classes ::: vision, verb,
children :::
branches ::: look

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


object:look
object:lookverb
class:vision
datecreated:2020-08-23
word class:verb

--- CHAINS
find, turn, look, see, know, be

--- QUOTES
- When you really look for me you will see me instantly. ~ Kabir
- What we are looking for is what is looking. ~ Saint Francis of Assisi
- If you want to be saved look at the face of your Christ. ~ Saint Thomas Aquinas
- Are you looking for the Holy One? I am in the next seat. My shoulder is against yours. ~ Kabir
- You must feel that Sri Aurobindo is looking at you.
   ~ The Mother, Words Of The Mother - I
- Lift the veil that obscures the heart, and there you will find what you are looking for. ~ Kabir
- A book is a mirror: if an ape looks into it an apostle is hardly likely to look out. ~ Georg C Lichtenberg
- The more I contemplate God, the more God looks on me. The more I pray to him, the more he thinks of me too. ~ Saint Bernard of Clairvaux
- Remember for just one minute of the day, it would be best to try looking upon yourself more as God does, for She knows your true royal nature. ~ Hafiz



--- FOOTER
see also ::: turn (verb), face (verb)



see also ::: face_(verb), turn_(verb)

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



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


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

TOPICS
SEE ALSO

face_(verb)
turn_(verb)

AUTH

BOOKS
Big_Mind,_Big_Heart
books_(quotes)
Enchiridion_text
Epigrams_from_Savitri
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Integral_Life_Practice_(book)
Let_Me_Explain
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Mantras_Of_The_Mother
Meditation__The_First_and_Last_Freedom
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1954
Savitri
Spiral_Dynamics
The_Act_of_Creation
the_Book_of_God
The_Book_of_Secrets__Keys_to_Love_and_Meditation
The_Diamond_Sutra
The_Divine_Companion
The_Divine_Milieu
The_Essential_Songs_of_Milarepa
The_Golden_Bough
The_Imitation_of_Christ
The_Republic
The_Seals_of_Wisdom
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thus_Spoke_Zarathustra
Toward_the_Future
Twilight_of_the_Idols
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
03.08_-_The_Spiritual_Outlook
05.09_-_The_Changed_Scientific_Outlook
10.06_-_Looking_around_with_Craziness
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1.bs_-_Look_into_Yourself
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_Looking_for_your_own_face
1.jk_-_Sonnet_XI._On_First_Looking_Into_Chapmans_Homer
1.jr_-_look_at_love
1.kbr_-_Are_you_looking_for_me?
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.lb_-_Alone_Looking_At_The_Mountain
1.lb_-_Alone_Looking_at_the_Mountain
1.lb_-_Looking_For_A_Monk_And_Not_Finding_Him
1.lla_-_I_made_pilgrimages,_looking_for_God
1.lla_-_I_wore_myself_out,_looking_for_myself
1.okym_-_13_-_Look_to_the_Rose_that_blows_about_us_--_Lo
1.okym_-_8_-_And_look_--_a_thousand_Blossoms_with_the_Day
1.pbs_-_To--_Yet_look_on_me
1.rt_-_Lovers_Gifts_XXXIX_-_There_Is_A_Looker-On
1.sig_-_I_look_for_you_early
1.wby_-_Crazy_Jane_Grown_Old_Looks_At_The_Dancers
1.whitman_-_I_Sit_And_Look_Out
1.whitman_-_I_Was_Looking_A_Long_While
1.whitman_-_Look_Down,_Fair_Moon
1.ww_-_Look_Now_On_That_Adventurer_Who_Hath_Paid
1.ww_-_The_Shepherd,_Looking_Eastward,_Softly_Said

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
0_0.02_-_Topographical_Note
00.03_-_Upanishadic_Symbolism
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Life_and_Yoga
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.05_-_Letters_to_a_Child
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.03_-_Mystic_Poetry
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-05-02
0_1956-09-12
0_1957-07-03
0_1958-02-03b_-_The_Supramental_Ship
0_1958-05-10
0_1958-05-30
0_1958-07-06
0_1958-07-19
0_1958-08-09
0_1958-10-04
0_1958-10-06
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-11
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-01-21
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-04-23
0_1959-05-25
0_1959-06-03
0_1959-10-06_-_Sri_Aurobindos_abode
0_1960-03-03
0_1960-06-07
0_1960-06-11
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-08-20
0_1960-09-02
0_1960-09-20
0_1960-10-02a
0_1960-10-11
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-31
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-22
0_1961-01-24
0_1961-01-29
0_1961-01-31
0_1961-02-04
0_1961-02-11
0_1961-02-18
0_1961-02-25
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-08
0_1961-04-12
0_1961-04-15
0_1961-04-18
0_1961-04-25
0_1961-04-29
0_1961-05-19
0_1961-06-02
0_1961-06-06
0_1961-06-17
0_1961-06-24
0_1961-06-27
0_1961-07-12
0_1961-07-15
0_1961-07-18
0_1961-08-02
0_1961-08-05
0_1961-08-11
0_1961-09-30
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-07
0_1961-12-16
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12_-_supramental_ship
0_1962-01-21
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-17
0_1962-02-24
0_1962-02-27
0_1962-03-06
0_1962-03-11
0_1962-03-13
0_1962-05-13
0_1962-05-18
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-06
0_1962-06-09
0_1962-06-12
0_1962-06-16
0_1962-06-20
0_1962-06-23
0_1962-06-27
0_1962-06-30
0_1962-07-04
0_1962-07-11
0_1962-07-14
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-08-04
0_1962-08-08
0_1962-08-14
0_1962-08-18
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-26
0_1962-10-06
0_1962-10-12
0_1962-10-16
0_1962-10-20
0_1962-10-27
0_1962-10-30
0_1962-11-07
0_1962-11-14
0_1962-11-17
0_1962-11-20
0_1962-11-27
0_1962-12-15
0_1962-12-19
0_1962-12-22
0_1963-01-12
0_1963-01-14
0_1963-01-30
0_1963-02-19
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-03-16
0_1963-03-19
0_1963-03-23
0_1963-03-27
0_1963-04-06
0_1963-04-20
0_1963-04-25
0_1963-05-03
0_1963-05-11
0_1963-05-15
0_1963-05-18
0_1963-05-25
0_1963-06-03
0_1963-06-15
0_1963-06-19
0_1963-06-22
0_1963-06-26b
0_1963-06-29
0_1963-07-03
0_1963-07-06
0_1963-07-13
0_1963-07-17
0_1963-07-20
0_1963-08-07
0_1963-08-10
0_1963-08-21
0_1963-08-24
0_1963-08-31
0_1963-09-04
0_1963-09-18
0_1963-09-25
0_1963-09-28
0_1963-10-03
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-11-04
0_1963-11-20
0_1963-11-23
0_1963-11-27
0_1963-12-03
0_1963-12-11
0_1963-12-21
0_1963-12-25
0_1963-12-31
0_1964-01-04
0_1964-01-08
0_1964-01-15
0_1964-01-22
0_1964-01-25
0_1964-01-28
0_1964-01-29
0_1964-02-05
0_1964-02-13
0_1964-02-15
0_1964-02-22
0_1964-02-26
0_1964-03-04
0_1964-03-07
0_1964-03-11
0_1964-03-14
0_1964-03-25
0_1964-03-28
0_1964-04-08
0_1964-04-23
0_1964-04-25
0_1964-06-28
0_1964-07-13
0_1964-07-18
0_1964-07-22
0_1964-07-31
0_1964-08-08
0_1964-08-11
0_1964-08-14
0_1964-08-19
0_1964-08-22
0_1964-08-26
0_1964-08-29
0_1964-09-12
0_1964-09-18
0_1964-09-30
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-10-30
0_1964-11-04
0_1964-11-07
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-28
0_1964-12-02
0_1964-12-07
0_1965-01-12
0_1965-02-19
0_1965-02-24
0_1965-03-06
0_1965-03-10
0_1965-03-20
0_1965-03-24
0_1965-03-27
0_1965-04-10
0_1965-04-21
0_1965-04-28
0_1965-05-05
0_1965-05-08
0_1965-05-19
0_1965-05-29
0_1965-06-02
0_1965-06-05
0_1965-06-09
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-06-30
0_1965-07-07
0_1965-07-10
0_1965-07-14
0_1965-07-17
0_1965-07-21
0_1965-07-24
0_1965-07-31
0_1965-08-07
0_1965-08-14
0_1965-08-18
0_1965-08-21
0_1965-09-04
0_1965-09-08
0_1965-09-15a
0_1965-09-25
0_1965-09-29
0_1965-10-10
0_1965-10-27
0_1965-11-03
0_1965-11-06
0_1965-11-15
0_1965-11-23
0_1965-12-04
0_1965-12-10
0_1965-12-15
0_1965-12-22
0_1965-12-28
0_1965-12-31
0_1966-01-22
0_1966-01-26
0_1966-01-31
0_1966-02-11
0_1966-02-23
0_1966-03-04
0_1966-03-19
0_1966-03-26
0_1966-04-20
0_1966-05-07
0_1966-05-14
0_1966-05-22
0_1966-05-28
0_1966-06-02
0_1966-06-29
0_1966-07-09
0_1966-07-27
0_1966-08-03
0_1966-08-10
0_1966-08-13
0_1966-08-17
0_1966-08-31
0_1966-09-14
0_1966-09-17
0_1966-09-21
0_1966-09-28
0_1966-10-08
0_1966-10-15
0_1966-10-22
0_1966-10-26
0_1966-10-29
0_1966-11-03
0_1966-11-09
0_1966-11-15
0_1966-11-19
0_1966-11-23
0_1966-11-26
0_1966-11-30
0_1966-12-07
0_1966-12-17
0_1966-12-20
0_1966-12-21
0_1967-01-14
0_1967-01-21
0_1967-01-28
0_1967-02-04
0_1967-02-08
0_1967-02-11
0_1967-02-18
0_1967-03-02
0_1967-03-15
0_1967-03-25
0_1967-04-03
0_1967-04-05
0_1967-04-15
0_1967-04-22
0_1967-05-03
0_1967-05-06
0_1967-05-10
0_1967-05-13
0_1967-05-20
0_1967-05-24
0_1967-06-07
0_1967-06-14
0_1967-06-17
0_1967-06-21
0_1967-06-24
0_1967-06-30
0_1967-07-05
0_1967-07-12
0_1967-07-15
0_1967-07-22
0_1967-07-26
0_1967-07-29
0_1967-08-02
0_1967-08-12
0_1967-08-16
0_1967-08-19
0_1967-08-26
0_1967-08-30
0_1967-09-03
0_1967-09-06
0_1967-09-13
0_1967-09-16
0_1967-09-20
0_1967-09-30
0_1967-10-04
0_1967-10-07
0_1967-10-11
0_1967-10-14
0_1967-10-19
0_1967-10-25
0_1967-10-28
0_1967-11-08
0_1967-11-15
0_1967-11-22
0_1967-11-29
0_1967-12-02
0_1967-12-06
0_1967-12-20
0_1967-12-27
0_1967-12-30
0_1968-01-06
0_1968-01-10
0_1968-01-12
0_1968-02-03
0_1968-02-07
0_1968-02-10
0_1968-02-17
0_1968-02-20
0_1968-03-02
0_1968-03-13
0_1968-03-16
0_1968-03-20
0_1968-03-27
0_1968-03-30
0_1968-04-03
0_1968-04-10
0_1968-04-17
0_1968-04-20
0_1968-04-23
0_1968-04-27
0_1968-05-04
0_1968-05-18
0_1968-05-22
0_1968-05-29
0_1968-06-08
0_1968-06-15
0_1968-06-18
0_1968-06-22
0_1968-06-26
0_1968-07-03
0_1968-07-10
0_1968-07-13
0_1968-07-20
0_1968-07-31
0_1968-08-10
0_1968-08-22
0_1968-08-28
0_1968-08-30
0_1968-09-04
0_1968-09-07
0_1968-09-25
0_1968-10-09
0_1968-10-16
0_1968-10-26
0_1968-11-02
0_1968-11-06
0_1968-11-09
0_1968-11-16
0_1968-11-20
0_1968-11-23
0_1968-12-04
0_1968-12-11
0_1968-12-21
0_1969-01-04
0_1969-01-15
0_1969-01-18
0_1969-01-22
0_1969-01-29
0_1969-02-05
0_1969-02-08
0_1969-02-12
0_1969-02-15
0_1969-02-19
0_1969-02-26
0_1969-03-12
0_1969-03-15
0_1969-03-19
0_1969-03-26
0_1969-04-02
0_1969-04-09
0_1969-04-12
0_1969-04-16
0_1969-04-19
0_1969-04-23
0_1969-04-26
0_1969-04-30
0_1969-05-03
0_1969-05-10
0_1969-05-17
0_1969-05-21
0_1969-05-28
0_1969-05-31
0_1969-06-04
0_1969-06-25
0_1969-06-28
0_1969-07-12
0_1969-07-19
0_1969-07-23
0_1969-07-26
0_1969-07-30
0_1969-08-02
0_1969-08-06
0_1969-08-09
0_1969-08-23
0_1969-08-30
0_1969-09-03
0_1969-09-13
0_1969-09-17
0_1969-09-24
0_1969-09-27
0_1969-10-01
0_1969-10-08
0_1969-10-11
0_1969-10-18
0_1969-10-25
0_1969-11-08
0_1969-11-12
0_1969-11-15
0_1969-11-19
0_1969-11-22
0_1969-11-26
0_1969-11-29
0_1969-12-10
0_1969-12-13
0_1969-12-17
0_1969-12-20
0_1969-12-24
0_1969-12-27
0_1969-12-31
0_1970-01-03
0_1970-01-07
0_1970-01-10
0_1970-01-17
0_1970-01-28
0_1970-01-31
0_1970-02-04
0_1970-02-18
0_1970-02-21
0_1970-02-28
0_1970-03-07
0_1970-03-14
0_1970-03-18
0_1970-03-21
0_1970-03-25
0_1970-03-28
0_1970-04-01
0_1970-04-08
0_1970-04-11
0_1970-04-15
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-09
0_1970-05-13
0_1970-05-20
0_1970-05-23
0_1970-05-27
0_1970-05-30
0_1970-06-03
0_1970-06-06
0_1970-07-01
0_1970-07-04
0_1970-07-08
0_1970-07-11
0_1970-07-18
0_1970-07-22
0_1970-07-25
0_1970-07-29
0_1970-08-05
0_1970-09-02
0_1970-09-05
0_1970-09-09
0_1970-09-12
0_1970-09-16
0_1970-09-19
0_1970-09-30
0_1970-10-03
0_1970-10-07
0_1970-10-10
0_1970-10-14
0_1970-10-17
0_1970-11-14
0_1970-11-18
0_1970-11-25
0_1971-01-16
0_1971-01-23
0_1971-02-10
0_1971-02-20
0_1971-02-24
0_1971-03-03
0_1971-03-06
0_1971-03-10
0_1971-03-17
0_1971-03-27
0_1971-04-17
0_1971-04-21
0_1971-05-01
0_1971-05-05
0_1971-05-08
0_1971-05-19
0_1971-05-26
0_1971-06-09
0_1971-06-23
0_1971-06-26
0_1971-07-03
0_1971-07-10
0_1971-07-14
0_1971-07-28
0_1971-07-31
0_1971-08-07
0_1971-08-21
0_1971-08-25
0_1971-08-28
0_1971-09-08
0_1971-09-15
0_1971-09-18
0_1971-10-02
0_1971-10-16
0_1971-10-20
0_1971-10-27
0_1971-10-30
0_1971-11-10
0_1971-11-13
0_1971-11-27
0_1971-12-04
0_1971-12-08
0_1971-12-11
0_1971-12-22
0_1971-12-29b
0_1972-01-12
0_1972-01-19
0_1972-01-26
0_1972-02-05
0_1972-02-16
0_1972-02-19
0_1972-03-08
0_1972-03-18
0_1972-03-24
0_1972-03-25
0_1972-03-29a
0_1972-03-29b
0_1972-04-03
0_1972-04-04
0_1972-04-05
0_1972-04-12
0_1972-04-22
0_1972-04-26
0_1972-04-29
0_1972-05-06
0_1972-05-17
0_1972-05-19
0_1972-05-27
0_1972-05-31
0_1972-06-18
0_1972-07-22
0_1972-07-26
0_1972-08-02
0_1972-08-05
0_1972-08-19
0_1972-08-26
0_1972-08-30
0_1972-09-09
0_1972-09-13
0_1972-09-20
0_1972-10-14
0_1972-10-21
0_1972-11-11
0_1972-12-09
0_1972-12-16
0_1972-12-20
0_1972-12-23
0_1973-01-10
0_1973-01-24
0_1973-02-14
0_1973-03-17
0_1973-03-24
0_1973-04-07
0_1973-04-11
0_1973-04-14
02.01_-_A_Vedic_Story
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Heavens_of_the_Ideal
02.12_-_The_Ideals_of_Human_Unity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Malady_of_the_Century
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Spiritual_Outlook
03.09_-_Art_and_Katharsis
03.09_-_Sectarianism_or_Loyalty
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.13_-_Human_Destiny
03.16_-_The_Tragic_Spirit_in_Nature
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.07_-_Readings_in_Savitri
04.09_-_Values_Higher_and_Lower
04.16_-_To_the_Heights-XVI
04.27_-_To_the_Heights-XXVII
04.38_-_To_the_Heights-XXXVIII
04.43_-_To_the_Heights-XLIII
05.01_-_Man_and_the_Gods
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.03_-_Satyavan_and_Savitri
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.06_-_Physics_or_philosophy
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.31_-_Divine_Intervention
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.07_-_Total_Transformation_Demands_Total_Rejection
06.09_-_How_to_Wait
06.10_-_Fatigue_and_Work
06.12_-_The_Expanding_Body-Consciousness
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.17_-_Directed_Change
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.26_-_The_Wonder_of_It_All
06.29_-_Towards_Redemption
06.31_-_Identification_of_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.34_-_Selfless_Worker
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.03_-_This_Expanding_Universe
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.05_-_The_Finding_of_the_Soul
07.05_-_This_Mystery_of_Existence
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.15_-_Divine_Disgust
07.16_-_Things_Significant_and_Insignificant
07.19_-_Bad_Thought-Formation
07.21_-_On_Occultism
07.25_-_Prayer_and_Aspiration
07.30_-_Sincerity_is_Victory
07.32_-_The_Yogic_Centres
07.34_-_And_this_Agile_Reason
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
08.03_-_Death_in_the_Forest
08.05_-_Will_and_Desire
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
08.11_-_The_Work_Here
08.14_-_Poetry_and_Poetic_Inspiration
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.26_-_Faith_and_Progress
08.28_-_Prayer_and_Aspiration
08.30_-_Dealing_with_a_Wrong_Movement
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
09.01_-_Towards_the_Black_Void
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.09_-_The_Origin
09.11_-_The_Supramental_Manifestation_and_World_Change
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.16_-_Goal_of_Evolution
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.06_-_Looking_around_with_Craziness
1.007_-_Initial_Steps_in_Yoga_Practice
1.008_-_The_Principle_of_Self-Affirmation
10.09_-_Education_as_the_Growth_of_Consciousness
1.009_-_Perception_and_Reality
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Foreword
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00g_-_Foreword
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Savitri
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
10.14_-_Night_and_Day
10.17_-_Miracles:_Their_True_Significance
10.19_-_Short_Notes_-_2-_God_Above_and_God_Within
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Soul_and_God
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Mental_Fortress
1.01_-_The_Path_of_Later_On
1.01_-_The_Rape_of_the_Lock
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
1.020_-_The_World_and_Our_World
1.02.2.2_-_Self-Realisation
10.23_-_Prayers_and_Meditations_of_the_Mother
10.24_-_Savitri
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.26_-_A_True_Professor
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02.9_-_Conclusion_and_Summary
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Philosophy_of_Ishvara
1.02_-_THE_POOL_OF_TEARS
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.031_-_Intense_Aspiration
10.35_-_The_Moral_and_the_Spiritual
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE
1.03_-_A_Parable
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Master_Ma_is_Unwell
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Desert
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Sephiros
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Pratyahara
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Fork_in_the_Road
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_AUERBACHS_CELLAR
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Consciousness
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Dhyana
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_Induction
1.06_-_On_remembrance_of_death.
1.06_-_On_Thought
1.06_-_PIG_AND_PEPPER
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Incarnate_Human_Gods
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_ON_READING_AND_WRITING
1.07_-_Past,_Present_and_Future
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_THE_QUEEN'S_CROQUET_GROUND
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.096_-_Powers_that_Accrue_in_the_Practice
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.09_-_WHO_STOLE_THE_TARTS?
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
11.02_-_The_Golden_Life-line
11.03_-_Cosmonautics
1.1.04_-_Philosophy
1.1.05_-_The_Siddhis
1.107_-_The_Bestowal_of_a_Divine_Gift
11.08_-_Body-Energy
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_ALICE'S_EVIDENCE
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_On_our_Knowledge_of_Universals
1.10_-_On_slander_or_calumny.
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Magical_Garment
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.08_-_Self-criticism
11.11_-_The_Ideal_Centre
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_ON_THE_NEW_IDOL
1.11_-_Powers
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Seven_Rivers
1.11_-_The_Three_Purushas
1.11_-_Transformation
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.12_-_The_Astral_Plane
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_ON_THE_FRIEND
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_The_Book_of_Magic_Formulae
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_Prayers
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_PRAYER
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Soul
1.17_-_The_Transformation
1.18_-_DONJON
1.18_-_Evocation
1.18_-_M._AT_DAKSHINESWAR
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_NIGHT
1.19_-_ON_THE_ADDERS_BITE
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
12.01_-_This_Great_Earth_Our_Mother
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
1.2.04_-_Sincerity
1.2.08_-_Faith
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
1.2.11_-_Patience_and_Perseverance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.21_-_Tabooed_Things
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.23_-_DREARY_DAY
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_DUNGEON
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_Religion
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.27_-_AT_DAKSHINESWAR
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
1.3.02_-_Equality__The_Chief_Support
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.30_-_Do_you_Believe_in_God?
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.33_-_The_Gardens_of_Adonis
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.02_-_The_Hour_of_God
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Myth_and_Ritual_of_Attis
1.3.5.04_-_The_Evolution_of_Consciousness
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Death_-_Fear_-_Magical_Memory
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
15.08_-_Ashram_-_Inner_and_Outer
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_The_Transference_of_Evil
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Public_Scapegoats
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.60_-_Between_Heaven_and_Earth
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.65_-_Balder_and_the_Mistletoe
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
17.02_-_Hymn_to_the_Sun
1.70_-_Morality_1
17.11_-_A_Prayer
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.78_-_Sore_Spots
1.79_-_Progress
18.03_-_Tagore
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
19.04_-_The_Flowers
19.11_-_Old_Age
19.13_-_Of_the_World
1914_01_03p
1914_02_14p
1914_02_22p
1914_03_04p
1914_03_23p
1914_04_20p
1914_04_23p
1914_05_18p
1914_05_26p
1914_06_15p
1914_06_24p
1914_07_07p
1914_09_05p
1915_01_24p
1916_12_05p
1916_12_07p
1917_03_27p
19.23_-_Of_the_Elephant
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1953-03-18
1953-03-25
1953-04-01
1953-04-08
1953-04-22
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-08_-_A_Buddhist_story
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-24_-_Perfection,_lower_and_higher
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-08-28_-_Freedom_and_Divine_Will
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-23_-_Progress_and_bargaining
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-07-09_-_Faith_and_personal_effort
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958-10-01_-_The_ideal_of_moral_perfection
1958-10-08_-_Stages_between_man_and_superman
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958_11_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958_12_05
1960_01_05
1960_03_16
1960_04_07?_-_28
1960_11_13?_-_50
1960_11_14?_-_51
1961_05_22?
1962_02_27
1962_05_24
1962_10_12
1963_01_14
1963_03_06
1963_08_11?_-_94
1964_02_05_-_98
1964_03_25
1964_09_16
1965_12_26?
1966_09_14
1967-05-24.1_-_Defining_the_Divine
1969_10_10
1969_10_17
1969_10_18
1969_10_31
1969_12_07
1969_12_15
1970_01_17
1970_01_23
1970_02_20
1970_04_08
1970_05_15
1970_05_16
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_But_little_better
1.anon_-_Others_have_told_me
1.anon_-_The_Epic_of_Gilgamesh_TabletIX
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.anon_-_The_Song_of_Songs
1.asak_-_In_the_school_of_mind_you
1.bd_-_Endless_Ages
1.bs_-_Look_into_Yourself
1.bs_-_The_moment_I_bowed_down
1.bsv_-_The_eating_bowl_is_not_one_bronze
1.bs_-_Your_passion_stirs_me
1.bv_-_When_I_see_the_lark_beating
1.da_-_And_as_a_ray_descending_from_the_sky_(from_The_Paradiso,_Canto_I)
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dz_-_Treading_along_in_this_dreamlike,_illusory_realm
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Azathoth
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Collapsing_Cosmoses
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Ex_Oblivione
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_H.P._Lovecrafts
1f.lovecraft_-_Hypnos
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Memory
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Polaris
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mysterious_Ship
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Secret_Cave
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Slaying_of_the_Monster
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_What_the_Moon_Brings
1f.lovecraft_-_Winged_Death
1.fs_-_A_Funeral_Fantasie
1.fs_-_Amalia
1.fs_-_Cassandra
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Feast_Of_Victory
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_Group_From_Tartarus
1.fs_-_Hero_And_Leander
1.fs_-_Honor_To_Woman
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Rapture_--_To_Laura
1.fs_-_The_Alpine_Hunter
1.fs_-_The_Artists
1.fs_-_The_Battle
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Driver
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Fortune-Favored
1.fs_-_The_Genius_With_The_Inverted_Torch
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Infanticide
1.fs_-_The_Invincible_Armada
1.fs_-_The_Key
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Maiden_From_Afar
1.fs_-_The_Meeting
1.fs_-_The_Playing_Infant
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Error
1.fs_-_To_Laura_At_The_Harpsichord
1.fua_-_A_slaves_freedom
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_Looking_for_your_own_face
1.fua_-_The_Birds_Find_Their_King
1.fua_-_The_Hawk
1.fua_-_The_peacocks_excuse
1.gmh_-_The_Alchemist_In_The_City
1.gnk_-_Japji_38_-_Discipline_is_the_workshop
1.hcyc_-_64_-_The_great_elephant_does_not_loiter_on_the_rabbits_path_(from_The_Shodoka)
1.he_-_You_no_sooner_attain_the_great_void
1.hs_-_A_Golden_Compass
1.hs_-_Heres_A_Message_for_the_Faithful
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_I_Know_The_Way_You_Can_Get
1.hs_-_Mystic_Chat
1.hs_-_Naked_in_the_Bee-House
1.hs_-_Sun_Rays
1.hs_-_The_Way_of_the_Holy_Ones
1.hs_-_Where_Is_My_Ruined_Life?
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_Oh-_Her_Beauty-_The_Tender_Maid!
1.jda_-_Raga_Gujri
1.jh_-_Lord,_Where_Shall_I_Find_You?
1.jk_-_An_Extempore
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Daisys_Song
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Extracts_From_An_Opera
1.jk_-_Faery_Songs
1.jk_-_Fragment_Of_The_Castle_Builder
1.jkhu_-_Rain_in_Autumn
1.jk_-_Hymn_To_Apollo
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_La_Belle_Dame_Sans_Merci
1.jk_-_La_Belle_Dame_Sans_Merci_(Original_version_)
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_Rhymed_In_A_Letter_From_Oxford
1.jk_-_Ode_To_Apollo
1.jk_-_Ode_To_Autumn
1.jk_-_Ode_To_Fanny
1.jk_-_On_Seeing_The_Elgin_Marbles_For_The_First_Time
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sleep_And_Poetry
1.jk_-_Song._Written_On_A_Blank_Page_In_Beaumont_And_Fletchers_Works
1.jk_-_Sonnet_IX._Keen,_Fitful_Gusts_Are
1.jk_-_Sonnet._On_A_Picture_Of_Leander
1.jk_-_Sonnet._The_Human_Seasons
1.jk_-_Sonnet._To_A_Lady_Seen_For_A_Few_Moments_At_Vauxhall
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_Mrs._Reynoldss_Cat
1.jk_-_Sonnet_-_When_I_Have_Fears_That_I_May_Cease_To_Be
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_Sonnet_XI._On_First_Looking_Into_Chapmans_Homer
1.jk_-_Sonnet_X._To_One_Who_Has_Been_Long_In_City_Pent
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Stanzas._In_A_Drear-Nighted_December
1.jk_-_Stanzas_To_Miss_Wylie
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Devon_Maid_-_Stanzas_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_To_.......
1.jk_-_Two_Sonnets_On_Fame
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jlb_-_Browning_Decides_To_Be_A_Poet
1.jlb_-_Empty_Drawing_Room
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_Shinto
1.jlb_-_Susana_Soca
1.jlb_-_The_suicide
1.jlb_-_To_a_Cat
1.jlb_-_We_Are_The_Time._We_Are_The_Famous
1.jlb_-_When_sorrow_lays_us_low
1.jm_-_Response_to_a_Logician
1.jm_-_Song_to_the_Rock_Demoness
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jr_-_All_Through_Eternity
1.jr_-_At_night_we_fall_into_each_other_with_such_grace
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_I_Am_A_Sculptor,_A_Molder_Of_Form
1.jr_-_I_regard_not_the_outside_and_the_words
1.jr_-_Keep_on_knocking
1.jr_-_Like_This
1.jr_-_look_at_love
1.jr_-_Not_Here
1.jr_-_Suddenly,_in_the_sky_at_dawn,_a_moon_appeared
1.jr_-_That_moon_which_the_sky_never_saw
1.jr_-_The_minute_I_heard_my_first_love_story
1.jr_-_There_Is_A_Life-Force_Within_Your_Soul
1.jr_-_The_Self_We_Share
1.jr_-_What_I_want_is_to_see_your_face
1.jr_-_Who_Says_Words_With_My_Mouth?
1.jr_-_You_Personify_Gods_Message
1.jwvg_-_April
1.jwvg_-_Growth
1.jwvg_-_Living_Remembrance
1.jwvg_-_Longing
1.jwvg_-_My_Goddess
1.jwvg_-_The_Bridegroom
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Visit
1.jwvg_-_The_Wanderer
1.jwvg_-_Welcome_And_Farewell
1.jwvg_-_Wholl_Buy_Gods_Of_Love
1.kbr_-_Are_you_looking_for_me?
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_He's_That_Rascally_Kind_Of_Yogi
1.kbr_-_Hes_that_rascally_kind_of_yogi
1.kbr_-_I_have_been_thinking
1.kbr_-_I_Laugh_When_I_Hear_That_The_Fish_In_The_Water_Is_Thirsty
1.kbr_-_Lift_The_Veil
1.kbr_-_lift_the_veil
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_My_Body_And_My_Mind
1.kbr_-_Poem_8
1.kbr_-_The_bhakti_path...
1.kbr_-_The_bhakti_path_winds_in_a_delicate_way
1.kbr_-_The_Drop_and_the_Sea
1.kbr_-_The_Dropp_And_The_Sea
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Guest_is_inside_you,_and_also_inside_me
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Lord_Is_In_Me
1.kbr_-_The_Lord_is_in_Me
1.kbr_-_The_Time_Before_Death
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.ki_-_swatting_a_fly
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_Alone_Looking_At_The_Mountain
1.lb_-_Alone_Looking_at_the_Mountain
1.lb_-_Amusing_Myself
1.lb_-_Ancient_Air_(39)
1.lb_-_Bitter_Love_by_Li_Po
1.lb_-_Changgan_Memories
1.lb_-_Climbing_West_Of_Lotus_Flower_Peak
1.lb_-_Climbing_West_of_Lotus_Flower_Peak
1.lb_-_Down_From_The_Mountain
1.lb_-_Down_Zhongnan_Mountain
1.lb_-_Going_Up_Yoyang_Tower
1.lb_-_Looking_For_A_Monk_And_Not_Finding_Him
1.lb_-_Lu_Mountain,_Kiangsi
1.lb_-_Moon_at_the_Fortified_Pass_by_Li_Po
1.lb_-_Moon_Over_Mountain_Pass
1.lb_-_On_A_Picture_Screen
1.lb_-_Reaching_the_Hermitage
1.lb_-_The_Moon_At_The_Fortified_Pass
1.lb_-_The_Old_Dust
1.lb_-_The_River-Captains_Wife__A_Letter
1.lb_-_The_River-Merchant's_Wife:_A_Letter
1.lb_-_The_River_Song
1.lb_-_Thoughts_On_A_Still_Night
1.lla_-_Coursing_in_emptiness
1.lla_-_Dance,_Lalla,_with_nothing_on
1.lla_-_Drifter,_on_your_feet,_get_moving!
1.lla_-_I_made_pilgrimages,_looking_for_God
1.lla_-_Its_so_much_easier_to_study_than_act
1.lla_-_I_wore_myself_out,_looking_for_myself
1.lla_-_One_shrine_to_the_next,_the_hermit_cant_stop_for_breath
1.lla_-_Playfully,_you_hid_from_me
1.lla_-_To_learn_the_scriptures_is_easy
1.lla_-_When_Siddhanath_applied_lotion_to_my_eyes
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.mah_-_If_They_Only_Knew
1.mah_-_You_live_inside_my_heart-_in_there_are_secrets_about_You
1.mb_-_All_I_Was_Doing_Was_Breathing
1.mb_-_None_is_travelling
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Set_Me_on_Fire
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.ms_-_Beyond_the_World
1.ms_-_Clear_Valley
1.ms_-_No_End_Point
1.ms_-_Toki-no-Ge_(Satori_Poem)
1.nmdv_-_He_is_the_One_in_many
1.nmdv_-_Laughing_and_playing,_I_came_to_Your_Temple,_O_Lord
1.okym_-_13_-_Look_to_the_Rose_that_blows_about_us_--_Lo
1.okym_-_74_-_Ah,_Moon_of_my_Delight_who_knowst_no_wane
1.okym_-_8_-_And_look_--_a_thousand_Blossoms_with_the_Day
1.pbs_-_A_Bridal_Song
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Charles_The_First
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Epithalamium
1.pbs_-_Epithalamium_-_Another_Version
1.pbs_-_Eyes_-_A_Fragment
1.pbs_-_Fiordispina
1.pbs_-_Fragment_-_Satan_Broken_Loose
1.pbs_-_From_The_Arabic_-_An_Imitation
1.pbs_-_From_the_Arabic,_an_Imitation
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_The_Sun
1.pbs_-_Hymn_of_Apollo
1.pbs_-_Hymn_To_Mercury
1.pbs_-_I_Stood_Upon_A_Heaven-cleaving_Turret
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_-_That_time_is_dead_for_ever,_child!
1.pbs_-_Lines_Written_During_The_Castlereagh_Administration
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Ode_To_Heaven
1.pbs_-_Ode_To_Naples
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_Ozymandias
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Song._Despair
1.pbs_-_Stanza
1.pbs_-_Stanza-_Written_At_Bracknell
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_First_Canzone_Of_The_Convito
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Sunset
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Zucca
1.pbs_-_To_A_Skylark
1.pbs_-_To_A_Star
1.pbs_-_To_Coleridge
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Harriet
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To_William_Shelley
1.pbs_-_To_William_Shelley._Thy_Little_Footsteps_On_The_Sands
1.pbs_-_To--_Yet_look_on_me
1.pbs_-_Ugolino
1.pbs_-_Written_At_Bracknell
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Eldorado
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Fairy-Land
1.poe_-_For_Annie
1.poe_-_Spirits_Of_The_Dead
1.poe_-_Tamerlane
1.poe_-_The_City_In_The_Sea
1.poe_-_The_City_Of_Sin
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Sleeper
1.poe_-_To_Helen_-_1848
1.poe_-_To_The_River
1.raa_-_Circles_2_(from_Life_of_the_Future_World)
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_A_Light_Woman
1.rb_-_A_Lovers_Quarrel
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Pretty_Woman
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Cristina
1.rb_-_De_Gustibus
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_Holy-Cross_Day
1.rb_-_In_A_Gondola
1.rb_-_In_A_Year
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_Introduction:_Pippa_Passes
1.rbk_-_Epithalamium
1.rb_-_Life_In_A_Love
1.rb_-_Love_Among_The_Ruins
1.rb_-_Love_In_A_Life
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_My_Last_Duchess
1.rb_-_Nationality_In_Drinks
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Parting_At_Morning
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Porphyrias_Lover
1.rb_-_Prospice
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Guardian-Angel
1.rb_-_The_Italian_In_England
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Times_Revenges
1.rb_-_Two_In_The_Campagna
1.rb_-_Waring
1.rb_-_Youll_Love_Me_Yet
1.rmpsd_-_Tell_me,_brother,_what_happens_after_death?
1.rmr_-_Autumn
1.rmr_-_Black_Cat_(Schwarze_Katze)
1.rmr_-_Dedication_To_M...
1.rmr_-_Elegy_IV
1.rmr_-_Elegy_X
1.rmr_-_English_translationGerman
1.rmr_-_Exposed_on_the_cliffs_of_the_heart
1.rmr_-_Falling_Stars
1.rmr_-_Growing_Old
1.rmr_-_Music
1.rmr_-_Sacrifice
1.rmr_-_Solemn_Hour
1.rmr_-_Song
1.rmr_-_Song_Of_The_Women_To_The_Poet
1.rmr_-_Sunset
1.rmr_-_The_Last_Evening
1.rmr_-_The_Sisters
1.rmr_-_The_Song_Of_The_Beggar
1.rmr_-_The_Spanish_Dancer
1.rmr_-_The_Unicorn
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_You,_you_only,_exist
1.rt_-_A_Dream
1.rt_-_A_Hundred_Years_Hence
1.rt_-_At_The_End_Of_The_Day
1.rt_-_At_The_Last_Watch
1.rt_-_Babys_Way
1.rt_-_Babys_World
1.rt_-_Fool
1.rt_-_Friend
1.rt_-_Gitanjali
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_Krishnakali
1.rt_-_Last_Curtain
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.rt_-_Lovers_Gifts_XXVIII_-_I_Dreamt
1.rt_-_Lovers_Gifts_XXXIX_-_There_Is_A_Looker-On
1.rt_-_Meeting
1.rt_-_Our_Meeting
1.rt_-_Paper_Boats
1.rt_-_Passing_Breeze
1.rt_-_Rare
1.rt_-_Shyama
1.rt_-_Sleep-Stealer
1.rt_-_Superior
1.rt_-_The_Astronomer
1.rt_-_The_End
1.rt_-_The_Gardener_IV_-_Ah_Me
1.rt_-_The_Gardener_LXXIX_-_I_Often_Wonder
1.rt_-_The_Gardener_LXXXI_-_Why_Do_You_Whisper_So_Faintly
1.rt_-_The_Gardener_XIX_-_You_Walked
1.rt_-_The_Gardener_XXIX_-_Speak_To_Me_My_Love
1.rt_-_The_Hero(2)
1.rt_-_The_Homecoming
1.rt_-_The_Journey
1.rt_-_The_Tame_Bird_Was_In_A_Cage
1.rt_-_The_Wicked_Postman
1.rt_-_This_Dog
1.rt_-_Threshold
1.rt_-_Twelve_OClock
1.rt_-_Ungrateful_Sorrow
1.rt_-_Waiting_For_The_Beloved
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rvd_-_How_to_Escape?
1.rwe_-_Astrae
1.rwe_-_Blight
1.rwe_-_Boston
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Experience
1.rwe_-_Friendship
1.rwe_-_Gnothi_Seauton
1.rwe_-_In_Memoriam
1.rwe_-_Letters
1.rwe_-_Manners
1.rwe_-_May-Day
1.rwe_-_Monadnoc
1.rwe_-_Rubies
1.rwe_-_The_Adirondacs
1.rwe_-_The_Lords_of_Life
1.rwe_-_The_Park
1.rwe_-_The_River_Note
1.rwe_-_The_Titmouse
1.rwe_-_The_Visit
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Woodnotes
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sfa_-_Exhortation_to_St._Clare_and_Her_Sisters
1.sfa_-_Let_the_whole_of_mankind_tremble
1.shvb_-_O_ignee_Spiritus_-_Hymn_to_the_Holy_Spirit
1.shvb_-_O_magne_Pater_-_Antiphon_for_God_the_Father
1.sig_-_I_look_for_you_early
1.sig_-_Rise_and_open_the_door_that_is_shut
1.srm_-_The_Marital_Garland_of_Letters
1.ss_-_Its_something_no_on_can_force
1.stav_-_In_the_Hands_of_God
1.stav_-_You_are_Christs_Hands
1.tm_-_A_Messenger_from_the_Horizon
1.tm_-_A_Practical_Program_for_Monks
1.tm_-_Stranger
1.tm_-_The_Sowing_of_Meanings
1.tr_-_No_Luck_Today_On_My_Mendicant_Rounds
1.tr_-_Reply_To_A_Friend
1.tr_-_Slopes_Of_Mount_Kugami
1.tr_-_You_Stop_To_Point_At_The_Moon_In_The_Sky
1.wby_-_A_Bronze_Head
1.wby_-_Adams_Curse
1.wby_-_A_Deep_Sworn_Vow
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Drinking_Song
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_VIII._Summer_And_Spring
1.wby_-_A_Man_Young_And_Old_-_XI._From_Oedipus_At_Colonus
1.wby_-_Among_School_Children
1.wby_-_A_Nativity
1.wby_-_Another_Song_Of_A_Fool
1.wby_-_Another_Song_of_a_Fool
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_At_The_Abbey_Theatre
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Before_The_World_Was_Made
1.wby_-_Beggar_To_Beggar_Cried
1.wby_-_Blood_And_The_Moon
1.wby_-_Colonel_Martin
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Crazy_Jane_And_Jack_The_Journeyman
1.wby_-_Crazy_Jane_Grown_Old_Looks_At_The_Dancers
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Fergus_And_The_Druid
1.wby_-_Friends
1.wby_-_He_Mourns_For_The_Change_That_Has_Come_Upon_Him_And_His_Beloved,_And_Longs_For_The_End_Of_The_World
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_Lines_Written_In_Dejection
1.wby_-_Long-Legged_Fly
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Men_Improve_With_The_Years
1.wby_-_Michael_Robartes_And_The_Dancer
1.wby_-_News_For_The_Delphic_Oracle
1.wby_-_Presences
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Supernatural_Songs
1.wby_-_The_Apparitions
1.wby_-_The_Arrow
1.wby_-_The_Ballad_Of_Moll_Magee
1.wby_-_The_Cat_And_The_Moon
1.wby_-_The_Dawn
1.wby_-_The_Death_of_Cuchulain
1.wby_-_The_Delphic_Oracle_Upon_Plotinus
1.wby_-_The_Dolls
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Fisherman
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Gyres
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Ladys_Second_Song
1.wby_-_The_Lover_Mourns_For_The_Loss_Of_Love
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Old_Pensioner.
1.wby_-_The_ORahilly
1.wby_-_The_People
1.wby_-_The_Ragged_Wood
1.wby_-_The_Rose_Of_Peace
1.wby_-_The_Seven_Sages
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Statues
1.wby_-_The_Three_Bushes
1.wby_-_The_Two_Kings
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wild_Swans_At_Coole
1.wby_-_The_Winding_Stair
1.wby_-_To_A_Shade
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_Two_Songs_Of_A_Fool
1.wby_-_Under_Saturn
1.wby_-_Upon_A_Dying_Lady
1.wby_-_Vacillation
1.wby_-_When_You_Are_Old
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_After_an_Interval
1.whitman_-_A_Hand-Mirror
1.whitman_-_A_Riddle_Song
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_As_If_A_Phantom_Caressd_Me
1.whitman_-_Assurances
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Despairing_Cries
1.whitman_-_Dirge_For_Two_Veterans
1.whitman_-_Drum-Taps
1.whitman_-_Earth!_my_Likeness!
1.whitman_-_Elemental_Drifts
1.whitman_-_Faces
1.whitman_-_Facing_West_From_Californias_Shores
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Good-Bye_My_Fancy!
1.whitman_-_Great_Are_The_Myths
1.whitman_-_I_Dreamd_In_A_Dream
1.whitman_-_In_Midnight_Sleep
1.whitman_-_I_Saw_In_Louisiana_A_Live_Oak_Growing
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_I_Sit_And_Look_Out
1.whitman_-_I_Thought_I_Was_Not_Alone
1.whitman_-_I_Was_Looking_A_Long_While
1.whitman_-_Kosmos
1.whitman_-_Look_Down,_Fair_Moon
1.whitman_-_Mannahatta
1.whitman_-_Miracles
1.whitman_-_Night_On_The_Prairies
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_O_Living_Always--Always_Dying
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_O_Tan-faced_Prairie_Boy
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Out_of_the_Rolling_Ocean,_The_Crowd
1.whitman_-_Over_The_Carnage
1.whitman_-_Passage_To_India
1.whitman_-_Poems_Of_Joys
1.whitman_-_Poets_to_Come
1.whitman_-_Reconciliation
1.whitman_-_Red_Jacket_(From_Aloft)
1.whitman_-_Salut_Au_Monde
1.whitman_-_Savantism
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Self-Contained
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Long
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_II
1.whitman_-_Song_Of_Myself-_IV
1.whitman_-_Song_Of_Myself-_LI
1.whitman_-_Song_Of_Myself-_LII
1.whitman_-_Song_Of_Myself-_VIII
1.whitman_-_Song_Of_Myself-_XIII
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XLIII
1.whitman_-_Song_Of_Myself-_XLIV
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XXV
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXVII
1.whitman_-_Song_Of_Myself-_XXXVIII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Spain_1873-74
1.whitman_-_Spirit_Whose_Work_Is_Done
1.whitman_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_Tears
1.whitman_-_That_Shadow,_My_Likeness
1.whitman_-_The_Artillerymans_Vision
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_City_Dead-House
1.whitman_-_The_Ox_tamer
1.whitman_-_The_Prairie-Grass_Dividing
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Sleepers
1.whitman_-_The_Wound_Dresser
1.whitman_-_Think_Of_The_Soul
1.whitman_-_This_Compost
1.whitman_-_This_Moment,_Yearning_And_Thoughtful
1.whitman_-_Thought
1.whitman_-_To_A_Common_Prostitute
1.whitman_-_To_A_Stranger
1.whitman_-_To_One_Shortly_To_Die
1.whitman_-_To_The_Man-of-War-Bird
1.whitman_-_To_Think_Of_Time
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.whitman_-_We_Two-How_Long_We_Were_Foold
1.whitman_-_What_Weeping_Face
1.whitman_-_When_I_Heard_the_Learnd_Astronomer
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_With_All_Thy_Gifts
1.whitman_-_With_Antecedents
1.whitman_-_Yet,_Yet,_Ye_Downcast_Hours
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_2_-_Houses_and_rooms_are_full_of_perfumes,_the_shelves_are_crowded_with_perfumes
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_44_-_It_is_time_to_explain_myself_--_let_us_stand_up
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4_-_Trippers_and_askers_surround_me
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_8_-_The_little_one_sleeps_in_its_cradle
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_Admonition
1.ww_-_A_Farewell
1.ww_-_Ah!_Where_Is_Palafox?_Nor_Tongue_Nor_Pen
1.ww_-_A_Jewish_Family_In_A_Small_Valley_Opposite_St._Goar,_Upon_The_Rhine
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_Among_All_Lovely_Things_My_Love_Had_Been
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_Anecdote_For_Fathers
1.ww_-_An_Evening_Walk
1.ww_-_A_Night-Piece
1.ww_-_Animal_Tranquility_And_Decay
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_A_Poet's_Epitaph
1.ww_-_Artegal_And_Elidure
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
1.ww_-_A_Sketch
1.ww_-_At_Applewaite,_Near_Keswick_1804
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_A_Wren's_Nest
1.ww_-_Beggars
1.ww_-_Behold_Vale!_I_Said,_When_I_Shall_Con
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_By_The_Seaside
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_During_A_Storm
1.ww_-_Composed_In_The_Valley_Near_Dover,_On_The_Day_Of_Landing
1.ww_-_Composed_on_The_Eve_Of_The_Marriage_Of_A_Friend_In_The_Vale_Of_Grasmere
1.ww_-_Composed_While_The_Author_Was_Engaged_In_Writing_A_Tract_Occasioned_By_The_Convention_Of_Cintra
1.ww_-_Cooling_Off
1.ww_-_Daffodils
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Drifting_on_the_Lake
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Expostulation_and_Reply
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Extract_From_The_Conclusion_Of_A_Poem_Composed_In_Anticipation_Of_Leaving_School
1.ww_-_Fidelity
1.ww_-_Foresight
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_George_and_Sarah_Green
1.ww_-_Gipsies
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hail-_Twilight,_Sovereign_Of_One_Peaceful_Hour
1.ww_-_Hart-Leap_Well
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_I_think_I_could_turn_and_live_with_animals
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lines_Written_On_A_Blank_Leaf_In_A_Copy_Of_The_Authors_Poem_The_Excursion,
1.ww_-_Look_Now_On_That_Adventurer_Who_Hath_Paid
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Maternal_Grief
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_I._Departure_From_The_Vale_Of_Grasmere,_August_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Yarrow_Unvisited
1.ww_-_Memory
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Most_Sweet_it_is
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_On_The_Same_Occasion
1.ww_-_Repentance
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_September,_1819
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Stanzas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_Strange_Fits_of_Passion_Have_I_Known
1.ww_-_Sweet_Was_The_Walk
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Birth_Of_Love
1.ww_-_The_Brothers
1.ww_-_The_Complaint_Of_A_Forsaken_Indian_Woman
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_Happy_Warrior
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Longest_Day
1.ww_-_The_Oak_And_The_Broom
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Pet-Lamb
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Reverie_of_Poor_Susan
1.ww_-_There_Was_A_Boy
1.ww_-_The_Sailor's_Mother
1.ww_-_The_Shepherd,_Looking_Eastward,_Softly_Said
1.ww_-_The_Sparrow's_Nest
1.ww_-_The_Tables_Turned
1.ww_-_The_Thorn
1.ww_-_The_Two_April_Mornings
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_A_Sexton
1.ww_-_To_Joanna
1.ww_-_To_May
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Cuckoo
1.ww_-_To_The_Daisy
1.ww_-_To_The_Same_Flower
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Vaudracour_And_Julia
1.ww_-_View_From_The_Top_Of_Black_Comb
1.ww_-_We_Are_Seven
1.ww_-_With_Ships_the_Sea_was_Sprinkled_Far_and_Nigh
1.ww_-_Written_in_London._September,_1802
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Unvisited
1.ww_-_Yew-Trees
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Object_of_Knowledge
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Tavern
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_War.
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_The_Status_of_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.03_-_DEMETER
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Revelation_and_the_Christian_Phenomenon
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Meditation
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Parts_of_the_Being
2.1.02_-_Classification_of_the_Parts_of_the_Being
21.02_-_Gods_and_Men
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_THE_DANCING_SONG
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Boundaries_of_the_Ignorance
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Way_and_the_Bhakta
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_ON_THE_LAND_OF_EDUCATION
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.4_-_Arts
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_THE_SOOTHSAYER
2.2.01_-_The_Problem_of_Consciousness
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
2.2.04_-_Practical_Concerns_in_Work
22.08_-_The_Golden_Chain
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.08_-_The_Mother's_Help_in_Difficulties
23.09_-_Observations_I
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
2.3.1.09_-_Inspiration_and_Understanding
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.02.09_-_Contact_and_Union_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
26.07_-_Dhammapada
27.04_-_A_Vision
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
3.00.2_-_Introduction
30.04_-_Intuition_and_Inspiration_in_Art
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.14_-_Rabindranath_and_Modernism
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Hymn_to_Matter
3.01_-_Love_and_the_Triple_Path
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Spirit_Land
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Death
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.2_-_Finding_the_Real_Source
3.07.5_-_Who_Am_I?
3.07_-_ON_PASSING_BY
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.08_-_The_Thousands
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
31.09_-_The_Cause_of_Indias_Decline
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.15_-_Rebirth
3.11_-_Spells
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.14_-_Of_the_Consecrations
3.15_-_THE_OTHER_DANCING_SONG
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.04_-_Suddenly_out_from_the_wonderful_East
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
3.4.1.08_-_Novel-Reading_and_Sadhana
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
35.01_-_Hymn_To_The_Sweet_Lord
3.5.02_-_Thoughts_and_Glimpses
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_Introduction
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_THE_SHADOW
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_AT_NOON
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_ON_SCIENCE
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_THE_AWAKENING
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.2.03_-_The_Birth_of_Sin
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.08_-_Overmind_Experiences
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.41_-_Chapter_One
4.4.2.01_-_Contact_with_the_Above
4.42_-_Chapter_Two
4.4.4.10_-_The_Descent_of_Ananda
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Perfection_of_the_Body
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.04_-_Formation_Of_The_World
5.04_-_Three_Dreams
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.8_-_The_Book_of_the_Gods
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.03_-_The_Heart
7.06_-_The_Simple_Life
7.07_-_Prudence
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.5.31_-_The_Stone_Goddess
7.5.33_-_Shiva
7.5.52_-_The_Unseen_Infinite
7.5.56_-_Omnipresence
7.5.64_-_The_Iron_Dictators
7.6.02_-_The_World_Game
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Averroes_Search
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_4_-_WAKUANS_WHY_NO_BEARD?
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
DM_2_-_How_to_Meditate
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Euthyphro
Ex_Oblivione
For_a_Breath_I_Tarry
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
I._THE_ATTRACTIVE_POWER_OF_GOD
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.04_-_LIBERATION
LUX.06_-_DIVINATION
LUX.07_-_ENCHANTMENT
Medea_-_A_Vergillian_Cento
Meno
MoM_References
new_computer
P.11_-_MAGICAL_WEAPONS
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_25
r1912_07_22
r1912_11_17
r1913_01_15
r1913_02_03
r1913_09_13
r1913_09_22
r1913_09_25
r1913_12_28
r1914_01_06
r1914_03_24
r1914_04_10
r1914_05_08
r1914_06_26
r1917_03_09
r1919_07_26
Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium_translated_by_B_Jowett
Tablet_1_-
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Book_of_Wisdom
The_Book_(short_story)
The_Circular_Ruins
The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Philippians
the_Eternal_Wisdom
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Peter
The_First_Letter_of_John
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Sentences_of_Democrates
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_House_of_Asterion
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_John
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Waiting
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

vision
SIMILAR TITLES
Harvard - what we look for
Her look, her smile awoke celestial sense
look

DEFINITIONS


TERMS STARTING WITH

look and feel ::: (operating system) The appearance and function of a program's user interface. The term is most often applied to graphical user interfaces (GUI) but might also be used by extension for a textual command language used to control a program.Look and feel includes such things as the icons used to represent certain functions such as opening and closing files, directories and application meaning of different buttons on a mouse and keys on the keyboard; and the appearance and operation of menus.A user interface with a consistent look and feel is considered by many to be an important factor in the ease of use of a computer system. The success of the Macintosh user interface was partly due to its consistency.Because of the perceived importance of look and feel, there have been several legal actions claiming breech of copyright on the look and feel of user those of other vendors' products. This can only be bad for users and the industry as a whole. (1995-03-03)

look and feel "operating system" The appearance and function of a program's {user interface}. The term is most often applied to {graphical user interfaces} (GUI) but might also be used by extension for a textual command language used to control a program. Look and feel includes such things as the {icons} used to represent certain functions such as opening and closing files, directories and {application programs} and changing the size and position of windows; conventions for the meaning of different buttons on a {mouse} and keys on the keyboard; and the appearance and operation of menus. A {user interface} with a consistent look and feel is considered by many to be an important factor in the ease of use of a computer system. The success of the {Macintosh user interface} was partly due to its consistency. Because of the perceived importance of look and feel, there have been several legal actions claiming breech of {copyright} on the look and feel of user interfaces, most notably by {Apple Computer} against {Microsoft} and {Hewlett-Packard} (which Apple lost) and, later, by {Xerox} against {Apple Computer}. Such legal action attempts to force suppliers to make their interfaces inconsistent with those of other vendors' products. This can only be bad for users and the industry as a whole. (1995-03-03)

lookdown ::: n. --> See Moonfish (b).

looked ::: imp. & p. p. --> of Look

looked upon all heathen divinities as demons. In

looker ::: n. --> One who looks.

looking fixedly, intently, or deliberately up.

looking-glass ::: n. --> A mirror made of glass on which has been placed a backing of some reflecting substance, as quicksilver.

looking ::: p. pr. & vb. n. --> of Look ::: a. --> Having a certain look or appearance; -- often compounded with adjectives; as, good-looking, grand-looking, etc. ::: n.

lookout ::: n. --> A careful looking or watching for any object or event.
The place from which such observation is made.
A person engaged in watching.
Object or duty of forethought and care; responsibility.


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

look ::: v. i. --> To direct the eyes for the purpose of seeing something; to direct the eyes toward an object; to observe with the eyes while keeping them directed; -- with various prepositions, often in a special or figurative sense. See Phrases below.
To direct the attention (to something); to consider; to examine; as, to look at an action.
To seem; to appear; to have a particular appearance; as, the patient looks better; the clouds look rainy.


Look Ahead Left-to-right parse, Rightmost-derivation "algorithm" (LALR, Look ahead LR) A type of {LR parser} that can deal with more {context-free grammars} than {SLR parsers} but less than {LR[1]} parsers. LALR parsers are popular because they give a good trade-off between the number of grammars they can deal with and the size of the {parsing table} required. {Compiler compilers} like {yacc} and {Bison} generate LALR parsers. {Wikipedia (http://wikipedia.org/wiki/LALR_parser)}. (2003-05-13)

Look Ahead Left-to-right parse, Rightmost-derivation ::: (parsing, algorithm) (LALR, Look ahead LR) A type of LR parser that can deal with more context-free grammars than SLR parsers but less than LR[1] number of grammars they can deal with and the size of the parsing table required. Compiler compilers like yacc and Bison generate LALR parsers. .(2003-05-13)

Look ahead LR ::: Look Ahead Left-to-right parse, Rightmost-derivation

Look ahead LR {Look Ahead Left-to-right parse, Rightmost-derivation}

LOOK ::: A specification language.[A Look at Algebraic Specifications, S.N. Zilles et al, IBM RR, 1982]. (1994-11-16)

LOOK A specification language. ["A Look at Algebraic Specifications", S.N. Zilles et al, IBM RR, 1982]. (1994-11-16)

Looking Glass ::: A desktop manager for Unix from Visix.

Looking Glass A {desktop} manager for {Unix} from {Visix}.

LOOKS ::: [LOOKS: Knowledge-Representation System for Designing Expert Systems in a Logical Programming Framework, F. Mizoguchi, Proc Intl Conf 5th Gen Comp Sys, ICOT 1984].

LOOKS ["LOOKS: Knowledge-Representation System for Designing Expert Systems in a Logical Programming Framework", F. Mizoguchi, Proc Intl Conf 5th Gen Comp Sys, ICOT 1984].


TERMS ANYWHERE

1. A visible scene, esp. one extended to a distance; vista. 2. The appearance of things relative to one another as determined by their distance from the viewer. 3. A mental view or outlook. perspectives.

"A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But as there are musical harmonies which are built out of discords partly or even predominantly, so this universe (the material) is disharmonious in its separate elements — the individual elements are at discord with each other to a large extent; it is only owing to the sustaining Divine Will behind that the whole is still a harmony to those who look at it with the cosmic vision. But it is a harmony in evolution in progress — that is, all is combined to strive towards a goal which is not yet reached, and the object of our yoga is to hasten the arrival to this goal. When it is reached, there will be a harmony of harmonies substituted for the present harmony built up on discords. This is the explanation of the present appearance of things.” Letters on Yoga

“A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But as there are musical harmonies which are built out of discords partly or even predominantly, so this universe (the material) is disharmonious in its separate elements—the individual elements are at discord with each other to a large extent; it is only owing to the sustaining Divine Will behind that the whole is still a harmony to those who look at it with the cosmic vision. But it is a harmony in evolution in progress—that is, all is combined to strive towards a goal which is not yet reached, and the object of our yoga is to hasten the arrival to this goal. When it is reached, there will be a harmony of harmonies substituted for the present harmony built up on discords. This is the explanation of the present appearance of things.” Letters on Yoga

ad-hockery "jargon" /ad-hok'*r-ee/ (Purdue) 1. Gratuitous assumptions made inside certain programs, especially {expert systems}, which lead to the appearance of semi-intelligent behaviour but are in fact entirely arbitrary. For example, {fuzzy-matching} of input tokens that might be typing errors against a symbol table can make it look as though a program knows how to spell. 2. Special-case code to cope with some awkward input that would otherwise cause a program to fail, presuming normal inputs are dealt with in some cleaner and more regular way. Also called "ad-hackery", "ad-hocity" (/ad-hos'*-tee/), "ad-crockery". See also {ELIZA effect}. [{Jargon File}] (1995-01-05)

admire ::: v. t. --> To regard with wonder or astonishment; to view with surprise; to marvel at.
To regard with wonder and delight; to look upon with an elevated feeling of pleasure, as something which calls out approbation, esteem, love, or reverence; to estimate or prize highly; as, to admire a person of high moral worth, to admire a landscape. ::: v. i.


adust ::: a. --> Inflamed or scorched; fiery.
Looking as if or scorched; sunburnt.
Having much heat in the constitution and little serum in the blood. [Obs.] Hence: Atrabilious; sallow; gloomy.


ADVAITA. :::One Existence; the One without a second; non-dual, absolute and indivisible unity; Monism.
People are apt to speak of the Advaita as if it were identical with Mayavada monism, just as they speak of Vedanta as if it were identical with Advaita only; that is not the case. There are several forms of Indian philosophy which base themselves upon the One Reality, but they admit also the reality of the world, the reality of the Many, the reality of the differences of the Many as well as the sameness of the One (bhedābheda). But the Many exist in the One and by the One, the differences are variations in manifestation of that which is fundamentally ever the same. This we actually see in the universal law of existence where oneness is always the basis with an endless multiplicity and difference in the oneness; as for instance there is one mankind but many kinds of man, one thing called leaf or flower, but many forms, patterns, colours of leaf and flower. Through this we can look back into one of the fundamental secrets of existence, the secret which is contained in the one reality itself. The oneness of the Infinite is not something limited, fettered to its unity; it is capable of an infinite multiplicity. The Supreme Reality is an Absolute not limited by either oneness or multiplicity but simultaneously capable of both; for both are its aspects, although the oneness is fundamental and the multiplicity depends upon the oneness.
Wide Realistic Advaita.


Advanced SCSI Peripheral Interface "storage, programming" (ASPI) A set of libraries designed to provide programs running under {Microsoft Windows} with a consistent interface for accessing {SCSI} devices. ASPI has become a {de facto standard}. The ASPI layer is a collection of programs ({DLLs}) that together implement the ASPI interface. Many problems are caused by device manufacturers packaging incomplete sets of these DLLs with their hardware, often with incorrect date stamps, causing newer versions to get replaced with old. ASPICHK from Adaptec will check the ASPI components installed on a computer. The latest ASPI layer as of March 1999 is 1014. The {ATAPI} standard for {IDE} devices makes them look to the system like SCSI devices and allows them to work through ASPI. {(http://resource.simplenet.com/primer/aspi.htm)}. (1999-03-30)

adventist ::: n. --> One of a religious body, embracing several branches, who look for the proximate personal coming of Christ; -- called also Second Adventists.

adventurer ::: n. --> One who adventures; as, the merchant adventurers; one who seeks his fortune in new and hazardous or perilous enterprises.
A social pretender on the lookout for advancement.


aftereye ::: v. t. --> To look after.

agitator ::: n. --> One who agitates; one who stirs up or excites others; as, political reformers and agitators.
One of a body of men appointed by the army, in Cromwell&


agrat (antardarshi jagrat) ::: jagrat samadhi of the inwardlooking (antardarsi) type, in which images or other objects of subtle sensory experience are perceived internally in a subtle ether such as the cittakasa or cidakasa, usually with the eyes closed. antardarsi antardarsi rupa

agrat (bahirdarshi jagrat) ::: jagrat samadhi of the outward-looking (bahirdarsi) type, in which images or other objects of subtle sensory experience are perceived as if outside oneself. bahirdarsi bahirdarsi rupa

air ::: 1. The transparent, invisible, inodorous, and tasteless gaseous substance which envelopes the earth. 2. *Fig. With reference to its unsubstantial or impalpable nature. 3. Outward appearance, apparent character, manner, look, style: esp. in phrases like ‘an air of absurdity"; less commonly of a thing tangible, as ‘the air of a mansion". 4. Mien or gesture (expressive of a personal quality or emotion). *air"s.

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

“All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite’s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit’s potency of presenting to itself the opposites of its own truths of being,—an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves,—but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” The Life Divine

amateur packet radio "communications" (PR) The use of {packet radio} by amateurs to communicate between computers. PR is a complete amateur radio computer network with "digipeaters" (relays), mailboxes (BBS) and other special nodes. In Germany, it is on HF, say, 2m (300 and 1200 BPS), 70cm (1200 to 9600 BPS), 23cm (normally 9600 BPS and up, currently most links between digipeaters) and higher frequencies. There is a KW (short wave) Packet Radio at 300 BPS, too. Satellites with OSCAR (Orbiting Sattelite Carring Amateur Radio) transponders (mostly attached to commercial satellites by the AMateur SATellite (AMSAT) group) carry Packet Radio mailboxes or {digipeaters}. There are both on-line and off-line services on the packet radio network: You can send {electronic mail}, read bulletins, chat, transfer files, connect to on-line DX-Clusters (DX=far distance) to catch notes typed in by other HAMs about the hottest international KW connections currently coming up (so you can pile up). PR uses {AX.25} (an {X.25} derivative) as its {transport layer} and sometimes even {TCP/IP} is transmitted over AX.25. AX.25 is like X.25 but the adressing uses HAM "calls" like "DG8MGV". There are special "wormholes" all over the world which "tunnel" amateur radio traffic through the {Internet} to forward mail. Sometimes mails travels over satelites. Normally amateur satellites have strange orbits, however the mail forwarding or mailbox satellites have very predictable orbits. Some wormholes allow HAMs to bridge from Internet to {AMPR-NET}, e.g. db0fho.ampr.org or db0fho.et-inf.fho-emden.de, but only if you are registered HAM. Because amateur radio is not for profit, it must not be interconnected to the {Internet} but it may be connected through the Internet. All people on the (completely free) amateur radio net must be licensed radio amateurs and must have a "call" which is unique all over the world. There is a special {domain} AMPR.ORG (44.*.*.*) for amateur radio reserved in the IP space. This domain is split between countries, which can further subdivide it. For example 44.130.*.* is Germany, 44.130.58.* is Augsburg (in Bavaria), and 44.130.58.20 is dg8mgv.ampr.org (you may verify this with {nslookup}). Mail transport is only one aspect of packet radio. You can talk interactively (as in {chat}), read files, or play silly games built in the Packet Radio software. Usually you can use the autorouter to let the digipeater network find a path to the station you want. However there are many (sometimes software incompatible) digipeaters out there, which the router cannot use. Paths over 1000 km are unlikely to be useable for {real-time} communication and long paths can introduce significant delay times (answer latency). Other uses of amateur radio for computer communication include {RTTY} ({baudot}), {AMTOR}, {PACTOR}, and {CLOVER}. {A huge hamradio archive (ftp://ftp.ucsd.edu/hamradio/)}. {Usenet} newsgroup: {news:rec.radio.amateur.packet}. (2001-05-12)

American Telephone and Telegraph, Inc. "company, telecommunications, Unix" (AT&T) One of the largest US telecommunications providers, also noted for being the birthplace of the {Unix} {operating system} and the {C} and {C++} programming languages. AT&T was incorporated in 1885, but traces its lineage to Alexander Graham Bell and his invention of the telephone in 1876. As parent company of the former {Bell System}, AT&T's primary mission was to provide telephone service to virtually everyone in the United States. In its first 50 years, AT&T established subsidiaries and allied companies in more than a dozen other countries. It sold these interests in 1925 and focused on achieving its mission in the United States. It did, however, continue to provide international long distance service. The Bell System was dissolved at the end of 1983 with AT&T's divestiture of the Bell telephone companies. AT&T split into three parts in 1996, one of which is {Lucent Tecnologies}, the former systems and equipment portion of AT&T (including Bell Laboratories). See also {3DO}, {Advanced RISC Machine}, {Berkeley Software Distribution}, {Bell Laboratories}, {Concurrent C}, {Death Star}, {dinosaurs mating}, {InterNIC}, {System V}, {Nawk}, {Open Look}, {rc}, {S}, {Standard ML of New Jersey}, {Unix International}, {Unix conspiracy}, {USG Unix}, {Unix System Laboratories}. {AT&T Home (http://att.com/)}. (2002-06-21)

Amiga "computer" A range of home computers first released by {Commodore Business Machines} in early 1985 (though they did not design the original - see below). Amigas were popular for {games}, {video processing}, and {multimedia}. One notable feature is a hardware {blitter} for speeding up graphics operations on whole areas of the screen. The Amiga was originally called the Lorraine, and was developed by a company named "Amiga" or "Amiga, Inc.", funded by some doctors to produce a killer game machine. After the US game machine market collapsed, the Amiga company sold some {joysticks} but no Lorraines or any other computer. They eventually floundered and looked for a buyer. Commodore at that time bought the (mostly complete) Amiga machine, infused some money, and pushed it through the final stages of development in a hurry. Commodore released it sometime[?] in 1985. Most components within the machine were known by nicknames. The {coprocessor} commonly called the "Copper" is in fact the "{Video} Timing Coprocessor" and is split between two chips: the instruction fetch and execute units are in the "Agnus" chip, and the {pixel} timing circuits are in the "Denise" chip (A for address, D for data). "Agnus" and "Denise" were responsible for effects timed to the {real-time} position of the video scan, such as midscreen {palette} changes, {sprite multiplying}, and {resolution} changes. Different versions (in order) were: "Agnus" (could only address 512K of {video RAM}), "Fat Agnus" (in a {PLCC} package, could access 1MB of video RAM), "Super Agnus" (slightly upgraded "Fat Agnus"). "Agnus" and "Fat Agnus" came in {PAL} and {NTSC} versions, "Super Agnus" came in one version, jumper selectable for PAL or NTSC. "Agnus" was replaced by "Alice" in the A4000 and A1200, which allowed for more {DMA} channels and higher bus {bandwidth}. "Denise" outputs binary video data (3*4 bits) to the "Vidiot". The "Vidiot" is a hybrid that combines and amplifies the 12-bit video data from "Denise" into {RGB} to the {monitor}. Other chips were "Amber" (a "flicker fixer", used in the A3000 and Commodore display enhancer for the A2000), "Gary" ({I/O}, addressing, G for {glue logic}), "Buster" (the {bus controller}, which replaced "Gary" in the A2000), "Buster II" (for handling the Zorro II/III cards in the A3000, which meant that "Gary" was back again), "Ramsey" (The {RAM} controller), "DMAC" (The DMA controller chip for the WD33C93 {SCSI adaptor} used in the A3000 and on the A2091/A2092 SCSI adaptor card for the A2000; and to control the {CD-ROM} in the {CDTV}), and "Paula" ({Peripheral}, Audio, {UART}, {interrupt} Lines, and {bus Arbiter}). There were several Amiga chipsets: the "Old Chipset" (OCS), the "Enhanced Chipset" (ECS), and {AGA}. OCS included "Paula", "Gary", "Denise", and "Agnus". ECS had the same "Paula", "Gary", "Agnus" (could address 2MB of Chip RAM), "Super Denise" (upgraded to support "Agnus" so that a few new {screen modes} were available). With the introduction of the {Amiga A600} "Gary" was replaced with "Gayle" (though the chipset was still called ECS). "Gayle" provided a number of improvments but the main one was support for the A600's {PCMCIA} port. The AGA chipset had "Agnus" with twice the speed and a 24-bit palette, maximum displayable: 8 bits (256 colours), although the famous "{HAM}" (Hold And Modify) trick allows pictures of 256,000 colours to be displayed. AGA's "Paula" and "Gayle" were unchanged but AGA "Denise" supported AGA "Agnus"'s new screen modes. Unfortunately, even AGA "Paula" did not support High Density {floppy disk drives}. (The Amiga 4000, though, did support high density drives.) In order to use a high density disk drive Amiga HD floppy drives spin at half the rotational speed thus halving the data rate to "Paula". Commodore Business Machines went bankrupt on 1994-04-29, the German company {Escom AG} bought the rights to the Amiga on 1995-04-21 and the Commodore Amiga became the Escom Amiga. In April 1996 Escom were reported to be making the {Amiga} range again but they too fell on hard times and {Gateway 2000} (now called Gateway) bought the Amiga brand on 1997-05-15. Gateway licensed the Amiga operating system to a German hardware company called {Phase 5} on 1998-03-09. The following day, Phase 5 announced the introduction of a four-processor {PowerPC} based Amiga {clone} called the "{pre\box}". Since then, it has been announced that the new operating system will be a version of {QNX}. On 1998-06-25, a company called {Access Innovations Ltd} announced {plans (http://micktinker.co.uk/aaplus.html)} to build a new Amiga chip set, the {AA+}, based partly on the AGA chips but with new fully 32-bit functional core and 16-bit AGA {hardware register emulation} for {backward compatibility}. The new core promised improved memory access and video display DMA. By the end of 2000, Amiga development was under the control of a [new?] company called {Amiga, Inc.}. As well as continuing development of AmigaOS (version 3.9 released in December 2000), their "Digital Environment" is a {virtual machine} for multiple {platforms} conforming to the {ZICO} specification. As of 2000, it ran on {MIPS}, {ARM}, {PPC}, and {x86} processors. {(http://amiga.com/)}. {Amiga Web Directory (http://cucug.org/amiga.html)}. {amiCrawler (http://amicrawler.com/)}. Newsgroups: {news:comp.binaries.amiga}, {news:comp.sources.amiga}, {news:comp.sys.amiga}, {news:comp.sys.amiga.advocacy}, {news:comp.sys.amiga.announce}, {news:comp.sys.amiga.applications}, {news:comp.sys.amiga.audio}, {news:comp.sys.amiga.datacomm}, {news:comp.sys.amiga.emulations}, {news:comp.sys.amiga.games}, {news:comp.sys.amiga.graphics}, {news:comp.sys.amiga.hardware}, {news:comp.sys.amiga.introduction}, {news:comp.sys.amiga.marketplace}, {news:comp.sys.amiga.misc}, {news:comp.sys.amiga.multimedia}, {news:comp.sys.amiga.programmer}, {news:comp.sys.amiga.reviews}, {news:comp.sys.amiga.tech}, {news:comp.sys.amiga.telecomm}, {news:comp.Unix.amiga}. See {aminet}, {Amoeba}, {bomb}, {exec}, {gronk}, {guru meditation}, {Intuition}, {sidecar}, {slap on the side}, {Vulcan nerve pinch}. (2003-07-05)

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

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

amused ::: imp. & p. p. --> of Amuse ::: a. --> Diverted.
Expressing amusement; as, an amused look.


antardarsi (antardarshi) ::: inward-looking; samadhi in the waking antardarsi state with internal vision and experience (same as antardarsi jagrat). antardarsi antardarsi jjagrat

anticipated ::: expected; looked forward to.

an upward look or glance.

any key "humour, hardware" The key that particularly confused {users} look for on their computer keyboards when instructed to "Press any key to continue". "But my keyboard doesn't have a key labelled 'any'!". {Compaq FAQ (http://web14.compaq.com/falco/detail.asp?FAQnum=FAQ2859)}. (2003-09-30)

  A person viewing anything; onlooker; observer. 2. An observer or an event. spectators. (Sri Aurobindo also employs the word as an adj.)

appear ::: 1. To come into sight; become visible; come into view, as from a place or state of concealment, or from a distance; esp. of angels, spirits, visions. 2. To come into existence; be created. 3. To be clear to the understanding. 4. To seem or look to be. appears, appeared, appearing.

appearance ::: 1. The act or fact of coming forward into view ; becoming visible. 2. The state, condition, manner, or style in which a person or object appears; outward look or aspect. 3. Outward show or seeming; semblance. appearances.

appearance ::: n. --> The act of appearing or coming into sight; the act of becoming visible to the eye; as, his sudden appearance surprised me.
A thing seed; a phenomenon; a phase; an apparition; as, an appearance in the sky.
Personal presence; exhibition of the person; look; aspect; mien.
Semblance, or apparent likeness; external show. pl. Outward signs, or circumstances, fitted to make a particular impression


apple-touch-icon "programming" (apple-touch-icon.png) {Apple}'s default {icon} (image) used to represent a {website}, e.g. when saved as a {bookmark} or on the {home screen} of an {iOS} device such as an {iPhone} or {iPad}. Apple's scheme allows a site to offer images of different sizes so the client can choose the most appropriate one according to its screen size and resolution. Apple devices and applications completely ignore the {favicon}.ico {de facto standard} which, while somewhat quirky in its use of the {ico} format, has been pretty much universally adopted elsewhere. Conversely, apple-touch-icon.png will be ignored by non-Apple devices, possibly because its 16x16 resolution would look pretty shabby on most smart phones. The icon can be provided in various different resolutions for different screen sizes and resolutions, e.g. apple-touch-icon-152x152.png for {retina iPad} with {iOS7}. {(https://developer.apple.com/library/ios/documentation/AppleApplications/Reference/SafariWebContent/ConfiguringWebApplications/ConfiguringWebApplications.html) Apple documentation}. {(https://realfavicongenerator.net/faq)}. (2018-08-19)

. a (pranamaya purusha) ::: "the vital conscious being", the purus.a "as a soul of life, self-identified with a great movement of becoming in Time, which puts forth body as a form or basic senseimage and mind as a conscious activity of life-experience"; it "is capable of looking beyond the duration and limits of the physical body, of feeling an eternity of life behind and in front, an identity with a universal Life-being, but does not look beyond a constant vital becoming in Time". pr pranamaya

ARM710 "processor" A 32-bit {RISC} {microprocessor} based on the {ARM7} processor core designed by {Advanced RISC Machines} Ltd. The A710 is the successor to the {ARM610} processor. It was released in July 1994 by {VLSI Technology Inc}. The ARM710 can run at 40MHz (fastest sample 55MHz) dissipating 500mW with a 5V supply or 25MHz with 3.3V supply. It has an 8 kilobyte on-chip {cache}, {memory management unit} and {write buffer}. The ARM700 and ARM710 processors represent a significant improvement over the {ARM610} processors. They have a higher maximum clock speed and a number of architectural improvements such as double the size of internal cache, this means that more of any process can be executed internally without accessing the (relatively) slow external memory. Other improvements are an improved {write buffer} and an enlarged {Translation Lookaside Buffer} in the {MMU}. All of these improvements increase the performance of the system and deliver more real performance than a simple comparison of clock speeds would indicate. The ARM710 has been optimised for integer performance. The FPA11 {floating point} {coprocessor} has a peak throughput of up to 5 {MFLOPS} and achieves an average throughput in excess of 3 MFLOPS for a range of calculations. (1995-04-21)

aspect ::: 1. Appearance to the eye or mind; look. 2. Nature; quality, character. 3. A way in which a thing may be viewed or regarded; interpretation; view. 4. Part; feature; phase. aspects.

aspection ::: n. --> The act of viewing; a look.

aspect ::: n. --> The act of looking; vision; gaze; glance.
Look, or particular appearance of the face; countenance; mien; air.
Appearance to the eye or the mind; look; view.
Position or situation with regard to seeing; that position which enables one to look in a particular direction; position in relation to the points of the compass; as, a house has a southern aspect, that is, a position which faces the south.


asquint ::: adv. --> With the eye directed to one side; not in the straight line of vision; obliquely; awry, so as to see distortedly; as, to look asquint. html{color:

as sensible as a dictionary "humour" In Lewis Carroll's {Through the Looking Glass and what Alice found there (http://www.Germany.EU.net/books/carroll/alice.html)}, in the chapter {The Garden of Live Flowers (http://www.Germany.EU.net/books/carroll/alice_21.html

associative array "programming" (Or "hash", "map", "dictionary") An {array} where the {indices} are not just {integers} but may be arbitrary strings. {awk} and its descendants (e.g. {Perl}) have associative arrays which are implemented using {hash coding} for faster look-up. (2007-10-02)

As the evolution proceeds, Nature begins slowly and tentatively to manifest our occult parts; she leads us to look more and more within ourselves or sets out to initiate more clearly recognisable intimations and formations of them on the surface. The soul in us, the psychic principle, has already begun to take secret form; it puts forward and develops a soul personality, a distinct psychic being to represent it.
   Ref: CWSA Vol. 21-22, Page: 926


attend ::: v. t. --> To direct the attention to; to fix the mind upon; to give heed to; to regard.
To care for; to look after; to take charge of; to watch over.
To go or stay with, as a companion, nurse, or servant; to visit professionally, as a physician; to accompany or follow in order to do service; to escort; to wait on; to serve.
To be present with; to accompany; to be united or


Attribution Theory ::: The theory that argues people look for explanation of behavior, associating either dispositional (internal) attributes or situational (external) attributes.

austere ::: --> Sour and astringent; rough to the state; having acerbity; as, an austere crab apple; austere wine.
Severe in modes of judging, or living, or acting; rigid; rigorous; stern; as, an austere man, look, life.
Unadorned; unembellished; severely simple.


autopoiesis ::: Proposed by biologist Humberto Maturana and cognitive scientist Francisco Varela, autopoiesis refers to the “self-production” or “self-making” of an organism. In Integral Theory, it is derived by looking at the biological phenomenology of an organism. A firstperson approach to a third-person singular reality. The inside view of the exterior of an individual (i.e., the inside view of a holon in the Upper-Right quadrant). Exemplary of a zone-

avise ::: v. t. --> To look at; to view; to think of.
To advise; to counsel. ::: v. i. --> To consider; to reflect.


await ::: to wait for; expect; look for. awaited, awaiting, awaits

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


AWAKENING ::: There is a stage in the sadhana in which the inner being begins to awake. Often the first result is ::: (I) a sort of witness attitude in which the inner consciousness looks at all that happens as a spectator or observer, observing things but taking no active interest or pleasure in them. (2) A state of neutral equanimity in which there is neither joy nor sorrow, only quietude. (3) A sense of being something separate from all that happens, observing it but not part of it. (4) An absence of attachment to things, people or events.

bagpipe ::: n. --> A musical wind instrument, now used chiefly in the Highlands of Scotland. ::: v. t. --> To make to look like a bagpipe.

bahirdarsi (bahirdarshi) ::: outward-looking; samadhi in the waking state with externalised vision and experience (same as bahirdarsi jagrat). bahirdarsi bahirdarsi ak akasa

bartizan ::: n. --> A small, overhanging structure for lookout or defense, usually projecting at an angle of a building or near an entrance gateway.

basilisk ::: n. --> A fabulous serpent, or dragon. The ancients alleged that its hissing would drive away all other serpents, and that its breath, and even its look, was fatal. See Cockatrice.
A lizard of the genus Basiliscus, belonging to the family Iguanidae.
A large piece of ordnance, so called from its supposed resemblance to the serpent of that name, or from its size.


Baudot code "communications" (For etymology, see {baud}) A {character set} predating {EBCDIC} and used originally and primarily on {paper tape}. Use of Baudot reportedly survives in {TDDs} and some HAM radio applications. In Baudot, characters are expressed using five {bits}. Baudot uses two code sub-sets, the "letter set" (LTRS), and the "figure set" (FIGS). The FIGS character (11011) signals that the following code is to be interpreted as being in the FIGS set, until this is reset by the LTRS (11111) character. binary hex  LTRS FIGS -------------------------- 00011 03   A   - 11001 19   B   ? 01110 0E   C   : 01001 09   D   $ 00001 01   E   3 01101 0D   F   ! 11010 1A   G   & 10100 14   H  

Before writing the Ideen, he had come to believe that, as the reflective observer of one's subjective processes, one can establish and maintain the attitude of a mere onlooker, who does not participate even in his own natural attitude of believing in a possible world and apprehending his consciousness as essentially possible in that world. If this attitude of self-restraint (epoche) is consistently maintained, one can discriminate a status of one's consciousness more fundamental than its actuality or its possibility in a world and one can see that this essential worldliness of consciousness is a reflexive consequence of its more fundamental character as consciousness of a world. One can then see, furthermore, that every intendable object is essentially, and most fundamentally, a noematic-intentional object (a phenomenon) and has its being and nature because consciousness -- regardless of the latter's secondary status as in the world -- is intrinsically an (actual or potential) intending of that object, in a certain manner, as having certain determinations. Such was Husserl's contention.

behold ::: v. 1. To perceive by the visual faculty; see. beholds. Interj. **2.** Look; see.

behold ::: v. t. --> To have in sight; to see clearly; to look at; to regard with the eyes. ::: v. i. --> To direct the eyes to, or fix them upon, an object; to look; to see.

belgard ::: n. --> A sweet or loving look.

beseeching ::: p. pr. & vb. n. --> of Beseech ::: a. --> Entreating urgently; imploring; as, a beseeching look.

beseeming ::: p. pr. & vb. n. --> of Beseem ::: n. --> Appearance; look; garb.

Comeliness. ::: a.


besee ::: v. t. & i. --> To see; to look; to mind.

Big bag of pages (BIBOP) Where data objects are tagged with some kind of descriptor (giving their size or type for example) memory can be saved by storing objects with the same descriptor in one "page" of memory. The most significant bits of an object's address are used as the BIBOP page number. This is looked up in a BIBOP table to find the descriptor for all objects in that page. This idea is similar to the "zones" used in some {Lisp} systems (e.g. {LeLisp}). [David R. Hanson. "A portable storage management system for the Icon programming language". Software - Practise and Experience, 10:489-500 1980]. (1994-11-29)

big-endian 1. "data, architecture" A computer {architecture} in which, within a given multi-{byte} numeric representation, the most significant byte has the lowest address (the word is stored "big-end-first"). Most processors, including the {IBM 370} family, the {PDP-10}, the {Motorola} {microprocessor} families, and most of the various {RISC} designs current in mid-1993, are big-endian. See {-endian}. 2. "networking, standard" A backward {electronic mail address}. The world now follows the {Internet} {hostname} {standard} (see {FQDN}) and writes e-mail addresses starting with the name of the computer and ending up with the {country code} (e.g. fred@doc.acme.ac.uk). In the United Kingdom the {Joint Networking Team} decided to do it the other way round (e.g. me@uk.ac.wigan.cs) before the {Internet} {domain} standard was established. Most {gateway sites} required {ad-hockery} in their {mailers} to handle this. By July 1994 this parochial idiosyncracy was on the way out and mailers started to reject big-endian addresses. By about 1996, people would look at you strangely if you suggested such a bizarre thing might ever have existed. [{Jargon File}] (1998-08-09)

big ::: superl. --> Having largeness of size; of much bulk or magnitude; of great size; large.

Great with young; pregnant; swelling; ready to give birth or produce; -- often figuratively.
Having greatness, fullness, importance, inflation, distention, etc., whether in a good or a bad sense; as, a big heart; a big voice; big looks; to look big. As applied to looks, it indicates haughtiness or pride.


bit bashing (Also "bit diddling" or {bit twiddling}). Any of several kinds of low-level programming characterised by manipulation of {bit}, {flag}, {nibble}, and other smaller-than-character-sized pieces of data. These include low-level device control, encryption algorithms, checksum and error-correcting codes, hash functions, some flavours of graphics programming (see {bitblt}), and assembler/compiler code generation. May connote either tedium or a real technical challenge (more usually the former). "The command decoding for the new tape driver looks pretty solid but the bit-bashing for the control registers still has bugs." See also {bit bang}, {mode bit}.

bit-paired keyboard "hardware" (Obsolete, or "bit-shift keyboard") A non-standard keyboard layout that seems to have originated with the {Teletype} {ASR-33} and remained common for several years on early computer equipment. The ASR-33 was a mechanical device (see {EOU}), so the only way to generate the character codes from keystrokes was by some physical linkage. The design of the ASR-33 assigned each character key a basic pattern that could be modified by flipping bits if the SHIFT or the CTRL key was pressed. In order to avoid making the thing more of a Rube Goldberg {kluge} than it already was, the design had to group characters that shared the same basic {bit pattern} on one key. Looking at the {ASCII} chart, we find: high low bits bits 0000 0001 0010 0011 0100 0101 0110 0111 1000 1001 010    !  "  

blenk ::: v. i. --> To blink; to shine; to look.

blindly ::: 1. Without seeing or looking or without preparation or reflection. 2. Without understanding, reservation, or objection; unthinkingly.

blinkenlights /blink'*n-li:tz/ Front-panel diagnostic lights on a computer, especially a {dinosaur}. Derives from the last word of the famous blackletter-Gothic sign in mangled pseudo-German that once graced about half the computer rooms in the English-speaking world. One version ran in its entirety as follows: ACHTUNG! ALLES LOOKENSPEEPERS! Das computermachine ist nicht fuer gefingerpoken und mittengrabben. Ist easy schnappen der springenwerk, blowenfusen und poppencorken mit spitzensparken. Ist nicht fuer gewerken bei das dumpkopfen. Das rubbernecken sichtseeren keepen das cotten-pickenen hans in das pockets muss; relaxen und watchen das blinkenlichten. This silliness dates back at least as far as 1959 at Stanford University and had already gone international by the early 1960s, when it was reported at London University's ATLAS computing site. There are several variants of it in circulation, some of which actually do end with the word "blinkenlights". In an amusing example of turnabout-is-fair-play, German hackers have developed their own versions of the blinkenlights poster in fractured English, one of which is reproduced here:             ATTENTION This room is fullfilled mit special electronische equippment. Fingergrabbing and pressing the cnoeppkes from the computers is allowed for die experts only! So all the "lefthanders" stay away and do not disturben the brainstorming von here working intelligencies. Otherwise you will be out thrown and kicked anderswhere! Also: please keep still and only watchen astaunished the blinkenlights. See also {geef}. [{Jargon File}]

lookdown ::: n. --> See Moonfish (b).

looked ::: imp. & p. p. --> of Look

looker ::: n. --> One who looks.

looking fixedly, intently, or deliberately up.

looking-glass ::: n. --> A mirror made of glass on which has been placed a backing of some reflecting substance, as quicksilver.

looking ::: p. pr. & vb. n. --> of Look ::: a. --> Having a certain look or appearance; -- often compounded with adjectives; as, good-looking, grand-looking, etc. ::: n.

lookout ::: n. --> A careful looking or watching for any object or event.
The place from which such observation is made.
A person engaged in watching.
Object or duty of forethought and care; responsibility.


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

look ::: v. i. --> To direct the eyes for the purpose of seeing something; to direct the eyes toward an object; to observe with the eyes while keeping them directed; -- with various prepositions, often in a special or figurative sense. See Phrases below.
To direct the attention (to something); to consider; to examine; as, to look at an action.
To seem; to appear; to have a particular appearance; as, the patient looks better; the clouds look rainy.


blurgle /bler'gl/ [Great Britain] Spoken {metasyntactic variable}, to indicate some text that is obvious from context, or which is already known. If several words are to be replaced, blurgle may well be doubled or trebled. "To look for something in several files use "{grep} string blurgle blurgle"." In each case, "blurgle blurgle" would be understood to be replaced by the file you wished to search. Compare {mumble}. [{Jargon File}]

bogo-sort "algorithm, humour" /boh"goh-sort"/ (Or "stupid-sort") The archetypical perversely awful {algorithm} (as opposed to {bubble sort}, which is merely the generic *bad* algorithm). Bogo-sort is equivalent to repeatedly throwing a deck of cards in the air, picking them up at random, and then testing whether they are in order. It serves as a sort of canonical example of awfulness. Looking at a program and seeing a dumb algorithm, one might say "Oh, I see, this program uses bogo-sort." Also known as "monkey sort" after the {Infinite Monkey Theorem}. Compare {brute force}, {Lasherism}. {An implementation (http://stdout.org/~adam/psort)}. [{Jargon File}] (2002-04-07)

bopeep ::: n. --> The act of looking out suddenly, as from behind a screen, so as to startle some one (as by children in play), or of looking out and drawing suddenly back, as if frightened.

Boycott Apple "legal" Some time before 1989, {Apple Computer, Inc.} started a lawsuit against {Hewlett-Packard} and {Microsoft}, claiming they had breeched Apple's {copyright} on the {look and feel} of the {Macintosh user interface}. In December 1989, {Xerox} failed to sue {Apple Computer}, claiming that the software for Apple's {Lisa} computer and {Macintosh} {Finder}, both copyrighted in 1987, were derived from two {Xerox} programs: {Smalltalk}, developed in the mid-1970s and {Star}, copyrighted in 1981. Apple wanted to stop people from writing any program that worked even vaguely like a {Macintosh}. If such {look and feel} lawsuits succeed they could put an end to {free software} that could substitute for commercial software. In the weeks after the suit was filed, {Usenet} reverberated with condemnation for Apple. {GNU} supporters {Richard Stallman}, {John Gilmore} and Paul Rubin decided to take action against Apple. Apple's reputation as a force for progress came from having made better computers; but The {League for Programming Freedom} believed that Apple wanted to make all non-Apple computers worse. They therefore campaigned to discourage people from using Apple products or working for Apple or any other company threatening similar obstructionist tactics (e.g. {Lotus} and {Xerox}). Because of this boycott the {Free Software Foundation} for a long time didn't support {Macintosh} {Unix} in their software. In 1995, the LPF and the FSF decided to end the boycott. [Dates? Other events? Why did Xerox's case against Apple fail?] (1995-04-18)

browbeat ::: imp. --> of Browbeat ::: v. t. --> To depress or bear down with haughty, stern looks, or with arrogant speech and dogmatic assertions; to abash or disconcert by impudent or abusive words or looks; to bully; as, to browbeat witnesses.

browbeating ::: p. pr. & vb. n. --> of Browbeat ::: n. --> The act of bearing down, abashing, or disconcerting, with stern looks, supercilious manners, or confident assertions.

burnished ::: Madhav: “Burnished—repeatedly polished so that it shines by itself; it looks a blue seal of summer.” The Book of the Divine Mother

buzz 1. Of a program, to run with no indication of progress and perhaps without guarantee of ever finishing; especially said of programs thought to be executing a {tight loop} of code. A program that is buzzing appears to be {catatonic}, but never gets out of catatonia, while a buzzing loop may eventually end of its own accord. "The program buzzes for about 10 seconds trying to sort all the names into order." See {spin}; see also {grovel}. 2. [ETA Systems] To test a wire or printed circuit trace for continuity by applying an AC rather than DC signal. Some wire faults will pass DC tests but fail a buzz test. 3. To process an {array} or list in sequence, doing the same thing to each element. "This loop buzzes through the tz array looking for a terminator type." [{Jargon File}]

bystander ::: one who is present at an event without participating in it; onlooker; spectator.

c2man "tool" An automatic {documentation} extraction tool by Graham Stoney. c2man extracts comments from {C} source code to generate functional interface documentation in the same format as sections 2 and 3 of the {Unix} Programmer's Manual. It looks for comments near the objects they document, rather than imposing a rigid {syntax} or requiring the programmer to use a typesetting language. Acceptable documentation can often be generated from existing code with no modifications. c2man supports both {K&R} and {ISO}/{ANSI C} coding styles. Output can be in {nroff} -man, {Texinfo} or {LaTeX} format. It {automagically} documents {enum} parameter and return values, it handles both {C} (/* */) and {C++} (//) style comments, but not C++ grammar (yet). It requires {yacc}, {byacc} or {bison} for syntax analysis; {lex} or {flex} for {lexical analysis} and {nroff}, {groff}, {texinfo} or {LaTeX} to format the output. It runs under {Unix}, {OS/2} and {MS-DOS}. Version 2.0 patchlevel 25 (1995-10-25). {Washington FTP (ftp://ftp.wustl.edu/usenet/comp.sources.reviewed/volume03/)}. {Stuttgart FTP (ftp://ftp.informatik.uni-stuttgart.de/pub/archive/comp.sources/reviewed/)}. {Patches (ftp://lth.se/pub/netnews/sources.bugs/volume93/sep/)}. Patches posted to {Usenet} newsgroups {news:comp.sources.bugs} and {news:comp.sources.reviewed}. (2003-05-02)

cadaverous ::: a. --> Having the appearance or color of a dead human body; pale; ghastly; as, a cadaverous look.
Of or pertaining to, or having the qualities of, a dead body.


Caller ID "communications" (CID) A short piece of text transmitted by some telephone systems describing the origin of a call, e.g. the name of the caller. Some telephone handsets can display this. A {computer telephony integration} system might use it to trigger actions on the callee's computer such as looking up the caller in a database and displaying their details on screen. There may also be a separate "caller id number" giving the telephone number of the originator of the call. (2008-04-30)

campanulaceous ::: a. --> Of pertaining to, or resembling, the family of plants (Camponulaceae) of which Campanula is the type, and which includes the Canterbury bell, the harebell, and the Venus&

candygrammar "language" A programming-language grammar that is mostly {syntactic sugar}; a play on "candygram". {COBOL}, {Apple Computer}'s {Hypertalk} language, and many {4GLs} share this property. The intent is to be as English-like as possible and thus easier for unskilled people to program. However, {syntax} isn't what makes programming hard; it's the mental effort and organisation required to specify an {algorithm} precisely. Thus "candygrammar" languages are just as difficult to program in, and far more painful for the experienced hacker. {GLS} notes: The overtones from the 1977 Chevy Chase "Jaws" parody on Saturday Night Live should not be overlooked. Someone lurking outside an apartment door tries to get the occupant to open up, while ominous music plays in the background. The last attempt is a half-hearted "Candygram!" When the door is opened, a shark bursts in and chomps the poor occupant. There is a moral here for those attracted to candygrammars. [{Jargon File}] (2004-09-23)

canonical name (CNAME) A host's official name as opposed to an alias. The official name is the first hostname listed for its {Internet address} in the hostname database, {/etc/hosts} or the {Network Information Service} (NIS) map hosts.byaddr ("hosts" for short). A host with multiple network interfaces may have more than one Internet address, each with its own canonical name (and zero or more aliases). You can find a host's canonical name using {nslookup} if you say set querytype=CNAME and then type a hostname. (1994-11-29)

careworn ::: a. --> Worn or burdened with care; as, careworn look or face.

carrier scanner "security" (Or "wardialer") A program which uses a {modem} to dial a series of phone numbers (say, from 770-0000 to 770-9999), and keeps a log of what phone numbers answer with a modem {carrier}. The results of such a search were generally used by people looking to engage in {random} mischief in {random} machines. Since the 1980s, wardialers have generally fallen into disuse, partly because of easily available "{caller ID}" technology, partly because fax machines are now in wide use and would often be logged as a {carrier} by a wardialer, and partly because there are so many new and more interesting venues for computerised mischief these days. (1997-03-16)

case based reasoning "artificial intelligence" (CBR) A technique for problem solving which looks for previous examples which are similar to the current problem. This is useful where {heuristic} {knowledge} is not available. There are many situations where experts are not happy to be questioned about their knowledge by people who want to write the knowledge in rules, for use in {expert systems}. In most of these situations, the natural way for an expert to describe his or her knowledge is through examples, stories or cases (which are all basically the same thing). Such an expert will teach trainees about the expertise by apprenticeship, i.e. by giving examples and by asking the trainees to remember them, copy them and adapt them in solving new problems if they describe situations that are similar to the new problems. CBR aims to exploit such knowledge. Some key research areas are efficient indexing, how to define "similarity" between cases and how to use temporal information. (1996-05-28)

Cassirer, Ernst: (1874-) Has been chiefly interested in developing the position of the neo-Kantian Philosophy of the Marburg School as it relates to scientific knowledge. Looking at the history of modern philosophy as a progressive formulation of this position, he has sought to extend it by detailed analyses of contemporary scientific developments. Of note are Cassirer's investigations in mathematics, his early consideration of chemical knowledge, and his treatment of Einstein's relativity theory. Main works: Das Erkenntntsprobleme, 3 vols. (1906); Substanz-u-Funktionsbegriff, 1910 (tr. Substance and Function); Philosophie der Symbolischen Forme (1923); Phanom. der Erkenntnis, 1929; Descartes; Leibniz. -- C.K.D.

catoptromancy ::: n. --> A species of divination, which was performed by letting down a mirror into water, for a sick person to look at his face in it. If his countenance appeared distorted and ghastly, it was an ill omen; if fresh and healthy, it was favorable.

cavalier ::: n. --> A military man serving on horseback; a knight.
A gay, sprightly, military man; hence, a gallant.
One of the court party in the time of king Charles I. as contrasted with a Roundhead or an adherent of Parliament.
A work of more than ordinary height, rising from the level ground of a bastion, etc., and overlooking surrounding parts. ::: a.


Chance ::: Madhav: “Chance, erratic happening, is only an appearance. It is not the governing truth or feature of this existence. What look like unregulated result is really an effect foreseeable by an Intelligence higher than the mental reason; in fact, it is part of a process initiated and conducted by a divine wisdom, prajna, that rules the universe. What passes for chance is a purposive movement permitted and contained in the larger operations of the Law.” Readings in Savitri, Vol. I.

Characterology: This name originally was used for types; thus in Aristotle and Theophrastus, and even much later, e.g. in La Bruyere. Gradually it came to signify something individual; a development paralleled by the replacement of "typical" figures on the stage by individualities. There is no agreement, even today, on the definition; confusion reigns especially because of an insufficient distinction between character, personality, and person. But all agree that character manifests itself in the behavior of a person. One can distinguish a merely descriptive approach, one of classification, and one of interpretation. The general viewpoints of interpretation influence also description and classification, since they determine what is considered "important" and lay down the rules by which to distinguish and to classify. One narrow interpretation looks at character mainly as the result of inborn properties, rooted in organic constitution; character is considered, therefore, as essentially unchangeable and predetermined. The attempts at establishing correlations between character and body-build (Kretschmer a.o.) are a special form of such narrow interpretation. It makes but little difference if, besides inborn properties, the influence of environmental factors is acknowledged. The rationalistic interpretation looks at character mainly as the result of convictions. These convictions are seen as purely intellectual in extreme rationalism (virtue is knowledge, Socrates), or as referring to the value-aspect of reality which is conceived as apprehended by other than merely intellectual operations. Thus, Spranger gives a classification according to the "central values" dominating a man's behavior. (Allport has devised practical methods of character study on this basis.) Since the idea a person has of values and their order may change, character is conceived as essentially mutable, even if far going changes may be unfrequent. Character-education is the practical application of the principles of characterology and thus depends on the general idea an author holds in regard to human nature. Character is probably best defined as the individual's way of preferring or rejecting values. It depends on the innate capacities of value-apprehension and on the way these values are presented to the individual. Therefore the enormous influence of social factors. -- R.A.

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


chiclet keyboard "hardware, abuse" A {keyboard} with a small, flat rectangular or lozenge-shaped rubber or plastic keys that look like pieces of Chiclets chewing gum. Used especially to describe the original {IBM PCjr} keyboard. Vendors unanimously liked these because they were cheap, and a lot of early {portable} and {laptop computers} were launched with them. Customers rejected the idea with almost equal unanimity, and chiclets are not often seen on anything larger than a digital watch any more. [{Jargon File}] (1997-05-16)

circumspective ::: a. --> Looking around every way; cautious; careful of consequences; watchful of danger.

cirripedia ::: n. pl. --> An order of Crustacea including the barnacles. When adult, they have a calcareous shell composed of several pieces. From the opening of the shell the animal throws out a group of curved legs, looking like a delicate curl, whence the name of the group. See Anatifa.

class hierarchy "programming" In {object-oriented programming}, a set of {classes} related by {inheritance}. Each class is a "subclass" of another class - its "superclass". The subclass contains all the features of its superclass, but may add new features or redefine existing features. The features of a class are the set of {attributes} (or "properties") that an object of that class has and the {methods} that can be invoked on it. If each class has a just one superclass, this is called {single inheritance}. The opposite is {multiple inheritance}, under which a class may have multiple superclasses. Single inheritance gives the class hierarchy a {tree} structure whereas multiple inheritance gives a {directed graph}. Typically there is one class at the top of the hierarchy which is the "object" class, the most general class that is an ancestor of all others and which has no superclass. In computing, as in genealogy, trees grow downwards, which is why subclasses are considered to be "below" their superclasses. When {invoking a method} on an {object}, the method is first looked for in the object's class, then the superclass of that class, and so on up the hierarchy until it is found. Thus a class need only define those methods which are specific to it and it will inherit all other methods from all its superclasses. An object of the subclass can do everything that an object of the superclass can and possible more. {C++} calls the superclass the "base class" and the subclass the "derived class" (not to be confused with a {derived type}). (2014-09-06)

Cleaning the vital ::: If you get peace, then to clean the vital becomes easy. If you simply clean and clean and do nothing else, you go very slowly — for the vital gels dirty again and has to he cleaned a hundred times. The peace is something that is clean in itself, so to get It is a positive way of securing your object. To look for dirt only anil clean is the negative way.

cockatrice ::: n. --> A fabulous serpent whose breath and look were said to be fatal. See Basilisk.
A representation of this serpent. It has the head, wings, and legs of a bird, and tail of a serpent.
A venomous serpent which which cannot now be identified.
Any venomous or deadly thing.


cokebottle "character, humour" /kohk'bot-l/ Any unusual character, particularly one you can't type because it isn't on your keyboard. {MIT} people used to complain about the "control-meta-cokebottle" commands at {SAIL}, and {SAIL} people complained about the "{altmode}-altmode-cokebottle" commands at {MIT}. After the demise of the {space-cadet keyboard}, "cokebottle" was used less, but was often used to describe weird or non-intuitive keystrokes. The {OSF}/{Motif} {window manager}, "{mwm}" keystroke for switching to the default keybindings and behaviour is control-meta-{bang}. Since {exclamation mark} might be thought to look like a Coke bottle, {Motif} hackers referred to this keystroke as "cokebottle". See also {quadruple bucky}. [{Jargon File}] (1995-01-04)

colour look-up table {colour palette}

colour "graphics" (US "color") Colours are usually represented as {RGB} triples in a {digital} {image} because this corresponds most closely to the electronic signals needed to drive a {CRT}. Several equivalent systems ("{colour models}") exist, e.g. {HSB}. A colour {image} may be stored as three separate images, one for each of red, green, and blue, or each {pixel} may encode the colour using separate {bit-fields} for each colour component, or each pixel may store a logical colour number which is looked up in a hardware {colour palette} to find the colour to display. Printers may use the {CMYK} or {Pantone} representations of colours as well as RGB. (1999-08-02)

colour palette "graphics, hardware" (colour look-up table, CLUT) A device which converts the {logical} colour numbers stored in each {pixel} of {video} memory into {physical} colours, normally represented as {RGB} triplets, that can be displayed on the {monitor}. The palette is simply a block of fast {RAM} which is addressed by the logical colour and whose output is split into the red, green and blue levels which drive the actual display (e.g. {CRT}). The number of entries (logical colours) in the palette is the total number of colours which can appear on screen simultaneously. The width of each entry determines the number of colours which the palette can be set to produce. A common example would be a palette of 256 colours (i.e. addressed by eight-bit pixel values) where each colour can be chosen from a total of 16.7 million colours (i.e. eight bits output for each of red, green and blue). Changes to the palette affect the whole screen at once and can be used to produce special effects which would be much slower to produce by updating pixels. (1997-06-03)

COME FROM "programming, humour" A semi-mythical language construct dual to the "go to"; "COME FROM" "label" would cause the referenced label to act as a sort of {trapdoor}, so that if the program ever reached it, control would quietly and {automagically} be transferred to the statement following the "COME FROM". "COME FROM" was first proposed in R.L. Clark's "A Linguistic Contribution to GOTO-less programming", which appeared in a 1973 {Datamation} issue (and was reprinted in the April 1984 issue of "{Communications of the ACM}"). This parodied the then-raging "{structured programming}" {holy wars} (see {considered harmful}). Mythically, some variants are the "assigned COME FROM" and the "computed COME FROM" (parodying some nasty control constructs in {Fortran} and some extended {BASICs}). Of course, {multitasking} (or {nondeterminism}) could be implemented by having more than one "COME FROM" statement coming from the same label. In some ways the {Fortran} "DO" looks like a "COME FROM" statement. After the terminating statement number/"CONTINUE" is reached, control continues at the statement following the DO. Some generous Fortrans would allow arbitrary statements (other than "CONTINUE") for the statement, leading to examples like:   DO 10 I=1,LIMIT C imagine many lines of code here, leaving the C original DO statement lost in the spaghetti...   WRITE(6,10) I,FROB(I) 10 FORMAT(1X,I5,G10.4) in which the trapdoor is just after the statement labelled 10. (This is particularly surprising because the label doesn't appear to have anything to do with the flow of control at all!) While sufficiently astonishing to the unsuspecting reader, this form of "COME FROM" statement isn't completely general. After all, control will eventually pass to the following statement. The implementation of the general form was left to {Univac Fortran}, ca. 1975 (though a roughly similar feature existed on the {IBM 7040} ten years earlier). The statement "AT 100" would perform a "COME FROM 100". It was intended strictly as a debugging aid, with dire consequences promised to anyone so deranged as to use it in production code. More horrible things had already been perpetrated in production languages, however; doubters need only contemplate the "{ALTER}" verb in {COBOL}. {SCL} on {VME} {mainframes} has a similar language construct called "whenever", used like this: whenever x=123345 then S; Meaning whenever variable x reached the value 123345 then execute statement S. "COME FROM" was supported under its own name for the first time 15 years later, in {C-INTERCAL} (see {INTERCAL}, {retrocomputing}); knowledgeable observers are still reeling from the shock. [{Jargon File}] (1998-04-19)

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


commanding ::: p. pr. & vb. n. --> of Command ::: a. --> Exercising authority; actually in command; as, a commanding officer.
Fitted to impress or control; as, a commanding look or presence.


command line interface "operating system" A means of communication between a {program} and its {user}, based solely on textual input and output. Commands are input with the help of a {keyboard} or similar device and are interpreted and executed by the program. Results are output as text or graphics to the {terminal}. Command line interfaces usually provide greater flexibility than {graphical user interfaces}, at the cost of being harder for the novice to use. Consequently, some {hackers} look down on GUIs as designed {For The Rest Of Them}. (1996-01-12)

command ::: v. t. --> To order with authority; to lay injunction upon; to direct; to bid; to charge.
To exercise direct authority over; to have control of; to have at one&


Commodore 65 "computer" (Or Commodore 64DX, C65, C64DX) The last 8-bit computer designed by {Commodore Business Machines}, about 1989-1991. The C65 boasts an {ugly} collection of {custom} {integrated circuits} which makes even the {Amiga} hardware look standard. The core of the C65 {chipset} is the {CSG 4510} and {CSG 4569}. The 4510 is a {65CE02} with two {6526} {CIAs}. The 4569 is equivalent to a combination of the {6569} VIC-II and the {MMU} of the {Commodore 64}. The C65 also has a {DMA controller} (Commodore's purpose built {DMAgic}) which also functions as a simple {blitter}, and a {floppy controller} for the internal {Commodore 1581}-like disk drive. The floppy controller, known as the {F011}, supports seven drives (though the {DOS} only supports 2). The {4510} supports all the {C64} {video modes}, plus an 80 column text mode, and {bitplane} modes. The bitplane modes can use up to eight bitplanes, and {resolutions} of up to 1280 x 400. The {palette} is 12-bit like the {Amiga 500}. It also has two SID's (MOS 8580/6581) for stereo audio. The C65 has two busses, D and E, with 64 {kilobytes} of {RAM} on each. The VIC-III can access the D-bus while the CPU accesses the E-bus, and then they can swap around. This effectively makes the whole 8MB {address space} both {chip ram} and {fast ram}. {RAM} expansion is accomplished through a {trap door} slot in the bottom which uses a {grock} of a connector. The C65 has a {C128}-like native mode, where all of the new features are enabled, and the CPU runs at 3.5 megahertz with its {pipeline} enabled. It also has a C64 {incompatibility mode} which offers approx 50-80% compatibility with C64 software by turning off all its {bells and whistles}. The {bells and whistles} can still be accessed from the C64 mode, which is dissimilar to the C128's inescapable C64 mode. Production of the C65 was dropped only a few weeks before it moved from the Alpha stage, possibly due to Commodore's cash shortage. Commodore estimate that "between 50 and 10000" exist. There are at least three in Australia, about 30 in Germany and "some" in the USA and Canada. (1996-04-07)

Commodore Business Machines "company" (CBM) Makers of the {PET}, {Commodore 64}, {Commodore 16}, {Commodore 128}, and {Amiga} {personal computers}. Their logo is a {chicken head}. The Commodore name is controlled by Commodore Licensing BV, now a subsidiary of Asiarim. Commodore USA signed an agreement with Commodore Licensing BV. On 1994-04-29, Commodore International announced that it had been unable to renegotiate terms of outstanding loans and was closing down the business. Commodore US was expected to go into liquidation. Commodore US, France, Spain, and Belgium were liquidated for various reasons. The names Commodore and Amiga were maintained after the liquidation. After 1994, the rights to the Commodore name bounced across several European companies. On 1995-04-21, German retailer {Escom AG} bought Commodore International for $14m and production of the Amiga resumed. Netherlands-based {Tulip Computers} took over the brand. Production of the 8-bit range alledgedly never stopped during the time in liquidation because a Chinese company were producing the {C64} in large numbers for the local market there. In 2004, Tulip sold the Commodore name to another Dutch firm, Yeahronimo, that eventually changed its name to Commodore International. In April 2008 three creditors took the company to court demanding a bankruptcy ruling. On 2010-03-17, Commodore USA announced that it was to release a new PC in June 2010 which looks very similar to the old Commodore 64 but comes with a {Core 2 Duo}, {Core 2 Quad}, {Pentium D} or {Celeron D} processor and with {Ubuntu} {Linux} or {Windows 7} installed. {PC World article (http://pcworld.com/article/192415)}. (2010-09-14)

Computer Telephone Integration "communications" (CTI or "- Telephony -") Enabling computers to know about and control telephony functions such as making and receiving voice, {fax} and data calls, telephone directory services and {caller identification}. CTI is used in call centres to link incoming calls to computer software functions such as database look-up of the caller's number, supported by services such as {Automatic Number Identification} and {Dialled Number Identification Service}. Application software ({middleware}) can link {personal computers} and servers with telephones and/or a {PBX}. Telephony and {software} vendors such as {AT&T}, {British Telecom}, {IBM}, {Novell}, {Microsoft} and {Intel} have developed CTI services. The main {CTI} functions are integrating {messaging} with {databases}, {word processors} etc.; controlling voice, {fax}, and {e-mail} messaging systems from a single {application program}; graphical call control - using a {graphical user interface} to perform functions such as making and receiving calls, forwarding and conferencing; call and {data} association - provision of information about the caller from databases or other applications automatically before the call is answered or transferred; {speech synthesis} and {speech recognition}; automatic logging of call related information for invoicing purposes or callback. CTI can improve customer service, increase productivity, reduce costs and enhance workflow automation. IBM were one of the first with workable CTI, now sold as "CallPath". {Callware}'s {Phonetastic} is another {middleware} product. CTI came out of the 1980s call centre boom, where it linked central servers and {IVRs} with {PBX}es to provide call transfer and {screen popping}. In the 1990s, efforts were made by several vendors, such as IBM, Novell {TSAPI} and Microsoft {TAPI}, to provide a version for {desktop computers} that would allow control of a desktop telephone and assist in {hot desking}. See also {Telephony Application Programming Interface}. (2012-11-18)

CONCENTRATION ::: Fixing the consciousness in one place or on one object and in a single condition.

A gathering together of the consciousness and either centralising at one point or turning on a single object, e.g. the Divine; there can also be a gathered condition throughout the whole being, not at a point.

Concentration is necessary, first to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after many-branching desires, led away in the track of the senses and the outward mental response to phenomena; we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attained, to hold it habitually and securely unite oneself with it.

Centre of Concentration: The two main places where one can centre the consciousness for yoga are in the head and in the heart - the mind-centre and the soul-centre.

Brain concentration is always a tapasyā and necessarily brings a strain. It is only if one is lifted out of the brain mind altogether that the strain of mental concentration disappears.

At the top of the head or above it is the right place for yogic concentration in reading or thinking.

In whatever centre the concentration takes place, the yoga force generated extends to the others and produces concentration or workings there.

Modes of Concentration: There is no harm in concentrating sometimes in the heart and sometimes above the head. But concentration in either place does not mean keeping the attention fixed on a particular spot; you have to take your station of consciousness in either place and concentrate there not on the place, but on the Divine. This can be done with eyes shut or with eyes open, according as it best suits.

If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses.

There is no method in this yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force to transform the consciousness; one can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be.

Powers (three) of Concentration ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself we can become whatever we choose ; we can become, for instance, even if we were before a mass of weaknesses and fears, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love ; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object.

Stages in Concentration (Rajayogic) ::: that in which the object is seized, that in which it is held, that in which the mind is lost in the status which the object represents or to which the concentration leads.

Concentration and Meditation ::: Concentration means fixing the consciousness in one place or one object and in a single condition Meditation can be diffusive,e.g. thinking about the Divine, receiving impressions and discriminating, watching what goes on in the nature and acting upon it etc. Meditation is when the inner mind is looking at things to get the right knowledge.

vide Dhyāna.


condone ::: v. t. --> To pardon; to forgive.
To pardon; to overlook the offense of; esp., to forgive for a violation of the marriage law; -- said of either the husband or the wife.


connive ::: v. i. --> To open and close the eyes rapidly; to wink.
To close the eyes upon a fault; to wink (at); to fail or forbear by intention to discover an act; to permit a proceeding, as if not aware of it; -- usually followed by at. ::: v. t. --> To shut the eyes to; to overlook; to pretend not to


consequence of physical experience, ::: does not look beyond the life of the body and, so far as it feels anything beyond its physical individuality, is aware only of the physical universe and at most its oneness with the soul of physical Nature".

consider ::: v. t. --> To fix the mind on, with a view to a careful examination; to think on with care; to ponder; to study; to meditate on.
To look at attentively; to observe; to examine.
To have regard to; to take into view or account; to pay due attention to; to respect.
To estimate; to think; to regard; to view.


contemplate ::: v. t. --> To look at on all sides or in all its bearings; to view or consider with continued attention; to regard with deliberate care; to meditate on; to study.
To consider or have in view, as contingent or probable; to look forward to; to purpose; to intend. ::: v. i.


contemplation ::: n. --> The act of the mind in considering with attention; continued attention of the mind to a particular subject; meditation; musing; study.
Holy meditation.
The act of looking forward to an event as about to happen; expectation; the act of intending or purposing.


context clash "grammar" When a {parser} cannot tell which alternative {production} of a {syntax} applies by looking at the next input {token} ("lexeme"). For example, given syntax C -" A | b c A -" d | b e If you're parsing non-terminal C and the next token is 'b', you don't know whether it's the first or second alternative of C since they both can start with b. If a grammar can generate the same sentence in multiple different ways (with different parse tress) then it is ambiguous. An ambiguity must start with a context clash (but not all context clashes imply ambiguity). To see if a context clash is also a case of ambiguity you would need to follow the alternatives involved in each context clash to see if they can generate the same complete sequence of tokens. (1995-04-05)

controversal ::: a. --> Turning or looking opposite ways.
Controversial.


cough and die "jargon" {barf}. Connotes that the program is throwing its hands up by design rather than because of a bug or oversight. "The parser saw a control-A in its input where it was looking for a printable, so it coughed and died." Compare {die}, {die horribly}, {scream and die}. [{Jargon File}] (1995-03-07)

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


cyclic redundancy check "algorithm" (CRC or "cyclic redundancy code") A number derived from, and stored or transmitted with, a block of data in order to detect corruption. By recalculating the CRC and comparing it to the value originally transmitted, the receiver can detect some types of transmission errors. A CRC is more complicated than a {checksum}. It is calculated using division either using {shifts} and {exclusive ORs} or {table lookup} ({modulo} 256 or 65536). The CRC is "redundant" in that it adds no information. A single corrupted {bit} in the data will result in a one bit change in the calculated CRC but multiple corrupted bits may cancel each other out. CRCs treat blocks of input bits as coefficient-sets for {polynomials}. E.g., binary 10100000 implies the polynomial: 1*x^7 + 0*x^6 + 1*x^5 + 0*x^4 + 0*x^3 + 0*x^2 + 0*x^1 + 0*x^0. This is the "message polynomial". A second polynomial, with constant coefficients, is called the "generator polynomial". This is divided into the message polynomial, giving a quotient and remainder. The coefficients of the remainder form the bits of the final CRC. So, an order-33 generator polynomial is necessary to generate a 32-bit CRC. The exact bit-set used for the generator polynomial will naturally affect the CRC that is computed. Most CRC implementations seem to operate 8 bits at a time by building a table of 256 entries, representing all 256 possible 8-bit byte combinations, and determining the effect that each byte will have. CRCs are then computed using an input byte to select a 16- or 32-bit value from the table. This value is then used to update the CRC. {Ethernet} {packets} have a 32-bit CRC. Many disk formats include a CRC at some level. (1997-08-02)

cynic ::: 1. A person who believes all people are motivated by selfishness and whose outlook is scornfully and often habitually negative. 2. *adj. *Bitterly or sneeringly distrustful, contemptuous, or pessimistic.

darkly ::: adv. --> With imperfect light, clearness, or knowledge; obscurely; dimly; blindly; uncertainly.
With a dark, gloomy, cruel, or menacing look.


data mining "database" Analysis of data in a {database} using tools which look for trends or anomalies without knowledge of the meaning of the data. Data mining was invented by {IBM} who hold some related patents. Data mining may well be done on a {data warehouse}. {ShowCase STRATEGY (http://showcasecorp.com/)} is an example of a data mining tool. (2001-02-08)

dejected ::: imp. & p. p. --> of Deject ::: a. --> Cast down; afflicted; low-spirited; sad; as, a dejected look or countenance.

demand paging "memory management" A kind of {virtual memory} where a {page} of memory will be {paged in} if an attempt is made to access it and it is not already present in main memory. This normally involves a {memory management unit} which looks up the {virtual address} in a {page map} to see if it is paged in. If it is not then the {operating system} will page it in, update the page map and restart the failed access. This implies that the processor must be able to recover from and restart a failed memory access or must be suspended while some other mechanism is used to perform the paging. Paging in a page may first require some other page to be moved from main memory to disk ("paged out") to make room. If this page has not been modified since it was paged in, it can simply be reused without writing it back to disk. This is determined from the "modified" or "dirty" flag bit in the {page map}. A {replacement algorithm} or policy is used to select the page to be paged out, often this is the {least recently used} (LRU) {algorithm}. {Prepaging} is generally more efficient than demand paging. (1998-04-24)

demure ::: a. --> Of sober or serious mien; composed and decorous in bearing; of modest look; staid; grave.
Affectedly modest, decorous, or serious; making a show of gravity. ::: v. i. --> To look demurely.


descry ::: 1. To see (something unclear or distant) by looking carefully; discern. 2. To discover, perceive, detect. descried.

despection ::: n. --> A looking down; a despising.

despiciency ::: n. --> A looking down; despection.

despise ::: v. t. --> To look down upon with disfavor or contempt; to contemn; to scorn; to disdain; to have a low opinion or contemptuous dislike of.

detached ::: 1. Impartial or objective; disinterested; unbiased. 2. Not involved or concerned; aloof. ::: Sri Aurobindo: "Detachment means that one stands back from [imperfections and weakness of the nature, etc.] , does not identify oneself with them or get upset or troubled because they are there, but rather looks on them as something foreign to one"s true consciousness and true self, rejects them and calls in the Mother"s Force into these movements to eliminate them and bring the true consciousness and its movements there.” Letters on Yoga

detached ::: “Detachment means that one stands back from [imperfections and weakness of the nature, etc.] , does not identify oneself with them or get upset or troubled because they are there, but rather looks on them as something foreign to one’s true consciousness and true self, rejects them and calls in the Mother’s Force into these movements to eliminate them and bring the true consciousness and its movements there.” Letters on Yoga

dhira ::: steady, calm, patient; the calm and wise mind, "the thinker dhira who looks upon life steadily and does not allow himself to be disturbed and blinded by his sensations and emotions". dhir m dhir manusa

Digital Subscriber Line "communications, protocol" (DSL, or Digital Subscriber Loop, xDSL - see below) A family of {digital} {telecommunications} {protocols} designed to allow high speed data communication over the existing {copper} telephone lines between end-users and telephone companies. When two conventional {modems} are connected through the telephone system ({PSTN}), it treats the communication the same as voice conversations. This has the advantage that there is no investment required from the telephone company (telco) but the disadvantage is that the {bandwidth} available for the communication is the same as that available for voice conversations, usually 64 kb/s ({DS0}) at most. The {twisted-pair} copper cables into individual homes or offices can usually carry significantly more than 64 kb/s but the telco needs to handle the signal as digital rather than analog. There are many implementation of the basic scheme, differing in the communication {protocol} used and providing varying {service levels}. The {throughput} of the communication can be anything from about 128 kb/s to over 8 Mb/s, the communication can be either symmetric or asymmetric (i.e. the available bandwidth may or may not be the same {upstream} and {downstream}). Equipment prices and service fees also vary considerably. The first technology based on DSL was {ISDN}, although ISDN is not often recognised as such nowadays. Since then a large number of other protocols have been developed, collectively referred to as xDSL, including {HDSL}, {SDSL}, {ADSL}, and {VDSL}. As yet none of these have reached very wide deployment but wider deployment is expected for 1998-1999. {(http://cyberventure.com/~cedpa/databus-issues/v38n1/xdsl.html)}. {2Wire DSL provider lookup (http://2Wire.com/)}. ["Data Cooks, But Will Vendors Get Burned?", "Supercomm Spotlight On ADSL" & "Lucent Sells Paradine", Wilson & Carol, Inter@ctive Week Vol. 3

disdain ::: n. 1. A feeling of contempt for anything regarded as unworthy; haughty contempt; scorn. v. 2. To look upon or treat with contempt; despise; scorn. disdained, disdaining.

dismal ::: a. --> Fatal; ill-omened; unlucky.
Gloomy to the eye or ear; sorrowful and depressing to the feelings; foreboding; cheerless; dull; dreary; as, a dismal outlook; dismal stories; a dismal place.


dispatchful ::: a. --> Bent on haste; intent on speedy execution of business or any task; indicating haste; quick; as, dispatchful looks.

distributed database A collection of several different {databases} that looks like a single {database} to the user. An example is the {Internet} {Domain Name System} (DNS). (1994-12-07)

Domain Name System "networking" (DNS) A general-purpose distributed, replicated, data query service chiefly used on {Internet} for translating {hostnames} into {Internet addresses}. Also, the style of {hostname} used on the Internet, though such a name is properly called a {fully qualified domain name}. DNS can be configured to use a sequence of name servers, based on the domains in the name being looked for, until a match is found. The name resolution client (e.g. Unix's gethostbyname() library function) can be configured to search for host information in the following order: first in the local {hosts file}, second in {NIS} and third in DNS. This sequencing of Naming Services is sometimes called "name service switching". Under {Solaris} is configured in the file /etc/nsswitch.conf. DNS can be queried interactively using the command {nslookup}. It is defined in {STD 13}, {RFC 1034}, {RFC 1035}, {RFC 1591}. {BIND} is a common DNS server. {Info from Virtual Office, Inc. (http://virtual.office.com/domains.html)}. (2001-05-14)

Do not look up to men because of their riches or allow your- self to be impressed by the show, the power or the influence.

double-eyed ::: a. --> Having a deceitful look.

dowdy ::: superl. --> Showing a vulgar taste in dress; awkward and slovenly in dress; vulgar-looking. ::: n. --> An awkward, vulgarly dressed, inelegant woman.

downlooked ::: a. --> Having a downcast countenance; dejected; gloomy; sullen.

downcast ::: a. --> Cast downward; directed to the ground, from bashfulness, modesty, dejection, or guilt. ::: n. --> Downcast or melancholy look.
A ventilating shaft down which the air passes in circulating through a mine.


downwards ::: adv. --> From a higher place to a lower; in a descending course; as, to tend, move, roll, look, or take root, downward or downwards.
From a higher to a lower condition; toward misery, humility, disgrace, or ruin.
From a remote time; from an ancestor or predecessor; from one to another in a descending line.


dread ::: v. t. --> To fear in a great degree; to regard, or look forward to, with terrific apprehension. ::: v. i. --> To be in dread, or great fear. ::: n.

dull-browed ::: a. --> Having a gloomy look.

Edwards, Jonathan: (1703-1758) American theologian. He is looked upon by many as one of the first theologians that the New World has produced. Despite the formalistic nature of his system, there is a noteworthy aesthetic foundation in his emphasis on "divine and supernatural light" as the basis for illumination and the searchlight to an exposition of such topics as freedom and original sin. Despite the aura of tradition about his pastorates at Northampton and Stockbridge, his missionary services among the Indians and his short lived presidency of Princeton University, then the College of New Jersey, he remains significant in the fields of theology, metaphysics, epistemology, aesthetics and ethics. See Life and Works of Jonathan Edwards, 10 vol. (1830) ed. S. E. Dvsight. -- L.E.D.

Egocentric and unegoistic ::: The egocentric man feels and takes things as they affect him. Does this please me or displease, give me gladness or pain, flatter my pride, vanity, ambition or hurt it, satisfy my desires or thwart them, etc. The unegoistic man does not look at things like that. He looks to see what things arc in themselves and would be if he were not there, what is their meaniog, how tlicy get into the scheme of things

Ehrenfels, Maria Christian Julius Leopold Karl, Freiherr von: (1859-1932) As one of the leaders of the "Brentano School", he affirmed that the fundamental factor in valuation was desire. His principal interest was to trace the way in which desires and motives generate values. He described for the most part the development, the conflict, the hierarchy, and the obsolescence of values. Having a major influence upon the analytic approach to value theory, his outlook was relativistic and evolutionary. Main works: Uber Gestaltqualitäten (1890), System der Werttheorie (1897); Sexualethik (1907). -- H.H.

eisidein [Greek] ::: to look at, see, perceive.

emissitious ::: a. --> Looking, or narrowly examining; prying.

envisage ::: v. t. --> To look in the face of; to apprehend; to regard.

:::   Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things said or done to you, but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements, — anger and sensitiveness and pride as well as desire and the rest, — not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit.” *Letters on Yoga

Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things said or done to you, but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements,—anger and sensitiveness and pride as well as desire and the rest,—not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit.” Letters on Yoga

Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things satd or done to you, but to look at them with a straight look, free from the distortions created by personal feelings, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them ; it means self-mastery over the vital movements,

establishmentarian ::: n. --> One who regards the Church primarily as an establishment formed by the State, and overlooks its intrinsic spiritual character.

evil-eyed ::: a. --> Possessed of the supposed evil eye; also, looking with envy, jealousy, or bad design; malicious.

examined ::: looked at, inspected, or scrutinized carefully or in detail; investigated the condition or qualities of anything.

excuse ::: v. t. --> To free from accusation, or the imputation of fault or blame; to clear from guilt; to release from a charge; to justify by extenuating a fault; to exculpate; to absolve; to acquit.
To pardon, as a fault; to forgive entirely, or to admit to be little censurable, and to overlook; as, we excuse irregular conduct, when extraordinary circumstances appear to justify it.
To regard with indulgence; to view leniently or to overlook; to pardon.


expectable ::: a. --> That may be expected or looked for.

expectancy ::: n. --> The act of expecting ; expectation.
That which is expected, or looked or waited for with interest; the object of expectation or hope.


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


Expectation: 1. In general, the act or state of looking forward to an event about to happen. The grounds on which something is believed to happen. A supposition, an anticipation, a reasonable hope, a probable occurrence.

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


expectation ::: the action of waiting, looking forward, or anticipating; the act or state of expecting or the state of being expected. expectation"s.

expected ::: looked forward to; considered likely or certain to happen.

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


explore ::: v. t. --> To seek for or after; to strive to attain by search; to look wisely and carefully for.
To search through or into; to penetrate or range over for discovery; to examine thoroughly; as, to explore new countries or seas; to explore the depths of science.


expressive ::: a. --> Serving to express, utter, or represent; indicative; communicative; -- followed by of; as, words expressive of his gratitude.
Full of expression; vividly representing the meaning or feeling meant to be conveyed; significant; emphatic; as, expressive looks or words.


farther ::: superl. --> More remote; more distant than something else.
Tending to a greater distance; beyond a certain point; additional; further. ::: adv. --> At or to a greater distance; more remotely; beyond; as, let us rest with what we have, without looking farther.


fauces ::: n.pl. --> The narrow passage from the mouth to the pharynx, situated between the soft palate and the base of the tongue; -- called also the isthmus of the fauces. On either side of the passage two membranous folds, called the pillars of the fauces, inclose the tonsils.
The throat of a calyx, corolla, etc.
That portion of the interior of a spiral shell which can be seen by looking into the aperture.


flookan ::: n. --> Alt. of Flukan

flook ::: n. --> A fluke of an anchor.

flooky ::: a. --> Fluky.

ferocious ::: a. --> Fierce; savage; wild; indicating cruelty; ravenous; rapacious; as, ferocious look or features; a ferocious lion.

fireworm ::: n. --> The larva of a small tortricid moth which eats the leaves of the cranberry, so that the vines look as if burned; -- called also cranberry worm.

flear ::: v. t. & i. --> See Fleer. ::: n. --> A word or look of derision or mockery.
A grin of civility; a leer.


fluke ::: n. --> The European flounder. See Flounder.
A parasitic trematode worm of several species, having a flat, lanceolate body and two suckers. Two species (Fasciola hepatica and Distoma lanceolatum) are found in the livers of sheep, and produce the disease called rot.
The part of an anchor which fastens in the ground; a flook. See Anchor.
One of the lobes of a whale&


foliate ::: a. --> Furnished with leaves; leafy; as, a foliate stalk. ::: v. t. --> To beat into a leaf, or thin plate.
To spread over with a thin coat of tin and quicksilver; as, to foliate a looking-glass.


foliation ::: n. --> The process of forming into a leaf or leaves.
The manner in which the young leaves are dispo/ed within the bud.
The act of beating a metal into a thin plate, leaf, foil, or lamina.
The act of coating with an amalgam of tin foil and quicksilver, as in making looking-glasses.
The enrichment of an opening by means of foils, arranged


forelook ::: v. i. --> To look beforehand or forward.

foresight ::: 1. Perception of the significance and nature of events before they have occurred. 2. Knowledge or insight gained by or as by looking forward; a view of the future; foreknowledge.

forgiving ::: p. pr. & vb. n. --> of Forgive ::: a. --> Disposed to forgive; inclined to overlook offenses; mild; merciful; compassionate; placable; as, a forgiving temper.

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

foxy ::: a. --> Like or pertaining to the fox; foxlike in disposition or looks; wily.
Having the color of a fox; of a yellowish or reddish brown color; -- applied sometimes to paintings when they have too much of this color.
Having the odor of a fox; rank; strong smeelling.
Sour; unpleasant in taste; -- said of wine, beer, etc., not properly fermented; -- also of grapes which have the coarse flavor of


Free On-line Dictionary of Computing "introduction" FOLDOC is a searchable dictionary of acronyms, jargon, programming languages, tools, architecture, operating systems, networking, theory, conventions, standards, mathematics, telecoms, electronics, institutions, companies, projects, products, history, in fact anything to do with computing. Copyright 1985 by Denis Howe Permission is granted to copy, distribute and/or modify this document under the terms of the GNU Free Documentation License, Version 1.1 or any later version published by the Free Software Foundation; with no Invariant Sections, Front- or Back-Cover Texts. A copy of the license is included in the section entitled "{GNU Free Documentation License}". Please refer to the dictionary as "The Free On-line Dictionary of Computing, http://foldoc.org/, Editor Denis Howe" or similar. Please make the URL both text (for humans) and a hyperlink (for Google). You can search the latest version of the dictionary at URL http://foldoc.org/. Where {LaTeX} commands for certain non-{ASCII} symbols are mentioned, they are described in their own entries. "\" is also used to represent the Greek lower-case lambda used in {lambda-calculus}. See {Pronunciation} for how to interpret the pronunciation given for some entries. Cross-references to other entries look {like this}. Note that not all cross-references actually lead anywhere yet, but if you find one that leads to something inappropriate, please let me know. Dates after entries indicate when that entry was last updated. {More about FOLDOC (about.html)}. (2018-05-22)

friend ::: n. --> One who entertains for another such sentiments of esteem, respect, and affection that he seeks his society aud welfare; a wellwisher; an intimate associate; sometimes, an attendant.
One not inimical or hostile; one not a foe or enemy; also, one of the same nation, party, kin, etc., whose friendly feelings may be assumed. The word is some times used as a term of friendly address.
One who looks propitiously on a cause, an institution, a project, and the like; a favorer; a promoter; as, a friend to commerce,


frigid ::: a. --> Cold; wanting heat or warmth; of low temperature; as, a frigid climate.
Wanting warmth, fervor, ardor, fire, vivacity, etc.; unfeeling; forbidding in manner; dull and unanimated; stiff and formal; as, a frigid constitution; a frigid style; a frigid look or manner; frigid obedience or service.
Wanting natural heat or vigor sufficient to excite the generative power; impotent.


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

front ::: n. --> The forehead or brow, the part of the face above the eyes; sometimes, also, the whole face.
The forehead, countenance, or personal presence, as expressive of character or temper, and especially, of boldness of disposition, sometimes of impudence; seeming; as, a bold front; a hardened front.
The part or surface of anything which seems to look out, or to be directed forward; the fore or forward part; the foremost rank;


frown ::: v. i. --> To contract the brow in displeasure, severity, or sternness; to scowl; to put on a stern, grim, or surly look.
To manifest displeasure or disapprobation; to look with disfavor or threateningly; to lower; as, polite society frowns upon rudeness. ::: v. t.


furtive ::: a. --> Stolen; obtained or characterized by stealth; sly; secret; stealthy; as, a furtive look.

futurist ::: n. --> One whose chief interests are in what is to come; one who anxiously, eagerly, or confidently looks forward to the future; an expectant.
One who believes or maintains that the fulfillment of the prophecies of the Bible is to be in the future.


garb ::: n. --> Clothing in general.
The whole dress or suit of clothes worn by any person, especially when indicating rank or office; as, the garb of a clergyman or a judge.
Costume; fashion; as, the garb of a gentleman in the 16th century.
External appearance, as expressive of the feelings or character; looks; fashion or manner, as of speech.


gaze ::: n. 1. The act of looking steadily, intently and with fixed attention. v. 2. To look long and fixedly, esp. in wonder or admiration, poet. **gazes, gazed, gazing, sun-gaze, Truth-gaze, star-gazer, outward-gazing, sun-gazing.**

gaze ::: v. i. --> To fixx the eyes in a steady and earnest look; to look with eagerness or curiosity, as in admiration, astonishment, or with studious attention. ::: v. t. --> To view with attention; to gaze on .

ghastliness ::: n. --> The state of being ghastly; a deathlike look.

gild ::: v. t. --> To overlay with a thin covering of gold; to cover with a golden color; to cause to look like gold.
To make attractive; to adorn; to brighten.
To give a fair but deceptive outward appearance to; to embellish; as, to gild a lie.
To make red with drinking.


glance ::: a brief or quick look.

glance ::: n. --> A sudden flash of light or splendor.
A quick cast of the eyes; a quick or a casual look; a swift survey; a glimpse.
An incidental or passing thought or allusion.
A name given to some sulphides, mostly dark-colored, which have a brilliant metallic luster, as the sulphide of copper, called copper glance.


glare ::: v. i. --> To shine with a bright, dazzling light.
To look with fierce, piercing eyes; to stare earnestly, angrily, or fiercely.
To be bright and intense, as certain colors; to be ostentatiously splendid or gay. ::: v. t.


glass ::: 1. A glass mirror, a looking-glass. 2. A mirror. 3. A device, such as a monocle or spyglass, containing a lens or lenses and used as an aid to vision. 4. A lens.

gleek ::: n. --> A jest or scoff; a trick or deception.
An enticing look or glance.
A game at cards, once popular, played by three persons.
Three of the same cards held in the same hand; -- hence, three of anything. ::: v. i.


gley ::: v. i. --> To squint; to look obliquely; to overlook things. ::: adv. --> Asquint; askance; obliquely.

glicke ::: n. --> An ogling look.

glimpse ::: n. 1. A very brief, passing look, sight, or view. 2. A momentary shining, a flash. lit. and fig. glimpses. v. 3. To catch sight of briefly or momentarily. 4. To obtain a brief, incomplete view of. Now only poet. glimpses, glimpsed, glimpsing.

gloat ::: v. i. --> To look steadfastly; to gaze earnestly; -- usually in a bad sense, to gaze with malignant satisfaction, passionate desire, lust, or avarice.

glome ::: v. i. --> To gloom; to look gloomy, morose, or sullen. ::: n. --> Gloom.
One of the two prominences at the posterior extremity of the frog of the horse&


glout ::: v. i. --> To pout; to look sullen. ::: v. t. --> To view attentively; to gloat on; to stare at.

glower ::: v. i. --> to look intently; to stare angrily or with a scowl.

glunch ::: a. --> Frowning; sulky; sullen. ::: n. --> A sullen, angry look; a look of disdain or dislike.

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

grass tree ::: --> An Australian plant of the genus Xanthorrhoea, having a thick trunk crowned with a dense tuft of pendulous, grasslike leaves, from the center of which arises a long stem, bearing at its summit a dense flower spike looking somewhat like a large cat-tail. These plants are often called "blackboys" from the large trunks denuded and blackened by fire. They yield two kinds of fragrant resin, called Botany-bay gum, and Gum Acaroides.
A similar Australian plant (Kingia australis).


grihastha dharma. :::  according to the hindu system, human life is divided into four successive stages or asramas looked at from the viewpoint of the pilgrim on the spiritual path; the grihastha dharma of the married householder is the second stage, preceded by brahmacharya, the stage of the celibate student

grimness ::: n. --> Fierceness of look; sternness; crabbedness; forbiddingness.

grudge ::: v. t. --> To look upon with desire to possess or to appropriate; to envy (one) the possession of; to begrudge; to covet; to give with reluctance; to desire to get back again; -- followed by the direct object only, or by both the direct and indirect objects.
To hold or harbor with malicioua disposition or purpose; to cherish enviously. ::: v. i.


guilty ::: superl. --> Having incurred guilt; criminal; morally delinquent; wicked; chargeable with, or responsible for, something censurable; justly exposed to penalty; -- used with of, and usually followed by the crime, sometimes by the punishment.
Evincing or indicating guilt; involving guilt; as, a guilty look; a guilty act; a guilty feeling.
Conscious; cognizant.
Condemned to payment.


half-faced ::: a. --> Showing only part of the face; wretched looking; meager.

hard-favored ::: a. --> Hard-featured; ill-looking; as, Vulcan was hard-favored.

hemiopsia ::: n. --> A defect of vision in consequence of which a person sees but half of an object looked at.

He was the first to recognize a fundamental critical difference between the philosopher and the scientist. He found those genuine ideals in the pre-Socratic period of Greek culture which he regarded as essential standards for the deepening of individuality and real culture in the deepest sense, towards which the special and natural sciences, and professional or academic philosophers failed to contribute. Nietzsche wanted the philosopher to be prophetic, originally forward-looking in the clarification of the problem of existence. Based on a comprehensive critique of the history of Western civilization, that the highest values in religion, morals and philosophy have begun to lose their power, his philosophy gradually assumed the will to power, self-aggrandizement, as the all-embracing principle in inorganic and organic nature, in the development of the mind, in the individual and in society. More interested in developing a philosophy of life than a system of academic philosophy, his view is that only that life is worth living which develops the strength and integrity to withstand the unavoidable sufferings and misfortunes of existence without flying into an imaginary world.

hideous ::: a. --> Frightful, shocking, or offensive to the eyes; dreadful to behold; as, a hideous monster; hideous looks.
Distressing or offensive to the ear; exciting terror or dismay; as, a hideous noise.
Hateful; shocking.


high-sighted ::: a. --> Looking upward; supercilious.

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

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

huntsman ::: n. --> One who hunts, or who practices hunting.
The person whose office it is to manage the chase or to look after the hounds.


hyalite ::: n. --> A pellucid variety of opal in globules looking like colorless gum or resin; -- called also Muller&

hypocritical ::: a. --> Of or pertaining to a hypocrite, or to hypocrisy; as, a hypocriticalperson; a hypocritical look; a hypocritical action.

:::   "Identity is the first truth of existence; division is the second truth; all division is a division in oneness. There is one Existence which looks at itself from many self-divided unities observing other similar and dissimilar self-divided unities by the device of division. Being is one; division is a device or a secondary condition of consciousness; but the primary truth of consciousness also is a truth of oneness and identity.” Essays Divine and Human

“Identity is the first truth of existence; division is the second truth; all division is a division in oneness. There is one Existence which looks at itself from many self-divided unities observing other similar and dissimilar self-divided unities by the device of division. Being is one; division is a device or a secondary condition of consciousness; but the primary truth of consciousness also is a truth of oneness and identity.” Essays Divine and Human

  "I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights, — yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam.” Letters on Yoga

“I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights,—yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam.” Letters on Yoga

IGNORANCE. ::: Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life.

This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth.

Sevenfold Ignorance ::: If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, ip a spatial and temporal universe, wc see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many- sided self-ignorance. We are Ignorant of the Absolute which is the source of all being and becoming ; we take partial facts of being, temporal relations of the becoming for the whole truth of existence — that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self ; we take the constant mobility and mutation of the cosmic becom- ing in Time and Space for the whole truth of existence — that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming ; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-sclf — that is the tViTid, \Vie egoistic ignorance. V/c aie ignorant of oat eteinai becoming in Time ; we take this Uttle life in a small span of Time, in a petty field of Space for our beginning, our middle and our end, — that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is super-conscient, sub- conscient, intraconscient, circumcooscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence — that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming ; we take the mind or life or body or any two or all three tor our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to deter- mine sovereignly by its emergence from their operations, — that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoy- ment of our life in the world ; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, — that is the seventh, the practical ignorance.


III. Golden Age (13 cent.). The sudden elevation of and interest in philosophy during this period can be attributed to the discovery and translation of Aristotelian literature from Arabian, Jewish and original sources, together with the organization of the University of Paris and the founding of the Franciscan and Dominican Orders. Names important in the introduction and early use of Aristotle are Dominic Gundisalvi, William of Auvergne (+ 1149), Alexander Neckam (+1217), Michael Scot (+c. 1234) and Robert Grosseteste (+ 1253). The last three were instrumental in interesting Scholastic thought in the natural sciences, while the last (Robert), if not the author of, was, at least, responsible for the first Summa philosophiae of Scholasticism. Scholastic philosophy has now reached the systematizing and formularizing stage and so on the introduction of Aristotle's works breaks up into two camps: Augustinianism, comprising those who favor the master theses of Augustine and look upon Aristotle with varying degrees of hostility; Aristotelianism, comprising those who favor Aristotle, without altogether abandoning the Augustinian framework.

ill-looking ::: a. --> Having a bad look; threatening; ugly. See Note under Ill, adv.

ill-favored ::: a. --> Wanting beauty or attractiveness; deformed; ugly; ill-looking.

inlook ::: a looking within.

inconscience ::: Sri Aurobindo: "The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.” *The Life Divine

   "All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite"s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit"s potency of presenting to itself the opposites of its own truths of being, — an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves, — but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” *The Life Divine

"Once consciousnesses separated from the one consciousness, they fell inevitably into Ignorance and the last result of Ignorance was Inconscience.” Letters on Yoga

*inconscience.



Indian Aesthetics: Art in India is one of the most diversified subjects. Sanskrit silpa included all crafts, fine art, architecture and ornament, dancing, acting, music and even coquetry. Behind all these endeavors is a deeprooted sense of absolute values derived from Indian philosophy (q.v.) which teaches the incarnation of the divine (Krsna, Shiva, Buddha), the transitoriness of life (cf. samsara), the symbolism and conditional nature of the phenomenal (cf. maya). Love of splendour and exaggerated greatness, dating back to Vedic (q.v.) times mingled with a grand simplicity in the conception of ultimate being and a keen perception and nature observation. The latter is illustrated in examples of verisimilous execution in sculpture and painting, the detailed description in a wealth of drama and story material, and the universal love of simile. With an urge for expression associated itself the metaphysical in its practical and seemingly other-worldly aspects and, aided perhaps by the exigencies of climate, yielded the grotesque as illustrated by the cave temples of Ellora and Elephanta, the apparent barbarism of female ornament covering up all organic beauty, the exaggerated, symbol-laden representations of divine and thereanthropic beings, a music with minute subdivisions of scale, and the like. As Indian philosophy is dominated by a monistic, Vedantic (q.v.) outlook, so in Indian esthetics we can notice the prevalence of an introvert unitary, soul-centric, self-integrating tendency that treats the empirical suggestively and by way of simile, trying to stylize the natural in form, behavior, and expression. The popular belief in the immanence as well as transcendence of the Absolute precludes thus the possibility of a complete naturalism or imitation. The whole range of Indian art therefore demands a sharing and re-creation of absolute values glimpsed by the artist and professedly communicated imperfectly. Rules and discussions of the various aspects of art may be found in the Silpa-sastras, while theoretical treatments are available in such works as the Dasarupa in dramatics, the Nrtya-sastras in dancing, the Sukranitisara in the relation of art to state craft, etc. Periods and influences of Indian art, such as the Buddhist, Kushan, Gupta, etc., may be consulted in any history of Indian art. -- K.F.L.

inopinate ::: a. --> Not expected or looked for.

Insolubilia: See Paradoxes, logical. Inspection: (Lat. inspection, from inspectus, pp. of inspicere, to look into) Rudimentary knowledge of qualities and relations between qualities as given in immediate experience, (see Presentational Immediacy) in contradistinction to perception, memory, introspection and other higher cognitive processes which are conversant not with qualities but with objects. -- L.W.

inspecttion ::: n. --> The act or process of inspecting or looking at carefully; a strict or prying examination; close or careful scrutiny; investigation.
The act of overseeing; official examination or superintendence.


inspect ::: v. t. --> To look upon; to view closely and critically, esp. in order to ascertain quality or condition, to detect errors, etc., to examine; to scrutinize; to investigate; as, to inspect conduct.
To view and examine officially, as troops, arms, goods offered, work done for the public, etc.; to oversee; to superintend.
Inspection.


Integral Mathematics (of Primordial Perspectives) ::: A type of mathematics that replaces variables with perspectives and objects with sentient beings. A psychoactive math where one inhabits the perspectives of sentient beings and repeatedly takes the role of others. At this point, Integral Mathematics is a notational system and not a fully formed rigorous mathematics. (Although several mathematicians who have looked at it believe it can be developed into a radically new type of mathematics.)

Internal Validity ::: A measure of the trustworthiness of a sample of data. Internal validity looks at the subject, testing, and environment in which the data collection took place.

In the first edition of the Logische Untersuchungen phenomenology was defined (much as it had been by Hamilton and Lazarus) as descriptive analysis of subjective processes Erlebnisse. Thus its theme was unqualifiedly identified with what was commonly taken to be the central theme of psychology; the two disciplines were said to differ only in that psychology sets up causal or genetic laws to explain what phenomenology merely describes. Phenomenology was called "pure" so far as the phenomenologist distinguishes the subjective from the objective and refrains from looking into either the genesis of subjective phenomena or their relations to somatic and environmental circumstances. Husserl's "Prolegomena zur reinen Logik" published as the first part of the Logische Untersuchungen, had elaborated the concept of pure logic, a theoretical science independent of empirical knowledge and having a distinctive theme: the universal categorial forms exemplified in possible truths, possible facts, and their respective components. The fundamental concepts and laws of this science, Husserl maintained, are genuine only if they can be established by observing the matters to which they apply. Accordingly, to test the genuineness of logical theory, "wir wollen auf die 'Sachen selbst' zurückgehen": we will go, from our habitual empty understanding of this alleged science, back to a seeing of the logical forms themselves. But it is then the task of pure phenomenology to test the genuineness and range of this "seeing," to distinguish it from other ways of being conscious of the same or other matters. Thus, although pure phenomenology and pure logic are mutually independent disciplines with separate themes, phenomenological analysis is indispensible to the critical justification of logic. In like manner, Husserl maintained, it is necessary to the criticism of other alleged knowledge; while, in another way, its descriptions are prerequisite to explanatory psychology. However, when Husserl wrote the Logische Untersuchungen, he did not yet conceive phenomenological analysis as a method for dealing with metaphysical problems.

In Theology: Unless otherwise defined, the term refers to the Christian denomination which emphasizes the universal fatherhood of God and the final redemption and salvation of all. The doctrine is that of optimism in attaining an ultimate, ordered harmony and stands in opposition to traditional pessimism, to theories of damnation and election. Universalists look back to 1770 as an organized body, the date of the coming to America of John Murray. Unitarian thought (see Unitarianism) was early expressed by Hosea Ballou (1771-1852), one of the founders of Universalism. -- V.F.

into ::: prep. --> To the inside of; within. It is used in a variety of applications.
Expressing entrance, or a passing from the outside of a thing to its interior parts; -- following verbs expressing motion; as, come into the house; go into the church; one stream falls or runs into another; water enters into the fine vessels of plants.
Expressing penetration beyond the outside or surface, or access to the inside, or contents; as, to look into a letter or book;


Introspection: (Lat. intro, within + spicere, to look) Observation directed upon the self or its mental states and operations. The term is the modern equivalent of "reflection" and "inner sense" as employed by Locke and Kant. Two types of introspection may be distinguished: (a) the direct scrutiny of conscious states and processes at the time of their occurrence (See Inspection), and (b) the recovery of past states and processes by a retrospective act. -- L.W.

introspection ::: n. --> A view of the inside or interior; a looking inward; specifically, the act or process of self-examination, or inspection of one&

introspect ::: v. t. --> To look into or within; to view the inside of.

introvert ::: v. t. --> To turn or bend inward.
To look within; to introspect.


intuition ::: direct perception of truth, fact, etc., independent of any reasoning process. intuition"s, intuitions, half-intuition.

Sri Aurobindo: "Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” *The Life Divine

   "Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings"". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” *The Life Divine

  "I use the word ‘intuition" for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness" and many others which our poverty compels us to extend illegitimately in their significance.” *The Life Divine - Sri Aurobindo"s footnote.

"For intuition is an edge of light thrust out by the secret Supermind. . . .” The Life Divine

". . . intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data.” The Life Divine

"Intuition is above illumined Mind which is simply higher Mind raised to a great luminosity and more open to modified forms of intuition and inspiration.” Letters on Yoga

"Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga


intuition ::: “Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the

Intuition: (Lat. intuere, to look at) The direct and immediate apprehension by a knowing subject of itself, of its conscious states, of other minds, of an external world, of universals, of values or of rational truths. -- L.W.

intuition ::: n. --> A looking after; a regard to.
Direct apprehension or cognition; immediate knowledge, as in perception or consciousness; -- distinguished from "mediate" knowledge, as in reasoning; as, the mind knows by intuition that black is not white, that a circle is not a square, that three are more than two, etc.; quick or ready insight or apprehension.
Any object or truth discerned by direct cognition; especially, a first or primary truth.


Intuitive: Requires two things: (1) that it result from the proper species, or the proper image of the object itself, impressed upon the mind by the object or by God, and (2) that it bear upon an object that is really present with the greatest clearness and certitude. Our knowledge of the sun is intuitive while we are looking at the sun, and that knowledge which the blessed have of God is intuitive.

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

irvingite ::: n. --> The common designation of one a sect founded by the Rev. Edward Irving (about 1830), who call themselves the Catholic Apostolic Church. They are highly ritualistic in worship, have an elaborate hierarchy of apostles, prophets, etc., and look for the speedy coming of Christ. html{color:

It is also better to be more strict about not talking of others and criticising them with the ordinary mind. It is necessary in order to develop a deeper consciousness and outlook on things that understands in silence the movements of Nature in oneself and othere and is not moved or disturbed or superficially inte* rested and drawn Into an external movement.

"It is a reference to the beings met in the vital world, that seem like human beings but, if one looks closely, they are seen to be Hostiles; often assuming the appearance of a familiar face they try to tempt or attack by surprise, and betray the stamp of their origin — there is also a hint that on earth too they take up human bodies or possess them for their own purpose.” Letters on Savitri

“It is a reference to the beings met in the vital world, that seem like human beings but, if one looks closely, they are seen to be Hostiles; often assuming the appearance of a familiar face they try to tempt or attack by surprise, and betray the stamp of their origin—there is also a hint that on earth too they take up human bodies or possess them for their own purpose.” Letters on Savitri

It reminds me sometimes of that experience Nolini da had near the Samadhi. He saw a figure. It was standing by the Samadhi. It was late at night, the Ashram was empty and he saw a figure that looked exactly like Sri Aurobindo. He was about to fall at his feet when he saw the feet were different. This was actually a force of darkness and it was actually so powerful it was standing near the Samadhi. He stopped. If he had fallen at its feet it would have dragged him down, even someone so conscious. He (Nolini) would not have fallen down because he was always vigilant and that is why he noticed, but someone less conscious, less vigilant might be trapped, thinking ‘I am following the light.’ It is why this happens very often when one thinks one is speaking for God or speaking for the Divine.

IV. Probability as a Primitive Notion: According to this interpretation, whicn is due particularly to Keynes, probability is taken as ultimate or undefined, and it is made known through its essential characteristics. Thus, probability is neither an intrinsic property of propositions like truth, nor an empty concept, but a relative property linking a proposition with its partial evidence. It follows that the probability of the same proposition varies with the evidence presented, and that even though a proposition may turn out to be false, our judgment that it is probable upon a given evidence can be correct. Further, since probability belongs to a proposition only in its relation to other propositions, probability-inferences cannot be the same as truth-inferences as they cannot break the chain of relations between their premisses, they lack one of the essential features usually ascribed to inference. That is why, in particular, the conclusions of the natural sciences cannot be separated from their evidence, as it may be the case with the deductive sciences. With such assumptions, probability is the group name given to the processes which strengthen or increase the likelihood of an analogy. The main objection to this interpretation is the arbitrary character of its primitive idea. There is no reason why there are relations between propositions such that p is probable upon q, even on the assumption of the relative character of probability. There must be conditions determining which propositions are probable upon others. Hence we must look beyond the primitive idea itself and place the ground of probability elsewhere.

janus ::: n. --> A Latin deity represented with two faces looking in opposite directions. Numa is said to have dedicated to Janus the covered passage at Rome, near the Forum, which is usually called the Temple of Janus. This passage was open in war and closed in peace.

Jhumur: “ I think Amal and many others have talked about it. Sri Aurobindo is talking about the mind. Two powers and yet it is the same bird. At a certain level of our mental approach we perceive by opposites, we only see half the truth and only understand this half in relation only to the other. If this is white, this has to be black. And yet, it is one bird. It is fundamentally one truth, that is the mystic truth. Beyond the opposition there is the wholeness which sometimes we don’t perceive. We are so busy looking at the black head or the white tail and finding opposites.”

kedlook ::: n. --> See Charlock.

keen ::: superl. --> Sharp; having a fine edge or point; as, a keen razor, or a razor with a keen edge.
Acute of mind; sharp; penetrating; having or expressing mental acuteness; as, a man of keen understanding; a keen look; keen features.
Bitter; piercing; acrimonious; cutting; stinging; severe; as, keen satire or sarcasm.
Piercing; penetrating; cutting; sharp; -- applied to


kyke ::: v. i. --> To look steadfastly; to gaze.

lactescent ::: a. --> Having a milky look; becoming milky.
Producing milk or a milklike juice or fluid, as the milkweed. See Latex.


lady ::: n. --> A woman who looks after the domestic affairs of a family; a mistress; the female head of a household.
A woman having proprietary rights or authority; mistress; -- a feminine correlative of lord.
A woman to whom the particular homage of a knight was paid; a woman to whom one is devoted or bound; a sweetheart.
A woman of social distinction or position. In England, a title prefixed to the name of any woman whose husband is not of lower


la ::: n. --> A syllable applied to the sixth tone of the scale in music in solmization.
The tone A; -- so called among the French and Italians. ::: interj. --> Look; see; behold; -- sometimes followed by you.
An exclamation of surprise; -- commonly followed by me;


languishing ::: p. pr. & vb. n. --> of Languish ::: a. --> Becoming languid and weak; pining; losing health and strength.
Amorously pensive; as, languishing eyes, or look.


languishment ::: n. --> The state of languishing.
Tenderness of look or mien; amorous pensiveness.


larkspur ::: n. --> A genus of ranunculaceous plants (Delphinium), having showy flowers, and a spurred calyx. They are natives of the North Temperate zone. The commonest larkspur of the gardens is D. Consolida. The flower of the bee larkspur (D. elatum) has two petals bearded with yellow hairs, and looks not unlike a bee.

left-handed ::: a. --> Having the left hand or arm stronger and more dexterous than the right; using the left hand and arm with more dexterity than the right.
Clumsy; awkward; unlucky; insincere; sinister; malicious; as, a left-handed compliment.
Having a direction contrary to that of the hands of a watch when seen in front; -- said of a twist, a rotary motion, etc., looked at from a given direction.


leonine ::: a. --> Pertaining to, or characteristic of, the lion; as, a leonine look; leonine rapacity.

likely ::: a. --> Worthy of belief; probable; credible; as, a likely story.
Having probability; having or giving reason to expect; -- followed by the infinitive; as, it is likely to rain.
Similar; like; alike.
Such as suits; good-looking; pleasing; agreeable; handsome.
Having such qualities as make success probable; well adapted to the place; promising; as, a likely young man; a likely servant.


liking ::: p. pr. & vb. n. --> of Like ::: p. a. --> Looking; appearing; as, better or worse liking. See Like, to look. ::: n.

lila &

lo ::: look! see!

lo ::: interj. --> Look; see; behold; observe.

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

lovely ::: superl. --> Having such an appearance as excites, or is fitted to excite, love; beautiful; charming; very pleasing in form, looks, tone, or manner.
Lovable; amiable; having qualities of any kind which excite, or are fitted to excite, love or friendship.
Loving; tender.
Very pleasing; -- applied loosely to almost anything which is not grand or merely pretty; as, a lovely view; a lovely


lugubrious ::: a. --> Mournful; indicating sorrow, often ridiculously or feignedly; doleful; woful; pitiable; as, a whining tone and a lugubrious look.

Madhav: Here it looks as if there is a reference to Christ, but it is not to him alone. Cross signifies suffering; whoever comes from on high and does something for the earth, the return is suffering inflicted upon him. So, not only Christ, but anybody like Christ who does something for humanity and the world , has to pay for it with pain and suffering. Sat-Sang Vol. VIII

Madhav: “He uses the word moon as a verb here. That is, the whole being, her entire body looks like a moon responding to the waves and seas of bliss.” The Book of the Divine Mother

Madhav: “It is what is described in the Upanishads as prajna-chakshu, the eye of Wisdom. And in the very act of regarding, the very act of the look, it supports. That regard itself is the sanction without which the movement would come to a standstill.” The Book of the Divine Mother

Madhav: “There is another veil. First there is the veil of darkness, a veil of ignorance. Then there is a veil of light, a dazzling light. It acts as a curtain. If you look only at that light you get blinded.” The Book of the Divine Mother

Madhav: “This is another key idea in Sri Aurobindo’s philosophy, that Nature, what is called Prakriti in Indian philosophy, is not different, not alien to the Purusha. Nature is not foreign to the soul, to God. It is a conscious front of God. Scratch Nature, look behind the exterior of Nature and you will find God. The apparent difference, distinction between Nature and God is only a superficial appearance. Nature is really a power of God. It is devatma shakti, the self-power of God—svagunair nigudham lost in its qualitative workings. She is not separate; conscious, not something unconscious. Nature is aware that it is only a front of God behind.” The Book of the Divine Mother

medusa ::: n. --> The Gorgon; or one of the Gorgons whose hair was changed into serpents, after which all who looked upon her were turned into stone.
Any free swimming acaleph; a jellyfish.


Mind acts by representations and constructions, by the separa- tion and weaving together of its constructed data ; it can make a synthetic constnietlon and see it as a whole, but when it looks for the reality of things, it takes refuge in abstractions — it has not the concrete vision, experience, contact sought by the mystic and the spiritual seeker. To know Self and Reality directly or truly, It has to be silent and reflect some light of these things or undergo self-exceeding and Iransfonnation, and this is only possible either by a higher Light descending into it or by its ascent, the taking up or immcrgcncc of it into a higher Light of e^tence.

mirror ::: n. --> A looking-glass or a speculum; any glass or polished substance that forms images by the reflection of rays of light.
That which gives a true representation, or in which a true image may be seen; hence, a pattern; an exemplar.
See Speculum. ::: v. t.


Missing definition "introduction" First, this is an (English language) __computing__ dictionary. It includes lots of terms from related fields such as mathematics and electronics, but if you're looking for (or want to submit) words from other subjects or general English words or other languages, try {(http://wikipedia.org/)}, {(http://onelook.com/)}, {(http://yourdictionary.com/)}, {(http://www.dictionarist.com/)} or {(http://reference.allrefer.com/)}. If you've already searched the dictionary for a computing term and it's not here then please __don't tell me__. There are, and always will be, a great many missing terms, no dictionary is ever complete. I use my limited time to process the corrections and definitions people have submitted and to add the {most frequently requested missing terms (missing.html)}. Try one of the sources mentioned above or {(http://techweb.com/encyclopedia/)}, {(http://whatis.techtarget.com/)} or {(http://google.com/)}. See {the Help page (help.html)} for more about missing definitions and bad cross-references. (2014-09-20)! {exclamation mark}!!!Batch "language, humour" A daft way of obfuscating text strings by encoding each character as a different number of {exclamation marks} surrounded by {question marks}, e.g. "d" is encoded as "?!!!!?". The language is named after the {MSDOS} {batch file} in which the first converter was written. {esoteric programming languages} {wiki entry (http://esolangs.org/wiki/!!!Batch)}. (2014-10-25)" {double quote}

missing ::: p. pr. & vb. n. --> of Miss ::: v. i. --> Absent from the place where it was expected to be found; lost; wanting; not present when called or looked for.

Mohism: See Mo chia and Chinese philosophy. Moksa: (Skr.) Liberation, salvation from the effects of karma (q.v.) and resulting samsara (q.v.). Theoretically, good karma as little as evil karma can bring about liberation from the state of existence looked upon pessimistically. Thus, Indian philosophy early found a solution in knowledge (vidyd, jnana) which, disclosing the essential oneness of all in the metaphysical world-ground, declares the phenomenal world as maya (q.v.). Liberation is then equivalent to identification of oneself with the ultimate reality, eternal, changeless, blissful, or in a state of complete indifference either with or without loss of consciousness, but at any rate beyond good and evil, pleasure and pain. Divine grace is also recognized by some religious systems as effecting moksa. No generalization is possible regarding the many theories of moksa, its nature, or the mode of attaining it. See Nirvana, Samadhi, Prasada. -- K.F.L.

Molecule: A complex of atoms, which may be of the same kind or different. Thus there may be molecules of elements and molecules which are compounds. So far no single molecule has been synthesized larger than the wave length of light so that it could be rendered visible. Molecular aggregates, however, exist, which may be looked upon in a sense as giant molecules visible under the microscope. -- W.M.M.

monitor ::: n. --> One who admonishes; one who warns of faults, informs of duty, or gives advice and instruction by way of reproof or caution.
Hence, specifically, a pupil selected to look to the school in the absence of the instructor, to notice the absence or faults of the scholars, or to instruct a division or class.
Any large Old World lizard of the genus Varanus; esp., the Egyptian species (V. Niloticus), which is useful because it devours the eggs and young of the crocodile. It is sometimes five or six feet long.


moonfish ::: n. --> An American marine fish (Vomer setipennis); -- called also bluntnosed shiner, horsefish, and sunfish.
A broad, thin, silvery marine fish (Selene vomer); -- called also lookdown, and silver moonfish.
The mola. See Sunfish, 1.


(Mother’s Agenda, Vol. 05, 08-01-1964)If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all one-sided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula.
   Ref: CWSA Vol. 23-24, Page: 82


mournful ::: a. --> Full of sorrow; expressing, or intended to express, sorrow; mourning; grieving; sad; also, causing sorrow; saddening; grievous; as, a mournful person; mournful looks, tones, loss.

mouser ::: n. --> A cat that catches mice.
One who pries about on the lookout for something.


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

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

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

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



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

Ṁ tat sat ::: a mantra said to be "the triple definition" of the brahman: OM, also spelled AUM, is the "Word of Manifestation", symbolising "the outward-looking, the inward or subtle and the superconscient causal Purusha", indicated respectively by the letters A, U and M, while "the syllable as a whole brings out the fourth state, Turiya, which rises to the Absolute"; tat, That, "indicates the Absolute"; sat "indicates the supreme and universal existence in its principle". [cf.Gita 17.23]

narrowly ::: adv. --> With little breadth; in a narrow manner.
Without much extent; contractedly.
With minute scrutiny; closely; as, to look or watch narrowly; to search narrowly.
With a little margin or space; by a small distance; hence, closely; hardly; barely; only just; -- often with reference to an avoided danger or misfortune; as, he narrowly escaped.
Sparingly; parsimoniously.


Newton's Method: The method of procedure in natural philosophy as formulated by Sir Isaac Newton, especially in his Rules of Reasoning in Philosophy (Mathematical Principles of Natural Philosophy, Book III). These rules are as follows: We are to admit no more causes of natural things than such as are both true and sufficient to explain their appearances. Therefore to the same natural effects we must, as far as possible, assign the same causes. The qualities of bodies, which admit neither intension nor remission of degrees, and which are found to belong to all bodies within the reach of our experiments, are to be esteemed the universal qualities of all bodies whatsoever. In experimental philosophy we are to look upon propositions collected by general induction from phaenomena as accurately or very nearly true, notwithstanding any contrary hypotheses that may be imagined, till such time as other phaenomena occur, by which they may either be made more accurate, or liable to exceptions. To this passage should be appended another statement from the closing pages of the same work. "I do not make hypotheses; for whatever is not deduced from the phaenomena is to be called an hypothesis; and hypotheses, whether metaphysical or physical, whether of occult qualities or mechanical, have no place in experimental philosophy." -- A.C.S.

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

nympholepsy ::: n. --> A species of demoniac enthusiasm or possession coming upon one who had accidentally looked upon a nymph; ecstasy.

observatory ::: n. --> A place or building for making observations on the heavenly bodies.
A building fitted with instruments for making systematic observations of any particular class or series of natural phenomena.
A place, as an elevated chamber, from which a view may be observed or commanded.
A lookout on a flank of a battery whence an officer


occasion ::: n. --> A falling out, happening, or coming to pass; hence, that which falls out or happens; occurrence; incident.
A favorable opportunity; a convenient or timely chance; convenience.
An occurrence or condition of affairs which brings with it some unlooked-for event; that which incidentally brings to pass an event, without being its efficient cause or sufficient reason; accidental or incidental cause.


oeillade ::: n. --> A glance of the eye; an amorous look.

ogle ::: v. t. --> To view or look at with side glances, as in fondness, or with a design to attract notice. ::: n. --> An amorous side glance or look.

OM is the symbol of the triple Brahman, the outward-looking, the inward or subtle and the superconscient causal Purusha. Each letter A, U, M indicates one of these three in ascending order and the syllable as a whole brings out the fourth state, Turiya, which rises to the Absolute. OM is the initiating syllable pronounced at the outset as a benedictory prelude and sanction to all act of sacrifice, all act of giving and all act of askesis; it is a reminder that our work should be made an expression of the triple Divine in our inner being and turned towards him in the idea and motive.
   Ref: CWSA Vol. 19, Page: 491


om ::: the mantra or expressive sound symbol of the brahman in its four domains from the turiya to the external or material plane (i.e. the outward looking, the inward or subtle, and the superconscient causal - each letter A, U, M indicating one of these three in ascending order and the whole bringing out the fourth state, turiya); used as an initiating syllable pronounced as a benedictory prelude and sanction.

on-looker ::: n. --> A looker-on.

on-looking ::: a. --> Looking on or forward.

One mind takes, looks, rejects — another takes, looks, accepts.

“On the surface of life all appears to be a game of Chance. There is no certainty about any movement; ups and downs, vicissitudes, cataclysms, actions, passions and thoughts crowd in medley and it is impossible to anticipate or regulate them with any definiteness. But a deeper scrutiny reveals a pattern behind all the apparent workings of Chance. What looks like Chance is itself a part of the process; it is called Chance because the particular operation does not take place within the framework of the laws erected by the limited empirical mind; there is really no Chance in the working out of the divine Intention that is this Universe.” Readings in Savitri Vol. III.

optimist ::: n. --> One who holds the opinion that all events are ordered for the best.
One who looks on the bright side of things, or takes hopeful views; -- opposed to pessimist.


  "Our purpose in Yoga is to exile the limited outward-looking ego and to enthrone God in its place as the ruling Inhabitant of the nature.” The Synthesis of Yoga

“Our purpose in Yoga is to exile the limited outward-looking ego and to enthrone God in its place as the ruling Inhabitant of the nature.” The Synthesis of Yoga

outlook ::: 1. A mental attitude or view; point of view. 2. The view or prospect from a particular place.

outlook ::: v. t. --> To face down; to outstare.
To inspect throughly; to select. ::: n. --> The act of looking out; watch.
One who looks out; also, the place from which one looks out; a watchower.


outface ::: v. t. --> To face or look (one) out of countenance; to resist or bear down by bold looks or effrontery; to brave.

outgaze ::: v. t. --> To gaze beyond; to exceed in sharpness or persistence of seeing or of looking; hence, to stare out of countenance.

overlooked ::: imp. & p. p. --> of Overlook

overlooker ::: n. --> One who overlooks.

overlooking ::: looking over or at from a higher place.

overlooking ::: p. pr. & vb. n. --> of Overlook

overlook ::: v. t. --> To look down upon from a place that is over or above; to look over or view from a higher position; to rise above, so as to command a view of; as, to overlook a valley from a hill.
Hence: To supervise; to watch over; sometimes, to observe secretly; as, to overlook a gang of laborers; to overlook one who is writing a letter.
To inspect; to examine; to look over carefully or repeatedly.


overgaze ::: v. t. --> To gaze; to overlook.

overpass ::: v. t. --> To go over or beyond; to cross; as, to overpass a river; to overpass limits.
To pass over; to omit; to overlook; to disregard.
To surpass; to excel. ::: v. i. --> To pass over, away, or off.


oversee ::: v. t. --> To superintend; to watch over; to direct; to look or see after; to overlook.
To omit or neglect seeing. ::: v. i. --> To see too or too much; hence, to be deceived.


oversight ::: n. --> Watchful care; superintendence; general supervision.
An overlooking; an omission; an error.
Escape from an overlooked peril.


overview ::: n. --> An inspection or overlooking.

pacos ::: n. --> Same as Alpaca.
An earthy-looking ore, consisting of brown oxide of iron with minute particles of native silver.


Parallel with these developments was the growth of Buddhism in China, a story too long to relate here. Many Buddhist doctrines, latent in India, were developed in China. The nihilism of Madhyamika (Sun-lan, c. 450-c. 1000) to the effect that reality is Void in the sense of being "devoid" of any specific character, was brought to fullness, while the idealism of Vijnaptimatravada (Yogacara, Fahsiang, 563-c. 1000), which claimed that reality in its imaginary, dependent and absolute aspects is "representation-only," was pushed to the extreme. But these philosophies failed because their extreme positions were not consonant with the Chinese Ideal of the golden mean. In the meantime, China developed her own Buddhist philosophy consistent with her general philosophical outlook. We need only mention the Hua-yen school (Avatamisaka, 508) which offered a totalistic philosophy of "all in one" and "one in all," the T'ien-t'ai school (c. 550) which believes in the identity of the Void, Transitoriness, and the Mean, and in the "immanence of 3,000 worlds in one moment of thought," and the Chin-t'u school (Pure Land, c. 500) which bases its doctrine of salvation by faith and salvation for all on the philosophy of the universality of Buddha-nature. These schools have persisted because they accepted both noumenon and phenomenon, both ens and non-ens, and this "both-and" spirit is predominantly characteristic of Chinese philosophy.

pass ::: v. 1. To move on or ahead; proceed. 2. To move by. 3. To go or get through (something), lit. and fig. **4. To go across or over (a stream, threshold, etc.); cross. 5. To cross, traverse, in reference to times, stages, states, conditions, processes, actions, experiences, etc. 6. To be transferred from one to another; circulate. 7. To come to or toward, then go beyond. 8. To come to an end. 9. To cease to exist. 10. To convey, transfer, or transmit; deliver (often followed by on). 11. To be accepted as or believed to be. 12. To sanction or approve. passes, passed, passing. n. 13. A way, such as a narrow gap between mountains, that affords passage around, over, or through a barrier. passes. ::: pass by. To let go without notice, action, remark, etc.; leave unconsidered; disregard; overlook.

peek ::: v. i. --> To look slyly, or with the eyes half closed, or through a crevice; to peep.

peep ::: 1. A quick or furtive look or glance. 2. Fig. A first glimpse or appearance. peeps.

peep ::: v. i. --> To cry, as a chicken hatching or newly hatched; to chirp; to cheep.
To begin to appear; to look forth from concealment; to make the first appearance.
To look cautiously or slyly; to peer, as through a crevice; to pry. ::: n.


peered ::: 1. Looked narrowly or searchingly as in the effort to discern clearly. 2. Came into view. peering.

peer ::: v. i. --> To come in sight; to appear.
To look narrowly or curiously or intently; to peep; as, the peering day. ::: n. --> One of the same rank, quality, endowments, character, etc.; an equal; a match; a mate.


perk ::: v. t. --> To make trim or smart; to straighten up; to erect; to make a jaunty or saucy display of; as, to perk the ears; to perk up one&

Perspective: (Lat. perspectus pp. of pelspicio, to look through) The determination of inclusiveness of what can be actual for any organization. The point of view of an individual on the rest of existence. (a) In epistemology: the perspective predicament, the limited though real viewpoint of the individual, the plight of being confined to the experience of only part of actuality. (b) In psychology: the perception of relative distance by means of the apparent differences in the size of objects.

perspicience ::: n. --> The act of looking sharply.

Pessimism: (Lat. pessimus, the worst) The attitude gained by reflection on life, man, and the world (psychiatrically explained as due to neurotic or other physiological conditions, economically to over-population, mechanization, rampant utilitarianism; religiously to lack of faith; etc.) which makes a person gloomy, despondent, magnifying evil and sorrow, or holding the world in contempt. Rationalizations of this attitude have been attempted before Schopenhauer (as in Hesiod, Job, among the Hindus, in Byron, Giacomo Leopardi, Heine, Musset, and others), but never with such vigor, consistency, and acumen, so that since his Welt als Wille und Vorstellung we speak of a 19th century philosophic literature of pessimism which considers this world the worst possible, holds man to be born to sorrow, and thinks it best if neither existed. Buddhism (q.v.) blames the universal existence of pain, sorrow, and death; Schopenhauer the blind, impetuous will as the very stuff life and the world are made of; E. v. Hartmann the alogical or irrational side of the ill-powerful subconscious; Oswald Spengler the Occidental tendency toward civilization and hence the impossibility of extricating ourselves from decay as the natural terminus of all organic existence. All pessimists, however, suggest compensations or remedies; thus, Buddhism looks hopefully to nirvana (q.v.), Schopenhauer to the Idea, v. Hartmann to the rational, Spengler to a rebirth through culture. See Optimism. -- K.F.L.

pessimist ::: n. --> One who advocates the doctrine of pessimism; -- opposed to optimist.
One who looks on the dark side of things. ::: a. --> Alt. of Pessimistic


pisitarthi (pishitarthi) ::: looking for meat. pisitarthi

Plotinism offers a well-developed theory of sensation. The objects of sensation are of a lower order of being than the perceiving organism. The inferior cannot act upon the superior. Hence sensation is an activity of the sensory agent upon its objects. Sensation provides a direct, realistic perception of material things, but, since they are ever-changing, such knowledge is not valuable. In internal seme perception, the imagimtion also functions actively, memory is attributed to the imaginative power and it serves not only in the recall of sensory images but also in the retention of the verbal formulae in which intellectual concepts are expressed. The human soul can look either upward or downward; up to the sphere of purer spirit, or down to the evil regions of matter. Rational knowledge is a cognition of intelligible realities, or Ideas in the realm of Mind which is often referred to as Divine. The climax of knowledge consists in an intuitive and mystical union with the One; this is experienced by few.

pore ::: v. --> One of the minute orifices in an animal or vegetable membrane, for transpiration, absorption, etc.
A minute opening or passageway; an interstice between the constituent particles or molecules of a body; as, the pores of stones. ::: v. i. --> To look or gaze steadily in reading or studying; to fix


practically ::: adv. --> In a practical way; not theoretically; really; as, to look at things practically; practically worthless.
By means of practice or use; by experience or experiment; as, practically wise or skillful; practically acquainted with a subject.
In practice or use; as, a medicine practically safe; theoretically wrong, but practically right.
Almost.


PRAYER. ::: The life of man is a life of wants and needs and therefore of desires, not only in his physical and vital, but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for the fulfilment of his needs, for help in his rough journey, for protection and aid in his struggle. Whatever crudi- ties there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which ima- gines the Divine as if capable of being propitiated, bribed, flat- tered into acquiescence or indulgence by praise, entreaty and gifts and has often little te^td to the spirit in which he is approached, still this way of turning to the Divine is an essen- tial movement of our religious being and reposes on a universal truth.

The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that, being omniscient, his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual's desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least, human will, aspiration and faith are not among the least important. Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. For our will and aspiration can act either by our own strength and endeavour, which can no doubt be made a thing great and effective whether for lower or higher purposes, -and there are plenty of disciplines which put it forward as the one force to be used, -- or it can act in dependence upon and with subordination to the divine or the universal Will. And this latter way, again, may either look upon that Will as responsive indeed to our aspiration, but almost mechanically, by a sort of law of energy, or at any rate quite impersonally, or else it may look upon it as responding consciously to the divine aspiration and faith of the human soul and consciously bringing to it the help, the guidance, the protection and fruition demanded, yogaksemam vahamyaham. ~ TSOY, SYN

Prayer helps to prepare this relation for us at first on the lower plane even while it is (here consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the givinc of the thing asked for that matters, but the relation itself, the contact of man’s life with God, the conscious interchange.

In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.

Prayer for others ::: The fact of praying and the attitude it brings, especially unselfish prayer for others, itself opens you to the higher Power, even if there is no corresponding result in the person prayed for. 'Nothing can be positively said about that, for the result must necessarily depend on the persons, whe- ther they arc open or receptive or something in them can res- pond to any Force the prayer brings down.

Prayer must well up from the heart on a crest of emotion or aspiration.

Prayer {Ideal)'. Not prayer insisting on immediate fulfilment, but prayer that is itself a communion of the mind and heart with the Divine*and can have the joy and satisfaction of itself, trusting for fulfilment by the Divine in his own time.


Prayer ::: The life of man is a life of wants and needs and th
   refore of desires, not only in his physical and vital, but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for the fulfilment of his needs, for help in his rough journey, for protection and aid in his struggle. Whatever crudities there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which imagines the Divine as if capable of being propitiated, bribed, flattered into acquiescence or indulgence by praise, entreaty and gifts and has often little regard to the spirit in which he is approached, still this way of turning to the Divine is an essential movement of our religious being and reposes on a universal truth. The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that being omniscient his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual’s desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least human will, aspiration and faith are not among the least important. Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. For our will and aspiration can act either by our own strength and endeavour, which can no doubt be made a thing great and effective whether for lower or higher purposes,—and there are plenty of disciplines which put it forward as the one force to be used,—or it can act in dependence upon and with subordination to the divine or the universal Will. And this latter way again may either look upon thatWill as responsive indeed to our aspiration, but almost mechanically, by a sort of law of energy, or at any rate quite impersonally, or else it may look upon it as responding consciously to the divine aspiration and faith of the human soul and consciously bringing to it the help, the guidance, the protection and fruition demanded. Prayer helps to prepare this relation for us at first on the lower plane even while it is there consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the giving of the thing asked for that matters, but the relation itself, the contact of man’s life with God, the conscious interchange. In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily in the end prayer either ceases in the greater thing for which it prepared us, —in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there,—or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.
   Ref: CWSA Vol. 23-24, Page: 566-67-68


prelook ::: v. i. --> To look forward.

prejudicial ::: a. --> Biased, possessed, or blinded by prejudices; as, to look with a prejudicial eye.
Tending to obstruct or impair; hurtful; injurious; disadvantageous; detrimental.


presage ::: v. t. --> Something which foreshows or portends a future event; a prognostic; an omen; an augury.
Power to look the future, or the exercise of that power; foreknowledge; presentiment.
To have a presentiment of; to feel beforehand; to foreknow.
To foretell; to predict; to foreshow; to indicate.


pro- ::: --> A prefix signifying before, in front, forth, for, in behalf of, in place of, according to; as, propose, to place before; proceed, to go before or forward; project, to throw forward; prologue, part spoken before (the main piece); propel, prognathous; provide, to look out for; pronoun, a word instead of a noun; proconsul, a person acting in place of a consul; proportion, arrangement according to parts.

prognosis ::: n. --> The act or art of foretelling the course and termination of a disease; also, the outlook afforded by this act of judgment; as, the prognosis of hydrophobia is bad.

Prolepsis: (Gr. prolepsis) Notion, preconception. The term is used by the Stoics and Epicureans to denote any primary general notion that arises spontaneously and unconsciously in the mind is distinguished from concepts that result from conscious reflection. These prolepses are regarded by the Stoics as common to all men as rational beings, and are sometimes called innate (symphytoi), though in general they were looked upon as the natural outgrowth of sense-perception. -- G.R.M.

prospection ::: n. --> The act of looking forward, or of providing for future wants; foresight.

prospective ::: n. --> Of or pertaining to a prospect; furnishing a prospect; perspective.
Looking forward in time; acting with foresight; -- opposed to retrospective.
Being within view or consideration, as a future event or contingency; relating to the future: expected; as, a prospective benefit.
The scene before or around, in time or in space; view;


prospect ::: outlook or view.

prospect ::: v. --> That which is embraced by eye in vision; the region which the eye overlooks at one time; view; scene; outlook.
Especially, a picturesque or widely extended view; a landscape; hence, a sketch of a landscape.
A position affording a fine view; a lookout.
Relative position of the front of a building or other structure; face; relative aspect.
The act of looking forward; foresight; anticipation; as,


prospicience ::: n. --> The act of looking forward.

protector ::: n. --> One who, or that which, defends or shields from injury, evil, oppression, etc.; a defender; a guardian; a patron.
One having the care of the kingdom during the king&


provide ::: v. t. --> To look out for in advance; to procure beforehand; to get, collect, or make ready for future use; to prepare.
To supply; to afford; to contribute.
To furnish; to supply; -- formerly followed by of, now by with.
To establish as a previous condition; to stipulate; as, the contract provides that the work be well done.
To foresee.


quadrivia ::: Literally “four ways.” The use of all four quadrants as perspectives with which one can view any occasion. The 8 perspectives of Integral Methodological Pluralism are derived by looking at a quadrivia from the inside and outside.

quest ::: n. --> The act of seeking, or looking after anything; attempt to find or obtain; search; pursuit; as, to rove in quest of game, of a lost child, of property, etc.
Request; desire; solicitation.
Those who make search or inquiry, taken collectively.
Inquest; jury of inquest.
To search for; to examine.


quicksilvering ::: n. --> The mercury and foil on the back of a looking-glass.

regardant ::: v. t. --> Looking behind; looking backward watchfully.
Looking behind or backward; as, a lion regardant.
Annexed to the land or manor; as, a villain regardant.


regard ::: n. 1. A look or gaze. v. 2. To look upon or consider in a particular way. regards, regarded, regarding.

regard ::: v. t. --> To keep in view; to behold; to look at; to view; to gaze upon.
Hence, to look or front toward; to face.
To look closely at; to observe attentively; to pay attention to; to notice or remark particularly.
To look upon, as in a certain relation; to hold as an popinion; to consider; as, to regard abstinence from wine as a duty; to regard another as a friend or enemy.


regret ::: v. --> Pain of mind on account of something done or experienced in the past, with a wish that it had been different; a looking back with dissatisfaction or with longing; grief; sorrow; especially, a mourning on account of the loss of some joy, advantage, or satisfaction.
Dislike; aversion. ::: v. t.


Reject it entirely, not by struggling with it,' but by drawing back from it, detaching yourself and refusing your consent ; look at it as something not your own, but imposed on you by a force of Nature outside you. Refuse all consent to its imposition.

respective ::: a. --> Noticing with attention; hence, careful; wary; considerate.
Looking towardl having reference to; relative, not absolute; as, the respective connections of society.
Relating to particular persons or things, each to each; particular; own; as, they returned to their respective places of abode.
Fitted to awaken respect.
Rendering respect; respectful; regardful.


respect ::: v. t. --> To take notice of; to regard with special attention; to regard as worthy of special consideration; hence, to care for; to heed.
To consider worthy of esteem; to regard with honor.
To look toward; to front upon or toward.
To regard; to consider; to deem.
To have regard to; to have reference to; to relate to; as, the treaty particularly respects our commerce.


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

retro- ::: --> A prefix or combining form signifying backward, back; as, retroact, to act backward; retrospect, a looking back.

retrospection ::: n. --> The act, or the faculty, of looking back on things past.

retrospective ::: a. --> Looking backward; contemplating things past; -- opposed to prospective; as, a retrospective view.
Having reference to what is past; affecting things past; retroactive; as, a retrospective law.


retrospect ::: v. i. --> To look backward; hence, to affect or concern what is past. ::: n. --> A looking back on things past; view or contemplation of the past.

Returns of an old nature that is long expelled from the con- scious part of the being always happen in sadhana. It docs not at all mean that the nature is unchangeable. Try to recover the inner quietude, draw back from these movements and look at them calmly, reducing them to their true proportions. Your true nature is that in which you have peace and Ananda and the love of the Divine. This other B only a fringe of the outer personality which in spite of these returns is destined to drop away as the true being extends and increases.

reviewing ::: considering retrospectively; looking back on.

review ::: n. --> To view or see again; to look back on.
To go over and examine critically or deliberately.
To reconsider; to revise, as a manuscript before printing it, or a book for a new edition.
To go over with critical examination, in order to discover exellences or defects; hence, to write a critical notice of; as, to review a new novel.
To make a formal or official examination of the state of,


revise ::: v. t. --> To look at again for the detection of errors; to reexamine; to review; to look over with care for correction; as, to revise a writing; to revise a translation.
To compare (a proof) with a previous proof of the same matter, and mark again such errors as have not been corrected in the type.
To review, alter, and amend; as, to revise statutes; to revise an agreement; to revise a dictionary.


right-handed ::: a. --> Using the right hand habitually, or more easily than the left.
Having the same direction or course as the movement of the hands of a watch seen in front; -- said of the motion of a revolving object looked at from a given direction.
Having the whorls rising from left to right; dextral; -- said of spiral shells. See Illust. of Scalaria.


ronde ::: n. --> A kind of script in which the heavy strokes are nearly upright, giving the characters when taken together a round look.

rubiginous ::: a. --> Having the appearance or color of iron rust; rusty-looking.

RULES. ::: In the things of the subtle kind having to do with the working of consciousness in the sadhana. one has to Icam to feel and observe and sec with the inner consciousness and to decide by the intuition with a plastic look on things which docs not make set definitions and rules as one has to do in ouUvard life.

rummage ::: n. --> A place or room for the stowage of cargo in a ship; also, the act of stowing cargo; the pulling and moving about of packages incident to close stowage; -- formerly written romage.
A searching carefully by looking into every corner, and by turning things over. ::: v. t.


rummages ::: searches thoroughly or actively through (a place, receptacle), esp. by moving around, turning over, or looking through contents.

samadhi ::: samadhi in the waking state, "when in the waking consciousness, we are able to concentrate and become aware of things ... beyond our [normal] consciousness". This has two forms, antardarsi(inward-looking) and bahirdarsi (outward-looking), in which images are seen "with the bodily eyes closed or open, projected on or into a physical object or medium or seen as if materialised in the physical atmosphere or only in a psychical ether revealing itself through this grosser physical atmosphere; seen through the physical eyes themselves as a secondary instrument and as if under the conditions of the physical vision or by the psychical vision alone and independently of the relations of our ordinary sight to space". jjagrat agrat suksmavisaya

saucy ::: superl. --> Showing impertinent boldness or pertness; transgressing the rules of decorum; treating superiors with contempt; impudent; insolent; as, a saucy fellow.
Expressive of, or characterized by, impudence; impertinent; as, a saucy eye; saucy looks.


scan ::: 1. To examine (especially look at with the eyes) the particulars or points of minutely; scrutinize. 2. To peer out at or observe repeatedly or sweepingly, as a large expanse; survey. scans, scanned, scanning.

Schlick, Moritz: (1882-1936) Taught at Rostock, Kiel, Vienna, also visit, prof.; Stanford, Berkeley. Founder of the Vienna Circle (see Scientific empiricism.) Called his own view "Consistent Empiricism." Main contributions: A logically revised correspondence view of the nature of truth. A systematic epistemology based on the distinction of (immediate) experience and (relational) knowledge. Clarified the analytic -- a priori character of logic and mathematics (by disclosing the "implicit definitions" in postulate systems). Repudiation of Kantian and phenomenological (synthetic) apriorism. Physicalistic, epistemological solution of the psycho-physical problem in terms of a double language theory. Earlier critical-realistic views were later modified and formulated as Empirical Realism. Greatly influenced in this final phase by Carnap and especially Wittgenstein, he considered the logical clarification of meanings the only legitimate task of a philosophy destined to terminate the strife of systems. Important special applications of this general outlook to logic and methodology of science (space, time, substance, causality, probability, organic life) and to problems of ethics (meaning of value judgments, hedonism, free-will, moral motivation). An optimistic, poetic view of the meaning of life is expressed in only partly published writings on a "Philosophy of Youth."

scope ::: 1. A purpose or an aim. 2. Space for movement or activity; opportunity for operation. 3. Extent or range of view, outlook, application, operation, effectiveness, etc. 4. The range of one"s perceptions, thoughts, or actions.

scope ::: n. --> That at which one aims; the thing or end to which the mind directs its view; that which is purposed to be reached or accomplished; hence, ultimate design, aim, or purpose; intention; drift; object.
Room or opportunity for free outlook or aim; space for action; amplitude of opportunity; free course or vent; liberty; range of view, intent, or action.
Extended area.
Length; extent; sweep; as, scope of cable.


scowled ::: drew down or contracted the brows with a malignant or threatening expression; looked angry or sullen.

scowl ::: v. i. --> To wrinkle the brows, as in frowning or displeasure; to put on a frowning look; to look sour, sullen, severe, or angry.
Hence, to look gloomy, dark, or threatening; to lower. ::: v. t. --> To look at or repel with a scowl or a frown.
To express by a scowl; as, to scowl defiance.


search ::: v. t. --> To look over or through, for the purpose of finding something; to examine; to explore; as, to search the city.
To inquire after; to look for; to seek.
To examine or explore by feeling with an instrument; to probe; as, to search a wound.
To examine; to try; to put to the test.
The act of seeking or looking for something; quest; inquiry; pursuit for finding something; examination.


seedy ::: superl. --> Abounding with seeds; bearing seeds; having run to seeds.
Having a peculiar flavor supposed to be derived from the weeds growing among the vines; -- said of certain kinds of French brandy.
Old and worn out; exhausted; spiritless; also, poor and miserable looking; shabbily clothed; shabby looking; as, he looked seedy coat.


seek ::: a. --> Sick. ::: v. t. --> To go in search of; to look for; to search for; to try to find.
To inquire for; to ask for; to solicit; to bessech.
To try to acquire or gain; to strive after; to aim at; as,


Seeking for occulf powers is looked on with disfavour for the most part by spiritual teachers in India, because it belongs to the inferior planes and usually pushes the seeker on a path which may lead him very far from the Divine. Especially, a contact mth the forces and beings of the astral (or, as we term it, the vital) plane is attended with great dangers. The beings of this plane are often bosiQc to the true aim of spiritual life and establish contact with the seeker and offer him powers and occult experiences only in order that they may lead him away from the spiritual path or else that they may establish their own control over him or take possession of him for their owm pur- pose. Often, representing themselves as Divine powers they mis- lead, give erring suggestions and impulsions and pervert the inner life. Many are those who, attracted by these powers and beings of the vital plane, bave ended in a definitive spiritual fall or in mental and physical perversion and disorder. One comes ineritably into contact with the vital plane and enters into it in the expansion of consriousness which results from an inner opening, but one ought never to put oneself into the hands of these beings and forces or allow oneself to be led by their sug- gestions and impulsions. This is one of the chief dangers of the spiritual life and to be on one’s guard against it is a necessity for the seeTer if he wishes to arrive at his goal. It is true that many supraphysical or supernonnal powers come with the expansion of the consciousness in the yoga ; to rise out of the body consciousness, to act by subtle means on the supraphysical planes, etc. are natural activities for the yogi- But these powers are not sought after, they come naturally, and they have not the astral character. Also, Aey have to be used on purely spiritual

seem ::: a. --> To appear, or to appear to be; to have a show or semblance; to present an appearance; to look; to strike one&

selenium ::: n. --> A nonmetallic element of the sulphur group, and analogous to sulphur in its compounds. It is found in small quantities with sulphur and some sulphur ores, and obtained in the free state as a dark reddish powder or crystalline mass, or as a dark metallic-looking substance. It exhibits under the action of light a remarkable variation in electric conductivity, and is used in certain electric apparatus. Symbol Se. Atomic weight 78.9.

SELF-JUSTIFICATION. ::: Always a sign of ego and ignor- ance. ^Vhen one has a wider consciousness, one knows that each one has his o>vn way of looking at things and finds in that way his own justification so that both parties in a quarrel believe

shortsighted ::: a. --> Not able to see far; nearsighted; myopic. See Myopic, and Myopia.
Fig.: Not able to look far into futurity; unable to understand things deep; of limited intellect.
Having little regard for the future; heedless.


Shruti: “The symbolic representation of the metaphysical ascending layers of creation, the mystical (Sri Yantra) symbol of creation. The symbol of diamonds and triangles leading to a single point at the top and encompassed in a square. If you look at it from above, aerially, it appears to be this symbol (from a flat perspective), but if you look at it from the side it is an ascending mountain. (Called Mount Meru but actually like the Sri Yantra).”

sight-hole ::: n. --> A hole for looking through; a peephole.

significant ::: a. --> Fitted or designed to signify or make known somethingl having a meaning; standing as a sign or token; expressive or suggestive; as, a significant word or sound; a significant look.
Deserving to be considered; important; momentous; as, a significant event. ::: n.


skeptic ::: n. --> One who is yet undecided as to what is true; one who is looking or inquiring for what is true; an inquirer after facts or reasons.
A doubter as to whether any fact or truth can be certainly known; a universal doubter; a Pyrrhonist; hence, in modern usage, occasionally, a person who questions whether any truth or fact can be established on philosophical grounds; sometimes, a critical inquirer, in opposition to a dogmatist.


&

smicker ::: a. --> To look amorously or wantonly; to smirk. ::: v. --> Amorous; wanton; gay; spruce.

smile ::: v. i. --> To express amusement, pleasure, moderate joy, or love and kindness, by the features of the face; to laugh silently.
To express slight contempt by a look implying sarcasm or pity; to sneer.
To look gay and joyous; to have an appearance suited to excite joy; as, smiling spring; smiling plenty.
To be propitious or favorable; to favor; to countenance; -- often with on; as, to smile on one&


specious ::: a. --> Presenting a pleasing appearance; pleasing in form or look; showy.
Apparently right; superficially fair, just, or correct, but not so in reality; appearing well at first view; plausible; as, specious reasoning; a specious argument.


Specious Present: (Lat speciosus, from species, look or apprehend) The psychological or felt present is a spread of duration embraced within the mind's momentary experience. Contrasts with the physical present which is an ideal limit or boundary between the past and the future. -- L.W.

spectacle ::: n. --> Something exhibited to view; usually, something presented to view as extraordinary, or as unusual and worthy of special notice; a remarkable or noteworthy sight; a show; a pageant; a gazingstock.
A spy-glass; a looking-glass.
An optical instrument consisting of two lenses set in a light frame, and worn to assist sight, to obviate some defect in the organs of vision, or to shield the eyes from bright light.


spectant ::: a. --> Looking forward.

spectator ::: 1. A person viewing anything; onlooker; observer. 2. An observer or an event. spectators. (Sri Aurobindo also employs the word as an adj.)

spectatrix ::: n. --> A female beholder or looker-on.

speculum ::: pl. --> of Speculum ::: n. --> A mirror, or looking-glass; especially, a metal mirror, as in Greek and Roman archaeology.
A reflector of polished metal, especially one used in reflecting telescopes. See Speculum metal, below.


..[Spiritual planes above the normal range of Mind, the Higher Mind and the Illumined Mind] of the ascent enjoy their authority and can get their own united completeness only by a
   reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind’s transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrateswith the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.
   Ref: CWSA Vol. 21-22, Page: 981-982


squint ::: a. --> Looking obliquely. Specifically (Med.), not having the optic axes coincident; -- said of the eyes. See Squint, n., 2. ::: n. --> Fig.: Looking askance.
The act or habit of squinting.
A want of coincidence of the axes of the eyes; strabismus.


squint-eyed ::: a. --> Having eyes that quint; having eyes with axes not coincident; cross-eyed.
Looking obliquely, or asquint; malignant; as, squint-eyed praise; squint-eyed jealousy.


stare ::: n. **1. A fixed look with eyes open wide. v. 2. To look directly and fixedly, often with a wide-eyed gaze. 3. Fig. To be conspicuous; stand out. stares, stared, staring.**

stare ::: n. --> The starling.
The act of staring; a fixed look with eyes wide open. ::: v. i. --> To look with fixed eyes wide open, as through fear, wonder, surprise, impudence, etc.; to fasten an earnest and prolonged gaze on some object.


stargaser ::: n. --> One who gazes at the stars; an astrologer; sometimes, in derision or contempt, an astronomer.
Any one of several species of spiny-rayed marine fishes belonging to Uranoscopus, Astroscopus, and allied genera, of the family Uranoscopidae. The common species of the Eastern United States are Astroscopus anoplus, and A. guttatus. So called from the position of the eyes, which look directly upward.


staringly ::: adv. --> With a staring look.

stern ::: 1. Hard, harsh, or severe in manner or character. 2. Grim, gloomy, or forbidding in aspect, appearance or outlook.

stony ::: 1. Covered with or full of stones; rocky. 2 . Resembling stone, as in hardness. 3. Exhibiting no feeling or warmth; impassive; rigid; esp. of movement, a look, etc. 4. Rigid, fixed, motionless; destitute of movement or expression: esp. of the eyes or look. stony-eyed.

Strength and purity in the lower vital and wideness in the heart are the best condition for meeting others, especially women, and if that could always be there sex could hardly have a look in.

strid ::: n. --> A narrow passage between precipitous rocks or banks, which looks as if it might be crossed at a stride. ::: --> of Stride
of Stride


survey ::: n. 1. The act of looking, seeing, or observing. v. 2. To inspect, examine, carefully scrutinize. 3. To examine or look at comprehensively. Surveys, surveyed, surveying.

talookdar ::: n. --> Alt. of Talukdar

talook ::: n. --> Alt. of Taluk

talukdar ::: n. --> A proprietor of a talook.

tend ::: to look after; watch over and care for; minister to or wait on with service. tending.

tend ::: v. t. --> To make a tender of; to offer or tender.
To accompany as an assistant or protector; to care for the wants of; to look after; to watch; to guard; as, shepherds tend their flocks.
To be attentive to; to note carefully; to attend to. ::: v. i.


"That is the way things come, only one does not notice. Thoughts, ideas, happy inventions etc., etc., are always wandering about (in thought-waves or otherwise), seeking a mind that may embody them. One mind takes, looks, rejects — another takes, looks, accepts. Two different minds catch the same thought-form or thought-wave, but the mental activities being different, make different results out of them. Or it comes to one and he does nothing, then it walks off saying, ‘O this unready animal!" and goes to another who promptly welcomes it and it settles into expression with a joyous bubble of inspiration, illumination or enthusiasm of original discovery or creation and the recipient cries proudly, ‘I, I have done this". Ego, sir! ego! You are the recipient, the conditioning medium, if you like — nothing more.” Letters on Yoga

“That is the way things come, only one does not notice. Thoughts, ideas, happy inventions etc., etc., are always wandering about (in thought-waves or otherwise), seeking a mind that may embody them. One mind takes, looks, rejects—another takes, looks, accepts. Two different minds catch the same thought-form or thought-wave, but the mental activities being different, make different results out of them. Or it comes to one and he does nothing, then it walks off saying, ‘O this unready animal!’ and goes to another who promptly welcomes it and it settles into expression with a joyous bubble of inspiration, illumination or enthusiasm of original discovery or creation and the recipient cries proudly, ‘I, I have done this’. Ego, sir! ego! You are the recipient, the conditioning medium, if you like—nothing more.” Letters on Yoga

The Divine reveals himself in the world around us when we look upon that with a spiritual desire of delight that seeks him in all things. There is often a sudden opening by which the veil of forms is itself turned Into a revelation. A universal spiri- tual Presence, a universal peace, a universal infinite Delight has manifested, immanent, embracing, aU-penetraling. This Presence by our love of It, our delight in it, our constant thought of It returns and grows upon us ; it becomes the thing that we see and all else is only its habitation, form and symbol. Even all that is most outward, the body, the form, the sound, "whatever our senses seize, are seen as this Presence ; they cease to be physical and are changed into a substance of spirit. This trans- formation means a transformation of our own inner conscious- ness ; we are taken by the surrounding Presence into itself and

The field of vision, like every other field of activity of the human mind, is a mixed world and there is in it not only truth but much half-inith and error. For the rash and unwary to enter into it may bring confusion and misleading inspiration and false voices, and it is safer to have some sure guidance from those who know and have spiritual and psychic experience One must look at this field calmly and with discrimination, but to shut the gates and reject this or other supraphysical experiences is to limit oneself and arrest the inner development.

The Gods cannot be transformed, for they are typal and not evolutionary beings, they can come for conversion, that is to say, to ^ve up their own ideas and outlook on things and con- form themselves to the higher Will and Supramcntal Truth of the Divine.

The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity. Instead of a luminous absorption in self-existence there is a tenebrous involution in it, the darkness veiled within darkness of the Rig Veda, tamaasit tamasa gudham, which makes it look like Non-Existence; instead of a luminous inherent self-awareness there is a consciousness plunged into an abyss of self-oblivion, inherent in being but not awake in being. Yet is this involved consciousness still a concealed knowledge by identity; it carries in it the awareness of all the truths of existence hidden in its dark infinite and, when it acts and creates,—but it acts first as Energy and not as Consciousness,—everything is arranged with the precision and perfection of an intrinsic knowledge. In all material things reside a mute and involved Real-Idea, a substantial and self-effective intuition, an eyeless exact perception, an automatic intelligence working out its unexpressed and unthought conceptions, a blindly seeing sureness of sight, a dumb infallible sureness of suppressed feeling coated in insensibility, which effectuate all that has to be effected. All this state and action of the Inconscient corresponds very evidently with the same state and action of the pure Superconscience, but translated into terms of self-darkness in place of the original self-light. Intrinsic in the material form, these powers are not possessed by the form, but yet work in its mute subconscience.
   Ref: CWSA Vol. 21-22, Page: 570


::: ". . . the modern man, even the modern cultured man, is or tends to be to a degree quite unprecedented politikon zôon, a political, economic and social being valuing above all things the efficiency of the outward existence and the things of the mind and spirit mainly, when not exclusively, for their aid to humanity"s vital and mechanical progress: he has not that regard of the ancients which looked up towards the highest heights and regarded an achievement in the things of the mind and the spirit with an unquestioning admiration or a deep veneration for its own sake as the greatest possible contribution to human culture and progress. And although this modern tendency is exaggerated and ugly and degrading in its exaggeration, inimical to humanity"s spiritual evolution, it has this much of truth behind it that while the first value of a culture is its power to raise and enlarge the internal man, the mind, the soul, the spirit, its soundness is not complete unless it has shaped also his external existence and made of it a rhythm of advance towards high and great ideals. This is the true sense of progress and there must be as part of it a sound political, economic and social life, a power and efficiency enabling a people to survive, to grow and to move securely towards a collective perfection, and a vital elasticity and responsiveness that will give room for a constant advance in the outward expression of the mind and the spirit.” The Renaissance in India

“… the modern man, even the modern cultured man, is or tends to be to a degree quite unprecedented politikon zôon, a political, economic and social being valuing above all things the efficiency of the outward existence and the things of the mind and spirit mainly, when not exclusively, for their aid to humanity’s vital and mechanical progress: he has not that regard of the ancients which looked up towards the highest heights and regarded an achievement in the things of the mind and the spirit with an unquestioning admiration or a deep veneration for its own sake as the greatest possible contribution to human culture and progress. And although this modern tendency is exaggerated and ugly and degrading in its exaggeration, inimical to humanity’s spiritual evolution, it has this much of truth behind it that while the first value of a culture is its power to raise and enlarge the internal man, the mind, the soul, the spirit, its soundness is not complete unless it has shaped also his external existence and made of it a rhythm of advance towards high and great ideals. This is the true sense of progress and there must be as part of it a sound political, economic and social life, a power and efficiency enabling a people to survive, to grow and to move securely towards a collective perfection, and a vital elasticity and responsiveness that will give room for a constant advance in the outward expression of the mind and the spirit.” The Renaissance in India

The most important thing for this purifiration of the heart is an absolute sincerity. No pretence with oneself, no conceal- ment from the Divine, or oneself, or the Guru, a straight look at one’s movements, a straight will to make them strai^t.

themselves to be on the right. It is only when one looks from above in a consciousness clear of ego that one sees all sides of a thing and also their real truth.

The philosophical aspect of Marxism is known as dialectical materialism (q.v.); in epistemology it adopts empiricism; in axiology, an interest theory of value strongly tinged, in places, with humanitarianism. The social theory of Marxism centers around the concepts of basic (but not complete) economic determinism (q.v.), and the class character of society. In economics it maintains a labor theory of value (q.v.) which involves the concept of surplus value (q.v.) in the capitalistic mode of production. Upon the basis of its analysis of capitalism, Marxism erects the ethical conclusion that capitalism is unjust and ought to be supplanted by socialism. It predicts for the more or less immediate future the decay of capitalism, an inevitable and victorious revolution of the workers, and the establishing of socialism under the dictatorship of the proletariat. It looks forward to the ultimate goal of the "withering away of the state" leading to a classless society, communistic in economy and self-regulatory in politics. -- M.B.M.

There are two major points of reference for tracing1 the path that Soviet philosophy has taken -- the successive controversies around the issues of mechanism and of idealism. The first began in the early twenties as a discussion centering on the philosophy of science, and eventually spread to all phases of philosophy. The central issue was whether materialism could be identified with mechanism. Those who answered in the affirmative, among them Timiriazev, Timinski, Axelrod and Stepanov, were called mechanistic materialists. Their position tended to an extreme empiricism which was suspicious of generalization and theory, saw little if any value in Hegel's philosophy, or in dialectical as distinguished from formal logic, and even went so far, in some cases, as to deny the necessity of philosophy in general, resting content with the findings of the specific sciences. It was considered that they tended to deny the reality of quality, attempting to reduce it mechanically to quantity, and to interpret evolution as a mere quantitative increase or decrease of limited factors, neglecting the significance of leaps, breaks and the precipitation of new qualities. In opposition to their views, a group of thinkers, led by Deborin, asserted the necessity of philosophic generalizition and the value of the dialectical method in Hegel as a necessary element in Marxian materialism. In 1929, at a conference of scientific institutions attended by 229 delegates from all parts of the country, the issues were discussed by both sides. A general lack of satisfaction with the mechanist position was expressed in the form of a resolution at the close of the conference. However, the Deborin group was also criticized, not only by the mechanists, but by many who were opposed to the mechanists as well. It was felt by Mitin, Yudin and a group of predominantly younger thinkers that neither camp was really meeting the obligations of philosophy. While they felt there was much that was valuable in Deborin's criticism of mechanism, it seemed to them that he had carried it too far and had fallen over backward into the camp of the idealists. They called his group menshevizing idealists, that is to say, people who talked like the Mensheviks, a pre-revolutionary faction of the Russian Social Democratic Party. By this was meant that they were unduly abstract, vague and tended to divorce theory from practice. In particular, they seemed to accept Hegelian dialectics as such, overlooking the deeper implications of the materialist reconstruction of it which Marx insisted upon. Moreover, they had neglected the field of social problems, and consequently made no significant philosophic contribution to momentous social issues of the times such as collectivization of the land, abandonment of NEP, the possibility of a Five Year Plan. At a three day conference in 1930, the situation was discussed at length by all interested parties. Deborin, Karev and Sten leading the discussion on one side, Mitin and Yudin on the other. The sense of the meetings was that the criticisms made of the Deborin group were valid.

There is, however, greater difficulty in making freedom of the will compatible with divine prescience of human action. The question arises, does God know beforehand what man will do or not? If he does, it follows that the action is determined, or if man can choose, His knowledge is not true. Various answers were proposed by Jewish philosophers to this difficult problem. Saadia says that God's knowledge is like gazing in a mirror of the future which does not influence human action. He knows the ultimate result. Maimonides says that God's knowledge is so totally different from human that it remains indefinable, and consequently He may know things beforehand, and yet not impair the possibility of man to choose between two actions. Ibn Daud and Gersonides limit God's knowledge and say that He only knows that certain actions will be present to man for choice but not the way he will choose. Crescas is more logical and comes to the conclusion that action is possible only per se, i.e., when looked upon singly, but is necessary through the causes. Free will is in this case nominal and consist primarily in the fact that man is ignorant of the real situation and he is rewarded and punished for his exertion to do good or for his neglect to exert himself.

The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of meditation, not fighting with the mind or making mental efforts to pall down the Power or the Silence, but keeping only a .silent will and aspiration for them. If the mind is active, one has to learn to look at it, drawn back and not giving any sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. If it is too persistent, a steady rejection without strain or st/uggJe is the one thing to be done.

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

Those feeling do not really help, on the contrary, they are an immense obstacle and hamper the progress. They belong to the reli^ous, not to the yopc mentality. The yo^ should look on all the defects of the nature calmly, firmly and persistently with full confidence in the Divine Power — without weakness or dep- ression or negligence and without excitement, impatience or violence.

Three senses of "Ockhamism" may be distinguished: Logical, indicating usage of the terminology and technique of logical analysis developed by Ockham in his Summa totius logicae; in particular, use of the concept of supposition (suppositio) in the significative analysis of terms. Epistemological, indicating the thesis that universality is attributable only to terms and propositions, and not to things as existing apart from discourse. Theological, indicating the thesis that no tneological doctrines, such as those of God's existence or of the immortality of the soul, are evident or demonstrable philosophically, so that religious doctrine rests solely on faith, without metaphysical or scientific support. It is in this sense that Luther is often called an Ockhamist.   Bibliography:   B. Geyer,   Ueberwegs Grundriss d. Gesch. d. Phil., Bd. II (11th ed., Berlin 1928), pp. 571-612 and 781-786; N. Abbagnano,   Guglielmo di Ockham (Lanciano, Italy, 1931); E. A. Moody,   The Logic of William of Ockham (N. Y. & London, 1935); F. Ehrle,   Peter von Candia (Muenster, 1925); G. Ritter,   Studien zur Spaetscholastik, I-II (Heidelberg, 1921-1922).     --E.A.M. Om, aum: (Skr.) Mystic, holy syllable as a symbol for the indefinable Absolute. See Aksara, Vac, Sabda. --K.F.L. Omniscience: In philosophy and theology it means the complete and perfect knowledge of God, of Himself and of all other beings, past, present, and future, or merely possible, as well as all their activities, real or possible, including the future free actions of human beings. --J.J.R. One: Philosophically, not a number but equivalent to unit, unity, individuality, in contradistinction from multiplicity and the mani-foldness of sensory experience. In metaphysics, the Supreme Idea (Plato), the absolute first principle (Neo-platonism), the universe (Parmenides), Being as such and divine in nature (Plotinus), God (Nicolaus Cusanus), the soul (Lotze). Religious philosophy and mysticism, beginning with Indian philosophy (s.v.), has favored the designation of the One for the metaphysical world-ground, the ultimate icility, the world-soul, the principle of the world conceived as reason, nous, or more personally. The One may be conceived as an independent whole or as a sum, as analytic or synthetic, as principle or ontologically. Except by mysticism, it is rarely declared a fact of sensory experience, while its transcendent or transcendental, abstract nature is stressed, e.g., in epistemology where the "I" or self is considered the unitary background of personal experience, the identity of self-consciousness, or the unity of consciousness in the synthesis of the manifoldness of ideas (Kant). --K.F.L. One-one: A relation R is one-many if for every y in the converse domain there is a unique x such that xRy. A relation R is many-one if for every x in the domain there is a unique y such that xRy. (See the article relation.) A relation is one-one, or one-to-one, if it is at the same time one-many and many-one. A one-one relation is said to be, or to determine, a one-to-one correspondence between its domain and its converse domain. --A.C. On-handedness: (Ger. Vorhandenheit) Things exist in the mode of thereness, lying- passively in a neutral space. A "deficient" form of a more basic relationship, termed at-handedness (Zuhandenheit). (Heidegger.) --H.H. Ontological argument: Name by which later authors, especially Kant, designate the alleged proof for God's existence devised by Anselm of Canterbury. Under the name of God, so the argument runs, everyone understands that greater than which nothing can be thought. Since anything being the greatest and lacking existence is less then the greatest having also existence, the former is not really the greater. The greatest, therefore, has to exist. Anselm has been reproached, already by his contemporary Gaunilo, for unduly passing from the field of logical to the field of ontological or existential reasoning. This criticism has been repeated by many authors, among them Aquinas. The argument has, however, been used, if in a somewhat modified form, by Duns Scotus, Descartes, and Leibniz. --R.A. Ontological Object: (Gr. onta, existing things + logos, science) The real or existing object of an act of knowledge as distinguished from the epistemological object. See Epistemological Object. --L.W. Ontologism: (Gr. on, being) In contrast to psychologism, is called any speculative system which starts philosophizing by positing absolute being, or deriving the existence of entities independently of experience merely on the basis of their being thought, or assuming that we have immediate and certain knowledge of the ground of being or God. Generally speaking any rationalistic, a priori metaphysical doctrine, specifically the philosophies of Rosmini-Serbati and Vincenzo Gioberti. As a philosophic method censored by skeptics and criticists alike, as a scholastic doctrine formerly strongly supported, revived in Italy and Belgium in the 19th century, but no longer countenanced. --K.F.L. Ontology: (Gr. on, being + logos, logic) The theory of being qua being. For Aristotle, the First Philosophy, the science of the essence of things. Introduced as a term into philosophy by Wolff. The science of fundamental principles, the doctrine of the categories. Ultimate philosophy; rational cosmology. Syn. with metaphysics. See Cosmology, First Principles, Metaphysics, Theology. --J.K.F. Operation: "(Lit. operari, to work) Any act, mental or physical, constituting a phase of the reflective process, and performed with a view to acquiring1 knowledge or information about a certain subject-nntter. --A.C.B.   In logic, see Operationism.   In philosophy of science, see Pragmatism, Scientific Empiricism. Operationism: The doctrine that the meaning of a concept is given by a set of operations.   1. The operational meaning of a term (word or symbol) is given by a semantical rule relating the term to some concrete process, object or event, or to a class of such processes, objectj or events.   2. Sentences formed by combining operationally defined terms into propositions are operationally meaningful when the assertions are testable by means of performable operations. Thus, under operational rules, terms have semantical significance, propositions have empirical significance.   Operationism makes explicit the distinction between formal (q.v.) and empirical sentences. Formal propositions are signs arranged according to syntactical rules but lacking operational reference. Such propositions, common in mathematics, logic and syntax, derive their sanction from convention, whereas an empirical proposition is acceptable (1) when its structure obeys syntactical rules and (2) when there exists a concrete procedure (a set of operations) for determining its truth or falsity (cf. Verification). Propositions purporting to be empirical are sometimes amenable to no operational test because they contain terms obeying no definite semantical rules. These sentences are sometimes called pseudo-propositions and are said to be operationally meaningless. They may, however, be 'meaningful" in other ways, e.g. emotionally or aesthetically (cf. Meaning).   Unlike a formal statement, the "truth" of an empirical sentence is never absolute and its operational confirmation serves only to increase the degree of its validity. Similarly, the semantical rule comprising the operational definition of a term has never absolute precision. Ordinarily a term denotes a class of operations and the precision of its definition depends upon how definite are the rules governing inclusion in the class.   The difference between Operationism and Logical Positivism (q.v.) is one of emphasis. Operationism's stress of empirical matters derives from the fact that it was first employed to purge physics of such concepts as absolute space and absolute time, when the theory of relativity had forced upon physicists the view that space and time are most profitably defined in terms of the operations by which they are measured. Although different methods of measuring length at first give rise to different concepts of length, wherever the equivalence of certain of these measures can be established by other operations, the concepts may legitimately be combined.   In psychology the operational criterion of meaningfulness is commonly associated with a behavioristic point of view. See Behaviorism. Since only those propositions which are testable by public and repeatable operations are admissible in science, the definition of such concepti as mind and sensation must rest upon observable aspects of the organism or its behavior. Operational psychology deals with experience only as it is indicated by the operation of differential behavior, including verbal report. Discriminations, or the concrete differential reactions of organisms to internal or external environmental states, are by some authors regarded as the most basic of all operations.   For a discussion of the role of operational definition in phvsics. see P. W. Bridgman, The Logic of Modern Physics, (New York, 1928) and The Nature of Physical Theory (Princeton, 1936). "The extension of operationism to psychology is discussed by C. C. Pratt in The Logic of Modem Psychology (New York. 1939.)   For a discussion and annotated bibliography relating to Operationism and Logical Positivism, see S. S. Stevens, Psychology and the Science of Science, Psychol. Bull., 36, 1939, 221-263. --S.S.S. Ophelimity: Noun derived from the Greek, ophelimos useful, employed by Vilfredo Pareto (1848-1923) in economics as the equivalent of utility, or the capacity to provide satisfaction. --J.J.R. Opinion: (Lat. opinio, from opinor, to think) An hypothesis or proposition entertained on rational grounds but concerning which doubt can reasonably exist. A belief. See Hypothesis, Certainty, Knowledge. --J.K.F- Opposition: (Lat. oppositus, pp. of oppono, to oppose) Positive actual contradiction. One of Aristotle's Post-predicaments. In logic any contrariety or contradiction, illustrated by the "Square of Opposition". Syn. with: conflict. See Logic, formal, § 4. --J.K.F. Optimism: (Lat. optimus, the best) The view inspired by wishful thinking, success, faith, or philosophic reflection, that the world as it exists is not so bad or even the best possible, life is good, and man's destiny is bright. Philosophically most persuasively propounded by Leibniz in his Theodicee, according to which God in his wisdom would have created a better world had he known or willed such a one to exist. Not even he could remove moral wrong and evil unless he destroyed the power of self-determination and hence the basis of morality. All systems of ethics that recognize a supreme good (Plato and many idealists), subscribe to the doctrines of progressivism (Turgot, Herder, Comte, and others), regard evil as a fragmentary view (Josiah Royce et al.) or illusory, or believe in indemnification (Henry David Thoreau) or melioration (Emerson), are inclined optimistically. Practically all theologies advocating a plan of creation and salvation, are optimistic though they make the good or the better dependent on moral effort, right thinking, or belief, promising it in a future existence. Metaphysical speculation is optimistic if it provides for perfection, evolution to something higher, more valuable, or makes room for harmonies or a teleology. See Pessimism. --K.F.L. Order: A class is said to be partially ordered by a dyadic relation R if it coincides with the field of R, and R is transitive and reflexive, and xRy and yRx never both hold when x and y are different. If in addition R is connected, the class is said to be ordered (or simply ordered) by R, and R is called an ordering relation.   Whitehcid and Russell apply the term serial relation to relations which are transitive, irreflexive, and connected (and, in consequence, also asymmetric). However, the use of serial relations in this sense, instead ordering relations as just defined, is awkward in connection with the notion of order for unit classes.   Examples: The relation not greater than among leal numbers is an ordering relation. The relation less than among real numbers is a serial relation. The real numbers are simply ordered by the former relation. In the algebra of classes (logic formal, § 7), the classes are partially ordered by the relation of class inclusion.   For explanation of the terminology used in making the above definitions, see the articles connexity, reflexivity, relation, symmetry, transitivity. --A.C. Order type: See relation-number. Ordinal number: A class b is well-ordered by a dyadic relation R if it is ordered by R (see order) and, for every class a such that a ⊂ b, there is a member x of a, such that xRy holds for every member y of a; and R is then called a well-ordering relation. The ordinal number of a class b well-ordered by a relation R, or of a well-ordering relation R, is defined to be the relation-number (q. v.) of R.   The ordinal numbers of finite classes (well-ordered by appropriate relations) are called finite ordinal numbers. These are 0, 1, 2, ... (to be distinguished, of course, from the finite cardinal numbers 0, 1, 2, . . .).   The first non-finite (transfinite or infinite) ordinal number is the ordinal number of the class of finite ordinal numbers, well-ordered in their natural order, 0, 1, 2, . . .; it is usually denoted by the small Greek letter omega. --A.C.   G. Cantor, Contributions to the Founding of the Theory of Transfinite Numbers, translated and with an introduction by P. E. B. Jourdain, Chicago and London, 1915. (new ed. 1941); Whitehead and Russell, Princtpia Mathematica. vol. 3. Orexis: (Gr. orexis) Striving; desire; the conative aspect of mind, as distinguished from the cognitive and emotional (Aristotle). --G.R.M.. Organicism: A theory of biology that life consists in the organization or dynamic system of the organism. Opposed to mechanism and vitalism. --J.K.F. Organism: An individual animal or plant, biologically interpreted. A. N. Whitehead uses the term to include also physical bodies and to signify anything material spreading through space and enduring in time. --R.B.W. Organismic Psychology: (Lat. organum, from Gr. organon, an instrument) A system of theoretical psychology which construes the structure of the mind in organic rather than atomistic terms. See Gestalt Psychology; Psychological Atomism. --L.W. Organization: (Lat. organum, from Gr. organon, work) A structured whole. The systematic unity of parts in a purposive whole. A dynamic system. Order in something actual. --J.K.F. Organon: (Gr. organon) The title traditionally given to the body of Aristotle's logical treatises. The designation appears to have originated among the Peripatetics after Aristotle's time, and expresses their view that logic is not a part of philosophy (as the Stoics maintained) but rather the instrument (organon) of philosophical inquiry. See Aristotelianism. --G.R.M.   In Kant. A system of principles by which pure knowledge may be acquired and established.   Cf. Fr. Bacon's Novum Organum. --O.F.K. Oriental Philosophy: A general designation used loosely to cover philosophic tradition exclusive of that grown on Greek soil and including the beginnings of philosophical speculation in Egypt, Arabia, Iran, India, and China, the elaborate systems of India, Greater India, China, and Japan, and sometimes also the religion-bound thought of all these countries with that of the complex cultures of Asia Minor, extending far into antiquity. Oriental philosophy, though by no means presenting a homogeneous picture, nevertheless shares one characteristic, i.e., the practical outlook on life (ethics linked with metaphysics) and the absence of clear-cut distinctions between pure speculation and religious motivation, and on lower levels between folklore, folk-etymology, practical wisdom, pre-scientiiic speculation, even magic, and flashes of philosophic insight. Bonds with Western, particularly Greek philosophy have no doubt existed even in ancient times. Mutual influences have often been conjectured on the basis of striking similarities, but their scientific establishment is often difficult or even impossible. Comparative philosophy (see especially the work of Masson-Oursel) provides a useful method. Yet a thorough treatment of Oriental Philosophy is possible only when the many languages in which it is deposited have been more thoroughly studied, the psychological and historical elements involved in the various cultures better investigated, and translations of the relevant documents prepared not merely from a philological point of view or out of missionary zeal, but by competent philosophers who also have some linguistic training. Much has been accomplished in this direction in Indian and Chinese Philosophy (q.v.). A great deal remains to be done however before a definitive history of Oriental Philosophy may be written. See also Arabian, and Persian Philosophy. --K.F.L. Origen: (185-254) The principal founder of Christian theology who tried to enrich the ecclesiastic thought of his day by reconciling it with the treasures of Greek philosophy. Cf. Migne PL. --R.B.W. Ormazd: (New Persian) Same as Ahura Mazdah (q.v.), the good principle in Zoroastrianism, and opposed to Ahriman (q.v.). --K.F.L. Orphic Literature: The mystic writings, extant only in fragments, of a Greek religious-philosophical movement of the 6th century B.C., allegedly started by the mythical Orpheus. In their mysteries, in which mythology and rational thinking mingled, the Orphics concerned themselves with cosmogony, theogony, man's original creation and his destiny after death which they sought to influence to the better by pure living and austerity. They taught a symbolism in which, e.g., the relationship of the One to the many was clearly enunciated, and believed in the soul as involved in reincarnation. Pythagoras, Empedocles, and Plato were influenced by them. --K.F.L. Ortega y Gasset, Jose: Born in Madrid, May 9, 1883. At present in Buenos Aires, Argentine. Son of Ortega y Munillo, the famous Spanish journalist. Studied at the College of Jesuits in Miraflores and at the Central University of Madrid. In the latter he presented his Doctor's dissertation, El Milenario, in 1904, thereby obtaining his Ph.D. degree. After studies in Leipzig, Berlin, Marburg, under the special influence of Hermann Cohen, the great exponent of Kant, who taught him the love for the scientific method and awoke in him the interest in educational philosophy, Ortega came to Spain where, after the death of Nicolas Salmeron, he occupied the professorship of metaphysics at the Central University of Madrid. The following may be considered the most important works of Ortega y Gasset:     Meditaciones del Quijote, 1914;   El Espectador, I-VIII, 1916-1935;   El Tema de Nuestro Tiempo, 1921;   España Invertebrada, 1922;   Kant, 1924;   La Deshumanizacion del Arte, 1925;   Espiritu de la Letra, 1927;   La Rebelion de las Masas, 1929;   Goethe desde Adentio, 1934;   Estudios sobre el Amor, 1939;   Ensimismamiento y Alteracion, 1939;   El Libro de las Misiones, 1940;   Ideas y Creencias, 1940;     and others.   Although brought up in the Marburg school of thought, Ortega is not exactly a neo-Kantian. At the basis of his Weltanschauung one finds a denial of the fundamental presuppositions which characterized European Rationalism. It is life and not thought which is primary. Things have a sense and a value which must be affirmed independently. Things, however, are to be conceived as the totality of situations which constitute the circumstances of a man's life. Hence, Ortega's first philosophical principle: "I am myself plus my circumstances". Life as a problem, however, is but one of the poles of his formula. Reason is the other. The two together function, not by dialectical opposition, but by necessary coexistence. Life, according to Ortega, does not consist in being, but rather, in coming to be, and as such it is of the nature of direction, program building, purpose to be achieved, value to be realized. In this sense the future as a time dimension acquires new dignity, and even the present and the past become articulate and meaning-full only in relation to the future. Even History demands a new point of departure and becomes militant with new visions. --J.A.F. Orthodoxy: Beliefs which are declared by a group to be true and normative. Heresy is a departure from and relative to a given orthodoxy. --V.S. Orthos Logos: See Right Reason. Ostensible Object: (Lat. ostendere, to show) The object envisaged by cognitive act irrespective of its actual existence. See Epistemological Object. --L.W. Ostensive: (Lat. ostendere, to show) Property of a concept or predicate by virtue of which it refers to and is clarified by reference to its instances. --A.C.B. Ostwald, Wilhelm: (1853-1932) German chemist. Winner of the Nobel prize for chemistry in 1909. In Die Uberwindung des wissenschaftlichen Materialistmus and in Naturphilosophie, his two best known works in the field of philosophy, he advocates a dynamic theory in opposition to materialism and mechanism. All properties of matter, and the psychic as well, are special forms of energy. --L.E.D. Oupnekhat: Anquetil Duperron's Latin translation of the Persian translation of 50 Upanishads (q.v.), a work praised by Schopenhauer as giving him complete consolation. --K.F.L. Outness: A term employed by Berkeley to express the experience of externality, that is the ideas of space and things placed at a distance. Hume used it in the sense of distance Hamilton understood it as the state of being outside of consciousness in a really existing world of material things. --J.J.R. Overindividual: Term used by H. Münsterberg to translate the German überindividuell. The term is applied to any cognitive or value object which transcends the individual subject. --L.W. P

To deal with this mind two things are necessary ::: (1) not so much to try to control or fight with or suppress it as to stand back from it ::: one looks at it and sees what it is but refuses to follow

toot ::: v. i. --> To stand out, or be prominent.
To peep; to look narrowly.
To blow or sound a horn; to make similar noise by contact of the tongue with the root of the upper teeth at the beginning and end of the sound; also, to give forth such a sound, as a horn when blown. ::: v. t.


udasinata ::: the state of being udasina; the indifference to the udasinata dvandvas or dualities that comes from "being seated above, superior to all physical and mental touches", the second stage of passive / negative samata: "the soul"s impartial high-seatedness looking down from above on the flux of forms and personalities and movements and forces", regarding the "passions of the mind as things born of the illusion of the outward mentality or inferior movements unworthy of the calm truth of the single and equal spirit or a vital and emotional disturbance to be rejected by the tranquil observing will and dispassionate intelligence of the sage"; indifference of various other . kinds, due to "either the inattention of the surface desire-soul in its mind, sensations, emotions and cravings to the rasa of things, or its incapacity to receive and respond to it, or its refusal to give any surface response or, again, its driving and crushing down of the pleasure or the pain by the will"; see rajasic udasinata, sattwic udasinata, tamasic udasinata, trigun.atita udasinata.

unlooked ::: a. --> Not observed or foreseen; unexpected; -- generally with for.

unlooked-for ::: a. --> Not looked for; unexpected; as, an unlooked-for event.

unlook ::: v. t. --> To recall or retract, as a look.

underviewer ::: n. --> See Underlooker.

uplook :::

uplook ::: v. i. --> To look or gaze up.

Utopia: (Gr. ou-topos, the Land of Nowhere) An expression used by Sir Thomas More in his book "De optimo reipublicae statu deque nova insular Utopia," 1516, which in the form of a novel described an ideal state. Phto's Politeia is the first famous Utopia. Plato, however, hid several predecessors and followers in this type of literature. From the Renaissance on the most famous Utopias besides Thomas More's book were: Tommaso Campanella: The City of the Sun, 1612; Francis Bacon, New Atlantis, 1627; Cabet, Voyage en Icarie, 1842; Bellamy, Looking Backward, 1888. -- W.E.

vertically ::: adv. --> In a vertical manner, position, or direction; perpendicularly; as, to look down vertically; to raise a thing vertically.

view ::: 1. Sight; vision. 2. Range of sight or vision. 3. A particular way of looking at something. 4. An individual and personal perception, judgment, or interpretation; an opinion. 5. A sight afforded of something from a position stated or qualified. self-view.

view ::: n. --> The act of seeing or beholding; sight; look; survey; examination by the eye; inspection.
Mental survey; intellectual perception or examination; as, a just view of the arguments or facts in a case.
Power of seeing, either physically or mentally; reach or range of sight; extent of prospect.
That which is seen or beheld; sight presented to the natural or intellectual eye; scene; prospect; as, the view from a window.


visage ::: n. --> The face, countenance, or look of a person or an animal; -- chiefly applied to the human face. ::: v. t. --> To face.

vulturine ::: a. --> Of or pertaining to a vulture; resembling a vulture in qualities or looks; as, the vulturine sea eagle (Gypohierax Angolensis); vulturine rapacity.

wan ::: imp. --> Won. ::: a. --> Having a pale or sickly hue; languid of look; pale; pallid. ::: n.

watching ::: looking or observing attentively or carefully; being closely observant.

weever ::: n. --> Any one of several species of edible marine fishes belonging to the genus Trachinus, of the family Trachinidae. They have a broad spinose head, with the eyes looking upward. The long dorsal fin is supported by numerous strong, sharp spines which cause painful wounds.

weird ::: 1. Of, relating to, or suggestive of the preternatural or supernatural. 2. Of a strikingly odd or unusual character; strange. 3. Of strange or unusual appearance, odd-looking.

—we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies,—not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance….

"What men call knowledge, is the reasoned acceptance of false appearances. Wisdom looks behind the veil and sees.” Essays Divine and Human

“What men call knowledge, is the reasoned acceptance of false appearances. Wisdom looks behind the veil and sees.” Essays Divine and Human

What one fears has the tendency to come until one is able to look at it in the face and overcome one’s shrinking. One must learn to take one’s foundation on the Divine and overcome the fear, relying on the help to carry one through all things even unpleasant and adverse.

When said of an effect: An effect is taken formally when it is looked at according to itself, but it is taken radically or fundamentally when it is looked at according to its cause, root, or foundation. Thus visibility taken formally is a property of man, and is distinguished by the mind from rationality; but taken radically, it is the same as rationality, inasmuch as rationality is the root of visibility.

white-livered ::: a. --> Having a pale look; feeble; hence, cowardly; pusillanimous; dastardly.

Witness ::: The soul may assume, if it wishes, the poise of the pure witness, saksı; it may look on at the action of Nature as a thing from which it stands apart; it watches, but does not itself participate.
   Ref: CWSA Vol. 23-24, Page: 255


Work and silence ::: A sort of stepping backward into some- thing silent and observant within which is not involved in the action, yet sees and can shed Its light upon it. There are then two parts of the being, one inner looking at and witnessing and knowing, the other executive and Instrumeotai and doing. This gives not only freedom but power — and in this inner being one can get into touch with the Divine not through mental activity but through tbe substance of tbe being, by a certah inward touch, perception, reception, receiving abo the right inspiration or intuition of the work.

worldview ::: The way the world looks from a particular level of consciousness. Worldviews can be said to develop—to use one version—from archaic to magic to mythic to rational to pluralistic to holistic to transpersonal.

Yogasutras: Famous work by Patanjali (q.v.) on which is founded Yoga, one of the great systems of Indian philosophy (q.v.). It is essentially a mental discipline in eight stages (see Yoga) for the attainment of spiritual freedom without neglecting physical and moral preparation. In philosophic outlook, the sutras (q.v.) and most commentaries on them are allied to the Sankhya (q.v.), yet not without having theistic leanings. -- K.F.L.



QUOTES [322 / 322 - 1500 / 69017]


KEYS (10k)

   46 Sri Aurobindo
   12 Sri Ramakrishna
   9 Sri Ramana Maharshi
   9 Sri Nisargadatta Maharaj
   9 Jalaluddin Rumi
   8 Jalaluddin Rumi
   7 Kabir
   6 Anonymous
   4 Sri Ramana Maharshi
   4 Marcus Aurelius
   4 Henry David Thoreau
   4 The Mother
   4 Saint Thomas Aquinas
   3 Sri Sarada Devi
   3 Saint Therese of Lisieux
   3 Saint Augustine of Hippo
   3 Adyashanti
   2 Taigu Ryokan
   2 SWAMI BRAHMANANDA
   2 Saint Francis of Assisi
   2 Robert Adams
   2 Our Lady to Father Stefano Gobbi
   2 Oscar Wilde
   2 MATA AMRITANANDAMAYI
   2 Ludwig Wittgenstein
   2 John Milton
   2 Hermann Hesse
   2 Georg C Lichtenberg
   2 Carl Jung
   2 Buddha
   2 Albert Einstein
   2 Plato
   2 Matsuo Basho
   1 Zen Proverb
   1 Zen Master
   1 Yamamoto Tsunetomo
   1 William Blake
   1 Werner Karl Heisenberg (1901-1976)
   1 Voltaire
   1 Ven. Bede
   1 Velimir Khlebnikov
   1 Tseng-tsen-ta-hio VII
   1 T. McKenna
   1 T.H. White
   1 Thomas S Kuhn
   1 Thomas Jefferson
   1 Thomas A Edison
   1 Theng-tse
   1 Tertullian
   1 Teilhard de Chardin
   1 Takarai Kikaku
   1 Swami Virajananda
   1 SWAMI VIRAJANANDA
   1 Swami Vijnanananda
   1 Swami Turiyananda
   1 Swami Ramakrishnananda
   1 SWAMI RAMA
   1 SWAMI PARAMANANDA
   1 SWAMI PARAMANANANDA
   1 Swami Chinmayananda
   1 Swami Brahmananda
   1 Stephen Hawking
   1 SRI NISARGATTA MAHARAJ
   1 Sri Aurobindo
   1 Sophocles
   1 Sogyal Rinpoche
   1 Socrates
   1 Shuntaro Tanikawa
   1 Shaykh Sayyid Abdul Qadir Jilani
   1 Shaykh Muḥammad al-Sha'rāwī
   1 Shaykh Mehmet Adil al-Haqqani Al-Naqshabandi
   1 Shams Tabrizi
   1 Sanyutta Nikaya
   1 Saint Thérèse de Lisieux
   1 Saint Teresa of Ávila
   1 Saint Porphyrios
   1 Saint Peter Chrysologus
   1 Saint John of the Cross
   1 Saint John Chrysostom
   1 Saint John Bosco prophecies
   1 Saint Irenaeus
   1 Saint Hildegard of Bingen
   1 Saint Gregory of Nyssa
   1 Saint Gertrude the Great
   1 Saint Catherine of Siena
   1 Saint Bonaventure
   1 Saint Bernard of Clairvaux
   1 Saint Bernard
   1 Saint Basil the Great
   1 Saint Ambrose of Milan
   1 Robert M. Pirsig (Zen and the Art of Motorcycle Maintenance)
   1 Revelation 6:8
   1 Revelation 3:20
   1 Rene Guenon
   1 Red Skelton
   1 Red Hawk
   1 Ramana
   1 R. Adams
   1 Pope St. Clement I
   1 Philippians II. 4
   1 Peter J Carroll
   1 Percy Bysshe Shelley
   1 Pasteur
   1 Owen Barfield 'The Harp & the Camera'
   1 Osho
   1 Onitsura
   1 Omar Khayyam
   1 Nolini Kanta Gupta
   1 Noam Chomsky
   1 Nikolai Vasilievich Gogol
   1 Niels Bohr
   1 Mufti Ismail Menk
   1 Mooji
   1 Miyamoto Musashi
   1 Miguel Angel Ruiz
   1 Meng-tse
   1 Maya Angelou
   1 MATA AMRITANADAMAYI
   1 Masaaki Hatsumi
   1 Mark Twain
   1 Marcus Aurelius VII. 59
   1 Mansur al-Hallaj
   1 Mandy Hale
   1 Ma Jaya Sati
   1 Mahatma Gandhi
   1 Li Yu
   1 Lilly Wachowski
   1 Leo Tolstoy
   1 ken-wilber
   1 Ken Wilber
   1 John Lubbock
   1 John Green
   1 Jean Klein
   1 J. D. Salinger
   1 Jan Zwicky
   1 II Corinthians. IV. 18
   1 Hippolytus of Rome
   1 Hilyatul-Auliya
   1 Helen Keller
   1 Hafez
   1 Haemin Sunim
   1 Giorgio de Chirico
   1 Georg Wilhelm Friedrich Hegel
   1 George Bernard Shaw
   1 Gary R. Renard
   1 Gabourey Sidibe
   1 Franz Kafka
   1 Ernest Holmes
   1 Emily Dickinson
   1 Eliphas Levi
   1 Eleanor Roosevelt
   1 Elbert Hubbard
   1 Dzogchen Rinpoche
   1 Dr. Seuss
   1 Dalai Lama
   1 Chris Martin
   1 Charles Darwin
   1 Chamtrul Rinpoche
   1 Buddhist Proverb
   1 Bob Marley
   1 Bharon Guru
   1 Bernard of Clairvaux
   1 Attar of Nishapur
   1 Arthur Schopenhauer
   1 Arabien Nights
   1 Antoine de Saint-Exupery
   1 Andrew Kanegi
   1 Alan Wilson
   1 Alan Watts
   1 Ajahn Chah
   1 Walt Whitman
   1 Swami Vivekananda
   1 Saint Teresa of Avila
   1 Pierre Teilhard de Chardin
   1 Nichiren
   1 Meister Eckhart
   1 Leonardo da Vinci
   1 Kobayashi Issa
   1 Jetsun Milarepa
   1 Hafiz
   1 Epictetus
   1 Abu Hamid al-Ghazali
   1 A E van Vogt
   1 Abul Husayn al-Nuri
   1 Abu Hassan al-Kharaqani

NEW FULL DB (2.4M)

   27 Anonymous
   22 Rumi
   19 Rick Riordan
   14 J K Rowling
   10 Dolly Parton
   8 John Green
   7 William Shakespeare
   7 Richelle Mead
   7 Lenore Look
   6 Stephen King
   6 Lauren Oliver
   6 George Herbert
   6 Andy Warhol
   5 Toba Beta
   5 Terry Pratchett
   5 Jane Austen
   5 Charlotte Bront
   5 Cassandra Clare
   4 Stephenie Meyer
   4 Mehmet Murat ildan

1:Look homeward angel, now. ~ John Milton,
2:Don't think, but look! (PI 66) ~ Ludwig Wittgenstein,
3:Look for the divine in all things. ~ Plato,
4:Look at the stars, look how they shine for you." ~ Chris Martin,
5:Never memorize what you can look up in books. ~ Albert Einstein,
6:Do not look for a sanctuary in anyone except yourself." ~ Buddha,
7:Never memorize something that you can look up. ~ Albert Einstein,
8:When I look at my room, I see a girl who loves books. ~ John Green,
9:the unseen, can make the soul look upwards. ~ Plato,
10:Look at everything, and think, how would I program this? ~ Andrew Kanegi,
11:look inside, and seek That. ~ Jalaluddin Rumi,
12:It's not what you look at that matters, it's what you see. ~ Henry David Thoreau,
13:In the highest level a man has the look of knowing nothing . ~ Yamamoto Tsunetomo,
14:In the name of God, stop a moment, cease your work, look around you. ~ Leo Tolstoy,
15:When you really look for me you will see me instantly. ~ Kabir,
16:Look after the present and the future will look after itself. ~ Swami Chinmayananda,
17:You don't look out there for God, something in the sky, you look in you. ~ Alan Watts,
18:Look for the answer inside your question. ~ Jalaluddin Rumi,
19:Look within things. ~ Marcus Aurelius, the Eternal Wisdom
20:Open your eyes, look within. Are you satisfied with the life you're living?" ~ Bob Marley,
21:God will not look you over for medals, degrees or diplomas but for scars. ~ Elbert Hubbard,
22:How joyful to look upon the awakened and to keep company with the wise. ~ Buddhist Proverb,
23:Rub your eyes, Look again with love at love. ~ Jalaluddin Rumi,
24:Never bend your head. Always hold it high. Look the world straight in the eye.
   ~ Helen Keller,
25:If you want to know who controls you, look at who you are not allowed to criticize.
   ~ Voltaire,
26:I require of you no more than to look. ~ Saint Teresa of Avila,
27:Look at you, you madman! Screaming you are thirsty and dying in a desert, ~ Kabir,
28:Never look for your work in one place and your progress in another. ~ Epictetus,
29:God made the illusion look Real and the Real an illusion! ~ Jalaluddin Rumi,
30:The longer and more carefully we look at a funny story, the sadder it becomes. ~ Nikolai Vasilievich Gogol,
31:Look again, you may be the light... ~ Jalaluddin Rumi, @Sufi_Path
32:Borrow eyes of the beloved, look through them and you'll see the beloved's face everywhere. ~ Jalaluddin Rumi,
33:A book is a mirror: if an ape looks into it an apostle is hardly likely to look out. ~ Georg C Lichtenberg, [T5],
34:It is not fitting, when one is in God's service, to have a gloomy face or a chilling look. ~ Saint Francis of Assisi,
35:My name is Ozymandias, king of kings; Look on my works, ye Mighty, and despair!
   ~ Percy Bysshe Shelley, Ozymandias,
36:I look upon Christ as an incarnation of God like our Rama or Krishna. ~ Sri Ramakrishna,
37:Never say, I cannot. Look more closely, you will find that it means in reality, I want not. ~ Nolini Kanta Gupta, [T5],
38:The dreaming deities look beyond the seen
And fashion in their thoughts the ideal worlds ~ Sri Aurobindo, Savitri,
39:If you want to be saved look at the face of your Christ. ~ Saint Thomas Aquinas, [T5],
40:Precious jewel, you glow, you shine, reflecting all the good things in the world. Just look at yourself." ~ Maya Angelou,
41:The only things we should look after is never to forget loving Him, the Master of the Universe. ~ Swami Ramakrishnananda,
42:Every time we look at the Blessed Sacrament our place in heaven is raised forever. ~ Saint Gertrude the Great, (1256-1302),
43:It is a painful thing to look at your own trouble and know that you yourself and no one else has made it. ~ Sophocles, Ajax,
44:Go on struggling ceaselessly. Fight like a hero. Never look back, but ever go forward. Onward to the Goal! ~ SWAMI VIRAJANANDA,
45:Imagine the world so greatly magnified that particles of light look like twenty-four-pound cannon balls. ~ Georg C Lichtenberg,
46:Look into thy heart and thou shalt see there His image. ~ Attar of Nishapur, the Eternal Wisdom
47:A look, a turn decides our ill-poised fate. ~ Sri Aurobindo, Savitri, Satyavan,
48:Stop and look around you. Allow yourself to reorient so that you are no longer pulled along by the stream of events. ~ Zen Master,
49:Simply look at whatever happens and know that you are beyond it. ~ Sri Nisargadatta Maharaj,
50:So long as you say "I know" or "I do not know" you look upon yourself as a person. ~ Sri Ramakrishna,
51:To be taken with love for a soul, God does not look on its greatness, but the greatness of its humility. ~ Saint John of the Cross,
52:When you look forward into time, it seems like forever. When you look back, it appears time has passed in a flash.
   ~ Zen Proverb,
53:If you practise meditation and prayer it will make me happy. I look on you as my own. ~ Sri Ramakrishna,
54:Look within. See the Self! There will be an end of the world and its miseries. ~ Sri Ramana Maharshi,
55:Why do you so earnestly seek the truth in distant places? Look for delusion and truth in the bottom of your own heart." ~ Taigu Ryokan,
56:Your vision will become clear only when you look into your heart ... Who looks outside, dreams. Who looks inside, awakens. ~ Carl Jung,
57:But as for me, I will look to the Lord; I will wait for the God of my salvation; my God will hear me. ~ Anonymous, The Bible, Micah, 7:7,
58:To look on high, to learn what is beyond, to seek to raise oneself always. ~ Pasteur, the Eternal Wisdom
59:Happiness is letting go of what you think your life is supposed to look like, and celebrating it for everything that it is." ~ Mandy Hale,
60:how hot
the spider's webs look
hanging in summer trees
~ Onitsura, @BashoSociety
61:The first rule is to keep an untroubled spirit. The second is to look things in the face and know them for what they are. ~ Marcus Aurelius,
62:Look. This little finger covers the eye and prevents the whole world from being seen. ~ Sri Ramana Maharshi,
63:To be a man of worth and not to try to look like one is the true way to glory. ~ Socrates, the Eternal Wisdom
64:Within the Supreme Brahma, the worlds are being told like beads:
Look upon that rosary with the eyes of wisdom. ~ Kabir,
65:I was walking among the fires of Hell, delighted with the enjoyments of Genius; which to Angels look like torment and insanity. ~ William Blake,
66:and look … The stars!" ~ Takarai Kikaku, (1661-1707), Japanese haikai poet and among the most accomplished disciples of Matsuo Bashō, Wikipedia.,
67:Whenever I meet someone I try to look for their positive qualities, which immediately gives me a feeling of connectedness with them ~ Dalai Lama,
68:Even after all this time, the sun never says to the earth, "You owe me". Look what happens with a love like that; it lights the whole sky. ~ Hafez,
69:I know nothing in the world that has as much power as a word. Sometimes I write one, and I look at it, until it begins to shine. ~ Emily Dickinson
70:Don't look at what has been taken, look at what you still have! ~ Shaykh Muḥammad al-Sha'rāwī, @Sufi_Path
71:Look within, and you will find the inner teacher, since he is in you and with you. ~ Sri Nisargadatta Maharaj,
72:Only one or two look for its owner. People enjoy the beauty of the world; they do not seek it's owner. ~ Sri Ramakrishna,
73:Look not every man on his own things, but every man also on the things of others. ~ Philippians II. 4, the Eternal Wisdom
74:If you look into the subatomic realm, you discover that our world consists of spiritual structures of incredible beauty. ~ Werner Karl Heisenberg (1901-1976),
75:All time is one body, Space a single look.
   ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
76:Look up at the stars and not down at your feet. Try to make sense of what you see, and wonder about what makes the universe exist. Be curious." ~ Stephen Hawking,
77:Do what nature requires at this moment. Start straight away, if that is in your power: don't look over your shoulder to see if people will know. ~ Marcus Aurelius,
78:Look at the simplicity of the Truth with a straight and simple gaze. ~ Sri Aurobindo, Letters on Yoga - IV, Depression and Despondency,
79:Knowledge relating to God keeps pace with faith. Where there is little faith, it is idle to look for much knowledge. ~ Sri Ramakrishna,
80:Look, I am standing at the door, knocking. If one of you hears me calling and opens the door, I will come in to share a meal at that person's side." ~ Revelation 3:20,
81:Thou hast always a refuge in thyself...There be free and look at all things with a fearless eye. ~ Marcus Aurelius, the Eternal Wisdom
82:It's the beauty within us that makes it possible for us to recognize the beauty around us. The question is not what you look at but what you see. ~ Henry David Thoreau,
83:The Great spiritual geniuses, whether it was Moses, Buddha, Plato, Socrates, Jesus, or Emerson... have taught man to look within himself to find God.
   ~ Ernest Holmes,
84:There is nothing outside of yourself, Look within, Everything you want is there. You are That. ~ Jalaluddin Rumi, @Sufi_Path
85:Christ tells us: The field is the world. Let us work in it and dig up wisdom, its hidden treasure, a treasure we all look for and want to obtain. ~ Bernard of Clairvaux,
86:Look round and thou wilt see a world on guard.
All life here armoured walks, shut in. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
87:The mind is by nature restless. Begin liberating it from its restlessness; give it peace; train it to look inward. ~ Sri Ramana Maharshi,
88:In the shadow of death may we not look back to the past, but seek in utter darkness the dawn of God. ~ Pierre Teilhard de Chardin,
89:Live by this credo: have a little laugh at life and look around you for happiness instead of sadness. Laughter has always brought me out of unhappy situations." ~ Red Skelton,
90:Having seen that you are a bundle of memories held together by attachment, step out and look from the outside. ~ Sri Nisargadatta Maharaj,
91:Look into the depths of your heart and you will see the Divine Presence. With my Blessings.
   ~ The Mother, Words Of The Mother - II, The Heart,
92:Do not look behind, look always in front, at what you want to do - and you are sure of progressing With my blessings ~ The Mother, Mantras Of The Mother,
93:Jesus knew—knew—that we're carrying the Kingdom of Heaven around within us, inside, where we're all too goddam stupid and sentimental and unimaginative to look" ~ J. D. Salinger,
94:For me, prayer is a surge of the heart; it is a simple look turned toward heaven, it is a cry of recognition and of love, embracing both trial and joy. ~ Saint Therese of Lisieux,
95:Look for the ego, and it vanishes. If you enquire, ignorance will be found to be non-existent. It is the mind which feels misery and darkness. See the Self. ~ Sri Ramana Maharshi,
96:For me, prayer is a surge of the heart; it is a simple look turned toward heaven, it is a cry of recognition and of love, embracing both trial and joy." ~ Saint Therese of Lisieux,
97:Imagine thyself always to be the servant of all, and look upon all as if they were Christ our Lord in person; and so shalt thou do him honor and reverence. ~ Saint Teresa of Ávila,
98:Lord, make my innermost being better than my outer look, and make my outer look true and pleasing to You." ~ Hilyatul-Auliya, @Sufi_Path
99:Master invisible filling all hearts and directing them from within, to whatever side I look, Thou dwellest there. ~ Bharon Guru, the Eternal Wisdom
100:When reading the works of an important thinker, look first for the apparent absurdities in the text and ask yourself how a sensible person could have written them. ~ Thomas S Kuhn,
101:First we look at the hills in the painting, Then we look at the painting in the hills." ~ Li Yu, (aka Li Liweng), (1610-1680), Chinese playwright, novelist and publisher, Wikipedia.,
102:What is especially needed is great sensitivity: to look upon everything in the world as enigma....To live in the world as in an immense museum of strange things. ~ Giorgio de Chirico,
103:What one fears has the tendency to come until one is able to look it in the face and overcome one's shrinking. ~ Sri Aurobindo, Letters on Yoga - IV, Fear,
104:Immensity was exceeded by a look,
A Face revealed the crowded Infinite. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
105:A holy man used to look at a glass prism and smile. He could see various colors, yet he knew these colors were false just as the world is. ~ Sri Ramakrishna,
106:He mastered the tides of Nature with a look:
He met with his bare spirit naked Hell. ~ Sri Aurobindo, Savitri, The Descent into Night,
107:Some people look upon the sense of sin as the whole of religion. They forget that it marks only the earliest, lower stage of spirituality. ~ Sri Ramakrishna,
108:Look upon all women as your own mother. Never look at the face of a woman, but look towards her feet. All evil thoughts will then fly away. ~ Sri Ramakrishna,
109:May your love for your beloved be as great as the love of the bottle for the glass. Look, how one gives and one receives, lip against lip, the precious blood of the grapes. ~ Omar Khayyam,
110:Renunciation of Kama-Kanchana has been enjoyed by those leading a monastic life. Monks must not do so much as look at the picture of women. ~ Sri Ramakrishna,
111:God has the nature of a small child. God won't even look at those who do tapas with ego, but He will shower His grace on the innocent hearted ones who don't do anything. ~ MATA AMRITANADAMAYI,
112:Miss no single opportunity of making some small sacrifice, here by a smiling look, there by a kindly word; always doing the smallest right and doing it all for love. ~ Saint Therese of Lisieux,
113:The high gods look on man and watch and choose
Today's impossibles for the future's base. ~ Sri Aurobindo, Savitri, The Vision and the Boon,
114:Start being brave about everything. Drive out darkness and spread light. Don' look at your weaknesses. Realize instead that in Christ crucified you can do everything. ~ Saint Catherine of Siena,
115:It is the parents' duty to look after the salvation of their children, especially before they come to the use of reason ~ Saint Thomas Aquinas, (ST 2-2.10.12).,
116:Stand firm like a rock in your own faith. Be always watchful, cheerful and faithful to your Ideal. Be brave and true and unselfish. Never fear and never look back, but move on. ~ SWAMI PARAMANANDA,
117:Look at things from an inner point of view and try to get the benefit of all that happens. ~ Sri Aurobindo, Letters on Yoga - IV, The Right Attitude towards Difficulties,
118:Look within thee; within thee is the source of all good and a source inexhaustible provided thou dig in it unceasingly. ~ Marcus Aurelius VII. 59, the Eternal Wisdom
119:Look at light and admire its beauty. Close your eyes, and then look again: what you saw is no longer there; and what you will see later is not yet." ~ Leonardo da Vinci,
120:Look. This little finger covers the eye and prevents the whole world from being seen. In the same way this small mind covers the whole universe and prevents Reality from being seen. ~ Sri Ramana Maharshi,
121:Our I is not that spiritual being which can look on the Divine Existence and say, "That am I". ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
122:What earth is this
so in want of you
they rise up on high
to seek you in heaven?

Look at them staring
at you
right before their eyes,
unseeing, unseeing, blind. ~ Mansur al-Hallaj,
123:Gods who know not grief
And look impassive on a suffering world,
Calm they gaze down on the little human scene ~ Sri Aurobindo, Savitri, The Word of Fate,
124:Science fiction is a field of writing where, month after month, every printed word implies to hundreds of thousands of people: 'There is change. Look, today's fantastic story is tomorrow's fact. ~ A E van Vogt,
125:Sometimes things look good & seem good from the outside, but are bad from the inside. We should be careful. ~ Shaykh Mehmet Adil al-Haqqani Al-Naqshabandi, @Sufi_Path
126:The proper way to deal with a wrong movement is to look quietly at it and put the consciousness right at that point. ~ Sri Aurobindo, Letters on Yoga - IV, Depression and Despondency,
127:When desire or anger arise, the weakest practitioners immediately blame the outside world, and never practice. While the strongest practitioners immediately look inside, and always practice. ~ Chamtrul Rinpoche,
128:When you really look for me, you will see me instantly— you 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,
129:In order to look inward at this mind,
Meditate without conceptual labeling.

In order that appearances arise as text,
Be a student of your own mind. ~ Jetsun Milarepa,
130:Just as the mother of pearl converts the raindrop it receives into pearl, the mature ones are redeemed by taking the divine look of the Sadguru as his grace. ~ Sri Ramana Maharshi,
131:You look at where you're going and where you are and it never makes sense, but then you look back at where you've been and a pattern seems to emerge." ~ Robert M. Pirsig (Zen and the Art of Motorcycle Maintenance),
132:The Sole in its solitude yearned towards the All
And the Many turned to look back at the One. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
133:But you should have all the more confidence in your heavenly Mother! Look, with Me, at the times in which you are living and you will see the signs of my extraordinary intervention." ~ Our Lady to Father Stefano Gobbi ,
134:Look to me, beloved sons and you who are consecrated to me, in the great battle which you are fighting, under the orders of your heavenly Leader. I am the Woman clothed with the sun." ~ Our Lady to Father Stefano Gobbi,
135:Seek the bridegroom not the teacher; God and not man; darkness not daylight; and look not to the light but rather to the raging fire that carries the soul to God with intense fervour and glowing love. ~ Saint Bonaventure,
136:A deep solidarity joins its contrary powers;
God's summits look back on the mute Abyss. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
137:The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. ~ Sri Ramana Maharshi,
138:There are no conditions to fulfil. There is nothing to be done, nothing to be given up. Just look and remember, whatever you perceive is not you, nor yours. ~ Sri Nisargadatta Maharaj,
139:It is good for you to spend some time with children. They will teach you to believe, to love and to play. Children will help you smile from your heart and to have that look of wonderment in your eyes. ~ MATA AMRITANANDAMAYI,
140:Look into the nature of things but with no idea, with no prejudice, with no presuppositions." ~ Osho, (aka Acharya Rajneesh, 1931 - 1990) Indian spiritual guru, philosopher and the leader of the Rajneesh movement, Wikipedia.,
141:In fact, if you look at the last four syllables of the word individuality, you will see that they spell duality. That's not just a semantic accident." ~ Gary R. Renard, from his book "The Disappearance of the Universe," 2004.,
142:If I did not simply live from one moment to another, it would be impossible for me to be patient, but I only look at the present, I forget the past, and I take good care not to forestall the future." ~ Saint Thérèse de Lisieux,
143:To look into ourselves and see and enter into ourselves and live within is the first necessity for transformation of nature and for the divine life. ~ Sri Aurobindo, The Life Divine, The Divine Life,
144:You are the architect of your life. You build your own philosophy and construct your own attitudes. Without right attitudes, the entire architecture remains shaky. Once you realize this fact, you will look within. ~ SWAMI RAMA,
145:Look between the thoughts, rather than at the thoughts. When you happen to walk in a crowd, you do not fight every man you meet - you just find your way between. ~ Sri Nisargadatta Maharaj,
146:Someone who looks down from such a peak will become dizzy, and so too I become dizzy when I look down from the high peak of these words of the Lord: Blessed are the pure in heart, for they shall see God. ~ Saint Gregory of Nyssa,
147:A secret soul behind supporting all
Is master and witness of our ignorant life,
Admits the Person's look and Nature's role. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
148:I don't think there is such a thing as
an intelligent mega-rich
person.

For who with a fine mind can look
out upon this world and
hoard

what can nourish
a thousand
souls. ~ Kabir,
149:Do not look at your weaknesses but focus on The Search. Every seeker is worthy of This Search. Strive to redouble your efforts, so that your soul may escape from this material prison. ~ Jalaluddin Rumi,
150:Ego is an intangible link between the body and pure consciousness. It is not real. So long as one does not look closely at it, it continues to give trouble. But when one looks for it, it is found not to exist. ~ Sri Ramana Maharshi,
151:...everything really depends on the Divine Grace and we should look towards the future with confidence and serenity, at the same time progressing as fast as we can.
   ~ The Mother, On Thoughts And Aphorisms,
152:Your vision will become clear only when you look into your heart…. Who looks outside, dreams. Who looks inside awakens." ~ Carl Jung, (1875-1961), a Swiss psychiatrist and psychoanalyst who founded analytical psychology, Wikipedia.,
153:The Spirit shall look out through Matter's gaze
And Matter shall reveal the Spirit's face. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul's Choice and the Supreme Consummation,
154:Even when we fail to look into our souls
Or lie embedded in earthly consciousness,
Still have we parts that grow towards the light, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
155:Catch the thoughts by becoming aware of the thinker, that's how you do it. Or, just look at the thoughts; ignore them; that stops thoughts. You cause the thoughts to cease by doing absolutely nothing; by being your self. ~ Robert Adams,
156:Why do you so earnestly seek the truth in distant places? Look for delusions and truth in the bottom of your own hearts." ~ Taigu Ryokan, (1758-1831) eccentric Sōtō Zen Buddhist monk, remembered for his poetry and calligraphy, Wikipedia.,
157:All finites are in their spiritual essence the Infinite and, if we look deep enough into them, manifest to intuition the Identical and Infinite. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
158:If your mind is happy, then you happy anywhere you go. When wisdom awakens within you, you will see Truth wherever you look. Truth is all there is. It's like when you've learned how to read, you can then read anywhere you go. ~ Ajahn Chah,
159:One should always have one's look turned forwards to the future—retrospection is seldom healthy as it turns one towards a past consciousness. ~ Sri Aurobindo, Letters on Yoga - IV, Time and Change of the Nature,
160:We prefer and put on almost unconsciously the garb which will look best in the eye that regards us from outside and we allow a veil to drop over the eye within. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
161:The whole universe is sum up in the Human Being. Devil is not a monster waiting to trap us, He is a voice inside. Look for Your Devil in Yourself, not in the Others. Don't forget that the one who knows his Devil, knows his God. ~ Shams Tabrizi,
162:This one question - "What do I know for certain?" - is tremendously powerful. When you look deeply into this question, it actually destroys your world. It destroys your whole sense of self, and it's meant to. ~ Adyashanti, The End of Your World,
163:To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; in order that "they may indeed look, but not perceive, and may indeed listen, but not understand. ~ Anonymous, The Bible, Mark, 4:10-12,
164:We look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are notseen are eternal. ~ II Corinthians. IV. 18, the Eternal Wisdom
165:It is our constant concern to bear the burden of this body and look after its needs. Day in, day out, this is our occupation -- bathing, eating, massaging our legs, and so on -- no end to it. ~ Sri Ramana Maharshi,
166:When you fast, see the fasting of others. If you want God to know that you are hungry, know that another is hungry. If you hope for mercy, show mercy. If you look for kindness, show kindness. If you want to receive, give. ~ Saint Peter Chrysologus,
167:Human creature, take a careful look at humankind! Each human being contains heaven and earth and all of creation and yet remains one whole figure, and within every human being all things lie concealed. ~ Saint Hildegard of Bingen, Causes and Cures I,
168:The Israelites could not look on the face of Moses in glory, though he was their fellow servant and kinsman. But you have seen the face of Christ in his glory. Paul cried out: We see the glory of the Lord with faces unveiled. ~ Saint John Chrysostom,
169:You must live in the present, launch yourself on every wave, find your eternity in each moment. Fools stand on their island of opportunities and look toward another land. There is no other land; there is no other life but this. ~ Henry David Thoreau,
170:Look at yourself fearlessly and you will at once realize that your happiness depends on conditions and circumstances, hence it is momentary, not real. Real happiness flows from within. ~ Sri Nisargadatta Maharaj,
171:You must live in the present, launch yourself on every wave, find your eternity in each moment. Fools stand on their island of opportunities and look toward another land. There is no other land; there is no other life but this.
   ~ Henry David Thoreau,
172:There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures and from no other source. Whatever things the Holy Scriptures declare, at these let us look; and whatever they teach, let us learn it ~ Hippolytus of Rome, Against Noetus,
173:A certain class of minds shrink from aggressiveness as if it were a sin. Their temperament forbids them to feel the delight of battle and they look on what they cannot understand as something monstrous and sinful. ~ Sri Aurobindo,
174:Sometimes a malignant (not fair or well-intentioned) criticism can be helpful by some aspect of it, if one can look at it without being affected by the unfairness. ~ Sri Aurobindo, Letters on Yoga - IV, Problems in Human Relations,
175:Do you know what you are? You are a manuscript oƒ a divine letter. You are a mirror reflecting a noble face. This universe is not outside of you. Look inside yourself; everything that you want, you are already that. ~ Jalaluddin Rumi,
176:Who enjoys the show? The actor or the spectator? Learn to be witness. Stand aside and watch the play. Don't get involved. Don't talk much. Speech is silver, silence is golden. Look and listen attentively. Many want to talk. Few care to listen. ~ Swami Turiyananda,
177:This world is a vast unbroken totality,
A deep solidarity joins its contrary powers;
God's summits look back on the mute Abyss. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
178:Whenever you feel like it and have the time, sit in solitude and try to visualize everything as pure light. Look at the vast sky and try to merge in that expansiveness. Look within and observe the thoughts and trace them back to their source. ~ MATA AMRITANANDAMAYI,
179:Trace every action to its selfish motive and look at the motive intently till it dissolves. Discard every self-seeking motive as soon as it is seen and you need not search for truth; truth will find you. ~ Sri Nisargadatta Maharaj,
180:Summoning up the courage to take action is always the same regardless of how seemingly big or small the challenge. What may look like a small act of courage is courage nonetheless. The important thing is to be willing to take a step forward. ~ Nichiren,
181:We should pray then that we may be granted forgiveness for our sins and for whatever we may have done when led astray by our adversary's servants. And for those who were the leaders of the schism and the sedition, they too should look to the common hope. ~ Pope St. Clement I,
182:The inner teacher is in you & with you. Look within, and you will find him. Your own self is your ultimate teacher. The outer teacher (Guru) is merely a milestone. It is only your inner teacher, that will walk with you to the goal, for he is the goal. ~ SRI NISARGATTA MAHARAJ,
183:A man's delight in looking forward to and hoping for some particular satisfaction is a part of the pleasure flowing out of it, enjoyed in advance. But this is afterward deducted, for the more we look forward to anything the less we enjoy it when it comes. ~ Arthur Schopenhauer,
184:Do not seek for human help, but look only to the grace of the Lord. He will protect you. Pray to Him & depend on Him alone. Human help is so uncertain. Human friends are selfish and they betray; but He is the Divine Friend, who loves for the sake of love. ~ SWAMI PARAMANANANDA,
185:All the angels pray. Every creature prays. Cattle and wild beasts pray and bend the knee. As they come from their barns and caves they look out to heaven and call out, lifting up their spirit in their own fashion. The birds too rise and lift themselves up to heaven... ~ Tertullian,
186:Do not look at the things of the world. If you do so, you will get lost in them. So great is the influence of desires that if they once leave an impression on your mind, they will drag you down lower & lower; yet they will not let you feel your downward course. ~ SWAMI BRAHMANANDA,
187:He who now stares at the world with ignorant eyes
Hardly from the Inconscient's night aroused,
That look at images and not at Truth,
Can fill those orbs with an immortal's sight. ~ Sri Aurobindo, Savitri, The Call to the Quest,
188:Look at those poor slaves to duty! Duty leaves them no time to say prayers, no time to bathe. Duty is ever on them. The only true duty is to be unattached and to work as free beings, to give up all work unto God. All our duties are His. ~ Swami Vivekananda,
189:You gain strength, courage and confidence by every experience in which you really stop to look fear in the face. You are able to say to yourself, 'I have lived through this horror. I can take the next thing that comes along.' You must do the thing you think you cannot do. ~ Eleanor Roosevelt,
190:Questions bring us closer to that experience, though they are often paradoxical: when we first ask them, the immediate answer is a conditioned response. To dig deeply into these questions, to look deep inside oneself, is its own spiritual practice. What is the most important thing? ~ Adyashanti,
191:Come now, noble souls, and take a look at the splendor you are carrying within yourselves! But if you do not let go of yourself completely, if you do not drown yourself in this bottomless sea of the Godhead, you cannot get to know this divine light. ~ Meister Eckhart,
192:Beware, that you do not miss this rare opportunity of reaching your desired goal. Be up & doing. Realize God. Do not pay heed to anything else; look up to Him alone. He will take your whole burden. Then you will see that all your lower desires & cravings will leave you altogethe ~ SWAMI BRAHMANANDA,
193:People keep busy because they find it difficult to bear their own consciousness. They look for various forms of entertainment to escape from themselves. The greatest challenge lies in looking at oneself - by being "alone" with oneself. ~ Sri Nisargadatta Maharaj,
194:The moment you feel unhappy, you may write beneath it: I am not sincere! These two sentences go together: I FEEL UNHAPPY. I AM NOT SINCERE. Now, what is it that is wrong? Then one begins to take a look, it is easy to find out...
   ~ The Mother, Questions And Answers 1954, [T2],
195:Having seen that you are a bundle of memories held together by attachment, step out and look from the outside. You may perceive for the first time something which is not memory. You cease to be a Mr-so-and-so, busy about his own affairs. ~ Sri Nisargadatta Maharaj,
196:Apr 21 Our Master & Swamiji make a complete ideal. You are to advance with these ideals before you. What more? Look at their renunciation and spiritual practices. Again look at their feeling for the sufferings of the people & their attempts to ameliorate them. This is spiritual life.~ Swami Akhandananda,
197:All eyes that look on me are my sole eyes;
The one heart that beats within all breasts is mine.
The world's happiness flows through me like wine,
Its million sorrows are my agonies. ~ Sri Aurobindo, Collected Poems, The Indwelling Universal,
198:The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind. ~ Sri Ramana Maharshi,
199:Look not so deeply into words and letters; for this Mystery hath been hidden by the Alchemists. Compose the sevenfold into a fourfold regimen; and when thou hast understood thou mayest make symbols; but by playing child's games with symbols thou shalt never understand. ~ Aleister Crowley,
200:It is your idea that you have to do things that entangle you in the results of your efforts - the motive, the desire, the failure to achieve, the sense of frustration - all this holds you back. Simply look at whatever happens and know that you are beyond it. ~ Sri Nisargadatta Maharaj,
201:when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait as in complete silence as it can command for the light from above.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 316,
202:Some people read books in order to find God. Yet there is great book, the very appearance of created things. Look above you; look below you! Note it; read it! God, whom you wish to find, never wrote that book with ink. He set before your eyes the things He had made. ~ Saint Augustine of Hippo,
203:Who is worthy of the name of Man and of Roman who does not want to be tested and does not look for a dangerous task? For the strong man inaction is torture. There is only one sight able to command the attention even of a god, and it is that of a strong man battling with bad luck, especially if he has himself challenged it. ~ Seneca,
204:As for myself, I look upon all women as my Mother. This is a very pure attitude of mind. There is no risk or danger in it. To look upon a woman as one's sister is also not bad. But the other attitudes are very difficult and dangerous. It is almost impossible to keep to the purity of the ideal. ~ Sri Ramakrishna,
205:In fact, one of the most cherished goals of the command line is laziness- doing the most work with the fewest keystrokes. Another goal is never having to lift your fingers from the keyboard-never reaching for the mouse. In this chapter, we will look at bash features that make keyboard use faster and more efficient.
   ~ The Linux Command Line,
206:But all life, when we look behind its appearances, is a vast Yoga of Nature who attempts in the conscious and the subconscious to realise her perfection in an ever-increasing expression of her yet unrealised potentialities and to unite herself with her own divine reality.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 6,
207:To evoke a Person in the impersonal Void,
With the Truth-Light strike earth's massive roots of trance,
Wake a dumb self in the inconscient depths
And raise a lost Power from its python sleep
That the eyes of the Timeless might look out from Time ~ Sri Aurobindo, Savitri, The Secret Knowledge,
208:All thoughts really come from outside, but one is not conscious of their coming. You have become conscious of this movement. There are different ways of getting rid of them; one is to reject them one by one before they can come in; another is to look at them with detachment till they fade away.
   ~ Sri Aurobindo, Letters On Yoga - II,
209:A beginner must look on himself as one setting out to make a garden for his Lord's pleasure, on most unfruitful soil which abounds in weeds. His Majesty roots up the weeds and will put in good plants instead. Let us reckon that this is already done when the soul decides to practice prayer and has begun to do so. ~ Saint Teresa of Avila,
210:If you enjoy reading, writing, learning, and sharing what you have learned, don't hesitate to look for a life where you can continue to do those things. It could be as a scientist, an educator, an editor, a journalist, the founder of an organization. You only live once, and it is a tragedy if you deny yourself these options without trying to pursue them. ~ Howard Gardner,
211:Such is the influence which the condition of our own thoughts, exercises, even over the appearance of external objects. Men who look on nature, and their fellow-men, and cry that all is dark and gloomy, are in the right; but the sombre colours are reflections from their own jaundiced eyes and hearts. The real hues are delicate, and need a clearer vision. ~ Charles Dickens,
212:Look again at that dot That's here. That's home. That's us. On it everyone you love, everyone you know, everyone you ever heard of, every human being who ever was, lived out their lives...
   The Earth is the only world known so far to harbor life. There is nowhere else, at least in the near future, to which our species could migrate... Like it or not, for the moment the Earth is where we make our stand. ~ Carl Sagan,
213:To love. To be loved. To never forget your own insignificance. To never get used to the unspeakable violence and the vulgar disparity of life around you. To seek joy in the saddest places. To pursue beauty to its lair. To never simplify what is complicated or complicate what is simple. To respect strength, never power. Above all, to watch. To try and understand. To never look away. And never, never to forget. ~ Arundhati Roy,
214:The book, the college, the school of art, the institution of any kind, stop with some past utterance of genius. . . . They look backward and not forward. But genius looks forward: the eyes of man are set in his forehead, not in his hindhead: man hopes: genius creates. Whatever talents may be, if the man create not, the pure efflux of the Deity is not his; - cinders and smoke there may be, but not yet flame. ~ Ralph Waldo Emerson,
215:In men, says the Upanishad, the Self-Existent has cut the doors of consciousness outward, but a few turn the eye inward and it is these who see and know the Spirit and develop the spiritual being. Thus to look into ourselves and see and enter into ourselves and live within is the first necessity for transformation of nature and for the divine life. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
216:[My wife] liked to collect old encyclopedias from second-hand bookstores, and at one point we had eight of them. When I wrote my first historical novel--back in 1980, before I was online--I used them often as a research tool. For instance, I learned that the Bastille was either 90 feet high or 100 feet or 120 feet. This led me to formulate Wilson's 22nd Law: 'Certitude belongs exclusively to those who only look in one encyclopedia.' ~ Robert Anton Wilson,
217:Witness means an observer, someone who looks on and does not act himself. So, when the mind is very quiet, one can withdraw a little from circumstances and look at things as though he were a witness, and not participating in the action himself. This gives you a great quietude, and also a very precise sense of the value of things, because it cuts the attachment to action.
   ~ The Mother, Questions And Answers 1954, 13 October 1954,
218:When coming out of sleep you must keep quiet for a few moments and consecrate the coming day to the Divine, praying to remember Him always and in all circumstances.

Before going to sleep you must concentrate for a few minutes, look into the day that has passed, remember when and where you have forgotten the Divine, and pray that such forgettings should not happen again. 31 August 1953
~ The Mother, Words Of The Mother III,
219:15-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, Berean Study Bible,
220:Somewhere, a trucker reads alien letters carved into the bathroom stall walls of a truck stop. He cannot look away. Pathogens in the grammar open an event horizon in his head. He spreads the scrawl in every stop on his route, carving it into the stalls. he itches and he scratches. Others see the letters. They itch. They scratch. He scratches his face, draws the runes in red with his box knife. His head blossoms into a bouquet of writhing lampreys. ~ Joshua Alan Doetsch,
221:When we look beyond our first exclusively concentrated vision, we see behind Vishnu all the personality of Shiva and behind Shiva all the personality of Vishnu. ~ Sri Aurobindo, The Synthesis Of Yoga: The Divine Personality
Shiva-Vishnu
For most the siddhi of the path, whatever it is, must be the end of a long, difficult and persevering endeavour. ~ Sri Aurobindo, Letters on Yoga - IV, The Difficulties of Yoga,
222:IN THE entire ten quarters of the Buddha land
There is only one vehicle.
When we see clearly, there is no difference in all the teachings.
What is there to lose? What is there to gain?
If we gain something, it was there from the beginning.
If we lose anything, it is hidden nearby.
Look at the ball in the sleeve of my robe.
Surely it has great value.
[ The first sentence of this poem quotes a famous line from the Lotus Sutra.] ~ Taigu Ryokan,
223:If you want to understand a society, take a good look at the drugs it uses. And what can this tell you about American culture? Well, look at the drugs we use. Except for pharmaceutical poison, there are essentially only two drugs that Western civilization tolerates: Caffeine from Monday to Friday to energize you enough to make you a productive member of society, and alcohol from Friday to Monday to keep you too stupid to figure out the prison that you are living in. ~ Bill Hicks,
224:The salvation of the world depends only on the individual whose world it is. At least, every individual must act as if the whole future of the world, of humanity itself, depends on him. Anything less is a shirking of responsibility and is itself a dehumanizing force, for anything less encourages the individual to look upon himself as a mere actor in a drama written by anonymous agents, as less than a whole person, and that is the beginning of passivity and aimlessness.
   ~ Joseph Weizenbaum,
225:I,40: Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole of the Law.

I,41: The word of Sin is Restriction. O man! refuse not thy wife, if she will! O lover, if thou wilt, depart! There is no bond that can unite the divided but love: all else is a curse. Accursed! Accursed be it to the aeons! ~ Aleister Crowley, The Book of the Law,
226:So the call of the Nondual traditions is: Abide as Emptiness, embrace all Form. The liberation is in the Emptiness, never in the Form, but Emptiness embraces all forms as a mirror all its objects. So the Forms continue to arise, and, as the sound of one hand clapping, you are all those Forms. You are the display. You and the universe are One Taste. Your Original Face is the purest Emptiness, and therefore every time you look in the mirror, you see only the entire Kosmos. ~ Ken Wilber, A Brief History of Everything, p. 240,
227:The Mother says, "Look at me, I am here, come back in my new body, divine, transformed and glorious. And I am the same Mother, still human. Do not worry. Do not be concerned about your own self, your progress and realisation, nor about others. I am here, look at me, gaze into me, enter into me wholly, merge into my being, lose yourself into my love, with your love. You will see all problems solved, everything done. Forget all else, forget the world. Remember me alone, be one with me, with my love." ~ Priti Dasgupta, Moments Eternal,
228:Devotee: "That is all right, Swami. But, however much we try, this mind does not get under control and envelopes the Swarupa so that it is not perceptible to us. What is to be done?"
Bhagavan with a smile placed his little finger over his eye and said, "Look. This little finger covers the eye and prevents the whole world from being seen. In the same way this small mind covers the whole universe and prevents the Brahman from being seen. See how powerful it is!" ~ Sri Ramana Maharshi, Letters from Sri Ramanasramam,
229:Some people are so afraid of losing their individuality. Wouldn't it be better for the pig to lose his pig-individuality if he can become God? Yes. But the poor pig does not think so at the time. Which state is my individuality? When I was a baby sprawling on the floor trying to swallow my thumb? Was that the individuality I should be sorry to lose? Fifty years hence I shall look upon this present state and laugh, just as I now look upon the baby state. Which of these individualities shall I keep? ~ Swami Vivekananda,
230:Being tender and open is beautiful. As a woman, I feel continually shhh'ed. Too sensitive. Too mushy. Too wishy washy. Blah blah. Don't let someone steal your tenderness. Don't allow the coldness and fear of others to tarnish your perfectly vulnerable beating heart. Nothing is more powerful than allowing yourself to truly be affected by things. Whether it's a song, a stranger, a mountain, a rain drop, a tea kettle, an article, a sentence, a footstep, feel it all - look around you. All of this is for you. Take it and have gratitude. Give it and feel love. ~ Zooey Deschanel,
231:I think what you ought to do is start by thinking about the simplest things and go from there. For example, you could stand on a street corner somewhere day after day and look at the people who come by there. You're not in any hurry to decide anything. It may be tough, but sometimes you've got to just stop and take time. You ought to train yourself to look at things with your own eyes until something comes clear. And don't be afraid of putting some time into it. Spending plenty of time on something can be the most sophisticated form of revenge. ~ Haruki Murakami, The Wind-Up Bird Chronicle,
232:When we look at existence in itself, Time and Space disappear. If there is any extension, it is not a spatial but a psychological extension; if there is any duration, it is not a temporal but a psychological duration; and it is then easy to see that this extension and duration are only symbols which represent to the mind something not translatable into intellectual terms, an eternity which seems to us the same all-containing ever-new moment, an infinity which seems to us the same all-containing all-pervading point without magnitude. ~ Sri Aurobindo, The Life Divine 1.09-06,
233:But since it is from the Ignorance that we proceed to the Knowledge, we have had first to discover the secret nature and full extent of the Ignorance. If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, in a spatial and temporal universe, we see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many-sided self-ignorance.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, The Knowledge and the Ignorance - The Spiritual Evolution,
234:Here first she crawled out from her cabin of mud
Where she had lain inconscient, rigid, mute:
Its narrowness and torpor held her still,
A darkness clung to her uneffaced by Light.
There neared no touch redeeming from above:
The upward look was alien to her sight,
Forgotten the fearless godhead of her walk;
Renounced was the glory and felicity,
The adventure in the dangerous fields of Time:
Hardly she availed, wallowing, to bear and live.
~ Sri Aurobindo, Savitri, 02.04
235:As in a mystic and dynamic dance
   A priestess of immaculate ecstasies
   Inspired and ruled from Truth's revealing vault
   Moves in some prophet cavern of the gods
   A heart of silence in the hands of joy
   Inhabited with rich creative beats
   A body like a parable of dawn
   That seemed a niche for veiled divinity
   Or golden temple-door to things beyond.
   Immortal rhythms swayed in her time-born steps;
   Her look, her smile awoke celestial sense
   Even in earth-stuff, and their intense delight
   Poured a supernal beauty on men's lives.
   ~ Sri Aurobindo, Savitri, The Issue,
236:His most obvious obstacle, one of which he has not in the least got rid of up to now, is a strongly Rajasic vital ego for which his mind finds justifications and covers. There is nothing more congenial to the vital ego than to put on the cloak of Yoga and imagine itself free, divinised, spiritualised, siddha, and all the rest of it, or advancing towards that end, when it is really doing nothing of the kind, but [is] just its old self in new forms. If one does not look at oneself with a constant sincerity and an eye of severe self-criticism, it is impossible to get out of this circle. ~ Sri Aurobindo, Autobiographical Notes and Other Writings,
237:Withdraw into yourself and look. And if you do not find yourself beautiful yet, act as does the creator of a statue that is to be made beautiful: he cuts away here, he smoothes there, he makes this line lighter, this other purer, until a lovely face has grown upon his work. So do you also: cut away all that is excessive, straighten all that is crooked, bring light to all that is overcast, labour to make all one glow of beauty and never cease chiselling your statue, until there shall shine out on you from it the godlike splendour of virtue, until you shall see the perfect goodness surely established in the stainless shrine. ~ Plotinus, The Enneads,
238:Gird up thy loins now like a man; I will demand of thee, and declare thou unto me. Wilt thou also disannul my judgment? Wilt thou condemn me, that thou mayst be righteous? Hast thou an arm like God? or canst thou thunder with a voice like him? Deck thyself now with majesty and excellency; and array thyself with glory and beauty. Cast abroad the rage of thy wrath: and behold every one that is proud and abase him. Look on every one that is proud, and bring him low; and tread down the wicked in their place. Hide them in the dust together; and bind their faces in secret. Then I will also confess unto thee that thine own hand can save thee. ~ Anonymous, The Bible, Job, 40:7-14,
239:Everyone is searching for something. Some people pursue security, others pleasure or power. Yet others look for dreams, or they know not what. There are, however, those who know what they seek but cannot find it in the natural world. For these searchers many clues have been laid out by those who have gone before. The traces are everywhere, although only those with eyes to see or ears to hear perceive them. When the significance of these signs is seriously acted upon, Providence opens a door out of the natural into the supernatural to reveal a ladder from the transient to the Eternal. He who dares the ascent enters the Way of Kabbalah.
   ~ Z'ev Ben Shimon Halevi, The Way Of Kabbalah,
240:I met a traveller from an antique land,
Who said: Two vast and trunkless legs of stone
Stand in the desert... Near them, on the sand,
Half sunk a shattered visage lies, whose frown,
And wrinkled lip, and sneer of cold command,
Tell that its sculptor well those passions read
Which yet survive, stamped on these lifeless things,
The hand that mocked them, and the heart that fed;
And on the pedestal, these words appear:
'My name is Ozymandias, king of kings;
Look on my works, ye Mighty, and despair!'
Nothing beside remains. Round the decay
Of that colossal wreck, boundless and bare
The lone and level sands stretch far away.
~ Percy Bysshe Shelley, Ozymandias,
241:Vainly the sands of Time have been strewn with the ruins of empires,
Signs that the gods had left, but in vain. For they look for a nation,
One that can conquer itself having conquered the world, but they find none. ~ Sri Aurobindo, Collected Poems: Ilion
Self-conquest
When one conquers a difficulty or goes forward, it creates a right current in the atmosphere. ~ Sri Aurobindo, Letters on Yoga - IV: The Right Attitude towards Difficulties
Self-Conquest
Self-denial is a necessary discipline for the soul of man, because his heart is ignorantly attached. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation,
242:The media's the most powerful entity on earth. They have the power to make the innocent guilty and to make the guilty innocent, and that's power. Because they control the minds of the masses. The press is so powerful in its image-making role, it can make the criminal look like he's a the victim and make the victim look like he's the criminal. This is the press, an irresponsible press. It will make the criminal look like he's the victim and make the victim look like he's the criminal. If you aren't careful, the newspapers will have you hating the people who are being oppressed and loving the people who are doing the oppressing. ... This is sort of a propaganda tactic that I would call psychological warfare. ~ Malcolm X,
243:Every painful event contains in itself a seed of growth and liberation. In the light of this truth return to your life now and take a look at one or another of the events that you are not grateful for, and see if you can discover the potential for growth that they contain which you were unaware of and therefore failed to benefit from. Now think of some recent event that caused you pain, that produced negative feelings in you. Whoever or whatever caused those feelings was your teacher, because they revealed so much to you about yourself that you probably did not know. And they offered you an invitation and a challenge to self-understanding, self-discovery, and therefore to growth and life and freedom. ~ Anthony de Mello,
244:Laughter has the remarkable power of making an object come up close, of drawing it into a zone of crude contact where one can finger it familiarly on all sides, turn it upside down, inside out, peer at it from above and below, break open its external shell, look into its center, doubt it, take it apart, dismember it, lay it bare and expose it, examine it freely and experiment with it. Laughter demolishes fear and piety before an object, before a world, making of it an object of familiar contact and thus clearing the ground for an absolutely free investigation of it. Laughter is a vital factor in laying down that prerequisite for fearlessness without which it would be impossible to approach the world realistically. ~ Mikhail Bakhtin,
245:The soul theoretically is the purview of religion. But in today's society, relatively few people look to religion to truly heal their despair - and for understandable reason. In most ways organized religion has abdicated its role of spiritual comforter, if not through its own malfeasance, the at least through dissociation from the soulfulness at the core of its mission.

Modern psychotherapy has taken up some the slack, and yet it too fails deliver when it doesn the soult necessary to heal our emotional pain. The psychotherapeutic profession has now turned to the pharmaceutical industry to compensate for its frequent lack of effectiveness, yet the pharmaceutical industry lacks the ability to do more about our sadness than to numb it. ~ Marianne Williamson,
246:A union of the Real with the unique,
A gaze of the Alone from every face,
The Presence of the Eternal in the hours
Widening the mortal mind’s half-look on things,
Bridging the gap between man’s force and Fate
Made whole the fragment-being we are here. (7.15)

A firm spiritual poise,
A constant lodging in the Eternal's realm,
A safety in the Silence and the Ray,
A settlement in the Immutable. (7.16)

His heights of being lived in the still Self;
His mind could rest on a supernal ground
And look down on the magic and the play
Where the God-child lies on the lap of Night and Dawn
And the Everlasting puts on Time’s disguise. (7.17)
~ Sri Aurobindo, Savitri, 1:3, || 7.15 - 7.17 ||,
247:all life is yoga.. :::
   In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and - highest condition of victory in that effort - union of the human individual with the universal and transcendent Existence we see partially expressed in man and in the Cosmos. But all life, when we look behind its appearances, is a vast Yoga of Nature who attempts in the conscious and the subconscious to realise her perfection in an ever-increasing expression of her yet unrealised potentialities and to unite herself with her own divine reality.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 6,
248:Hearing has consequences. When I truly hear a person and the meanings that are important to him at that moment, hearing not simply his words, but him, and when I let him know that I have heard his own private personal meanings, many things happen. There is first of all a grateful look. He feels released. He wants to tell me more about his world. He surges forth in a new sense of freedom. He becomes more open to the process of change. I have often noticed that the more deeply I hear the meanings of the person, the more there is that happens. Almost always, when a person realize he has been deeply heard, his eyes moisten. I think in some real sense he is weeping for joy. It is as though he were saying, "Thank God, somebody heard me. Someone knows what it's like to be me. ~ Carl Rogers,
249:The most important things are the hardest to say. They are the things you get ashamed of, because words diminish them -- words shrink things that seemed limitless when they were in your head to no more than living size when they're brought out. But it's more than that, isn't it? The most important things lie too close to wherever your secret heart is buried, like landmarks to a treasure your enemies would love to steal away. And you may make revelations that cost you dearly only to have people look at you in a funny way, not understanding what you've said at all, or why you thought it was so important that you almost cried while you were saying it. That's the worst, I think. When the secret stays locked within not for want of a teller but for want of an understanding ear. ~ Stephen King,
250:189 - Live within; be not shaken by outward happenings.
190 - Fling not thy alms abroad everywhere in an ostentation of charity; understand and love where thou helpest. Let thy soul grow within thee.
191 - Help the poor while the poor are with thee; but study also and strive that there may be no poor for thy assistance.
To live within in a constant aspiration for the Divine enables us to look at life with a smile and to remain peaceful whatever the outer circumstances may be.
As for the poor, Sri Aurobindo says that to come to their help is good, provided that it is not a vain ostentation of charity, but that it is far nobler to seek a remedy for poverty so that there may be no poor left on earth.
31 October 1969 ~ The Mother, Thoughts And Aphorisms,
251:Why does one feel afraid?

   I suppose it is because one is egoistic.
   There are three reasons. First, an excessive concern about one's security. Next, what one does not know always gives an uneasy feeling which is translated in the consciousness by fear. And above all, one doesn't have the habit of a spontaneous trust in the Divine. If you look into things sufficiently deeply, this is the true reason. There are people who do not even know that That exists, but one could tell them in other words, 'You have no faith in your destiny' or 'You know nothing about Grace' - anything whatever, you may put it as you like, but the root of the matter is a lack of trust. If one always had the feeling that it is the best that happens in all circumstances, one would not be afraid
   ~ The Mother,
252:Similarly, the existence of Allah has multiplicity and the many Names. It is this or that according to what appears from it of the universe which demands the realities of the Divine Names by its development. They are doubled by it and stand in opposition to the unity of multiplicity. It is one by source in respect to its essence, as the primal substance (hayûla) is a single source in respect to its essence, while it has many forms which it supports by its essence. It is the same with Allah through the forms of tajalli which are manifested from Him. So the locii of the tajalli are the forms of the universe, in spite of the intelligible unity (ahadiyya). Look at the excellence of this divine instruction which Allah gives by granting its recognition to whoever He wishes among His slaves. ~ Ibn Arabi,
253:Why do you indulge in these exaggerated feelings of remorse and despair when these things come up from the subconscient? They do not help and make it more, not less difficult to eliminate what comes. Such returns of an old nature that is long expelled from the conscious parts of the being always happen in sadhana. It does not at all mean that the nature is unchangeable. Try to recover the inner quietude, draw back from these movements and look at them calmly, reducing them to their true proportions. Your true nature is that in which you have peace and ananda and the love of the Divine. This other is only a fringe of the outer personality which in spite of these returns is destined to drop away as the true being extends and increases. ~ Sri Aurobindo, Letters On Yoga - IV, Dealing with Depression and Despondency,
254:So it is that when Dante had taken the last step in his spiritual adventure, and came before the ultimate symbolic vision of the Triune God in the Celestial Rose, he had still one more illumination to experience, even beyond the forms of the Father, Son, and Holy Ghost. "Bernard," he writes, "made a sign to me, and smiled, that I should look upward; but I was already, of myself, such as he wished; for my sight, becoming pure, was entering more and more, through the radiance of the lofty Light which in Itself is true. Thenceforward my vision was greater than our speech, which yields to such a sight, and the memory yields to such excess. [167]
[167] "Paradiso," XXXIII, 49-57 (translation by Norton, op. cit., Vol. Ill, pp. 253-254, by permission of Houghton Mifflin Company, publishers). ~ Joseph Campbell, The Hero with a Thousand Faces, The Ultimate Boon,
255:For the last three weeks I've been working on a open world game in Inform 7. The initial seed for my idea came when I was playing Rune Factory 3 a game for my DS. And I thought, Hey look if I can run a farm here why can't I somehow implement this in a interactive fiction. So I sat myself down and began to type away furiously at my keyboard. And the more I sat the more complicated my farming implementation got, requiring water and fertilizer, levels of sunlight ect

And then, finally, I finished it. And my mind began to wander. Why just stop there why not keep going. And soon I was adding mining, weather and a form of crafting items. Now if I get this done, and don't fall into the trap of to create everything, of which I am slowly making the maddening descent, I could have a open world IF game ready within a few months. Maybe more than a few. ~ KGentle, intfiction.org,
256: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,
257:Far away in the heavenly abode of the great god Indra, there is a wonderful net which has been hung by some cunning artificer in such a manner that it stretches out infinitely in all directions. In accordance with the extravagant tastes of deities, the artificer has hung a single glittering jewel in each eye of the net, and since the net itself is infinite in dimension, the jewels are infinite in number. There hang the jewels, glittering like stars in the first magnitude, a wonderful sight to behold. If we now arbitrarily select one of these jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, infinite in number. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that there is an infinite reflecting process occurring.
   ~ Francis H Cook,
258:It is no good asking for a simple religion. After all, real things are not simple. They look simple, but they are not. The table I am sitting at looks simple: but ask a scientist to tell you what it is really made of-all about the atoms and how the light waves rebound from them and hit my eye and what they do to the optic nerve and what it does to my brain-and, of course, you find that what we call "seeing a table" lands you in mysteries and complications which you can hardly get to the end of. A child saying a child's prayer looks simple. And if you are content to stop there, well and good. But if you are not--and the modern world usually is not--if you want to go on and ask what is really happening, then you must be prepared for something difficult. If we ask for something more than simplicity, it is silly then to complain that the something more is not simple. ~ C S Lewis, Mere Christianity,
259:When you feel unhappy like that, it means that you have a progress to make. You can say that we always need to progress, it is true. But at times our nature gives its consent to the needed change and then everything goes smoothly, even happily. On the contrary sometimes the part that has to progress refuses to move and clings to its old habits through inertia, ignorance, attachment or desire. Then, under the pressure of the perfecting force, the struggle starts translating itself into unhappiness or revolt or both together. The only remedy is to keep quiet, look within oneself honestly to find out what is wrong and set to work courageously to put it right. The Divine Consciousness will always be there to help you if your endeavour is sincere; and the more sincere your endeavour the more the Divine Consciousness will help and assist you.
   ~ The Mother, Words Of The Mother II,
260: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,
261:Forgetful of her spirit and her fate.
The impassive skies were neutral, empty, still.
Then something in the inscrutable darkness stirred;
A nameless movement, an unthought Idea
Insistent, dissatisfied, without an aim,
Something that wished but knew not how to be,
Teased the Inconscient to wake Ignorance.
A throe that came and left a quivering trace,
Gave room for an old tired want unfilled,
At peace in its subconscient moonless cave
To raise its head and look for absent light,
Straining closed eyes of vanished memory,
Like one who searches for a bygone self
And only meets the corpse of his desire.
It was as though even in this Nought's profound,
Even in this ultimate dissolution's core,
There lurked an unremembering entity,
Survivor of a slain and buried past
Condemned to resume the effort and the pang,
Reviving in another frustrate world.
~ Sri Aurobindo, Savitri, The Symbol Dawn,
262:There is but one remedy: that signpost must always be there, a mirror well placed in one's feelings, impulses, all one's sensations. One sees them in this mirror. There are some which are not very beautiful or pleasant to look at; there are others which are beautiful, pleasant, and must be kept. This one does a hundred times a day if necessary. And it is very interesting. One draws a kind of big circle around the psychic mirror and arranges all the elements around it. If there is something that is not all right, it casts a sort of grey shadow upon the mirror: this element must be shifted, organised. It must be spoken to, made to understand, one must come out of that darkness. If you do that, you never get bored. When people are not kind, when one has a cold in the head, when one doesn't know one's lessons, and so on, one begins to look into this mirror. It is very interesting, one sees the canker. "I thought I was sincere!" - not at all. ~ The Mother, Questions And Answers 1953, 10,
263:You must ask yourself, if for 10 years if you didnt avoid doing what you knew you needed to do, by your own definitions right, within the value structure that you've created to the degree that youve done that, what would you be like? Well you know there are remarkable people who come into the world from time to time and there are people who do find out over decades long periods what they could be like if they were who they were if they said... if they spoke their being forward, and theyd get stronger and stronger. you do not know the limits to that, we do not know the limits to that and so you could say well in part perhaps the reason that you're suffering unbearably can be left at your feet because you are not everything you could be and you know it. and of course thats a terrible thing to admit and its a terrible thing to consider but theres real promise in it. perhaps theres another way you could look at the world and another way you could act in the world. .. Imagine many people did that. ~ Jordan Peterson,
264:Here is a man to whom all others are not-self: at bottom his own personality alone is real to him, the others in truth only phantasms: he recognises an existence in them, but it is relative, they can serve him as instruments of his designs or can come in his way and that is all: in short between his own personality and all of them there is a deep gulf, an immense distance. Look upon this man confronted by death: it seems to him as if with him all reality, the whole world were disappearing. Then look upon this other who recognises in all that are his like, more, in all that lives, himself, his own essence : he casts his existence into the existence of all living beings and by death he loses only a feeble portion of that existence, for he subsists in all the others in whom he has always recognised, has always loved his own being, his own essence, and it is only the illusion that is now about to fall away from him, the illusion which separated his consciousness from all others. ~ Schopenhauer, the Eternal Wisdom
265:The earth too, one with the surrounding mass of darkness and inconscience is asleep and insentient. She has to wake up and start on her journey moving forward, unveiling her secret mysteries towards the supreme revelation, the Divine incarnation in matter. The Gods are awake, in order to awaken the earth. A first ray is sent down and it touches as it were the sleeping Mother. The Divine Ray is just like a finger of a child touching her mother trying, as it were, to persuade her to open her eyes and look at her child. The first ray, however, comes not as a caress to the inert being of darkness, it is a sharp prick, even a hard blow. Such is the first impact of light upon dead matter; and the light is thrown back, as an unwelcome intruder, into what it came from; and the darkness grovels in its old groove. The second stage comes when the impact is not felt as a pain or something totally foreign and strange; its touch is felt as something soothing, something that heals an eternal sore. But this too was not suffered long and the light has to go back again. ~ Nolini Kanta Gupta, On Savitri,
266:So the devotion must be accompanied by another movement, that is, gratitude. This feeling of gratitude that the Divine exists, this gratefulness, full of wonder, that truly fills your heart with a sublime delight, because the Divine exists, because there is something in the universe that is the Divine, and there is not merely the monstrosity that we see—because there is the Divine, because the Divine is there.

And each time any least thing puts you in contact with this sublime reality of the Divine existence, your heart is filled with so intense and wonderful a delight, such gratefulness as is of all things the most delectable in taste.

Nothing can give you a delight equal to that of gratitude. You hear a bird singing, you see a flower, you look at a child, you witness an act of generosity, you read a beautiful sentence, you stand before a sunset, it does not matter what the thing is— all on a sudden it comes upon you, a kind of emotion, but so deep, so intense, because the world manifests the Divine, because there is something behind the world which is the Divine. ~ The Mother,
267:Do not be over-eager for experience, - for experiences you can always get, having once broken the barrier between the physical mind and the subtle planes. What you have to aspire for most is the improved quality of the recipient consciousness in you - discrimination in the mind, the unattached impersonal Witness look on all that goes on in you and around you, purity in the vital, calm equanimity, enduring patience, absence of pride and the sense of greatness - and more especially, the development of the psychic being in you - surrender, self-giving, psychic humility, devotion. It is a consciousness made up of these things, cast in this mould that can bear without breaking, stumbling or deviation into error the rush of lights, powers and experiences from the supraphysical planes. An entire perfection in these respects is hardly possible until the whole nature from the highest mind to the subconscient physical is made one in the light that is greater than Mind; but a sufficient foundation and a consciousness always self-observant, vigilant and growing in these things is indispensable
   - for perfect purification is the basis of the perfect siddhi. ~ ?,
268:From what we've seen in sci-fi movies and literature and generally xenophobic public behavior about Others (immigrants, apostates, and liberals, e.g.,), and the primordial urges to solve imagined or perceived threats with military force, I think the only possibly positive version of alien visitations would be if (a) they're sufficiently evolved to be able to understand the utter primitivity of human behavior as collectives, and (b) they're sufficiently caring to treat Earth as a planet of ill-bred children, mostly incapable of acting, as a collective -- on their higher natures. It seems far more likely that we would be perceived as a vastly inferior species of antlike primitives, warring uselessly amongst ourselves with robotic persistence over millennia.

If, based on their other cosmic travels and intergalactic species science, the extraterrestrials are able to have undeservedly benign interventions with humans without somehow provoking paranoid hysteria, religious panics and miitary holocaust, then we might have something to look forward to; but this, unfortunately, is placing a huge gamble on extraterrestrials to be the prevailingly benign moderators of our fate than we ourselves are ever likely to be as a species. ~ Fred Hosea,
269:My sweet mother, The more I look into myself, the more discouraged I am, and I don't know whether there is any chance of my making any progress. It seems that all the obscurities and falsehoods are rising up on every side, inside and outside, and want to swallow me up. There are times when I cannot distinguish truth from falsehood and I am then on the verge of losing my mind.
   Still, there is something in me which says very weakly that all will be well; but this voice is so feeble that I cannot rely on it.1
   My faults are so numerous and so great that I think I shall fail. On the other hand, I have neither the inclination nor the capacity for the ordinary life. And I know that I shall never be able to leave this life. This is my situation right now. The struggle is getting more and more acute, and worst of all I cannot lie to you. What should I do?

   Do not torment yourself, my child, and remain as quiet as you can; do not yield to the temptation to give up the struggle and let yourself fall into darkness. Persist, and one day you will realise that I am close to you to console you and help you, and then the hardest part will be over. With all my love and blessings. 25 September 1947
   ~ The Mother, Some Answers From The Mother,
270:I accept, will not give up, and will practice each of the Three Jewels,
   And will not let go of my guru or my yidam deity.
   As the samaya of the Buddha, first among the Three Jewels,
   I will apply myself to the true, essential reality.
   As the samaya of sacred Dharma, second among the Three Jewels,
   I will distill the very essence of all the vehicles' teachings.
   As the samaya of the Sangha, the third and final Jewel,
   I will look upon reality; I will behold pure awareness.
   And as the samaya of the guru and the yidam deity,
   I will take my very own mind, my pure mind, as a witness.
  
   Generally speaking, the Three Jewels should be regarded as the ultimate place to take refuge. As was taught in the section on taking refuge, your mind should be focused one-pointedly, with all your hopes and trust placed in their care. The gurus are a lamp that dispels the darkness of ignorance.
   As the guides who lead you along the path to liberation, they are your sole source of refuge and protection, from now until you attain enlightenment.
   For these reasons, you should act with unwavering faith, pure view and devotion, and engage in the approach and accomplishment of the divine yidam deity. ~ Dzogchen Rinpoche III, Great Perfection Outer and Inner Preliminaries,
271:In order to strengthen the higher knowledge-faculty in us we have to effect the same separation between the intuitive and intellectual elements of our thought as we have already effected between the understanding and the sense-mind; and this is no easy task, for not only do our intuitions come to us incrusted in the intellectual action, but there are a great number of mental workings which masquerade and ape the appearances of the higher faculty. The remedy is to train first the intellect to recognise the true intuilion, to distinguish it from the false and then to accustom it, when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait in as complete a silence as it can command for the light from above. In this way it is possible to transmute a great part of our intellectual thinking into the luminous truth-conscious vision, -- the ideal would be a complete transition, -- or at least to increase greatly the frequency, purity and conscious force of the ideal knowledge working behind the intellect. The latter must learn to be subject and passive to the ideal faculty.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 316,
272:I have a friend who's an artist and has sometimes taken a view which I don't agree with very well. He'll hold up a flower and say "look how beautiful it is," and I'll agree. Then he says "I as an artist can see how beautiful this is but you as a scientist take this all apart and it becomes a dull thing," and I think that he's kind of nutty. First of all, the beauty that he sees is available to other people and to me too, I believe. Although I may not be quite as refined aesthetically as he is ... I can appreciate the beauty of a flower. At the same time, I see much more about the flower than he sees. I could imagine the cells in there, the complicated actions inside, which also have a beauty. I mean it's not just beauty at this dimension, at one centimeter; there's also beauty at smaller dimensions, the inner structure, also the processes. The fact that the colors in the flower evolved in order to attract insects to pollinate it is interesting; it means that insects can see the color. It adds a question: does this aesthetic sense also exist in the lower forms? Why is it aesthetic? All kinds of interesting questions which the science knowledge only adds to the excitement, the mystery and the awe of a flower. It only adds. I don't understand how it subtracts. ~ Richard P Feynman,
273:A poet once said, 'The whole universe is in a glass of wine.' We will probably never know in what sense he meant it, for poets do not write to be understood. But it is true that if we look at a glass of wine closely enough we see the entire universe. There are the things of physics: the twisting liquid which evaporates depending on the wind and weather, the reflection in the glass; and our imagination adds atoms. The glass is a distillation of the earth's rocks, and in its composition we see the secrets of the universe's age, and the evolution of stars. What strange array of chemicals are in the wine? How did they come to be? There are the ferments, the enzymes, the substrates, and the products. There in wine is found the great generalization; all life is fermentation. Nobody can discover the chemistry of wine without discovering, as did Louis Pasteur, the cause of much disease. How vivid is the claret, pressing its existence into the consciousness that watches it! If our small minds, for some convenience, divide this glass of wine, this universe, into parts -- physics, biology, geology, astronomy, psychology, and so on -- remember that nature does not know it! So let us put it all back together, not forgetting ultimately what it is for. Let it give us one more final pleasure; drink it and forget it all! ~ Richard P Feynman,
274:keep faith :::
We must have faith that always what is for the best happens. We may for the moment not consider it as the best because we are ignorant and also blind, because we do not see the consequences of things and what will happen later. But we must keep the faith that if it is like that, if we rely on the Divine, if we give Him the full charge of ourselves, if we let Him decide everything for us, well, we must know that it is always what is best for us that happens. This is an absolute fact. To the extent to which you surrender, the best happens to you. This may not be in conformity with what you would like, your preferences or desire, because these things are blind: it is the best from thespiritual point of view, the best for your progress, your development, your spiritual growth, your true life. It is always that. And you must keep this faith, because faith is the expression of a trust in the Divine and the full self-giving you make to the Divine. And when you make it, it is something absolutely marvellous. That's a fact, these are not just words, you understand, it is a fact. When you look back, all kinds of things which you did not understand when they happened to you, you realise as just the thing which was necessary in order to compel you to make the needed progress. Always, without exception. It is our blindness which prevents us from seeing it. ~ The Mother,
275:I examined the poets, and I look on them as people whose talent overawes both themselves and others, people who present themselves as wise men and are taken as such, when they are nothing of the sort.

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

We do not know - neither the sophists, nor the orators, nor the artists, nor I- what the True, the Good, and the Beautiful are. But there is this difference between us: although these people know nothing, they all believe they know something; whereas, I, if I know nothing, at least have no doubts about it. As a result, all this superiority in wisdom which the oracle has attributed to me reduces itself to the single point that I am strongly convinced that I am ignorant of what I do not know. ~ Socrates,
276:Here the formula of the supreme knowledge comes to our help; we have nothing to do in our essential standpoint with these distinctions, for there is no I nor thou, but only one divine Self equal in all embodiments, equal in the individual and the group, and to realise that, to express that, to serve that, to fulfil that is all that matters. Self-satisfaction and altruism, enjoyment and indifference are not the essential thing. If the realisation, fulfilment, service of the one Self demands from us an action that seems to others self-service or self-assertion in the egoistic sense or seems egoistic enjoyment and self-indulgence, that action we must do; we must be governed by the guide within rather than by the opinions of men. The influence of the environment works often with great subtlety; we prefer and put on almost unconsciously the garb which will look best in the eye that regards us from outside and we allow a veil to drop over the eye within; we are impelled to drape ourselves in the vow of poverty, or in the garb of service, or in outward proofs of indifference and renunciation and a spotless sainthood because that is what tradition and opinion demand of us and so we can make best an impression on our environment. But all this is vanity and delusion. We may be called upon to assume these things, for that may be the uniform of our service; but equally it may not. The eye of man outside matters nothing; the eye within is all.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
277:So," she said. "I've been thinking of it as a computing problem. If the virus or nanomachine or protomolecule or whatever was designed, it has a purpose, right?"
"Definitely," Holden said.
"And it seems like it's trying to do something-something complex. It doesn't make sense to go to all that trouble just to kill people. Those changes it makes look intentional, just... not complete, to me."
"I can see that," Holden said. Alex and Amos nodded along with him but stayed quiet.
"So maybe the issue is that the protomolecule isn't smart enough yet. You can compress a lot of data down pretty small, but unless it's a quantum computer, processing takes space. The easiest way to get that processing in tiny machines is through distribution. Maybe the protomolecule isn't finishing its job because it just isn't smart enough to. Yet."
"Not enough of them," Alex said.
"Right," Naomi said, dropping the towel into a bin under the sink. "So you give them a lot of biomass to work with, and see what it is they are ultimately made to do."
"According to that guy in the video, they were made to hijack life on Earth and wipe us out," Miller said.
"And that," Holden said, "is why Eros is perfect. Lots of biomass in a vacuum-sealed test tube. And if it gets out of hand, there's already a war going on. A lot of ships and missiles can be used for nuking Eros into glass if the threat seems real. Nothing to make us forget our differences like a new player butting in." ~ James S A Corey, Leviathan Wakes,
278:Life clung to its seat with cords of gasping breath;
   Lapped was his body by a tenebrous tongue.
   Existence smothered travailed to survive;
   Hope strangled perished in his empty soul,
   Belief and memory abolished died
   And all that helps the spirit in its course.
   There crawled through every tense and aching nerve
   Leaving behind its poignant quaking trail
   A nameless and unutterable fear.
   As a sea nears a victim bound and still,
   The approach alarmed his mind for ever dumb
   Of an implacable eternity
   Of pain inhuman and intolerable.
   This he must bear, his hope of heaven estranged;
   He must ever exist without extinction's peace
   In a slow suffering Time and tortured Space,
   An anguished nothingness his endless state.
   A lifeless vacancy was now his breast,
   And in the place where once was luminous thought,
   Only remained like a pale motionless ghost
   An incapacity for faith and hope
   And the dread conviction of a vanquished soul
   Immortal still but with its godhead lost,
   Self lost and God and touch of happier worlds.
   But he endured, stilled the vain terror, bore
   The smothering coils of agony and affright;
   Then peace returned and the soul's sovereign gaze.
   To the blank horror a calm Light replied:
   Immutable, undying and unborn,
   Mighty and mute the Godhead in him woke
   And faced the pain and danger of the world.
   He mastered the tides of Nature with a look:
   He met with his bare spirit naked Hell.
   ~ Sri Aurobindo, Savitri, The Descent into Night,
279:On a thousand bridges and paths they shall throng to the future, and ever more war and inequality shall divide them: thus does my great love make me speak.

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

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

Life wants to climb and to overcome itself climbing.

And behold, my friends: here where the tarantula has its hole, the ruins of an ancient temple rise; behold it with enlightened eyes Verily, the man who once piled his thoughts to the sky in these stones-he, like the wisest, knew the secret of all life. That struggle and inequality are present even in beauty, and also war for power and more power: that is what he teaches us here in the plainest parable. How divinely vault and arches break through each other in a wrestling match; how they strive against each other with light and shade, the godlike strivers-with such assurance and beauty let us be enemies too, my friends Let us strive against one another like gods. ~ Friedrich Nietzsche, Thus Spoke Zarathustra, trans. Fred Kaufmann,
280:The world is like a ride in an amusement park, and when you choose to go on it you think it's real because that's how powerful our minds are. The ride goes up and down, around and around, it has thrills and chills, and it's very brightly colored, and it's very loud, and it's fun for a while. Many people have been on the ride a long time, and they begin to wonder, "Hey, is this real, or is this just a ride?" And other people have remembered, and they come back to us and say, "Hey, don't worry; don't be afraid, ever, because this is just a ride." And we ... kill those people. "Shut him up! I've got a lot invested in this ride, shut him up! Look at my furrows of worry, look at my big bank account, and my family. This has to be real." It's just a ride. But we always kill the good guys who try and tell us that, you ever notice that? And let the demons run amok ... But it doesn't matter, because it's just a ride. And we can change it any time we want. It's only a choice. No effort, no work, no job, no savings of money. Just a simple choice, right now, between fear and love. The eyes of fear want you to put bigger locks on your doors, buy guns, close yourself off. The eyes of love instead see all of us as one. Here's what we can do to change the world, right now, to a better ride. Take all that money we spend on weapons and defenses each year and instead spend it feeding and clothing and educating the poor of the world, which it would pay for many times over, not one human being excluded, and we could explore space, together, both inner and outer, forever, in peace. ~ Bill Hicks,
281:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine?
   ~ Sri Aurobindo, The Life Divine,
282:She"
  
   How shall I welcome not this light
   Or, wakened by it, greet with doubt
   This beam as palpable to sight
   As visible to touch? How not,
   Old as I am and (some say) wise,
   Revive beneath her summer eyes?
  
   How not have all my nights and days,
   My spirit ranging far and wide,
   By recollections of her grace
   Enlightened and preoccupied?
   Preoccupied: the Morning Star
   How near the Sun and yet how far!
  
   Enlightened: true, but more than true,
   Or why must I discover there
   The meaning in this taintless dew,
   The dancing wave, this blessed air
   Enchanting in its morning dress
   And calm as everlastingness?
  
   The flame that in the heart resides
   Is parcel of that central Fire
   Whose energy is winds and tides-
   Is rooted deep in the Desire
   That smilingly unseals its power
   Each summer in each springing flower.
  
   Oh Lady Nature-Proserpine,
   Mistress of Gender, star-crowned Queen!
   Ah Rose of Sharon-Mistress mine,
   My teacher ere I turned fourteen,
   When first I hallowed from afar
   Your Beautyship in avatar!
  
   I sense the hidden thing you say,
   Your subtle whisper how the Word
   From Alpha on to Omega
   Made all things-you confide my Lord
   Himself-all, all this potent Frame,
   All save the riddle of your name.
  
   Wisdom! I heard a voice that said:
   "What riddle? What is that to you?
   How! By my follower betrayed!
   Look up-for shame! Now tell me true:
   Where meet you light, with love and grace?
   Still unacquainted with my face?"
  
   Dear God, the erring heart must live-
   Through strength and weakness, calm and glow-
   That answer Wisdom scorns to give.
   Much have I learned. One problem, though,
   I never shall unlock: Who then,
   Who made Sophia feminine?
   ~ Owen Barfield, 1978,
283:Song To The Rock Demoness :::
River, ripples, and waves, these three,
When emerging, arise from the ocean itself.
When disappearing, they disappear into the ocean itself.

Habitual thinking, love, and possessiveness, these three,
When arising, arise from the alaya consciousness itself.
When disappearing, they disappear into the alaya consciousness itself.

Self-awareness, self-illumination, self-liberation, these three,
When arising, arise from the mind itself.
When disappearing, they disappear into the mind itself.

The unborn, unceasing, and unexpressed, these three,
When emerging, arise from the nature of being itself.
When disappearing, they disappear into the nature of being itself.

The visions of demons, clinging to demons, and thoughts of demons,
When arising, arise from the Yogin himself.
When disappearing, they disappear into the Yogin himself.

Since demons are the phantoms of the mind,
If it is not understood by the Yogin that they are empty appearances,
And even if he thinks they are real, meditation is confused.

But the root of the delusion is in his own mind.
By observation of the nature of manifestations,
He realizes the identity of manifestation and void,
And by understanding, he knows that the two are not different.

Meditation and not meditation are not two but one,
The cause of all errors is to look upon the two things as different.
From the ultimate point of view, there is no view.

If you make comparison between the nature of the mind
And the nature of the heavens,
Then the true nature of being itself is penetrated.

See, now, that you look into the true meaning which is beyond thought.
Arrange to enter into undisturbed meditation.
And be mindful of the Unceasing Intuitive Sensation! ~ Jetsun Milarepa,
284:I have already told you this several times. When you are in a particular set of circumstances and certain events take place, these events often oppose your desire or what seems best to you, and often you happen to regret this and say to yourself, "Ah! how good it would have been if it were otherwise, if it had been like this or like that", for little things and big things.... Then years pass by, events are unfolded; you progress, become more conscious, understand better, and when you look back, you notice―first with astonishment, then later with a smile―that those very circumstances which seemed to you quite disastrous or unfavourable, were exactly the best thing that could have happened to you to make you progress as you should have. And if you are the least bit wise you tell yourself, "Truly, the divine Grace is infinite."

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

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

Then one lives in the Action and Presence of the Grace a life full of joy, of wonder, with the feeling of a marvellous strength, and at the same time with a trust so calm, so complete, that nothing can shake it any longer. ~ The Mother, Questions And Answers 1956, 8 August 1956,
285:Why are some people intelligent and others not? Why can some people do certain things while others can't?"

It is as though you asked why everybody was not the same! Then it would mean that there would only be one single thing, one single thing indefinitely repeated which would constitute the whole universe.... I don't know, but it seems to me that it wouldn't be worth the trouble having a universe for that, it would be enough to have just one thing!

But the moment one admits the principle of multiplicity and that no two things are alike in the universe, how can you ask why they are not the same! It is just because they are not, because no two things are alike.

Behind that there is something else which one is not conscious of, but which is very simple and very childish. It is this: "Since there is an infinite diversity, since some people are of one kind and others of a lesser kind, well" - here of course one doesn't say this to oneself but it is there, hidden in the depths of the being, in the depths of the ego - "why am I not of the best kind?" There we are. In fact it amounts to complaining that perhaps one is not of the best kind! If you look attentively at questions like this: "Why do some have much and others little?" "Why are some wise and not others? Why are some intelligent and not others?" etc., behind that there is "Why don't I have all that can be had and why am I not all that one can be?..." Naturally, one doesn't say this to oneself, because one would feel ridiculous, but it is there.

There then. Now has anyone anything to add to what we have just said?... Have you all understood quite well? Everything I have said? Nobody wants to say...

(A teacher) Our daily routine seems a little "impossible" to us.

Well, wait a century or two and it will become possible! (Laughter)

You are told that today's impossibility is the possibility of tomorrow - but these are very great tomorrows! ~ The Mother, Questions And Answers, Volume-8, page no. 387-388,
286:The capacity for visions, when it is sincere and spontaneous, can put you in touch with events which you are not capable of knowing in your outer consciousness.... There is a very interesting fact, it is that somewhere in the terrestrial mind, somewhere in the terrestrial vital, somewhere in the subtle physical, one can find an exact, perfect, automatic recording of everything that happens. It is the most formidable memory one could imagine, which misses nothing, forgets nothing, records all. And if you are able to enter into it, you can go backward, you can go forward, and in all directions, and you will have the "memory" of all things - not only of things of the past, but of things to come. For everything is recorded there.

   In the mental world, for instance, there is a domain of the physical mind which is related to physical things and keeps the memory of physical happenings upon earth. It is as though you were entering into innumerable vaults, one following another indefinitely, and these vaults are filled with small pigeon-holes, one above another, one above another, with tiny doors. Then if you want to know something and if you are conscious, you look, and you see something like a small point - a shining point; you find that this is what you wish to know and you have only to concentrate there and it opens; and when it opens, there is a sort of an unrolling of something like extremely subtle manuscripts, but if your concentration is sufficiently strong you begin to read as though from a book. And you have the whole story in all its details. There are thousands of these little holes, you know; when you go for a walk there, it is as though you were walking in infinity. And in this way you can find the exact facts about whatever you want to know. But I must tell you that what you find is never what has been reported in history - histories are always planned out; I have never come across a single "historical" fact which is like history.
   ~ The Mother, Questions And Answers 1950-1951, 109 [T7],
287:There I waited day and night for the voice of God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realisation, the first lesson came to me. I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go in seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work. Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhana of the Gita. I was not only to understand intellectually but to realise what Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success andfailure, yet not to do His work negligently. I realised what the Hindu religion meant. We speak often of the Hindureligion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great.
   ~ Sri Aurobindo, Karmayogin,
288:An old man of sixty began practising Yoga by reading your books. Eventually he developed signs of insanity. His son describes his condition and asks for advice. I am sending his letter.

As for the letter, I suppose you will have to tell the writer that his father committed a mistake when he took up Yoga without a Guru—for the mental idea about a Guru cannot take the place of the actual living influence. This Yoga especially, as I have written in my books, needs the help of the Guru and cannot be done without it. The condition into which his father got was a breakdown, not a state of siddhi. He passed out of the normal mental consciousness into a contact with some intermediate zone of consciousness (not the spiritual) where one can be subjected to all sorts of voices, suggestions, ideas, so-called aspirations which are not genuine. I have warned against the dangers of this intermediate zone in one of my books. The sadhak can avoid entering into this zone—if he enters, he has to look with indifference on all these things and observe them without lending any credence, by so doing he can safely pass into the true spiritual light. If he takes them all as true or real without discrimination, he is likely to land himself in a great mental confusion and, if there is in addition a lesion or weakness of the brain—the latter is quite possible in one who has been subject to apoplexy—it may have serious consequences and even lead to a disturbance of the reason. If there is ambition, or other motive of the kind mixed up in the spiritual seeking, it may lead to a fall in the Yoga and the growth of an exaggerated egoism or megalomania—of this there are several symptoms in the utterances of his father during the crisis. In fact one cannot or ought not to plunge into the experiences of this sadhana without a fairly long period of preparation and purification (unless one has already a great spiritual strength and elevation). Sri Aurobindo himself does not care to accept many into his path and rejects many more than he accepts. It would be well if he can get his father to pursue the sadhana no farther—for what he is doing is not really Sri Aurobindo's Yoga but something he has constructed in his own mind and once there has been an upset of this kind the wisest course is discontinuance.
21 April 1937

~ Sri Aurobindo, LOHATA, The Guru,
289:Countless books on divination, astrology, medicine and other subjects
Describe ways to read signs. They do add to your learning,
But they generate new thoughts and your stable attention breaks up.
Cut down on this kind of knowledge - that's my sincere advice.

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

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

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

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

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

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

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

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

You feel that you are being loyal
By being partial to your teacher, lineage or philosophical tradition.
Boosting yourself and putting down others just causes hard feelings.
Have nothing to do with all this - that's my sincere advice.
~ Longchenpa, excerpts from 30 Pieces of Sincere Advice
,
290:How can one become conscious of Divine Love and an instrument of its expression?
   First, to become conscious of anything whatever, you must will it. And when I say "will it", I don't mean saying one day, "Oh! I would like it very much", then two days later completely forgetting it.
   To will it is a constant, sustained, concentrated aspiration, an almost exclusive occupation of the consciousness. This is the first step. There are many others: a very attentive observation, a very persistent analysis, a very keen discernment of what is pure in the movement and what is not. If you have an imaginative faculty, you may try to imagine and see if your imagination tallies with reality. There are people who believe that it is enough to wake up one day in a particular mood and say, "Ah! How I wish to be conscious of divine Love, how I wish to manifest divine Love...." Note, I don't know how many millions of times one feels within a little stirring up of human instinct and imagines that if one had at one's disposal divine Love, great things could be accomplished, and one says, "I am going to try and find divine Love and we shall see the result." This is the worst possible way. Because, before having even touched the very beginning of realisation you have spoilt the result. You must take up your search with a purity of aspiration and surrender which in themselves are already difficult to acquire. You must have worked much on yourself only to be ready to aspire to this Love. If you look at yourself very sincerely, very straight, you will see that as soon as you begin to think of Love it is always your little inner tumult which starts whirling. All that aspires in you wants certain vibrations. It is almost impossible, without being far advanced on the yogic path, to separate the vital essence, the vital vibration from your conception of Love. What I say is founded on an assiduous experience of human beings. Well, for you, in the state in which you are, as you are, if you had a contact with pure divine Love, it would seem to you colder than ice, or so far-off, so high that you would not be able to breathe; it would be like the mountain-top where you would feel frozen and find it difficult to breathe, so very far would it be from what you normally feel. Divine Love, if not clothed with a psychic or vital vibration, is difficult for a human being to perceive. One can have an impression of grace, of a grace which is something so far, so high, so pure, so impersonal that... yes, one can have the feeling of grace, but it is with difficulty that one feels Love.
   ~ The Mother, Questions And Answers 1950-1951,
291:10000 :::
   The Only Way Out:

... Once you have no more desires, no more attachments, once you have given up all necessity of receiving a reward from human beings, whoever they are - knowing that the only reward that is worth getting is the one that comes from the Supreme and that never fails - once you give up attachment to all exterior beings and things, you at once feel in your heart this Presence, this Force, this Grace that is always with you. And there is no other remedy. It's the only remedy, for everybody without exception. To all those who suffer, for the same thing that has to be said: all suffering is the sign that the surrender is not total. Then, when you feel in you a 'bang' like that, instead of saying, 'Oh, this is bad' or 'This circumstance is difficult,' you say, 'My surrender is not perfect.' Then it's all right. And then you feel the Grace that helps you and leads you, and you go on. And one day you emerge into that peace that nothing can trouble.
You answer to all the contrary forces, the contrary movements, the attacks, the misunderstandings, the bad wills, with the same smile that comes from full confidence in the Divine Grace. And that is the only way out, there is no other.

But where to get such a strength?

   Within you. The Divine Presence is in you. It is in you. You look for it outside; look inside. It is in you. The Presence is there. You want the appreciation of others to get strength - you will never get it. The strength is in you. If you want, you can aspire for what seems to you the supreme goal, supreme light, supreme knowledge, supreme love. But it is in you - otherwise you would never be able to contact it. If you go deep enough inside you, you will find it there, like a flame that is always burning straight up. And don't believe that it is difficult to do. It is because the look is always turned outside that you don't feel the Presence. But if, instead of looking outside for support, you concentrate and you pray - inside, to the supreme knowledge - to know at each moment what is to be done, the way to do it, and if you give all you are, all you do in order to acquire perfection, you will feel that the support is always there, always guiding, showing the way. And if there is a difficulty, then instead of wanting to fight, you hand it over, hand it over to the supreme wisdom to deal with it - to deal with all the bad wills, all the misunderstandings, all the bad reactions. If you surrender completely, it is no more your concern: it's the concern of the Supreme who takes it up and knows better than anybody else what is to be done. That is the only way out, only way out. There, my child
   ~ The Mother, Words Of The Mother III, [T1],
292:One can learn how to identify oneself. One must learn. It is indispensable if one wants to get out of one's ego. For so long as one is shut up in one's ego, one can't make any progress.

How can it be done?


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

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

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

~ The Mother, Questions And Answers 1953, 217 [T1],
293:
   Sweet Mother, can the psychic express itself without the mind, the vital and the physical?

It expresses itself constantly without them. Only, in order that the ordinary human being may perceive it, it has to express itself through them, because the ordinary human being is not in direct contact with the psychic. If it was in direct contact with the psychic it would be psychic in its manifestation - and all would be truly well. But as it is not in contact with the psychic it doesn't even know what it is, it wonders all bewildered what kind of a being it can be; so to reach this ordinary human consciousness it must use ordinary means, that is, go through the mind, the vital and the physical.

One of them may be skipped but surely not the last, otherwise one is no longer conscious of anything at all. The ordinary human being is conscious only in his physical being, and only in relatively rare moments is he conscious of his mind, just a little more frequently of his vital, but all this is mixed up in his consciousness, so much so that he would be quite unable to say "This movement comes from the mind, this from the vital, this from the physical." This already asks for a considerable development in order to be able to distinguish within oneself the source of the different movements one has. And it is so mixed that even when one tries, at the beginning it is very difficult to classify and separate one thing from another.

It is as when one works with colours, takes three or four or five different colours and puts them in the same water and beats them up together, it makes a grey, indistinct and incomprehensi- ble mixture, you see, and one can't say which is red, which blue, which green, which yellow; it is something dirty, lots of colours mixed. So first of all one must do this little work of separating the red, blue, yellow, green - putting them like this, each in its corner. It is not at all easy.

I have met people who used to think themselves extremely intelligent, by the way, who thought they knew a lot, and when I spoke to them about the different parts of the being they looked at me like this (gesture) and asked me, "But what are you speaking about?" They did not understand at all. I am speaking of people who have the reputation of being intelligent. They don't understand at all. For them it is just the consciousness; it is the consciousness-"It is my consciousness" and then there is the neighbour's consciousness; and again there are things which do not have any consciousness. And then I asked them whether animals had a consciousness; so they began to scratch their heads and said, "Perhaps it is we who put our consciousness in the animal when we look at it," like that...
   ~ The Mother, Questions And Answers 1955,
294:Mother of Dreams :::

Goddess supreme, Mother of Dream, by thy ivory doors when thou standest,
Who are they then that come down unto men in thy visions that troop, group upon group, down the path of the shadows slanting?
Dream after dream, they flash and they gleam with the flame of the stars still around them;
Shadows at thy side in a darkness ride where the wild fires dance, stars glow and glance and the random meteor glistens;
There are voices that cry to their kin who reply; voices sweet, at the heart they beat and ravish the soul as it listens.

What then are these lands and these golden sands and these seas more radiant than earth can imagine?
Who are those that pace by the purple waves that race to the cliff-bound floor of thy jasper shore under skies in which mystery muses,
Lapped in moonlight not of our night or plunged in sunshine that is not diurnal?
Who are they coming thy Oceans roaming with sails whose strands are not made by hands, an unearthly wind advances?
Why do they join in a mystic line with those on the sands linking hands in strange and stately dances?

Thou in the air, with a flame in thy hair, the whirl of thy wonders watching,
Holdest the night in thy ancient right, Mother divine, hyacinthine, with a girdle of beauty defended.
Sworded with fire, attracting desire, thy tenebrous kingdom thou keepest,
Starry-sweet, with the moon at thy feet, now hidden now seen the clouds between in the gloom and the drift of thy tresses.
Only to those whom thy fancy chose, O thou heart-free, is it given to see thy witchcraft and feel thy caresses.

Open the gate where thy children wait in their world of a beauty undarkened.
High-throned on a cloud, victorious, proud I have espied Maghavan ride when the armies of wind are behind him;
Food has been given for my tasting from heaven and fruit of immortal sweetness;
I have drunk wine of the kingdoms divine and have healed the change of music strange from a lyre which our hands cannot master,
Doors have swung wide in the chambers of pride where the Gods reside and the Apsaras dance in their circles faster and faster.

For thou art she whom we first can see when we pass the bounds of the mortal;
There at the gates of the heavenly states thou hast planted thy wand enchanted over the head of the Yogin waving.
From thee are the dream and the shadows that seem and the fugitive lights that delude us;
Thine is the shade in which visions are made; sped by thy hands from celestial lands come the souls that rejoice for ever.
Into thy dream-worlds we pass or look in thy magic glass, then beyond thee we climb out of Space and Time to the peak of divine endeavour. ~ Sri Aurobindo, Collected Poems,
295:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine, 2.02,
296:It is then by a transformation of life in its very principle, not by an external manipulation of its phenomena, that the integral Yoga proposes to change it from a troubled and ignorant into a luminous and harmonious movement of Nature. There are three conditions which are indispensable for the achievement of this central inner revolution and new formation; none of them is altogether sufficient in itself, but by their united threefold power the uplifting can be done, the conversion made and completely made. For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but in part also its uneasy and not too luminous or competent guide and mentor; for a divine life the mind and the life-impulse must cease to be anything but instruments and the inmost psychic being must take their place as the leader on the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose.
   There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, - to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 176,
297:There is one fundamental perception indispensable towards any integral knowledge or many-sided experience of this Infinite. It is to realise the Divine in its essential self and truth unaltered by forms and phenomena. Otherwise we are likely to remain caught in the net of appearances or wander confusedly in a chaotic multitude of cosmic or particular aspects, and if we avoid this confusion, it will be at the price of getting chained to some mental formula or shut up in a limited personal experience. The one secure and all-reconciling truth which is the very foundation of the universe is this that life is the manifestation of an uncreated Self and Spirit, and the key to life's hidden secret is the true relation of this Spirit with its own created existences. There is behind all this life the look of an eternal Being upon its multitudinous becomings; there is around and everywhere in it the envelopment and penetration of a manifestation in time by an unmanifested timeless Eternal. But this knowledge is valueless for Yoga if it is only an intellectual and metaphysical notion void of life and barren of consequence; a mental realisation alone cannot be sufficient for the seeker. For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge. This infinite and eternal Self of things is an omnipresent Reality, one existence everywhere; it is a single unifying presence and not different in different creatures; it can be met, seen or felt in its completeness in each soul or each form in the universe. For its infinity is spiritual and essential and not merely a boundlessness in Space or an endlessness in Time; the Infinite can be felt in an infinitesimal atom or in a second of time as convincingly as in the stretch of the aeons or the stupendous enormity of the intersolar spaces. The knowledge or experience of it can begin anywhere and express itself through anything; for the Divine is in all, and all is the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice,
298:3. Conditions internal and external that are most essential for meditation. There are no essential external conditions, but solitude and seculsion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. But one should not be bound by external conditions. Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.
   The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc. If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. All sadhaks have this difficulty and with many it lasts for a very long time. There are several was of getting rid of it. One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill - this is a way recommended by Vivekananda in his Rajayoga. Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction - the thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind-space with whom one has no connection and in whom one takes no interest. In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part in which the thoughts cross or wander. Afterwards one can proceed to silence or quiet the Prakriti part also. There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, but from outside the head as it were; if one can detect them coming, then, before enter, they have to be thrown away altogether. This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence. It is not easy to get into the Silence. That is only possible by throwing out all mental-vital activities. It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. if it is too persistent, a steady rejection without strain or struggle is the one thing to be done.
   ~ Sri Aurobindo, Autobiographical Notes,
299:28 August 1957
Mother, Sri Aurobindo says here: "Whether the whole of humanity would be touched [by the Supramental influence] or only a part of it ready for the change would depend on what was intended or possible in the continued order of the universe."
The Supramental Manifestation, SABCL, Vol. 16, p. 56

What is meant by "what was intended or possible"? The two things are different. So far you have said that if humanity changes, if it wants to participate in the new birth...

It is the same thing. But when you look at an object on a certain plane, you see it horizontally, and when you look at the same object from another plane, you see it vertically. (Mother shows the cover and the back of her book.) So, if one looks from above, one says "intended"; if one looks from below, one says "possible".... But it is absolutely the same thing, only the point of view is different.

But in that case, it is not our incapacity or lack of will to change that makes any difference.

We have already said this many a time. If you remain in a consciousness which functions mentally, even if it is the highest mind, you have the notion of an absolute determinism of cause and effect and feel that things are what they are because they are what they are and cannot be otherwise.

It is only when you come out of the mental consciousness completely and enter a higher perception of things - which you may call spiritual or divine - that you suddenly find yourself in a state of perfect freedom where everything is possible.

(Silence)

Those who have contacted that state or lived in it, even if only for a moment, try to describe it as a feeling of an absolute Will in action, which immediately gives to the human mentality the feeling of being arbitrary. And because of that distortion there arises the idea - which I might call traditional - of a supreme and arbitrary God, which is something most unacceptable to every enlightened mind. I suppose that this experience badly expressed is at the origin of this notion. And in fact it is incorrect to express it as an absolute Will: it is very, very, very different. It is something else altogether. For, what man understands by "Will" is a decision that is taken and carried out. We are obliged to use the word "will", but in its truth the Will acting in the universe is neither a choice nor a decision that is taken. What seems to me the closest expression is "vision". Things are because they are seen. But of course "seen", not seen as we see with these eyes.

(Mother touches her eyes...) All the same, it is the nearest thing.
It is a vision - a vision unfolding itself.
The universe becomes objective as it is progressively seen.

And that is why Sri Aurobindo has said "intended or possible". It is neither one nor the other. All that can be said is a distortion.

(Silence)

Objectivisation - universal objectivisation - is something like a projection in space and time, like a living image of what is from all eternity. And as the image is gradually projected on the screen of time and space, it becomes objective:

The Supreme contemplating His own Image.
~ The Mother, Questions And Answers 1957-1958,
300:Talk 26

...

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

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

D.: How is restlessness removed from the mind?

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

Talk 27.

D.: How are they practised?

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

In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
301:If the Divine that is all love is the source of the creation, whence have come all the evils abounding upon earth?"

   "All is from the Divine; but the One Consciousness, the Supreme has not created the world directly out of itself; a Power has gone out of it and has descended through many gradations of its workings and passed through many agents. There are many creators or rather 'formateurs', form-makers, who have presided over the creation of the world. They are intermediary agents and I prefer to call them 'Formateurs' and not 'Creators'; for what they have done is to give the form and turn and nature to matter. There have been many, and some have formed things harmonious and benignant and some have shaped things mischievous and evil. And some too have been distorters rather than builders, for they have interfered and spoiled what was begun well by others." - Questions and Answers 1929 - 1931 (30 June 1929)

   You say, "Many creators or rather 'formateurs', formmakers, have presided over the creation of the world." Who are these 'formateurs'?

   That depends. They have been given many names. All has been done by gradations and through individual beings of all kinds. Each state of being is inhabited by entities, individualities and personalities and each one has created a world around him or has contributed to the formation of certain beings upon earth. The last creators are those of the vital world, but there are beings of the Overmind (Sri Aurobindo calls this plane the Overmind), who have created, given forms, sent out emanations, and these emanations again had their emanations and so on. What I meant is that it is not the Divine Will that acted directly on Matter to give to the world the required form, it is by passing through layers, so to say, planes of the world, as for example, the mental plane - there are so many beings on the mental plane who are form-makers, who have taken part in the formation of some beings who have incarnated upon earth. On the vital plane also the same thing happens.

   For example, there is a tradition which says that the whole world of insects is the outcome of the form-makers of the vital world, and that this is why they take such absolutely diabolical shapes when they are magnified under the microscope. You saw the other day, when you were shown the microbes in water? Naturally the pictures were made to amuse, to strike the imagination, but they are based on real forms, so magnified, however, that they look like monsters. Almost the whole world of insects is a world of microscopic monsters which, had they been larger in size, would have been quite terrifying. So it is said these are entities of the vital world, beings of the vital who created that for fun and amused themselves forming all these impossible beasts which make human life altogether unpleasant.

   Did these intermediaries also come out of the Divine Power?
   Through intermediaries, yes, not directly. These beings are not in direct contact with the Divine (there are exceptions, I mean as a general rule), they are beings who are in relation with other beings, who are again in relation with others, and these with still others, and so on, in a hierarchy, up to the Supreme.(to be continued....) ~ The Mother, Question and Answers,
302:Evil
Hasten towards the good, leave behind all evil thoughts, for to do good without enthusiasm is to have a mind which delights in evil.

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

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

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

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

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

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

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

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

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

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

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

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

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

When you take up the Buddhist discipline to learn how to control your thoughts, you make very interesting discoveries. You try to observe your thoughts. Instead of letting them pass freely, sometimes even letting them enter your head and establish themselves in a quite inopportune way, you look at them, observe them and you realise with stupefaction that in the space of a few seconds there passes through the head a series of absolutely improbable thoughts that are altogether harmful.
...?
Conversion of the aim of life from the ego to the Divine: instead of seeking one's own satisfaction, to have the service of the Divine as the aim of life.
*
What you must know is exactly the thing you want to do in life. The time needed to learn it does not matter at all. For those who wish to live according to Truth, there is always something to learn and some progress to make. 2 October 1969 ~ The Mother, Questions And Answers 1929-1931,
303: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,
304:Sometimes one cannot distinguish adverse forces from other forces.

That happens when one is quite unconscious. There are only two cases when this is possible: you are either very unconscious of the movements of your being - you have not studied, you have not observed, you do not know what is happening within you - or you are absolutely insincere, that is, you play the ostrich in order not to see the reality of things: you hide your head, you hide your observation, your knowledge and you say, "It is not there." But indeed the latter I hope is not in question here. Hence it is simply because one has not the habit of observing oneself that one is so unconscious of what is happening within.

Have you ever practised distinguishing what comes from your mind, what comes from your vital, what comes from your physical?... For it is mixed up; it is mixed up in the outward appearance. If you do not take care to distinguish, it makes a kind of soup, all that together. So it is indistinct and difficult to discoveR But if you observe yourself, after some time you see certain things, you feel them to be there, like that, as though they were in your skin; for some other things you feel you would have to go within yourself to find out from where they come; for other things, you have to go still further inside, or otherwise you have to rise up a little: it comes from unconsciousness. And there are others; then you must go very deep, very deep to find out from where they come. This is just a beginning.

Simply observe. You are in a certain condition, a certain undefinable condition. Then look: "What! how is it I am like that?" You try to see first if you have fever or some other illness; but it is all right, everything is all right, there's neither headache nor fever, the stomach is not protesting, the heart is functioning as it should, indeed, all's well, you are normal. "Why then am I feeling so uneasy?"... So you go a little further within. It depends on cases. Sometimes you find out immediately: yes, there was a little incident which wasn't pleasant, someone said a word that was not happy or one had failed in his task or perhaps did not know one's lesson very well, the teacher had made a remark. At the time, one did not pay attention properly, but later on, it begins to work, leaves a painful impression. That is the second stage. Afterwards, if nothing happened: "All's well, everything is normal, everything usual, I have nothing to note down, nothing has happened: why then do I feel like that?" Now it begins to be interesting, because one must enter much more deeply within oneself. And then it can be all sorts of things: it may be precisely the expression of an attack that is preparing; it may be a little inner anxiety seeking the progress that has to be made; it may be a premonition that there is somewhere in contact with oneself something not altogether harmonious which one has to change: something one must see, discover, change, on which light is to be put, something that is still there, deep down, and which should no longer be there. Then if you look at yourself very carefully, you find out: "There! I am still like that; in that little corner, there is still something of that kind, not clear: a little selfishness, a little ill-will, something refusing to change." So you see it, you take it by the tip of its nose or by the ear and hold it up in full light: "So, you were hiding! you are hiding? But I don't want you any longer." And then it has to go away.

This is a great progress.
   ~ The Mother, Questions And Answers 1953, 102-104, [T4],
305:(Nirodbaran:) "It was the first week of January 1930.
     At about 3 p.m., I reached Dilip Kumar Roy's place. "Oh, you have come! Let us go," he said, and cutting a rose from his terrace-garden he added, "Offer this to the Mother." When we arrived at the Ashram he left me at the present Reading Room saying, "Wait here." My heart was beating nervously as if I were going to face an examination. A stately chair in the middle of the room attracted momentarily my attention. In a short while the Mother came accompanied by Nolini, Amrita and Dilip. She took her seat in the chair, the others stood by her side. I was dazzled by the sight. Was it a ‘visionary gleam’ or a reality? Nothing like it had I seen before. Her fair complexion, set off by a finely coloured sari and a headband, gave me the impression of a goddess such as we see in pictures or in the idols during the Durga Puja festival. She was all smiles and redolent with grace. I suppose this was the Mahalakshmi smile Sri Aurobindo had spoken of in his book The Mother. She bathed me in the cascade of her smile and heart-melting look. I stood before her, shy and speechless, made more so by the presence of the others who were enjoying the silent sweet spectacle. Minutes passed. Then I offered to her hand my rose and did my pranam at her feet which had gold anklets on them. She stooped and blessed me. On standing up, I got again the same enchanting smile like moonbeams from a magic sky. After a time she said to the others, "He is very shy." "[1]

(Amal Kiran:) "Now to come back to all the people, all – the undamned all who were there in the Ashram. Very soon after my coming Dilip Kumar Roy came with Sahana Devi. They came and settled down. And, soon after that, I saw the face of my friend Nirod. It was of course an unforgettable face. (laughter) I think he had come straight from England or via some place in Bengal, but he carried something of the air of England. (laughter) He had passed out as a doctor at Edinburgh. I saw him, we became friends and we have remained friends ever since. But when he came as a doctor he was not given doctoring work here. As far as I remember he was made the head of a timber godown! (laughter) All sorts of strange jobs were being given to people. Look at the first job I got. The Mother once told me, "I would like you to do some work." I said, "All right, I am prepared to do some work." Then she said,"Will you take charge of our stock of furniture?" (laughter)"[2]

(Amal Kiran:) "To return to my friend Nirod – it was after some time that he got the Dispensary. I don't know whether he wanted it, or liked it or not, but he established his reputation as the frowning physician. (laughter) People used to come to him with a cold and he would stand and glare at them, and say, "What? You have a cold!" Poor people, they would simply shiver (laughter) and this had a very salutary effect because they thought that it was better not to fall ill than face the doctor's drastic disapproval of any kind of illness which would give him any botheration. (laughter) But he did his job all right, and every time he frightened off a patient he went to his room and started trying to write poetry (laughter) – because that, he thought, was his most important job. And, whether he succeeded as a doctor or not, as a poet he has eminently succeeded. Sri Aurobindo has really made him a poet.

    The doctoring as well as the poetry was a bond between us, because my father had been a doctor and medicine ran in my blood. We used to discuss medical matters sometimes, but more often the problems and pains of poetry."[3] ~ https://wiki.auroville.org.in/wiki/Nirodbaran
306:
   "The beings who were always appearing and speaking to Jeanne d'Arc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of one's mind.... You have the vision of one in India whom you call the Divine Mother; the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy; and others would give other names. It is the same force, the same power, but the images made of it are different in different faiths." Questions and Answers 1929 - 1931 (21 April 1929)


And then? You are not very talkative today! Is that all?

   You say that "each person has his own world of dreamimagery peculiar to himself." Ibid.


Each individual has his own way of expressing, thinking, speaking, feeling, understanding. It is the combination of all these ways of being that makes the individual. That is why everyone can understand only according to his own nature. As long as you are shut up in your own nature, you can know only what is in your consciousness. All depends upon the height of the nature of your consciousness. Your world is limited to what you have in your consciousness. If you have a very small consciousness, you will understand only a few things. When your consciousness is very vast, universal, only then will you understand the world. If the consciousness is limited to your little ego, all the rest will escape you.... There are people whose brain and consciousness are smaller than a walnut. You know that a walnut resembles the brain; well these people look at things and don't understand them. They can understand nothing else except what is in direct contact with their senses. For them only what they taste, what they see, hear, touch has a reality, and all the rest simply does not exist, and they accuse us of speaking fancifully! "What I cannot touch does not exist", they say. But the only answer to give them is: "It does not exist for you, but there's no reason why it shouldn't exist for others." You must not insist with these people, and you must not forget that the smaller they are the greater is the audacity in their assertions.

   One's cocksureness is in proportion to one's unconsciousness; the more unconscious one is, the more is one sure of oneself. The most foolish are always the most vain. Your stupidity is in proportion to your vanity. The more one knows... In fact, there is a time when one is quite convinced that one knows nothing at all. There's not a moment in the world which does not bring something new, for the world is perpetually growing. If one is conscious of that, one has always something new to learn. But one can become conscious of it only gradually. One's conviction that one knows is in direct proportion to one's ignorance and stupidity.

   Mother, have the scientists, then, a very small consciousness?


Why? All scientists are not like that. If you meet a true scientist who has worked hard, he will tell you: "We know nothing. What we know today is nothing beside what we shall know tomorrow. This year's discoveries will be left behind next year." A real scientist knows very well that there are many more things he doesn't know than those he knows. And this is true of all branches of human activity. I have never met a scientist worthy of the name who was proud. I have never met a man of some worth who has told me: "I know everything." Those I have seen have always confessed: "In short, I know nothing." After having spoken of all that he has done, all that he has achieved, he tells you very quietly: "After all, I know nothing." ~ The Mother, Questions And Answers 1953, [T8],
307:
   Sometimes while reading a text one has ideas, then Sweet Mother, how can one distinguish between the other person's idea and one's own?


Oh! This, this doesn't exist, the other person's idea and one's own idea.
   Nobody has ideas of his own: it is an immensity from which one draws according to his personal affinity; ideas are a collective possession, a collective wealth.
   Only, there are different stages. So there is the most common level, the one where all our brains bathe; this indeed swarms here, it is the level of "Mr. Everybody". And then there is a level that's slightly higher for people who are called thinkers. And then there are higher levels still - many - some of them are beyond words but they are still domains of ideas. And then there are those capable of shooting right up, catching something which is like a light and making it come down with all its stock of ideas, all its stock of thoughts. An idea from a higher domain if pulled down organises itself and is crystallised in a large number of thoughts which can express that idea differently; and then if you are a writer or a poet or an artist, when you make it come lower down still, you can have all kinds of expressions, extremely varied and choice around a single little idea but one coming from very high above. And when you know how to do this, it teaches you to distinguish between the pure idea and the way of expressing it.
   Some people cannot do it in their own head because they have no imagination or faculty for writing, but they can do it through study by reading what others have written. There are, you know, lots of poets, for instance, who have expressed the same idea - the same idea but with such different forms that when one reads many of them it becomes quite interesting to see (for people who love to read and read much). Ah, this idea, that one has said it like this, that other has expressed it like that, another has formulated it in this way, and so on. And so you have a whole stock of expressions which are expressions by different poets of the same single idea up there, above, high above. And you notice that there is an almost essential difference between the pure idea, the typal idea and its formulation in the mental world, even the speculative or artistic mental world. This is a very good thing to do when one loves gymnastics. It is mental gymnastics.
   Well, if you want to be truly intelligent, you must know how to do mental gymnastics; as, you see, if you want really to have a fairly strong body you must know how to do physical gymnastics. It is the same thing. People who have never done mental gymnastics have a poor little brain, quite over-simple, and all their life they think like children. One must know how to do this - not take it seriously, in the sense that one shouldn't have convictions, saying, "This idea is true and that is false; this formulation is correct and that one is not and this religion is the true one and that religion is false", and so on and so forth... this, if you enter into it, you become absolutely stupid.
   But if you can see all that and, for example, take all the religions, one after another and see how they have expressed the same aspiration of the human being for some Absolute, it becomes very interesting; and then you begin... yes, you begin to be able to juggle with all that. And then when you have mastered it all, you can rise above it and look at all the eternal human discussions with a smile. So there you are master of the thought and can no longer fly into a rage because someone else does not think as you, something that's unfortunately a very common malady here.
   Now, there we are. Nobody has any questions, no?
   That's enough? Finished! ~ The Mother, Questions And Answers 1955,
308:Darkness
I had a dream, which was not all a dream.
The bright sun was extinguish'd, and the stars
Did wander darkling in the eternal space,
Rayless, and pathless, and the icy earth
Swung blind and blackening in the moonless air;
Morn came and went-and came, and brought no day,
And men forgot their passions in the dread
Of this their desolation; and all hearts
Were chill'd into a selfish prayer for light:
And they did live by watchfires-and the thrones,
The palaces of crowned kings-the huts,
The habitations of all things which dwell,
Were burnt for beacons; cities were consum'd,
And men were gather'd round their blazing homes
To look once more into each other's face;
Happy were those who dwelt within the eye
Of the volcanos, and their mountain-torch:
A fearful hope was all the world contain'd;
Forests were set on fire-but hour by hour
They fell and faded-and the crackling trunks
Extinguish'd with a crash-and all was black.
The brows of men by the despairing light
Wore an unearthly aspect, as by fits
The flashes fell upon them; some lay down
And hid their eyes and wept; and some did rest
Their chins upon their clenched hands, and smil'd;
And others hurried to and fro, and fed
Their funeral piles with fuel, and look'd up
With mad disquietude on the dull sky,
The pall of a past world; and then again
With curses cast them down upon the dust,
And gnash'd their teeth and howl'd: the wild birds shriek'd
And, terrified, did flutter on the ground,
And flap their useless wings; the wildest brutes
Came tame and tremulous; and vipers crawl'd
And twin'd themselves among the multitude,
Hissing, but stingless-they were slain for food.
And War, which for a moment was no more,
Did glut himself again: a meal was bought
With blood, and each sate sullenly apart
Gorging himself in gloom: no love was left;
All earth was but one thought-and that was death
Immediate and inglorious; and the pang
Of famine fed upon all entrails-men
Died, and their bones were tombless as their flesh;
The meagre by the meagre were devour'd,
Even dogs assail'd their masters, all save one,
And he was faithful to a corse, and kept
The birds and beasts and famish'd men at bay,
Till hunger clung them, or the dropping dead
Lur'd their lank jaws; himself sought out no food,
But with a piteous and perpetual moan,
And a quick desolate cry, licking the hand
Which answer'd not with a caress-he died.
The crowd was famish'd by degrees; but two
Of an enormous city did survive,
And they were enemies: they met beside
The dying embers of an altar-place
Where had been heap'd a mass of holy things
For an unholy usage; they rak'd up,
And shivering scrap'd with their cold skeleton hands
The feeble ashes, and their feeble breath
Blew for a little life, and made a flame
Which was a mockery; then they lifted up
Their eyes as it grew lighter, and beheld
Each other's aspects-saw, and shriek'd, and died-
Even of their mutual hideousness they died,
Unknowing who he was upon whose brow
Famine had written Fiend. The world was void,
The populous and the powerful was a lump,
Seasonless, herbless, treeless, manless, lifeless-
A lump of death-a chaos of hard clay.
The rivers, lakes and ocean all stood still,
And nothing stirr'd within their silent depths;
Ships sailorless lay rotting on the sea,
And their masts fell down piecemeal: as they dropp'd
They slept on the abyss without a surge-
The waves were dead; the tides were in their grave,
The moon, their mistress, had expir'd before;
The winds were wither'd in the stagnant air,
And the clouds perish'd; Darkness had no need
Of aid from them-She was the Universe.
~ George Gordon Byron,
309:PRATYAHARA

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

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

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

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

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

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

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

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

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

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

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

   By wanting it to be very firm! (Laughter)

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

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

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

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

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

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

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

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

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

   ~ The Mother, Questions And Answers 1954,
311:There is a true movement of the intellect and there is a wrong movement: one helps, the other hinders." Questions and Answers 1929 - 1931 (5 May 1929)

   What is the true movement of the intellect?


What exactly do you understand by intellect? Is it a function of the mind or is it a part of the human being? How do you understand it?

   A function of the mind.

A function of the mind? Then it is that part of the mind which deals with ideas; is that what you mean?

Not ideas, Mother.

Not ideas? What else, then?

Ideas, but...

There is a part of the mind which receives ideas, ideas that are formed in a higher mind. Still, I don't know, it is a question of definition and one must know what exactly you mean to say.

It is intellect that puts ideas in the form of thoughts, gathering and organising the thoughts at the same time. There are great ideas which lie beyond the ordinary human mentality, which can put on all possible forms. These great ideas tend to descend, they want to manifest themselves in precise forms. These precise forms are the thoughts; and generally it is this, I believe, that is meant by intellect: it is this that gives thought-form to the ideas.

And then, there is also the organisation of the thoughts among themselves. All that has to be put in a certain order, otherwise one becomes incoherent. And after that, there is the putting of these thoughts to use for action; that is still another movement.

To be able to say what the true movement is, one must know first of all which movement is being spoken about. You have a body, well, you don't expect your body to walk on its head or its hands nor to crawl flat on its belly nor indeed that the head should be down and the legs up in the air. You give to each limb a particular occupation which is its own. This appears to you quite natural because that is the habit; otherwise, the very little ones do not know what to do, neither with their legs nor with their hands nor with their heads; it is only little by little that they learn that. Well, it is the same thing with the mind's functions. You must know which part of the mind you are speaking about, what its own function is, and then only can you say what its true movement is and what is not its true movement. For example, for the part which has to receive the master ideas and change them into thought, its true movement is to be open to the master ideas, receive them and change them into as exact, as precise, as expressive a thought as possible. For the part of the mind which has the charge of organising all these thoughts among themselves so that they might form a coherent and classified whole, not a chaos, the true movement is just to make the classification according to a higher logic and in a thoroughly clear, precise and expressive order which may be serviceable each time a thought is referred to, so that one may know where to look for it and not put quite contradictory things together. There are people whose mind does not work like that; all the ideas that come into it, without their being even aware of what the idea is, are translated into confused thoughts which remain in a kind of inner chaos. I have known people who, from the philosophical point of view - although there is nothing philosophical in it - could put side by side the most contradictory things, like ideas of hierarchic order and at the same time ideas of the absolute independence of the individual and of anarchism, and both were accepted with equal sympathy, knocked against each other in the head in the midst of a wild disorder, and these people were not even aware of it!... You know the saying: "A question well put is three-fourths solved." So now, put your question. What do you want to speak about? I am stretching out a helping hand, you have only to catch it. What is it you are speaking about, what is it that you call intellect? Do you know the difference between an idea and a thought?
   ~ The Mother, Questions And Answers 1953, 107,
312:STAGE TWO: THE CHONYID
   The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities.
   The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance.
   How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity.
   According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied.
   Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example:
   Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms].
   At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu.
   Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas.
   The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof."
   But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project, 129,
313:Although a devout student of the Bible, Paracelsus instinctively adopted the broad patterns of essential learning, as these had been clarified by Pythagoras of Samos and Plato of Athens. Being by nature a mystic as well as a scientist, he also revealed a deep regard for the Neoplatonic philosophy as expounded by Plotinus, Iamblichus, and Proclus. Neo­platonism is therefore an invaluable aid to the interpretation of the Paracelsian doctrine.
   Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other.
   The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not inter­ preting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent. Is it possible to prove beyond doubt that the human being is capable of an inward realization of truths or facts without the assistance of the so-called rational faculty?
   According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence-a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that there are two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life. By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifesta­ tions or revelations ot one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world. ~ Manly P Hall, Paracelsus,
314:
   What is the exact way of feeling that we belong to the Divine and that the Divine is acting in us?

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

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

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

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

   How can we reach that state?

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

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

   At that moment you have the experience of your aspiration.

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

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

   Is this the end of self-progress?

There is never any end to progress - never any end, you can never put a full stop there. ~ The Mother,
315: Sri Aurobindo writes here: "...Few and brief in their visits are the Bright Ones who are willing or permitted to succour." Why?
(1 "The Way", Cent. Vol. 17, p. 40.)
One must go and ask them! But there is a conclusion, the last sentences give a very clear explanation. It is said: "Nay, then, is immortality a plaything to be given lightly to a child, or the divine life a prize without effort or the crown for a weakling?" This comes back to the question why the adverse forces have the right to interfere, to harass you. But this is precisely the test necessary for your sincerity. If the way were very easy, everybody would start on the way, and if one could reach the goal without any obstacle and without any effort, everybody would reach the goal, and when one has come to the end, the situation would be the same as when one started, there would be no change. That is, the new world would be exactly what the old has been. It is truly not worth the trouble! Evidently a process of elimination is necessary so that only what is capable of manifesting the new life remains. This is the reason and there is no other, this is the best of reasons. And, you see, it is a tempering, it is the ordeal of fire, only that which can stand it remains absolutely pure; when everything has burnt down, there remains only the little ingot of pure gold. And it is like that. What puts things out very much in all this is the religious idea of fault, sin, redemption. But there is no arbitrary decision! On the contrary, for each one it is the best and most favourable conditions which are given. We were saying the other day that it is only his friends whom God treats with severity; you thought it was a joke, but it is true. It is only to those who are full of hope, who will pass through this purifying flame, that the conditions for attaining the maximum result are given. And the human mind is made in such a way that you may test this; when something extremely unpleasant happens to you, you may tell yourself, "Well, this proves I am worth the trouble of being given this difficulty, this proves there is something in me which can resist the difficulty", and you will notice that instead of tormenting yourself, you rejoice - you will be so happy and so strong that even the most unpleasant things will seem to you quite charming! This is a very easy experiment to make. Whatever the circumstance, if your mind is accustomed to look at it as something favourable, it will no longer be unpleasant for you. This is quite well known; as long as the mind refuses to accept a thing, struggles against it, tries to obstruct it, there are torments, difficulties, storms, inner struggles and all suffering. But the minute the mind says, "Good, this is what has to come, it is thus that it must happen", whatever happens, you are content. There are people who have acquired such control of their mind over their body that they feel nothing; I told you this the other day about certain mystics: if they think the suffering inflicted upon them is going to help them cross the stages in a moment and give them a sort of stepping stone to attain the Realisation, the goal they have put before them, union with the Divine, they no longer feel the suffering at all. Their body is as it were galvanised by the mental conception. This has happened very often, it is a very common experience among those who truly have enthusiasm. And after all, if one must for some reason or other leave one's body and take a new one, is it not better to make of one's death something magnificent, joyful, enthusiastic, than to make it a disgusting defeat? Those who cling on, who try by every possible means to delay the end even by a minute or two, who give you an example of frightful anguish, show that they are not conscious of their soul.... After all, it is perhaps a means, isn't it? One can change this accident into a means; if one is conscious one can make a beautiful thing of it, a very beautiful thing, as of everything. And note, those who do not fear it, who are not anxious, who can die without any sordidness are those who never think about it, who are not haunted all the time by this "horror" facing them which they must escape and which they try to push as far away from them as they can. These, when the occasion comes, can lift their head, smile and say, "Here I am."
It is they who have the will to make the best possible use of their life, it is they who say, "I shall remain here as long as it is necessary, to the last second, and I shall not lose one moment to realise my goal"; these, when the necessity comes, put up the best show. Why? - It is very simple, because they live in their ideal, the truth of their ideal; because that is the real thing for them, the very reason of their being, and in all things they can see this ideal, this reason of existence, and never do they come down into the sordidness of material life.
So, the conclusion:
One must never wish for death.
One must never will to die.
One must never be afraid to die.
And in all circumstances one must will to exceed oneself. ~ The Mother, Question and Answers, Volume-4, page no.353-355,
316:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.
   The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.
   This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
317:Depression, unless one has a strong will, suggests, "This is not worth while, one may have to wait a lifetime." As for enthusiasm, it expects to see the vital transformed overnight: "I am not going to have any difficulty henceforth, I am going to advance rapidly on the path of yoga, I am going to gain the divine consciousness without any difficulty." There are some other difficulties.... One needs a little time, much perseverance. So the vital, after a few hours - perhaps a few days, perhaps a few months - says to itself: "We haven't gone very far with our enthusiasm, has anything been really done? Doesn't this movement leave us just where we were, perhaps worse than we were, a little troubled, a little disturbed? Things are no longer what they were, they are not yet what they ought to be. It is very tiresome, what I am doing." And then, if one pushes a little more, here's this gentleman saying, "Ah, no! I have had enough of it, leave me alone. I don't want to move, I shall stay in my corner, I won't trouble you, but don't bother me!" And so one has not gone very much farther than before.
   This is one of the big obstacles which must be carefully avoided. As soon as there is the least sign of discontentment, of annoyance, the vital must be spoken to in this way, "My friend, you are going to keep calm, you are going to do what you are asked to do, otherwise you will have to deal with me." And to the other, the enthusiast who says, "Everything must be done now, immediately", your reply is, "Calm yourself a little, your energy is excellent, but it must not be spent in five minutes. We shall need it for a long time, keep it carefully and, as it is wanted, I shall call upon your goodwill. You will show that you are full of goodwill, you will obey, you won't grumble, you will not protest, you will not revolt, you will say 'yes, yes', you will make a little sacrifice when asked, you will say 'yes' wholeheartedly."
   So we get started on the path. But the road is very long. Many things happen on the way. Suddenly one thinks one has overcome an obstacle; I say "thinks", because though one has overcome it, it is not totally overcome. I am going to take a very obvious instance, of a very simple observation. Someone has found that his vital is uncontrollable and uncontrolled, that it gets furious for nothing and about nothing. He starts working to teach it not to get carried away, not to flare up, to remain calm and bear the shocks of life without reacting violently. If one does this cheerfully, it goes quite quickly. (Note this well, it is very important: when you have to deal with your vital take care to remain cheerful, otherwise you will get into trouble.) One remains cheerful, that is, when one sees the fury rise, one begins to laugh. Instead of being depressed and saying, "Ah! In spite of all my effort it is beginning all over again", one begins to laugh and says, "Well, well! One hasn't yet seen the end of it. Look now, aren't you ridiculous, you know quite well that you are being ridiculous! Is it worthwhile getting angry?" One gives it this lesson cheerfully. And really, after a while it doesn't get angry again, it is quiet - and one relaxes one's attention. One thinks the difficulty has been overcome, one thinks a result has at last been reached: "My vital does not trouble me any longer, it does not get angry now, everything is going fine." And the next day, one loses one's temper. It is then one must be careful, it is then one must not say, "Here we are, it's no use, I shall never achieve anything, all my efforts are futile; all this is an illusion, it is impossible." On the contrary, one must say, "I wasn't vigilant enough." One must wait long, very long, before one can say, "Ah! It is done and finished." Sometimes one must wait for years, many years....
   I am not saying this to discourage you, but to give you patience and perseverance - for there is a moment when you do arrive. And note that the vital is a small part of your being - a very important part, we have said that it is the dynamism, the realising energy, it is very important; but it is only a small part. And the mind!... which goes wandering, which must be pulled back by all the strings to be kept quiet! You think this can be done overnight? And your body?... You have a weakness, a difficulty, sometimes a small chronic illness, nothing much, but still it is a nuisance, isn't it? You want to get rid of it. You make efforts, you concentrate; you work upon it, establish harmony, and you think it is finished, and then.... Take, for instance, people who have the habit of coughing; they can't control themselves or almost can't. It is not serious but it is bothersome, and there seems to be no reason why it should ever stop. Well, one tells oneself, "I am going to control this." One makes an effort - a yogic effort, not a material one - one brings down consciousness, force, and stops the cough. And one thinks, "The body has forgotten how to cough." And it is a great thing when the body has forgotten, truly one can say, "I am cured." But unfortunately it is not always true, for this goes down into the subconscient and, one day, when the balance of forces is not so well established, when the strength is not the same, it begins again. And one laments, "I believed that it was over! I had succeeded and told myself, 'It is true that spiritual power has an action upon the body, it is true that something can be done', and there! it is not true. And yet it was a small thing, and I who want to conquer immortality! How will I succeed?... For years I have been free from this small thing and here it is beginning anew!" It is then that you must be careful. You must arm yourself with an endless patience and endurance. You do a thing once, ten times, a hundred times, a thousand times if necessary, but you do it till it gets done. And not done only here and there, but everywhere and everywhere at the same time. This is the great problem one sets oneself. That is why, to those who come to tell me very light-heartedly, "I want to do yoga", I reply, "Think it over, one may do the yoga for a number of years without noticing the least result. But if you want to do it, you must persist and persist with such a will that you should be ready to do it for ten lifetimes, a hundred lifetimes if necessary, in order to succeed." I do not say it will be like that, but the attitude must be like that. Nothing must discourage you; for there are all the difficulties of ignorance of the different states of being, to which are added the endless malice and the unbounded cunning of the hostile forces in the world.... They are there, do you know why? They have been.... ~ The Mother, Questions And Answers 1950-1951,
318:How to Meditate
Deep meditation is a mental procedure that utilizes the nature of the mind to systematically bring the mind to rest. If the mind is given the opportunity, it will go to rest with no effort. That is how the mind works.
Indeed, effort is opposed to the natural process of deep meditation. The mind always seeks the path of least resistance to express itself. Most of the time this is by making more and more thoughts. But it is also possible to create a situation in the mind that turns the path of least resistance into one leading to fewer and fewer thoughts. And, very soon, no thoughts at all. This is done by using a particular thought in a particular way. The thought is called a mantra.
For our practice of deep meditation, we will use the thought - I AM. This will be our mantra.
It is for the sound that we will use I AM, not for the meaning of it.
The meaning has an obvious significance in English, and I AM has a religious meaning in the English Bible as well. But we will not use I AM for the meaning - only for the sound. We can also spell it AYAM. No meaning there, is there? Only the sound. That is what we want. If your first language is not English, you may spell the sound phonetically in your own language if you wish. No matter how we spell it, it will be the same sound. The power of the sound ...I AM... is great when thought inside. But only if we use a particular procedure. Knowing this procedure is the key to successful meditation. It is very simple. So simple that we will devote many pages here to discussing how to keep it simple, because we all have a tendency to make things more complicated. Maintaining simplicity is the key to right meditation.
Here is the procedure of deep meditation: While sitting comfortably with eyes closed, we'll just relax. We will notice thoughts, streams of thoughts. That is fine. We just let them go by without minding them. After about a minute, we gently introduce the mantra, ...I AM...
We think the mantra in a repetition very easily inside. The speed of repetition may vary, and we do not mind it. We do not intone the mantra out loud. We do not deliberately locate the mantra in any particular part of the body. Whenever we realize we are not thinking the mantra inside anymore, we come back to it easily. This may happen many times in a sitting, or only once or twice. It doesn't matter. We follow this procedure of easily coming back to the mantra when we realize we are off it for the predetermined time of our meditation session. That's it.
Very simple.
Typically, the way we will find ourselves off the mantra will be in a stream of other thoughts. This is normal. The mind is a thought machine, remember? Making thoughts is what it does. But, if we are meditating, as soon as we realize we are off into a stream of thoughts, no matter how mundane or profound, we just easily go back to the mantra.
Like that. We don't make a struggle of it. The idea is not that we have to be on the mantra all the time. That is not the objective. The objective is to easily go back to it when we realize we are off it. We just favor the mantra with our attention when we notice we are not thinking it. If we are back into a stream of other thoughts five seconds later, we don't try and force the thoughts out. Thoughts are a normal part of the deep meditation process. We just ease back to the mantra again. We favor it.
Deep meditation is a going toward, not a pushing away from. We do that every single time with the mantra when we realize we are off it - just easily favoring it. It is a gentle persuasion. No struggle. No fuss. No iron willpower or mental heroics are necessary for this practice. All such efforts are away from the simplicity of deep meditation and will reduce its effectiveness.
As we do this simple process of deep meditation, we will at some point notice a change in the character of our inner experience. The mantra may become very refined and fuzzy. This is normal. It is perfectly all right to think the mantra in a very refined and fuzzy way if this is the easiest. It should always be easy - never a struggle. Other times, we may lose track of where we are for a while, having no mantra, or stream of thoughts either. This is fine too. When we realize we have been off somewhere, we just ease back to the mantra again. If we have been very settled with the mantra being barely recognizable, we can go back to that fuzzy level of it, if it is the easiest. As the mantra refines, we are riding it inward with our attention to progressively deeper levels of inner silence in the mind. So it is normal for the mantra to become very faint and fuzzy. We cannot force this to happen. It will happen naturally as our nervous system goes through its many cycles ofinner purification stimulated by deep meditation. When the mantra refines, we just go with it. And when the mantra does not refine, we just be with it at whatever level is easy. No struggle. There is no objective to attain, except to continue the simple procedure we are describing here.

When and Where to Meditate
How long and how often do we meditate? For most people, twenty minutes is the best duration for a meditation session. It is done twice per day, once before the morning meal and day's activity, and then again before the evening meal and evening's activity.
Try to avoid meditating right after eating or right before bed.
Before meal and activity is the ideal time. It will be most effective and refreshing then. Deep meditation is a preparation for activity, and our results over time will be best if we are active between our meditation sessions. Also, meditation is not a substitute for sleep. The ideal situation is a good balance between meditation, daily activity and normal sleep at night. If we do this, our inner experience will grow naturally over time, and our outer life will become enriched by our growing inner silence.
A word on how to sit in meditation: The first priority is comfort. It is not desirable to sit in a way that distracts us from the easy procedure of meditation. So sitting in a comfortable chair with back support is a good way to meditate. Later on, or if we are already familiar, there can be an advantage to sitting with legs crossed, also with back support. But always with comfort and least distraction being the priority. If, for whatever reason, crossed legs are not feasible for us, we will do just fine meditating in our comfortable chair. There will be no loss of the benefits.
Due to commitments we may have, the ideal routine of meditation sessions will not always be possible. That is okay. Do the best you can and do not stress over it. Due to circumstances beyond our control, sometimes the only time we will have to meditate will be right after a meal, or even later in the evening near bedtime. If meditating at these times causes a little disruption in our system, we will know it soon enough and make the necessary adjustments. The main thing is that we do our best to do two meditations every day, even if it is only a short session between our commitments. Later on, we will look at the options we have to make adjustments to address varying outer circumstances, as well as inner experiences that can come up.
Before we go on, you should try a meditation. Find a comfortable place to sit where you are not likely to be interrupted and do a short meditation, say ten minutes, and see how it goes. It is a toe in the water.
Make sure to take a couple of minutes at the end sitting easily without doing the procedure of meditation. Then open your eyes slowly. Then read on here.
As you will see, the simple procedure of deep meditation and it's resulting experiences will raise some questions. We will cover many of them here.
So, now we will move into the practical aspects of deep meditation - your own experiences and initial symptoms of the growth of your own inner silence. ~ Yogani, Deep Meditation,
319:Chapter 18 - Trapped in a Dream

(A guy is playing a pinball machine, seemingly the same guy who rode with him in the back of the boat car. This part is played by Richard Linklater, aka, the director.)

Hey, man.

Hey.

Weren't you in a boat car? You know, the guy, the guy with the hat? He gave me a ride in his car, or boat thing, and you were in the back seat with me?

I mean, I'm not saying that you don't know what you're talking about, but I don't know what you're talking about.

No, you see, you guys let me off at this really specific spot that you gave him directions to let me off at, I get out, and end up getting hit by a car, but then, I just woke up because I was dreaming, and later than that, I found out that I was still dreaming, dreaming that I'd woken up.

Oh yeah, those are called false awakenings. I used to have those all the time.

Yeah, but I'm still in it now. I, I can't get out of it. It's been going on forever, I keep waking up, but, but I'm just waking up into another dream. I'm starting to get creeped out, too. Like I'm talking to dead people. This woman on TV's telling me about how death is this dreamtime that exists outside of life. I mean, (desperate sigh) I'm starting to think that I'm dead.

I'm gonna tell you about a dream I once had. I know that's, when someone says that, then usually you're in for a very boring next few minutes, and you might be, but it sounds like, you know, what else are you going to do, right? Anyway, I read this essay by Philip K. Dick.

What, you read it in your dream?

No, no. I read it before the dream. It was the preamble to the dream. It was about that book, um Flow My Tears the Policeman Said. You know that one?

Uh, yeah yeah, he won an award for that one.

Right, right. That's the one he wrote really fast. It just like flowed right out of him. He felt he was sort of channeling it, or something. But anyway, about four years after it was published, he was at this party, and he met this woman who had the same name as the woman character in the book. And she had a boyfriend with the same name as the boyfriend character in the book, and she was having an affair with this guy, the chief of police, and he had the same name as the chief of police in his book. So she's telling him all of this stuff from her life, and everything she's saying is right out of his book. So that's totally freaking him out, but, what can he do?

And then shortly after that, he was going to mail a letter, and he saw this kind of, um, you know, dangerous, shady looking guy standing by his car, but instead of avoiding him, which he says he would have usually done, he just walked right up to him and said, "Can I help you?" And the guy said, "Yeah. I, I ran out of gas." So he pulls out his wallet, and he hands him some money, which he says he never would have done, and then he gets home and thinks, wait a second, this guy, you know, he can't get to a gas station, he's out of gas. So he gets back in his car, he goes and finds the guy, takes him to the gas station, and as he's pulling up at the gas station, he realizes, "Hey, this is in my book too. This exact station, this exact guy. Everything."

So this whole episode is kind of creepy, right? And he's telling his priest about it, you know, describing how he wrote this book, and then four years later all these things happened to him. And as he's telling it to him, the priest says, "That's the Book of Acts. You're describing the Book of Acts." And he's like, "I've never read the Book of Acts." So he, you know, goes home and reads the Book of Acts, and it's like uncanny. Even the characters' names are the same as in the Bible. And the Book of Acts takes place in 50 A.D., when it was written, supposedly. So Philip K. Dick had this theory that time was an illusion and that we were all actually in 50 A.D., and the reason he had written this book was that he had somehow momentarily punctured through this illusion, this veil of time, and what he had seen there was what was going on in the Book of Acts.

And he was really into Gnosticism, and this idea that this demiurge, or demon, had created this illusion of time to make us forget that Christ was about to return, and the kingdom of God was about to arrive. And that we're all in 50 A.D., and there's someone trying to make us forget that God is imminent. And that's what time is. That's what all of history is. It's just this kind of continuous, you know, daydream, or distraction.

And so I read that, and I was like, well that's weird. And than that night I had a dream and there was this guy in the dream who was supposed to be a psychic. But I was skeptical. I was like, you know, he's not really a psychic, you know I'm thinking to myself. And then suddenly I start floating, like levitating, up to the ceiling. And as I almost go through the roof, I'm like, "Okay, Mr. Psychic. I believe you. You're a psychic. Put me down please." And I float down, and as my feet touch the ground, the psychic turns into this woman in a green dress. And this woman is Lady Gregory.

Now Lady Gregory was Yeats' patron, this, you know, Irish person. And though I'd never seen her image, I was just sure that this was the face of Lady Gregory. So we're walking along, and Lady Gregory turns to me and says, "Let me explain to you the nature of the universe. Now Philip K. Dick is right about time, but he's wrong that it's 50 A.D. Actually, there's only one instant, and it's right now, and it's eternity. And it's an instant in which God is posing a question, and that question is basically, 'Do you want to, you know, be one with eternity? Do you want to be in heaven?' And we're all saying, 'No thank you. Not just yet.' And so time is actually just this constant saying 'No' to God's invitation. I mean that's what time is. I mean, and it's no more 50 A.D. than it's two thousand and one. And there's just this one instant, and that's what we're always in."

And then she tells me that actually this is the narrative of everyone's life. That, you know, behind the phenomenal difference, there is but one story, and that's the story of moving from the "no" to the "yes." All of life is like, "No thank you. No thank you. No thank you." then ultimately it's, "Yes, I give in. Yes, I accept. Yes, I embrace." I mean, that's the journey. I mean, everyone gets to the "yes" in the end, right?

Right.

So we continue walking, and my dog runs over to me. And so I'm petting him, really happy to see him, you know, he's been dead for years. So I'm petting him and I realize there's this kind of gross oozing stuff coming out of his stomach. And I look over at Lady Gregory, and she sort of coughs. She's like [cough] [cough] "Oh, excuse me." And there's vomit, like dribbling down her chin, and it smells really bad. And I think, "Well, wait a second, that's not just the smell of vomit," which is, doesn't smell very good, "that's the smell of like dead person vomit." You know, so it's like doubly foul. And then I realize I'm actually in the land of the dead, and everyone around me is dead. My dog had been dead for over ten years, Lady Gregory had been dead a lot longer than that. When I finally woke up, I was like, whoa, that wasn't a dream, that was a visitation to this real place, the land of the dead.

So what happened? I mean how did you finally get out of it?

Oh man. It was just like one of those like life altering experiences. I mean I could never really look at the world the same way again, after that.

Yeah, but I mean like how did you, how did you finally get out of the dream? See, that's my problem. I'm like trapped. I keep, I keep thinking that I'm waking up, but I'm still in a dream. It seems like it's going on forever. I can't get out of it, and I want to wake up for real. How do you really wake up?

I don't know, I don't know. I'm not very good at that anymore. But, um, if that's what you're thinking, I mean you, you probably should. I mean, you know if you can wake up, you should, because you know someday, you know, you won't be able to. So just, um ... But it's easy. You know. Just, just wake up. ~ Waking Life,
320:
   The whole question.


The whole question? And now, do you understand?... Not quite? I told you that you did not understand because it was muddled up; in one question three different ideas were included. So naturally it created a confusion. But taken separately they are what I explained to you just now, most probably; that is to say, one has this altogether ignorant and obliterated consciousness and is convinced that he is the cause and effect, the origin and result of himself, separate from all others, separate with a limited power to act upon others and a little greater capacity to be set in movement by others or to react to others' influence. That is how people think usually, something like that, isn't that so? How do you feel, you? What effect do you have upon yourself? And you? And you?... You have never thought about it? You have never looked into yourself to see what effect you exercise upon yourself? Never thought over it? No? How do you feel? Nobody will tell me? Come, you tell me that. Never tried to understand how you feel? Yes? No? How strange! Never sought to understand how, for example, decisions take place in you? From where do they come? What makes you decide one thing rather than another? And what is the relation between a decision of yours and your action? And to what extent do you have the freedom of choice between one thing and another? And how far do you feel you are able to, you are free to do this or that or that other or nothing at all?... You have pondered over that? Yes? Is there any one among the students who has thought over it? No? Nobody put the question to himself? You? You?...

Even if one thinks over it, perhaps one is not able to answer!

One cannot explain?

No.

It is difficult to explain? Even this simple little thing, to see where in your consciousness the wills that come from outside meet your will (which you call yours, which comes from within), at what place the two join together and to what extent the one from outside acts upon that from within and the one from within acts upon that from outside? You have never tried to find this out? It has never seemed to you unbearable that a will from outside should have an action upon your will? No?

I do not know.

Oh! I am putting very difficult problems! But, my children, I was preoccupied with that when I was a child of five!... So I thought you must have been preoccupied with it since a long time. In oneself, there are contradictory wills. Yes, many. That is one of the very first discoveries. There is one part which wants things this way; and then at another moment, another way, and a third time, one wants still another thing! Besides, there is even this: something that wants and another which says no. So? But it is exactly that which has to be found if you wish in the least to organise yourself. Why not project yourself upon a screen, as in the cinema, and then look at yourself moving on it? How interesting it is!

This is the first step.

You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise - arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it...." I do not know, I am telling you this; to me it seemed terribly interesting, the most interesting thing in the world. There was nothing, no other thing that interested me more than that.

This happened to me.... I was five or six or seven years old (at seven the thing became quite serious) and I had a father who loved the circus, and he came and told me: "Come with me, I am going to the circus on Sunday." I said: "No, I am doing something much more interesting than going to the circus!" Or again, young friends invited me to attend a meeting where we were to play together, enjoy together: "No, I enjoy here much more...." And it was quite sincere. It was not a pose: for me, it was like this, it was true. There was nothing in the world more enjoyable than that.

And I am so convinced that anybody who does it in that way, with the same freshness and sincerity, will obtain most interesting results.... To put all that on a screen in front of yourself and look at what is happening. And the first step is to know all that is happening and then you must not try to shut your eyes when something does not appear pleasant to you! You must keep them wide open and put each thing in that way before the screen. Then you make quite an interesting discovery. And then the next step is to start telling yourself: "Since all that is happening within me, why should I not put this thing in this way and then that thing in that way and then this other in this way and thus wouldn't I be doing something logical that has a meaning? Why should I not remove that thing which stands obstructing the way, these conflicting wills? Why? And what does that represent in the being? Why is it there? If it were put there, would it not help instead of harming me?" And so on.

And little by little, little by little, you see clearer and then you see why you are made like that, what is the thing you have got to do - that for which you are born. And then, quite naturally, since all is organised for this thing to happen, the path becomes straight and you can say beforehand: "It is in this way that it will happen." And when things come from outside to try and upset all that, you are able to say: "No, I accept this, for it helps; I reject that, for that harms." And then, after a few years, you curb yourself as you curb a horse: you do whatever you like, in the way you like and you go wherever you like.

It seems to me this is worth the trouble. I believe it is the most interesting thing.

...

You must have a great deal of sincerity, a little courage and perseverance and then a sort of mental curiosity, you understand, curious, seeking to know, interested, wanting to learn. To love to learn: that, one must have in one's nature. To find it impossible to stand before something grey, all hazy, in which nothing is seen clearly and which gives you quite an unpleasant feeling, for you do not know where you begin and where you end, what is yours and what is not yours and what is settled and what is not settled - what is this pulp-like thing you call yourself in which things get intermingled and act upon one another without even your being aware of it? You ask yourself: "But why have I done this?" You know nothing about it. "And why have I felt that?" You don't know that, either. And then, you are thrown into a world outside that is only fog and you are thrown into a world inside that is also for you another kind of fog, still more impenetrable, in which you live, like a cork thrown upon the waters and the waves carry it away or cast it into the air, and it drops and rolls on. That is quite an unpleasant state. I do not know, but to me it appears unpleasant.

To see clearly, to see one's way, where one is going, why one is going there, how one is to go there and what one is going to do and what is the kind of relation with others... But that is a problem so wonderfully interesting - it is interesting - and you can always discover things every minute! One's work is never finished.

There is a time, there is a certain state of consciousness when you have the feeling that you are in that condition with all the weight of the world lying heavy upon you and besides you are going in blinkers and do not know where you are going, but there is something which is pushing you. And that is truly a very unpleasant condition. And there is another moment when one draws oneself up and is able to see what is there above, and one becomes it; then one looks at the world as though from the top of a very very high mountain and one sees all that is happening below; then one can choose one's way and follow it. That is a more pleasant condition. This then is truly the truth, you are upon earth for that, surely. All individual beings and all the little concentrations of consciousness were created to do this work. It is the very reason for existence: to be able to become fully conscious of a certain sum of vibrations representing an individual being and put order there and find one's way and follow it.

And so, as men do not know it and do not do it, life comes and gives them a blow here: "Oh! that hurts", then a blow there: "Ah! that's hurting me." And the thing goes on like that and all the time it is like that. And all the time they are getting pain somewhere. They suffer, they cry, they groan. But it is simply due to that reason, there is no other: it is that they have not done that little work. If, when they were quite young, there had been someone to teach them to do the work and they had done it without losing time, they could have gone through life gloriously and instead of suffering they would have been all-powerful masters of their destiny.

This is not to say that necessarily all things would become pleasant. It is not at all that. But your reaction towards things becomes the true reaction and instead of suffering, you learn; instead of being miserable, you go forward and progress. After all, I believe it is for this that you are here - so that there is someone who can tell you: "There, well, try that. It is worth trying." ~ The Mother, Questions And Answers 1953, 199,
321: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,
322:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.
The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.
The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.
It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.
As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.

And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.

It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!
This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.
My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?

A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.
Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.

Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.
If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books