1. A distinctive and pervasive quality or character; air; atmosphere. 2. A subtle emanation from and enveloping living persons and things, viewed by mystics as consisting of the essence of the individual.
1. Situated at, in, or near the center. 2. Of basic importance; essential or principal.
1. Spirited and original; daring; bold. 2. Fearlessly, often recklessly daring; bold; defiant; insolent; brazen; unrestrained by convention or propriety.
1. The active opposition or mutual hostility of two opposing forces, physical or mental. 2. An opposing force, principle, or tendency.
1. The act, power or property of appealing, alluring, enticing or inviting. 2. A thing or feature which draws by appealing to desires, tastes, etc. 3. The action of a body or substance in drawing to itself, by some physical force, another to which it is not materially attached; the force thus exercised. attractions.
1. ‘The beginning and the end," originally of the divine Being. 2. The first and last letters of the Greek alphabet.
1. Touchstone; a very smooth, fine-grained, black or dark-coloured variety of quartz or jasper (also called basanite), used for testing the quality of gold and silver alloys by the colour of the streak produced by rubbing them upon it; a piece of such stone used for this purpose. 2. *fig.* That which serves to test or try the genuineness or value of anything; a test, criterion.
abandon ::: 1. To give oneself up, devote oneself to (a person or thing); to yield oneself without restraint. 2. To withdraw one"s support or help from, especially in spite of duty, allegiance, or responsibility; desert: leave behind. 3. To give up; discontinue; withdraw from. abandons, abandoned, abandoning.
abandoned ::: 1. Given up, deserted, forsaken, cast off. 2. Left completely and finally, without help or support. 3. adj. Deserted.
aberrations ::: 1. Deviations or divergences from a direct, prescribed, or ordinary course or mode of action, esp. moral or proper.
abnegation ::: denial, negation; refusal, formal rejection (of a doctrine, etc.).
abode ::: a dwelling-place, place of ordinary habitation; house or home. (Also pt. of abide.) abodes.
a body of executive officials collectively entrusted with the execution and administration of laws.
abrupt ::: 1. Characterized by sudden interruption or change; unannounced and unexpected; sudden, hasty. 2. Precipitous, steep. 3. Of strata: Suddenly cropping out and presenting their edges.
absence ::: the state of being away (from any place) or not being present; also the time of duration of such state.
absent ::: 1. Being away, withdrawn from, or not present (at a place). 2. Of time: Not present, distant, far off.
absolute ::: adj. 1. Free from all imperfection or deficiency; complete, finished; perfect, consummate. 2. Of degree: Complete, entire; in the fullest sense. 3. Having ultimate power, governing totally; unlimited by a constitution or the concurrent authority of a parliament; arbitrary, despotic. 4. Existing without relation to any other being; self-existent; self-sufficing. 5. Capable of being thought or conceived by itself alone; unconditioned. 6. Considered independently of its being subjective or objective. n. 7. Something that is not dependent upon external conditions for existence or for its specific nature, size, etc. (opposed to relative). Absolute, Absolute"s, absolutes, absoluteness.
absolute reality ::: Sri Aurobindo: "I would myself say that bliss and oneness are the essential condition of the absolute reality, and love as the most characteristic dynamic power of bliss and oneness must support fundamentally and colour their activities; . . . .” Letters on Yoga
absolve ::: 1. To free from guilt, blame or their consequences; discharge (from obligations, liabilities, etc.). 2. To set free, release. 3. To clear off, discharge, acquit oneself of (a task, etc.); to perform completely, accomplish, finish. absolves, absolved.
abstract ::: adj. 1. Withdrawn or separated from matter, from material embodiment, from practice, or from particular examples; theoretical. 2. In the fine arts, characterized by lack of or freedom from representational qualities. n. 3. Something that concentrates in itself the essential qualities of anything more extensive or more general, or of several things; essence.
abusing ::: using improperly, misusing; perverting, or misemploying; taking a bad advantage of.
abysmal ::: 1. Of, pertaining to, or resembling an abyss; fathomless; deep-sunken. 2. Extremely or hopelessly bad or severe.
abyss ::: 1. The great deep, the primal chaos; the ‘bowels of the earth", the supposed cavity of the lower world; the ‘infernal pit". 2. A bottomless gulf; any unfathomable or apparently unfathomable cavity or void space; a profound gulf, chasm, or void extending beneath. Abyss, abyss"s, abysses.
accent ::: 1. The way in which anything is said; pronunciation, tone, voice; sound, modulation or modification of the voice expressing feeling. 2. A mark indicating stress or some other distinction in pronunciation or value. accents.
accept ::: 1. To take or receive (a thing offered) willingly, or with consenting mind; to receive (a thing or person) with favour or approval. 2. To take formally (what is offered) with contemplation of its consequences and obligations; to take upon oneself, to undertake as a responsibility. 3. To agree or consent to. 4. To regard as true or sound; believe. accepts, accepted, accepting.
acceptance ::: the act of assenting.
accepted ::: 1. Received as offered; well-received; approved.
access ::: 1. The ability, right, or permission to approach, enter, speak with, or use; admittance. 2. A way or means of approach; an entrance, channel, passage, or doorway.
acclaimed ::: laid claim to, claimed; demanded as one"s own or one"s due; sought or asked for on the ground of right.
accomplice ::: an associate in guilt, a partner in crime, often as a subordinate. accomplices.
accord ::: agreement or harmonious correspondence of things or their properties, as of colours or tints. Of sounds: Agreement in pitch and tone; harmony.
::: "According to the nature and the circumstances the call will come.” *The Synthesis of Yoga
account ::: n. 1. A record of debts and credits, applied to other things than money or trade. 2. A particular statement or narrative of an event or thing; a relation, report, or description. v. 3. To render an account or reckoning of; to give a satisfactory reason for, to give an explanation.
accurate ::: 1. Exact, precise, correct, as the result of care. 2. Free from error or defect; consistent with a standard, rule, or model; precise, exact.
ache ::: a continuous or abiding pain, in contrast to a sudden or sharp one. Used of both physical and mental sensations.
aching ::: 1. Having the sensation of continuous or ever-recurring pain, throbbing painfully. 2. Full of or precipitating nostalgia, grief, loneliness, etc.
acknowledged ::: recognized the existence, truth or fact of; admitted as true, valid, or authoritative.
"A conscious being, no larger than a man"s thumb, stands in the centre of our self; he is master of the past and the present . . . he is today and he is tomorrow. — Katha Upanishad. (6)” The Life Divine - See *conscious being.
acrid ::: bitterly irritating to the feelings; of bitter and irritating temper or manner; sharp, biting, caustic.
action ::: 1. The process or condition of acting or doing (in the widest sense), the exertion of energy, influence, power or force. 2. A way or manner of moving. 3. A thing done, a deed**. action"s, actions, self-action.
"Action is a resultant of the energy of the being, but this energy is not of one sole kind; the Consciousness-Force of the Spirit manifests itself in many kinds of energies: there are inner activities of mind, activities of life, of desire, passion, impulse, character, activities of the senses and the body, a pursuit of truth and knowledge, a pursuit of beauty, a pursuit of ethical good or evil, a pursuit of power, love, joy, happiness, fortune, success, pleasure, life-satisfactions of all kinds, life-enlargement, a pursuit of individual or collective objects, a pursuit of the health, strength, capacity, satisfaction of the body.” The Life Divine*
actionless ::: void of action, inactive.
active ::: originating or communicating action, exerting action upon others; acting of its own accord, spontaneous.
adamant ::: n. 1. Any impenetrably or unyieldingly hard substance. 2. A legendary stone of impenetrable hardness, formerly sometimes identified with the diamond. adj. **3. Unshakeable, inflexible, utterly unyielding. 4. Incapable of being broken, dissolved, or penetrated; immovable, impregnable. adamantine.**
adept ::: one who is completely versed (in something); thoroughly proficient; well-skilled; expert. adepts.
A Dictionary of Words and Terms in Sri Aurobindo"s SavitriLexicon of an Infinite MindNarad (Richard Eggenberger)
adj. 1. Rousing (something) or being aroused, as if from sleep. n. awakenings. 2. Recognitions, realizations, or coming into awareness of things.
admirable ::: worthy of admiration; inspiring approval or respect; excellent.
adopted ::: taken voluntarily or admitted into any new relationship; esp. that of a child.
adorable ::: worthy of worship or divine honour. Adorable.
adoration ::: 1. The act of paying honour, as to a divine being; worship. 2. Reverent homage. 3. Fervent and devoted love. **adoration"s.*Sri Aurobindo: "Especially in love for the Divine or for one whom one feels to be divine, the Bhakta feels an intense reverence for the Loved, a sense of something of immense greatness, beauty or value and for himself a strong impression of his own comparative unworthiness and a passionate desire to grow into likeness with that which one adores.” Letters on Yoga*
advance ::: n. **1. Fig. Onward movement in any process or course of action; progress. v. 2. To move or go forward; to proceed. 3. Fig. To go forward or make progress in life, or in any course. 3. To move, put, or push (a thing) forward. Also fig. advances, advanced, advancing.**
adventure ::: n. 1. Any novel or unexpected event in which one shares; an exciting or remarkable incident befalling any one. 2. The encountering of risks or participation in novel and exciting events; bold or daring activity, enterprise. adventure"s, world-adventure, world-adventure"s. *v. 3. To take the chance of; to commit to fortune; to undertake a thing of doubtful issue; to try, to chance, to venture into or upon. 4. To risk or hazard; stake. *adventuring.
adversity ::: the condition of adverse fortune or fate; a state opposed to well-being or prosperity; misfortune, distress, trial, or affliction.
adytum ::: the innermost part of a temple; the secret shrine whence oracles were delivered; a most sacred or reserved part of any place of worship; hence, fig. a private or inner chamber, a sanctum.
aegis ::: originally the shield or breastplate of Zeus, or Athena. Currently, protection; support; sponsorship; auspices.
aeons ::: ages of the universe, immeasurable periods of time; the whole duration of the world, or of the universe; eternity. aeons", aeoned, million-aeoned, (employed as an adj. by Sri Aurobindo), aeon-rings.
aesthesis ::: the perception of the external world by the senses.
"Aesthesis therefore is of the very essence of poetry, as it is of all art. But it is not the sole element and aesthesis too is not confined to a reception of poetry and art; it extends to everything in the world: there is nothing we can sense, think or in any way experience to which there cannot be an aesthetic reaction of our conscious being. Ordinarily, we suppose that aesthesis is concerned with beauty, and that indeed is its most prominent concern: but it is concerned with many other things also. It is the universal Ananda that is the parent of aesthesis and the universal Ananda takes three major and original forms, beauty, love and delight, the delight of all existence, the delight in things, in all things.” Letters on Savitri
aesthete ::: a person who has or professes to have refined sensitivity toward the beauties of art or nature.
aesthetic ::: pertaining to a sense of the beautiful or pleasing; characterized by a love of beauty; tasteful, of refined taste.
"A fabulous tribe of wild, beastlike monsters, having the upper part of a human being and the lower part of a horse. They live in the woods or mountains of Elis, Arcadia, and Thessaly. They are representative of wild life, animal desires and barbarism. (M.I.) Glossary and Index of Proper Names in Sri Aurobindo"s Works.*
afar ::: far, far away, at or to a distance; fig. remotely.from afar. From a long way off.
afflatus ::: the miraculous communication of supernatural knowledge; hence also, the imparting of an over-mastering impulse, poetic or otherwise; inspiration. A creative inspiration, as that of a poet; a divine imparting of knowledge, thus it is often called divine afflatus.
affranchised ::: freed from a state of dependence, servitude or obligation;
afloat ::: 1. Floating or borne on the water; in a floating condition. 2. From the state of a ship or other body floating on the sea, having liberty of motion and buoyancy.
a game in which a blindfolded player tries to catch and identify one of the other players. The game has been around for at least 2000 years and probably longer. It is known to have been played in Greece about the time of the Roman Conquest.
age ::: n. **1. A great period or stage of the history of the Earth. 2. Hist. Any great period or portion of human history distinguished by certain characters real or mythical, as the Golden Age, the Patriarchal Age, the Bronze Age, the Age of the Reformation, the Middle Ages, the Prehistoric Age. 3. A generation or a series of generations. 4. Advanced years; old age. age"s, ages, ages". v. 5.** To grow old; to become aged.
agent ::: n. **1. One who does the actual work of anything, as distinguished from the instigator or employer; hence, one who acts for another, a deputy, steward, factor, substitute, representative, or emissary. adj. 2. That which acts or exerts power. agents.**
aging ::: the process of growing old or maturing; showing signs of advancing age.
agony ::: 1. Anguish of mind, sore trouble or distress, a paroxysm of grief. 2. The convulsive throes, or pangs of death; the death struggle. 3. Extreme bodily suffering, such as to produce writhing or throes of the body. agonies.
agree ::: 1. To be in harmony or unison in opinions, feelings, conduct, etc.; to be in sympathy; to live or act together harmoniously; to have no causes of variance. 2. To give consent; assent (often followed by to). agreed.
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.
aisle ::: a longitudinal division of an interior area, as in a church, separated from the main area by an arcade or divided by a row of pillars. aisles.
alacananda ::: "One of the four head streams of the river Ganga in the Himalayas. According to the Vaishnavas it is the terrestrial Ganga which Shiva received upon his head as it fell from heaven. The famous shrine of Badrinath is situated on the banks of this stream. (Dow.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works
alarm ::: n. 1. A warning sound of any kind to give notice of danger, or to arouse or attract attention; esp. a loud and hurried peal rung out by a tocsin or alarm bell. v. 2. To arouse to a sense of danger, to excite the attention or suspicion of, to put on the alert; warn. 3. To strike with fear or apprehension of danger; to agitate or excite with sudden fear. alarmed, alarming.
alas ::: an exclamation expressive of unhappiness, grief, sorrow, pity, or concern.
alchemy ::: any magical or miraculous power or process of transmuting a common substance, usually of little value, into a substance of great value. alchemies.
alcoves ::: recessed spaces, as bowers in a garden; arched recesses or niches in the wall of any structure.
algebra ::: the branch of mathematics that deals with general statements of relations, utilizing letters and other symbols to represent specific sets of numbers, values, vectors, etc., in the description of such relations. 2. Any special system of notation adapted to the study of a special system of relationship.
"All birds of that region are relatives. But this is the bird of eternal Ananda, while the Hippogriff is the divinised Thought and the Bird of Fire is the Agni-bird, psychic and tapas. All that however is to mentalise too much and mentalising always takes most of the life out of spiritual things. That is why I say it can be seen but nothing said about it.” ::: "The question was: ‘In the mystical region, is the dragon bird any relation of your Bird of Fire with ‘gold-white wings" or your Hippogriff with ‘face lustred, pale-blue-lined"? And why do you write: ‘What to say about him? One can only see"?” Letters on Savitri
". . . all birth is a progressive self-finding, a means of self-realisation.” Essays in Philosophy and Yoga
::: "All conscious being is one and indivisible in itself, but in manifestation it becomes a complex rhythm, a scale of harmonies, a hierarchy of states or movements.” The Upanishads
allowed ::: 1. Permitted the occurrence or existence of. 2. Allotted, assigned, bestowed. allows.
alloy ::: 1. A substance composed of two or more metals, or of a metal or metals with a nonmetal, intimately mixed, as by fusion or electrodeposition; a less costly metal mixed with a more valuable one, such as that which is added to gold and silver coinage. 2. Admixture, as with good with evil.
all- ::: prefix: Wholly, altogether, infinitely. Since 1600, the number of these [combinations] has been enormously extended, all-** having become a possible prefix, in poetry at least, to almost any adjective of quality. all-affirming, All-Beautiful, All-Beautiful"s, All-Bliss, All-Blissful, All-causing, all-concealing, all-conquering, All-Conscient, All-Conscious, all-containing, All-containing, all-creating, all-defeating, All-Delight, all-discovering, all-embracing, all-fulfilling, all-harbouring, all-inhabiting, all-knowing, All-knowing, All-Knowledge, all-levelling, All-Life, All-love, All-Love, all-negating, all-powerful, all-revealing, All-ruler, all-ruling, all-seeing, All-seeing, all-seeking, all-shaping, all-supporting, all-sustaining, all-swallowing, All-Truth, All-vision, All-Wisdom, all-wise, All-Wise, all-witnessing, All-Wonderful, All-Wonderful"s.**
All these centres are in the middle of the body; they are supposed to be attached to the spinal cord; but in fact all these things are in the subtle body, suksma deha , though one has the feeling of their activities as if in the physical body when the consciousness is awake.” Letters on Yoga
allured ::: 1. Attracted as to a lure; drawn or enticed to a place or to a course of action. 2. Attracted or tempted by something flattering or desirable; fascinated, charmed. alluring, **alluringly, allurement.
almighty ::: 1. *Orig. and in the strict sense used as an attribute of the Deity, and joined to God or other title. 2. Absol. The Almighty; a title of God. 3. All-powerful (in a general sense); omnipotent. Almighty"s, Almightiness, almightiness.
aloof ::: 1. At a distance; distant; hence, detached, unsympathetic. 2. Away at some distance (from), with a clear space intervening, apart. aloofness.
altar ::: 1. A block, pile, table, stand, mound, platform, or other elevated structure on which to place or sacrifice offerings to a deity. 2. With reference to the uses, customs, dedication, or peculiar sanctity of the altar. 3. A place consecrated to devotional observances. altar"s, altars, altar-burnings, mountain-altars.
alter ::: to make otherwise or different in some respect; to make some change in character, shape, condition, position, quantity, value, etc. without changing the thing itself for another; to modify, to change the appearance of. alters, altered, altering.
altruism ::: the principle or practice of unselfish concern for or devotion to the welfare of others (opposed to egoism ).
amateur ::: a person who engages in a study, sport, or other activity for pleasure rather than for financial benefit or professional reasons.
ambassadors ::: 1. Diplomatic officials of the highest rank. 2. Authorized messengers or representatives.
amber ::: a pale yellow, sometimes reddish or brownish, fossil resin of vegetable origin, translucent, brittle, and capable of gaining a negative electrical charge by friction and of being an excellent insulator. 2. The yellowish-brown colour of resin.
ambience ::: 1. The mood, character, quality, tone, atmosphere, etc., particularly of an environment or milieu. 2. That which surrounds or encompasses.
ambiguities ::: uncertainties of meaning or intentions.
ambiguous ::: 1. Open to or having several possible meanings or interpretations; equivocal; questionable; indistinct, obscure, not clearly defined. 2. Of doubtful or uncertain nature; difficult to comprehend, distinguish, or classify; admitting more than one interpretation, or explanation; of double meaning. 3. Of oracles, people, using words of double meaning. ambiguously.
ambit ::: a sphere of operation or influence; range, scope.
ambition ::: an earnest desire for some type of achievement or distinction, as power, honour, fame, or wealth, and the willingness to strive for its attainment. ambitions.
ambrosia ("s) ::: something especially delicious or delightful to taste or smell, divinely sweet; in Classical Mythology, the food of the gods.
ambush ::: 1. An act or instance of lying concealed so as to attack by surprise. 2. The concealed position itself. ambushes.
amethyst ::: a purple or violet quartz; having the clear colour as of the precious stone. Sri Aurobindo uses the word as an adj."for Amethyst (the Mother)she has revealed that it has a power of protection” Huta
amid ::: in the middle of or centre of; surrounded by; among.
amidst ::: in the middle of; surrounded by; among; amidst is often used of things scattered about, or in the midst of others.
ample ::: fully sufficient or more than adequate for the purpose or need; plentiful; of adequate or more than adequate extent, size, or amount; large; spacious. ampler.
amusements ::: pleasurable pastimes of the mind or attention; mental diversions and enjoyments in lieu of more serious matters.
amuse ::: to hold the attention of (someone) pleasantly; entertain or divert in an enjoyable or cheerful manner. amused, amusing.
analyse ::: to examine carefully and in detail so as to identify causes, key factors, possible results; examine minutely and critically to determine the elements or essential features of. analysed.
ananke ::: "In Greek mythology, personification of compelling necessity or ultimate fate to which even the gods must yield.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works
anarch ::: a. Lawless, rebellious; n. An adherent of anarchy or a leader practicing it.
"Anarchism is likely to be the protest of the human soul against the tyranny of a bureaucratic Socialism.” Essays Divine and Human
anarchy ::: a state of society without government or law ; lawlessness, confusion, chaos, disorder.
". . . an Avatar is not at all bound to be a spiritual prophet — he is never in fact merely a prophet, he is a realiser, an establisher — not of outward things only, though he does realise something in the outward also, but, as I have said, of something essential and radical needed for the terrestrial evolution which is the evolution of the embodied spirit through successive stages towards the Divine.” Letters on Yoga
"An Avatar, roughly speaking, is one who is conscious of the presence and power of the Divine born in him or descended into him and governing from within his will and life and action; he feels identified inwardly with this divine power and presence.” Letters on Yoga
anchor ::: 1. Any of various devices dropped by a chain, cable, or rope to the bottom of a body of water for preventing or restricting the motion of a vessel or other floating object, typically having broad, hooklike arms that bury themselves in the bottom to provide a firm hold. 2. A person or thing that can be relied on for support, stability, or security; mainstay.
anchorites ::: those who have retired to a solitary place for a life of religious seclusion; hermits, recluses.
ancient ::: 1. Of or in time long past or early in the world"s history. 2. Dating from a remote period; of great age; of early origin. 3. Being old in wisdom and experience; venerable. Ancient.
::: "And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also self-existent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.” The Synthesis of Yoga
angel ::: 1. One of a class of spiritual beings; a celestial attendant of the Deity; a divine messenger of an order of spiritual beings superior to man in power. 2. A fallen or rebellious spirit once a spiritual attendant of the Divine. angel, Angels, **angels.
**Angel of the Way *Sri Aurobindo: "Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. ‘By Bhakti" says the Lord in the Gita ‘shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me." Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union. Such love is not inconsistent with, but rather throws itself with joy into divine works; for it loves God and is one with him in all his being, and therefore in all beings, and to work for the world is then to feel and fulfil multitudinously one"s love for God. This is the trinity of our powers, [work, knowledge, love] the union of all three in God to which we arrive when we start on our journey by the path of devotion with Love for the Angel of the Way to find in the ecstasy of the divine delight of the All-Lover"s being the fulfilment of ours, its secure home and blissful abiding-place and the centre of its universal radiation.” The Synthesis of Yoga*
animate ::: alive; possessing life , endowed with life. half-animate. half-animated. Giving the appearance of moving, of being alive.
anniversary ::: the yearly recurrence of the date of a past event, esp. the celebration or commemoration of such a date.
annul ::: 1. To reduce to nothing; obliterate; annihilate. To put out of existence, extinguish. 2. To put an end or stop to (an action or state of things); to abolish, cancel, do away with. 3. To make void or null; abolish; cancel; invalidate; declare invalid. annuls, annulled, annulling, annulment.
another ::: adj. 1. Being one more or more of the same; further; additional. 2. Very similar to; of the same kind or category as. 3. Different; distinct; of a different period, place, or kind. pron. **4. A person other than oneself or the one specified. 5. One more; an additional one. another"s**.
anthem ::: a song, as of praise, devotion, patriotism or gladness.
antique ::: 1. Of or belonging to the past. 2. Dating from a period long ago; ancient.
anvil ::: a heavy iron block with a smooth face, frequently of steel, on which heated metals are hammered into desired shapes.
anxious ::: full of mental distress or uneasiness because of fear of danger or misfortune; greatly worried.
ape ::: 1. Any of a group of anthropoid primates characterized by long arms, a broad chest, and the absence of a tail; an animal of the monkey tribe. 2. An imitator, a mimic. apelike.
a piece of plate armour partially or completely covering the front of the torso.
apocalypse ::: 1. Any revelation or prophecy. 2. A prophetic revelation, esp. concerning a cataclysm in which the forces of good permanently triumph over the forces of evil.
appalled ::: filled or overcome with horror, consternation, or fear, resulting in the loss of courage in the face of something dreadful.
apparent ::: readily seen; exposed to sight; open to view. 2. Capable of being easily perceived or understood; plain or clear; obvious; visible.
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.
appease ::: 1. To bring to a state of peace, quiet, ease, calm, or contentment; pacify; soothe. 2. To satisfy, allay, or relieve.
appointed ::: 1. Predetermined; arranged; set. 2. Fixed by, through or as a result of authority; ordained; chosen; designated; selected.
approach ::: v. 1. To come near or nearer to; draw near. 2. To come near to a person: i.e. into personal relations; into his presence or audience; or fig. within the range of his notice or attention. 3. To come near in quality, character, time, or condition; to be nearly equal. approaches, approached, approaching.* *n. 4. Any means of access or way of passage, avenue. 5. The act of drawing near. approaches.**
approve ::: 1. To confirm or sanction formally; ratify. 2. To speak or think favourably of; pronounce or consider agreeable or good; judge favourably. approves, approved.
apsaras ::: Sri Aurobindo: "The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.
apse ::: a usually semicircular or polygonal, often vaulted recess, especially the termination of the sanctuary end of a church.
arbiter ::: 1. One empowered to decide matters at issue; judge. 2. Having the sole or absolute power of judging or determining. arbiters.
arc ::: 1. Any unbroken part of the circumference of a circle or other curved line. 2. A luminous bridge formed in a gap between two electrodes. arcs.
arcanes ::: of things known or understood by very few; mysterious; secret; obscure; esoteric. (Employed by Sri Aurobindo as a noun.)
arch ::: 1. An upwardly curved construction, for spanning an opening, consisting of a number of wedgelike stones, bricks, or the like, set with the narrower side toward the opening in such a way that forces on the arch are transmitted as vertical or oblique stresses on either side of the opening, either capable of bearing weight or merely ornamental; 2. Something bowed or curved; any bowlike part: the arch of the foot. 3. An arched roof, door; gateway; vault; fig. the heavens. arches.
arch- ::: a combining form that represents the outcome of archi- in words borrowed through Latin from Greek in the Old English period; it subsequently became a productive form added to nouns of any origin, which thus denote individuals or institutions directing or having authority over others of their class (archbishop; archdiocese; archpriest): principal. More recently, arch-1 has developed the senses "principal” (archenemy; archrival) or "prototypical” and thus exemplary or extreme (archconservative); nouns so formed are almost always pejorative. Arch-intelligence.
archipelago ::: 1. Any sea, or body of water, in which there are numerous islands. 2. A large group or chain of islands.
architectonic ::: metaph. Of the systematic arrangement of knowledge.
architect ::: the deviser, maker, or creator of anything; one who builds up something, as, men are the architects of their own fortunes. Architect, architects.
architecture ::: 1. The profession of designing buildings and other artificial constructions and environments, usually with some regard to aesthetic effect. 2. The character or style of building. 3. Construction or structure generally. architectures.
arc-lamps ::: general term for a class of lamps in which light is produced by a voltaic arc, a luminous arc between two electrodes typically made of tungsten or carbon and barely separated.
arcturus ::: a giant star in the constellation Boötes. It is the brightest star in the Northern Hemisphere and the fourth brightest star in the sky, with an apparent magnitude of 0.00; sometimes referring to the Great Bear itself.
ardent ::: 1. Having, expressive of, or characterized by intense feeling; glowing with passion, animated by keen desire; intensely eager, zealous, fervent, fervid. 2. Burning, fiery, or hot. ardent-hued.
ardour ::: great warmth of feeling, passion or desire; zeal, fervour, eagerness, enthusiasm.
a religious official among the Romans, whose duty it was to predict future events and advise upon the course of public business, in accordance with omens derived from the flight, singing, and feeding of birds. Hence extended to: A soothsayer, diviner, or prophet, generally; one that foresees and foretells the future. (Sri Aurobindo employs the word as an adjective.) augured.
arenas ::: central stages, rings, areas, or the like, used for sports or other forms of entertainment, surrounded by seats for spectators.
argosies ::: fleets of large merchant ships, especially with rich cargo.
argument ::: 1. A fact or statement put forth as proof or evidence; a reason; persuasive discourse, debate. 2. A process of reasoning; series of reasons.
arise ::: 1. To get up from sleep or rest; to awaken; wake up. 2. To go up, come up, ascend on high, mount. Now only poet. **3. To come into being, action, or notice; originate; appear; spring up. 4. Of circumstances viewed as results: To spring, originate, or result from. 5. To rise from inaction, from the peaceful, quiet, or ordinary course of life. 6. To rise in violence or agitation, as the sea, the wind; to boil up as a fermenting fluid, the blood; so of the heart, wrath, etc. Now poet. 7. Of sounds: To come up aloud, or so as to be audible, to be heard aloud. arises, arising, arose, arisen. *(Sri Aurobindo also employs arisen as an adj.*)
aristocracy ::: the class to which a ruling body belongs, a patrician order; the collective body of those who form a privileged class; also used fig. of those who are superior.
armour ::: 1. Any covering worn as a defense against weapons, especially a metallic sheathing, suit of armour, mail. 2. Any quality, characteristic, situation, or thing that serves as protection. armours, armoured.* n. 1. Weapons. v. 2. Provides with weapons or whatever will add strength, force or security; supports; fortifies. *armed, arming.
arm ::: power; might; strength. (All other references are to arm(s) as a part of the body.) arm"s, arms.
arose ::: pt. of arise.
arrange ::: 1. To put into a specific order or relation; dispose. 2. To settle the order, manner, and circumstantial relations of (a thing to be done); to prepare or plan beforehand. arranged, arranging, self-arranged.
array ::: an orderly, often imposing arrangement or series of things displayed; an imposing series.
arrested ::: stopped, checked the course of, stayed, slowed down. arresting.
arrogant ::: 1. Having or displaying a sense of overbearing self-worth or self-importance. 2. Marked by or arising from a feeling or assumption of one"s superiority toward others.
artificer ::: 1. One who is skilful or clever in devising ways of making things; inventor. 2. A skilful or artistic worker; craftsperson. artificers.
"Art is a living harmony and beauty that must be expressed in all the movements of existence. This manifestation of beauty and harmony is part of the Divine realisation upon earth, perhaps even its greatest part.” Questions and Answers, MCW Vol. 3.
artist ::: 1. One who practises the creative arts; one who seeks to express the beautiful in visible form. 2. A follower of a manual art; an artificer, mechanic, craftsman, artisan. artists. (Sri Aurobindo often employs the word as an adj.)
art ::: v. archaic** A second person singular present indicative of be, now only poet., not in modern usage. All other references are to art as the quality, production, expression, or realm, according to aesthetic principles, of what is beautiful, appealing, or of more than ordinary significance. Also, the class of objects subject to aesthetic criteria. art"s, arts, art-parades.
ascension ::: the act or process of ascending; upward movement. flame-ascensions.
ascetic ::: one who dedicates his or her life to a pursuit of contemplative ideals, whether by seclusion or by abstinence from creature comforts, and practices extreme self-denial, rigorous self-discipline or self-mortification. ascetic"s, ascetics.
ashamed ::: feeling shame; distressed or embarrassed by feeling of guilt, foolishness, or disgrace.
ashes ::: 1. Bodily remains, especially after cremation or decay. 2. Fig. Ruins; esp. the residue of something destroyed; remains.
aside ::: 1. On or to one"s side; to or at a short distance apart; away from some position or direction. 2. To or toward the side. 3. Out of one"s thoughts or mind. 4. In reserve; in a separate place, as for safekeeping; apart; away.
as it would be if; as though. (Introducing a supposition, or way of conceiving some entity or situation, that is not to be taken literally, but yields some insight or convenience in metaphysics.)
asoca ::: bot.: Saraca indica , Asoka, Sorrowless tree. A small flowering tree native to India with glowing clusters of orange and yellow flowers. asocas.
asphodel ::: a genus of liliaceous plants with very attractive white, pink or yellow flowers, mostly natives of the south of Europe; by the poets made an immortal flower, and said to cover the Elysian (heavenly, paradisal) fields.
"Aspiration, call, prayer are forms of one and the same thing and are all effective; you can take the form that comes to you or is easiest to you.” Letters on Yoga
::: "Aspiration is to call the forces. When the forces have answered, there is a natural state of quiet receptivity concentrated but spontaneous.” Letters on Yoga
"Aspiration should be not a form of desire, but the feeling of an inner soul"s need, and a quiet settled will to turn towards the Divine and seek the Divine. It is certainly not easy to get rid of this mixture of desire entirely — not easy for anyone; but when one has the will to do it, this also can be effected by the help of the sustaining Force.” Letters on Yoga
"A spiritual knowledge, moved to arrive at the true Self in us, must reject, as the traditional way of knowledge rejects, all misleading appearances. It must discover that the body is not our self, our foundation of existence; it is a sensible form of the Infinite.” The Synthesis of Yoga
assail ::: 1. To attack vigorously or violently; assault. 2. To impinge upon; make an impact on; beset. 3. To take upon oneself a difficult challenge with the intention of mastering it. assailed, assailing.
assemblage ::: a number of persons gathered together; a gathering, concourse. (Less formal than assembly.)
assembly ::: a group of people gathered together usually for a particular purpose. assemblies.
assessed ::: evaluated (a person or thing); estimated (the quality, value, or extent of), gauged or judged.
assets ::: total resources, items of ownership.
assume ::: 1. To take upon oneself, to adopt an aspect, form, or attribute. 2. To take on titles, offices, duties, responsibilities. 3. To take on as one"s own, to adopt. assumes, assumed, assuming.
assured ::: 1. Made certain; guaranteed. 2. Certified, verified. 3. Made secure or certain; confirmed. 4. Confident, characterized by certainty or security; satisfied as to the truth of something. assuring.
astral ::: 1. Of, relating to, emanating from, or resembling the stars. 2. Of the spirit world [Greek astron star].
astuce ::: astuteness, i.e. of keen penetration or discernment, sagacious.
aswapati ::: Sri Aurobindo: "Aswapati, the Lord of the Horse, her [Savitri"s] human father, is the Lord of Tapasya, the concentrated energy of spiritual endeavour that helps us to rise from the mortal to the immortal planes; . . . .” (From a letter written by Sri Aurobindo) Aswapati"s.
atavism ::: 1. The reappearance in an individual of characteristics of some remote ancestor that have been absent in intervening generations. 2. Reversion to an earlier type.
atheist ::: adj. Disbelieving or denying the existence of a supreme God.
athlete ::: Sri Aurobindo employs the word as an adj. in the sense of athletic: Of the nature of, or befitting, one who is physically active, powerful, muscular, robust, agile.
athwart ::: 1. Across from side to side; crosswise or transversely; contrary to the proper or expected course; against; crosswise. 2. Of motion; from side to side.
atom ::: 1. A unit of matter, the smallest unit of an element, having all the characteristics of that element and consisting of a dense, central, positively charged nucleus surrounded by a system of electrons. 2. The smallest component of an element having the chemical properties of the element. 3. An extremely small part, quantity, or amount. The smallest conceivable unit of an element or of anything. atom"s, atoms, atomic.
attack ::: the act of setting upon with violent force.; launching a physical assault (against) attacks.
attain ::: 1. To gain as an objective; achieve; reach, arrive at; accomplish. 2. To arrive at, as by virtue of persistence or the passage of time; To reach in the course of development. attained.
aureole ::: the radiant circle of light depicted around the head; a glorifying halo.
auspice-hour ::: an auspice is any divine or prophetic token; a favourable sign or propitious circumstance, esp. an indication of a happy future. Sri Aurobindo combines the word ‘hour" with auspice to emphasize a special moment.
author ::: 1. An originator or creator, one who originates or gives existence to anything. 2. He who gives rise to or causes an action, event, circumstance, state, or condition of things. 3. The composer or writer of a treatise, play, poem, book, etc. authors.
authors or advocates of anarchy; leaders of revolt.
autonomy ::: 1. Independence or freedom, as of the will or one"s actions. 2. Self-government. autonomies.
autumnal ::: of, belonging to or suggestive of, autumn.
autumn ::: the season of the year between summer and winter, lasting from the autumnal equinox to the winter solstice and from September to December in the Northern Hemisphere; fall.
availed ::: to be of use, value, or advantage; to have the necessary force to accomplishment something.
avatars ::: Sri Aurobindo: "The word Avatar means a descent; it is a coming down of the Divine below the line which divides the divine from the human world or status.” *Essays on the Gita
avenge ::: to inflict a punishment or penalty in return for; take vengeance on behalf of. avenges.
avenues ::: lines or means of approach or access; paths of entrance or exit; often fig.
avid ::: having an ardent desire or unbounded craving; desirous of.
avoid ::: to keep away from; keep clear of; shun; evade.
awake ::: v. 1. To arouse from sleep or inactivity. 2. Fig. To rise from a state resembling sleep, such as death, indifference, inaction; to become active or vigilant. 3. To come or bring to an awareness, to become cognizant, to be fully conscious, to appreciate fully (often followed by to). awakes, awoke, awaking. *adj.* 4. Not asleep; conscious; vigilant, alert. half-awake.
**"Aware of his occult omnipotent source,Allured by the omniscient Ecstasy,He felt the invasion and the nameless joy.”
awe ::: an overwhelming feeling of reverence, admiration, fear, etc., produced by that which is grand, sublime, extremely powerful, or the like.
awed ::: 1. inspired or influenced by a feeling of fearful wonderment or reverence; 2. Inspired with reverential wonder combined with an element of latent fear.
awful ::: 1. Inspiring fear; terrible, dreadful, appalling, awe-inspiring. 2. Extremely impressive. 3. Profoundly inspired by a feeling of fearful wonderment or reverence.
awoke ::: pt. of awake.
azure ::: a light shade of blue resembling the colour of the clear sky in the daytime.
babble ::: 1. v. To utter sounds or words imperfectly, indistinctly, or without meaning. 2.* **n. *A murmuring sound or a confusion of sounds.
babel ::: "The reference is to the mythological story of the construction of the Tower of Babel, which appears to be an attempt to explain the diversity of human languages. According to Genesis, the Babylonians wanted to make a name for themselves by building a mighty city and tower ‘with its top in the heavens". God disrupted the work by so confusing the language of the workers that they could no longer understand one another. The tower was never completed and the people were dispersed over the face of the earth.” (Encyclopaedia Britannica) Glossary and Index of Proper Names in Sri Aurobindo"s Works Sri Aurobindo: "The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other"s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle
bacchant ::: n. **1. A priest or votary of Bacchus (the god of wine). 2. A drunken reveller. adj. 3. Inclined to revelry. Bacchant.**
bacchic ::: of or relating to Bacchus; drunken and carousing; riotously intoxicated.
background ::: n.** 1. The general scene or surface against which designs, patterns, or figures are represented or viewed. 2. Fig. The complex of physical, cultural, and psychological factors that serves as the environment of an event or experience; the set of conditions against which an occurrence is perceived. backgrounds. adj. 3.** Of, pertaining to, or serving as a background.
balance ::: n. **1. A state of equilibrium or equipoise; mental, psychological or emotional. 2. A weighing device, especially one consisting of a rigid beam horizontally suspended by a low-friction support at its center, with identical weighing pans hung at either end, one of which holds an unknown weight while the effective weight in the other is increased by known amounts until the beam is level and motionless. 3. An undecided or uncertain state in which issues are unresolved. v. 4. To have an equality or equivalence in weight, parts, etc.; be in equilibrium. adj. 5. Being in harmonious or proper arrangement or adjustment, proportion. 6. Mental steadiness or emotional stability; habit of calm behaviour, judgement. balanced, balancing.**
balcony ::: a platform that projects from the wall of a building and is surrounded by a railing, balustrade, or parapet.
bales ::: large bundles of hay or goods (often compressed) bound by ropes or wires for storage or transportation.
balustrade ::: a rail and the row of balusters or posts that support it, as along the front of a gallery.
bank ::: 1. The slope of land adjoining a body of water, especially adjoining a river, lake, or channel. 2. A slope, as of a hill. 3. A long raised mass, esp. of earth. 4. A piled-up mass, as of snow or clouds. banks, cloud-bank.
bankruptcy ::: 1. A state of complete lack of some abstract property; "spiritual bankruptcy”; "moral bankruptcy”; "intellectual bankruptcy”. 2. Depleted of valuable qualities or characteristics.
banned ::: prohibited, especially by official decree.
banner ::: 1. A piece of cloth bearing a motto or legend. 2. A placard carried in a demonstration.
bards ::: an ancient Celtic order of minstrel poets who composed and recited verses celebrating the legendary exploits of chieftains and heroes. 2. Poets, especially lyric poets.
bare ::: v. 1. To make bare; uncover or reveal. 2. Fig. To expose. bared, baring. adj. 3. Lacking clothing or covering; naked 4. Fig. Exposed to view; undisguised. 5. Just sufficient; mere. 6. Lacking embellishment or ornamentation; unembellished; simple; plain. 7. Unprotected; without defence. 8. Devoid of covering, a leafless trees. 9. Sheer, as bare cliffs. heaven-bare, bareness.
barrage ::: an overwhelming quantity or explosion as of artillery fire, words, blows, or criticisms.
barrels ::: large cylindrical containers, usually made of staves bound together with hoops, with a flat top and bottom of equal diameter.
barren ::: 1. Unproductive of results or gains; unprofitable. 2. Lacking vegetation, especially useful vegetation. 3. Devoid of something specified.
barricade ::: a structure hastily set up across a route of access to obstruct the passage of an enemy.
barrier ::: 1. Anything built or serving to bar passage. 2. Anything that restrains or obstructs progress, access. 3. A limit or boundary of any kind. barriers, barrier-breakers.
barriered ::: closed off; blocked, obstructing passage. Also fig.
barter ::: to trade goods or services without the exchange of money. bartered.
basement ::: the substructure or foundation of a building usually below ground level.
base ::: n. 1. The fundamental principle or underlying concept of a system or theory; a basis, foundation. 2. A fundamental ingredient; a chief constituent. adj. 3. Having or showing a contemptible, mean-spirited, or selfish lack of human decency; morally low. base"s. baser.
basilicas ::: public buildings in ancient Rome having a central nave with an apse at one or both ends and two side aisles formed by rows of columns, which was used as an assembly hall – also Christian churches with a similar design.
battalion ::: 1. An army unit typically consisting of a headquarters and two or more companies, batteries, or similar subunits. 2. A large body of organized troops in battle gear. 3. A large indefinite number of persons or things.
battlefield ::: 1. The field or ground on which a battle is fought. 2. An area of contention, conflict, or hostile opposition. battlefields.
baying ::: 1. Uttering a deep and prolonged bark as a dog in pursuit. 2. The chorus of barking raised by hounds in immediate conflict with a hunted animal. bayings
bays ::: bodies of water partially enclosed by land but with a wide mouth, affording access to the sea.
bay ::: the position or stand of an animal or fugitive that is forced to turn and resist pursuers because it is no longer possible to flee. (preceded by at).
bazaar ::: a market consisting of a street lined with shops and stalls, especially one in the Orient.
beacon ::: 1. A source of guidance or inspiration. 2. A signalling or guiding device or warning signal as a light or signal fire.
beam ::: 1. A ray of light. 2. A ray or collection of parallel rays. 3. A column of light, a gleam, emanation. Also fig. **beams.**
bearing witness to, affirming the truth or genuineness of; testifying to, certifying, vouching for. attests.
beasthood ::: the state or nature of a beast.
beating ::: n. 1. A throbbing or pulsation, as of the heart. beatings. adj. 2. Throbbings, pulsations.
beat ::: n. 1. A stroke or blow. 2. A regular sound or stroke. 3. The rhythmic contraction and expansion of the arteries with each beat of the heart. 4. A pulsating sound. 5. A forceful flapping of wings. beats, nerve-beat, hammer-beats, heart-beats, heart-beats", moment-beats, rhyme-beats. v. 6. To strike or pound with repeated blows. 7. To shape or break by repeated blows, as metal. 8. To sound in pulsations. 9. To throb rhythmically; pulsate, as the heart. 10. To flap, especially wings. 11. To strike with or as if with a series of violent blows, dash or pound repeatedly against, as waves, wind, etc. beats, beaten, beating. *adj. *sun-beat.
"Beauty is Ananda taking form — but the form need not be a physical shape. One speaks of a beautiful thought, a beautiful act, a beautiful soul. What we speak of as beauty is Ananda in manifestation; beyond manifestation beauty loses itself in Ananda or, you may say, beauty and Ananda become indistinguishably one.” The Future Poetry
"Beauty is not the same as Delight, but like love it is an expression, a form of Ananda, created by Ananda and composed of Ananda.” The Future Poetry
"Beauty is the way in which the physical expresses the Divine – but the principle and law of Beauty is something inward and spiritual and expresses itself through the form.” *The Future Poetry
beck ::: a summons or gesture of summoning or directing someone.
bed ::: 1. A piece or part forming a foundation or base; a stratum. 2. The grave. 3. A sleeping-place generally; any extemporized resting place. 4. A piece or area of ground in a garden or lawn in which plants are grown. beds.
bee-croon ::: the soft, soothing, low murmuring sound produced by bees.
beganst ::: a native English form of the verb, to begin, now only in formal and poetic usage.
begot ::: pt. of beget. 1. Caused to exist or occur; created. 2. Called into being, gave rise to; produced. begotten.
behaviour ::: 1. Manner of behaving or conducting oneself. 2. The aggregate of the responses or reactions or movements made by an organism in any situation, or the manner in which a thing acts under such circumstances. behaviour"s.
beheld ::: pt. of behold.
being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature; self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supreme; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.
Sri Aurobindo: "Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” *The Life Divine :::
"The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine
"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming.” Letters on Yoga
"Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::
"Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human
"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*
being, Master of ::: Sri Aurobindo: " Vamadeva goes on to say, "Let us give expression to this secret name of the clarity, — that is to say, let us bring out this Soma wine, this hidden delight of existence; let us hold it in this world-sacrifice by our surrenderings or submissions to Agni, the divine Will or Conscious-Power which is the Master of being.” The Secret of the Veda
belief ::: 1. Confidence in the truth or existence of something not immediately susceptible to rigorous proof. 2. Trust or confidence, faith. 3. Something believed; an opinion or conviction. beliefs.
Question: "Sweet Mother, l don"t understand very clearly the difference between faith, belief and confidence.”
Mother: "But Sri Aurobindo has given the full explanation here. If you don"t understand, then. . . He has written ‘Faith is a feeling in the whole being." The whole being, yes. Faith, that"s the whole being at once. He says that belief is something that occurs in the head, that is purely mental; and confidence is quite different. Confidence, one can have confidence in life, trust in the Divine, trust in others, trust in one"s own destiny, that is, one has the feeling that everything is going to help him, to do what he wants to do. Faith is a certitude without any proof. Words of the Mother, MCW Vol. 6.
believed in ::: was persuaded of the truth or existence of; had faith in the reliability, honesty, benevolence, etc. of.
belly ::: 1. The stomach. 2. The inside or interior cavity of something.
belong ::: 1. To be a part of or adjunct. 2. To be the property, attribute, or possession of. belongs.
bench ::: 1. A long seat usually made of wood, for two or more persons. 2. A seat occupied by a person in an official capacity, esp. a judge. 3. Such a seat as a symbol of the office and dignity of an individual judge or the judiciary.
bending ::: pulling back the string of (a bow or the like) in preparation for shooting.
benignancies ::: qualities of kindness, gentleness and benevolence.
benumbed ::: made (any part of the body) insensible, torpid, or powerless; made numb, deprived of sensation; stupefied or stunned, as by a blow or shock; now mostly used for the effects of cold.
bequeathed ::: disposed of (property, etc.) by last will; fig. handed down, passed on.
bereft ::: deprived of or lacking something needed or expected.
betray ::: 1. To be false or disloyal to. 2. To lead astray; deceive. 3. To divulge, disclose in a breach of confidence, a secret. 4. To show signs of; reveal; indicate. betrays, betrayed, betraying, moon-betrayed.
beyond ::: Sri Aurobindo: "The language of the Upanishad makes it strikingly clear that it is no metaphysical abstraction, no void Silence, no indeterminate Absolute which is offered to the soul that aspires, but rather the absolute of all that is possessed by it here in the relative world of its sojourning. All here in the mental is a growing light, consciousness and life; all there in the supramental is an infinite life, light and consciousness. That which is here shadowed, is there found; the incomplete here is there the fulfilled. The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms; it is sovran Mind of this mind, secret Life of this life, the absolute Sense which supports and justifies our limited senses.” The Upanishads *
binding ::: n. **1. The covering within which the pages of a book are abound. adj. 2.* Fig.* Commanding adherence to a commitment, obligatory.
bindst ::: a native English form of the verb, to bind, now only in formal and poetic usage.
biography ::: an account of a person"s life written, composed, or produced by another.
bird of paradise
bird ::: Sri Aurobindo: "The Bird in the Veda is the symbol, very frequently, of the soul liberated and upsoaring, at other times of energies so liberated and upsoaring, winging upwards towards the heights of our being, winging widely with a free flight, no longer involved in the ordinary limited movement or labouring gallop of the Life-energy, the Horse, Ashwa.” *The Secret of the Veda
birth ::: 1. The act or fact of being born. 2. Fig. The coming into existence of something; origin. Birth, birth"s, births.
"Birth is an assumption of a body by the spirit, death is the casting off [of] the body; there is nothing original in this birth, nothing final in this death. Before birth we were; after death we shall be. Nor are our birth and death a single episode without continuous meaning or sequel; it is one episode out of many, scenes of our drama of existence with its denouement far away in time.” Essays Divine and Human*
birth, wheel of
bivouac ("s) ::: a temporary camp with shelters such as tents, as used by soldiers or mountaineers, often unprotected from an enemy.
blade ::: the flat cutting part of a sharpened weapon or tool. blade"s.
blank ::: n. 1. Fig. Any void space. blanks. adj. 2. Empty, without contents, void, bare. 3. Devoid of activity, interest, or distinctive character; empty. 4. Mere, bare, simple. 5. Lacking expression; expressionless, showing no interest or emotion, vacant. 6. Absolute; complete. blankness.
blaze ::: n. 1. A brilliant burst of fire, a bright glowing flame. 2. A brilliant, striking display; a brilliant light; resplendent with bright colour. 3. A steady, clear light. 4. Fig. An intense outburst of passion, etc. ::: sun-blaze. v. 5. blazed.
blazon ::: the description or representation of a coat of arms or banner bearing the symbol of a coat of arms.
bleak ::: 1. Exposed to the elements; unsheltered and barren; desolate; cold and cutting; raw, windswept. 2. Offering little or no hope or encouragement.
blind ::: adj. 1. Unable to see; lacking the sense of sight; sightless. Also fig. 2. Unwilling or unable to perceive or understand. 3. Lacking all consciousness or awareness. 4. Not having or based on reason or intelligence; absolute and unquestioning. 5. Not characterized or determined by reason or control. 6. Purposeless; fortuitous, random. 7. Undiscriminating; heedless; reckless. 8. Enveloped in darkness; dark, dim, obscure. 9. Dense enough to form a screen. 10. Covered or concealed from sight; hidden from immediate view. 11. Having no openings or passages for light; (a window or door) walled up. blindest, half-blind. v. 12. To deprive of sight permanently or temporarily. 13. To make sightless momentarily; dazzle. blinded.* n. 14. A blind person, esp. as pl., those who are blind. 15. Fig.* Any thing or action intended to conceal one"s real intention; a pretence, a pretext; subterfuge.
blind alley ::: 1. A road, alley, etc. that is open only at one end. 2. A position or situation offering no hope of progress or improvement. 3. A situation in which no further progress can be made.
blinded ::: 1. Sightless; deprived of sight or withheld the light from. 2. Fig. Unable or unwilling to perceive or understand, lacking in perception or foresight; deprived or destitute of spiritual light or guidance. thought-blinded.
blindness ::: 1. A lack or impairment of vision. 2. *Fig.* Lack of vision or awareness.
blink ::: n. **1. A glance, often with half-shut eyes; a wink. v. 2. To close and open one or both of the eyes rapidly; shut the eyelids momentarily and involuntarily; to wink for an instant. 3. To shut the eyes to; to evade, shirk, pass by, ignore. blinks, blinked.**
blockade ::: 1. The isolating, closing off, or surrounding of a place. 2. Any obstruction of passage or progress.
block ::: n. 1. A solid piece of a hard substance, such as wood, stone, etc. having one or more flat sides. Also fig. 2. Something that obstructs; an obstacle. blocks. *v. 3. To impede, retard, prevent or obstruct the progress or achievement of (someone or something). Also fig.*
blood-glued ::: in reference to the bloody shirt that stuck to the body of the Centaur.
bloom ::: n. **1. The flower of a plant. 2. Fig. A condition or time of vigour, freshness, and beauty; prime. 3. Fig. Glowing charm; delicate beauty. blooms. v. 4. To bear flowers; to blossom. Also fig. 5. To be in a healthy, glowing, or flourishing condition. 6. To flourish or grow. 7. To cause to flourish or grow; to flourish. Chiefly fig. blooms, bloomed.**
blossom ::: v. 1. To produce or yield flowers. 2. To flourish; develop. blossomed.* *n. 3. The flower of a plant. mango-blossoms.**
blow ::: to produce a sound or cause to sound as by expelling a current of air.
blunt ::: made less intense, lessened the strength of; weakened.
board ::: a sheet of wood, cardboard, paper, or other material on which some games are played.
bodily ::: 1. Physical as opposed to mental or spiritual. 2. Of, relating to, or belonging to the body or the physical nature of man.
body ::: 1. The entire material or physical structure of an organism, especially of a human or animal as differentiated from the soul. 2. The entire physical structure of a human being. 3. A mass of matter that is distinct from other masses. 4. Substance. 5. An agent or entity. 6. The mass of a thing. 7. A mass of matter that is distinct from other masses. 8. The largest or main part of anything; the foundation; central part. body"s, bodies.
"Body is the outward sign and lowest basis of the apparent division which Nature plunging into ignorance and self-nescience makes the starting-point for the recovery of unity by the individual soul, unity even in the midst of the most exaggerated forms of her multiple consciousness.” The Life Divine
bog ::: wet, spongy ground consisting of decomposing vegetation.
bond ::: 1. Something, such as a fetter, cord, or band, that binds, ties, or fastens things together. Also fig. 2. A duty, promise, or other obligation by which one is bound. 3. Something that binds one to a certain circumstance or line of behaviour. 4. A uniting force or tie; a link. 5. A binding agreement; a covenant. bonds.
bondage ::: 1. The state of one who is bound as a slave or serf. 2. A state of subjection to a force, power, or influence.
bondslave ::: a person in a state of slavery; one whose person and liberty are subjected to the authority of a master. bondslaves.
borderer ::: an inhabitant of a border area.
bordering ::: lying along or adjacent to the edge or border of something; adjoining.
border ::: n. 1. A part that forms the outer edge of something. 2. The line or frontier area separating political divisions or geographic regions; a boundary. 3. A strip of ground, as that at the edge of a garden or walk, an edging. borders. v. 4. To form the boundary of; be contiguous to. fig. To confine. 5. To lie adjacent to another. bordered.
bore ::: (Pt. of bear*.*)
borne ::: (Pp. of bear.)
bosom ::: 1. The breast. 2. Something likened to the human breast, such as the bosom of the earth, the sea. 2. The breast, conceived of as the centre of feelings or emotions. 3. Centre of; heart of. bosom"s, bosoms, bosomed, white-bosomed.
bound and –bound ::: 1. Pp. and pt. of bind. *adj. 2. Being under a legal or moral obligation. 3. Circumscribed; kept within bounds. * close-bound, death-bound, earth-bound, fate-bound, form-bound, heart-bound, self-bound, sleep-bound, steel-bound, stone-bound, time-bound, trance-bound.
bound ::: n. 1. A boundary; a limit. bounds, earth-bounds. *v. *2. To constitute the limit of; contain; enclose. bounds.
bound ::: n. **1. A leap; a jump. v. 2.** To spring; leap; to advance with leaps or springs: said both of inanimate and animate objects.
bow ::: a weapon consisting of a curved, flexible strip of material, especially wood, strung taut from end to end and used to launch arrows.
bowels ::: the interior of something.
"Brahma is the Eternal"s Personality of Existence; from him all is created, by his presence, by his power, by his impulse.” Essays Human and Divine
brahma ("s) ::: "Brahma is the nominative; the uninflected form of the word is brahman; it differs from brahman ‘the Eternal" only in gender.” *Glossary of Terms in Sri Aurobindo"s Writings
breadth ::: 1. The measure or the second largest dimension of a plane or solid figure; width. 2. Freedom from narrowness or restraint; liberality. 3. Tolerance; broadmindedness. breadths.
break off ::: to sever anything abruptly; to put an abrupt, end to.
break down ::: of things fig; To break something into parts.
breaks out or from ::: bursts or springs out from restraint, confinement, or concealment. Said of persons and things material, also of fire, light, etc.
break ::: v. 1. To destroy by or as if by shattering or crushing. 2. To force or make a way through (a barrier, etc.). 3. To vary or disrupt the uniformity or continuity of. 4. To overcome or put an end to. 5. To destroy or interrupt a regularity, uniformity, continuity, or arrangement of; interrupt. 6. To intrude upon; interrupt a conversation, etc. 7. To discontinue or sever an association, an agreement, or a relationship. **8. To overcome or wear down the spirit, strength, or resistance of. 9. (usually followed by in, into or out). 10. To filter or penetrate as sunlight into a room. 11. To come forth suddenly. 12. To utter suddenly; to express or start to express an emotion, mood, etc. 13. Said of waves, etc. when they dash against an obstacle, or topple over and become surf or broken water in the shallows. 14. To part the surface of water, as a ship or a jumping fish. breaks, broke, broken, breaking.* *n. 15.** An interruption or a disruption in continuity or regularity.
breast ::: 1. Each of two milk-secreting glandular organs on the chest of a woman; the human mammary gland. 2. The front of the body from the neck to the abdomen; chest. 3. Fig. The seat of the affection and emotion. 4. Fig. A source of nourishment. 5. Something likened to the human breast, as a surface, etc. breasts, breasts".
breath ::: 1. The air inhaled and exhaled in respiration. Also fig. 2. A momentary stirring of air, a slight gust. 3. Spirit or vitality; life. 4. The vapour, heat, or odour of exhaled air. Also fig. **5. A slight suggestion; hint; whisper. Breath,* *breath-fastened.**
breathing ::: the act or process of respiration.
breeds ::: a group of organisms within a species, esp. a group of domestic animals, originated and maintained by man and having a clearly defined set of characteristics.
breeze ::: a light current of air; a gentle wind. breezes.
brevity ::: shortness of time or duration; briefness.
bribe ::: something, such as money or a favour, offered or given to a person in a position of trust to influence that person"s views or conduct.
bricks ::: blocks of clay hardened by drying in the sun or burning in a kiln, and used for building, paving, etc.
bridal ::: of, or pertaining to a bride or a marriage ceremony; nuptial. soul-bridals.
brief ::: a memorandum of points of fact or of law for use in conducting a case. (All other references are as: short lived, fleeting, transitory. briefer, brief-lived.)
bright ::: 1. Emitting or reflecting light readily or in large amounts; shining; radiant. 2. Magnificent; glorious. 3. Favourable or auspicious. 4. Fig. Characterized by happiness or gladness; full of promise and hope. 5. Distinct and clear to the mind, etc. 6. Intensely clear and vibrant in tone or quality. 7. Polished; glistening as with brilliant color. brighter, brightest, bright-hued, bright-pinioned, flame-bright, moon-bright, pearl-bright, sun-bright.
brightness ::: the state or quality of being bright, luminous.
brilliant ::: 1. Full of light; shining; lustrous. 2. Of surpassing excellence; splendid; highly impressive; distinguished. 3. Strong and clear in tone; vivid; bright. pale-brilliant.
brimmed ::: referring to the upper edge or rim of anything hollow.
brim ::: the rim or uppermost edge of a hollow container or natural basin, bowl, etc.
bringst ::: a native English form of the verb, to bring, now only in formal and poetic usage.
brink ::: 1. The upper edge of a steep or vertical slope, esp. the margin of land bordering a body of water. 2. Any extreme edge; verge. 3. A crucial or critical point, esp. of a situation or state beyond which success or catastrophe occurs.
broad ::: 1. Wide in extent from side to side; of great breadth. 2. Of vast extent; spacious. 3. Broad in scope; extensive. 4. Clear and open; full; (said of daylight, etc.). broad-based, broad-flung.
brocade ::: a thick, rich fabric woven with a raised design, often using gold or silver threads. brocades.
broken ::: 1. Forcibly separated into two or more pieces; fractured. 2. Crushed in spirit or temper; discouraged; overcome. 3. Incomplete. 4. Interrupted disturbed; disconnected. 5. Torn; ruptured. (Also pp. of break.)
broke ::: pt. of break.
bronze ::: 1. Any of various alloys of copper and tin in various proportions. 2. A moderate yellowish to olive brown color.
brood ::: n. 1. Offspring; progeny; in one family. 2. A breed, species, group, kind or race with common qualities. v. 3. To think deeply on; dwell or meditate upon, contemplate. broods, brooded.
brow ::: 1. The part of the face from the eyes to the hairline. forehead. 2. The expression of the face; countenance. 3. The eyebrow. pl. **brows.**
-browed ::: adj. dark-browed, deep-browed, great-browed, Queen-browed. ::: rough-browed. [In this instance, -browed refers to the projecting edge of a cliff or hill.]
brute ::: n. **1. Any animal except man; a beast; a lower animal. brute"s. adj. 2. Animal, not human. 3. Lacking or showing a lack of reason or intelligence. 4. Wholly instinctive; senseless; coarse; brutish; dull. 5. Resembling a beast; showing lack of human sensibility; cruel or savage. brute-sensed.**
building ::: 1. The act or action of constructing; erecting. Also fig. **2. **Something that is built, as for human habitation; a structure.
built ::: pt. and pp. of build. dream-built, high-built, low-built, mind-built, new-built. *adj. *built in. Constructed or included as an integral part of. adj. built-up. Built by the fastening together of several parts or enlarged by the addition of layers.
bundles ::: a group of objects held together, as by tying or wrapping; packages.
burdened ::: 1. Weighed down; oppressed. 2. Bearing a heavy load of work, difficulties or responsibilities. 3. Laden with; charged with. pleasure-burdened, sign-burdened.
bureau ::: 1. A chest of drawers, especially a dresser for holding clothes, often with a desk top. 2. An office, usually of large organization, that is responsible for a specific duty such as administration, public business, etc.
buried ::: v. 1. Deposited or hid under ground; covered up with earth or other material. Also fig. **2. Plunged or sunk deep in, so as to be covered from view; put out of sight. adj. 3. Put in the ground or in a tomb; interred. 4. Consigned to a position of obscurity, inaccessibility, or inaction. 5.* Fig.* Consigned to oblivion, put out of the way, abandoned and forgotten.
burn ::: 1. To be very eager; aflame with activity, as to be on fire. 2. To emit heat or light by as if by combustion; to flame.. 3. To give off light or to glow brightly. 4. To light; a candle; incense, etc.) as an offering. 5. To suffer punishment or death by or as if by fire; put to death by fire. 6. To injure, endanger, or damage with or as if with fire. 7. Fig. To be consumed with strong emotions; be aflame with desire; anger; etc. 8. To shine intensely; to seem to glow as if on fire. burns, burned, burnt, burning.
burning ::: adj. 1. Aflame; on fire. Also fig. 2. Very bright; glowing; luminous. 3. Characterized by intense emotion; passionate. 4. Urgent or crucial. 5. Extremely hot; scorching. 6. Very hot. ever-burning.* *n. 7. The state, process, sensation, or effect of being on fire, burned, or subjected to intense heat. altar-burnings.**
burnt ::: pt. and pp. of burn.
"But great art is not satisfied with representing the intellectual truth of things, which is always their superficial or exterior truth; it seeks for a deeper and original truth which escapes the eye of the mere sense or the mere reason, the soul in them, the unseen reality which is not that of their form and process but of their spirit.” The Human Cycle etc.
butt ::: a person or thing that is the object of wit, ridicule, sarcasm, contempt.
cabbala ::: 1 A body of mystical Jewish teachings based on an interpretation of hidden meanings in the Hebrew Scriptures. Among its central doctrines are, all creation is an emanation from the Deity and the soul exists from eternity. 2. Any secret or occult doctrine or science. 3. "Esoteric system of interpretation of the Hebrew scriptures based on the assumption that every word, letter, number, and accent in them has an occult meaning. The system, oral at first, claimed great antiquity, but was really the product of the Middle Ages, arising in the 7th century and lasting into the 18th. It was popular chiefly among Jews, but spread to Christians as well. (Col. Enc.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works
cadence ::: 1. Balanced, rhythmic flow, as of poetry or oratory. 2. Music. A sequence of notes or chords that indicates the momentary or complete end of a composition, section, phrase, etc. 3. The flow or rhythm of events. 4. A recurrent rhythmical series; a flow, esp. the pattern in which something is experienced. 5. A slight falling in pitch of the voice in speaking or reading. cadences.
calculus ::: a method of calculation, esp. one of several highly systematic methods of treating problems by a special system of algebraic notations, as differential or integral calculus.
calledst ::: a native English form of the verb, to call, now only in formal and poetic usage.
callest ::: a native English form of the verb, to call, now only in formal and poetic usage.
calligraphy ::: 1. The art of fine handwriting. 2. An artistic and highly decorative form of handwriting, as with a great many flourishes.
callings ::: 1. (i.e. an animal or bird) that calls. 2. Things or voices that announce or address in a clear and often authoritative voice.
call ::: Sri Aurobindo: "All Yoga is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.” *The Synthesis of Yoga
callst ::: a native English form of the verb, to call, now only in formal and poetic usage.
calm ::: n. 1. Serenity; tranquillity; peace. 2. Nearly or completely motionless as a condition of no wind. Calm, Calm"s, calms, calmness. adj. 3. Not excited or agitated; composed; tranquil; 4. Without rough motion; still or nearly still. calmer, calm-lipped, stone-calm. *adv. calmly.
Sri Aurobindo: "Calm is a still unmoved condition which no disturbance can affect — it is a less negative condition than quiet.” Letters on Yoga*
"Calm is a positive tranquillity which can exist in spite of superficial disturbances.” *Letters on Yoga
"Calm is a strong and positive quietude, firm and solid — ordinary quietude is mere negation, simply the absence of disturbance.” *Letters on Yoga
"But more powerful still is the giving up of the fruit of one"s works, because that immediately destroys all causes of disturbance and brings and preserves automatically an inner calm and peace, and calm and peace are the foundation on which all else becomes perfect and secure in possession by the tranquil spirit.” Essays on the Gita
The Mother: "Calm is self-possessed strength, quiet and conscious energy, mastery of the impulses, control over the unconscious reflexes.” Words of the Mother, MCW Vol. 14*.
calyx ::: the outermost group of floral parts enclosing the bud and surrounding the base of a flower; the sepals.
camest ::: a native English form of the verb, to come, now only in formal and poetic usage.
cam"st ::: a native English contracted form of the verb, to come, now only in formal and poetic usage.
cancel ::: 1. To annul, make void or invalidate. 2. To equalize or make up for; offset. 3. To cross out with lines or other markings, making something invalid. cancels, cancelled, cancelling, self-cancelling.
candid ::: 1. Characterized by openness and sincerity of expression; unreservedly straightforward. 2. Free from prejudice; impartial. 3. Clear or pure 4. Not posed or rehearsed.
canst ::: a native English form of the adverb can, now only in formal or poetic usage.
canto ::: one of the principal divisions of a long poem.
canvas ::: 1. A piece of such fabric on which a painting, especially an oil painting, is executed. 2. A painting executed on such fabric, esp. an oil painting. 3. The background against which events unfold. canvases, canvas-strips.
capital ::: 1. A town or city that is the official seat of government in a political entity, such as a state or nation. 2. Wealth in the form of money or property.
capital stock ::: accumulated wealth, esp. any of various shares of ownership in a business.
capitol ::: 1. A building occupied by a state legislature. 2. A building that is the seat of government. Also fig.
caprice ::: 1. A sudden, unpredictable change or series of actions or changes. 2. A sudden, unpredictable change, as of one"s mind; whim, fancy. caprices.
captain ::: 1. One who commands, leads, or guides others. 2. The officer in command of a ship, an aircraft, or a spacecraft.
captive ::: n. 1. One, such as a prisoner of war, who is forcibly confined, subjugated, or enslaved. captives. v. 2. Those taken and held as a prisoners. captived. adj. 3. Kept under restraint or control; confined. 4. Enraptured, as by beauty; captivated.
capture ::: 1. To take possession of; to take by force or stratagem; take prisoner; seize. 2. To represent, preserve or record in lasting form, a quality, etc. captures, captured, capturing.
caravan ::: a company of travelers journeying together, as across a desert or through hostile territory. 2. A procession or train likened to a caravan. caravans.
carefree ::: free of worries and responsibilities.
carelessness ::: the quality of not being careful or taking pains; being negligent.
care ::: n. **1. A burdened state of mind, as that arising from heavy responsibilities; worry. 2. An object of or cause for concern. 3. Watchful oversight; charge or supervision. 4. An object or source of worry, attention, or solicitude. care, cares. v. 5. To be concerned or interested, have concern for. cares, cared.**
caress ::: n. 1. A gentle touch or gesture of fondness, tenderness, or love. v. 2. To touch or stroke lightly in a loving or endearing manner. caressed, caressing.
care-worn ::: showing signs of care or worry; fatigued by trouble or anxiety; haggard.
caricature ::: a grotesque imitation, misrepresentation or distorted image, as a drawing or description of a person which exaggerates characteristic features for comic effect.
carol ::: a song of praise or joy.
case ::: 1. A set of reasons or supporting facts; an argument. 2. The facts or evidence offered in support of a claim.
casements ::: window sashes that open outward by means of hinges.
casket ::: a small and often ornate box for holding jewels or other valuables.
cast off ::: discard; thrown away; let go.
castle ::: lit. A large fortified building or group of buildings with thick walls, usually dominating the surrounding country. Fig. A stronghold, fortress.
cast ::: v. 1. To throw with force; hurl. 2. To form (liquid metal, for example) into a particular shape by pouring into a mould. Also fig. 3. To cause to fall upon something or in a certain direction; send forth. 4. To throw on the ground, as in wrestling. 5. To put or place, esp. hastily or forcibly. 6. To direct (the eye, a glance, etc.) 7. To throw (something) forth or off. 8. To bestow; confer. casts, casting.
casual ::: 1. Occurring by chance; accidental. 2. Occurring offhand; not premeditated. 3. Occurring at irregular or infrequent intervals; occasional. 4. Without definite or serious intention; careless or offhand; passing.
catch ::: n. 1. A concealed, unexpected, or unforeseen drawback or handicap. 2. Anything that is caught, esp. something worth catching. v. **3. To take, seize, or capture, esp. after pursuit. 4. To become cognizant or aware of suddenly. 5. To receive. 6. catches, caught, catching.**
cathedral ::: 1. A large and important church of imposing architectural beauty. 2. Of, relating to, or resembling a cathedral.
caught ::: pt. and pp. of catch.
caul ::: a portion of the amnion (A thin, tough, membranous sac) especially when it covers the head of a foetus at birth.
cause ::: 1. A person or thing that acts, happens, or exists in such a way that some specific thing happens as a result; the producer of an effect. 2. A basis for an action or response; a reason. 3. Grounds for action; motive; justification. 4. Good or sufficient reason. 5. The principle, ideal, goal, or movement to which a person or group is dedicated. Cause.
-causing ::: being the cause of; effecting, bringing about, producing, inducing, making. All-causing.
cave ::: 1. A hollow or natural passage under or into the earth, especially one with an opening to the surface. 2. A hollow in the side of a hill or cliff, or underground of any kind; a cavity. Cave, caves, death-cave, deep-caved, cave-heart.
cease ::: v. 1. To come to an end; stop. 2. To put an end to a condition or state of being; discontinue. 3. To come to an end; pass away; no longer exist. ceases, ceased* *n. 4.** Cessation.
ceiling ::: 1. An upper limit, especially as set by regulation. 2. The upper interior surface of a room.
celestial ::: 1. Of or relating to the sky or the heavens. 2. Of or relating to heaven; divine. 3. Heavenly; divine; spiritual. celestials", celestial-human.
cell ::: biology: The smallest structural unit of an organism that is capable of independent functioning, consisting of one or more nuclei, cytoplasm, and various organelles, all surrounded by a semipermeable cell membrane. cells.
cenotaphs ::: monuments erected in honour of dead persons whose remains lie elsewhere.
centaur ::: greek Mythology, one of a race of monsters having the head, arms, and trunk of a man and the body and legs of a horse. centaur"s, Centaur, Centaur"s.** ::: *
centuries ::: periods of 100 years.
centurion ::: the commander of a century (100 men) in the Roman army.
certain ::: capable of being relied on; dependable.
certainty ::: 1. The fact, quality, or state of being certain. 2. Something certain; an assured fact.
certitude ::: freedom from doubt, esp. in matters of faith or opinion; certainty. certitudes.
chafferings ::: acts of bargaining, haggling.
chainless ::: free of restraint; unconstrained.
chain ::: n. 1. A series of things connected or following in succession. 2. Something that binds or restrains. chains. v. 3. Fig. To restrain or confine with or as with a chain.
chain-work ::: handiwork in which parts are looped or woven together like the links of a chain.
chalice ::: a cup or goblet often of gold or silver used esp. in religious services.
chameleon ::: any of numerous Old World lizards of the family Chamaeleontidae, characterized by the ability to change the colour of their skin, very slow locomotion, and a projectile tongue.
champion ::: an ardent defender or supporter of a cause.
chance ::: n. 1. The absence of any cause of events that can be predicted, understood, or controlled: often personified or treated as a positive agency. 2. The happening of events; the way in which things happen; fortune. 3. An opportune or favourable time; opportunity. 4. Fortune; luck; fate. Chance, chances. *adj.* 5. Not planned or expected; accidental. v. 6. To happen by chance; be the case by chance.** chanced.
"First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it.” The Life Divine
"For each birth is a new start; it develops indeed from the past, but is not its mechanical continuation: rebirth is not a constant reiteration but a progression, it is the machinery of an evolutionary process.” The Life Divine
"Here we live in an organisation of mortal consciousness which takes the form of a transient world; there we are liberated into the harmonies of an infinite self-seeing which knows all world in the light of the eternal and immortal. The Beyond is our reality; that is our plenitude; that is the absolute satisfaction of our self-existence. It is immortality and it is ‘That Delight".” The Upanishads *beyond
http://savitri.in/books/narad-richard-eggenberger/lexicon-of-an-infinite-mind
**"I certainly won"t have ‘attracted" [in place of ‘allured"] — there is an enormous difference between the force of the two words and merely ‘attracted by the Ecstasy" would take away all my ecstasy in the line — nothing so tepid can be admitted. Neither do I want ‘thrill" [in place of ‘joy"] which gives a false colour — precisely it would mean that the ecstasy was already touching him with its intensity which is far from my intention.Your statement that ‘joy" is just another word for ‘ecstasy" is surprising. ‘Comfort", ‘pleasure", ‘joy", ‘bliss", ‘rapture", ‘ecstasy" would then be all equal and exactly synonymous terms and all distinction of shades and colours of words would disappear from literature. As well say that ‘flashlight" is just another word for ‘lightning" — or that glow, gleam, glitter, sheen, blaze are all equivalents which can be employed indifferently in the same place. One can feel allured to the supreme omniscient Ecstasy and feel a nameless joy touching one without that Joy becoming itself the supreme Ecstasy. I see no loss of expressiveness by the joy coming in as a vague nameless hint of the immeasurable superior Ecstasy.” Letters on Savitri*
"I may say that the opening upwards, the ascent into the Light and the subsequent descent into the ordinary consciousness and normal human life is very common as the first decisive experience in the practice of yoga and may very well happen even without the practice of yoga in those who are destined for the spiritual change, especially if there is a dissatisfaction somewhere with the ordinary life and a seeking for something more, greater or better.” Letters on Yoga*
"In every particle, atom, molecule, cell of Matter there lives hidden and works unknown all the omniscience of the Eternal and all the omnipotence of the Infinite.” Essays Divine and Human*
inspiring mingled reverence and admiration; impressing the emotions or imagination as magnificent; majestic, stately, sublime, solemnly grand; venerable, revered; of supreme dignity.
". . . in the Avatar there is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity, âtmânam srjâmi, and conscious not only behind the veil but in the outward nature.” Essays on the Gita
In the middle of the forehead — the Ajna Chakra — (will, vision, dynamic thought).
"In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life.” The Life Divine
"It is a call of the being for higher things — for the Divine, for all that belongs to the higher or Divine Consciousness.” Guidance
". . . [man"s] nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar. . . .” The Synthesis of Yoga
n. 1. The point, axis, or pivot about which a body rotates. 2. A point, area, or part that is approximately in the middle of a larger area or volume. 3. A person or thing that is a focus of interest or attention. 4. A point of origin. centre"s, centres. v. 5. To focus or bring together. 6. To move towards, mark, put, or be concentrated at or as at a centre. 7. centred. Brought together to a centre, concentrated.
positions or postures of the body appropriate to or expressive of an action, emotion.
*Sri Aurobindo: "Action is the first power of life. Nature begins with force and its works which, once conscious in man, become will and its achievements; therefore it is that by turning his action Godwards the life of man best and most surely begins to become divine.” The Synthesis of Yoga
*(Sri Aurobindo: "And finally all is lifted up and taken into the supermind and made a part of the infinitely luminous consciousness, knowledge and experience of the supramental being, the Vijnana Purusha.” The Synthesis of Yoga*) ::: Angel of the House. The guardian spirit of the home.
Sri Aurobindo: "Atheism is the shadow or dark side of the highest perception of God.” *Essays Divine and Human
Sri Aurobindo: "Birth is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life.” *The Life Divine
Sri Aurobindo: "Brahma is the Power of the Divine that stands behind formation and the creation.” Letters on Yoga
Sri Aurobindo: "By aesthesis is meant a reaction of the consciousness, mental and vital and even bodily, which receives a certain element in things, something that can be called their taste, Rasa, which, passing through the mind or sense or both, awakes a vital enjoyment of the taste, Bhoga, and this can again awaken us, awaken even the soul in us to something yet deeper and more fundamental than mere pleasure and enjoyment, to some form of the spirit"s delight of existence, Ananda.” *Letters on Savitri
Sri Aurobindo: ". . . for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind"s turning away from the knowledge of the eternal self to the preoccupations of the temporal becoming.” The Life Divine
*Sri Aurobindo: "For from the divine Bliss, the original Delight of existence, the Lord of Immortality comes pouring the wine of that Bliss, the mystic Soma, into these jars of mentalised living matter; eternal and beautiful, he enters into these sheaths of substance for the integral transformation of the being and nature.” The Life Divine
Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine
Sri Aurobindo: "Matter, body is only a massed motion of force of conscious being employed as a starting-point for the variable relations of consciousness working through its power of sense.” *Essays on the Gita
Sri Aurobindo: "The anarchic is the true divine state of man in the end as in the beginning; but in between it would lead us straight to the devil and his kingdom.” Essays Divine and Human*
Sri Aurobindo: "The centres or Chakras are seven in number: ::: The thousand-petalled lotus on the top of the head.
*Sri Aurobindo: "The highest aim of the aesthetic being is to find the Divine through beauty; the highest Art is that which by an inspired use of significant and interpretative form unseals the doors of the spirit.” The Human Cycle etc.*
Sri Aurobindo: "This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy, — that was a notion of the Greeks, — a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga *Ananke"s.
Sri Aurobindo: "Very usually, altruism is only the sublimest form of selfishness.” *Essays Divine and Human
Sri Aurobindo: "We mean by the Absolute something greater than ourselves, greater than the cosmos which we live in, the supreme reality of that transcendent Being which we call God, something without which all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities . . . The Absolute is for us the Ineffable.” *The Life Divine
Sri Aurobindo: "What the "void" feels as a clutch is felt by the Mother only as a reminding finger laid on her cheek. It is one advantage of the expression ‘as if" that it leaves the field open for such variation. It is intended to suggest without saying it that behind the sombre void is the face of a mother. The two other ‘as if"s have the same motive and I do not find them jarring upon me. The second is at a sufficient distance from the first and it is not obtrusive enough to prejudice the third which more nearly follows. . . .” Letters on Savitri
*Sri Aurobindo: "When there is some lowering or diminution of the consciousness or some impairing of it at one place or another, the Adversary — or the Censor — who is always on the watch presses with all his might wherever there is a weak point lying covered from your own view, and suddenly a wrong movement leaps up with unexpected force. Become conscious and cast out the possibility of its renewal, that is all that is to be done.” Letters on Yoga
Sri Aurobindo: "Yes: the purpose is to create a large luminous trailing repetitive movement like the flight of the Bird with its dragon tail of white fire.” *Letters on Savitri
Sri Aurobindo: "Yet all the time the universal forces are pouring into him without his knowing it. He is aware only of thoughts, feelings, etc., that rise to the surface and these he takes for his own. Really they come from outside in mind waves, vital waves, waves of feeling and sensation, etc., which take particular form in him and rise to the surface after they have got inside. But they do not get into his body at once. He carries about with him an environmental consciousness (called by the Theosophists the Aura) into which they first enter. If you can become conscious of this environmental self of yours, then you can catch the thought, passion, suggestion or force of illness and prevent it from entering into you. If things in you are thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to get in again. Or they go to a distance outside but linger on the outskirts or even perhaps far off, waiting till they get an opportunity to attempt entrance.” *Letters on Yoga
"Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous.” The Life Divine
Strength is all right for the strong — but aspiration and the Grace answering to it are not altogether myths; they are great realities of the spiritual life.” Letters on Yoga*
(Technically)** **Any of various birds of the family Paradisaeidae, native to New Guinea and adjacent islands, usually having brilliant plumage and long tail feathers in the male.
"The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes.” The Synthesis of Yoga
the act of hearing or attending; the state of hearing, or of being able to hear.
"The animal is a vital and sensational being; . . . .” The Synthesis of Yoga*Animal, animal"s, animals, animal-soul, half-animal.
The Apsaras then are the divine Hetairae of Paradise, beautiful singers and actresses whose beauty and art relieve the arduous and world-long struggle of the Gods against the forces that tend towards disruption by the Titans who would restore Matter to its original atomic condition or of dissolution by the sages and hermits who would make phenomena dissolve prematurely into the One who is above phenomena. They rose from the Ocean, says Valmiki, seeking who should choose them as brides, but neither the Gods nor the Titans accepted them, therefore are they said to be common or universal. The Harmony of Virtue
"The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow.” Essays on the Gita
"The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption, — as did Christ, — secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature, — as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross," or points out sagely that the Avatar was not divine because he died and died too by disease, — as a dog dieth, — knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita
"The body is not only the necessary outer instrument of the physical part of action, but for the purposes of this life a base or pedestal also for all inner action.” The Synthesis of Yoga
"The call of God is imperative and cannot be weighed against any other considerations.” Essays on the Gita*
"The call, once decisive, stands; the thing that has been born cannot eventually be stifled. Even if the force of circumstances prevents a regular pursuit or a full practical self-consecration from the first, still the mind has taken its bent and persists and returns with an ever-increasing effect upon its leading preoccupation. There is an ineluctable persistence of the inner being, and against it circumstances are in the end powerless, and no weakness in the nature can for long be an obstacle.” The Synthesis of Yoga
::: "The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature.” *The Life Divine
"The Infinite creates and is Brahma.” The Renaissance in India ::: "Brahman is not only the cause and supporting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman.” The Life Divine*
The Mother : "An Avatar is an emanation of the Supreme Lord who assumes a human body on earth.” Works of the Mother, "On Thoughts and Aphorisms” Vol.10
The Mother: "In the physical world, of all things it is beauty that expresses best the Divine. the physical world is the world of form and the perfection of form is beauty. Beauty interprets, expresses, manifests the Eternal. Its role is to put all manifested nature in contact with the Eternal through the perfection of form, through harmony and a sense of the ideal which uplifts and leads towards something higher. On Education, MCW Vol. 12.
The Mother: "The Avatar: the supreme Divine manifested in an earthly form — generally a human form — for a definite purpose.” Words of the Mother, MCW Vol. 15.*
::: The Mother: "True art means the expression of beauty in the material world. In a world wholly converted, that is to say, expressing integrally the divine reality, art must serve as the revealer and teacher of this divine beauty in life.” On Education, MCW Vol. 12.
the power or faculty of hearing or listening.
"There is no need of words in aspiration. It can be expressed or unexpressed in words.” Letters on Yoga
"The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: . . . . ” The Life Divine*
"This body of ours is a symbol of our real being. . . .” Letters on Yoga ::: ". . . the body itself is only a constant act of consciousness of the spirit.” Essays on the Gita
"This universal aesthesis of beauty and delight does not ignore or fail to understand the differences and oppositions, the gradations, the harmony and disharmony obvious to the ordinary consciousness; but, first of all, it draws a Rasa from them and with that comes the enjoyment, Bhoga. and the touch or the mass of the Ananda. It sees that all things have their meaning, their value, their deeper or total significance which the mind does not see, for the mind is only concerned with a surface vision, surface contacts and its own surface reactions. When something expresses perfectly what it was meant to express, the completeness brings with it a sense of harmony, a sense of artistic perfection; it gives even to what is discordant a place in a system of cosmic concordances and the discords become part of a vast harmony, and wherever there is harmony, there is a sense of beauty. ” Letters on Savitri*
those who assist, guide, wait upon, accompany, give service or follow another to contribute to the fulfilment of a need or furtherance of an effort or purpose; subordinate companions.
"To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God.” The Human Cycle
"We are not the body, but the body is still something of ourselves. With realisation the erroneous identification ceases — in certain experiences the existence of the body is not felt at all. In the full realisation the body is within us, not we in it, it is an instrumental formation in our wider being, — our consciousness exceeds but also pervades it, — it can be dissolved without our ceasing to be the self.” Letters on Yoga
"We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of rebirths and that it has had for its previous and preparatory terms in the succession the lower forms of life upon earth; it has passed through the whole chain that life has strung in the physical universe on the basis of the body, the physical principle.” The Life Divine
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1 George Sand
1 George Orwell
1 George Moore
1 George Harrison
1 George Eliot
1 George Carlin
1 George A. Moore
1 G.B. Shaw
1 Galileo Galilei
1 F Scott Fitzgerald
1 Friedrich Neitzsche
1 Frederick Dodson
1 Frank Zappa
1 Francis Hutcheson
1 Francis Bacon
1 Fo-shu-hing-tsan-kiug
1 Fakhr al-Dīn Ibrahīm 'Irāqī
1 E. W. Dijkstra
1 Everard and Morris
1 Etienne Gilson
1 Ernest Holmes
1 Ernest Hemingway
1 Epicurus
1 Ephrem the Syrian
1 Enomoto Seifu Jo
1 Emily Dickinson
1 Emily Brontë
1 Emerald Tablets of Thoth
1 Emanuel Swedenborg
1 Elizabeth I
1 Elizabeth Barrett Browning
1 Eknath Easwaran
1 Eisai
1 Edgar Cayce
1 Dzongsar Khyentse Rinpoche
1 Dzogchen Rinpoche
1 D.T. Suzuki
1 D T Suzuki
1 Doug Dillon
1 Dōgen Zenji
1 Dogen Zenji?
1 Dogen Zenji
1 Dogen 1200-1253
1 Diogenes
1 Dilgo Khyentse Rinpoche
1 Didache
1 Deuteronomy XXXI. 6
1 Desiderius Erasmus
1 Deepak Chopra
1 David R Hawkins
1 David Hume
1 David Deida
1 Dante
1 C N Parkinson
1 Clement of Rome
1 Claudio Naranjo
1 Cinderella
1 Chyo-ni 1703-1775
1 Chuck Close
1 Christopher Morley
1 Chinese Texts
1 Charles Dickens
1 Chamtrul Rinpoche
1 Cecil A. Poole
1 Catullus
1 Catherine of Siena
1 Carl Sandburg
1 Carlos Castaneda
1 Calvin Coolidge
1 but the mighty shall be mightily put to the test. ...
1 Butterfly Lao Tzu
1 Buddhist Proverb
1 Buddhist Canons in Pali
1 Buddhism
1 Brian Tracy
1 Booker T. Washington
1 Bony of flours
1 Bob Ross
1 Bob Marley
1 Bl. Humbert of Romans
1 Bernard of Clairvaux
1 Benoît Mandelbrot
1 Bennett Cerf
1 Ben Jonson
1 Benedict
1 Belva Davis
1 Bede the Venerable
1 Bauvard
1 Basho
1 Barbara De Angelis
1 Baisao 1675-1763
1 Baha-ulalh
1 Averroes
1 Auguttara Nikaya
1 Auguste Rodin
1 Attack On Titan
1 Atisha
1 Aswaghosha
1 Ashtavakra Gita
1 Arthur C Clarke
1 Arnobius of Sicca
1 Aristotle
1 Arabian Proverb
1 Apollonius of Tyana
1 Anon. See: http://bit.ly/2RMh2CF
1 Annie Proulx
1 Anne Frank
1 Andrew Kanegi
1 Ananta
1 Ambrose of Milan
1 Allen Klein
1 Allen Ginsberg
1 Al-Kalabadhi
1 Al-Jilani
1 Alfred Lord Tennyson
1 Alfred Korzybski
1 Alexander von Humboldt
1 Alejandro Jodorowsky
1 Aldous Huxley
1 Alain de Botton
1 Pythagoras
1 Plotinus
1 Paracelsus
1 Maimonides
1 Kobayashi Issa
1 Jorge Luis Borges
1 Aristophanes
1 Abu Hamid al-Ghazali
1 Ahmed Halif
1 A Edward Newton
1 Advaita Bodha Deepika
1 Adlai E. Stevenson
1 A C Bhaktivedanta Swami Prabhupada
1 Abraham Lincoln
1 1 John 2:16-17
1 1 John 1:7)
1 ?
1
NEW FULL DB (2.4M)
59 Anonymous
18 Rumi
15 J K Rowling
11 Ovid
11 Laozi
10 Plato
10 Horace
9 William Shakespeare
9 Toba Beta
9 Lauren Groff
9 Bob Goff
9 Aesop
8 Jay Kristoff
8 Aristotle
6 W H Auden
6 Stephen King
6 Eminem
5 Voltaire
5 Unknown
5 Rick Riordan
1:He is pure of all name. ~ The Bab, #KEYS
2:in every beat of every heart. ~ Jami, #KEYS
3:of his passions. ~ Alfred Lord Tennyson, #KEYS
4:The simple joy of being." ~ Lewis Carroll, #KEYS
5:Too seldom is the shadow of what must come #KEYS
6:Be greatly aware of the present." ~ Buddha, #KEYS
7:Nature is the art of God. ~ Dante Alighieri, #KEYS
8:Every day is the beginning of life." ~ Rilke, #KEYS
9:Attend with the ear of your heart. ~ Benedict, #KEYS
10:Doubt is the brother of shame. ~ Erik Erikson, #KEYS
11:is not always that of the soul. ~ George Sand, #KEYS
12:Forever is composed of nows. ~ Emily Dickinson, #KEYS
13:Love is the absence of judgment." ~ Dalai Lama, #KEYS
14:I am a cage, in search of a bird. ~ Franz Kafka, #KEYS
15:Our Lady ~ OUR LADY OF GOOD SUCCESS (1563-1635), #KEYS
16:as peace to be spread. ~ Saint Francis of Assisi, #KEYS
17:Dreams are great magicians. ~ Lucian of Samosata, #KEYS
18:Gospel of my Son cannot be divided." ~ Our Lady , #KEYS
19:Oh! Church, I pity you. ~ Saint Gregory of Nyssa, #KEYS
20:A calm mind is the jewel of wisdom. ~ Dogen Zenji, #KEYS
21:And justify the ways of God to men. ~ John Milton, #KEYS
22:Of all things, I liked books best. ~ Nikola Tesla, #KEYS
23:That was mother of Heaven's King. ~ J R R Tolkien, #KEYS
24:We must triumph! ~ Saint Padre Pio of Pietrelcina, #KEYS
25:All music is the blues. All of it. ~ George Carlin, #KEYS
26:Every man is the son of his own works. ~ Cervantes, #KEYS
27:St. Clement of Rom ~ Letter to the Corinthians, 44, #KEYS
28:Suffering is not a sign of failure
~ The Mother?,#KEYS
29:Chess is the gymnasium of the mind. ~ Blaise Pascal, #KEYS
30:Live each day as if dying. ~ Saint Anthony of Egypt, #KEYS
31:Poverty is the mother of crime.
~ Marcus Aurelius,#KEYS
32:It's kind of fun to do the impossible. ~ Walt Disney, #KEYS
33:Joy is the simplest form of gratitude." ~ Karl Barth, #KEYS
34:Who teaches the soul if not God? ~ John of the Cross, #KEYS
35:Consciousness is a precondition of being. ~ Carl Jung, #KEYS
36:Courage is a sign of soul's nobility.
~ The Mother?,#KEYS
37:His coming against men." ~ Saint Bernard of Clairvaux, #KEYS
38:May you live every day of your life. ~ Jonathan Swift, #KEYS
39:See through the eyes of compassion. ~ Jalaluddin Rumi, #KEYS
40:This therefore is the highest state of man. ~ Lao Tzu, #KEYS
41:Everywhere you turn, there is the face of God. ~ Quran, #KEYS
42:My library is an archive of longings.
~ Susan Sontag,#KEYS
43:Nothing is left of me
Each time I see her ~ Catullus#KEYS
44:that inbound urge and urge of waves.... ~ Walt Whitman, #KEYS
45:All my possessions for a moment of time." ~ Elizabeth I, #KEYS
46:Humility is the forgetfulness of self. ~ Thomas Keating, #KEYS
47:The usefulness of the cup is its emptiness. ~ Bruce Lee, #KEYS
48:All this is full of that Being. ~ Swetaswatara Upanishad, #KEYS
49:Beauty is the purgation of superfluities. ~ Michelangelo, #KEYS
50:Do all that you do with love. ~ Saint Therese of Lisieux, #KEYS
51:even more to him who loves. ~ Saint Lawrence of Brindisi, #KEYS
52:Friends are God's way of taking care of us." ~ Anonymous, #KEYS
53:Prayer is the laying aside of thoughts. ~ The Philokalia, #KEYS
54:The light of that greater invisible sun... ~ Jean Gebser, #KEYS
55:The root of prayer is interior silence. ~ Thomas Keating, #KEYS
56:Up above, the air is so pure. ~ Saint Therese of Lisieux, #KEYS
57:I say nothing to him I love him ~ Saint Thérèse of Lisieux #KEYS
58:The very essence of romance is uncertainty. ~ Oscar Wilde, #KEYS
59:Try to let Realization of itself arise. ~ Jetsun Milarepa, #KEYS
60:About the arrival of sparrows. ~ Yamamura Bocho, 1884-1924, #KEYS
61:Eloquence is a painting of the thoughts.
~ Blaise Pascal,#KEYS
62:I am myself the matter of my book.
~ Michel de Montaigne,#KEYS
63:Idleness is the heaviest of all oppressions. ~ Victor Hugo, #KEYS
64:In my heart of hearts I have loved God completely. ~ Rabia, #KEYS
65:Intuition is the whisper of the soul. ~ Jiddu Krishnamurti, #KEYS
66:It is the power of the mind to be unconquerable." ~ Seneca, #KEYS
67:The solution of every problem is another problem. ~ Goethe, #KEYS
68:True love gives rise to the eyes of clarity. ~ Tenzin Deva, #KEYS
69:Who teaches the soul if not God? ~ Saint John of the Cross, #KEYS
70:A prudent question is one-half of wisdom.
~ Francis Bacon,#KEYS
71:Envy is the most savage form of hatred. ~ Basil of Caesarea, #KEYS
72:Fanaticism is always a sign of repressed doubt. ~ Carl Jung, #KEYS
73:Get rid of the oppression of 'trying to be right'. ~ Ananta, #KEYS
74:Mary is the lily in God's garden. ~ Saint Bridget of Sweden, #KEYS
75:The sleepy like to make excuses. ~ Saint Benedict of Nursia, #KEYS
76:The true method of knowledge is experiment. ~ William Blake, #KEYS
77:Who knoweth these things? Who can speak of them? ~ Rig Veda, #KEYS
78:You ask what's God? Pure simplicity. ~ Bernard of Clairvaux, #KEYS
79:And simpler than the infancy of truth. ~ William Shakespeare, #KEYS
80:Foolishness is a twin sister of wisdom." ~ Witold Gombrowicz, #KEYS
81:For most of history, Anonymous was a woman. ~ Virginia Woolf, #KEYS
82:Get rid of self-conceit. ~ Epictetus, #KEYS
83:How can Syama stay away? . . ~ THE GOSPEL OF SRI RAMAKRISHNA, #KEYS
84:I know nothing except the fact of my ignorance.
~ Socrates,#KEYS
85:In the midst of chaos, there is also opportunity." ~ Sun Tzu, #KEYS
86:One great use of words is to hide our thoughts.
~ Voltaire,#KEYS
87:To enjoy life we must touch much of it lightly.
~ Voltaire,#KEYS
88:Excess of sorrow laughs. Excess of joy weeps. ~ William Blake, #KEYS
89:Ignorance of Scripture is ignorance of Christ. ~ Saint Jerome, #KEYS
90:Its profit lies in the practice. ~ Saint Bernard of Clairvaux, #KEYS
91:Never depart from the way of martial arts. ~ Miyamoto Musashi, #KEYS
92:Of all our possessions, wisdom alone is immortal. ~ Socrates?, #KEYS
93:Stand guard at the portal of your mind. ~ Ralph Waldo Emerson, #KEYS
94:Then the grace of the Divine will lift you. ~ Jalaluddin Rumi, #KEYS
95:The secret of getting ahead is getting started." ~ Mark Twain, #KEYS
96:Both light and shadow are the dance of Love. ~ Jalaluddin Rumi, #KEYS
97:Death may be the greatest of all human blessings.
~ Socrates,#KEYS
98:I come to a world of iron to make a world of gold. ~ Cervantes, #KEYS
99:May God protect me from gloomy saints. ~ Saint Teresa of Avila, #KEYS
100:The beginning of wisdom is the definition of terms. ~ Socrates, #KEYS
101:The beginning of wisdom is to desire it. ~ Solomon Ibn Gabirol, #KEYS
102:The possession of wisdom leadeth to true happiness. ~ Porphyry, #KEYS
103:What shall we think of a well-adjusted slave? ~ Abraham Maslow, #KEYS
104:When I let go of what I am, I become what I might be. ~ Lao Tzu #KEYS
105:A loss, of which we are ignorant, is no loss. ~ Publilius Syrus, #KEYS
106:Becoming is the mode of activity of the uncreated God. ~ Hermes, #KEYS
107:Fall in love with the deep comfort of insecurity. ~ Jeff Foster, #KEYS
108:Live out of your imagination, not your history. ~ Stephen Covey, #KEYS
109:Patience smooths away lots of difficulties." ~ Saint John Bosco, #KEYS
110:Quotations every day of the year. ~ James Joyce, Finnegans Wake, #KEYS
111:Should I kill myself, or have a cup of coffee?
~ Albert Camus,#KEYS
112:The Being that is one, sages speak of in many terms. ~ Rig Veda, #KEYS
113:The light of the Sun is the pure energy of intellect. ~ Proclus, #KEYS
114:Trust is the highest form of human motivation
~ Stephen Covey,#KEYS
115:Whatever else we might think of this world ~ it is astonishing., #KEYS
116:Words are truly the image of the soul." ~ Saint Basil the Great, #KEYS
117:Worshiping the teapot instead of drinking the tea. ~ Wei Wu Wei, #KEYS
118:God does not fit in an occupied heart. ~ Saint John of the Cross, #KEYS
119:In the world of the Unity heaven and earth are one. ~ Baha-ullah, #KEYS
120:I would rather die of passion than of boredom ~ Vincent van Gogh, #KEYS
121:One great cause of failure is lack of concentration. ~ Bruce Lee, #KEYS
122:A minute's success pays the failure of years.
~ Robert Browning,#KEYS
123:Eternity is in love with the productions of time. ~ William Blake, #KEYS
124:Faith is the union of God and the soul. ~ Saint John of the Cross, #KEYS
125:Great mystics think alike, because they are of one mind." ~ Anon., #KEYS
126:I dream of painting and then I paint my dream. ~ Vincent van Gogh, #KEYS
127:In each of us there is another whom we do not know.
~ Carl Jung,#KEYS
128:Life is the childhood of our immortality…" ~ Johann W. von Goethe, #KEYS
129:Love alone knows the secret of getting rich by giving. ~ Socrates, #KEYS
130:So is unable to see he unity of the Truth." ~ Mahmoūd Shabestarī, #KEYS
131:That is why it is falling apart. ~ Saint Padre Pio of Pietrelcina, #KEYS
132:The concept of Presence manifests as Emptiness. ~ Jetsun Milarepa, #KEYS
133:The world’s thy ship and not thy home. ~ Saint Therese of Lisieux, #KEYS
134:A good half of the art of living is resilience." ~ Alain de Botton, #KEYS
135:but that which is contrary to His nature. ~ Saint Ambrose of Milan, #KEYS
136:God is a dark night to man in this life. ~ Saint John of the Cross, #KEYS
137:How can Syama stay away? . . ~ SONG from GOSPEL OF SRI RAMAKRISHNA, #KEYS
138:jealousy is
the death
of love ~ Ogawa,#KEYS
139:No more talk. I'm sick of people talking. Train. ~ Masaaki Hatsumi, #KEYS
140:No one heals himself by wounding another. ~ Saint Ambrose of Milan, #KEYS
141:Out of suffering have emerged the strongest Souls; ~ Kahlil Gibran, #KEYS
142:Prayer is the oxygen of the soul. ~ Saint Padre Pio of Pietrelcino, #KEYS
143:Self-suffering is the truest test of sincerity.
~ Mahatma Gandhi,#KEYS
144:Self-trust is the first secret of success.
~ Ralph Waldo Emerson,#KEYS
145:Simplicity of heart is the way out of imagination. ~ Robert Burton, #KEYS
146:The blood of Jesus his Son cleanseth us from all sin ~ 1 John 1:7), #KEYS
147:The need to be right - the sign of a vulgar mind.
~ Albert Camus,#KEYS
148:There is no enlightenment outside of daily life. ~ Thich Nhat Hanh, #KEYS
149:Until your broken, you don't know what you're made of.
~ Unknown,#KEYS
150:When all that's left of me is love, Give me away." ~ Merrit Malloy, #KEYS
151:Amid a multitude of projects, no plan is devised. ~ Publilius Syrus, #KEYS
152:Dreams are the touchstones of our characters. ~ Henry David Thoreau, #KEYS
153:Honesty is the first chapter of the book wisdom. ~ Thomas Jefferson #KEYS
154:People are as repelled by a liar as they are of serpents. ~ Valmiki, #KEYS
155:Sometimes even to live is an act of courage ~ Lucius Annaeus Seneca, #KEYS
156:The enemy is lack of awareness, lack of presence. ~ Traleg Rinpoche, #KEYS
157:the final moment of her painful purification has come." ~ Our Lady , #KEYS
158:The universe is a machine for the making of Gods.
~ Henri Bergson,#KEYS
159:We have art in order not to die of the truth. ~ Friedrich Nietzsche, #KEYS
160:When you reach the top of the mountain, keep climbing.
~ Zen Koan,#KEYS
161:Why are there beings at all, instead of Nothing? ~ Martin Heidegger, #KEYS
162:A donkey with a load of holy books is still a donkey." ~ Sufi saying, #KEYS
163:and with great affection. ~ Thomas A Kempis, The Imitation of Christ, #KEYS
164:A painting is complete when it has the shadows of a god. ~ Rembrandt, #KEYS
165:A physicist is just an atom's way of looking at itself. ~ Niels Bohr, #KEYS
166:Coincidence is God's way of remaining anonymous.
~ Albert Einstein,#KEYS
167:How cool the sound of bell leaving the bell. ~ Yosa Buson, 1716-1784, #KEYS
168:I sell mirrors in the city of the blind. ~ Kabir, #KEYS
169:It is time now for us to rise from sleep. ~ Saint Benedict of Nursia, #KEYS
170:Logic chases truth up the tree of grammar. ~ Willard Van Orman Quine, #KEYS
171:Think lightly of yourself and deeply of the world ~ Miyamoto Musashi, #KEYS
172:Time is not a line, but a series of now-points.
~ Taisen Deshimaru,#KEYS
173:a butterfly
is also made
of dust ~ Ogawa,#KEYS
174:A joke is an epigram on the death of a feeling. ~ Friedrich Nietzsche, #KEYS
175:Books are the mirrors of the soul. ~ Virginia Woolf, Between the Acts, #KEYS
176:dreadful hour of the great apostasy." ~ Our Lady to Fr. Stefano Gobbi, #KEYS
177:I can nourish myself on nothing but truth. ~ Saint Therese of Lisieux, #KEYS
178:let your words teach and your actions speak. ~ Saint Anthony of Padua, #KEYS
179:Oh snow, fall with The scent of apples! ~ Hakushu Kitahara, 1885-1942, #KEYS
180:Poets are damned... but see with the eyes of angels. ~ Allen Ginsberg, #KEYS
181:something with its continuous scripture of leaves. ~ William Stafford, #KEYS
182:The essence of God, if at all God has an essence, is Beauty. ~ Hermes, #KEYS
183:The noblest pleasure is the joy of understanding. ~ Leonardo da Vinci, #KEYS
184:We're all kind of weird and twisted and drowning.
~ Haruki Murakami,#KEYS
185:What we are looking for is what is looking. ~ Saint Francis of Assisi, #KEYS
186:wither-soever ye turn, there is the Presence of Allah. ~ Koran, 2:115, #KEYS
187:A man who governs his passions is master of his world. ~ Saint Dominic, #KEYS
188:Blessed be you, my God, for having created me. ~ Saint Clare of Assisi, #KEYS
189:Definitions create conditions. ~ Alfred Korzybski, Manhood of Humanity, #KEYS
190:Everything is ceremony in the wild garden of childhood. ~ Pablo Neruda, #KEYS
191:I never think of the future - it comes soon enough." ~ Albert Einstein, #KEYS
192:Knowledge is the conformity of the object and the intellect ~ Averroes, #KEYS
193:Let us be silent, -- so we may hear the whisper of the gods. ~ Emerson, #KEYS
194:Never limit your view of life by any past experience." ~ Ernest Holmes, #KEYS
195:Prayer begins at the edge of emptiness. ~ Rabbi Abraham Joshua Heschel, #KEYS
196:The essence of life is in remembering God. ~ Kabir, #KEYS
197:The reward of one duty is the power to fulfill another. ~ George Eliot, #KEYS
198:Think lightly of yourself and deeply of the world." ~ Miyamoto Musashi, #KEYS
199:War is the father of all things. ~ Heraclitus, #KEYS
200:Yes, His very splendour is the cause of His invisibility. ~ Baha-ullah, #KEYS
201:Green grass- Between the blades The color of water. ~ Chyo-ni 1703-1775, #KEYS
202:Ignorance, the root and stem of every evil. ~ Plato, #KEYS
203:I return from flames of fire; tried and pure and white. ~ William Blake, #KEYS
204:Perfection is achieved only on the point of collapse.
~ C N Parkinson,#KEYS
205:Search for Jesus and in Him you'll find me. ~ Saint Terese of the Andes, #KEYS
206:The desire for wisdom leads us to the Eternal Kingdom. ~ Book of Wisdom, #KEYS
207:The most certain sign of wisdom is cheerfulness." ~ Michel de Montaigne, #KEYS
208:The privilege of a lifetime is to become who you truly are. ~ Carl Jung, #KEYS
209:The soul becomes dyed with the color of its thoughts. ~ Marcus Aurelius, #KEYS
210:Those who are predestined receive the help of an Inner Guide. ~ TM, WM3, #KEYS
211:Through the abandonment of desire the Deathless is realized. ~ Buddhism, #KEYS
212:What is to become of kings in a time without orbs? ~ Sloterdijk, Globes, #KEYS
213:Wisdom is the fruit of a balanced development. ~ Alfred North Whitehead #KEYS
214:Because of your smile, you make life more beautiful.
~ Thich Nhat Hanh,#KEYS
215:Enjoy life. There's plenty of time to be dead. ~ Hans Christian Andersen, #KEYS
216:I have lived with several Zen masters-all of them cats." ~ Eckhart Tolle, #KEYS
217:No problem can withstand the assault of sustained thinking.
~ Voltaire,#KEYS
218:Open your arms to change, but don't let go of your values." ~ Dalai Lama, #KEYS
219:Psychological type is nothing static ~ it changes in the course of life., #KEYS
220:The climax of purity is the beginning of theology. ~ Saint John Klimakos, #KEYS
221:The most certain sign of wisdom is cheerfulness.
~ Michel de Montaigne,#KEYS
222:The most manifest sign of wisdom is a continual cheerfulness." ~ Proverb, #KEYS
223:Think of all the beauty still left around you and be happy. ~ Anne Frank, #KEYS
224:Those whose hearts are pure are temples of the Holy Spirit. ~ Saint Lucy, #KEYS
225:Wisdom is full of light and her beauty is not withered. ~ Book of Wisdom, #KEYS
226:Concentration is the root of all the higher abilities in man. ~ Bruce Lee, #KEYS
227:In the land of the blind, the one-eyed man is king. ~ Desiderius Erasmus, #KEYS
228:New year's cards from friends colored patterns of my life. ~ Mitsu Suzuki, #KEYS
229:The function of wisdom is to discriminate between good and evil. ~ Cicero, #KEYS
230:The great aim of education is not knowledge but action. ~ Herbert Spencer, #KEYS
231:The measure of love is love without measure. ~ Saint Bernard of Clairvaux, #KEYS
232:The universe is comprised of sixes and fours. ~ Plato, #KEYS
233:and the heart to comprehend.. ~ Makeda, Queen of Sheba. For full poem see:, #KEYS
234:A sense of humour is the only divine quality of man. ~ Arthur Schopenhauer, #KEYS
235:Confession of our faults is the next thing to innocence. ~ Publilius Syrus, #KEYS
236:History of the world is but the biography of great men.
~ Thomas Carlyle,#KEYS
237:If you obey all of the rules, you miss all of the fun. ~ Katharine Hepburn, #KEYS
238:It is in pain that love becomes stronger. ~ Saint Padre Pio of Pietrelcina, #KEYS
239:My fear is my substance, and probably the best part of me.
~ Franz Kafka,#KEYS
240:Peace of mind comes from not wanting to change others." ~ Gerald Jampolsky, #KEYS
241:Silence is the maturation of wisdom. ~ Maimonides, #KEYS
242:The bird of paradise lands only on the hand that does not grasp ~ Roshi So, #KEYS
243:The creation of a thousand forests is in one acorn." ~ Ralph Waldo Emerson, #KEYS
244:To me He is the anguish of my heart. ~ SONG from GOSPEL OF SRI RAMAKRISHNA, #KEYS
245:What is more magnificent than the beauty of God? ~ Saint Basil of Caesarea, #KEYS
246:A day of silence can be a pilgrimage in itself. ~ Hafiz, #KEYS
247:and being inspired by the least of his virtues. ~ Saint Therese of Lisieux , #KEYS
248:At the touch of love everyone becomes a poet.
~ Plato,#KEYS
249:Concentration is one of the happiest things in my life.
~ Haruki Murakami,#KEYS
250:How can I begin anything new with all of yesterday in me?
~ Leonard Cohen,#KEYS
251:How little known is the Merciful love of Jesus." ~ Saint Therese of Lisieux, #KEYS
252:I am near you. ~ The Mother, Words Of The Mother I, #KEYS
253:I am not an Athenian, nor a Greek, but a citizen of the world.
~ Socrates,#KEYS
254:In the myriad universes of thought and creation, I alone Am. ~ Robert Adams, #KEYS
255:Listen, the next revolution is gonna be a revolution of ideas. ~ Bill Hicks, #KEYS
256:Nothing in this world can take the place of persistence." ~ Calvin Coolidge, #KEYS
257:Taking crazy things seriously is a serious waste of time. ~ Haruki Murakami, #KEYS
258:The goal of a virtuous life is to become like God. ~ Saint Gregory of Nyssa, #KEYS
259:The one great art is that of making a complete human being of oneself. ~ GG, #KEYS
260:The sound of water says what I think. ~ Chuang Tzu, #KEYS
261:We are here to awaken from our illusion of separateness." ~ Thich Nhat Hanh, #KEYS
262:We just let it happen… and that's the beauty of this technique." ~ Bob Ross, #KEYS
263:Whatever you do, think not of yourself, but of God." ~ Saint Vincent Ferrer, #KEYS
264:after the lightning
the sound of dew dripping
off of bamboo ~ Buson,#KEYS
265:Clean hands are better than full ones in the sight of God. ~ Publilius Syrus, #KEYS
266:Doubting is the biggest insult to Divinity. ~ Saint Padre Pio of Pietrelcina, #KEYS
267:Emptiness is in fact the reservoir of infinite possibilities.
~ D T Suzuki,#KEYS
268:I want to spend my heaven in doing good on earth. ~ Saint Therese of Lisieux, #KEYS
269:Nothing is a waste of time if you use the experience wisely. ~ Auguste Rodin, #KEYS
270:The New Man Jesus Christ is Son of man and Son of God. ~ Ignatius of Antioch, #KEYS
271:The punishment of desire is the agony of unfulfillment ~ Hermes Trismegistus, #KEYS
272:a skeleton
in the fields of memory
stabs like a knife ~ Matsuo Basho,#KEYS
273:Beautiful. Autumn-raw. She must be a witch of some kind, ~ Velimir Khlebnikov, #KEYS
274:Chance is a word void of sense; nothing can exist without a cause. ~ Voltaire, #KEYS
275:Cowardice, the dread of what will happen. ~ Epictetus, #KEYS
276:Go to the root of it. ~ Sri Ramana Maharshi, #KEYS
277:Have confidence in your ability to make the best of anything." ~ Ryan Holiday, #KEYS
278:He is here. ~ Saint Augustine of Hippo, #KEYS
279:Mind wrestles with mind - our minds with the mind of the enemy." ~ Philokalia, #KEYS
280:Only the silence of the heart can cure the illness of the mind. ~ Sri Chinmoy, #KEYS
281:The friend of silence comes close to God. ~ Saint John Climacus, (579-649 AD), #KEYS
282:The image of God throws a shadow that is just as great as itself. ~ Carl Jung, #KEYS
283:The memory of everything is very soon overwhelmed in time." ~ Marcus Aurelius, #KEYS
284:The unfolding of the bare human soul … that is what interests me. ~ Bruce Lee, #KEYS
285:We all exist in our own personal reality of craziness. ~ Alejandro Jodorowsky, #KEYS
286:All excellence involves discipline and tenacity of purpose.
~ Howard Gardner,#KEYS
287:And the need to win, drains his power. ~ Thomas Merton. "The Way Of Chuang Tzu, #KEYS
288:Any organization created out of fear must create fear to survive. ~ Bill Hicks, #KEYS
289:Be the master of your will and the slave of your conscience. ~ Hasidic Proverb, #KEYS
290:Cherish those who seek the truth but beware of those who find it.
~ Voltaire,#KEYS
291:Conformity is the jailer of freedom and the enemy of growth. ~ John F. Kennedy, #KEYS
292:Discipline must conform to the nature of things in their suchness. ~ Bruce Lee, #KEYS
293:Empty yourself of everything. Let the mind become still. ~ Tao Te Ching, ch.16, #KEYS
294:Forgiveness is not for the forgiven but for the sake of the forgiver…" ~ Anon., #KEYS
295:I have loved the stars too fondly to be fearful of the night. ~ Sarah Williams, #KEYS
296:I have no disciple. I am the servant of the servant of Rama. ~ Sri Ramakrishna, #KEYS
297:It is the duty of the steward to induce higher centers to be present. ~ Robert, #KEYS
298:Keep squeezing drops of the sun from your prayers. ~ Hafiz, #KEYS
299:The essence of the Way is detachment." ~ Bodhidharma, #KEYS
300:The Way is in training... Do nothing which is not of value. ~ Miyamoto Musashi, #KEYS
301:The will is what man has as his unique possession. ~ Saint Joseph of Cupertino, #KEYS
302:Books are the training weights of the mind. ~ Epictetus, #KEYS
303:but few to take part in His fasting. ~ Thomas A Kempis, The Imitation of Christ, #KEYS
304:Education is the kindling of a flame, not the filling of a vessel.
~ Socrates,#KEYS
305:Guard the threshold and prevent troops of fantasies from entering.
~ Petrarch,#KEYS
306:If one has faith one has nothing to fear. ~ SONG from GOSPEL OF SRI RAMAKRISHNA, #KEYS
307:Life is the flight of the alone to the alone. ~ Plotinus, #KEYS
308:My longing for truth was a single prayer. ~ Saint Teresa Benedicta of the Cross, #KEYS
309:The best is the enemy of the good. (Le mieux est lennemi du bien.)
~ Voltaire,#KEYS
310:The book of nature is written in the language of mathematics. ~ Galileo Galilei, #KEYS
311:The man was such an intellectual he was of almost no use. ~ Georg C Lichtenberg, #KEYS
312:The most common form of despair is not being who you are.
~ Soren Kierkegaard,#KEYS
313:There are three sources of belief: reason, custom, inspiration. ~ Blaise Pascal, #KEYS
314:The secret of the enjoyment of pleasure is to know when to stop.
~ Alan Watts,#KEYS
315:The test of a man is: does he bear apples? Does he bear fruit? ~ Abraham Maslow, #KEYS
316:Words are, of course, the most powerful drug used by mankind. ~ Rudyard Kipling, #KEYS
317:You are, I think, an evening star, the fairest of all the stars. ~ Sappho, [T5], #KEYS
318:All is full of gods ~ Thales, the Eternal Wisdom #KEYS
319:Any genuinely loving relationship is one of mutual psychotherapy. ~ M Scott Peck, #KEYS
320:A paranoid is someone who knows a little of what's going on. ~ William Burroughs, #KEYS
321:Learning is a constant process of discovery - a process without end. ~ Bruce Lee, #KEYS
322:Peace is the one condition of survival in this nuclear age. ~ Adlai E. Stevenson, #KEYS
323:The greatest forces lie in the region of the uncomprehended." ~ George MacDonald, #KEYS
324:The whole is more than the sum of its parts. ~ Aristotle, #KEYS
325:Think of God more often than thou breathest. ~ Epictetus, #KEYS
326:This bread, which I will give for the life of the world, is My flesh. ~ Jn. 6:51, #KEYS
327:To be an object of attraction for all women, you must desire none ~ Eliphas Levi, #KEYS
328:Whatever you do, think of the Glory of God as your main goal. ~ Saint John Bosco, #KEYS
329:What is the product of virtue? Tranquillity. ~ Epictetus, #KEYS
330:Whether planned or not, humor takes our mind off of our troubles." ~ Allen Klein, #KEYS
331:Words are, of course, the most powerful drug used by mankind." ~ Rudyard Kipling, #KEYS
332:Do not forget the Mother's name. ~ Sri Ramakrishna, The Gospel of Sri Ramakrishna, #KEYS
333:In the highest level a man has the look of knowing nothing . ~ Yamamoto Tsunetomo, #KEYS
334:In time of difficulties, we must not lose sight of our achievements. ~ Mao Zedong, #KEYS
335:Stillness - out of the rain, a butterfly roams into my room.
~ Enomoto Seifu Jo,#KEYS
336:The beginning is the most important part of the work. ~ Plato, #KEYS
337:The best of me when no longer visible." ~ Walt Whitman, #KEYS
338:Theology without practice is the theology of demons ~ Saint Maximus the Confessor, #KEYS
339:The phases of fire are craving and satiety. ~ Heraclitus, #KEYS
340:The soul is dyed the color of its thoughts. ~ Heraclitus, #KEYS
341:The unfolding of the bare human soul ... that is what interests me.
~ Bruce Lee,#KEYS
342:The Voice of Krishna can be heard only in silence." ~ Krishna Prem, (1898 -1965), #KEYS
343:This being alone may even be a kind of happy autumn dusk. ~ Yosa Buson, 1716-1784, #KEYS
344:Today is the eighth day of the month, tomorrow is the thirteenth.
~ Zen Proverb,#KEYS
345:To disregard [the angels] destroys the balance of the universe." ~ Etienne Gilson, #KEYS
346:We are healed of a suffering only by experiencing it to the full. ~ Marcel Proust, #KEYS
347:Words are not needed. ~ Saint Teresa of Avila, #KEYS
348:You must expect great things of yourself before you can do them. ~ Michael Jordan, #KEYS
349:A First Sign of the Beginning of Understanding is the Wish to Die.
~ Franz Kafka,#KEYS
350:Everything is a grace because everything is God's gift. ~ Saint Therese of Lisieux, #KEYS
351:If you love life, don't waste time, for time is what life is made of." ~ Bruce Lee, #KEYS
352:I have always imagined that Paradise will be a kind of library. ~ Jorge Luis Borge, #KEYS
353:In the name of God, stop a moment, cease your work, look around you. ~ Leo Tolstoy, #KEYS
354:Love is nothing but the brightness of God in men. ~ Saint Padre Pio of Pietrelcina, #KEYS
355:My idea of an agreeable person is a person who agrees with me. ~ Benjamin Disraeli, #KEYS
356:Our words are a faithful index to the state of our souls. ~ Saint Francis de Sales, #KEYS
357:Remain with Me and you will find peace. ~ Thomas A Kempis, The Imitation of Christ, #KEYS
358:The one great art is that of making a complete human being of oneself. ~ Gurdjieff, #KEYS
359:The true state of things is not to be found in one direction alone. ~ Dogen Zenji?, #KEYS
360:The uplift of a fearless heart will help us over barriers." ~ Laura Ingalls Wilder, #KEYS
361:This bread, which I will give for the life of the world, is My flesh" ~ Jn. 6:51)., #KEYS
362:Truth is that of the Self. ~ Sri Ramana Maharshi, #KEYS
363:We are all in the gutter, but some of us are looking at the stars.
~ Oscar Wilde,#KEYS
364:A sense of duty is useful in work, but offensive in relations.
~ Bertrand Russell,#KEYS
365:A weathered skeleton
in windy fields of memory,
piercing like a knife ~ Basho,#KEYS
366:God dwells within you, and there you should dwell with Him. ~ Saint Teresa of Avila, #KEYS
367:Have faith and go on. ~ The Mother, Words Of The Mother II, #KEYS
368:In the midst of movement and chaos, keep stillness inside of you.
~ Deepak Chopra,#KEYS
369:In truth there is no difference between the word of God and the world. ~ Baha-ulalh, #KEYS
370:'Life is a sum of all your choices'. So, what are you doing today?
~ Albert Camus,#KEYS
371:Saki, with the light of wine up-kindle the cup of ours. ~ Hafiz, #KEYS
372:Sometimes your only available transportation is a leap of faith ~ Margaret Shepherd, #KEYS
373:The beginning is the most important part of the work.
~ Plato,#KEYS
374:The Consciousness within, purged of the mind, is felt as God. ~ Sri Ramana Maharshi, #KEYS
375:The last pleasure in life is the sense of discharging our duty.
~ William Hazlitt,#KEYS
376:The light of Christ is an endless day that knows no night. ~ Saint Maximus of Turin, #KEYS
377:The love of books is among the choicest gifts of the gods. ~ Sir Arthur Conan Doyle #KEYS
378:The pain of parting is nothing to the joy of meeting again. ~ Charles Dickens, [T5], #KEYS
379:The purpose of art is washing the dust of daily life off our souls. ~ Pablo Picasso, #KEYS
380:There is in the universe one power of infinite Thought. ~ Gottfried Wilhelm Leibniz, #KEYS
381:The search for happiness is one of the chief sources of unhappiness." ~ Eric Hoffer, #KEYS
382:The way of letters- leave no trace. Yet the teaching is revealed. ~ Dogen 1200-1253, #KEYS
383:To forget one's purpose is the commonest form of stupidity.
~ Friedrich Nietzsche,#KEYS
384:Try not to become a man of success. Rather become a man of value. ~ Albert Einstein, #KEYS
385:And then forget that you are there. ~ Hua Hu Ching: The Unknown Teachings of Lao Tzu, #KEYS
386:Blind obedience to authority is the greatest enemy of the truth.
~ Albert Einstein,#KEYS
387:Contentment in all circumstances is the mark of religious life. ~ Swami Vijnanananda, #KEYS
388:Do not think you will necessarily be aware of your own enlightenment." ~ Dōgen Zenji, #KEYS
389:For all is full of God. ~ Hermes, the Eternal Wisdom #KEYS
390:Friendship is . . . the sort of love one can imagine between the angels. ~ C S Lewis, #KEYS
391:Having only wisdom and talent is the lowest tier of usefulness. ~ Yamamoto Tsunetomo, #KEYS
392:I have the true feeling of myself only when I am unbearably unhappy.
~ Franz Kafka,#KEYS
393:It is better to confess your sins than to harden your heart. ~ Saint Clement of Rome, #KEYS
394:It is more Important to be of pure intention than of perfect action." ~ Ilyas Kassam, #KEYS
395:Knowledge belongs to the very essence of God, if at all God has an essence. ~ Hermes, #KEYS
396:Make intelligent use of the Muses as an aid to the soul. ~ Plato, #KEYS
397:My political views are those of the Our Father." ~ Saint Avitus of Vienna, (450-519), #KEYS
398:point of being poured out upon the entire world." ~ Our Lady to Father Stefano Gobbi, #KEYS
399:Tea is the elixir of life. ~ Eisai, Kissa Yojoki How to Stay Healthy by Drinking Tea, #KEYS
400:The secret of success is… to be fully awake to everything about you. ~ LeRoy Pollock, #KEYS
401:Whenever you mow us down, we multiply; the blood of Christians is seed. ~ Tertullian, #KEYS
402:Wisdom denotes the pursuit of the best ends by the best means.
~ Francis Hutcheson,#KEYS
403:A man so painfully in love is capable of self-torture beyond belief. ~ John Steinbeck, #KEYS
404:Beware of false knowledge; it is more dangerous than ignorance. ~ George Bernard Shaw, #KEYS
405:Falling snow bends pine so low benediction of moving stillness. ~ Paul Reps 1895-1990, #KEYS
406:Great men have the nature of a child. ~ Sri Ramakrishna, #KEYS
407:Have the fearless attitude of a hero, and the loving heart of a child." ~ Soyen Shaku, #KEYS
408:He is pure of all name. ~ The Bab, the Eternal Wisdom #KEYS
409:in my world of lovers. ~ #KEYS
410:Latent structure is master of obvious structure ~ Heraclitus, #KEYS
411:Music finds its way where the rays of the sun cannot penetrate.
~ Soren Kierkegaard,#KEYS
412:One should make his decisions within the space of seven breaths. ~ Yamamoto Tsunetomo, #KEYS
413:Pain is the breaking of the shell which encloses your understanding
~ Khalil Gibran,#KEYS
414:The adventure of awakening is among the most universal of human dramas. ~ ken-wilber, #KEYS
415:The knowledge of God is received in divine silence.
~ Saint John of the Cross, [T5],#KEYS
416:The root of all desires is the one desire: to come home, to be at peace. ~ Jean Klein, #KEYS
417:The root of dissatisfaction: always looking for the next thing.
~ Dzogchen Rinpoche,#KEYS
418:The servant of God earns half a doctorate through illness. ~ Saint Ignatius of Loyola, #KEYS
419:To praise God in our lives means all we do must be for his glory. ~ Arnobius of Sicca, #KEYS
420:Unless you're ashamed of yourself now and then, you're not honest. ~ William Faulkner, #KEYS
421:We become what we love and who we love shapes what we become. ~ Saint Clare of Assisi, #KEYS
422:Wonder rather than doubt is the root of all knowledge. ~ Rabbi Abraham Joshua Heschel, #KEYS
423:An invisible car came out of nowhere, struck my vehicle and vanished. ~ Abraham Maslow, #KEYS
424:Every moment of light and dark is a miracle. ~ Walt Whitman, #KEYS
425:Every production of genius must be the production of enthusiasm.
~ Benjamin Disraeli,#KEYS
426:Five exclamation marks, the sure sign of an insane mind. ~ Terry Pratchett, Reaper Man #KEYS
427:I don't mind what happens. That is the essence of inner freedom." ~ Jiddu Krishnamurti, #KEYS
428:Knowing yourself is the beginning of all wisdom.
~ Aristotle,#KEYS
429:Not seeing desirable things prevents confusion of the heart. ~ Tao Te Ching, chapter 3, #KEYS
430:Play is the most natural method of self-healing that childhood affords. ~ Erik Erikson, #KEYS
431:Silence is the cross on which we must crucify our ego. ~ Saint Seraphim of Sarov, [T5], #KEYS
432:Sorrow is a form of Evil. ~ Hermes, the Eternal Wisdom #KEYS
433:The end of all wisdom is Love. ~ Sri Ramana Maharshi, #KEYS
434:The less people know about your thoughts of God, the better for you. ~ Sri Ramakrishna, #KEYS
435:The mystery of God hugs you in its all- encompassing arms. ~ Saint Hildegard of Bingen, #KEYS
436:The present is the only reality of wich a man can truly be deprived. ~ Marcus Aurelius, #KEYS
437:The responsibility of tolerance lies in those who have the wider vision. ~ T. S. Eliot, #KEYS
438:The treasures of the heart are most valuable of all. ~ Nichiren, #KEYS
439:Think of patience as an act of being open to whatever comes your way." ~ Lodro Rinzler, #KEYS
440:until we put the seal on the foreheads of the servants of our God." ~ Revelation 7:2-3, #KEYS
441:Without music, life would be a mistake.
~ Friedrich Nietzsche, Twilight of the Idols,#KEYS
442:Writing is utter solitude, the descent into the cold abyss of oneself.
~ Franz Kafka,#KEYS
443:An integral approach acknowledges that all views have a degree of truth.
~ Ken Wilber,#KEYS
444:Approach the enemy with the attitude of defeating him without delay. ~ Miyamoto Musashi, #KEYS
445:Creation is only the projection into form of that which already exists. ~ Bhagavad Gita, #KEYS
446:Do not say hypothesis, and even less theory: say way of thinking. ~ Georg C Lichtenberg, #KEYS
447:Ignorance of future ills is a more useful thing than knowledge. ~ Marcus Tullius Cicero, #KEYS
448:I like the dreams of the future better than the history of the past. ~ Thomas Jefferson, #KEYS
449:I'm afraid a boat so small would sink with the weight of all my sorrow.
~ Li Qingzhao,#KEYS
450:Inside of you" ~ Jalaluddin Rumi, @Sufi_Path #KEYS
451:Intolerance is evidence of impotence. ~ Aleister Crowley, #KEYS
452:It is in the nature of things that joy arises in a person free from remorse.
~ Buddha,#KEYS
453:Light of the moon moves west - flower's shadows creep eastward. ~ Yosa Buson, 1716-1783, #KEYS
454:Little science takes you away from God but more of it takes you to Him. ~ Louis Pasteur, #KEYS
455:Love is the actual form of God. ~ Sri Ramana Maharshi, #KEYS
456:Nothing in the affairs of men is worthy of great anxiety.
~ Plato,#KEYS
457:Only the wisest and stupidest of men never change." ~ Confucius, #KEYS
458:The object of the intellect is being.
~ Meister Eckhart,#KEYS
459:The sage's rule of moral conduct has its principle in the hearts of all men. ~ Tseu-tse, #KEYS
460:Things work out best for those who make the best of how things work out." ~ John Wooden, #KEYS
461:Time is the coin of life. Only you can determine how it will be spent." ~ Carl Sandburg, #KEYS
462:To be full of light is the aim. ~ Sri Ramana Maharshi, #KEYS
463:Walking this path
I choose one patch of sunlight
after another. ~ Mitzu Suzuki,#KEYS
464:We acknowledge God only when we are conscious of His manifestation in us. ~ Leo Tolstoy, #KEYS
465:wildflower growing freely in the beauty and joy of each day." ~ Native American Proverb, #KEYS
466:You can do more with the grace of God than you think." ~ Saint John Baptist de la Salle, #KEYS
467:aware of life
passing like dew
they play in the sun ~ Ogawa,#KEYS
468:A woman is the only thing I am afraid of that I know will not hurt me. ~ Abraham Lincoln, #KEYS
469:Do not view mountains from the scale of human thought. ~ Dogen Zenji, #KEYS
470:Do what you will, this world's a fiction and is made up of contradiction ~ William Blake, #KEYS
471:God is a being than which nothing greater can be conceived. ~ Saint Anselm of Canterbury, #KEYS
472:He who labours, prays. ~ Saint Augustine of Hippo, #KEYS
473:If I have seen further, it is by standing upon the shoulders of giants.
~ Isaac Newton,#KEYS
474:Inspiration is for amateurs ~ the rest of us just show up and get to work. ~ Chuck Close, #KEYS
475:Many live like angels in the midst of the world. Why not you?" ~ Saint Josemaria Escriva, #KEYS
476:No furniture is so charming as books. ~ Sydney Smith , A memoir of the Rev. Sydney Smith #KEYS
477:One of the goals of education should be to teach that life is precious. ~ Abraham Maslow, #KEYS
478:Politics is the entertainment division of the military industrial complex. ~ Frank Zappa, #KEYS
479:Pride alienates man from heaven, humility unites us to heaven. ~ Saint Bridget of Sweden, #KEYS
480:Return is the movement of the Tao. Yielding is the way of the Tao. ~ Tao Te Ching, ch.40, #KEYS
481:The greatness of the Great is the greatness of the Divine in him.
~ Nolini Kanta Gupta,#KEYS
482:The name of the Ancient and most Holy is unknowable to all and inaccessible. ~ The Zohar, #KEYS
483:The true icon of the divinity is his name. ~ Sergius Bulgakov, Icons and the Name of God, #KEYS
484:the uniting of man and God, the two sides of the transformation. Effort and Grace.
~ ?,#KEYS
485:The weak can never forgive. Forgiveness is the attribute of the strong. ~ Mahatma Gandhi, #KEYS
486:The word 'innocence' means a mind that is incapable of being hurt." ~ Jiddu Krishnamurti, #KEYS
487:Yoga is the practice of tolerating the consequences of being yourself.
~ Bhagavad Gita,#KEYS
488:Do not wait for leaders, do it alone, person to person. ~ Saint Mother Teresa of Calcutta, #KEYS
489:Each Mass earns you a higher degree of glory in Heaven!" ~ Saint Padre Pio of Pietrelcina, #KEYS
490:even the least part of it. ~ Basil of Caesarea, Exegetical Homilies On the Hexaemeron I.6, #KEYS
491:It is a good thing for an uneducated man to read books of quotations. ~ Winston Churchill, #KEYS
492:Let a hundred flowers bloom, let a hundred schools of thought contend. ~ Mao Zedong, [T5], #KEYS
493:Let your religion be less of a theory and more of a love affair." ~ Gilbert K. Chesterton, #KEYS
494:Man suffers through lack of faith in God. ~ Sri Ramakrishna, #KEYS
495:Optimism is the madness of insisting that all is well when we are miserable.
~ Voltaire,#KEYS
496:The habit of knowledge
is not human but devine. ~ Heraclitus,#KEYS
497:There is no road to Heaven but that of Innocence or Penance. ~ Saint Cajetan, (1480-1547), #KEYS
498:When you work, you are a flute that turns the whisper of hours into music ~ Khalil Gibran, #KEYS
499:Your own self is lying, unbelieving. Tame it through efforts and of struggle. ~ Al-Jilani, #KEYS
500:and gives them a foretaste of the calm bliss of our heavenly home. ~ Saint Rose of Viterbo, #KEYS
501:And now we welcome the new year, full of things that have never been. ~ Rainer Maria Rilke, #KEYS
502:A real friend is one who walks in when the rest of the world walks out." ~ Walter Winchell, #KEYS
503:Beware the man of a single book. ~ Saint Thomas Aquinas, #KEYS
504:Give Me a moment of your life, I shall take care of your all lives.
~ Sanjay, The Mother,#KEYS
505:I desire that they confess the union of Jesus with the Father. ~ Saint Ignatius of Antioch, #KEYS
506:I know well what I am fleeing from but not what I am in search of.
~ Michel de Montaigne,#KEYS
507:Is not everything the work of God? ~ Sri Ramana Maharshi, #KEYS
508:It is better to be the child of God than king of the whole world. ~ Saint Aloysius Gonzaga, #KEYS
509:It is the duty of every man to uphold the dignity of every woman." ~ Pope St. John Paul II, #KEYS
510:Long is the way and hard, that out of Hell leads up to light. ~ John Milton, Paradise Lost, #KEYS
511:Lost in the woods Only the sound of a leaf Falling on my head. ~ Tagami Kikusha, 1753-1826, #KEYS
512:Only memories of Father and Mother come to my mind in late autumn. ~ Yosa Buson, 1716-1784, #KEYS
513:Peace of mind is that mental condition in which you have accepted the worst." ~ Lin Yutang, #KEYS
514:Self-education is, I firmly believe, the only kind of education there is.
~ Isaac Asimov,#KEYS
515:The aim of argument, or of discussion, should not be victory but progress.
~ Karl Popper,#KEYS
516:The future belongs to those who believe in the beauty of their dreams. ~ Eleanor Roosevelt, #KEYS
517:There is in every child at every stage a new miracle of vigorous unfolding. ~ Erik Erikson, #KEYS
518:The Self is the center of centers. ~ Sri Ramana Maharshi, #KEYS
519:to use this knowledge for the welfare of others." ~ "The Rosicrucian Manuscripts.", (2012), #KEYS
520:Abundance of knowledge does not teach men to be wise. ~ Heraclitus, #KEYS
521:Accept the challenges so that you can feel the exhilaration of victory." ~ George S. Patton, #KEYS
522:and never in this life of delusion. ~ Sri Ramana Maharshi, #KEYS
523:At the core of all well-founded belief lies belief that is unfounded. ~ Ludwig Wittgenstein, #KEYS
524:dances the lightning of life. Can you say you won't die tomorrow? ~ Dilgo Khyentse Rinpoche, #KEYS
525:Education is not the filling of a pail but the lighting of a fire.
~ William Butler Yeats,#KEYS
526:Experience: that most brutal of teachers. But you learn, my God do you learn.
~ C S Lewis,#KEYS
527:God is the source of love, the clear fountain of love that never runs dry. ~ Sunday Adelaja, #KEYS
528:Grow out of that." ~ Jalaluddin Rumi, @Sufi_Path #KEYS
529:I do believe God gave me a spark of genius, but he quenched it in misery. ~ Edgar Allan Poe, #KEYS
530:In the midst of winter, I found there was, within me, an invincible summer." ~ Albert Camus, #KEYS
531:It is the illusion of free will that creates the illusion of the ego. ~ Sri Ramana Maharshi, #KEYS
532:Make friends with angels. ~ Saint Augustine of Hippo, #KEYS
533:Never forget the lonely taste of the white dew.
~ Matsuo Basho,#KEYS
534:No amount of anxiety makes any difference to anything that is going to happen. ~ Alan Watts, #KEYS
535:Nowhere at all - that's the nature of mind! ~ Tanatric Buddhist Woman Song, (8th - 11th c.), #KEYS
536:Peace of mind itself is liberation. ~ Sri Ramana Maharshi, #KEYS
537:The destiny of a person is determined by their efforts. ~ Ibn Arabi, #KEYS
538:The goal of life is not the drama being played, but the lesson that it offers. ~ SWAMI RAMA, #KEYS
539:The invariable mark of wisdom is to see the miraculous in the common. ~ Ralph Waldo Emerson, #KEYS
540:The most terrible poverty is loneliness and the feeling of being unloved.
~ Mother Teresa,#KEYS
541:The purpose of the work is to cast the enemy out of the pastures of the heart. ~ Philokalia, #KEYS
542:The race of men is divine. ~ Pythagoras, the Eternal Wisdom #KEYS
543:The standard of success is whether you've pleased God. ~ A C Bhaktivedanta Swami Prabhupada, #KEYS
544:The struggle of what one likes and what one dislikes is the disease of the mind." ~ Sengcan, #KEYS
545:The winds of grace blow all the time. All we need to do is set our sails. ~ Sri Ramakrishna, #KEYS
546:Try to enjoy the great festival of life with other men! ~ Epictetus, #KEYS
547:Without love, deeds, even the most brilliant, count as nothing." ~ Saint Therese of Lisieux, #KEYS
548:A goddess of black veils and dark prophesies, a goddess of night sighs. ~ Velimir Khlebnikov, #KEYS
549:All life is Yoga.
~ Sri Aurobindo, The Synthesis Of Yoga, [T5],#KEYS
550:All loves should be simply stepping stones to the love of God.
~ Plato,#KEYS
551:A man is always devoted to something more tangible than a woman - the idea of her. ~ Bauvard, #KEYS
552:Both light and shadow are the dance of Love. ~ Jalaluddin Rumi, #KEYS
553:Come, see
real flowers
of this painful world ~ Matsuo Basho,#KEYS
554:Depart from Me, ye cursed, into everlasting fire. ~ Thomas A Kempis, The Imitation of Christ, #KEYS
555:Even if no salvation should come, I want to be worthy of it at every moment.
~ Franz Kafka,#KEYS
556:Everyone thinks of changing the world, but no one thinks of changing himself." ~ Leo Tolstoy, #KEYS
557:First learn the meaning of what you say, and then speak. ~ Epictetus, #KEYS
558:He is richest who is content with the least, for content is the wealth of nature. ~ Socrates, #KEYS
559:He who labors as he prays lifts his heart to God with his hands." ~ Saint Benedict of Nursia, #KEYS
560:Is there anyone unaware of the Self? ~ Sri Ramana Maharshi, #KEYS
561:It is for love of him that I do not spare myself in preaching him. ~ Saint Gregory the Great, #KEYS
562:It is the first responsibility of every citizen to question authority.
~ Benjamin Franklin,#KEYS
563:Men are not afraid of things, but of how they view them. ~ Epictetus, #KEYS
564:Now the soft-voiced gentle woman of my reverent worship has all but vanished. ~ Nikola Tesla, #KEYS
565:One needs a vision of the promised land in order to have the strength to move. ~ Leo Tolstoy, #KEYS
566:Take care of the kingdom of the heart, and the rest will come in addition. ~ Claudio Naranjo, #KEYS
567:The end of life is to be like God, and the soul following God will be like Him.
~ Socrates,#KEYS
568:The greater the power that deigns to serve you, the more honor it demands of you. ~ Socrates, #KEYS
569:The path that leads to truth is littered with the bodies of the ignorant. ~ Miyamoto Musashi, #KEYS
570:There is no gaining of anything new. ~ Sri Ramana Maharshi, #KEYS
571:The secret of life, though, is to fall seven times and to get up eight times. ~ Paulo Coelho, #KEYS
572:The subject of one stage becomes the object of the subject of the next stage.
~ Ken Wilber,#KEYS
573:The true measure of loving God is to love Him without measure." ~ Saint Bernard of Clairvaux, #KEYS
574:Those who love her discover her easily and those that seek her do find her. ~ Book of Wisdom, #KEYS
575:To affect the quality of the day, that is the highest of arts.
~ Henry David Thoreau, [T5],#KEYS
576:To the blue lotus flower of Mother Syama's feet. . . . ~ SONG from GOSPEL OF SRI RAMAKRISHNA, #KEYS
577:When you reach the end of your rope - tie a knot in it and hang on." ~ Franklin D. Roosevelt, #KEYS
578:Why read? Because we are given more than we are. ~ James V. Schall, Another Sort of Learning, #KEYS
579:Wisdom is the daughter of experience.
~ Leonardo da Vinci,#KEYS
580:You have to be yourself otherwise people won't know who you are. ~ Saint Catherine of Sweden, #KEYS
581:All the darkness in the world cannot extinguish the light of a single candle. ~ Saint Francis, #KEYS
582:Deliver us, O Allah, from the Sea of Names. ~ Ibn Arabi, [T5], #KEYS
583:Do every act of your life as though it were the very last act of your life. ~ Marcus Aurelius, #KEYS
584:Gently, but with undeniable will, divesting myself of the holds that would hold me. ~ Whitman, #KEYS
585:I saw Eternity the other night Like a great ring of pure and endless light.
~ Henry Vaughan,#KEYS
586:I wanted a library like this...[] A cave of words that I'd made myself.
~ Maggie Stiefvater,#KEYS
587:Jesus, Food of strong souls, strengthen me, purify me, make me godlike. ~ Saint Gemma Galgani, #KEYS
588:Love is strong as death. ~ Bony of flours, the Eternal Wisdom #KEYS
589:One must be deeply aware of the impermanence of the world." ~ Dogen Zenji, #KEYS
590:Only those will enter whose names are written in the Lamb's book of life." ~ Revelation 21:27, #KEYS
591:Remember that not getting what you want is sometimes a wonderful stroke of luck. ~ Dalai Lama, #KEYS
592:The conquering of self is truly greater than were one to conquer many worlds.
~ Edgar Cayce,#KEYS
593:The doorstep to the temple of wisdom is a knowledge of our own ignorance. ~ Benjamin Franklin, #KEYS
594:The knowledge of an effect depends on and involves the knowledge of a cause. ~ Baruch Spinoza, #KEYS
595:The naked woman's body is a portion of eternity too great for the eye of man. ~ William Blake, #KEYS
596:The purpose of thinking is to let the ideas die instead of us dying. ~ Alfred North Whitehead #KEYS
597:There is no great genius without some touch of madness.
~ Aristotle,#KEYS
598:There is no such thing as freedom of choice unless there is freedom to refuse.
~ David Hume,#KEYS
599:The super-ego is that part of the personality which is soluble in alcohol
~ Arthur Koestler,#KEYS
600:To set up what you like against what you dislike, this is the disease of the mind." ~ Sengcan, #KEYS
601:We toast the Lisp programmer who pens his thoughts within nests of parentheses. ~ Alan Perlis, #KEYS
602:What a man loves, a man is. ~ Saint Augustine of Hippo, #KEYS
603:When the power of love overcomes the love of power, the world will know peace. ~ Jimi Hendrix, #KEYS
604:While God waits for his temple to be built of love,
Men bring stones. ~ Rabindranath Tagore,#KEYS
605:A coward is incapable of exhibiting love; it is the prerogative of the brave. ~ Mahatma Gandhi, #KEYS
606:A generous effort of the mind is expressed more gloriously in action than in words. ~ Petrarch, #KEYS
607:All religions are precious pearls strung upon the golden thread of divinity. ~ Samael Aun Weor, #KEYS
608:And if you are not a bird, then beware of coming to rest above an abyss. ~ Friedrich Nietzsche, #KEYS
609:Be humble and peaceful, and Jesus will be with you. ~ Thomas A Kempis, The Imitation of Christ, #KEYS
610:But where shall wisdom be found? and where is the place of understanding? ~ Job, 28:12, #KEYS
611:Everything that happens to you is a form of instruction if you pay attention." ~ Robert Greene, #KEYS
612:Experiences are the chemicals of life with which the philosopher experiments.
~ Manly P Hall,#KEYS
613:Forgive him, for he believes that the customs of his tribe are the laws of nature! ~ G.B. Shaw, #KEYS
614:He who seeks not the Cross of Christ seeks not the glory of Christ." ~ Saint John of the Cross, #KEYS
615:Holy silence allows us to hear the voice of God more clearly. ~ Saint Padre Pio of Pietrelcina, #KEYS
616:I am not afraid of tomorrow, for I have seen yesterday and I love today. ~ William Allen White, #KEYS
617:If you do not let go of what binds you to samsara, you will never be free. ~ Chamtrul Rinpoche, #KEYS
618:If you have devotion, the Buddha is always right in front of you. ~ Dzongsar Khyentse Rinpoche, #KEYS
619:In the moment of crisis, the wise build bridges and the foolish build dams. ~ Nigerian Proverb, #KEYS
620:Realization is a matter of becoming conscious of that which is already realized." ~ Wei Wu Wei, #KEYS
621:Recognize what is before you and what is hidden shall be revealed to you.
~ Gospel of Thomas,#KEYS
622:Regardless of what we do, our karma has no hold on us. ~ Bodhidharma, #KEYS
623:The goal of a virtuous life is to become like God. ~ Saint Gregory of Nyssa, On the Beatitudes, #KEYS
624:The most transformative experience has been the simple act of loving myself." ~ Kamal Ravikant, #KEYS
625:The person who can bring the spirit of laughter into a room is indeed blessed." ~ Bennett Cerf, #KEYS
626:The quality, not the longevity, of one's life is what is important." ~ Martin Luther King, Jr., #KEYS
627:The real meaning of detachment is to be separated inwardly from what is unreal. ~ Al-Kalabadhi, #KEYS
628:... they all contributed to the work of the destruction." ~ Venerable Anne Catherine Emmerich , #KEYS
629:To be really sorry for one's errors is like opening the door of heaven.
~ Hazrat Inayat Khan,#KEYS
630:We see into the life of things. ~ Wordsworth, 'Lines Composed a Few Miles above Tintern Abbey', #KEYS
631:What is hell? I maintain that it is the suffering of being unable to love. ~ Fyodor Dostoevsky, #KEYS
632:All men participate in the possibility of self-knowledge. ~ Heraclitus, #KEYS
633:As a matter of fact, the company of holy men makes the heart pure forever. ~ Swami Vijnanananda, #KEYS
634:As the ancient myth makers knew, we are children equally of the earth and the sky. ~ Carl Sagan, #KEYS
635:Descending from the head to the Heart is the beginning of spiritual life. ~ Sri Ramana Maharshi, #KEYS
636:Empty is the argument of the philosopher which does not relieve any human suffering. ~ Epicurus, #KEYS
637:For in our hope we are saved. ~ Saint Augustine of Hippo, #KEYS
638:In Thy delirious joy Thou dancest, clapping Thy hands together! ~ THE GOSPEL OF SRI RAMAKRISHNA, #KEYS
639:I remembered you with my soul clenched
in that sadness of mine that you know. ~ Pablo Neruda,#KEYS
640:Lose yourself wholly; and the more you lose, the more you will find. ~ Saint Catherine of Siena, #KEYS
641:People do not wander around and then find themselves at the top of Mount Everest." ~ Zig Ziglar, #KEYS
642:Perhaps the greatest risk any of us will ever take is to be seen as we really are. ~ Cinderella, #KEYS
643:Self-mastery is the greatest conquest, it is the basis of all enduring happiness. ~ MOTHER MIRA, #KEYS
644:The deeds you do may be the only sermon some people will hear today." ~ Saint Francis of Assisi, #KEYS
645:The depth of learning is in direct relation to the intensity of the experience. ~ Robert Monroe, #KEYS
646:The love of God is the root and foundation of Plato's philosophy. ~ Simone Weil, 'God in Plato', #KEYS
647:The practice of Zen is forgetting the self in the act of uniting with something." ~ Koun Yamada, #KEYS
648:They call it 'peace of mind' but maybe it should be called 'peace from mind.'" ~ Naval Ravikant, #KEYS
649:We ascend to the heights of contemplation by the steps of the active life. ~ Pope St. Gregory I, #KEYS
650:What is the use of a realization that fails to reduce your disturbing emotions? ~ Guru Rinpoche, #KEYS
651:What the caterpillar calls the end the rest of the world calls a butterfly. ~ Butterfly Lao Tzu, #KEYS
652:You must habit yourself to the dazzle of the light and of every moment of your life." ~ Whitman, #KEYS
653:A hundred years of education is nothing compared with one moment spent with God! ~ Shams Tabrizi, #KEYS
654:All the snow melts - Everywhere the fragrance Of wild plum blossoms. ~ Tagami Kikusha, 1753-1826, #KEYS
655:Beyond the sky where I have set the Sun, is He-Who-Speaks-Not: He knows all. ~ Myths of the Iife, #KEYS
656:Do not meddle in the affairs of wizards, for they are subtle and quick to anger. ~ J R R Tolkien, #KEYS
657:Do not torment your spirit.
Say the truth, always the truth. ~ Saint Padre Pio of Pietrelcina,#KEYS
658:Everything that irritates us about others can lead to an understanding of ourselves. ~ Carl Jung, #KEYS
659:Faith first, knowledge afterwards. ~ The Mother, Words Of The Mother II, #KEYS
660:How I long to see among dawn flowers, the face of God. ~ Matsuo Basho, #KEYS
661:I am the number one Ninja and I have killed all the Shoguns in front of me.
~ Shaquille O'Neal,#KEYS
662:If your mind isn't clouded by unnecessary things, this is the best season of your life. ~ Wu-Men, #KEYS
663:I never made one of my discoveries through the process of rational thinking.
~ Albert Einstein,#KEYS
664:Inside the treasury of the dharma eye a single grain of dust. ~ Dogen Zenji, #KEYS
665:It is the privilege of the gods to want nothing, and of godlike men to want little.
~ Diogenes,#KEYS
666:Knowledge is learning something everyday. Wisdom is letting go of something everyday." ~ Unknown, #KEYS
667:Liars are the cause of all the sins and crimes in the world. ~ Epictetus, #KEYS
668:Life is a balance of holding on and letting go." ~ Jalaluddin Rumi, #KEYS
669:Life is a piece of music, and you're supposed to be dancing. ~ Epictetus, #KEYS
670:on the water
the reflection
of a wanderer ~ Santoka Taneda,#KEYS
671:... rending asunder the precious bond of their mutual Love." ~ Our Lady to Father Stefano Gobbi , #KEYS
672:Sorrow is the daughter of evil. ~ Dhammapada, the Eternal Wisdom #KEYS
673:The path of Truth is narrower than the needle's eye and as sharp as a razor's edge. ~ SWAMI RAMA, #KEYS
674:The roots of education are bitter, but the fruit is sweet.
~ Aristotle,#KEYS
675:The ultimate truth of who you are is not 'I am this' or 'I am that', but 'I am'. ~ Eckhart Tolle, #KEYS
676:Times change. The vices of your age are stylish today. ~ Aristophanes, #KEYS
677:Tolle, lege: take up and read. ~ Saint Augustine of Hippo, #KEYS
678:To see things for what they are is to see with the eyes of the vastness itself." ~ Suzanne Segal, #KEYS
679:Truth is not private property. ~ Saint Augustine of Hippo, #KEYS
680:Try not to become a man of success, but rather try to become a man of value.
~ Albert Einstein,#KEYS
681:What is cannot perish. ~ Apollonius of Tyana, the Eternal Wisdom #KEYS
682:You cannot see things till you know roughly what they are. ~ C S Lewis, Out of the Silent Planet, #KEYS
683:You know, one of the tragedies of real life is that there is no background music. ~ Annie Proulx, #KEYS
684:A Psalm of David. The Lord is my shepherd; I shall not want. ~ Anonymous, The Bible, Psalms, 23:1, #KEYS
685:Darkness,
Wet with
The sound of the waves. ~ Santoka Taneda,#KEYS
686:Faith is a dark night for man, but in this very way it gives him light. ~ Saint John of the Cross, #KEYS
687:Have the best day you can, today. Win the moment in front of you now. Win the day." ~ James Clear, #KEYS
688:He who knows the secret of sound, knows the mystery of the whole universe.
~ Hazrat Inayat Khan,#KEYS
689:I do myself a greater injury in lying than I do him of whom I tell a lie.
~ Michel de Montaigne,#KEYS
690:I do not know how to teach philosophy without becoming a disturber of the peace. ~ Baruch Spinoza, #KEYS
691:If you are under control, you lose the danger of glimpsing an unknown realm." ~ Kazuaki Tanahashi, #KEYS
692:It is no measure of health to be well adjusted to a profoundly sick society. ~ Jiddu Krishnamurti, #KEYS
693:It [the Heart] is the center of the Self. ~ Sri Ramana Maharshi, #KEYS
694:Just stay at the center of the circle and let all things take their course. ~ Tao Te Ching, ch.19, #KEYS
695:Love God, and do what you like. ~ Saint Augustine of Hippo, #KEYS
696:Make a new beginning from today, assisted by the hand of God. ~ Philokalia, Barsanuphius and John, #KEYS
697:No man is free who is not master of himself.
~ Epictetus, [T5],#KEYS
698:Obey the nature of things (your own nature), and you will walk freely and undisturbed." ~ Sengcan, #KEYS
699:Soft winds, serene moon, I calmly read the true words of no letters. ~ Zenkei Shibayama 1894-1974, #KEYS
700:The essence of the highest teachings lies within a simple moment of awareness. ~ Khandro Rinpoche, #KEYS
701:The Eucharist is the supreme proof of the love of Jesus. ~ Saint Peter Julian Eymard, (1811-1868), #KEYS
702:The humble is the root of the noble. The low is the foundation of the high. ~ Tao Te Ching, ch.39, #KEYS
703:The sound of the rain-drops also Has grown older.
~ Santoka Taneda,#KEYS
704:Time and space are only concepts of mind. ~ Sri Ramana Maharshi, #KEYS
705:We are tasting the taste of eternity this minute. ~ Jalaluddin Rumi, #KEYS
706:A new day is coming, the magnificent day of radiant beauty when I return to myself. ~ Quetzalcoatl, #KEYS
707:Be alone, that is the secret of invention; be alone, that is when ideas are born.
~ Nikola Tesla,#KEYS
708:Be pure and free within, unentangled with any creature. ~ Thomas A Kempis, The Imitation of Christ, #KEYS
709:Be strong and of a good courage. ~ Joshua I. 9, the Eternal Wisdom #KEYS
710:Beware of a man of one book. ~ Johann Wolfgang von Goethe, #KEYS
711:Come, see real flowers of this painful world. ~ Matsuo Basho, 1644-1694, #KEYS
712:Daybreak is a never-ending glory; getting out of bed is a never ending nuisance." ~ G K Chesterton, #KEYS
713:Every child comes with the message that God is not yet discouraged of man.
~ Rabindranath Tagore,#KEYS
714:For millions of years you have slept. This morning, will you not wake? ~ Kabir, #KEYS
715:For the lowly may be pardoned out of mercy ~ but the mighty shall be mightily put to the test. ..., #KEYS
716:For the wages of Sin is death. ~ Romans VI. 23, the Eternal Wisdom #KEYS
717:He who treads the path of love walks a thousand miles as if it were only one.
~ Japanese Proverb,#KEYS
718:If you speak beautifully but behave badly, you become the worst of practitioners. ~ Padampa Sangye, #KEYS
719:In Jesus everything has an answer. Without him - only a big void. ~ Saint Padre Pio of Pietrelcina, #KEYS
720:I require of you no more than to look. ~ Saint Teresa of Avila, #KEYS
721:Jealousy and quarreling have destroyed great cities and uprooted mighty nations. ~ Clement of Rome, #KEYS
722:Life itself is not a thing-. . . but an act and process. ~ Samuel Taylor Coleridge, Theory of Life, #KEYS
723:Many a book is like a key to unknown chambers within the castle of one's own self.
~ Franz Kafka,#KEYS
724:One description of faith involves letting go of our resistance to receiving. ~ Taigen Dan Leighton, #KEYS
725:Start dancing of course!" ~ Jalaluddin Rumi, @Sufi_Path #KEYS
726:The mercy of God, my son, is infinitely greater than your malice. ~ Saint Padre Pio of Pietrelcina, #KEYS
727:The moral meaning gives us the rule of daily life. ~ The anagogy shows us where we end our strife., #KEYS
728:There are many ways of going forward, but only one way of standing still." ~ Franklin D. Roosevelt, #KEYS
729:The sea, once it casts its spell, holds one in its net of wonder forever." ~ Jacques Yves Cousteau, #KEYS
730:The true creator is necessity, which is the mother of our invention.
~ Plato,#KEYS
731:To be full of light is the aim. ~ Sri Ramana Maharshi, Talks, 70, #KEYS
732:We never find out the strength of the evil impulse inside us until we try to fight it. ~ C S Lewis, #KEYS
733:Wisdom is not a product of schooling but of the lifelong attempt to acquire it." ~ Albert Einstein, #KEYS
734:A library is the first step of a thousand journeys, portal to a thousand worlds. ~ Orson Scott Card, #KEYS
735:Emptiness is bound to bloom, like hundreds of grasses blossoming. ~ Dogen Zenji, #KEYS
736:For most of my life, one of the persons most baffled by my own work was myself. ~ Benoît Mandelbrot, #KEYS
737:For the two of us, home isn't a place. It is a person. And we are finally home. ~ Stephanie Perkins, #KEYS
738:It is by God's Grace that you think of God. ~ Sri Ramana Maharshi, [T0], #KEYS
739:I was no longer the centre of my life and therefore I could see God in everything. ~ Venerable Bede, #KEYS
740:Like many intellectuals, he was incapable of saying a simple thing in a simple way. ~ Marcel Proust. #KEYS
741:of the soul, of the soul." ~ Jalaluddin Rumi, @Sufi_Path #KEYS
742:Only God can see what is in the bottom of our hearts; we are half-blind. ~ Saint Therese of Lisieux, #KEYS
743:Only the annihilation of 'I' is Liberation. ~ Sri Ramana Maharshi, #KEYS
744:Reason is the foundation of all things. ~ Li-Ki, the Eternal Wisdom #KEYS
745:The book which most deserved to be banned would be a catalog of banned books. ~ Georg C Lichtenberg, #KEYS
746:The fairest order in the world is a heap of random sweepings. ~ Heraclitus, #KEYS
747:The hours of folly are measured by the clock; but of wisdom, no clock can measure." ~ William Blake, #KEYS
748:The name of human you cannot retain. ~ Saadi, @Sufi_Path #KEYS
749:The purpose of study is preaching, and of preaching the salvation of souls. ~ Bl. Humbert of Romans, #KEYS
750:There is no better way to exercise the imagination than the study of the law. ~ Ralph Waldo Emerson, #KEYS
751:Truth was the only daughter of Time.
~ Leonardo da Vinci, ., 1152,#KEYS
752:What is the point of being alive if you don't at least try to do something remarkable? ~ John Green, #KEYS
753:When the speech condemns a free press, you are hearing the words of a tyrant.
~ Thomas Jefferson?,#KEYS
754:Wisdom is not a product of schooling but of the lifelong attempt to acquire it.
~ Albert Einstein,#KEYS
755:All the ways of this world are as fickle and unstable as a sudden storm at sea. ~ Bede the Venerable, #KEYS
756:All things come out of the one, and the one out of all things. ~ Heraclitus, #KEYS
757:Blake encourages us to fully engage our imagination in questioning of reality. ~ Taigen Dan Leighton, #KEYS
758:But why am I so favored, that the mother of my Lord should come to me? (Luke 1:43) ~ Saint Elizabeth, #KEYS
759:Do not cling to the experience of emptiness, and appearances will purify themselves. ~ Yeshe Tsogyal, #KEYS
760:Dwell on the beauty of life. Watch the stars, and see yourself running with them." ~ Marcus Aurelius, #KEYS
761:Even the slightest breach of God's laws will be taken into account. ~ Saint Padre Pio of Pietrelcina, #KEYS
762:Every man has in himself the most dangerous traitor of all. ~ Soren Kierkegaard, Works of Love, [T5], #KEYS
763:Going on a pilgrimage is like falling in love with the greenness of faraway grass. ~ Lalla 1320-1392, #KEYS
764:Happiness in intelligent people is the rarest thing I know.
~ Ernest Hemingway, The Garden of Eden,#KEYS
765:He who laughs at himself never runs out of things to laugh at.
~ Epictetus,#KEYS
766:He who receives Light from above, from the fountain of light, No other doctrine needs. ~ John Milton, #KEYS
767:I am the mother of pure love and of science and of sacred hope. ~ Anonymous, The Bible, Ecclesiastes, #KEYS
768:If you correct your mind, the rest of your life will fall into place ~ Lao Tzu, #KEYS
769:In spite of the night the spiritual Light is there. ~ The Mother, CWM 15:68, #KEYS
770:Knowledge does not come to us by details, but in flashes of light from heaven. ~ Henry David Thoreau, #KEYS
771:May the Master protect you. He is looking after you; what should you be afraid of? ~ Sri Sarada Devi, #KEYS
772:No one is free that has not obtained the empire of their self. ~ Pythagoras, #KEYS
773:One day, in retrospect, the years of struggle will strike you as the most beautiful. ~ Sigmund Freud, #KEYS
774:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi, #KEYS
775:The ability to observe without evaluating is the highest form of intelligence." ~ Jiddu Krishnamurti, #KEYS
776:The biggest coward is a man who awakens a woman's love with no intention of loving her. ~ Bob Marley, #KEYS
777:The fire divine burns indivisible and ineffable and fills all the abysses of the world. ~ Iamblichus, #KEYS
778:The heart of man is, so to speak, the paradise of God." ~ Saint Alphonsus Marie Liguori, (1696-1787), #KEYS
779:The heavy is the root of the light. The unmoved is the source of all movement. ~ Tao Te Ching, ch.26, #KEYS
780:The ignorant is a child. ~ Laws of Manu. II. 193, the Eternal Wisdom #KEYS
781:The keenest sorrow is to recognize ourselves as the sole cause of all our adversities.
~ Sophocles,#KEYS
782:The vagaries of life though painful teach us not to cling to this floating world. ~ Ikkyu, 1394-1481, #KEYS
783:Thoughts are the shadows of our feelings - always darker, emptier and simpler. ~ Friedrich Nietzsche, #KEYS
784:True happiness consists not in the multitude of friends - but in the worth and choice." ~ Ben Jonson, #KEYS
785:True knowledge does not grow old, so have declared the sages of all times. ~ Buddhist Canons in Pali, #KEYS
786:Truth alone will endure, all the rest will be swept away before the tide of time.
~ Mahatma Gandhi,#KEYS
787:We do not rise to the level of our expectations. We fall to the level of our training. ~ Archilochus, #KEYS
788:Will is the soul of the universe. ~ Schopenhauer, the Eternal Wisdom #KEYS
789:Without injustices,
the name of justice
would mean what? ~ Heraclitus,#KEYS
790:Your mind is the cycle of births and deaths. ~ Sri Ramana Maharshi, #KEYS
791:Your true nature is that of infinite spirit. ~ Sri Ramana Maharshi, #KEYS
792:You won't discover the limits of the soul, however far you go. ~ Heraclitus, #KEYS
793:All the darkness in the world cannot extinguish the light of a single candle. ~ St. Francis of Assisi, #KEYS
794:A positive attitude causes a chain reaction of positive thoughts, events, and outcomes." ~ Wade Boggs, #KEYS
795:A word or a smile is often enough to put fresh life in a despondent soul." ~ Saint Therese of Lisieux, #KEYS
796:Be holy in every kind of action. ~ kihagavad Gita, the Eternal Wisdom #KEYS
797:But it must truly be development of the faith, not alteration of the faith. ~ Saint Vincent of Lerins, #KEYS
798:Don't let your sins turn into bad habits. ~ Saint Teresa of Avila, #KEYS
799:Duty is the demand of the hour. ~ Johann Wolfgang von Goethe, #KEYS
800:Fear pleasure, it is the mother of grief. ~ Solon, the Eternal Wisdom #KEYS
801:For "everyone who calls on the name of the Lord will be saved." ~ Anonymous, The Bible, Romans, 10:13, #KEYS
802:He's more myself than I am. Whatever our souls are made of, his and mine are the same. ~ Emily Brontë, #KEYS
803:He who is not everyday conquering some fear has not learned the secret of life. ~ Ralph Waldo Emerson, #KEYS
804:Humility is the mark of a genuine disciple. ~ Saint Thomas Aquinas, #KEYS
805:If we did all the things we are capable of, we would literally astound ourselves." ~ Thomas A. Edison, #KEYS
806:If we encounter a man of rare intellect, we should ask him what books he reads. ~ Ralph Waldo Emerson #KEYS
807:May my life be a continual prayer, a long act of love." ~ Saint Elizabeth of the Trinity, (1880-1906), #KEYS
808:The best travel has aways been in the realm of the imagination. ~ Paracelsus, #KEYS
809:To believe is to think with assent. ~ Saint Augustine of Hippo, #KEYS
810:Until you are happy with who you are, you will never be happy because of what you have." ~ Zig Ziglar, #KEYS
811:We believe in one God, the Father Almighty, maker of all things visible and invisible. ~ Nicene Creed, #KEYS
812:What is a child? Ignorance. What is a child? Want of instruction. ~ Epictetus, #KEYS
813:What pleases the Deity is virtue and sincerity, not any number of material offerings ~ Shinto-Gobusho, #KEYS
814:With God ruling in us, let us be immersed in the blessings of regeneration and resurrection. ~ Origen, #KEYS
815:You use a glass mirror to see your face; you use works of art to see your soul. ~ George Bernard Shaw, #KEYS
816:And seeing ignorance is the curse of God, Knowledge the wing wherewith we fly to heaven. ~ Shakespeare, #KEYS
817:An idea, to be suggestive, must come to the individual with the force of revelation.
~ William James,#KEYS
818:Anyone who seeks truth seeks God, whether or not he realizes it. ~ Saint Teresa Benedicta of the Cross, #KEYS
819:At the ancient pond the frog plunges into the sound of water ~ Matsuo Basho, #KEYS
820:Christ has no body now on earth but yours. ~ Saint Teresa of Avila, #KEYS
821:Don't forget to enjoy the life you're living instead of just living the life you've got." ~ Sue Aikens, #KEYS
822:Given the choice between the experience of pain and nothing, I would choose pain.
~ William Faulkner,#KEYS
823:Great things in business are never done by one person. They're done by a team of people." ~ Steve Jobs, #KEYS
824:He is the principle of supreme Wisdom. ~ The Zohar, the Eternal Wisdom #KEYS
825:hen in the glass of Beauty I behold, The Universe my image doth enfold." ~ Fakhr al-Dīn Ibrahīm 'Irāqī, #KEYS
826:In the middle of winter I at last discovered that there was in me an invincible summer. ~ Albert Camus, #KEYS
827:is the smoke of that incense. ~ Jalaluddin Rumi, @Sufi_Path #KEYS
828:It is not a lack of love, but a lack of friendship that makes unhappy marriages. ~ Friedrich Nietzsche, #KEYS
829:It is the mark of an educated mind to be able to entertain a thought without accepting it. ~ Aristotle, #KEYS
830:Lack of direction, not lack of time, is the problem. We all have twenty-four hour days.
~ Zig Ziglar,#KEYS
831:Life is a temporary loan and this world is nothing but a sketchy imitation of Reality. ~ Shams Tabrizi, #KEYS
832:Love is a fruit in season at all times, and within the reach of every hand. ~ Saint Teresa of Calcutta, #KEYS
833:No one appreciates the very special genius of your conversation as the dog does." ~ Christopher Morley, #KEYS
834:One must erase the word discouragement from one's dictionary of love. ~ Saint Elizabeth of the Trinity, #KEYS
835:One of the most common ways of not acknowledging our faults is to blame others. ~ Geshe Kelsang Gyatso, #KEYS
836:Our works are of no value if they be not united to the merits of Jesus Christ. ~ Saint Teresa of Jesus, #KEYS
837:Patience is the companion of Wisdom. ~ Saint Augustine of Hippo, #KEYS
838:Perhaps in time the so-called Dark Ages will be thought of as including our own. ~ Georg C Lichtenberg, #KEYS
839:Some of their faults men readily admit, but others not so readily. ~ Epictetus, #KEYS
840:The glory of God is the living man, and the life of man is the vision of God. ~ Saint Irenaeus of Lyon, #KEYS
841:The owl of Minerva begins its flight only with the coming of the dusk. ~ Georg Wilhelm Friedrich Hegel, #KEYS
842:The purpose of one's life is fulfilled only when one is able to give joy to another. ~ Sri Sarada Devi, #KEYS
843:The reaction of a mentality headed for a fall, is only too typical of man in transition. ~ Jean Gebser, #KEYS
844:Things are solved by walking around. ~ Saint Augustine of Hippo, #KEYS
845:To desire with one's very soul every second of every day to accomplish one's aim. ~ Yamamoto Tsunetomo, #KEYS
846:True appreciation of his own value will make a man really indifferent to insult. ~ Arthur Schopenhauer, #KEYS
847:We are each of us angels with only one wing, and we can only fly by embracing one another. ~ Lucretius, #KEYS
848:We speak, but it is God who teaches. ~ Saint Augustine of Hippo, #KEYS
849:What is the seal of liberation? - No longer being ashamed in front of oneself.
~ Friedrich Nietzsche,#KEYS
850:When the mind is still, we can become an instrument of peace. ~ Eknath Easwaran, Strength in the Storm, #KEYS
851:You were bought with a price; do not become slaves of men. ~ Anonymous, The Bible, 1 Corinthians, 7:23, #KEYS
852:Zen is not some kind of excitement, but concentration on our usual everyday routine." ~ Shunryu Suzuki, #KEYS
853:absent of the Gods
it all goes to ruin
fallen leaves ~ Matsuo Basho,#KEYS
854:All men are born with a nose and five fingers, but no one is born with a knowledge of God.
~ Voltaire,#KEYS
855:A man travels the world over in search of what he needs and returns home to find it." ~ George A. Moore, #KEYS
856:Bondage is of the mind and freedom is also of the mind. ~ Sri Ramakrishna, #KEYS
857:Computers are like Old Testament gods; lots of rules and no mercy. ~ Joseph Campbell, The Power of Myth, #KEYS
858:Education worthy of the name is essentially education of character. ~ Martin Buber, Between Man and Man, #KEYS
859:Foresight is part of prudence ~ Saint Thomas Aquinas, (ST 2-2.49.6)., #KEYS
860:God is as really present in the consecrated Host as He is in the glory of Heaven ~ Saint Paschal Baylon, #KEYS
861:Goodness in the form of Truth, and Truth in the power of Goodness, is Wisdom. ~ Samuel Taylor Coleridge, #KEYS
862:Habits are like a cable. We weave a strand of it everyday and soon it cannot be broken.
~ Horace Mann,#KEYS
863:Heedlessness is the road of death. ~ Buddhist Texts, the Eternal Wisdom #KEYS
864:Hell is full of the talented, but Heaven of the energetic. ~ Saint Jane Frances de Chantal, (1572-1641), #KEYS
865:If only this toothache would go away, I could write another chapter on the problem of pain. ~ C S Lewis, #KEYS
866:If you know the enemy and know yourself, you need not fear the results of a hundred battles." ~ Sun Tzu, #KEYS
867:In the depth of winter, I finally learned that within me there lay an invincible summer. ~ Albert Camus, #KEYS
868:Let the Lord of Truth be always with you. ~ The Mother, Words Of The Mother II, #KEYS
869:Much of the material presented in schools strikes students as alien, if not pointless. ~ Howard Gardner, #KEYS
870:My books are water; those of the great geniuses is wine. Everybody drinks water. ~ Mark Twain, Notebook #KEYS
871:Put up willingly with the faults of others if you wish others to put up with yours." ~ Saint John Bosco, #KEYS
872:The milk of Divine Love stems to us from God incarnate. ~ Sri Ramakrishna, #KEYS
873:There are muffled throbs of laughter's undertones, ~ Sri Aurobindo, Savitri, #KEYS
874:There is a gentle thought that often springs to life in me, because it speaks of you. ~ Dante Alighieri, #KEYS
875:The risk of not deciding is often the greatest of all risks to the organization.
~ Everard and Morris,#KEYS
876:Through the study of books one seeks God; by meditation one finds him. ~ Saint Padre Pio of Pietrelcina, #KEYS
877:True, I am in love with suffering, but I do not know if I deserve the honor. ~ Saint Ignatius of Loyola, #KEYS
878:Turn all things to honey; this is the law of divine living. ~ Sri Aurobindo, #KEYS
879:When one tugs at a single thing in nature, he finds it attached to the rest of the world.
~ John Muir,#KEYS
880:When you are deluded and full of doubt, even a thousand books of scripture are not enough ~ Zen proverb, #KEYS
881:When you've seen beyond yourself, then you may find, peace of mind is waiting there." ~ George Harrison, #KEYS
882:Why entertain any fear? All conditions can turn favourable by the will of the Master. ~ Sri Sarada Devi, #KEYS
883:Within your own house dwells the treasury of joy; so why do you go begging door to door." ~ Sufi saying, #KEYS
884:You must stay drunk on writing so reality cannot destroy you. ~ Ray Bradbury, Zen in the Art of Writing, #KEYS
885:Ah, the nightingale!!
There were many people there
But not one of them heard it. ~ Taigu Ryokan,#KEYS
886:All religions, arts and sciences are branches of the same tree.
~ Albert Einstein, Relativity,#KEYS
887:All the darkness in the world cannot extinguish the light of a single candle." ~ Saint Francis of Assisi, #KEYS
888:As long as you are outside the door, a good portion of the journey is behind you." ~ Scandinavian saying, #KEYS
889:...But, your structure of mind sets up your worldview, so choose your structures carefully. ~ Ken Wilber, #KEYS
890:Do not even for a moment lose sight of the Self. ~ Sri Ramana Maharshi, #KEYS
891:Do not think you will necessarily be aware of your own enlightenment. ~ Dogen Zenji, #KEYS
892:Do not think you will necessarily be aware of your own enlightenment." ~ Dogen Zenji, #KEYS
893:Every deep thinker is more afraid of being understood than of being misunderstood. ~ Friedrich Neitzsche, #KEYS
894:Every drop of earthly bitterness will be changed into an ocean of heavenly sweetness. ~ Saint Henry Suso, #KEYS
895:Every second is of infinite value. ~ Johann Wolfgang von Goethe, #KEYS
896:How many a man has dated a new era in his life from the reading of a book. ~ Henry David Thoreau, Walden #KEYS
897:I'll be with you to meet all difficulties-you can be sure of that. ~ The Mother, #KEYS
898:Joy is the sheer evidence of God. ~ Pierre Teilhard de Chardin, #KEYS
899:Know that the greatest service that man can offer to God is to help convert souls." ~ Saint Rose of Lima, #KEYS
900:Lift me up out of this illusion, Lord. Heal my perception, so that I may know only reality. ~ Bill Hicks, #KEYS
901:Miracle is the pet child of faith. ~ Johann Wolfgang von Goethe, #KEYS
902:My fondness for good books was my salvation. ~ Saint Teresa of Avila, #KEYS
903:My primary goal of hacking was the intellectual curiosity, the seduction of adventure.
~ Kevin Mitnick,#KEYS
904:Nothing ever comes to one that is worth having, except as a result of hard work." ~ Booker T. Washington, #KEYS
905:Real action is done in moments of silence. ~ Emerson, the Eternal Wisdom #KEYS
906:Seeing much, suffering much, and studying much, are the three pillars of learning.
~ Benjamin Disraeli,#KEYS
907:Taoism is simply the complete acceptance of yourself as you are right in this moment." ~ Sheila M. Burke, #KEYS
908:The art of programming is the skill of controlling complexity.
~ Marijn Haverbeke, Eloquent JavaScript,#KEYS
909:The first degree of humility is prompt obedience. ~ Saint Benedict of Nursia, The Rule of Saint Benedict, #KEYS
910:The riddles of God are more satisfying than the solutions of man. ~ G K Chesterton, In Defense of Sanity, #KEYS
911:The saint is a man who disciplines his ego. The sage is a man who rids himself of his ego." ~ Wei Wu Wei, #KEYS
912:The severity of the master is more useful than the indulgence of the father. ~ Saadi, #KEYS
913: The worst form of inequality is trying to make unequal things equal ~ Aristotle, #KEYS
914:They who have faith will go through. ~ The Mother, Words Of The Mother II, [T0], #KEYS
915:Throughout this life, you can never be certain of living long enough to take another breath." ~ Huang Po, #KEYS
916:True depth of understanding is wide and steady. Shallow understanding is lazy and wandering." ~ Zhuangzi, #KEYS
917:We use Jesus and not people, because only he will never be without us." ~ Saint Padre Pio of Pietrelcina, #KEYS
918:What the caterpillar calls the end of the world the rest of the world calls a butterfly." ~ Richard Bach, #KEYS
919:You exist even in the absence of time and space. ~ Sri Ramana Maharshi, #KEYS
920:You experience the world not as it is, but as you are." ~ Frederick Dodson, "Levels of Energy,", (2010)., #KEYS
921:A good teacher must be able to put himself in the place of those who find learning hard.
~ Eliphas Levi,#KEYS
922:All the world forgiveness of its world of sin." ~ Saint Thomas Aquinas, #KEYS
923:A lovely face is the solace of wounded hearts and the key of locked-up gates. ~ Saadi, #KEYS
924:But be doers of the word, and not hearers only, deceiving yourselves. ~ Anonymous, The Bible, James, 1:22, #KEYS
925:But call Him by what name you will; for to those who know, He is the possessor of all names. ~ Baha-ullah, #KEYS
926:Compassion is the key to the ultimate survival of our species." ~ Doug Dillon, American author, etc. See:, #KEYS
927:Consciousness is eternal it is not vanquished with the destruction of the temporary body" ~ Bhagavad Gita, #KEYS
928:Every drop of earthly bitterness will be changed into an ocean of heavenly sweetness." ~ Saint Henry Suso, #KEYS
929:Faith has need of the whole truth. ~ Pierre Teilhard de Chardin, #KEYS
930:Greatness is the courage to overcome obstacles.
~ David R Hawkins, Letting Go: The Pathway of Surrender,#KEYS
931:Happiness is the settling of the soul into its most appropriate spot. ~ Aristotle, #KEYS
932:In the silence of the heart burns the steady fire of aspiration. ~ The Mother, #KEYS
933:Is doomed like a rose that blooms out of season" ~ Red Hawk, (Robert Moore), b. 1943), American poet. See, #KEYS
934:Knowing your own darkness is the best method for dealing with the darknesses of other people. ~ Carl Jung, #KEYS
935:Lying is a cause of death ~ Saint Thomas Aquinas, (In Jn. 5, lect. 6)., #KEYS
936:O saki, arise and give the cup. Strew dust on the head of the grieve of days. ~ Hafiz, #KEYS
937:Security is the mother of negligence ~ Saint Thomas Aquinas, (DV 6.5)., #KEYS
938:Sing such a song with all of your heart that you'll never have to sing again. ~ Kabir, #KEYS
939:sleeping on a soft futon
I dream of my native village ~ Santoka Taneda,#KEYS
940:.... that they did not see ...." ~ Shams of Tabriz, @Sufi_Path #KEYS
941:The criterion is within. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, #KEYS
942:The Idea is cause and end of things. ~ Giordano Bruno, the Eternal Wisdom #KEYS
943:The man of taste will read only what is good; but the statesman will permit both bad and good. ~ Voltaire, #KEYS
944:The more often you mow us down, the more in number we grow; the blood of Christians is seed. ~ Tertullian, #KEYS
945:The power of the Lord is in His hands. He scatters His enemies as a cloud." ~ Saint John Bosco prophecies, #KEYS
946:To read means to borrow; to create out of one's readings is paying off one's debts. ~ Georg C Lichtenberg, #KEYS
947:Unless it grows out of yourself no knowledge is really yours, it is only borrowed plumage." ~ D.T. Suzuki, #KEYS
948:We laugh at honor and are shocked to find traitors in our midst. ~ C S Lewis, The Abolition of Man (1943), #KEYS
949:We should never use the truth to wound. ~ Saint Augustine of Hippo, #KEYS
950:What is it that exists now and troubles you? It is 'I'. Get rid of it and be happy. ~ Sri Ramana Maharshi, #KEYS
951:Wisdom is the oneness of mind that guides and permeates all things. ~ Heraclitus, #KEYS
952:with an ultimate force, They are the supreme moments of our earthly existence." ~ Cecil A. Poole, mystic., #KEYS
953:Anyone who truly loves God travels securely.
~ Saint Teresa of Avila,#KEYS
954:A thousand are given in return. ~ Attar of Nishapur, @Sufi_Path #KEYS
955:Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment. ~ Buddha, #KEYS
956:Every infinity... is made finite to God. ~ Saint Augustine of Hippo, #KEYS
957:Happiness and distress are only modes of the mind. ~ Sri Ramana Maharshi, #KEYS
958:Happiness is the absence of the striving for happiness. ~ Chuang Tzu, 370BC-287BC, #KEYS
959:Happy is the soul that reaches the level of perfection that God desires!" ~ Saint Padre Pio of Pietrelcina, #KEYS
960:Hatred of God is man's worst sin ~ Saint Thomas Aquinas, (ST 2-2.34.2)., #KEYS
961:I find that the more I relinquish my old habits of thought, the happier I am. ~ Johann Wolfgang von Goethe, #KEYS
962:I have suggested that behind almost all myth lies the mono-plot of the game of hide-and-seek. ~ Alan Watts, #KEYS
963:It is lamentable, that to be a good patriot one must become the enemy of the rest of mankind.
~ Voltaire,#KEYS
964:Jnana-Yoga means communion with God by means of knowledge. ~ Sri Ramakrishna, #KEYS
965:O seeing Flame, thou carriest man of the crooked ways into the abiding truth and the knowledge. ~ Rig Veda, #KEYS
966:Schizophrenia may be a necessary consequence of literacy. [p. 32] ~ Marshall McLuhan, La galaxia Gutenberg, #KEYS
967:So faith comes from hearing, and hearing through the word of Christ. ~ Anonymous, The Bible, Romans, 10:17, #KEYS
968:The evil of the soul is ignorance. ~ Hermes, "The Key", the Eternal Wisdom #KEYS
969:The moment I decided to let them have their way, the irritation disappeared.
~ Osho, The Book of Secrets,#KEYS
970:The philosophy of laughter will never have anything in common with the religion of tears.
~ Eliphas Levi,#KEYS
971:The soul of man is the mirror of the world. ~ Leibnitz, the Eternal Wisdom #KEYS
972:The supreme authority for the interpretation of Scripture is vested in each individual.
~ Baruch Spinoza,#KEYS
973:The truly great books are the few books that are over everybody's head all of the time. ~ Mortimer J Adler, #KEYS
974:The wisdom of the wise and the experience of the ages are perpetuated by quotations.
~ Benjamin Disraeli,#KEYS
975:Trace the source of thoughts, they will disappear. ~ Sri Ramana Maharshi, #KEYS
976:true robes of our bodies
~ Yoka Daishi, @BashoSociety#KEYS
977:Weep like the waterwheel, that green herbs may spring up in the courtyard of your soul. ~ Jalaluddin Rumi , #KEYS
978:Which of the saints was without a cross or trial on this earth? ~ Thomas A Kempis, The Imitation of Christ, #KEYS
979:Year's end. All corners of this floating world swept. ~ Matsuo Basho, 1644-1694, #KEYS
980:A fine quotation is a diamond in the hand of a man of wit and a pebble in the hand of a fool. ~ Joseph Roux, #KEYS
981:Chess is the touchstone of intellect. ~ Johann Wolfgang von Goethe, #KEYS
982:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda, #KEYS
983:Every parting gives a foretaste of death, every reunion a hint of the resurrection.
~ Arthur Schopenhauer,#KEYS
984:For charity covers a multitude of sins. ~ St. Poter. IV, the Eternal Wisdom #KEYS
985:For the spirit searcheth all things, yea, the deep things of God. ~ Anonymous, The Bible, 1 Corinthians, II, #KEYS
986:He was sacrificed in the Passover lamb, persecuted in David, dishonored in the prophets. ~ Melito of Sardis, #KEYS
987:He who loves with purity considers not the gift of the lover, but the love of the giver." ~ Thomas a Kempis, #KEYS
988:If the doors of perception were cleansed everything would appear to man as it is, infinite. ~ William Blake, #KEYS
989:I saw my Lord with the eye of the heart
I asked, 'Who are You?'
He replied, 'You'. ~ Mansur al-Hallaj,#KEYS
990:I should have looked elsewhere." ~ Red Hawk, (R. Moore, b. 1943) American poet. "The Art of Dying,", (1994), #KEYS
991:It is one of the blessings of old friends that you can afford to be stupid with them. ~ Ralph Waldo Emerson, #KEYS
992:It's the possibility of having a dream come true that makes life interesting. ~ Paulo Coelho, The Alchmeist, #KEYS
993:Learn to see, and then you'll know that there is no end to the new worlds of our vision. ~ Carlos Castaneda, #KEYS
994:Most sensitiveness is the result or sign of ego. ~ Sri Aurobindo, (CWSA 31:211), #KEYS
995:Plunge boldly into the thick of life! ~ Johann Wolfgang von Goethe, #KEYS
996:Prayer is the best weapon we possess, the key that opens the heart of God. ~ Saint Padre Pio of Pietrelcina, #KEYS
997:Realization must be amidst all the turmoil of life. ~ Sri Ramana Maharshi, #KEYS
998:So I keep 7 o'clock in the bank and gain interest in the hour of God
~ Saul Williams, Penny for a Thought,#KEYS
999:Spiritual progress is a far cry in the midst of selfishness and narrow-mindedness. ~ SWAMI TRIGUNATITANANDA, #KEYS
1000:The business of the Christian is nothing else than to be ever preparing for death. ~ Saint Irenaeus of Lyon, #KEYS
1001:The external is an internal raised to the level of mystery - maybe it is also the other way round ~ Novalis, #KEYS
1002:The lover only minds the welfare of the beloved and does not care for his own sufferings. ~ Sri Ramakrishna, #KEYS
1003:The superior man is distressed by his want of ability. ~ Confucius, Analects, 15:18, #KEYS
1004:The thousand shadows which surround you disappear in a single ray of the celestial sun. ~ Attar of Nishapur, #KEYS
1005:We do not learn; and what we call learning is only a process of recollection.
~ Plato,#KEYS
1006:We must be humble and reverent when face to face with the source of enlightenment. ~ Chinese Texts, I Ching, #KEYS
1007:Whenever a harsh word opens a door, anger enters in, and on the heels of anger, injury. ~ Ephrem the Syrian, #KEYS
1008:Wishes are premonitions of abilities. ~ Johann Wolfgang von Goethe, #KEYS
1009:... Women will abandon feelings of delicacy, and cohabit with men out of wedlock." ~ Saint Senanus, Ireland #KEYS
1010:... Your body, a temple of the Spirit, is being degraded and profaned." ~ Our Lady to Father Stefano Gobbi , #KEYS
1011:You will never be free until you free yourself from the prison of your own false thoughts." ~ Philip Arnold, #KEYS
1012:A calm heart is the life of the body. ~ Proverbs XIV. 30, the Eternal Wisdom #KEYS
1013:Ah, well yes if you want to play yourself you can, everyone is a character in the tales of time
~ Sine.wav,#KEYS
1014:All this is full of that Being. ~ Swetaswatara Upanishad, the Eternal Wisdom #KEYS
1015:A serious and good philosophical work could be written consisting entirely of jokes.
~ Ludwig Wittgenstein,#KEYS
1016:Be Still. Truth is found in the simplicity of being. ~ Sri Ramana Maharshi, #KEYS
1017:Beyond a certain point, the whole universe becomes a continuous process of initiation. ~ Robert Anton Wilson, #KEYS
1018:Be yourself on stage. Nobody else can be you and you have the law of supply and demand covered. ~ Bill Hicks, #KEYS
1019:Closeness to the Divine will always grow with the growth of consciousness, equanimity and love. ~ The Mother, #KEYS
1020:Colour itself is a degree of darkness. ~ Johann Wolfgang von Goethe, #KEYS
1021:Come out of the circle of time, and into the circle of love. ~ Jalaluddin Rumi, #KEYS
1022:Every form of addiction is bad, no matter whether the narcotic be alcohol, morphine or idealism. ~ Carl Jung, #KEYS
1023:Faith is not the clinging to a shrine but an endless pilgrimage of the heart. ~ Rabbi Abraham Joshua Heschel, #KEYS
1024:First see God, and then talk of lectures and social reforms. ~ Sri Ramakrishna, #KEYS
1025:For I am divided for love's sake, for the chance of union. ~ Aleister Crowley, #KEYS
1026:From Brahma to a blade of grass all things are my Gurus." ~ Kaula Tantric Saying. Kaula Hinduism, Wikipedia., #KEYS
1027:God is nearer to you than anything else, yet by the screen of egotism, you cannot see Him. ~ Sri Ramakrishna, #KEYS
1028:Grace is not an invention, it is a fact of spiritual experience. ~ Sri Aurobindo, #KEYS
1029:I desire and love nothing that is not of the light. ~ id, the Eternal Wisdom #KEYS
1030:If a cluttered desk is a sign of a cluttered mind, of what, then, is an empty desk a sign? ~ Albert Einstein, #KEYS
1031:It is by loving and not by being loved that one can come nearest to the soul of another." ~ George MacDonald, #KEYS
1032:It is my conviction that killing under the cloak of war is nothing but an act of murder.
~ Albert Einstein,#KEYS
1033:Love is the deliverance of the heart. ~ Auguttara Nikaya, the Eternal Wisdom #KEYS
1034:Magick is the art of causing changes in consciousness to occur in accordance with the will.
~ Dion Fortune,#KEYS
1035:Man is in the process of changing to forms of light that are not of this world.
~ Emerald Tablets of Thoth,#KEYS
1036:Midway between illumination and abandonment lies the experience of trial. ~ Philokalia, Diadochos of Photiki, #KEYS
1037:One cannot come to know the natures of things if he is still ignorant of their names. ~ Hugh of Saint Victor, #KEYS
1038:Perfection of means and confusion of goals seem, in my opinion, to characterize our age.
~ Albert Einstein,#KEYS
1039:Prayer is the unfolding of our will to God ~ Saint Thomas Aquinas, 3.21.1, #KEYS
1040:-reached the glory of resurrection ~ Saint Thomas Aquinas, (In 1 John 6)., #KEYS
1041:Realization must be amidst all the turmoils of life. ~ Sri Ramana Maharshi, #KEYS
1042:Sufism is truth without form." ~ Ibn El-Jalali. Source: Idries Shah, "The Way of the Sufi,", (reprint 1990)., #KEYS
1043:Thanks be unto You, our God, we are Yours. ~ Saint Augustine of Hippo, #KEYS
1044:The author of Sacred Scripture is God ~ Saint Thomas Aquinas, (ST 1.1.10), #KEYS
1045:The charm of a man is in his kindness. ~ Proverbs XII 22, the Eternal Wisdom #KEYS
1046:The happiness of the drop is to die in the river. ~ Abu Hamid al-Ghazali, #KEYS
1047:The one exclusive sign of thorough knowledge is the power of teaching.
~ Aristotle,#KEYS
1048:The oneness of all wisdom may be found, or not, under the name of God. ~ Heraclitus, #KEYS
1049:The proud demons flee before the lofty virtues of the humble. ~ Saint Bonaventure, The Life of Saint Francis, #KEYS
1050:There is but one cause of human failure. And that is man's lack of faith in his true Self.
~ William James,#KEYS
1051:The supreme state of Self-awareness is never absent. ~ Sri Ramana Maharshi, #KEYS
1052:This Wisdom is the principle of all things.- ~ The Zohar, the Eternal Wisdom #KEYS
1053:To rest in God is the enlightenment and sanctification of everything. ~ Saint Thomas Aquinas, De Potentia iv, #KEYS
1054:True philosophy entails learning to see the world anew. ~ Maurice Merleau-Ponty, Phenomenology of Perception, #KEYS
1055:We should not accept in silence the benefactions of God, but return thanks for them. ~ Saint Basil the Great, #KEYS
1056:Where your talents and the needs of the world cross lies your calling.
~ Aristotle,#KEYS
1057:You alone exist, O Heart, the radiance of Awareness. ~ Sri Ramana Maharshi, #KEYS
1058:You won't reach the spring of life. ~ Jalaluddin Rumi, @Sufi_Path #KEYS
1059:A certain amount of opposition is a great help to a man. Kites rise against, not with, the wind." ~ John Neal, #KEYS
1060:All of humanity's problems stem from man's inability to sit quietly in a room alone. ~ Blaise Pascal, Pensées, #KEYS
1061:As our circle of knowledge expands, so does the circumference of darkness surrounding it.
~ Albert Einstein,#KEYS
1062:A wise man among the ignorant is as a beautiful girl in the company of blind men. ~ Saadi, #KEYS
1063:Borrow eyes of the beloved, look through them and you'll see the beloved's face everywhere. ~ Jalaluddin Rumi, #KEYS
1064:Depression is your avatar telling you it's tired of being the character you're trying to play.
~ Jim Carrey,#KEYS
1065:For what is God? He is the soul of the universe. ~ Seneca, the Eternal Wisdom #KEYS
1066:Human history can be viewed as a slowly dawning awareness that we are members of a larger group. ~ Carl Sagan, #KEYS
1067:I am not absentminded. It is the presence of mind that makes me unaware of everything else. ~ G.K. Chesterton #KEYS
1068:I have chosen the way of truth. ~ Book of Golden Precepts, the Eternal Wisdom #KEYS
1069:Most people who fail in their dream fail not from lack of ability, but from lack of commitment." ~ Zig Ziglar, #KEYS
1070:Never will we understand the value of time better than when our last hour is at hand." ~ Saint Arnold Janssen, #KEYS
1071:No man can be called friendless who has God and the companionship of good books. ~ Elizabeth Barrett Browning #KEYS
1072:Not that which is difficult to His power, but that which is contrary to His nature." ~ Saint Ambrose of Milan, #KEYS
1073:Open your heart and see the world through the eyes of the true Self. ~ Sri Ramana Maharshi #KEYS
1074:Poetic Knowledge is as natural to the spirit of man as the return of the bird to his nest. ~ Jacques Maritain, #KEYS
1075:Prayers should be full of confidence without sorrow or lamenting. ~ Sri Aurobindo, #KEYS
1076:Read Sri Aurobindo and follow his discipline. ~ The Mother, Words Of The Mother - I, #KEYS
1077:Secrecy, censorship, dishonesty, and blocking of communication threaten all the basic needs. ~ Abraham Maslow, #KEYS
1078:Silence is the language of God, all else is poor translation. ~ Jalaluddin Rumi, #KEYS
1079:The aim of all practices is to give up all practices. ~ Sri Ramana Maharshi, #KEYS
1080:The earth which sustains humanity must not be injured. It must not be destroyed!" ~ Saint Hildegard of Bingen, #KEYS
1081:The literal meaning of life is whatever you're doing that prevents you from killing yourself
~ Albert Camus,#KEYS
1082:The Lord was completely one with the Father and never acted independently of him. ~ Saint Ignatius of Antioch, #KEYS
1083:The real voyage of discovery consists not in seeking new landscapes but in having new eyes.
~ Marcel Proust,#KEYS
1084:The universe and I are of the same root. The myriad things and I are one body. That is zazen.
~ Kodo Sawaki,#KEYS
1085:This is what a lot of mystical disciplines are after- simply seeing, really being aware." ~ Ursula K. Le Guin, #KEYS
1086:Thou knowest, O my son, the way of regeneration. ~ Hermes, the Eternal Wisdom #KEYS
1087:To begin is the most important part of any quest and by far the most courageous." ~ Plato, #KEYS
1088:To the servant of God, every place is the right place, and every time is the right time. ~ Catherine of Siena, #KEYS
1089:We are every one members one of another. ~ Romans. XII. 5, the Eternal Wisdom #KEYS
1090:We cannot think of being acceptable to others until we have first proven acceptable to ourselves. ~ Malcolm X, #KEYS
1091:With patience any difficulty can be overcome.
~ The Mother, Words Of The Mother II,#KEYS
1092:Yoga is the cessation of the movements of the mind. Then there is abiding in the Seer's own form. ~ Patanjali, #KEYS
1093:A classic is a book that has never finished saying what it has to say. ~ Italo Calvino, The Uses of Literature, #KEYS
1094:All great literature is one of two stories; a man goes on a journey or a stranger comes to town. ~ Leo Tolstoy, #KEYS
1095:All the gods and goddesses are only varied aspects of the One. ~ Sri Ramakrishna, #KEYS
1096:Alone the Divine can give us a perfect safety.
~ The Mother, Words Of The Mother II,#KEYS
1097:Amateurs sit and wait for inspiration, the rest of us just get up and go to work.
~ Stephen King, On Writing,#KEYS
1098:As it is, the lover of inquiry must follow his beloved wherever it may lead him.
~ Plato,#KEYS
1099:At the bottom of great doubt lies great awakening. If you doubt fully, you will awaken fully.
~ Hakuin Ekaku,#KEYS
1100:Give yourself the gift of your true self. ~ Jinul, @BashoSociety #KEYS
1101:How can we manage to illuminate the pathos of our lives?
~ Jorge Luis Borges,#KEYS
1102:If you would take, you must first give, this is the beginning of intelligence. ~ Lao Tzu, #KEYS
1103:I live in that solitude which is painful in youth, but delicious in the years of maturity.
~ Albert Einstein,#KEYS
1104:it is like that of a raindrop upon the ocean... ~ Hafiz, @Sufi_Path #KEYS
1105:It is not sufficient to see and to know the beauty of a work. We must feel and be affected by it.
~ Voltaire,#KEYS
1106:Meditation lifts us above life's storm clouds into the radiant skies of the inner Light. ~ Sant Rajinder Singh, #KEYS
1107:No one really wants to hear your opinion, they want to hear THEIR opinion coming out of your mouth." ~ Unknown, #KEYS
1108:Now it is time to work instead of living in uncertainty and passing one's time heedlessly. ~ Attar of Nishapur, #KEYS
1109:On the last day of your life when you wake-up, you will see this is all illusion and imagination. ~ Shabistari, #KEYS
1110:Prefer to be defeated in the presence of the wise than to excel among fools. ~ Dogen Zenji, #KEYS
1111:The desire of the slothful killeth him. ~ Proverbs XXI. 25, the Eternal Wisdom #KEYS
1112:The hour I have long wished for is now come. ~ Saint Teresa of Avila, [T3], #KEYS
1113:There are a thousand hacking at the branches of evil to one who is striking at the root. ~ Henry David Thoreau, #KEYS
1114:There is no better wood for feeding the fire of God's love than the wood of the Cross. ~ Saint Ignatius Loyola, #KEYS
1115:The Spirit of God has made me, and the breath of the Almighty gives me life. ~ Anonymous, The Bible, Job, 33:4, #KEYS
1116:Thy youth is but a noon, of night take heed. ~ Sri Aurobindo, Translations, Appeal, #KEYS
1117:To every man is given a key to the gates of heaven. The same key opens the gates of hell.
~ Buddhist Proverb,#KEYS
1118:What I really wanted was every kind of life, and the writer's life seemed the most inclusive.
~ Susan Sontag,#KEYS
1119:When a man's knowledge is not in order, the more of it he has, the greater is his confusion. ~ Herbert Spencer #KEYS
1120:Act as if everyday were the last of your life, and each action the last you perform." ~ Saint Alphonsus Liguori, #KEYS
1121:Ah, the patter of little feet around the house. There's nothing like having a midget for a butler. ~ W C Fields, #KEYS
1122:Change yourself and the circumstances will change. ~ The Mother, Words Of The Mother I, #KEYS
1123:Death is the only remedy against death. ~ Attar of Nishapur, the Eternal Wisdom #KEYS
1124:Disease is the tax which the soul pays for the use of the body. ~ Sri Ramakrishna, #KEYS
1125:Freedom of the soul is the goal of all Yogas. ~ Swami Vivekananda, (C.W. I. 55), #KEYS
1126:Give me chastity and continence, but not yet. ~ Saint Augustine of Hippo, #KEYS
1127:God is love, and it is proper for love to love and to expand in love. ~ Sergius Bulgakov, The Lamb of God (120), #KEYS
1128:I am going through the pangs of being born. Do not stand in the way of my coming to life. ~ Ignatius of Antioch, #KEYS
1129:If you can carry the whole yoke of the Lord, you will be perfect; but if you cannot, do what you can. ~ Didache, #KEYS
1130:I have never agreed with my other self wholly. The truth of the matter seems to lie between us. ~ Khalil Gibran, #KEYS
1131:Love is the measure of our ability to bear crosses. ~ Saint Teresa of Avila, #KEYS
1132:Murder is the killing of the innocent ~ Saint Thomas Aquinas, (ST 1-2.88.6)., #KEYS
1133:or out of the heart proceed evil thoughts. ~ Matthew XV. 19, the Eternal Wisdom #KEYS
1134:Perfect Bliss is Brahman. Perfect Peace is of the Self. ~ Sri Ramana Maharshi, #KEYS
1135:Prefer to be defeated in the presence of the wise than to excel among fools." ~ Dogen Zenji, #KEYS
1136:Proper preparation for the future consists of forming good personal habits. ~ Epictetus, #KEYS
1137:Self-love is the cause of every sin ~ Saint Thomas Aquinas, (ST 1-2.77.4sc)., #KEYS
1138:The best thing must be to flee from all to the All. ~ Saint Teresa of Avila, #KEYS
1139:The firmness of the entire building depends on the foundation and the ceiling! ~ Saint Padre Pio of Pietrelcina, #KEYS
1140:The inner consciousness of the saint is the true mosque all should worship, God lives there." ~ Jalaluddin Rumi, #KEYS
1141:The only way to discover the limits of the possible is to go beyond them into the impossible. ~ Arthur C Clarke, #KEYS
1142:The plants and flowers
I raised about my hut
I now surrender
To the will
Of the wind ~ Taigu Ryokan,#KEYS
1143:The principal mark of genius is not perfection but originality, the opening of new frontiers. ~ Arthur Koestler, #KEYS
1144:This, then, is the function of death—the complete separation of body and soul ~ Tertullian, On the Soul, 52.1)., #KEYS
1145:We come to God by love and not by navigation. ~ Saint Augustine of Hippo, #KEYS
1146:We know that there is another stage beyond the stage of logical perception. ~ Ibn Arabi, #KEYS
1147:When the mind comes out of the Self, the world appears. ~ Sri Ramana Maharshi, #KEYS
1148:Who knoweth these things? Who can speak of them? ~ Rig Veda, the Eternal Wisdom #KEYS
1149:All knowledge depends upon calmness of mind. ~ Swami Vivekananda, (C.W. VII. 72), #KEYS
1150:A man who prays lives out the mystery of existence, and a man who does not pray scarcely exists. ~ Saint Charbel, #KEYS
1151:Any innovation in matters of faith is extremely pernicious and utterly damnable! ~ Saint John Eudes, (1601-1680), #KEYS
1152:before they embark on the journey. ~ Sam Keen, "To Love and Be Loved,", (1997), First 2 of 7 stanzas. Wikipedia., #KEYS
1153:Do not think of what you have been, think only of what you want to be and you are sure to progress. ~ The Mother, #KEYS
1154:Give me chastity and continence, but not yet." ~ Saint Augustine of Hippo, #KEYS
1155:He who goes about to reform the world must begin with himself, or he loses his labor. ~ Saint Ignatius of Loyola, #KEYS
1156:If we do not listen to our conscience, it delivers us into the hands of our enemies. ~ Saint Isaiah the Solitary, #KEYS
1157:Ignorance is not a state of innocence. ~ Sri Aurobindo, Letters on Yoga - II, Purity, #KEYS
1158:In the interior of each atom that thou shalt cleave thou shalt find imprisoned a sun. ~ Ahmed Halif, Mystic Odes, #KEYS
1159:It takes a lot of courage to be the same person on the outside that you are on the inside." ~ Barbara De Angelis, #KEYS
1160:Let us be kind to one another after the pattern of the tender mercy and goodness of our Creator. ~ Saint Clement, #KEYS
1161:Life is like a play: it's not the length, but the excellence of the acting that matters. ~ Lucius Annaeus Seneca, #KEYS
1162:Love is that condition in which the happiness of another person is essential to your own." ~ Robert Heinlei @aax9 #KEYS
1163:Many paths lead from the foot of the mountain,
but at the peak we all gaze at the single bright moon. ~ Ikkyu,#KEYS
1164:No man is an island, entire of itself; every man is a piece of the continent, a part of the main.
~ John Donne,#KEYS
1165:Non-attachment is the basis of all the Yogas. ~ Swami Vivekananda, (C.W. I. 101), #KEYS
1166:Of all our possessions, wisdom alone is immortal. ~ Socrates, the Eternal Wisdom #KEYS
1167:One should take some trouble to live in the company of the good. ~ Sri Ramakrishna, #KEYS
1168:Purity of soul cannot be lost without consent. ~ Saint Augustine of Hippo, #KEYS
1169:Reality abides in the Heart, the Source of all thoughts. ~ Sri Ramana Maharshi, #KEYS
1170:Research is the highest form of adoration ~ Pierre Teilhard de Chardin, #KEYS
1171:Since the object of our love is infinite, we can always love more and more perfectly. ~ Saint Ignatius of Loyola, #KEYS
1172:Since you cannot tame the minds of others until you have tamed your own, begin by taming your own mind. ~ Atisha, #KEYS
1173:Surrender is the best way of opening. ~ Sri Aurobindo, Letters on Yoga - II, Opening, #KEYS
1174:The consciousness of each of us is evolution looking at itself and reflecting upon itself. ~ Teilhard de Chardin, #KEYS
1175:The Essence of all things is one and identical. ~ Aswaghosha, the Eternal Wisdom #KEYS
1176:The feeling remains that God is on the journey, too. ~ Saint Teresa of Avila, #KEYS
1177:The most dangerous worldview is the worldview of those who have not viewed the world.
~ Alexander von Humboldt,#KEYS
1178:The plague of ignorance overflows all the earth. ~ Hermes II, the Eternal Wisdom #KEYS
1179:The reading of all good books is like a conversation with the finest minds of past centuries.
~ Rene Descartes,#KEYS
1180:What is your definition of Greatness? JP: The capacity to utter and abide by beautiful truths. ~ Jordan Peterson, #KEYS
1181:When you understand interconnectedness, it makes you more afraid of hating than of dying. ~ Robert A. F. Thurman, #KEYS
1182:All men have the capacity of knowing themselves and acting with moderation. ~ Heraclitus, #KEYS
1183:And have I not told you that what you mistake for madness is but over-acuteness of the sense?
~ Edgar Allan Poe,#KEYS
1184:A persevering will surmounts all obstacles.
~ The Mother, Words Of The Mother II, Will,#KEYS
1185:Diamonds are to be found only in the darkness of the earth, and truth in the darkness of the mind. ~ Vicktor Hugo, #KEYS
1186:Good will for all and good will from all is the basis of peace and harmony. ~ The Mother, #KEYS
1187:Habit, if not resisted, soon becomes necessity. ~ Saint Augustine of Hippo, #KEYS
1188:Holiness consists simply in doing God's will, and being just what God wants us to be." ~ Saint Therese of Lisieux, #KEYS
1189:Humility is the virtue that requires the greatest amount of effort. ~ Saint Rose Philippine Duchesne, (1769-1852), #KEYS
1190:Never affirm anything unless you are sure it is true. ~ Saint Teresa of Avila, #KEYS
1191:Savitri is a mantra for the transformation of the world.
~ The Mother, (to Udar Pinto),#KEYS
1192:Sunsets are so beautiful that they almost seem as if we were looking through the gates of Heaven." ~ John Lubbock, #KEYS
1193:... the blood of men will have to be spilled on the asphalt of our streets." ~ Venerable Anne Catherine Emmerich , #KEYS
1194:The branch might seem like the fruit's origin: In fact, the branch exists because of the fruit. ~ Jalaluddin Rumi, #KEYS
1195:The enemy of faith is doubt. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti, #KEYS
1196:The ideal of man is to see God in everything. ~ Swami Vivekananda, (C.W. II. 152), #KEYS
1197:The man of knowledge must be able not only to love his enemies but also to hate his friends. ~ Friedrich Nietzsche #KEYS
1198:There is no happiness so great as peace of mind. ~ Dhammapada, the Eternal Wisdom #KEYS
1199:There is no other path but the mercy of the Sachchitananada Guru. ~ Sri Ramakrishna, #KEYS
1200:The secret of change is to focus all of your energy, not on fighting the old, but on building the new. ~ Socrates, #KEYS
1201:Those who dream by day are cognizant of many things which escape those who dream only by night. ~ Edgar Allan Poe, #KEYS
1202:To all our persecutors we say: "You are our brethren; apprehend, rather, the truth of God." ~ Saint Justin Martyr, #KEYS
1203:Unalloyed love of God is the essential thing. All else is unreal. ~ Sri Ramakrishna, #KEYS
1204:We cannot renew ourselves in any other manner than by forcing ourselves through the narrow way. ~ Guerric of Igny, #KEYS
1205:Whatever good work you begin to do, beg of God with most earnest prayer to perfect it. ~ Saint Benedict of Nursia, #KEYS
1206:When simplicity arises in your mind, do not follow cleverness; rest in the state of simplicity. ~ Jetsun Milarepa, #KEYS
1207:winter solitude - In a world of one color The sound of wind. ~ Matsuo Basho, 1644-1694, #KEYS
1208:You will always be fond of me. I represent to you all the sins you never had the courage to commit. ~ Oscar Wilde, #KEYS
1209:You wouldn't worry so much about what others think of you if you realized how seldom they do. ~ Eleanor Roosevelt, #KEYS
1210:A beginning and end are necessary to conceive of the middle point. ~ Jalaluddin Rumi, #KEYS
1211:Although we live in the colony of time, we owe our allegiance to the empire of eternity. ~ Martin Luther King, Jr., #KEYS
1212:A one-minded pursuit of the inner joys kills ambition. ~ Renan, the Eternal Wisdom #KEYS
1213:Calling upon God with one's mind steadfast is equivalent to a million repetitions of the Mantra. ~ Sri Sarada Devi, #KEYS
1214:Call it by any name, God, Self, the Heart, or the Seat of Consciousness, it is all the same. ~ Sri Ramana Maharshi, #KEYS
1215:Carnal lust rules where there is no love of God. ~ Saint Augustine of Hippo, #KEYS
1216:Cross force-fully the torrent flood of the world. ~ Dhammapada, the Eternal Wisdom #KEYS
1217:Dance represents the triumph of the spirit over the flesh. ~ Aleister Crowley, [T7], #KEYS
1218:Destroy the darkness of delusion with the brightness of wisdom. ~ The Sutra on the Buddha's Bequeathed Teaching, #KEYS
1219:Do not reduce your prayers to words, but rather make the totality of your life a prayer to God. ~ Isaac of Nineveh, #KEYS
1220:Empty for the fool are all the points of Space. ~ Hindu Saying, the Eternal Wisdom #KEYS
1221:For many men, the acquisition of wealth does not end their troubles, it only changes them. ~ Lucius Annaeus Seneca, #KEYS
1222:God provides the wind, Man must raise the sail." ~ Saint Augustine of Hippo, #KEYS
1223:Habit is nothing but an operation of memory. ~ Sri Aurobindo, Isha Upanishad, Book III, #KEYS
1224:He is truly great who has great charity. ~ Imitation of Christ, the Eternal Wisdom #KEYS
1225:I climb the road that never ends. Who can break from the snares of the world and join me in the clouds? ~ Han-Shan, #KEYS
1226:I do not believe that any name, however complex, is sufficient to designate the principle of all Majesty. ~ Hermes, #KEYS
1227:If I love you, what business is it of yours? ~ Johann Wolfgang von Goethe, #KEYS
1228:In a real dark night of the soul, it is always three o'clock in the morning, day after day.
~ F Scott Fitzgerald,#KEYS
1229:Life is a journey in the darkness of the night. ~ Panchatantra, the Eternal Wisdom #KEYS
1230:Live the life in front of you, be the life you are, and see what you find out for yourself." ~ Karen Maezen Miller, #KEYS
1231:Lord, if your people need me, I will not refuse the work. Your will be done. ~ Saint Martin of Tours, (316-397 AD), #KEYS
1232:Moral virtues are habits of the appetite ~ Saint Thomas Aquinas, (ST 1-2.60.1)., #KEYS
1233:Nov 2 "Without the assistance of grace, immortality is more of a burden than a blessing." ~ Saint Ambrose of Milan, #KEYS
1234:Our great pursuit, the great name we wanted, was to be Christians, to be called Christians. ~ Gregory of Nazianzen, #KEYS
1235:Prayer is the unfolding of our will to God ~ Saint Thomas Aquinas, (ST 3.21.1)., #KEYS
1236:Surrender is the simple but profound wisdom of yielding to rather than opposing the flow of life." ~ Eckhart Tolle, #KEYS
1237:The knower of Brahman becomes fearless. The knower of Brahman transcends delusion and sorrow. ~ Isavasya Upanishad, #KEYS
1238:The possession of wisdom leadeth to true happiness. ~ Porphyry, the Eternal Wisdom #KEYS
1239:There are three classes of men; lovers of wisdom, lovers of honor, and lovers of gain. ~ Plato, #KEYS
1240:The shield of the scholar is, ‘I do not know’, so if he leaves it down, his attacker will strike him. ~ Imam Malik, #KEYS
1241:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi, #KEYS
1242:Thou shalt call Intelligence by the name of mother. ~ Kabbalah, the Eternal Wisdom #KEYS
1243:True friendship consists in mutually perfecting one another and drawing closer to God. ~ Saint Teresa of the Andes, #KEYS
1244:You are the solitary witness of all that is, forever free. Your only bondage is not seeing this. ~ Ashtavakra Gita, #KEYS
1245:Your peace shall be in a great patience. ~ Imitation of Christ, the Eternal Wisdom #KEYS
1246:All the accidents of life can be turned to our profit. ~ Seneca, the Eternal Wisdom #KEYS
1247:Anything is possible. The point is to keep your heart and mind open to the likelihood of change. ~ Tsoknyi Rinpoche, #KEYS
1248:A purpose of human life, no matter who is controlling it, is to love whoever is around to be loved. ~ Kurt Vonnegut, #KEYS
1249:As a storm blows away clouds, so does His holy name disperse the cloud of worldliness. ~ Holy Mother Sri Sarada Devi #KEYS
1250:A wise man is full of strength, and a man of knowledge enhances his might,
~ Anonymous, The Bible, Proverbs, 24:5,#KEYS
1251:Becoming is the mode of activity of the uncreated God. ~ Hermes, the Eternal Wisdom #KEYS
1252:Being attached to someone is not about the other person. It is about your own sense of inadequacy." ~ Jaggi Vasudev, #KEYS
1253:Constant remembrance of God and ultimate reliance upon Him under all circumstances is Sadhana. ~ Swami Akhandananda, #KEYS
1254:Divine Providence permits these trials to assail us for the great benefit of our soul. ~ Philokalia, Bishop Ignatii, #KEYS
1255:Faith is the art of holding on to things your reason has once accepted in spite of your changing moods. ~ C S Lewis, #KEYS
1256:Going for refuge is the basis of everything, just as the earth is the foundation for all existence. ~ Geshe Wangyal, #KEYS
1257:I believe the Spirit to proceed from no other source than from the Father through the Son. ~ Tertullian of Carthage, #KEYS
1258:I felt in need of a great pilgrimage, so I sat still for three days and God came to me. ~ Kabir, #KEYS
1259:Life is not measured by the number of breaths we take, but by the moments that take our breath away. ~ Maya Angelou, #KEYS
1260:Mikasa Ackerman. A master of all subjects and widely considered one of the best in our history.
~ Attack On Titan,#KEYS
1261:Of female powers I am Fame, Fortune, Speech,
Memory, Wisdom, Steadfastness, Patience.
~ Bhagavad Gita, 10, 34#KEYS
1262:One should become the master of one's mind rather than let one's mind master him. ~ Nichiren, #KEYS
1263:Science is but a perversion of itself unless it has as its ultimate goal the betterment of humanity. ~ Nikola Tesla, #KEYS
1264:Strength of character primes strength of intelligence ~ Emerson, the Eternal Wisdom #KEYS
1265:The Being that is one, sages speak of in many terms. ~ Rig Veda, the Eternal Wisdom #KEYS
1266:The disbelief of Thomas has done more for our faith than the faith of the other disciples. ~ Pope Gregory the Great, #KEYS
1267:The idea of God, infinity, or spirit stands for the possible attempt at an impossible conception. ~ Edgar Allan Poe, #KEYS
1268:The inmost is the infinite. ~ Sri Aurobindo, The Future Poetry, The Power of the Spirit, #KEYS
1269:the lover's heart will be a bed of roses." ~ Jalaluddin Rumi, @Sufi_Path #KEYS
1270:The more powerful and original a mind, the more it will incline towards the religion of solitude.
~ Aldous Huxley,#KEYS
1271:The only rational way of educating is to be an example - if one can't help it, a warning example. ~ Albert Einstein, #KEYS
1272:The svapna-siddha attains perfection by means of dream inspiration. ~ Sri Ramakrishna, #KEYS
1273:The words of the tongue should have three gatekeepers: Is it true? Is it kind? Is it necessary?
~ Arabian Proverb,#KEYS
1274:To forget God is to miss the whole point of existence. Learn to feel God, and to enjoy Him. ~ PARAMAHAMSA YOGANANDA, #KEYS
1275:To see everything in God and to see God in everything normally takes a lifetime of practice. ~ Thomas Keating, [T5], #KEYS
1276:Who is whose Guru? God alone is the guide and Guru of the universe. ~ Sri Ramakrishna, #KEYS
1277:Words are vehicles of ideas, and unless they are understood properly misunderstanding is inevitable. ~ Manly P Hall, #KEYS
1278:Above all banish the thought of the "I." ~ Fo-shu-hing-tsan-kiug, the Eternal Wisdom #KEYS
1279:Any man who reads too much and uses his own brain too little falls into lazy habits of thinking.
~ Albert Einstein,#KEYS
1280:Be a true representative of the goodness in your heart, and don't expect it to be easy or even noticed. ~ Adyashanti, #KEYS
1281:Be severe to yourself before being severe to others.
~ The Mother, Words Of The Mother II,#KEYS
1282:Be strong and of a good courage; fear not. ~ Deuteronomy XXXI. 6, the Eternal Wisdom #KEYS
1283:Death has no reality except as a process of life. ~ Sri Aurobindo, The Life Divine, Life, #KEYS
1284:Do not be flattered by reason, reason is only the child of the mind. ~ Jalaluddin Rumi, #KEYS
1285:Don't be afraid of the space between your dreams and reality. If you can dream it, you can make it so. ~ Belva Davis, #KEYS
1286:Every sin makes man a citizen of Babylon ~ Saint Thomas Aquinas, (ST 1-2.77.4sc)., #KEYS
1287:From the very beginning of his education, the child should experience the joy of discovery. ~ Alfred North Whitehead #KEYS
1288:[Heraclitus had] pride not in logical knowledge but rather in intuitive grasping of the truth. ~ Friedrich Nietzsche, #KEYS
1289:He saw Christ, and instead of robbing others of their goods, he began to give away his own. ~ Saint Ambrose of Milan, #KEYS
1290:In the world of the Unity heaven and earth are one. ~ Baha-ullah, the Eternal Wisdom #KEYS
1291:It is not fitting, when one is in God's service, to have a gloomy face or a chilling look. ~ Saint Francis of Assisi, #KEYS
1292:It is only mercenaries who expect to be paid by the day. ~ Saint Teresa of Avila, #KEYS
1293:It is only with total humility, and in absolute stillness of mind that we can know what indeed we are." ~ Wei Wu Wei, #KEYS
1294:Know thyself, and thou shalt know all the mysteries of the gods and the universe.
~ the Temple of Apollo at Delphi,#KEYS
1295:My name is Ozymandias, king of kings; Look on my works, ye Mighty, and despair!
~ Percy Bysshe Shelley, Ozymandias,#KEYS
1296:Peace, after all, is only a condition of the mind. ~ Sri Nisargadatta Maharaj, #KEYS
1297:Reality is the temporary resultant of continuous struggles between rival gangs of programmers. ~ Robert Anton Wilson, #KEYS
1298:The cleverest of all, in my opinion, is the man who calls himself a fool at least once a month." ~ Fyodor Dostoevsky, #KEYS
1299:The first step is perfect calm and equanimity.
~ The Mother, Words Of The Mother II, Calm,#KEYS
1300:the glitter
of the stars
night rain
~ Uko, @BashoSociety#KEYS
1301:The inner self is as distinct from the outer self as heaven is from earth.
~ Emanuel Swedenborg, Secrets of Heaven,#KEYS
1302:The perfection of evil is to be ignorant of the Divine. ~ Hermes, the Eternal Wisdom #KEYS
1303:The secret of change is to focus all of your energy, not on fighting the old, but on building the new.
~ Socrates?,#KEYS
1304:The taste for quotations (and for the juxtaposition of incongruous quotations) is a Surrealist taste. ~ Susan Sontag, #KEYS
1305:To me, every hour of the day and night is an unspeakably perfect miracle." ~ Walt Whitman, #KEYS
1306:an's duty is to give the guidance of the soul to reason. ~ Hermes, the Eternal Wisdom #KEYS
1307:As Aurobindo and Teilhard de Chardin knew, the future of humankind is God-consciousness.
~ Ken Wilber, Up From Eden,#KEYS
1308:As we expand our knowledge of good books, we shrink the circle of men whose company we appreciate. ~ Ludwig Feuerbach, #KEYS
1309:A world of dew and within every dewdrop a world of struggle. ~ Kobayashi Issa, 1763-1828, #KEYS
1310:By the taming of the senses the intelligence grows. ~ Mahabharata, the Eternal Wisdom #KEYS
1311:Cruelty was the vice of the ancient. Vanity is that of the modern world; Vanity is the last disease.
~ George Moore,#KEYS
1312:Each thought turned towards oneself veils the Divine.
~ The Mother, Words Of The Mother II,#KEYS
1313:Empty your mind. Now, without thinking of good or bad, what was your original face before your parents met? ~ Huineng, #KEYS
1314:Give yourself the gift of your true self.
~ Jinul, @BashoSociety#KEYS
1315:God's will is the cause of goodness in things ~ Saint Thomas Aquinas, (ST 1.20.4)., #KEYS
1316:I am going through the pangs of being born. Do not stand in the way of my coming to life. ~ Saint Ignatius of Antioch, #KEYS
1317:I look upon Christ as an incarnation of God like our Rama or Krishna. ~ Sri Ramakrishna, #KEYS
1318:In true courage there is no impatience and no rashness. ~ The Mother, Words Of The Mother II, #KEYS
1319:It is only when a man tames his own demons that he becomes the king of himself if not of the world. ~ Joseph Campbell, #KEYS
1320:It is the duty of the priest or the cleric to be of use if possible to all and to be harmful to none. ~ Saint Ambrose, #KEYS
1321:Let any amount of burden be laid on Him, He will bear it all. ~ Sri Ramana Maharshi, #KEYS
1322:Life always seeks immortality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life, #KEYS
1323:LISP programmers know the value of everything and the cost of nothing. ~ Alan Perlis, ,(take on an Oscar Wilde quote), #KEYS
1324:Love is the root and cause of every emotion ~ Saint Thomas Aquinas, (ST 1-2.62.2)., #KEYS
1325:My Divine Mother has declared that She is the Brahman of the Vedanta. ~ Sri Ramakrishna, #KEYS
1326:Nature is the living, visible garment of God.
~ Johann Wolfgang von Goethe,#KEYS
1327:Never give up hope. Things can change overnight, problems can dissolve in the light of a new day's sun." ~ Leon Brown, #KEYS
1328:None is wise enough to guide himself alone. ~ Imitation of Christ, the Eternal Wisdom #KEYS
1329:Our perfection does not consist of doing extraordinary things, but to do the ordinary well." ~ Saint Gabriel Possenti, #KEYS
1330:Physics is the most fundamental, and least significant, of the sciences. ~ Ken Wilber, Sex Ecology Spirituality, p.93, #KEYS
1331:Prudens quaestio dimidium scientiae. (To ask the proper question is half of knowing.) ~ Roger Bacon, Doctor Mirabilis, #KEYS
1332:Seeing visions and so forth, are obstacles to the realization of God. ~ Sri Ramakrishna, #KEYS
1333:So... all of time and space, everything that ever happened or ever will ~ where do you want to start? ~ Steven Moffat, #KEYS
1334:Stupidity is doomed,
therefore, to cringe
at every syllable
of wisdom. ~ Heraclitus,#KEYS
1335:Swift is the passage of time and the end comes alarmingly fast. Nothing is more urgent than Presence. ~ Robert Burton, #KEYS
1336:The ache for home lives in all of us, the safe place where we can go as we are and not be questioned." ~ Maya Angelou, #KEYS
1337:The affairs of this world are really nothing into nothing. Still though, we should dance. ~ Hafiz, #KEYS
1338:The bestower of bliss must be Bliss itself and also Infinite. ~ Sri Ramana Maharshi, #KEYS
1339:The Church was signified by the ark of Noah ~ Saint Thomas Aquinas, (ST 2-2.173.3), #KEYS
1340:The essence of God, if at all God has an essence, is Beauty. ~ id, the Eternal Wisdom #KEYS
1341:The grass withers, the flower fades, but the word of our God will stand forever. ~ Anonymous, The Bible, Isaiah, 40:8, #KEYS
1342:The greatest denial of Truth is the belief that being vulnerable is dangerous." ~ Gita Bellin, "Reflections,", (2010), #KEYS
1343:The greatness of a nation and its moral progress can be judged by the way its animals are treated.
~ Mahatma Gandhi,#KEYS
1344:The highest path of jnana has no thinker left to think at all. Nobody is home. There is a total blank. ~ Robert Adams, #KEYS
1345:There are no stages in Realization, or degrees of Liberation. ~ Sri Ramana Maharshi, #KEYS
1346:Thinking of nothing I walk among A forest of withered trees. ~ Santoka Taneda, 1882-1940, #KEYS
1347:Thou art the sovereign treasure of this universe. ~ Bhagavad Gita, the Eternal Wisdom #KEYS
1348:To fight with desire is hard: whatever it wishes, it buys at the price of soul. ~ Heraclitus, #KEYS
1349:To work with all the passion of your being to acquire an inner light. ~ Jalaluddin Rumi, #KEYS
1350:Truth of oneness creates its own order. ~ Sri Aurobindo, The Life Divine, The Divine Life, #KEYS
1351:Wisdom is a well-spring of life unto him that hath it. ~ Proverbs, the Eternal Wisdom #KEYS
1352:Yearning: It needs to hurt in order to be worthy of the word. Otherwise it is just wanting. ~ Saint John of the Cross, #KEYS
1353:Yet the world and its enticement are passing away. But whoever does the will of God remains forever. ~ 1 John 2:16-17, #KEYS
1354:You must think of the one who repeats the mantra. ~ Sri Ramana Maharshi, Talks, 606, #KEYS
1355:All that exists is but the manifestation of the Supreme Being. ~ Sri Ramana Maharshi, #KEYS
1356:Beauty of whatever kind, in its supreme development, invariably excites the sensitive soul to tears. ~ Edgar Allan Poe, #KEYS
1357:Fear not, your sincerity is your safeguard.
~ The Mother, Words Of The Mother II, Sincerity,#KEYS
1358:Force is a self-expression of Existence. ~ Sri Aurobindo, The Life Divine, The Divine Maya, #KEYS
1359:God is the only guru and my Divine Mother is the sole doer of actions. ~ Sri Ramakrishna, #KEYS
1360:Have the courage to be completely frank with the Divine. ~ The Mother, Words Of The Mother II, #KEYS
1361:Identification with the Supreme is only the other name for the destruction of the ego. ~ Sri Ramana Maharshi, Talk 130, #KEYS
1362:If one completes the journey to one's own heart, one will find oneself in the heart of everyone else. ~ Thomas Keating, #KEYS
1363:If you want to find the secrets of the universe, think, in terms of energy, frequency and vibrations." ~ Nikola Tesla, #KEYS
1364:I guess the moral of today's story is that you ask for what you want. And ask and you shall receive.
~ Andrew Kanegi,#KEYS
1365:Jesus Christ, our Lord, gave his blood for us, his flesh for our flesh, and his life for ours. ~ Saint Clement of Rome, #KEYS
1366:Knowledge without the idea of the good is just a matter of vanity and curiosity. ~ Simone Weil, Lectures on Philosophy, #KEYS
1367:Mere inherence in pure Being is known as the Vision of Wisdom. ~ Sri Ramana Maharshi, #KEYS
1368:Most men lead lives of quiet desperation and go to the grave with the song still in them. ~ Henry David Thoreau, Walden #KEYS
1369:O children of desire, cast off your garb of vanities. ~ Baha-ullah, the Eternal Wisdom #KEYS
1370:Perseverance breaks down all obstacles.
~ The Mother, Words Of The Mother II, Perserverance,#KEYS
1371:Self-surrender is the final stage of the practice of devotion. ~ Sri Ramana Maharshi, #KEYS
1372:The Church herself says, 'The voice of my brother is knocking on the door.' Listen to him knocking. ~ Ambrose of Milan, #KEYS
1373:The most painful state of being is remembering the future, particularly the one you'll never have. ~ Soren Kierkegaard, #KEYS
1374:The one God, hidden in all things,
All-pervading, the Inner Soul of all things. ~ Shvetashvatara Upanishad, 6, 11#KEYS
1375:There is in the universe one power of infinite Thought. ~ Leibnitz, the Eternal Wisdom #KEYS
1376:The Self being always self evident will shine forth of itself. ~ Sri Ramana Maharshi, #KEYS
1377:The trouble with the world is that the stupid are cocksure and the intelligent are full of doubt.
~ Bertrand Russell,#KEYS
1378:The very existence of libraries affords the best evidence that we may yet have hope for the future of man. ~ T S Eliot, #KEYS
1379:To compel men to do what appears good to oneself is the best means of making them disgusted with it. ~ Sri Ramakrishsa, #KEYS
1380:To help others, one must be beyond the need of help. ~ Sri Nisargadatta Maharaj, #KEYS
1381:When, by practice, the mind stands still, all illusions of samsara disappear, root and branch. ~ Advaita Bodha Deepika, #KEYS
1382:Wisdom is a thing of which one can never have enough. ~ Minokhired, the Eternal Wisdom #KEYS
1383:All my words are but chaff next to the faith of a simple man. ~ Saint Thomas Aquinas, #KEYS
1384:Although avatars have taken bodies, they are always in a state of yoga. ~ Sri Ramakrishna, #KEYS
1385:Basil of Caesarea ~ Saint Thomas Aquinas, (from the Catena Aurea Gospel of St. Luke), #KEYS
1386:Blessed is the man who consumes his lion, and cursed is the man who is consumed by his lion. ~ Gnostic Gospel of Thomas, #KEYS
1387:Charity is possessed only in the unity of the Church. ~ Saint Augustine of Hippo, #KEYS
1388:Each man who thinks ahead of his times is sure to be misunderstood. ~ Swami Vivekananda, #KEYS
1389:e ye clean, ye that bear the vessels of the Lord. ~ Isaiah. LII. 11, the Eternal Wisdom #KEYS
1390:Fear none of those things which thou shalt suffer. ~ Revelations II, the Eternal Wisdom #KEYS
1391:Focusing on one thing and doing it really, really well can get you very far.
~ Kevin Systrom, co-founder of Instagram,#KEYS
1392:God loves each of us as if there were only one of us. ~ Saint Augustine of Hippo, #KEYS
1393:I cannot rightly tell how I entered that forest, I was so full of sleep at the moment when I left the true way. ~ Dante, #KEYS
1394:If the fruits of actions do not affect the person he [she] is free from action. ~ Sri Ramana Maharshi #KEYS
1395:In the spiritual life, suffering is the thermometer which measures the love of God in a soul. ~ Saint Faustina Kowalska, #KEYS
1396:In trading the pleasures of an ordinary life for a meditative life, you're trading candy for gold. ~ Thanissaro Bhikkhu, #KEYS
1397:Is any man skillful enough to have fashioned himself? ~ Saint Augustine of Hippo, #KEYS
1398:Let not the talk of the vulgar make any impression on you. ~ Cicero, the Eternal Wisdom #KEYS
1399:Man is most nearly himself when he achieves the seriousness of a child at play.
~ Heraclitus,#KEYS
1400:Now a cuckoo's song
carries the haiku master
right out of this world ~ Matsuo Basho,#KEYS
1401:Of magic doors there is this, you do not see them, even as you are passing through." ~ Anon. See: http://bit.ly/2RMh2CF, #KEYS
1402:Renounce without hesitation faith and unbelief. ~ Attar of Nishapur, the Eternal Wisdom #KEYS
1403:Since the world passes, thyself pass beyond it. ~ Attar of Nishapur, the Eternal Wisdom #KEYS
1404:Such a reaction, the reaction of a mentality headed for a fall, is only too typical of man in transition. ~ Jean Gebser, #KEYS
1405:Tenderly explore despair as if you were examining the most sensitive parts of a just-traumatized lover.
~ David Deida,#KEYS
1406:The closer one approaches to God, the simpler one becomes." ~ Saint Teresa of Avila, #KEYS
1407:The computing scientist's main challenge is not to get confused by the complexities of his own making. ~ E. W. Dijkstra, #KEYS
1408:The mind of the one who knows the truth does not leave Brahman. ~ Sri Ramana Maharshi, #KEYS
1409:The painful secret of gods and kings is that men are free... You know it and they do not. ~ Jean-Paul Sartre, The Flies, #KEYS
1410:The science of God is the cause of things ~ Saint Thomas Aquinas, (In Sent 1.38.1.5), #KEYS
1411:The temple bell stops but I still hear the sound coming out of the flowers.
~ Matsuo Basho,#KEYS
1412:This mysterious Wisdom is the supreme principle of all. ~ The Zohar, the Eternal Wisdom #KEYS
1413:Though we live in the colony of time, we are ultimately responsible to the empire of eternity. ~ Martin Luther King Jr., #KEYS
1414:To aspire and to call for help are quite indispensable.
~ The Mother, Words Of The Mother II,#KEYS
1415:We have now sunk to a depth at which restatement of the obvious is the first duty of intelligent men.
~ George Orwell,#KEYS
1416:What's made up in the head is the fiction. What comes out of the heart is a myth. ~ Joseph Campbell, The Hero's Journey, #KEYS
1417:Your waking state is a mere effervescence of the restless mind. ~ Sri Ramana Maharshi, #KEYS
1418:Abraham offered to God his mortal son who did not die, and God gave up his immortal Son who died for all of us. ~ Origen, #KEYS
1419:A clear vision, backed by definite plans, gives you a tremendous feeling of confidence and personal power. ~ Brian Tracy, #KEYS
1420:A mind full of preconceived ideas, subjective intentions, or habits is not open to things as they are." ~ Shunryu Suzuki, #KEYS
1421:An avatar's greatness is essentially the manifestation of divine energy. ~ Sri Ramakrishna, #KEYS
1422:A pure heart, open to the Light will be filled with the elixir of Truth. ~ Jalaluddin Rumi, #KEYS
1423:Aversion is not equality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of Equality, #KEYS
1424:Before God can deliver us we must undeceive ourselves. ~ Saint Augustine of Hippo, #KEYS
1425:Blossomed the lovely stars, the forget-me-nots of the angels. ~ Henry Wadsworth Longfellow, Evangeline: A Tale of Acadie, #KEYS
1426:Christ's Ascension is the cause of our salvation ~ Saint Thomas Aquinas, (ST 3.57.6)., #KEYS
1427:Complete abstinence is easier than perfect moderation. ~ Saint Augustine of Hippo, #KEYS
1428:Do not complain, that shows discontent with the will of GOD in the present moment. ~ Saint Martin de Porres, (1579-1639), #KEYS
1429:Drop your self-concept and there is only God meeting God. Enlightenment is the restoration of cosmic humor. ~ Adyashanti, #KEYS
1430:Faith can achieve miracles, while vanity or egotism is the death of man. ~ Sri Ramakrishna, #KEYS
1431:For the idea of ego-hood to be destroyed, constant practice is required. ~ Sri Ramakrishna, #KEYS
1432:God will not allow you to be lost if you persist in your determination not to lose Him. ~ Saint Padre Pio of Pietrelcina, #KEYS
1433:Harmony is the natural rule of the spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life, #KEYS
1434:herefore seek one thing only,-the kingdom of the permanent. ~ Pascal, the Eternal Wisdom #KEYS
1435:If you want to be saved look at the face of your Christ. ~ Saint Thomas Aquinas, [T5], #KEYS
1436:I have of ten admired the mystical way of Pythagoras, and the secret magic of numbers. ~ Thomas Browne, Religio Medici, i #KEYS
1437:I moved this morning to the center of the town. Waist deep in worldly dust. But Free of worldly ties. ~ Baisao 1675-1763, #KEYS
1438:In heaven their angels do always behold the face of my Father which is in heaven. ~ Anonymous, The Bible, Matthew, 18, 10 #KEYS
1439:Instead of clearing his own heart the zealot tries to clear the world. ~ Joseph Campbell, The Hero with a Thousand Faces, #KEYS
1440:I will utter things which have been kept secret from the foundation of the world. ~ Anonymous, The Bible, Matthew, 13:35, #KEYS
1441:Knowing what wisdom is, Is the hardest piece of wisdom To acquire." ~ Jack Gardner, from "Words Are Not Things,", (2005), #KEYS
1442:Let yourself be drawn by the stronger pull of that which you truly love. ~ Jalaluddin Rumi, #KEYS
1443:Men weary as much of not doing the things they want to do as of doing the things they do not want to do.
~ Eric Hoffer,#KEYS
1444:My idea of God is not a divine idea. It has to be shattered time after time. He shatters it Himself.
~ C S Lewis, [T5],#KEYS
1445:myself without expecting any reward, but the knowledge that I am doing your holy will. Amen." ~ Saint Ignatius of Loyola, #KEYS
1446:Mystery is not the denial of reason, but its honest consummation; reason, indeed, leads inevitably to mystery. ~ Whitman, #KEYS
1447:Next to the originator of a good sentence is the first quoter of it.
~ Ralph Waldo Emerson, Quotations and Originality,#KEYS
1448:No life can be successful without self-discipline.
~ The Mother, Words Of The Mother II, [T5],#KEYS
1449:Nothing can be sworn impossible since Zeus made night during mid-day, hiding the light of the shining Sun. ~ Archilochus, #KEYS
1450:Pronouns no longer apply in the tavern’s mud-world of excited confusion and half-articulated wantings. ~ Jalaluddin Rumi, #KEYS
1451:Put no faith in salvation through the political order. ~ Saint Augustine of Hippo, #KEYS
1452:Seek only the intimacy of God and of His angels, and avoid the notice of men. ~ Thomas A Kempis, The Imitation of Christ, #KEYS
1453:Take your seat on the thousand petals of the lotus, and there gaze on the Infinite Beauty." ~ Kabir, #KEYS
1454:The absence of thoughts is bhakti. It is also mukti. ~ Sri Ramana Maharshi, Talks, 650, #KEYS
1455:The buying of more books than one can read is nothing less than the soul reaching toward infinity...
~ A Edward Newton,#KEYS
1456:The frontier between hell and heaven is only the difference between two ways of looking at things. ~ George Bernard Shaw, #KEYS
1457:The only things we should look after is never to forget loving Him, the Master of the Universe. ~ Swami Ramakrishnananda, #KEYS
1458:There are many parts of us that do not wish to work, so the moment you begin to work, friction starts.
~ P D Ouspensky,#KEYS
1459:Though I am often in the depths of misery, there is still calmness, pure harmony and music inside me. ~ Vincent van Gogh, #KEYS
1460:To comprehend God is difficult, to speak of Him impossible. ~ Hermes, the Eternal Wisdom #KEYS
1461:To love is to be transformed into what we love. To love God is therefore to be transformed into God. ~ John of the Cross, #KEYS
1462:...unless men work at occultism as they work for the prizes of their professions they will not achieve.
~ Dion Fortune,#KEYS
1463:We are too weak to discover the truth by reason alone. ~ Saint Augustine of Hippo, #KEYS
1464:What is it to know something of God? Burn inside that presence. Burn up. ~ Jalaluddin Rumi, #KEYS
1465:Wide open to all beings be the gates of the Everlasting. ~ Mahavajjo, the Eternal Wisdom #KEYS
1466:Yearning hurts,
and what release
may come of it
feels much like death. ~ Heraclitus,#KEYS
1467:You are the children of the Master; why should you be drowned? No, never. The Master will protect you. ~ Sri Sarada Devi, #KEYS
1468:You must feel that Sri Aurobindo is looking at you.
~ The Mother, Words Of The Mother I, [T5],#KEYS
1469:3) by instructing, the cause of EDUCATION ~ Saint Thomas Aquinas, (On NE 8, lect. 11)., #KEYS
1470:A man of understanding is of an excellent spirit. ~ Proverbs XVII. 27, the Eternal Wisdom #KEYS
1471:And builds to hope her altars of despair, ~ Sri Aurobindo, Savitri, 4:3, #KEYS
1472:Any one who considers arithmetical methods of producing random digits is, of course, in a state of sin. ~ Jon von Neumann, #KEYS
1473:Blessed is one who is before coming into being. For whoever is, was and will be. ~ Gospel of Philip, Nag Hammadi, 64:9-12, #KEYS
1474:But as long as you think you are practicing zazen for the sake of something, that is not true practice." ~ Shunryu Suzuki, #KEYS
1475:Control by thy divine self thy lower being. ~ Book of Golden Precepts, the Eternal Wisdom #KEYS
1476:Each of us is something of a schizophrenic personality, tragically divided against ourselves.
~ Martin Luther King, Jr.,#KEYS
1477:However softly we speak, God is near enough to hear us. ~ Saint Teresa of Avila, [T5], #KEYS
1478:I am a child of Divine Mother - the source of all power and strength. ~ Swami Vivekananda, #KEYS
1479:If the surrender is complete, all sense of individuality is lost. ~ Sri Ramana Maharshi, #KEYS
1480:In our every deliberation, we must consider the impact of our decisions on the next seven generations." ~ Iroquois saying, #KEYS
1481:In the garden of literature, the highest and the most charismatic flowers are always the quotations. ~ Mehmet Murat ildan, #KEYS
1482:Let the wise man fight Mara with the sword of wisdom. He should now protect what he has won, without attachment. ~ Buddha, #KEYS
1483:Like a drifting cloud Bound by nothing; I just let go Giving myself up To the whim of the wind. ~ Taigu Ryokan, 1758-1831, #KEYS
1484:Limitation is mortality. ~ Sri Aurobindo, The Secret of the Veda, The Doctrine of the Mystics, #KEYS
1485:new moon
a gift of tea
along my journey
~ Sogi, @BashoSociety#KEYS
1486:Nothing can add more power to your life than concentrating all your energies on a limited set of targets.
~ Nido Qubein,#KEYS
1487:One of the oldest human needs is having someone wonder where you are when you don't come home at night." ~ Margaret Meade, #KEYS
1488:Only a consciousness full of light can be pure. ~ Sri Aurobindo, Letters on Yoga - II, Purity, #KEYS
1489:peach leaves falling
in a field
of mums
~ Buson, @BashoSociety#KEYS
1490:Preserve the warmth of the family, because the warmth of the whole world cannot make up for it." ~ Saint Charbel Makhlouf, #KEYS
1491:Root out in thee all love of thyself and all egoism. ~ Buddhist Texts, the Eternal Wisdom #KEYS
1492:Sincerity is the key of the divine doors.
~ The Mother, Words Of The Mother II, Sincerity - II,#KEYS
1493:The name of Jesus, pronounced with reverence and affection, has a kind of power to soften the heart." ~ Saint Philip Neri, #KEYS
1494:The price of inaction is far greater than the cost of making a mistake.
~ Meister Eckhart,#KEYS
1495:There's nothing more fragrant, more sparkling, more intoxicating than the infinity of possibilities
~ Soren Kierkegaard,#KEYS
1496:The search for something permanent is one of the deepest of the instincts leading men to philosophy.
~ Bertrand Russell,#KEYS
1497:The thought of suicide is a great consolation: by means of it one gets through many a dark night.
~ Friedrich Nietzsche,#KEYS
1498:The wise is one only. It is unwilling and willing to be called by the name of Zeus. ~ Heraclitus, #KEYS
1499:The world doesn't need what women have, it needs what women are." ~ Saint Teresa Benedicta of the Cross, OCD, (1891-1942), #KEYS
1500:When the velocity of progress increases beyond a certain point, it becomes indistinguishable from crisis. ~ Owen Barfield, #KEYS
*** WISDOM TROVE ***
1:Love is a kind of warfare. ~ ovid, @wisdomtrove 2:Make of yourself a light. ~ buddha, @wisdomtrove 3:The poetry of speech. ~ lord-byron, @wisdomtrove 4:It ain't my cup of meat. ~ bob-dylan, @wisdomtrove 5:Beauty is the gift of God. ~ aristotle, @wisdomtrove 6:Be suspicious of what you want. ~ rumi, @wisdomtrove 7:Chaos is a friend of mine. ~ bob-dylan, @wisdomtrove 8:Love is an affair of credulity. ~ ovid, @wisdomtrove 9:War is a trade of kings. ~ john-dryden, @wisdomtrove 10:An evil life is a kind of death. ~ ovid, @wisdomtrove 11:Faith is a gift of God. ~ blaise-pascal, @wisdomtrove 12:Judge tenderly of me. ~ emily-dickinson, @wisdomtrove 13:The life of men is painful. ~ euripedes, @wisdomtrove 14:We are made of star stuff. ~ carl-sagan, @wisdomtrove 15:I washed mud off of mud. ~ steven-wright, @wisdomtrove 16:Just get out of your own way. ~ rajneesh, @wisdomtrove 17:Life is short. Be of use. ~ robin-sharma, @wisdomtrove 18:Make a good use of the present. ~ horace, @wisdomtrove 19:Pride - Lord of human kind ~ john-dryden, @wisdomtrove 20:The memory of a good deed lives. ~ aesop, @wisdomtrove 21:The root of war is fear. ~ thomas-merton, @wisdomtrove 22:War is a perversion of sex. ~ alan-moore, @wisdomtrove 23:War is the trade of kings. ~ john-dryden, @wisdomtrove 24:Be not a slave of words. ~ thomas-carlyle, @wisdomtrove 25:Drawing is the true test of art. ~ horace, @wisdomtrove 26:Faith is the force of life. ~ leo-tolstoy, @wisdomtrove 27:Fame is the thirst of youth. ~ lord-byron, @wisdomtrove 28:Good-bye to the lies of the poets. ~ ovid, @wisdomtrove 29:I am the Avatar of this Age! ~ meher-baba, @wisdomtrove 30:Love is a kind of military service ~ ovid, @wisdomtrove 31:Neglect of appearance becomes men. ~ ovid, @wisdomtrove 32:Rapidity is the essence of war. ~ sun-tzu, @wisdomtrove 33:The act is judged of by the event. ~ ovid, @wisdomtrove 34:The best is the enemy of good. ~ voltaire, @wisdomtrove 35:The best of times is now. ~ oprah-winfrey, @wisdomtrove 36:Time's the thief of memory ~ stephen-king, @wisdomtrove 37:Asleep in lap of legends old. ~ john-keats, @wisdomtrove 38:Beauty is the flower of virtue. ~ plutarch, @wisdomtrove 39:Explore daily the will of God. ~ carl-jung, @wisdomtrove 40:How easy love makes fools of us. ~ moliere, @wisdomtrove 41:Jazz is the music of the body. ~ anais-nin, @wisdomtrove 42:Life is a series of awakenings ~ sivananda, @wisdomtrove 43:Life is tons of discipline. ~ robert-frost, @wisdomtrove 44:Loving is half of believing. ~ victor-hugo, @wisdomtrove 45:Modesty is the color of virtue. ~ diogenes, @wisdomtrove 46:Philosophy is an act of living. ~ plutarch, @wisdomtrove 47:Prosperity is full of friends. ~ euripedes, @wisdomtrove 48:Simple is the speech of truth. ~ aeschylus, @wisdomtrove 49:Summer treads on heels of spring. ~ horace, @wisdomtrove 50:The end of man is action. ~ thomas-carlyle, @wisdomtrove 51:The winds are out of breath. ~ john-dryden, @wisdomtrove 52:The words of truth are simple. ~ aeschylus, @wisdomtrove 53:Time is the devourer of all things. ~ ovid, @wisdomtrove 54:Truth is the edict of God. ~ josh-billings, @wisdomtrove 55:Writing is a form of prayer. ~ franz-kafka, @wisdomtrove 56:An angry man is full of poison. ~ confucius, @wisdomtrove 57:Blushing is the color of virtue. ~ diogenes, @wisdomtrove 58:Breath is the king of mind. ~ b-k-s-iyengar, @wisdomtrove 59:Disneyland is a work of love. ~ walt-disney, @wisdomtrove 60:Eccentricities of genius. ~ charles-dickens, @wisdomtrove 61:Fidelity is the sister of justice. ~ horace, @wisdomtrove 62:Get out of harms way. ~ miguel-de-cervantes, @wisdomtrove 63:Happiness is a state of mind. ~ walt-disney, @wisdomtrove 64:I want God, not my idea of God. ~ c-s-lewis, @wisdomtrove 65:Philosophy is the art of living. ~ plutarch, @wisdomtrove 66:Pleasant words are the food of love. ~ ovid, @wisdomtrove 67:Sincerity is the way of heaven. ~ confucius, @wisdomtrove 68:The fruit of faith is love. ~ mother-teresa, @wisdomtrove 69:The ocean is made of drops. ~ mother-teresa, @wisdomtrove 70:The tyrant is a child of pride. ~ sophocles, @wisdomtrove 71:The wisdom of our ancestors. ~ edmund-burke, @wisdomtrove 72:The wisest of the wise may err. ~ aeschylus, @wisdomtrove 73:We of the craft are all crazy. ~ lord-byron, @wisdomtrove 74:All work is an act of philosophy. ~ ayn-rand, @wisdomtrove 75:Breathe. Let all of that fade. ~ leo-babauta, @wisdomtrove 76:Change of habit cannot alter Nature. ~ aesop, @wisdomtrove 77:courage is the gift of character ~ euripedes, @wisdomtrove 78:Friends are thieves of time. ~ francis-bacon, @wisdomtrove 79:I gave you the best of me. ~ nicholas-sparks, @wisdomtrove 80:I just wanted to be sure of you. ~ a-a-milne, @wisdomtrove 81:Music is part of being human. ~ oliver-sacks, @wisdomtrove 82:Rest is the sweet sauce of labor. ~ plutarch, @wisdomtrove 83:The Art of War is self-explanatory ~ sun-tzu, @wisdomtrove 84:The language of truth is simple. ~ euripedes, @wisdomtrove 85:The mob is the mother of tyrants. ~ diogenes, @wisdomtrove 86:Wisdom is the use of knowledge ~ dan-millman, @wisdomtrove 87:You can't get out of life alive. ~ les-brown, @wisdomtrove 88:A book is a souvenir of an idea. ~ seth-godin, @wisdomtrove 89:All of this is for fun anyway. ~ esther-hicks, @wisdomtrove 90:All writing is a form of prayer. ~ john-keats, @wisdomtrove 91:A man of refined taste and judgment. ~ horace, @wisdomtrove 92:Art should be a place of hope. ~ stephen-king, @wisdomtrove 93:Beware of a wolf in sheep's clothing. ~ aesop, @wisdomtrove 94:Cultivate the habit of laughter. ~ og-mandino, @wisdomtrove 95:divine art of subtlety and secrecy! ~ sun-tzu, @wisdomtrove 96:Doubt is the beginning of wisdom. ~ aristotle, @wisdomtrove 97:Forever is made up of nows. ~ emily-dickinson, @wisdomtrove 98:Gratitude is the sign of noble souls. ~ aesop, @wisdomtrove 99:Habit is a form of exercise. ~ elbert-hubbard, @wisdomtrove 100:Habit is the nursery of errors. ~ victor-hugo, @wisdomtrove 101:Happiness is a state of activity. ~ aristotle, @wisdomtrove 102:Heaven is in a grain of sand. ~ william-blake, @wisdomtrove 103:Hope is a function of struggle. ~ brene-brown, @wisdomtrove 104:Is not poetry the food of love? ~ jane-austen, @wisdomtrove 105:Kids are anchors of mothers' life ~ sophocles, @wisdomtrove 106:Love is a thing full of anxious fears. ~ ovid, @wisdomtrove 107:Luck is tenacity of purpose. ~ elbert-hubbard, @wisdomtrove 108:Money pads the edges of things. ~ e-m-forster, @wisdomtrove 109:No one is as smart as all of us. ~ seth-godin, @wisdomtrove 110:of every situation in my life." ~ brian-tracy, @wisdomtrove 111:Out of the formless the forms appear. ~ mooji, @wisdomtrove 112:Reason is the enemy of faith. ~ martin-luther, @wisdomtrove 113:Results, are the name of the game. ~ jim-rohn, @wisdomtrove 114:The chase of gain is rich in hate ~ confucius, @wisdomtrove 115:The dew of compassion is a tear. ~ lord-byron, @wisdomtrove 116:The enemy of creativity is fear. ~ seth-godin, @wisdomtrove 117:The enemy of fear is creativity. ~ seth-godin, @wisdomtrove 118:The goal of all life is death ~ sigmund-freud, @wisdomtrove 119:The object of power is power. ~ george-orwell, @wisdomtrove 120:The prayers of cowards fortune spurns. ~ ovid, @wisdomtrove 121:The reward of pain is experience. ~ aeschylus, @wisdomtrove 122:The true objective of war is peace. ~ sun-tzu, @wisdomtrove 123:Time is the Mercy of Eternity ~ william-blake, @wisdomtrove 124:Use wisely your power of choice. ~ og-mandino, @wisdomtrove 125:War is the mother of everything. ~ heraclitus, @wisdomtrove 126:We are a nation of sheep, and ~ george-carlin, @wisdomtrove 127:With a sort of mental squint. ~ lewis-carroll, @wisdomtrove 128:Words are the voice of the heart. ~ confucius, @wisdomtrove 129:Your state of mind is everything. ~ bruce-lee, @wisdomtrove 130:A bit of talcum Is always walcum. ~ ogden-nash, @wisdomtrove 131:A man is the origin of his action. ~ aristotle, @wisdomtrove 132:A man of wisdom delights in water. ~ confucius, @wisdomtrove 133:Animals are footprints of God. ~ martin-luther, @wisdomtrove 134:Art is a personal act of courage. ~ seth-godin, @wisdomtrove 135:art is the pulse of a nation. ~ gertrude-stein, @wisdomtrove 136:Be a thrifty steward of thy goods. ~ sophocles, @wisdomtrove 137:Faith is the yes of the heart. ~ martin-luther, @wisdomtrove 138:Forever is composed of nows. ~ emily-dickinson, @wisdomtrove 139:Giving is the secret of abundance. ~ sivananda, @wisdomtrove 140:Grief is the price of victory. ~ frank-herbert, @wisdomtrove 141:Happiness is the reward of virtue. ~ aristotle, @wisdomtrove 142:I could see peace instead of this. ~ confucius, @wisdomtrove 143:I didn't come out of a cereal box. ~ bob-dylan, @wisdomtrove 144:I have the knack of easing scruples. ~ moliere, @wisdomtrove 145:It is ill to marry in the month of May. ~ ovid, @wisdomtrove 146:Kings are the slaves of history. ~ leo-tolstoy, @wisdomtrove 147:Love is often the fruit of marriage. ~ moliere, @wisdomtrove 148:Make a virtue of necessity. ~ geoffrey-chaucer, @wisdomtrove 149:Noon - is the Hinge of Day-. ~ emily-dickinson, @wisdomtrove 150:Nothing comes out of nothing. ~ rene-descartes, @wisdomtrove 151:Pain has an element of blank ~ emily-dickinson, @wisdomtrove 152:Purity is the fruit of prayer. ~ mother-teresa, @wisdomtrove 153:Quickness is the essence of the war. ~ sun-tzu, @wisdomtrove 154:The deeds of men never escape the gods. ~ ovid, @wisdomtrove 155:The eyes of my eyes are opened. ~ e-e-cummings, @wisdomtrove 156:The love of fame puts spurs to the mind ~ ovid, @wisdomtrove 157:The synonym of usury is ruin. ~ samuel-johnson, @wisdomtrove 158:We are all made up of star stuff. ~ carl-sagan, @wisdomtrove 159:We are all museums of fear. ~ charles-bukowski, @wisdomtrove 160:Worry is a waste of imagination. ~ walt-disney, @wisdomtrove 161:All things are in a state of flux. ~ heraclitus, @wisdomtrove 162:Be fascinated instead of frustrated. ~ jim-rohn, @wisdomtrove 163:Beware the fury of a patient man. ~ john-dryden, @wisdomtrove 164:Calumny is only the noise of madmen. ~ diogenes, @wisdomtrove 165:Catch the beauty of the moment! ~ leo-buscaglia, @wisdomtrove 166:Competence is the enemy of change! ~ seth-godin, @wisdomtrove 167:Death is the last limit of all things. ~ horace, @wisdomtrove 168:Develop an attitude of gratitude. ~ brian-tracy, @wisdomtrove 169:Doubt is the origin of wisdom. ~ rene-descartes, @wisdomtrove 170:Folly loves the martyrdom of fame. ~ lord-byron, @wisdomtrove 171:Forever is comprised of nows. ~ emily-dickinson, @wisdomtrove 172:Happiness is not the portion of man. ~ voltaire, @wisdomtrove 173:Humor was the enemy of desire. ~ arthur-c-carke, @wisdomtrove 174:I am a cage, in search of a bird. ~ franz-kafka, @wisdomtrove 175:I have so much of you in my heart. ~ john-keats, @wisdomtrove 176:I like to make use of what I know ~ franz-kafka, @wisdomtrove 177:I'm kind of an evangelical atheist. ~ brian-eno, @wisdomtrove 178:I think of myself as a human being. ~ bruce-lee, @wisdomtrove 179:Labour is the source of every blessing. ~ aesop, @wisdomtrove 180:Land of lost gods and godlike men. ~ lord-byron, @wisdomtrove 181:Leaders: Captains of industry. ~ thomas-carlyle, @wisdomtrove 182:Memory is the mother of all wisdom. ~ aeschylus, @wisdomtrove 183:Most of my reading is rereading. ~ susan-sontag, @wisdomtrove 184:Motion is the sign of life. ~ swami-vivekananda, @wisdomtrove 185:Myriad laughter of the ocean waves. ~ aeschylus, @wisdomtrove 186:Never mistake the power of influence ~ jim-rohn, @wisdomtrove 187:Not all men are worthy of love. ~ sigmund-freud, @wisdomtrove 188:Only men of character are trusted. ~ zig-ziglar, @wisdomtrove 189:Resistance is the secret of joy! ~ alice-walker, @wisdomtrove 190:Song is the heroics of speech. ~ thomas-carlyle, @wisdomtrove 191:That queen of secrecy, the violet. ~ john-keats, @wisdomtrove 192:the beauty of doing nothing ~ elizabeth-gilbert, @wisdomtrove 193:The fruit of Silence is Prayer. ~ mother-teresa, @wisdomtrove 194:The gods see the deeds of the righteous. ~ ovid, @wisdomtrove 195:The Kingdom of God is Within You. ~ leo-tolstoy, @wisdomtrove 196:The nature of war is constant change. ~ sun-tzu, @wisdomtrove 197:The object of powder is powder. ~ george-orwell, @wisdomtrove 198:The purpose of art is to stop time. ~ bob-dylan, @wisdomtrove 199:The result proves the wisdom of the act. ~ ovid, @wisdomtrove 200:Trifles make the sum of life. ~ charles-dickens, @wisdomtrove 201:Truth is the first of jewels. ~ margaret-fuller, @wisdomtrove 202:Understanding is a kind of ecstasy ~ carl-sagan, @wisdomtrove 203:War is the father and king of all. ~ heraclitus, @wisdomtrove 204:We are born of love; Love is our mother. ~ rumi, @wisdomtrove 205:Wisdom is the health of the soul. ~ victor-hugo, @wisdomtrove 206:Absence - that common cure of love. ~ lord-byron, @wisdomtrove 207:Adversity tests the sincerity of friends ~ aesop, @wisdomtrove 208:A healer of others, himself diseased. ~ plutarch, @wisdomtrove 209:And we must think no further of you. ~ t-s-eliot, @wisdomtrove 210:An idea is a feat of association. ~ robert-frost, @wisdomtrove 211:Asking is the beginning of receiving. ~ jim-rohn, @wisdomtrove 212:A thing of beauty is a joy forever. ~ john-keats, @wisdomtrove 213:Beware the man of a single book. ~ denis-diderot, @wisdomtrove 214:Bureaucracy, the rule of nobody. ~ hannah-arendt, @wisdomtrove 215:Consistency is the DNA of mastery ~ robin-sharma, @wisdomtrove 216:Dancing is the poetry of the foot. ~ john-dryden, @wisdomtrove 217:Ego is a ghost who is terrified of dying ~ mooji, @wisdomtrove 218:Emotions are the curse of logic. ~ frank-herbert, @wisdomtrove 219:Enthusiasm is the fever of reason. ~ victor-hugo, @wisdomtrove 220:Fear is the fatal killer of desire. ~ zig-ziglar, @wisdomtrove 221:Folk music is a bunch of fat people. ~ bob-dylan, @wisdomtrove 222:Foppery is the egotism of clothes. ~ victor-hugo, @wisdomtrove 223:Great acts are made up of small deeds. ~ lao-tzu, @wisdomtrove 224:Grief is a species of idleness. ~ samuel-johnson, @wisdomtrove 225:Hatred is the madness of the heart. ~ lord-byron, @wisdomtrove 226:Herb is the unification of mankind. ~ bob-marley, @wisdomtrove 227:Home is the definition of God. ~ emily-dickinson, @wisdomtrove 228:Humanity is the equity of the heart. ~ confucius, @wisdomtrove 229:I live in an atmosphere of music. ~ maya-angelou, @wisdomtrove 230:I'm the Ted Bundy of string theory. ~ sam-harris, @wisdomtrove 231:I sell mirrors in the city of the blind. ~ kabir, @wisdomtrove 232:Laziness is the mother of all evils. ~ sophocles, @wisdomtrove 233:Let us have the luxury of silence. ~ jane-austen, @wisdomtrove 234:Life is like a box of cookies. ~ haruki-murakami, @wisdomtrove 235:Love is a drama of contradictions. ~ franz-kafka, @wisdomtrove 236:Love is the absence of judgment. ~ dalai-lama, @wisdomtrove 237:Love is the great conqueror of lust. ~ c-s-lewis, @wisdomtrove 238:Lucky men are favorites of Heaven. ~ john-dryden, @wisdomtrove 239:Music is the shorthand of emotion. ~ leo-tolstoy, @wisdomtrove 240:No human thing is of serious importance. ~ plato, @wisdomtrove 241:None of us is smarter than all of us. ~ jim-rohn, @wisdomtrove 242:Of two evils, choose neither. ~ charles-spurgeon, @wisdomtrove 243:OK, so what's the speed of dark? ~ steven-wright, @wisdomtrove 244:Renunciation is of the mind. ~ swami-vivekananda, @wisdomtrove 245:Sons of suicides seldom do well. ~ kurt-vonnegut, @wisdomtrove 246:Stand guard at the door of your mind. ~ jim-rohn, @wisdomtrove 247:Success is the enemy of comedy. ~ jerry-seinfeld, @wisdomtrove 248:Tears at times have the weight of speech. ~ ovid, @wisdomtrove 249:The gods love those of ordered soul. ~ sophocles, @wisdomtrove 250:The latter end of joy is woe. ~ geoffrey-chaucer, @wisdomtrove 251:There are no degrees of honesty. ~ ronald-reagan, @wisdomtrove 252:There is no need of words; believe facts. ~ ovid, @wisdomtrove 253:The secret of passion is purpose. ~ robin-sharma, @wisdomtrove 254:The sound of water says what I think. ~ zhuangzi, @wisdomtrove 255:The wonders of nature are endless. ~ walt-disney, @wisdomtrove 256:This flour of wifly patience. ~ geoffrey-chaucer, @wisdomtrove 257:Time is the wisest of all counselors. ~ plutarch, @wisdomtrove 258:Tobacco is the tomb of love. ~ benjamin-disraeli, @wisdomtrove 259:To love is the half of to believe. ~ victor-hugo, @wisdomtrove 260:To maken vertue of necessite. ~ geoffrey-chaucer, @wisdomtrove 261:Use your past as one of your mentors. ~ jim-rohn, @wisdomtrove 262:Virtue is the first title of nobility. ~ moliere, @wisdomtrove 263:We are citizens of eternity. ~ fyodor-dostoevsky, @wisdomtrove 264:Wonder is the basis of worship. ~ thomas-carlyle, @wisdomtrove 265:Words of wisdom are precise and clear ~ zhuangzi, @wisdomtrove 266:Abstinence is approved of God. ~ geoffrey-chaucer, @wisdomtrove 267:Acquittal of the guilty damns the judge. ~ horace, @wisdomtrove 268:A gift in time of need is most acceptable. ~ ovid, @wisdomtrove 269:A hope beyond the shadow of a dream. ~ john-keats, @wisdomtrove 270:All of our dreams can come true... ~ walt-disney, @wisdomtrove 271:A Mother is the heart of the home ~ mother-teresa, @wisdomtrove 272:Anger is the fruit of rotten roots. ~ joyce-meyer, @wisdomtrove 273:Apologies are seldom of any use. ~ samuel-johnson, @wisdomtrove 274:Beware of geeks bearing formulas. ~ warren-buffet, @wisdomtrove 275:Beware of the person of one book. ~ denis-diderot, @wisdomtrove 276:Beware the man of a single book. ~ thomas-aquinas, @wisdomtrove 277:Boldness is a child of ignorance. ~ francis-bacon, @wisdomtrove 278:Brevity is the soul of lingerie. ~ dorothy-parker, @wisdomtrove 279:Brevity is the soul of wit. ~ william-shakespeare, @wisdomtrove 280:Councils of War never fight. ~ theodore-roosevelt, @wisdomtrove 281:Dread of night. Dread of not-night. ~ franz-kafka, @wisdomtrove 282:Even snakes are afraid of snakes. ~ steven-wright, @wisdomtrove 283:Evil is the starry sky of the Good. ~ franz-kafka, @wisdomtrove 284:Fatigue makes cowards of us all. ~ vince-lombardi, @wisdomtrove 285:Friendship is the heaven of life. ~ thomas-edison, @wisdomtrove 286:Give, expecting nothing there of. ~ denis-diderot, @wisdomtrove 287:Grammar is the grave of letters. ~ elbert-hubbard, @wisdomtrove 288:He's so small, he's a waste of skin. ~ fred-allen, @wisdomtrove 289:How young can you die of old age? ~ steven-wright, @wisdomtrove 290:I court not the votes of the fickle mob. ~ horace, @wisdomtrove 291:Ignorance, the root and stem of all evil. ~ plato, @wisdomtrove 292:Instead of presents, give presence. ~ leo-babauta, @wisdomtrove 293:In times of stress, be bold and valiant. ~ horace, @wisdomtrove 294:Is love the sweetness of flowers? ~ hellen-keller, @wisdomtrove 295:It is the spirit of the quest which helps ~ kabir, @wisdomtrove 296:Laughter is the honey of life. ~ danielle-laporte, @wisdomtrove 297:Learn from the purity of nature. ~ frederick-lenz, @wisdomtrove 298:Life is just a bowl of pits. ~ rodney-dangerfield, @wisdomtrove 299:Life is largely a matter of expectation. ~ horace, @wisdomtrove 300:Life is like a drop of dew on a leaf. ~ socrates, @wisdomtrove 301:Love is the beauty of the soul. ~ saint-augustine, @wisdomtrove 302:Make good use of your time, it flies fast. ~ ovid, @wisdomtrove 303:Music is love in search of a voice. ~ leo-tolstoy, @wisdomtrove 304:Never settle for the crumbs of life. ~ og-mandino, @wisdomtrove 305:Nobody likes the bringer of bad news. ~ sophocles, @wisdomtrove 306:Nothing is the shadow of Everything. ~ meher-baba, @wisdomtrove 307:Out of clutter find simplicity. ~ albert-einstein, @wisdomtrove 308:Out of resistance comes strength. ~ napoleon-hill, @wisdomtrove 309:Play is the work of the child. ~ maria-montessori, @wisdomtrove 310:Reality is free of all delimitation. ~ longchenpa, @wisdomtrove 311:Religion is a byproduct of fear. ~ arthur-c-carke, @wisdomtrove 312:Skill to do comes of doing. ~ ralph-waldo-emerson, @wisdomtrove 313:Take care of each other. ~ robert-louis-stevenson, @wisdomtrove 314:The beginning of peace is a smile ~ mother-teresa, @wisdomtrove 315:The dice of Zeus always fall luckily. ~ sophocles, @wisdomtrove 316:The gate of heaven is everywhere. ~ thomas-merton, @wisdomtrove 317:The reward of suffering is experience ~ aeschylus, @wisdomtrove 318:Unbelief is the greatest of sins. ~ denis-diderot, @wisdomtrove 319:We are the heirs of the ages ~ theodore-roosevelt, @wisdomtrove 320:Worry is a waste of emotional reserve. ~ ayn-rand, @wisdomtrove 321:Anger is a disguised form of fear. ~ eckhart-tolle, @wisdomtrove 322:A smile is the beginning of peace. ~ mother-teresa, @wisdomtrove 323:Beauty is the promise of happiness. ~ edmund-burke, @wisdomtrove 324:Because of deep love, one is courageous. ~ lao-tzu, @wisdomtrove 325:Beware of the person of one book. ~ thomas-aquinas, @wisdomtrove 326:Change is the parent of progress. ~ steve-maraboli, @wisdomtrove 327:Comedy is acting out of optimism. ~ robin-williams, @wisdomtrove 328:Criticism is the price of ambition. ~ robin-sharma, @wisdomtrove 329:Doubt is the father of invention. ~ ambrose-bierce, @wisdomtrove 330:Drawing is the honesty of the art. ~ salvador-dali, @wisdomtrove 331:Evil comes from the ABUSE of free will ~ c-s-lewis, @wisdomtrove 332:Give, expecting nothing there of. ~ thomas-aquinas, @wisdomtrove 333:History: A distillation of rumor. ~ thomas-carlyle, @wisdomtrove 334:How can I dispose of myself with it? ~ jane-austen, @wisdomtrove 335:I am a product [... of] endless books. ~ c-s-lewis, @wisdomtrove 336:Idleness is the key of beggary. ~ charles-spurgeon, @wisdomtrove 337:In war the olive branch of peace is of use. ~ ovid, @wisdomtrove 338:Is forth fromn the home of his father. ~ euripedes, @wisdomtrove 339:I shall always be a priest of love. ~ d-h-lawrence, @wisdomtrove 340:It looks like a bothering sort of day. ~ a-a-milne, @wisdomtrove 341:Joy is the serious business of heaven. ~ c-s-lewis, @wisdomtrove 342:Knowledge enormous makes a god of me. ~ john-keats, @wisdomtrove 343:Love... the essence of God. ~ ralph-waldo-emerson, @wisdomtrove 344:Make-up covers a multitude of sins. ~ stephen-king, @wisdomtrove 345:Martyrdom covers a multitude of sins. ~ mark-twain, @wisdomtrove 346:My name is only an anagram of toilets. ~ t-s-eliot, @wisdomtrove 347:Name the greatest of all inventors. ~ mark-twain, @wisdomtrove 348:Never be afraid of your Bibles. ~ charles-spurgeon, @wisdomtrove 349:Nothing can be produced out of nothing. ~ diogenes, @wisdomtrove 350:Nothing can come of nothing. ~ william-shakespeare, @wisdomtrove 351:Oaths are the fossils of piety. ~ george-santayana, @wisdomtrove 352:Only the just man enjoys peace of mind. ~ epicurus, @wisdomtrove 353:Opinion is the queen of the world. ~ blaise-pascal, @wisdomtrove 354:Passion gives me moments of wholeness. ~ anais-nin, @wisdomtrove 355:Piety is the tinfoil of pretence. ~ elbert-hubbard, @wisdomtrove 356:Screw-ups are the mark of excellence. ~ tom-peters, @wisdomtrove 357:She was the captain of her soul ~ william-faulkner, @wisdomtrove 358:Silence is a source of great strength. ~ lao-tzu, @wisdomtrove 359:Sleep is a hint of lovely oblivion. ~ d-h-lawrence, @wisdomtrove 360:Sufficiency's enough for men of sense. ~ euripedes, @wisdomtrove 361:Take charge of your thoughts! ~ charles-r-swindoll, @wisdomtrove 362:Taste is the common sense of genius. ~ victor-hugo, @wisdomtrove 363:That best of blessings, a contented mind. ~ horace, @wisdomtrove 364:The coach is first of all a teacher. ~ john-wooden, @wisdomtrove 365:The dog is the god of frolic. ~ henry-ward-beecher, @wisdomtrove 366:The essence of life is in remembering God. ~ kabir, @wisdomtrove 367:The future of marketing is leadership ~ seth-godin, @wisdomtrove 368:The greatest pleasure of life is love. ~ euripedes, @wisdomtrove 369:The kingdom of God is within you. ~ jesus-christ, @wisdomtrove 370:The love of fame usually spurs on the mind. ~ ovid, @wisdomtrove 371:The purpose of life is to remember. ~ henry-miller, @wisdomtrove 372:The sign of death is weakness. ~ swami-vivekananda, @wisdomtrove 373:The sun is the width of a human foot. ~ heraclitus, @wisdomtrove 374:This then is the age of reason. ~ jean-paul-sartre, @wisdomtrove 375:Time is the great art of man. ~ napoleon-bonaparte, @wisdomtrove 376:Treason is a matter of dates. ~ napoleon-bonaparte, @wisdomtrove 377:True, as unwisdom is the worst of ills ~ sophocles, @wisdomtrove 378:Tyranny is for the worst of treasons. ~ lord-byron, @wisdomtrove 379:Tyranny knows no restraint of appetite. ~ jim-rohn, @wisdomtrove 380:Tyranny naturally arises out of democracy. ~ plato, @wisdomtrove 381:Unbelief is the greatest of sins. ~ thomas-aquinas, @wisdomtrove 382:We are all prisoners of our thoughts. ~ sam-harris, @wisdomtrove 383:We're not prisoners of the past. ~ martin-seligman, @wisdomtrove 384:Wisdom is not the purchase of a day ~ thomas-paine, @wisdomtrove 385:Wonder is the desire of knowledge. ~ denis-diderot, @wisdomtrove 386:You are the Master of your own Destiny ~ sivananda, @wisdomtrove 387:Your thoughts of God are too human ~ martin-luther, @wisdomtrove 388:A hangover is the wrath of grapes. ~ dorothy-parker, @wisdomtrove 389:A happy genius is the gift of nature. ~ john-dryden, @wisdomtrove 390:A lazy frost, a numbness of the mind. ~ john-dryden, @wisdomtrove 391:At the heart of art is learning to see ~ seth-godin, @wisdomtrove 392:Be part of the miraculous moment. ~ thich-nhat-hanh, @wisdomtrove 393:Books are the mirrors of the soul. ~ virginia-woolf, @wisdomtrove 394:Chess is the gymnasium of the mind. ~ blaise-pascal, @wisdomtrove 395:Choice is the engine of our evolution. ~ gary-zukav, @wisdomtrove 396:Cunning... is but the low mimic of wisdom. ~ plato, @wisdomtrove 397:Desire of greatness is a godlike sin. ~ john-dryden, @wisdomtrove 398:Each second of life is a miracle. ~ thich-nhat-hanh, @wisdomtrove 399:Execution is the chariot of genius. ~ william-blake, @wisdomtrove 400:Facts are the enemy of truth. ~ miguel-de-cervantes, @wisdomtrove 401:Faith is a state of openness or trust. ~ alan-watts, @wisdomtrove 402:Fasting is the first principle of medicine. ~ rumi, @wisdomtrove 403:Forgetfulness is a form of freedom. ~ kahlil-gibran, @wisdomtrove 404:freedom, first delight of human kind! ~ john-dryden, @wisdomtrove 405:Gratitude is a species of justice. ~ samuel-johnson, @wisdomtrove 406:History: a collection of epitaphs. ~ elbert-hubbard, @wisdomtrove 407:Holy War is a contradiction of terms. ~ elie-wiesel, @wisdomtrove 408:Imagination is the beginning of reality. ~ jim-rohn, @wisdomtrove 409:In a world of free, everyone can play. ~ seth-godin, @wisdomtrove 410:Indecision is the seedling of fear. ~ napoleon-hill, @wisdomtrove 411:I prize the privilege of being alone. ~ carl-rogers, @wisdomtrove 412:It is the act of a coward to wish for death. ~ ovid, @wisdomtrove 413:It is the lot of man to suffer. ~ benjamin-disraeli, @wisdomtrove 414:Jealousy is the jaundice of the soul. ~ john-dryden, @wisdomtrove 415:Justice is the soul of the universe. ~ omar-khayyam, @wisdomtrove 416:Lean into the discomfort of the work. ~ brene-brown, @wisdomtrove 417:Let each of us examine his thoughts ~ blaise-pascal, @wisdomtrove 418:Life is the sum of all your choices. ~ albert-camus, @wisdomtrove 419:Lord of himself; that heritage of woe! ~ lord-byron, @wisdomtrove 420:Love is an intensification of life. ~ thomas-merton, @wisdomtrove 421:Love isn't a perfect state of caring. ~ fred-rogers, @wisdomtrove 422:Love is only one of many passions. ~ samuel-johnson, @wisdomtrove 423:Love is the wine of existence. ~ henry-ward-beecher, @wisdomtrove 424:Loving is giving - giving of yourself. ~ barry-long, @wisdomtrove 425:Madness is a kind of mental suicide. ~ stephen-king, @wisdomtrove 426:Man's conscience is the oracle of God. ~ lord-byron, @wisdomtrove 427:Moderation, the noblest gift of Heaven. ~ euripedes, @wisdomtrove 428:Music is the can-opener of the soul. ~ henry-miller, @wisdomtrove 429:Oh Rome! My country! City of the soul! ~ lord-byron, @wisdomtrove 430:Perseverance, secret of all triumphs. ~ victor-hugo, @wisdomtrove 431:Play is really the work of childhood. ~ fred-rogers, @wisdomtrove 432:Reason is the slave of passion. ~ fyodor-dostoevsky, @wisdomtrove 433:Repartee is the soul of conversation. ~ john-dryden, @wisdomtrove 434:Silence is the mother of truth. ~ benjamin-disraeli, @wisdomtrove 435:Skepticism is the beginning of Faith. ~ oscar-wilde, @wisdomtrove 436:Success is the result of hard work. ~ thomas-edison, @wisdomtrove 437:The beginning of prayer is silence. ~ mother-teresa, @wisdomtrove 438:The bisy larke, messager of day. ~ geoffrey-chaucer, @wisdomtrove 439:The end of the world will be legal. ~ thomas-merton, @wisdomtrove 440:The essence of the Way is detachment. ~ bodhidharma, @wisdomtrove 441:The force of necessity is irresistible. ~ aeschylus, @wisdomtrove 442:The goal of fasting is inner unity. ~ thomas-merton, @wisdomtrove 443:The love of glory gives an immense stimulus. ~ ovid, @wisdomtrove 444:The march of the human mind is slow. ~ edmund-burke, @wisdomtrove 445:The meaning of life is that it stops. ~ franz-kafka, @wisdomtrove 446:The poetry of the earth is never dead. ~ john-keats, @wisdomtrove 447:There's a way out of every situation. ~ leo-tolstoy, @wisdomtrove 448:The source of all light is in the eye. ~ alan-watts, @wisdomtrove 449:This is the age of oddities let loose. ~ lord-byron, @wisdomtrove 450:Thought is the parent of the deed. ~ thomas-carlyle, @wisdomtrove 451:We are the creators of our universe. ~ rhonda-byrne, @wisdomtrove 452:We must get out of materialism. ~ swami-vivekananda, @wisdomtrove 453:Wonder is the desire of knowledge. ~ thomas-aquinas, @wisdomtrove 454:Words are healers of the sick tempered. ~ aeschylus, @wisdomtrove 455:Adequacy is the enemy of excellence. ~ peter-drucker, @wisdomtrove 456:A drop of ink may make a million think. ~ lord-byron, @wisdomtrove 457:All is wholesome in the absence of excess. ~ moliere, @wisdomtrove 458:Anxiety will bear a lot of nuisance. ~ josh-billings, @wisdomtrove 459:Art is a shadow of Divine perfection. ~ michelangelo, @wisdomtrove 460:Autumn is really the best of the seasons ~ c-s-lewis, @wisdomtrove 461:Beauty is the brilliance of truth. ~ saint-augustine, @wisdomtrove 462:Beware of the fury of the patient man. ~ john-dryden, @wisdomtrove 463:Caution is the eldest child of wisdom. ~ victor-hugo, @wisdomtrove 464:Celebrate what you want to see more of. ~ tom-peters, @wisdomtrove 465:Civility is not a sign of weakness. ~ john-f-kennedy, @wisdomtrove 466:Comparison is the thief of joy. ~ theodore-roosevelt, @wisdomtrove 467:Courage is the foundation of integrity. ~ mark-twain, @wisdomtrove 468:Custom doth make dotards of us all. ~ thomas-carlyle, @wisdomtrove 469:Dawn: When men of reason go to bed. ~ ambrose-bierce, @wisdomtrove 470:Even I never dreamed of Magic like this! ~ c-s-lewis, @wisdomtrove 471:Evil requires the sanction of the victim. ~ ayn-rand, @wisdomtrove 472:Faithfulness and sincerity first of all. ~ confucius, @wisdomtrove 473:False friends leave you in times of trouble. ~ aesop, @wisdomtrove 474:Forgetful of thy tomb thou buildest houses. ~ horace, @wisdomtrove 475:From a grain of sand in the Pearl comes. ~ confucius, @wisdomtrove 476:God answered the prayers of animals. ~ denis-diderot, @wisdomtrove 477:Grieving is a way of self-care. ~ rachel-naomi-remen, @wisdomtrove 478:Happiness is the result of what you do. ~ zig-ziglar, @wisdomtrove 479:Hear ye not the hum Of mighty workings? ~ john-keats, @wisdomtrove 480:Home is the sacred refuge of our life. ~ john-dryden, @wisdomtrove 481:Honesty: The best of all the lost arts. ~ mark-twain, @wisdomtrove 482:How dark are all the ways of god to man! ~ euripedes, @wisdomtrove 483:I am fond of children - except boys. ~ lewis-carroll, @wisdomtrove 484:I believe in the Motherhood of God. ~ elbert-hubbard, @wisdomtrove 485:I have three kids, one of each. ~ rodney-dangerfield, @wisdomtrove 486:Interest is the barometer of the state. ~ david-hume, @wisdomtrove 487:In the middle of chaos lies opportunity. ~ bruce-lee, @wisdomtrove 488:It's kind of fun to do the impossible. ~ walt-disney, @wisdomtrove 489:Jealousy is one of love's parasites. ~ josh-billings, @wisdomtrove 490:Life supports me every step of the way! ~ louise-hay, @wisdomtrove 491:Love is an act of endless forgiveness. ~ jean-vanier, @wisdomtrove 492:Love is... a positive force of life. ~ rhonda-byrne, @wisdomtrove 493:Man's mind is his basic tool of survival. ~ ayn-rand, @wisdomtrove 494:Memory is the basis of every journey. ~ stephen-king, @wisdomtrove 495:Method is the arithmetic of success. ~ josh-billings, @wisdomtrove 496:Never get out of bed before noon. ~ charles-bukowski, @wisdomtrove 497:Nothing good ever comes of violence. ~ martin-luther, @wisdomtrove 498:Shame is the dying embers of virtue. ~ josh-billings, @wisdomtrove 499:Showing off is the fool's idea of glory. ~ bruce-lee, @wisdomtrove 500:Silence is the eternal duty of man. ~ thomas-carlyle, @wisdomtrove *** NEWFULLDB 2.4M ***
1:all show of decorum ~ Ron Chernow, #NFDB
2:author of more than ~ J A Konrath, #NFDB
3:A vendetta of sorts? ~ M A Comley, #NFDB
4:Calligraphy of geese ~ Yosa Buson, #NFDB
5:Court of St. James’s, ~ Anonymous, #NFDB
6:defiant of ~ Doris Kearns Goodwin, #NFDB
7:future ahead of ~ Nicholas Sparks, #NFDB
8:had feet of clay, ~ Crista McHugh, #NFDB
9:Heart of Gold ~ Megan Jean Sovern, #NFDB
10:He is pure of all name. ~ The Bab, #NFDB
11:history of heredity ~ Carl Zimmer, #NFDB
12:I am a man of my word. ~ Augustus, #NFDB
13:Julian of Norwich, ~ Louise Penny, #NFDB
14:Lord of the Muck. ~ Ottilie Weber, #NFDB
15:Love is a kind of warfare. ~ Ovid, #NFDB
16:lush. If one of ~ Catherine Bybee, #NFDB
17:mayor of Dead City. ~ James Ponti, #NFDB
18:Of course it was. ~ Gillian Flynn, #NFDB
19:of echoes; ~ Charlotte Mary Yonge, #NFDB
20:of mounting threat. ~ Erik Larson, #NFDB
21:of work and love, a ~ Mary Oliver, #NFDB
22:on the winds of war. ~ Kate Quinn, #NFDB
23:(Peace!) Piece of what? ~ Extra P, #NFDB
24:river of souls, ~ Zoraida C rdova, #NFDB
25:shadow of authority ~ Jane Austen, #NFDB
26:taste of the matted ~ Erin Hunter, #NFDB
27:The Art of Animation ~ Ed Catmull, #NFDB
28:The branches of the ~ Martin Lake, #NFDB
29:The itch of scribbling. ~ Juvenal, #NFDB
30:The song of canaries ~ Ogden Nash, #NFDB
31:The source of now is here. ~ Rumi, #NFDB
32:The Sword of Rhiannon ~ Anonymous, #NFDB
33:Thinkin' of a master plan ~ Rakim, #NFDB
34:Total number of Items ~ Anonymous, #NFDB
35:Wings of PURIFICATION ~ L J Smith, #NFDB
36:Woman is the light of God. ~ Rumi, #NFDB
37:You son of a bitch! ~ Bobby Adair, #NFDB
38:A clod of earth. ~ Haruki Murakami, #NFDB
39:Acts of injustice done ~ W H Auden, #NFDB
40:Adam was chosen. Of ~ Tahereh Mafi, #NFDB
41:ain’t too fond of liars. ~ E N Joy, #NFDB
42:A noble pair of brothers. ~ Horace, #NFDB
43:appellation of ~ Washington Irving, #NFDB
44:banquet of glimpses— ~ Erik Larson, #NFDB
45:Beware of logic. ~ Kiana Davenport, #NFDB
46:book of Revelation, ~ Paul Theroux, #NFDB
47:Caves of Night—I ~ Zoraida C rdova, #NFDB
48:cream of banana soup ~ Tom Robbins, #NFDB
49:figure of the First. ~ Jean M Auel, #NFDB
50:fits of the sullens, ~ J K Rowling, #NFDB
51:He is pure of all name. ~ The Bab, #NFDB
52:him to get out of ~ Danielle Steel, #NFDB
53:hydra of revolution, ~ Leo Tolstoy, #NFDB
54:I like all of you". ~ Karina Halle, #NFDB
55:Into the field of ~ Soseki Natsume, #NFDB
56:Kelly is kind of cute. ~ T J Klune, #NFDB
57:Life is full of circles ~ J D Robb, #NFDB
58:Light is the shadow of god ~ Plato, #NFDB
59:Lots of ways to reach God, ~ Rumi, #NFDB
60:Man, the mask of God, ~ Ken Wilber, #NFDB
61:maximal flying of ~ Eben Alexander, #NFDB
62:Nysaean son ~ Apollonius of Rhodes, #NFDB
63:Of all the medicines ~ Sri Chinmoy, #NFDB
64:of the stream water. ~ Enid Blyton, #NFDB
65:of those,” Nora said. ~ Robyn Carr, #NFDB
66:O sweet solace of labors. ~ Horace, #NFDB
67:remains of one of the ~ A G Riddle, #NFDB
68:sheath of papers ~ Andrew J Morgan, #NFDB
69:Songs of Innocence ~ Thomas Merton, #NFDB
70:Sons of bitches ~ Orson Scott Card, #NFDB
71:sons of dung beetles, ~ Jerry Dubs, #NFDB
72:Sorrow is a form of Evil. ~ Hermes, #NFDB
73:The allegory of blood. ~ Anonymous, #NFDB
74:The Art of Asking, ~ Carmine Gallo, #NFDB
75:The Art of Discarding ~ Marie Kond, #NFDB
76:the character of Herod ~ Anonymous, #NFDB
77:The Denial of Death, ~ Mark Manson, #NFDB
78:The Grammar Of Anarchy ~ Anonymous, #NFDB
79:The poetry of speech. ~ Lord Byron, #NFDB
80:the relations were of a ~ Kai Bird, #NFDB
81:there’s a lot of ~ Lisa Scottoline, #NFDB
82:There’s nothing left of me. ~ Rumi, #NFDB
83:The Sacrifice of Isaac ~ Anonymous, #NFDB
84:The Sword of Damocles, ~ Susan May, #NFDB
85:The worst of misery ~ George Eliot, #NFDB
86:thoughts of food. ~ Kate DiCamillo, #NFDB
87:Way of Life app. ~ Timothy Ferriss, #NFDB
88:We are sons of God ~ Sri Aurobindo, #NFDB
89:What is the value of light ~ Mario, #NFDB
90:Who, of men, can tell ~ John Keats, #NFDB
91:You're afraid of me. ~ Jaci Burton, #NFDB
92:A bevy of fair women. ~ John Milton, #NFDB
93:A circus of stars, ~ Imtiaz Dharker, #NFDB
94:Being is born of not being. ~ Laozi, #NFDB
95:Council of Nicea had ~ Jeff Lindsay, #NFDB
96:crackle of the ~ Catherine Anderson, #NFDB
97:delineations of ~ Washington Irving, #NFDB
98:Fetches cups of caf. ~ Chuck Wendig, #NFDB
99:First of all, who's your A&R? ~ GZA, #NFDB
100:Food of Acheron. (Grave.) ~ Plautus, #NFDB
101:For the air of youth, ~ John Milton, #NFDB
102:Heavy is the root of light. ~ Laozi, #NFDB
103:I am a bird of God's garden ~ Rumi, #NFDB
104:I am a fan of history. ~ Tom T Hall, #NFDB
105:I am the hero of Africa. ~ Idi Amin, #NFDB
106:I did drop out of school. ~ Don Was, #NFDB
107:I love all of you. ~ Krista Ritchie, #NFDB
108:I'm tired of dying. ~ Gillian Flynn, #NFDB
109:I'm weary of conjectures. ~ Various, #NFDB
110:In Search of Excellence ~ Anonymous, #NFDB
111:I read that it's one of ~ Anonymous, #NFDB
112:judges of that, ~ Margery Allingham, #NFDB
113:"Let go of what may come." ~ Tilopa, #NFDB
114:Love of your life. ~ Kristen Ashley, #NFDB
115:much of a muchness. ~ Edmund Morris, #NFDB
116:Of course I get hurt. ~ Jackie Chan, #NFDB
117:one photo of her with ~ Terry Hayes, #NFDB
118:out of their ~ Rajiv Chandrasekaran, #NFDB
119:Pleasure is the bait of sin ~ Plato, #NFDB
120:Prisoner of Zenda, ~ Jason Matthews, #NFDB
121:Root of All Evil? ~ Richard Dawkins, #NFDB
122:sea of strangers ~ Jenna Burtenshaw, #NFDB
123:sheer rock wall of ~ Matthew Reilly, #NFDB
124:She reeked of tenure ~ Kim Harrison, #NFDB
125:Smack of conspiracy ~ Cameron Dokey, #NFDB
126:something of a disaster ~ Anonymous, #NFDB
127:sprinkling of the blood ~ T D Jakes, #NFDB
128:Sweet wife of mine. ~ Lorelei James, #NFDB
129:Tension of opposites. ~ Mitch Albom, #NFDB
130:The end of the world. ~ Lenore Look, #NFDB
131:The God of Thunder has ~ Lois Lowry, #NFDB
132:The lady of situations. ~ T S Eliot, #NFDB
133:the power of language ~ Mitch Albom, #NFDB
134:the tip of the iceberg. ~ Anonymous, #NFDB
135:three billion of them. ~ Lexi Blake, #NFDB
136:time of waiting, ~ Philippa Gregory, #NFDB
137:Truth is child of Time. ~ John Ford, #NFDB
138:two orbs of flesh? ~ Robin LaFevers, #NFDB
139:Act, and God will act. ~ Joan of Arc, #NFDB
140:Art is a way of survival. ~ Yoko Ono, #NFDB
141:A shrug of the shoulders ~ Anonymous, #NFDB
142:A View of Exmoor, ~ Ursula K Le Guin, #NFDB
143:Beauty is a gift of God. ~ Aristotle, #NFDB
144:Be wary of folly. ~ Patrick Rothfuss, #NFDB
145:bowl of bitter waters. ~ James Joyce, #NFDB
146:depth of the riches both ~ A W Tozer, #NFDB
147:Envy is a kind of praise. ~ John Gay, #NFDB
148:Evil is a point of view. ~ Anne Rice, #NFDB
149:fate of her husband. ~ Aleatha Romig, #NFDB
150:FLIGHT OF THE FAT LADY ~ J K Rowling, #NFDB
151:For the love of rocks ~ Jenn Bennett, #NFDB
152:For want of a nail… ~ Shawn Speakman, #NFDB
153:Get rid of me, I get it. ~ Kris Kidd, #NFDB
154:Good garden of peas! ~ Deborah Wiles, #NFDB
155:has a way of making you ~ Minka Kent, #NFDB
156:I am dying of hunger. ~ Klaus Kinski, #NFDB
157:I am full of fear. ~ Jennifer Echols, #NFDB
158:I am tired of hustling. ~ Alan Sugar, #NFDB
159:I dreamed of Taylor. ~ Jamie McGuire, #NFDB
160:I'm a bit of a groupie. ~ Jerry Hall, #NFDB
161:I'm a bit of a romantic. ~ Eric Bana, #NFDB
162:I'm a bit of a tomboy. ~ Miley Cyrus, #NFDB
163:I'm a lover of songs. ~ Vince Clarke, #NFDB
164:I'm a Muun of my word ~ James Luceno, #NFDB
165:inertia of prices ~ Ludwig von Mises, #NFDB
166:It ain't my cup of meat. ~ Bob Dylan, #NFDB
167:I would die of lonely. ~ Dean Koontz, #NFDB
168:Joan of Arc, ~ James Fenimore Cooper, #NFDB
169:life is power of mindset ~ Anonymous, #NFDB
170:Make the most of it. ~ Emilie Barnes, #NFDB
171:millions of miles away ~ Emma Newman, #NFDB
172:Mind of myth sees ghost. ~ Toba Beta, #NFDB
173:My way of life ~ William Shakespeare, #NFDB
174:no need of the quo Mars ~ Bob Marley, #NFDB
175:not of this world, ~ Tracy Chevalier, #NFDB
176:number of sources. ~ Walter Isaacson, #NFDB
177:of all this?” Gilpin ~ Gillian Flynn, #NFDB
178:Of its own volition, the ~ G P Ching, #NFDB
179:of those clothes. ~ Anthony Horowitz, #NFDB
180:pitcher of sweet tea ~ Fern Michaels, #NFDB
181:Plant trees, Lots of trees ~ Al Gore, #NFDB
182:rampages of betrayal, ~ John le Carr, #NFDB
183:Raziel. Secret of God. ~ Evan Currie, #NFDB
184:Ride of the Valkyries ~ Gayle Forman, #NFDB
185:right-of-passage. I ~ Shayne Silvers, #NFDB
186:Sense of an Ending ~ Charles Cumming, #NFDB
187:slab of bacon. ~ Wanda E Brunstetter, #NFDB
188:song of a different key; ~ Anonymous, #NFDB
189:spasm of horror, which ~ J K Rowling, #NFDB
190:Swim out of your little pond. ~ Rumi, #NFDB
191:That’s the city of Oops. ~ L R W Lee, #NFDB
192:THE BATTLE OF HOGWARTS ~ J K Rowling, #NFDB
193:The Biology of Belief ~ Wayne W Dyer, #NFDB
194:the discovery of speed. ~ Donna Leon, #NFDB
195:The Flavour of France. ~ Nora Ephron, #NFDB
196:The Law of One – You! ~ Rhonda Byrne, #NFDB
197:THE PLANTING OF THE TREE ~ C S Lewis, #NFDB
198:The Story of a Lie.” … ~ Nancy Horan, #NFDB
199:The structures of growth ~ Anonymous, #NFDB
200:The Toys of a Lifetime ~ Roger Ebert, #NFDB
201:The Turn of the Screw. ~ Dean Koontz, #NFDB
202:The wailing of broken hearts ~ Rumi, #NFDB
203:Think of me like crazy. ~ Katy Evans, #NFDB
204:Timing Is of the Essence ~ Anonymous, #NFDB
205:Virtues, of ... ~ Benjamin Franklin, #NFDB
206:whisper of a smile ~ Scott Patterson, #NFDB
207:worry of being heard. ~ Steven James, #NFDB
208:you are the all of me ~ Jay Kristoff, #NFDB
209:You are the next of kin? ~ Mick Bose, #NFDB
210:A couple of kind words ~ Neil Strauss, #NFDB
211:a creature of impulse. ~ Clive Barker, #NFDB
212:Alas for the seed of man. ~ Sophocles, #NFDB
213:And to the rest of the world ~ Eminem, #NFDB
214:are the crown of old men, ~ Anonymous, #NFDB
215:A tear-drop of green. ~ Ronald McNair, #NFDB
216:a trance of desolation ~ John Harwood, #NFDB
217:Be afraid of nothing. ~ Joan Crawford, #NFDB
218:Beauty is the gift of God ~ Aristotle, #NFDB
219:belt of whisky. ~ Garth Risk Hallberg, #NFDB
220:beware of ideas... ~ Vladimir Nabokov, #NFDB
221:By the favour of the heavens ~ Horace, #NFDB
222:Cake as a way of life. ~ Laini Taylor, #NFDB
223:Come out of the circle of time ~ Rumi, #NFDB
224:Empty yourself of everything. ~ Laozi, #NFDB
225:Epic is a state of mind. ~ Kim Holden, #NFDB
226:explanation of causes ~ Jared Diamond, #NFDB
227:Free of me, I was whole. ~ Tanith Lee, #NFDB
228:Germania of Tacitus, ~ Lynn Thorndike, #NFDB
229:Glossary of Magical Terms ~ Anonymous, #NFDB
230:Grind the faces of the poor. ~ Isaiah, #NFDB
231:habiliments of ~ Edgar Rice Burroughs, #NFDB
232:had gone out of business, ~ Anonymous, #NFDB
233:Haste is of the Devil. ~ Saint Jerome, #NFDB
234:I am a prisoner of love. ~ Alex Flinn, #NFDB
235:I am not a fan of books. ~ Kanye West, #NFDB
236:I am The Catalyst of Change ~ CM Punk, #NFDB
237:I follow the Way of Love, ~ Ibn Arabi, #NFDB
238:I’m a fruit of misfortune. ~ Nely Cab, #NFDB
239:I'm kind of a recluse. ~ Faye Dunaway, #NFDB
240:I'm very fond of drugs. ~ Grace Slick, #NFDB
241:Incidents of Travel ~ Douglas Preston, #NFDB
242:In the name of peace ~ Nikki Giovanni, #NFDB
243:I race kind of sparingly. ~ Ryan Hall, #NFDB
244:I sit in one of the dives ~ W H Auden, #NFDB
245:I was an echo of her. ~ Nova Ren Suma, #NFDB
246:L.A. kind of scares me. ~ Kevin Bacon, #NFDB
247:Life is just a bag of pot. ~ Iggy Pop, #NFDB
248:Limbs of a dismembered poet. ~ Horace, #NFDB
249:Loud is a way of life. ~ Steven Adler, #NFDB
250:Make lots of noise ~ Kacey Musgraves, #NFDB
251:Maybe some of both. ~ Scott Nicholson, #NFDB
252:Messinath of Purge, ~ Ian C Esslemont, #NFDB
253:Miseries of a birth. ~ Roland Barthes, #NFDB
254:Money is an echo of value. ~ Bob Burg, #NFDB
255:motivation of positive ~ Chris Hedges, #NFDB
256:Music is reflection of self. ~ Eminem, #NFDB
257:Nature is full of teeth ~ Anne Sexton, #NFDB
258:none of them were happy. ~ Donna Ball, #NFDB
259:None of us is ever ready, ~ Anonymous, #NFDB
260:of wretchedness and need, ~ A W Tozer, #NFDB
261:post-mortemizing of ~ Herman Melville, #NFDB
262:Quotes are a waste of time. ~ Unknown, #NFDB
263:Sea of Tranquility. ~ Esm Weijun Wang, #NFDB
264:She Speaks Of Love ~ Charles Bukowski, #NFDB
265:Sin is a measure of evil, ~ Anonymous, #NFDB
266:some of that old Sam rose up. ~ Tijan, #NFDB
267:Sphere of privacy, people. ~ J A Huss, #NFDB
268:suggestions of others ~ Joseph Murphy, #NFDB
269:Summary of Rule #2 Rule ~ Cal Newport, #NFDB
270:The Illusion of Control ~ Russ Harris, #NFDB
271:the pleasant scent of ~ Fern Michaels, #NFDB
272:The reproduction of ~ Edgar Allan Poe, #NFDB
273:THE SIGN OF FOUR ~ Arthur Conan Doyle, #NFDB
274:THE TABLECLOTH OF TURIN ~ Ron Carlson, #NFDB
275:The Valley of Origin. My ~ Mary Weber, #NFDB
276:The Way of All Flesh ~ Rebecca Skloot, #NFDB
277:The way of the sacred, ~ Jeremy Narby, #NFDB
278:The weight of wait. ~ Cameron Conaway, #NFDB
279:the winds of winter ~ Charles Dickens, #NFDB
280:The Woes of Mrs Weasley ~ J K Rowling, #NFDB
281:This is a gathering of Lovers. ~ Rumi, #NFDB
282:two jars of champagne ~ Shannon Mayer, #NFDB
283:Ukraine's war of the pews ~ Anonymous, #NFDB
284:wall of yew twice ~ Diane Setterfield, #NFDB
285:Why speak of the use ~ Hayden Carruth, #NFDB
286:You're a library of me. ~ Zadie Smith, #NFDB
287:a bottle of Chardonnay ~ Jenna Bennett, #NFDB
288:A garden is made of hope. ~ W S Merwin, #NFDB
289:All men have need of the gods. ~ Homer, #NFDB
290:All of life is a test. ~ Pittacus Lore, #NFDB
291:All part of the service. ~ Peter David, #NFDB
292:All shall be well. ~ Julian of Norwich, #NFDB
293:A sky full of silent suns. ~ Jean Paul, #NFDB
294:away with the flat of her ~ Jojo Moyes, #NFDB
295:Beloved King of Comedy. ~ Mack Sennett, #NFDB
296:Be proud of who you are. ~ Demi Lovato, #NFDB
297:Be suspicious of what you want. ~ Rumi, #NFDB
298:Better is the Enemy of Good ~ Voltaire, #NFDB
299:Book of the Prophet Isaiah ~ Anonymous, #NFDB
300:branches of the trees. ~ Kendra Elliot, #NFDB
301:build a culture of trust. ~ Bren Brown, #NFDB
302:Chaos is a friend of mine. ~ Bob Dylan, #NFDB
303:Dwellers of the Deep. ~ Glenn G Thater, #NFDB
304:End of the First Book ~ Kate DiCamillo, #NFDB
305:Even fear afraid of faith. ~ Toba Beta, #NFDB
306:get something out of them. ~ Lee Child, #NFDB
307:Get the hell out of my way! ~ Ayn Rand, #NFDB
308:He has tongue of a writer. ~ Toba Beta, #NFDB
309:Hot baskets of butt! ~ Debra Anastasia, #NFDB
310:I am a man of my word. ~ Aleatha Romig, #NFDB
311:I am critical of myself. ~ Jason Babin, #NFDB
312:I am full of tough hope ~ Gary Paulsen, #NFDB
313:I am in control of myself ~ Emily Snow, #NFDB
314:I am very suspicious of people. ~ Mika, #NFDB
315:I do a lot of ceramics. ~ Jeff Bridges, #NFDB
316:I got a muscle of love. ~ Alice Cooper, #NFDB
317:I have a lot of ambition. ~ Katy Perry, #NFDB
318:I know him...of course. ~ Toni Gonzaga, #NFDB
319:I love any kind of candy. ~ Kris Allen, #NFDB
320:I'm a big fan of meat. ~ Preet Bharara, #NFDB
321:I'm a bit of a hippie. ~ Corey Feldman, #NFDB
322:I'm afraid of Americans. ~ David Bowie, #NFDB
323:I'm afraid of flying. ~ Allison Janney, #NFDB
324:I'm full of curiosity. ~ Sienna Miller, #NFDB
325:I'm too much of a big kid. ~ Iain Glen, #NFDB
326:I’m worth twelve of you, ~ J K Rowling, #NFDB
327:I saw a cluster of people ~ Kiera Cass, #NFDB
328:It is the face of my soul. ~ Anonymous, #NFDB
329:It's the way of kings. ~ David Eddings, #NFDB
330:joy is evidence of God. ~ Steven James, #NFDB
331:kind of warm silence. ~ John Steinbeck, #NFDB
332:Let go of the thoughts, ~ Robert Adams, #NFDB
333:Life is a dance of nature. ~ Toba Beta, #NFDB
334:Lists are a form of power. ~ A S Byatt, #NFDB
335:Love is an act of faith. ~ Erich Fromm, #NFDB
336:Love is an affair of credulity. ~ Ovid, #NFDB
337:make away out of no way ~ Barack Obama, #NFDB
338:Man, I'm sick of doubt. ~ Jim Morrison, #NFDB
339:mood out of her. He slipped ~ J D Robb, #NFDB
340:My weapon of choice is my voice. ~ Nas, #NFDB
341:night-light of our fears, ~ Laurie Lee, #NFDB
342:None of us are normal. ~ Erica Chilson, #NFDB
343:Now is the age of anxiety. ~ W H Auden, #NFDB
344:Of all crimes the worst ~ Robert Frost, #NFDB
345:Of course awards matter. ~ Frank Ocean, #NFDB
346:Of what avail are pedigrees? ~ Juvenal, #NFDB
347:Oh, the cleverness of me! ~ J M Barrie, #NFDB
348:Red of the Dawn ~ Alfred Lord Tennyson, #NFDB
349:Sunday is a day of rest. ~ Mark Morris, #NFDB
350:TALES OF SOUTHERN WATERS, ~ Greg Keyes, #NFDB
351:That's my kind of girl! ~ Amie Kaufman, #NFDB
352:the autonomy of syntax; ~ Noam Chomsky, #NFDB
353:The day is conscious of itself. ~ Rumi, #NFDB
354:the end of the world. ~ Jami Davenport, #NFDB
355:THE FELLOWSHIP OF THE RING ~ Anonymous, #NFDB
356:The illusion of our. ~ Cameron Conaway, #NFDB
357:THE KEEPER OF THE KEYS B ~ J K Rowling, #NFDB
358:The luck of Teela Brown. ~ Larry Niven, #NFDB
359:The Madness of Mr Crouch ~ J K Rowling, #NFDB
360:The martyrdom of me. ~ Chuck Palahniuk, #NFDB
361:the Mind of Man-- ~ William Wordsworth, #NFDB
362:The timely dew of sleep. ~ John Milton, #NFDB
363:Think only of the Divine. ~ The Mother, #NFDB
364:Thy treasures of gold ~ Lydia M Child, #NFDB
365:To be of few words is natural. ~ Laozi, #NFDB
366:Use all of your senses. ~ Richard Louv, #NFDB
367:War is a trade of kings. ~ John Dryden, #NFDB
368:We are all dying of life. ~ John Jakes, #NFDB
369:We are made of starstuff. ~ Carl Sagan, #NFDB
370:We took care of Kennedy ~ Sam Giancana, #NFDB
371:what he thought of that. ~ Edie Claire, #NFDB
372:Who dreams of a son, ~ Hilda Doolittle, #NFDB
373:You lie like one of us. ~ Alan Bradley, #NFDB
374:1. Shadow of Legends ~ G Norman Lippert, #NFDB
375:3 The arrival of Claudine ~ Enid Blyton, #NFDB
376:Acting kind of chose me. ~ Isabel Lucas, #NFDB
377:A lonely impulse of delight ~ W B Yeats, #NFDB
378:And last of all comes death. ~ Anacreon, #NFDB
379:An evil life is a kind of death. ~ Ovid, #NFDB
380:Art is born of humiliation. ~ W H Auden, #NFDB
381:attributes of resilience. ~ Mary Pipher, #NFDB
382:Back to the future of print ~ Anonymous, #NFDB
383:Better is the enemy of good. ~ Voltaire, #NFDB
384:Beware the ides of March, ~ R J Palacio, #NFDB
385:box. I’m sure of that. ~ David Baldacci, #NFDB
386:Boys are the cash of war. ~ John Ciardi, #NFDB
387:Brain of Britain!” “If ~ David Walliams, #NFDB
388:cake of soap ~ Gertrude Chandler Warner, #NFDB
389:Conrad’s Heart of Darkness. ~ Anonymous, #NFDB
390:Courage is a kind of salvation. ~ Plato, #NFDB
391:Dada is a state of mind. ~ Andre Breton, #NFDB
392:Dogs have a lot of love. ~ Steven Tyler, #NFDB
393:Each of us bears his own Hell. ~ Virgil, #NFDB
394:Ethics are the secret of nations life ~, #NFDB
395:Faith is a gift of God. ~ Blaise Pascal, #NFDB
396:fear is born of duality— ~ Alan W Watts, #NFDB
397:Feel the wrath of wheat! ~ Rick Riordan, #NFDB
398:few stray bits of Lego ~ William Gibson, #NFDB
399:front of an open apartment ~ Cari Quinn, #NFDB
400:Glitter is my makeup of choice. ~ Kesha, #NFDB
401:God didn't miss any of us. ~ Al McGuire, #NFDB
402:God of our fathers, ~ Pope John Paul II, #NFDB
403:Good comes out of evil. ~ Thomas Kempis, #NFDB
404:Growth is a part of change. ~ Toba Beta, #NFDB
405:Her hair was full of lights ~ Ana s Nin, #NFDB
406:He was never fond of dogs, ~ E Lockhart, #NFDB
407:Holy mother of rectangles. ~ Dan Howell, #NFDB
408:I am a thing of beauty. ~ Frank Sinatra, #NFDB
409:I am king of the world! ~ James Cameron, #NFDB
410:I am no fan of books. ~ Stephen Colbert, #NFDB
411:I am not the we of anyone ~ J M Coetzee, #NFDB
412:I am the hero of my own story ~ Unknown, #NFDB
413:I am the scourge of God ~ Peter Ackroyd, #NFDB
414:I do a lot of family shows. ~ Tim Allen, #NFDB
415:I don’t approve of religion. ~ Ayn Rand, #NFDB
416:I live in a place of tears. ~ Sophocles, #NFDB
417:I love all kinds of music. ~ Boz Scaggs, #NFDB
418:I'm a horse of a man! ~ Jeremy Clarkson, #NFDB
419:I'm a woman of the '90s. ~ Faye Resnick, #NFDB
420:I'm kind of an idea guy. ~ Jeff Bridges, #NFDB
421:I'm kind of a night owl. ~ Barack Obama, #NFDB
422:I'm not afraid of a party! ~ Alex Riley, #NFDB
423:I'm not letting go of you. ~ Jojo Moyes, #NFDB
424:I'm so scared of flying. ~ Chuck Mosley, #NFDB
425:I'm still the king of me. ~ Sheryl Crow, #NFDB
426:IM THE COW BOY OF AMERICA! ~ Gerard Way, #NFDB
427:I'm the queen of the nerds. ~ Tori Amos, #NFDB
428:Infinite rain of chalk ~ Hiromu Arakawa, #NFDB
429:In the deserts of the heart ~ W H Auden, #NFDB
430:I play a lot of basketball. ~ Josh Peck, #NFDB
431:I profess the religion of love, ~ Rumi, #NFDB
432:It’s enough to die of ~ Suzanne Collins, #NFDB
433:I've grown tired of love ~ Anne Sexton, #NFDB
434:Joy is the best of wine. ~ George Eliot, #NFDB
435:Judea, in the time2 of King ~ Anonymous, #NFDB
436:Judge tenderly of me. ~ Emily Dickinson, #NFDB
437:key. Proof of ownership, ~ John Grisham, #NFDB
438:kneeling down in front of ~ R J Palacio, #NFDB
439:Life is an act of faith. ~ Paulo Coelho, #NFDB
440:Life is full of surprises. ~ John Major, #NFDB
441:Love alone counts. ~ Saint Therese of Lisieux, #NFDB
442:Luck is a dividend of sweat. ~ Ray Kroc, #NFDB
443:lucky son of a bitch who ~ Lisa Jackson, #NFDB
444:Magician of Lublin, ~ David Lagercrantz, #NFDB
445:martyrs of the Antarctic. ~ Dan Simmons, #NFDB
446:medicinal benefits of mud. ~ R A Spratt, #NFDB
447:My heart's a dance of fear. ~ Aeschylus, #NFDB
448:„My mountain of Adamant. ~ Ren e Ahdieh, #NFDB
449:None of this means anything. ~ K M Shea, #NFDB
450:of ~ A C Bhaktivedanta Swami Prabhup da, #NFDB
451:Of course, Nathan ~ Catherine Ryan Hyde, #NFDB
452:of my bones like a twig. ~ Tiffany Snow, #NFDB
453:Over my pile of ashes ~ Stephenie Meyer, #NFDB
454:Paris ain't much of a town. ~ Babe Ruth, #NFDB
455:Peeple of zee wurl, relax ~ Tom Robbins, #NFDB
456:People of ze wurl, relax! ~ Tom Robbins, #NFDB
457:Perfect is the enemy of done. ~ Unknown, #NFDB
458:quotidian of love ~ William Shakespeare, #NFDB
459:Rime of the Ancient Mariner ~ Anonymous, #NFDB
460:room 16 of Felberstraße 22, ~ Anonymous, #NFDB
461:Sadness is a state of sin. ~ Andre Gide, #NFDB
462:Selva of Ashes?” Nova ~ Zoraida C rdova, #NFDB
463:Shadows of the Apt ~ Adrian Tchaikovsky, #NFDB
464:She tasted of fairytales ~ Laini Taylor, #NFDB
465:Son of a beaver biscuit… ~ Kim Harrison, #NFDB
466:sounds of pussy and mouth ~ Selena Kitt, #NFDB
467:sounds of Suzuki, ~ Patricia MacLachlan, #NFDB
468:Speak with the language of love. ~ Rumi, #NFDB
469:Speech is the mirror of action. ~ Solon, #NFDB
470:States Running Out Of Water ~ Anonymous, #NFDB
471:step out of the tub. ~ Karen MacInerney, #NFDB
472:strange, spiky pieces of ~ Lauren Groff, #NFDB
473:That mask of Wilder’s ~ Thornton Wilder, #NFDB
474:That's kind of creepy. ~ Amanda Hocking, #NFDB
475:That we may gain a heart of ~ Anonymous, #NFDB
476:The applause of silence. ~ Alfred Jarry, #NFDB
477:The atoms of Democritus ~ William Blake, #NFDB
478:The Baths of Caracalla. ~ Tara Westover, #NFDB
479:The beauty of darkness ~ Adrienne Rich, #NFDB
480:The brazen throat of war. ~ John Milton, #NFDB
481:the bridge of experience ~ Gregg Braden, #NFDB
482:The choice of no choice. ~ Sarah Dessen, #NFDB
483:The color of truth is grey. ~ Andr Gide, #NFDB
484:The corners of her mouth ~ Jodi Picoult, #NFDB
485:the diary of a doctor who ~ Bram Stoker, #NFDB
486:The effect of this simple ~ J K Rowling, #NFDB
487:The good sense of Colonel ~ Jane Austen, #NFDB
488:the keeper of skeletons. ~ Hadena James, #NFDB
489:The knowledge of my sin ~ Bayard Taylor, #NFDB
490:The Last Argument of Kings. ~ Louis XIV, #NFDB
491:The life of men is painful. ~ Euripides, #NFDB
492:The light of the Way seems dim. ~ Laozi, #NFDB
493:The literal heart of jesus ~ John Green, #NFDB
494:The look of love alarms ~ William Blake, #NFDB
495:the Poor Men of Lyons, ~ Mark Kurlansky, #NFDB
496:The power of a red dress. ~ Moira Young, #NFDB
497:The privacy of pride. ~ Guy Gavriel Kay, #NFDB
498:The race of men is divine. ~ Pythagoras, #NFDB
499:the solace of minutia, ~ Sandra Gulland, #NFDB
500:The square root of nothing. ~ R D Laing, #NFDB
501:The story is told of yourself. ~ Horace, #NFDB
502:The test of wanting is doing. ~ Unknown, #NFDB
503:The union of our arms in ~ Harry Truman, #NFDB
504:THE VALLEY OF FEAR ~ Arthur Conan Doyle, #NFDB
505:Time is a waste of money. ~ Oscar Wilde, #NFDB
506:To forget God is a waste of Time. ~ JB, #NFDB
507:town. In the back of his ~ Jodi Picoult, #NFDB
508:two of Ma's darkies ~ Margaret Mitchell, #NFDB
509:valley of the clueless ~ Niall Ferguson, #NFDB
510:Vodka is kind of a hobby. ~ Betty White, #NFDB
511:was burgled, of course. ~ Kendra Elliot, #NFDB
512:We are a nation of laws. ~ Barack Obama, #NFDB
513:What is left of your dream? ~ Brian May, #NFDB
514:What kind of person am I? ~ R J Palacio, #NFDB
515:(Wine is) the nurse of old age. ~ Galen, #NFDB
516:with renewing his offer of ~ Donna Leon, #NFDB
517:With the farming of a verse ~ W H Auden, #NFDB
518:Yielding is the way of the Tao. ~ Laozi, #NFDB
519:You are full of ambergris. ~ Penny Reid, #NFDB
520:You're not scared of me ~ Stylo Fantome, #NFDB
521:123 ~ Granta The Magazine of New Writing, #NFDB
522:80% of life is showing up. ~ Woody Allen, #NFDB
523:All things are full of gods. ~ Aristotle, #NFDB
524:A lot of truth is said in jest. ~ Eminem, #NFDB
525:among the walls of white. ~ Sejal Badani, #NFDB
526:Art is a sense of magic. ~ Stan Brakhage, #NFDB
527:At the level of spirit, ~ Deepak Chopra, #NFDB
528:Be a giver of forgiveness ~ Wayne W Dyer, #NFDB
529:Beauty is the splendour of truth ~ Plato, #NFDB
530:because of her foolishness, ~ Lori Wilde, #NFDB
531:Because of you, I am me. ~ Suzanne Enoch, #NFDB
532:before turning out of my ~ Brenna Aubrey, #NFDB
533:Be the CEO of your life ~ Robin S Sharma, #NFDB
534:Betrayal and Arrest of Jesus ~ Anonymous, #NFDB
535:Beware of Greeks bearing gifts. ~ Virgil, #NFDB
536:Bewitched is half of everything. ~ Nelly, #NFDB
537:BOOKS… "The Loom of Language ~ Malcolm X, #NFDB
538:Convention is the ruler of all. ~ Pindar, #NFDB
539:couch, in point of fact. ~ Bill Roorbach, #NFDB
540:Courage! Do not fall back. ~ Joan of Arc, #NFDB
541:death poem of Hyakka, ~ Richard Flanagan, #NFDB
542:Desiring is a part of dreaming. ~ Rachel, #NFDB
543:Done is the engine of more. ~ Bre Pettis, #NFDB
544:Download A Sample of Books ~ Marie Force, #NFDB
545:Each of us is an original. ~ Rick Warren, #NFDB
546:Empty your mind of all thoughts. ~ Laozi, #NFDB
547:End of the world delight ~ Kurt Vonnegut, #NFDB
548:Evil is just a point of view ~ Anne Rice, #NFDB
549:Failure is part of success. ~ Hank Aaron, #NFDB
550:Fantastic shadows of birds ~ Oscar Wilde, #NFDB
551:Fear is the enemy of hope. ~ Dave Ramsey, #NFDB
552:Fear of change was a weakness ~ J R Ward, #NFDB
553:focused on the contents of my ~ J C Reed, #NFDB
554:From out of pain, beauty. ~ Irving Stone, #NFDB
555:Go in fear of abstractions. ~ Ezra Pound, #NFDB
556:Half of sex is the dreaming ~ Sasha Grey, #NFDB
557:his heart made of stone. ~ Iain Lawrence, #NFDB
558:How southern belle of her. ~ Kelly Moran, #NFDB
559:I am a bit of a daydreamer. ~ Matt Lucas, #NFDB
560:I am a pupil of Pissarro. ~ Paul Cezanne, #NFDB
561:I am made of memories. ~ Madeline Miller, #NFDB
562:I am not a fan of politics. ~ Chris Kyle, #NFDB
563:I am the captain of my pain. ~ Nick Cave, #NFDB
564:I am the captain of my shit ~ Tommy Pico, #NFDB
565:I can't hit some of the ~ Roger Daltrey, #NFDB
566:I did for the fun of it ~ Amelia Earhart, #NFDB
567:I envy because of the heart. ~ Tite Kubo, #NFDB
568:I feel a lot of nothing ~ Jennifer Niven, #NFDB
569:Ignorance is the cause of fear. ~ Seneca, #NFDB
570:Ignorance: the root of all evil. ~ Plato, #NFDB
571:I got my own way of praying. ~ Tom Petty, #NFDB
572:I have a lot of female fans. ~ Lita Ford, #NFDB
573:I have a lot of hostility. ~ Jon Stewart, #NFDB
574:I have a lot of money. ~ Chuck Palahniuk, #NFDB
575:I have a lot of vanity. ~ Jack Nicholson, #NFDB
576:I have my shield of faith. ~ Joel Osteen, #NFDB
577:I have my way of doing things. ~ Romario, #NFDB
578:I'm a big fan of country. ~ Jeff Bridges, #NFDB
579:I'm all in favor of NATO. ~ Donald Trump, #NFDB
580:I'm a waste of space. ~ Melina Marchetta, #NFDB
581:I'm frightened. Of us. ~ William Golding, #NFDB
582:I'm King Of The World!!! ~ James Cameron, #NFDB
583:I’m more of an eye coverer. ~ Kasie West, #NFDB
584:I'm not a fan of Twitter. ~ Alan Cumming, #NFDB
585:I'm the voice of honesty. ~ Howard Stern, #NFDB
586:I'm tired of fighting... ~ Harry Houdini, #NFDB
587:I'm tired of hating people ~ Zak Ebrahim, #NFDB
588:I never had a sense of home. ~ Ai Weiwei, #NFDB
589:In the anteroom of death. ~ Paulo Coelho, #NFDB
590:in the mind of man, ~ William Wordsworth, #NFDB
591:intuitive form of knowledge. ~ Anonymous, #NFDB
592:I said nothing of the sort. ~ Mark Twain, #NFDB
593:I think of Dean Moriarty. ~ Jack Kerouac, #NFDB
594:It’s all part of it, man. ~ Jerry Garcia, #NFDB
595:It's kind of fun to be sexy. ~ Tea Leoni, #NFDB
596:It stank of shit and piss ~ Stephen King, #NFDB
597:I write out of revenge ~ William Goldman, #NFDB
598:Just get out of your own way. ~ Rajneesh, #NFDB
599:KENT, YOU SON OF A—” Adam ~ Tahereh Mafi, #NFDB
600:Life is full of luck, ~ Jessica Sorensen, #NFDB
601:Life is short. Be of use. ~ Robin Sharma, #NFDB
602:Load of ole mollygrubbers ~ Karen Miller, #NFDB
603:Lots of birthday wishes ~ Julie McGregor, #NFDB
604:LOVE comes of its own free will, ~ Rumi, #NFDB
605:Love of bustle is not industry. ~ Seneca, #NFDB
606:Make a good use of the present. ~ Horace, #NFDB
607:Make of that what you will. ~ Leif Enger, #NFDB
608:Mankind is a dream of a shadow. ~ Pindar, #NFDB
609:Men are the dreams of a shadow. ~ Pindar, #NFDB
610:Ministry of Magic (M.O.M.) ~ J K Rowling, #NFDB
611:My heart is set. ~ Henry VIII of England, #NFDB
612:My love, sun of my heart. ~ Nalini Singh, #NFDB
613:None of the other finance ~ Irene Hannon, #NFDB
614:O dreamers of peace, come. ~ Sri Chinmoy, #NFDB
615:of all stars the most beautiful ~ Sappho, #NFDB
616:Of course we're Criminals ~ Frank Miller, #NFDB
617:of his eyes on my body. I ~ Penny Wylder, #NFDB
618:of it was a plastic bottle ~ Tammy Cohen, #NFDB
619:of unsuitable places. ~ Kathleen Baldwin, #NFDB
620:Of what is real I say, ~ Wallace Stevens, #NFDB
621:Out of dark waters, this. ~ Jenny Offill, #NFDB
622:Perfect is the enemy of done. ~ Voltaire, #NFDB
623:Perfect is the enemy of good. ~ Voltaire, #NFDB
624:Philo of Alexandria, ~ Sara Lewis Holmes, #NFDB
625:Prepare ye the way of the Lord. ~ Isaiah, #NFDB
626:Pride - Lord of human kind ~ John Dryden, #NFDB
627:process of phonation. ~ Daniel L Everett, #NFDB
628:reconciliation of views ~ James Redfield, #NFDB
629:reminders of Elysian days. ~ Amor Towles, #NFDB
630:Remorse is the fruit of crime. ~ Juvenal, #NFDB
631:RESTORATION OF FAITH - Takes ~ Anonymous, #NFDB
632:Showing up is 80% of life. ~ Woody Allen, #NFDB
633:some of our descendents ~ Melody Carlson, #NFDB
634:Son of a motherless goat! ~ Tahereh Mafi, #NFDB
635:Stillness is the ruler of haste. ~ Laozi, #NFDB
636:Such a lexicon of tactics. ~ John Varley, #NFDB
637:Tell tales out of school. ~ John Heywood, #NFDB
638:The act of God injures no one. ~ Juvenal, #NFDB
639:The Autobiography of a Yogi, ~ Anonymous, #NFDB
640:The color of truth is gray. ~ Andre Gide, #NFDB
641:The dignity of history. ~ Henry Fielding, #NFDB
642:The end of art is peace. ~ Seamus Heaney, #NFDB
643:The era of ‘yes’ has begun. ~ Jim Carrey, #NFDB
644:The fate of man is man. ~ Bertolt Brecht, #NFDB
645:The force of union conquers all. ~ Homer, #NFDB
646:The history of the cosmos ~ D H Lawrence, #NFDB
647:The illusion of control. ~ Tara Westover, #NFDB
648:The indignity of it!- ~ Theodore Roethke, #NFDB
649:The journey of a thousand miles ~ Laozi, #NFDB
650:The majority is wicked. ~ Bias of Priene, #NFDB
651:The Man of a Thousand Voices ~ Mel Blanc, #NFDB
652:The meaning of life is to see. ~ Huineng, #NFDB
653:The memory of a good deed lives. ~ Aesop, #NFDB
654:The Mind of a Mnemonist ~ Temple Grandin, #NFDB
655:The Pitcher of Dorian Grey ~ Tim Federle, #NFDB
656:The root of war is fear. ~ Thomas Merton, #NFDB
657:The rumble of a subway train, ~ Al Dubin, #NFDB
658:The speed of light sucks. ~ John Carmack, #NFDB
659:The starry cope Of heaven. ~ John Milton, #NFDB
660:The weakness of most men ~ Aime Cesaire, #NFDB
661:The yoke of my birth ~ Natasha Trethewey, #NFDB
662:Time is a thief of memory ~ Stephen King, #NFDB
663:Time is but a mode of thought ~ E Nesbit, #NFDB
664:tragedy of the commons ~ Steven D Levitt, #NFDB
665:Travel is an act of humility ~ Pico Iyer, #NFDB
666:Virtue has need of limits. ~ Montesquieu, #NFDB
667:War is a perversion of sex. ~ Alan Moore, #NFDB
668:War is the trade of kings. ~ John Dryden, #NFDB
669:We all sang the songs of peace ~ Melanie, #NFDB
670:We are a country of laws. ~ Donald Trump, #NFDB
671:We are made of stellar ash. ~ Carl Sagan, #NFDB
672:Weddings Out of the Box. ~ Susan Mallery, #NFDB
673:WE MEET THE SHEEP OF DOOM ~ Rick Riordan, #NFDB
674:What religion is he of? ~ Jonathan Swift, #NFDB
675:Word is a shadow of a deed. ~ Democritus, #NFDB
676:yank the tail of the dragon, ~ T S Joyce, #NFDB
677:You love the feel of me ~ Kristen Ashley, #NFDB
678:Your hair is an act of God. ~ Sarah Kane, #NFDB
679:You’ve got some of me in you, ~ J R Ward, #NFDB
680:Zoyd was out of smokes. ~ Thomas Pynchon, #NFDB
681:2. Fear of missing out (FOMO) ~ S J Scott, #NFDB
682:A condition of war’ exists. ~ Jeff Shaara, #NFDB
683:Adultery is the injury of nature. ~ Plato, #NFDB
684:Adversity reminds men of religion. ~ Livy, #NFDB
685:A form of self-delusion. ~ Elbert Hubbard, #NFDB
686:ALL OF THE PRINCE OF BEL AIR ~ Will Smith, #NFDB
687:Always the tone of surpise. ~ J K Rowling, #NFDB
688:A pauper in the midst of wealth. ~ Horace, #NFDB
689:Art is the absence of fear. ~ Erykah Badu, #NFDB
690:Autumn of the Patriarch, ~ Isabel Allende, #NFDB
691:Battle of Leignitz, ~ William R Forstchen, #NFDB
692:Be not a slave of words. ~ Thomas Carlyle, #NFDB
693:Birth of Blessing Packets ~ Sri Aurobindo, #NFDB
694:By the tits of Holy Agnes ~ Hilary Mantel, #NFDB
695:Cold is the counsel of women. ~ Anonymous, #NFDB
696:Control is part of faking it ~ Alex Flinn, #NFDB
697:curious shade of red, ~ Anand Neelakantan, #NFDB
698:Darkness reminds us of light. ~ T S Eliot, #NFDB
699:Divine Assurance in words of ~ The Mother, #NFDB
700:Drawing is the true test of art. ~ Horace, #NFDB
701:Duchess of Kankersores in ~ Angela Pepper, #NFDB
702:Dumber than a box of hair. ~ Lauren Royal, #NFDB
703:Each increase of tension ~ John F Kennedy, #NFDB
704:entry fee of two pounds. ~ Lauren St John, #NFDB
705:Envy is the ulcer of the soul. ~ Socrates, #NFDB
706:Everyone is part of you. ~ Frederick Lenz, #NFDB
707:Faith is the force of life. ~ Leo Tolstoy, #NFDB
708:Fame is the thirst of youth. ~ Lord Byron, #NFDB
709:Fisk would take care of it. ~ Hilari Bell, #NFDB
710:Form is the shape of content. ~ Ben Shahn, #NFDB
711:Get me out of this labyrinth ~ John Green, #NFDB
712:God is the creator of all things. ~ Kelis, #NFDB
713:Gold makes monsters of men. ~ Erin Bowman, #NFDB
714:Good-bye to the lies of the poets. ~ Ovid, #NFDB
715:Harmony is a kind of frequencies match. ~, #NFDB
716:Hear much; speak little. ~ Bias of Priene, #NFDB
717:He has the gift of quiet. ~ John le Carre, #NFDB
718:He sort of breathes music. ~ Gayle Forman, #NFDB
719:He was a dancer of death. ~ Richelle Mead, #NFDB
720:He was a scribble of a man. ~ Kate Morton, #NFDB
721:Hunger makes a fool of a man. ~ H G Wells, #NFDB
722:I am a giant squid of anger. ~ John Green, #NFDB
723:I am ashamed of my nation. ~ Djemal Pasha, #NFDB
724:I am a student of love. ~ Jaclyn Moriarty, #NFDB
725:I am still full of ambition. ~ Jan Timman, #NFDB
726:I am the Avatar of this Age! ~ Meher Baba, #NFDB
727:I am the I of the present ~ Italo Calvino, #NFDB
728:I am the Witch of The Wood. ~ Anita Valle, #NFDB
729:I don't wear a lot of high heels. ~ Kesha, #NFDB
730:I have dreamed of touching you ~ J R Ward, #NFDB
731:I have the body of a GOD ~ Gautama Buddha, #NFDB
732:I intend to speak of metamorphoses ~ Ovid, #NFDB
733:I live in a box of paints ~ Joni Mitchell, #NFDB
734:I love all of the Earth. ~ Robert Ballard, #NFDB
735:I love the fuck out of you ~ Karina Halle, #NFDB
736:I'm a bit of a Libertarian. ~ Vince Flynn, #NFDB
737:I'm a B+ student of life. ~ Chang rae Lee, #NFDB
738:I'm a child of the Sixties. ~ Ian McShane, #NFDB
739:I'm getting out of acting. ~ John Corbett, #NFDB
740:I'm not afraid of aging. ~ Shelley Duvall, #NFDB
741:I'm not afraid of O.J. now. ~ Kato Kaelin, #NFDB
742:I'm not much of a dancer. ~ Billy Eichner, #NFDB
743:I'm proud of my sexuality. ~ Adam Lambert, #NFDB
744:I'm so fond of luxury ~ Louisa May Alcott, #NFDB
745:I'm the king of bad ideas. ~ Lisa Kessler, #NFDB
746:in the words of Carl Sagan. ~ Bill Bryson, #NFDB
747:into the cause of her death. ~ Carol Wyer, #NFDB
748:I overthink a lot of things. ~ Lee DeWyze, #NFDB
749:I rocked the cradle of love. ~ Billy Idol, #NFDB
750:Is this some kind of joke? ~ Tim Johnston, #NFDB
751:Italy Is Made of Tuff Stuff ~ Rick Steves, #NFDB
752:It's a world of permanence ~ Jodi Picoult, #NFDB
753:I've got heaps of dreams. ~ Abbie Cornish, #NFDB
754:I was born out of classical music. ~ Mika, #NFDB
755:I write out of revenge. ~ William Goldman, #NFDB
756:Karma is one hell of a bitch! ~ Whitney G, #NFDB
757:Lack of knowledge is the ~ B K S Iyengar, #NFDB
758:Lakshmi, goddess of wealth, ~ Yann Martel, #NFDB
759:Learn the lesson of your pain ~ Gary Null, #NFDB
760:Life is a series of dogs. ~ George Carlin, #NFDB
761:Life is a state of mind. ~ Jerzy Kosinski, #NFDB
762:Life is a state of mind. ~ Jerzy Kosi ski, #NFDB
763:Living is a kind of skill. ~ Atul Gawande, #NFDB
764:Love is a kind of military service ~ Ovid, #NFDB
765:Love is an act of courage. ~ Paulo Freire, #NFDB
766:Love is energy of life. ~ Robert Browning, #NFDB
767:Love is strong as death. ~ Bony of flours, #NFDB
768:Love is the law of life. ~ Mahatma Gandhi, #NFDB
769:Love is the pursuit of the whole. ~ Plato, #NFDB
770:magnificent canyon of fashion. ~ P G Kain, #NFDB
771:Maia’s famous son: ~ Apollonius of Rhodes, #NFDB
772:Modesty is of no use to a beggar. ~ Homer, #NFDB
773:Money is the root of all good. ~ Ayn Rand, #NFDB
774:Most of being a woman hurts. ~ Robin Hobb, #NFDB
775:Mother lode of learning. ~ Neal A Maxwell, #NFDB
776:My heart is so full of him. ~ Nicola Yoon, #NFDB
777:My pledge of honor upon it. ~ Jim Butcher, #NFDB
778:My son has died of AIDS. ~ Nelson Mandela, #NFDB
779:my train of thought. “Look ~ Kathy Reichs, #NFDB
780:Neglect of appearance becomes men. ~ Ovid, #NFDB
781:Often books speak of books. ~ Umberto Eco, #NFDB
782:of the publisher. Previously ~ Sarah Lark, #NFDB
783:of the van. He pushed me ~ Angela Marsons, #NFDB
784:one-man wave of destruction ~ Morgan Rice, #NFDB
785:on the outside, and all of ~ Faith Martin, #NFDB
786:pint of champagne. ~ Edgar Rice Burroughs, #NFDB
787:Pirates of the Caribbean.) ~ Rick Riordan, #NFDB
788:Poet: gardener of epitaphs. ~ Octavio Paz, #NFDB
789:Poetry is an act of peace. ~ Pablo Neruda, #NFDB
790:rabbit hole of relativism. ~ Irshad Manji, #NFDB
791:Rapidity is the essence of war. ~ Sun Tzu, #NFDB
792:Science of Deduction ~ Arthur Conan Doyle, #NFDB
793:she died of internal weeping ~ Erica Jong, #NFDB
794:Smooth words in place of gifts. ~ Plautus, #NFDB
795:Son…of a biscuit. ~ Jennifer L Armentrout, #NFDB
796:sort of gal — she wouldn’t ~ Faith Martin, #NFDB
797:Speak of the devil, ~ Christopher Greyson, #NFDB
798:Spring slattern of seasons ~ e e cummings, #NFDB
799:Streams of melting snow. ~ Kiersten White, #NFDB
800:Stress is the spice of life. ~ Hans Selye, #NFDB
801:Survival of the generic. ~ Siobhan Vivian, #NFDB
802:That way of inspiration ~ Hilda Doolittle, #NFDB
803:The absence of memory sears. ~ A R Kahler, #NFDB
804:The abuse of cabmen in a block. ~ Juvenal, #NFDB
805:The act is judged of by the event. ~ Ovid, #NFDB
806:the basement of a bar. ~ Nadia Bolz Weber, #NFDB
807:The best is the enemy of good. ~ Voltaire, #NFDB
808:The best of times is now. ~ Oprah Winfrey, #NFDB
809:The Elements of Style. ~ The Paris Review, #NFDB
810:The fatal futility of Fact. ~ Henry James, #NFDB
811:The God of Abundance. Psalm ~ Joel Osteen, #NFDB
812:The law of heaven is love. ~ Hosea Ballou, #NFDB
813:The Lords of Chaos are ~ Michael Moorcock, #NFDB
814:The lot of man-to suffer and die. ~ Homer, #NFDB
815:...the mechanics of dying... ~ Jamie Ford, #NFDB
816:the murderess of time. ~ Frances Hardinge, #NFDB
817:Then be sure of one thing: ~ Richard Bach, #NFDB
818:The present is the point of power. ~ Seth, #NFDB
819:The Prestige of Laundry ~ Alain de Botton, #NFDB
820:The privacy of sorrow. ~ Elizabeth Strout, #NFDB
821:The proud man is forsaken of God. ~ Plato, #NFDB
822:The purpose of labor is to learn; ~ Kabir, #NFDB
823:The quality of memory … ~ Haruki Murakami, #NFDB
824:There's no lack of void. ~ Samuel Beckett, #NFDB
825:There’s no lack of void. ~ Samuel Beckett, #NFDB
826:The Virgin of the Rocks, ~ Hourly History, #NFDB
827:They are the we of me. ~ Carson McCullers, #NFDB
828:This blessed gift of smoking! ~ H G Wells, #NFDB
829:Time is only a kind of Space. ~ H G Wells, #NFDB
830:Time is the seed of the Universe. ~ Vyasa, #NFDB
831:Time's the thief of memory ~ Stephen King, #NFDB
832:To Meath of the pastures, ~ Padraic Colum, #NFDB
833:War is all and king of all ~ Janet Morris, #NFDB
834:Water is the best of all things. ~ Pindar, #NFDB
835:We are all eaters of souls. ~ Dan Simmons, #NFDB
836:We are running out of time ~ Barack Obama, #NFDB
837:Welcome to the church of me. ~ Paula Cole, #NFDB
838:We lead out of our beliefs ~ Myles Munroe, #NFDB
839:We live on the cusp of death ~ Macklemore, #NFDB
840:We're running out of time. ~ James Hansen, #NFDB
841:whipped up a cloud of dirty ~ Vince Flynn, #NFDB
842:why we need a great deal of ~ Miguel Ruiz, #NFDB
843:Woo the muse of the odd. ~ Lafcadio Hearn, #NFDB
844:worry knitting inside of him. ~ Dan Chaon, #NFDB
845:You Can’t Run out of Love You ~ Nirmala, #NFDB
846:You can't think of nothing. ~ Eric Rohmer, #NFDB
847:You're the Picasso of pain. ~ Pat Benatar, #NFDB
848:Your head is full of kelp. ~ Rick Riordan, #NFDB
849:37% of GDP now in states under ~ Anonymous, #NFDB
850:A feast of languages ~ William Shakespeare, #NFDB
851:All of life is a story ~ Madeleine L Engle, #NFDB
852:All of us begin somewhere. ~ Cameron Dokey, #NFDB
853:Always the tone of surprise. ~ J K Rowling, #NFDB
854:And the breath of all mankind? ~ Anonymous, #NFDB
855:Anger has a way of returning. ~ Junot D az, #NFDB
856:Anger has a way of returning. ~ Junot Diaz, #NFDB
857:Anger is a form of depression, ~ C D Reiss, #NFDB
858:A polite smattering of hands ~ Katie Cross, #NFDB
859:Asleep in lap of legends old. ~ John Keats, #NFDB
860:Badass with a hint of lady. ~ Belle Aurora, #NFDB
861:beautiful space of dreams ~ Anne Hillerman, #NFDB
862:Beauty is the flower of virtue. ~ Plutarch, #NFDB
863:Be silent in a group of people ~ Yoko Ono, #NFDB
864:Be the hero of your own story. ~ Joe Rogan, #NFDB
865:between the three of ~ Diane Mott Davidson, #NFDB
866:Beware of bad Catholics. ~ Saint Augustine, #NFDB
867:Beware the ire of the calm. ~ Muriel Spark, #NFDB
868:Bird of Wide Experience I ~ Michael Chabon, #NFDB
869:Birds of a feather flock together. ~ Aesop, #NFDB
870:Birth was the death of me ~ Samuel Beckett, #NFDB
871:Blame the city I'm a product of it ~ Drake, #NFDB
872:Bless you, daugher of man, ~ Richelle Mead, #NFDB
873:Bless you, daugher of man. ~ Richelle Mead, #NFDB
874:Body of yin, soul of yang. ~ Philip K Dick, #NFDB
875:Box of arm? Check. ~ Jordan Castillo Price, #NFDB
876:Brevity is the soul of command. ~ Xenophon, #NFDB
877:Christmas is a state of mind. ~ John Green, #NFDB
878:clarity of vision—especially ~ Anne Lamott, #NFDB
879:curve of the stairs. “I’m going ~ J D Robb, #NFDB
880:Damn, my word of the night ~ Richelle Mead, #NFDB
881:Detroit is full of talent. ~ Martha Reeves, #NFDB
882:development of data standards, ~ Anonymous, #NFDB
883:Divine speaks in solace of silence ~ Raven, #NFDB
884:Do not be afraid of no, ~ Gwendolyn Brooks, #NFDB
885:Don't be afraid of new arenas. ~ Elon Musk, #NFDB
886:Down with Dukes of Hazzard! ~ Alec Baldwin, #NFDB
887:Drank a lot of take home pay. ~ Billy Joel, #NFDB
888:Dream of sweet tomorrows. ~ Susan Meissner, #NFDB
889:Egypt is the gift of the Nile. ~ Herodotus, #NFDB
890:Elephants of the Gun-Team ~ Jonathan Swift, #NFDB
891:Empress of Japan, noted ~ Claude M Bristol, #NFDB
892:Every desire of your body is holy; ~ Hafez, #NFDB
893:Evolution is the Law of Life ~ Pythagoras, #NFDB
894:Explore daily the will of God. ~ Carl Jung, #NFDB
895:Failure is a part of success. ~ Hank Aaron, #NFDB
896:Fame hit me like a ton of bricks. ~ Eminem, #NFDB
897:Fear is a healthy part of success. ~ Ne Yo, #NFDB
898:Fear is the brother of hate. ~ Larry Niven, #NFDB
899:Fear of someone else’s anger ~ Henry Cloud, #NFDB
900:for news of upcoming releases! ~ Anonymous, #NFDB
901:Friend of the Gatsbys . . . ~ Anna Gavalda, #NFDB
902:From all kinds of flowers, ~ Namkhai Norbu, #NFDB
903:Genius is full of trash. ~ Herman Melville, #NFDB
904:Get out of my chair, dillhole! ~ A A Milne, #NFDB
905:Ghosts of the Great Plains, ~ Stephen King, #NFDB
906:had a lot of living to do! ~ Josephine Cox, #NFDB
907:Happiness is activity of soul. ~ Aristotle, #NFDB
908:Happiness is a sort of action. ~ Aristotle, #NFDB
909:Happy! Of all the nonsense. ~ Ray Bradbury, #NFDB
910:have cycles of either being ~ Keary Taylor, #NFDB
911:He had acres of time there. ~ Ron Atkinson, #NFDB
912:He kept most of his guns in a ~ Ace Atkins, #NFDB
913:Hell is full of high court judges. ~ Sting, #NFDB
914:Hell is the absence of love. ~ Nancee Cain, #NFDB
915:His book is the result of long ~ A W Tozer, #NFDB
916:his breath smelling of turkey. ~ M N Forgy, #NFDB
917:How easy love makes fools of us. ~ Moliere, #NFDB
918:I am a whole lot of trouble. ~ Leona Lewis, #NFDB
919:I am one of the haunted. ~ Rosie O Donnell, #NFDB
920:I am such a big fan of Batman. ~ Joey King, #NFDB
921:I am the manifestation of study, ~ KRS One, #NFDB
922:I am the voice of the voiceless. ~ CM Punk, #NFDB
923:idea of whacking the hippo. ~ Stuart Gibbs, #NFDB
924:Ideas are the source of all things ~ Plato, #NFDB
925:I have done a lot of theater. ~ Jerry Hall, #NFDB
926:I intend to speak of metamorphoses. ~ Ovid, #NFDB
927:I'll just have a glass of water. ~ Various, #NFDB
928:I love the idea of rectitude. ~ Rob Morrow, #NFDB
929:I'm a bit of a workaholic. ~ Erica Durance, #NFDB
930:I'm a lot of fun on a date. ~ Diane Keaton, #NFDB
931:i'm fifty shades of fucked up. ~ E L James, #NFDB
932:I'm not a fan of routine. ~ Conor McGregor, #NFDB
933:I'm not a huge fan of my work. ~ Tea Leoni, #NFDB
934:I'm not much of a conformist. ~ Mel Gibson, #NFDB
935:I'm not much of a jokester. ~ Adam Baldwin, #NFDB
936:I'm one of my sensations. ~ Alberto Caeiro, #NFDB
937:I'm one of three brothers. ~ Howard Gordon, #NFDB
938:I'm really tired of virtue. ~ P J O Rourke, #NFDB
939:I'm taking care of what's mine. ~ Amy Daws, #NFDB
940:I'm the master of the wicket! ~ Gerard Way, #NFDB
941:I never tire of that view, ~ Cathy Bramley, #NFDB
942:In every cry of every man, ~ William Blake, #NFDB
943:In the forest of primeval ~ Soman Chainani, #NFDB
944:I've got some words of wisdom. ~ Nick Cave, #NFDB
945:I want a Sunday kind of love ~ Etta James, #NFDB
946:I was never out of my Bible. ~ John Bunyan, #NFDB
947:I was so ashamed of who I was. ~ Lady Gaga, #NFDB
948:I wear this crown of thorns ~ Trent Reznor, #NFDB
949:I would her pay a visit. Of ~ Julie Kagawa, #NFDB
950:I write out of defiance. ~ Jamaica Kincaid, #NFDB
951:January 1950, Secretary of ~ W E B Griffin, #NFDB
952:Jazz is the music of the body. ~ Anais Nin, #NFDB
953:Josiah Bounderby, of Coketown, ~ Anonymous, #NFDB
954:Joy is the reflex of terror. ~ Victor Hugo, #NFDB
955:Just be careful of water ~ Haruki Murakami, #NFDB
956:Knowledge is the food of the soul. ~ Plato, #NFDB
957:Laugh and grow strong ~ Ignatius of Loyola, #NFDB
958:Life is a series of awakenings ~ Sivananda, #NFDB
959:Life is tons of discipline. ~ Robert Frost, #NFDB
960:Life loves the liver of it. ~ Maya Angelou, #NFDB
961:like a demonic bat out of Hell. ~ Susan Ee, #NFDB
962:Live at the empty heart of paradox. ~ Rumi, #NFDB
963:Live to the point of tears. ~ Albert Camus, #NFDB
964:Lots of travel, away from home. ~ Bob Hope, #NFDB
965:Loving is half of believing. ~ Victor Hugo, #NFDB
966:Lust makes cowards of us all. ~ James Lear, #NFDB
967:Make of yourself a light. ~ Gautama Buddha, #NFDB
968:Make the best of a bad situation ~ Unknown, #NFDB
969:making an eternity of the ~ Timothy Snyder, #NFDB
970:marred by deep lines of ~ Elizabeth Peters, #NFDB
971:Matt died of a broken heart ~ Sarah Ockler, #NFDB
972:McKean of Pennsylvania swore ~ Ron Chernow, #NFDB
973:Money is a sign of poverty. ~ Iain M Banks, #NFDB
974:My mind is full of hornets. ~ Isaac Marion, #NFDB
975:Nature is the art of God ~ Dante Alighieri, #NFDB
976:No act of kindness is ever wasted. ~ Aesop, #NFDB
977:None of us is ever alone, ~ Robert J Crane, #NFDB
978:Nothing comes of hatred. ~ Haruki Murakami, #NFDB
979:occasional gust of fretful ~ Beryl Markham, #NFDB
980:Oculus Dei, the eyes of God. ~ Rick Yancey, #NFDB
981:Of all the girls I ever knew ~ Al Stewart, #NFDB
982:of Andy and Natalie there. ~ Emily Bleeker, #NFDB
983:of its growing. I really must ~ May Sarton, #NFDB
984:Oh, the cleverness of me! ~ James M Barrie, #NFDB
985:One can make a day of any size ~ John Muir, #NFDB
986:Order is repetition of units. ~ M C Escher, #NFDB
987:Out of necessity comes genius. ~ Pam Grier, #NFDB
988:People attack out of fear. ~ Donald Miller, #NFDB
989:Petulant child, party of one. ~ Celia Kyle, #NFDB
990:Philosophy is an act of living. ~ Plutarch, #NFDB
991:Pleated sofa of pale pink. ~ Tara Westover, #NFDB
992:Poetry’s not made of words ~ Ariana Reines, #NFDB
993:Precision of language, Jonah. ~ Lois Lowry, #NFDB
994:property of the U.S. ~ James D Hornfischer, #NFDB
995:Prosperity is full of friends. ~ Euripides, #NFDB
996:Puns are the E. coli of humor, ~ Tim Pratt, #NFDB
997:real cause of everything else. ~ Anonymous, #NFDB
998:Scent of jasmine and tears ~ Cathy Cassidy, #NFDB
999:Secret History of the Mongols: ~ Anonymous, #NFDB
1000:Simple is the speech of truth. ~ Aeschylus, #NFDB
1001:Sing Ho for the Life of a Bear ~ A A Milne, #NFDB
1002:Sisters of the Nigrizia ~ Abraham Verghese, #NFDB
1003:someday is not a day of a week ~ Anonymous, #NFDB
1004:Some folks of cider make a rout ~ John Gay, #NFDB
1005:stationery of Magnum Opus, ~ Kurt Vonnegut, #NFDB
1006:Summer treads on heels of spring. ~ Horace, #NFDB
1007:Survival of the fittest. It’s ~ M R Forbes, #NFDB
1008:Take care of this moment. ~ Mahatma Gandhi, #NFDB
1009:Tales of heroes end in bliss. ~ Tanith Lee, #NFDB
1010:Taste is the enemy of a good death. ~ Bono, #NFDB
1011:The abdication of Belief ~ Emily Dickinson, #NFDB
1012:The art of using troops is this: ~ Sun Tzu, #NFDB
1013:The Bitches of Madison County. ~ Anonymous, #NFDB
1014:The breach of custom ~ William Shakespeare, #NFDB
1015:The Color Of Extraordinary. ~ Jandy Nelson, #NFDB
1016:The difficult part of love ~ Philip Larkin, #NFDB
1017:The end of man is action. ~ Thomas Carlyle, #NFDB
1018:The gift of achievement is ~ Robin Sharma, #NFDB
1019:the God of More Than Enough. ~ Joel Osteen, #NFDB
1020:The Great Mystery of Genius ~ Sean Patrick, #NFDB
1021:The hand is the tool of tools. ~ Aristotle, #NFDB
1022:The holiness of the real ~ Kenneth Rexroth, #NFDB
1023:the insect voice of the clock. ~ Anonymous, #NFDB
1024:The price of fasting is zero. ~ Jason Fung, #NFDB
1025:The price of freedom is death. ~ Malcolm X, #NFDB
1026:The purpose of life is Joy. ~ Esther Hicks, #NFDB
1027:The quality of mercy ~ William Shakespeare, #NFDB
1028:THE SACKING OF SEVERUS SNAPE ~ J K Rowling, #NFDB
1029:The Secret Art of Dr. Seuss? ~ Susan Wiggs, #NFDB
1030:The son of a bitch believes. ~ Don DeLillo, #NFDB
1031:The Tale of Hammad the Badawi. ~ Anonymous, #NFDB
1032:The thing of courage ~ William Shakespeare, #NFDB
1033:the three monkeys of lore; ~ Gregg Hurwitz, #NFDB
1034:the unexpectedness of war ~ Niall Ferguson, #NFDB
1035:The winds are out of breath. ~ John Dryden, #NFDB
1036:The word of God is my vow. ~ Pittacus Lore, #NFDB
1037:The words of truth are simple. ~ Aeschylus, #NFDB
1038:The world is made of Circles ~ Peter Senge, #NFDB
1039:This dance is the joy of existence. ~ Rumi, #NFDB
1040:This Side of Paradise ~ F Scott Fitzgerald, #NFDB
1041:This world is out of date ~ Kamila Shamsie, #NFDB
1042:three transgressions of Judah, ~ Anonymous, #NFDB
1043:Time is the devourer of all things. ~ Ovid, #NFDB
1044:Time’s the thief of memory: ~ Stephen King, #NFDB
1045:To get the full value of joy ~ Mark Twain, #NFDB
1046:Tuck a buck as a puck of luck. ~ Toba Beta, #NFDB
1047:two a penny within months of ~ Jo Beverley, #NFDB
1048:voluntary part of their ~ James A Michener, #NFDB
1049:Want of pluck shows want of blood ~ Virgil, #NFDB
1050:Warfare is the Way of deception. ~ Sun Tzu, #NFDB
1051:War is out of date, obsolete. ~ Dalai Lama, #NFDB
1052:We are creatures of story. ~ Helen Dunmore, #NFDB
1053:We die of too much life. ~ Herman Melville, #NFDB
1054:What is the speed of dark? ~ Steven Wright, #NFDB
1055:When I dream, I dream of him. ~ Libba Bray, #NFDB
1056:Who God possesseth ~ Saint Teresa of Avila, #NFDB
1057:Women are the architects of society ~ Cher, #NFDB
1058:Yielding is the manner of the Way. ~ Laozi, #NFDB
1059:Yoga is the cessation of mind. ~ Patanjali, #NFDB
1060:You are not made of metaphors, ~ Sarah Kay, #NFDB
1061:You have the Best Of Me. ~ Nicholas Sparks, #NFDB
1062:You'll be my glass of wine ~ Blake Shelton, #NFDB
1063:You too are a work of art. ~ Bernie Siegel, #NFDB
1064:90% of success is failure. ~ Soichiro Honda, #NFDB
1065:A Compiled Clash of Clans Guide ~ Anonymous, #NFDB
1066:A crier of green sauce. ~ Francois Rabelais, #NFDB
1067:a genius of savoir faire, ~ Edward St Aubyn, #NFDB
1068:A liar is full of oaths. ~ Pierre Corneille, #NFDB
1069:All men of honor are alone. ~ F Paul Wilson, #NFDB
1070:All of us are beggars here. ~ William James, #NFDB
1071:All will be well.. In words of ~ The Mother, #NFDB
1072:A lot of people worry about ~ Albert Hadley, #NFDB
1073:A masterpiece of vagueness. ~ Kenneth Oppel, #NFDB
1074:An angry man is full of poison. ~ Confucius, #NFDB
1075:And I'm a woman made of sorrow. ~ Euripides, #NFDB
1076:And it can be a way of healing. ~ Jan Karon, #NFDB
1077:And, of course, Kevin Smith. ~ Ernest Cline, #NFDB
1078:and out of his life. As he ~ David Baldacci, #NFDB
1079:and thought of Peter and the ~ Dick Francis, #NFDB
1080:as head-girl of the form, and ~ Enid Blyton, #NFDB
1081:Avarice, the spur of industry. ~ David Hume, #NFDB
1082:A vendetta till the end of time? ~ Jean Ure, #NFDB
1083:A wanton waste of projectiles. ~ Mark Twain, #NFDB
1084:Bad men are full of repentance. ~ Aristotle, #NFDB
1085:Be an opener of doors ~ Ralph Waldo Emerson, #NFDB
1086:Betrayal is a facet of love. ~ Steven James, #NFDB
1087:Beware of advice-even this. ~ Carl Sandburg, #NFDB
1088:Beware of advice—even this. ~ Carl Sandburg, #NFDB
1089:Be wary of paramilitaries. ~ Timothy Snyder, #NFDB
1090:Birds are the eyes of Heaven. ~ Suzy Kassem, #NFDB
1091:Blushing is the color of virtue. ~ Diogenes, #NFDB
1092:Breath is the king of mind. ~ B K S Iyengar, #NFDB
1093:But I was thinking of a way ~ Lewis Carroll, #NFDB
1094:but neither of them seemed ~ Danielle Steel, #NFDB
1095:By the hairy balls of Jesus ~ Hilary Mantel, #NFDB
1096:Celebrate the gift of memory. ~ Harley King, #NFDB
1097:charmed the words out of ~ Victoria Clayton, #NFDB
1098:Church of the Fiery Vision. ~ Jeanne DuPrau, #NFDB
1099:…Clear pebbles of the rain... ~ Mary Oliver, #NFDB
1100:course of long observance ~ Solomon Northup, #NFDB
1101:Custom is the law of fools. ~ John Vanbrugh, #NFDB
1102:Death is the mother of forms. ~ Octavio Paz, #NFDB
1103:Deep is the well of the past. ~ Thomas Mann, #NFDB
1104:Disneyland is a work of love. ~ Walt Disney, #NFDB
1105:Do not go to the garden of flowers! ~ Kabir, #NFDB
1106:Don’t lose sight of the goal ~ Brenda Hiatt, #NFDB
1107:Dyin' ain't much of a livin'. ~ Josey Wales, #NFDB
1108:Each of us is indeed alone. ~ Marcel Proust, #NFDB
1109:Eccentricities of genius. ~ Charles Dickens, #NFDB
1110:Enough of crime!” Bustling in, ~ Jeff Brown, #NFDB
1111:Fall asleep on top of you. ~ Kristen Ashley, #NFDB
1112:Fallor Ergo Sum. ~ Saint Augustine of Hippo, #NFDB
1113:Fashion creates a bit of a dream ~ Tom Ford, #NFDB
1114:Fear is the enemy of logic. ~ Frank Sinatra, #NFDB
1115:Fear is the mother of all gods. ~ Lucretius, #NFDB
1116:Fidelity is the sister of justice. ~ Horace, #NFDB
1117:Fly for me, Bird of the Sun. ~ Wilbur Smith, #NFDB
1118:Get out of harms way. ~ Miguel de Cervantes, #NFDB
1119:Get the hell out of my cave. ~ Scott Snyder, #NFDB
1120:Gift of the Real Estate Gods. ~ Gary Keller, #NFDB
1121:Glance is the enemy of vision. ~ Ezra Pound, #NFDB
1122:Glimpses of World History, ~ Fareed Zakaria, #NFDB
1123:God is the sum of all that is ~ Mike Dooley, #NFDB
1124:Go to the root of it. ~ Sri Ramana Maharshi, #NFDB
1125:Gravity is the root of lightness; ~ Lao Tzu, #NFDB
1126:Greatness exists in all of us. ~ Will Smith, #NFDB
1127:Half of tradition is a lie. ~ Stephen Crane, #NFDB
1128:Happiness is a state of mind. ~ Walt Disney, #NFDB
1129:Happiness is right in front of you. ~ Hafez, #NFDB
1130:Harness the power of peers. ~ Daniel H Pink, #NFDB
1131:Heart on fire. Body of stone. ~ Rick Yancey, #NFDB
1132:Here it is. My moment of zen. ~ Jon Stewart, #NFDB
1133:He was a hostage of the void ~ lvaro Mutis, #NFDB
1134:History is a bath of blood. ~ William James, #NFDB
1135:Home is never out of reach. ~ Melissa Sarno, #NFDB
1136:Hope is a rainbow of thought. ~ Harley King, #NFDB
1137:Hunger is the piston of art. ~ Stephen King, #NFDB
1138:husk of a vanished person. ~ Marie Rutkoski, #NFDB
1139:I am amazed at the seeker of purity ~ Rumi, #NFDB
1140:I am a product of the draft. ~ James Inhofe, #NFDB
1141:I am awake a lot of nights. ~ Roger Goodell, #NFDB
1142:I am a wearer of many hats.” I ~ Wendy Mass, #NFDB
1143:I am Duchess of Malfi still. ~ John Webster, #NFDB
1144:I am here because of love. ~ David Levithan, #NFDB
1145:I am the creator of my destiny. ~ Anonymous, #NFDB
1146:I am the hero of my own story. ~ Tara Brown, #NFDB
1147:I can never get enough of you. ~ Katie Reus, #NFDB
1148:I go through phases of stuff. ~ Erykah Badu, #NFDB
1149:I have a trend of my own. ~ Andrei Platonov, #NFDB
1150:I joke instead of screaming. ~ Adam Silvera, #NFDB
1151:I live in a kingdom of one. ~ Rakesh Satyal, #NFDB
1152:I loved our style of flying. ~ Kiese Laymon, #NFDB
1153:I love the smell of emissions ~ Sarah Palin, #NFDB
1154:I'm a big fan of old boots. ~ David Beckham, #NFDB
1155:I'm a man of my word. ~ Floyd Mayweather Jr, #NFDB
1156:I’m crying out of gratitude. ~ Gayle Forman, #NFDB
1157:I'm full of dust and guitars. ~ Syd Barrett, #NFDB
1158:I'm most proud of my family. ~ Muhammad Ali, #NFDB
1159:I'm not so much of a joiner. ~ Joshua Homme, #NFDB
1160:Imp of the Perverse. To ~ Kenneth C Johnson, #NFDB
1161:I'm sick of my own romanticism! ~ Anais Nin, #NFDB
1162:I'm sick of my own romanticism! ~ Ana s Nin, #NFDB
1163:i'm so proud of you Ocean Strong ~ Zoe Sugg, #NFDB
1164:I'm the third of five children. ~ Rand Paul, #NFDB
1165:I'm very much a creature of habit. ~ Eminem, #NFDB
1166:In case of doubt, attack. ~ George S Patton, #NFDB
1167:In the heart of a human being, ~ Adyashanti, #NFDB
1168:I play in a lot of empty rooms. ~ Colin Hay, #NFDB
1169:I praise the God of grace; ~ Horatius Bonar, #NFDB
1170:I shall die of having lived. ~ Willa Cather, #NFDB
1171:Islam is a “religion of peace. ~ Sam Harris, #NFDB
1172:I spend a lot of time reading. ~ Bill Gates, #NFDB
1173:Is the market high only because of some , #NFDB
1174:Ite, inflammate omnia. ~ Ignatius of Loyola, #NFDB
1175:I took on the shape of a girl. ~ Emma Cline, #NFDB
1176:I trust the flow of life. ~ Marketa Irglova, #NFDB
1177:It's all a matter of history. ~ Anne Sexton, #NFDB
1178:It's a vast waste of space. ~ Prince Philip, #NFDB
1179:It was the best of times, ~ Charles Dickens, #NFDB
1180:It was the hour of unreality. ~ E M Forster, #NFDB
1181:I've got an IQ of 40 million. ~ Niall Horan, #NFDB
1182:I want God, not my idea of God. ~ C S Lewis, #NFDB
1183:I was more of a weightlifter. ~ Tommy Chong, #NFDB
1184:I will be mistress of myself. ~ Jane Austen, #NFDB
1185:I will make you a fisher of men ~ Anonymous, #NFDB
1186:I woke to the sound of rain. ~ Sylvia Plath, #NFDB
1187:I work out sort of moderately. ~ Lara Stone, #NFDB
1188:Lars Porsena of Clusium ~ Thomas B Macaulay, #NFDB
1189:last breath of daylight—and ~ Sierra Simone, #NFDB
1190:Laugh and grow strong. ~ Ignatius of Loyola, #NFDB
1191:"Let go of what is happening now." ~ Tilopa, #NFDB
1192:Life’s full of surprises, ~ Linda Fairstein, #NFDB
1193:Little pictures out of hell. ~ Iris Murdoch, #NFDB
1194:Live in the needs of the day. ~ Leo Tolstoy, #NFDB
1195:Living is the purpose of life, ~ Ken Kesey, #NFDB
1196:Love in the Days of Resistance ~ Ay e Kulin, #NFDB
1197:Love is a war of lightning, ~ Pablo Neruda, #NFDB
1198:Love knows nothing of order. ~ Saint Jerome, #NFDB
1199:Love turns work into rest. ~ Teresa of vila, #NFDB
1200:Luria’s Mind of a Mnemonist. ~ Oliver Sacks, #NFDB
1201:Marriage is the death of hope ~ Woody Allen, #NFDB
1202:memorized the entire set of ~ Dominic Smith, #NFDB
1203:Might was the measure of right. ~ F L Lucas, #NFDB
1204:Most of our future lies ahead. ~ Denny Crum, #NFDB
1205:Mother of otherness, Eat me. ~ Sylvia Plath, #NFDB
1206:Move out of Your Comfort Zone ~ Brian Tracy, #NFDB
1207:Mr Rimmel’s Book of Perfumes ~ Ruth Goodman, #NFDB
1208:Music is a form of prayer. ~ Toru Takemitsu, #NFDB
1209:Music is a safe kind of high ~ Jimi Hendrix, #NFDB
1210:Music is the mirror of reality. ~ Karl Marx, #NFDB
1211:Nature is the art of God. ~ Dante Alighieri, #NFDB
1212:no chance of that, Miles. ~ Nicholas Sparks, #NFDB
1213:No more of this llama drama! ~ Anna Dewdney, #NFDB
1214:None of it's real. - Pirra ~ Michelle Paver, #NFDB
1215:Nothing exists outside of us. ~ Celia Aaron, #NFDB
1216:Now I am master of Shanghai. ~ Iwane Matsui, #NFDB
1217:Obedience out of love is joy. ~ Heidi Baker, #NFDB
1218:Of course drugs were fun. ~ Anjelica Huston, #NFDB
1219:Oh for the love of mincemeat! ~ Carrie Ryan, #NFDB
1220:Oh, for the sin of Satan. ~ Lisa Desrochers, #NFDB
1221:on the doorstep of December. ~ Kate Milford, #NFDB
1222:out of nowhere, into the here ~ Neil Gaiman, #NFDB
1223:Out of the work comes the work. ~ John Cage, #NFDB
1224:Pain is part of the sport. ~ Conor McGregor, #NFDB
1225:Paradise is a state of mind. ~ Dolly Parton, #NFDB
1226:part of Kate McArthur. She had ~ Lulu Pratt, #NFDB
1227:Pchem is the root of all evil. ~ Daniel Lee, #NFDB
1228:Perfect is the enemy of Done". ~ Anonymous, #NFDB
1229:Philosophy is the art of living. ~ Plutarch, #NFDB
1230:Photography is an act of love. ~ Jay Maisel, #NFDB
1231:piece of Turkey carpet ~ J Sheridan Le Fanu, #NFDB
1232:plaid is a harbinger of doom. ~ Katie Henry, #NFDB
1233:played any sort of game. Ten. ~ Mary Balogh, #NFDB
1234:Pleasant words are the food of love. ~ Ovid, #NFDB
1235:Publish and be damned. ~ Duke of Wellington, #NFDB
1236:punching holes the size of dogs ~ S M Reine, #NFDB
1237:Pursuit is the proof of Love ~ Mike Murdock, #NFDB
1238:Queen of the Starlight Ballroom, ~ Ann Rule, #NFDB
1239:Read a preview of the next book ~ Jenny Han, #NFDB
1240:Rich with the spoils of time. ~ Thomas Gray, #NFDB
1241:Sense of pleasure we may well ~ John Milton, #NFDB
1242:She’s…the…love of my life. ~ Scott Hildreth, #NFDB
1243:Sincerity is the way of heaven. ~ Confucius, #NFDB
1244:Solitude is the house of peace. ~ T F Hodge, #NFDB
1245:Sometimes I think of Abraham ~ Rich Mullins, #NFDB
1246:Souls of poets dead and gone, ~ John Keats, #NFDB
1247:Spokes unite in the hub of a wheel. ~ Laozi, #NFDB
1248:stillness, the ruler of movement. ~ Lao Tzu, #NFDB
1249:Stop thinking of failing. ~ Benjamin Carson, #NFDB
1250:Stories are not a waste of time ~ Grace Lin, #NFDB
1251:Struggle is part of the journey. ~ Jon Hamm, #NFDB
1252:supplying a flight of giant ~ Terry Mancour, #NFDB
1253:Swim to the end of the pool. ~ Carolyn Wood, #NFDB
1254:Taste is a matter of taste. ~ Jay McInerney, #NFDB
1255:That son of a bitch hacked me. ~ Jana Aston, #NFDB
1256:The absence of fear is love. ~ Chris Murphy, #NFDB
1257:The beginning is half of the whole. ~ Plato, #NFDB
1258:the brains of your generation. ~ John Green, #NFDB
1259:The center of my earth is you ~ Donna Tartt, #NFDB
1260:The Conquest of Happiness ~ Timothy Ferriss, #NFDB
1261:The conversation of bullets. ~ Markus Zusak, #NFDB
1262:The curse of marriage ~ William Shakespeare, #NFDB
1263:the deep voice held a hint of ~ Ian Fleming, #NFDB
1264:The Fate of the Earth, points ~ Michio Kaku, #NFDB
1265:The food is out of this world! ~ Bill Maher, #NFDB
1266:The fruit of faith is love. ~ Mother Teresa, #NFDB
1267:The gates of monarchs ~ William Shakespeare, #NFDB
1268:The Glance of Love is Crystal Clear. ~ Rumi, #NFDB
1269:The glance of Love is crystal clear. ~ Rumi, #NFDB
1270:the God of woman is autonomy ~ Alice Walker, #NFDB
1271:The good is the enemy of the best. ~ Bill W, #NFDB
1272:The living grave of crime. ~ Joaquin Miller, #NFDB
1273:The loneliness of power. ~ Orson Scott Card, #NFDB
1274:The Magic of Thinking Big ~ Vishen Lakhiani, #NFDB
1275:The mills of God grind slowly. ~ Lord Acton, #NFDB
1276:The nature of the game is pain. ~ LL Cool J, #NFDB
1277:THE NIGHT OF CARAVAL EVE ~ Stephanie Garber, #NFDB
1278:The non-doing of any evil, ~ Gautama Buddha, #NFDB
1279:The ocean is made of drops. ~ Mother Teresa, #NFDB
1280:The President of the Galaxy ~ Douglas Adams, #NFDB
1281:There's no way out of here. ~ David Gilmour, #NFDB
1282:The rhyme of the poet ~ Ralph Waldo Emerson, #NFDB
1283:The rich feel full of merit. ~ Mason Cooley, #NFDB
1284:the sea is made of blood ~ Charles Bukowski, #NFDB
1285:The secret of life is in art. ~ Oscar Wilde, #NFDB
1286:THESE LAST TIMES OF REBELLION ~ Sarah Perry, #NFDB
1287:The spirit of a youth ~ William Shakespeare, #NFDB
1288:The strangest of our powers ~ Naz m Hikmet, #NFDB
1289:The Tales of Beedle the Bard. ~ J K Rowling, #NFDB
1290:The taste of moon's song. ~ Cameron Conaway, #NFDB
1291:The thrill of being ignored! ~ Markus Zusak, #NFDB
1292:The tyrant is a child of pride. ~ Sophocles, #NFDB
1293:The will of God prevails. ~ Abraham Lincoln, #NFDB
1294:The wisdom of our ancestors. ~ Edmund Burke, #NFDB
1295:The wisest of the wise may err. ~ Aeschylus, #NFDB
1296:They were donuts of darkness. ~ Jim Butcher, #NFDB
1297:Think of suffering as being washed. ~ Hafez, #NFDB
1298:This is the century of fear. ~ Albert Camus, #NFDB
1299:This is the point of Babette. ~ Don DeLillo, #NFDB
1300:This refection of oysters ~ Charles Dickens, #NFDB
1301:this timid girl in front of her ~ H Y Hanna, #NFDB
1302:Thousand points of light. ~ George H W Bush, #NFDB
1303:Time for the lovely cup of tea ~ Ruth Hogan, #NFDB
1304:Time has no mind of its own ~ Nilesh Rathod, #NFDB
1305:Time is the moving image of reality ~ Plato, #NFDB
1306:To dream of what could be. ~ Scott Hildreth, #NFDB
1307:Tulips were a tray of jewels. ~ E M Forster, #NFDB
1308:Very full of cant phrases ~ Agatha Christie, #NFDB
1309:Wand of elder, never prosper. ~ J K Rowling, #NFDB
1310:War is an admission of failure ~ K J Parker, #NFDB
1311:War is failure of diplomacy. ~ John Dingell, #NFDB
1312:Water is the soul of the Earth. ~ W H Auden, #NFDB
1313:We are all members of one body. ~ H G Wells, #NFDB
1314:We are made of starstuff. Some ~ Carl Sagan, #NFDB
1315:We are not made of money. ~ Kristin Cashore, #NFDB
1316:We are the echo of the future. ~ W S Merwin, #NFDB
1317:We of the craft are all crazy. ~ Lord Byron, #NFDB
1318:We’ve got plenty of time. ~ Natalie Baszile, #NFDB
1319:We, women of one country, ~ Julia Ward Howe, #NFDB
1320:Whatis the root of all these words? ~ Hafez, #NFDB
1321:what’s out of sight, is out of mind ~ Homer, #NFDB
1322:why the G-d of the Hebrews ~ Ginger Garrett, #NFDB
1323:woe of unnumbered generations ~ Jack London, #NFDB
1324:Worry is a form of fear. ~ Bertrand Russell, #NFDB
1325:You are so part of the world ~ Jane Roberts, #NFDB
1326:You are the mirror of divine beauty. ~ Rumi, #NFDB
1327:You fatuous old bag of tripe! ~ Ngaio Marsh, #NFDB
1328:you nasty lump of pubic hair. ~ Lucian Bane, #NFDB
1329:You own me, Amanda. All of me. ~ Jay McLean, #NFDB
1330:90% of the game is half mental. ~ Yogi Berra, #NFDB
1331:Ad Majorem Dei Gloriam. ~ Ignatius of Loyola, #NFDB
1332:A dog has the soul of a philosopher. ~ Plato, #NFDB
1333:After two hours of the hardest ~ Ed Viesturs, #NFDB
1334:A fusion of nature and soul. ~ B K S Iyengar, #NFDB
1335:again, so had the rest of the ~ Harlan Coben, #NFDB
1336:Age of the geek, baby! ~ Keith R A DeCandido, #NFDB
1337:A life is not a waste of time ~ Nalini Singh, #NFDB
1338:a lifetime of stories ~ Margot Lee Shetterly, #NFDB
1339:alive because of their sacrifice ~ Anonymous, #NFDB
1340:all of her ability to make ~ Christy Barritt, #NFDB
1341:All of nature is resurrection. ~ Brian Weiss, #NFDB
1342:All work is an act of philosophy. ~ Ayn Rand, #NFDB
1343:A lot of actors flame out. ~ George Hamilton, #NFDB
1344:A lot of comedians are selfish. ~ J B Smoove, #NFDB
1345:always on the wrong side of maybe. ~ Unknown, #NFDB
1346:America is a country of laws. ~ Donald Trump, #NFDB
1347:Apropos of the observatory, ~ Isabel Allende, #NFDB
1348:Artillery is the god of war. ~ Joseph Stalin, #NFDB
1349:Art is a form of catharsis. ~ Dorothy Parker, #NFDB
1350:art is
a mode of stalking ~ Ron Silliman,#NFDB
1351:as of late - mainly because ~ Rick Gualtieri, #NFDB
1352:a toxic opposition of values ~ Kandi Steiner, #NFDB
1353:a toy made of her own blood, ~ Amrita Pritam, #NFDB
1354:Autism is part of who I am. ~ Temple Grandin, #NFDB
1355:A veteran of the gender wars. ~ Lorrie Moore, #NFDB
1356:A wood that smells of the sea. ~ Nina George, #NFDB
1357:Bag of dicks? That’s creative. ~ Elle Casey, #NFDB
1358:Be aware of too much wisdom! ~ Hermann Hesse, #NFDB
1359:Become the CEO of Your Life ~ Robin S Sharma, #NFDB
1360:Behold the power of bacon, ~ Scott Nicholson, #NFDB
1361:Bent creatures are full of fears ~ C S Lewis, #NFDB
1362:Beware of a man with manners. ~ Eudora Welty, #NFDB
1363:bike. “Got the old girl out of ~ Marie Force, #NFDB
1364:Birth was the death of him. ~ Samuel Beckett, #NFDB
1365:Blasted doorknob of a kender ~ Margaret Weis, #NFDB
1366:Blimey! There are two of them! ~ J K Rowling, #NFDB
1367:books make sense of life. ~ Ravi Subramanian, #NFDB
1368:Bread is the staff of life. ~ Jonathan Swift, #NFDB
1369:Brevity is the soul of wit. ~ Alexander Pope, #NFDB
1370:business of man is to be happy, ~ John Locke, #NFDB
1371:bustle, the sense of life ~ Lynn Raye Harris, #NFDB
1372:Change of habit cannot alter Nature. ~ Aesop, #NFDB
1373:…Clear pebbles of the rain... ~ Mary Oliver, #NFDB
1374:Coffee isn't my cup of tea. ~ Samuel Goldwyn, #NFDB
1375:Comparison is the death of joy. ~ Mark Twain, #NFDB
1376:complained of cramps to ~ Mary Higgins Clark, #NFDB
1377:concept of preemptive marketing, ~ Anonymous, #NFDB
1378:Confident because of our caution ~ Epictetus, #NFDB
1379:consequences of any misfortune. ~ Robyn Carr, #NFDB
1380:courage is the gift of character ~ Euripides, #NFDB
1381:Courage is the goal of cowards. ~ Alan Watts, #NFDB
1382:Cruel is the strife of brothers. ~ Aristotle, #NFDB
1383:Damn. Bob was kind of awesome. ~ Jim Butcher, #NFDB
1384:Death is the mother of beauty. ~ Donna Tartt, #NFDB
1385:Death Makes Angels of us all. ~ Jim Morrison, #NFDB
1386:Do not be ashamed of help. ~ Marcus Aurelius, #NFDB
1387:Don't be afraid of silly ideas. ~ Paul Arden, #NFDB
1388:Doomed love is a part of life. ~ Nicola Yoon, #NFDB
1389:Doubt is the beginning of wisdom ~ Aristotle, #NFDB
1390:Dragons. A sky full of dragons. ~ Robin Hobb, #NFDB
1391:Each breath of air a world ~ David Foenkinos, #NFDB
1392:Each second of life is a miracle ~ Nhat Hanh, #NFDB
1393:E pluribus unum - Out of many, one. ~ Virgil, #NFDB
1394:Even monkeys fall out of trees. ~ J F Lawton, #NFDB
1395:Every shift is a work of art. ~ Herta M ller, #NFDB
1396:"Explore daily the will of God." ~ Carl Jung, #NFDB
1397:Failure is a trick of the light. ~ Matt Haig, #NFDB
1398:Fear is the absence of faith. ~ Paul Tillich, #NFDB
1399:Feel the force of forgiveness. ~ Johnny Hunt, #NFDB
1400:Fifty Shades of Grey, ~ Aurora Rose Reynolds, #NFDB
1401:Five minutes of a lifetime ~ Stephen Chbosky, #NFDB
1402:For loves lawe is out of reule. ~ John Gower, #NFDB
1403:For the love of his art ~ Arthur Conan Doyle, #NFDB
1404:Freedom is a subset of survival. ~ Toba Beta, #NFDB
1405:Friends are thieves of time. ~ Francis Bacon, #NFDB
1406:front of her dress somewhere ~ Carolyn Brown, #NFDB
1407:God is the mirror of man. ~ Ludwig Feuerbach, #NFDB
1408:God makes a way out of no way. ~ Anne Lamott, #NFDB
1409:Greater is our terror of the unknown. ~ Livy, #NFDB
1410:heard word Of bellied sailcloth, ~ Anonymous, #NFDB
1411:her, climbing out of the bath. ~ Anne Stuart, #NFDB
1412:He was a man of great statue ~ Thomas Menino, #NFDB
1413:Holy mother of horses. - Dal ~ Mindee Arnett, #NFDB
1414:hope is a form of planning. ~ Gloria Steinem, #NFDB
1415:Hope is a function of struggle. ~ Bren Brown, #NFDB
1416:Hope is the adrenalin of the soul. ~ Amy Tan, #NFDB
1417:Hot beef in the name of peace. ~ Chloe Neill, #NFDB
1418:How does one get bored of life? ~ Osric Chau, #NFDB
1419:How much of a “story” would ~ Danielle Steel, #NFDB
1420:Human beings are members of a whole, ~ Saadi, #NFDB
1421:Humans are animals of habit. ~ Arundhati Roy, #NFDB
1422:I am a creature of habit. ~ Jennifer Aniston, #NFDB
1423:I am an inventor of music. ~ Igor Stravinsky, #NFDB
1424:I come out of real life. ~ Elizabeth Edwards, #NFDB
1425:I could drink a case of you. ~ Joni Mitchell, #NFDB
1426:I do a lot of CG stuff for fun. ~ Rick Baker, #NFDB
1427:I do have a dirty sense of humor. ~ Josh Gad, #NFDB
1428:If it works, it's out of date. ~ David Bowie, #NFDB
1429:I gave you the best of me. ~ Nicholas Sparks, #NFDB
1430:Ignite the boldest of your dreams! ~ Eleesha, #NFDB
1431:I had a fear of being alone. ~ Gloria Gaynor, #NFDB
1432:I had a lot of self-confidence. ~ Bowie Kuhn, #NFDB
1433:I have a lot of male friends. ~ Joan Collins, #NFDB
1434:I have a whole army of pajamas. ~ Heidi Klum, #NFDB
1435:I have the backbone of an eel. ~ Betty White, #NFDB
1436:I have the mouth of a sailor. ~ Kristen Bell, #NFDB
1437:I just wanted to be sure of you. ~ A A Milne, #NFDB
1438:I know the ways of the Mafia. ~ Paul Collins, #NFDB
1439:I like enthusiasts of any kind. ~ Roald Dahl, #NFDB
1440:I like to do all kinds of films. ~ Pam Grier, #NFDB
1441:I love Between shades of gray ~ Ruta Sepetys, #NFDB
1442:I'm a big fan of 'Mad Men.' ~ Bryan Cranston, #NFDB
1443:I'm a big fan of Shake Shack. ~ Ansel Elgort, #NFDB
1444:I'm a firm believer of wine. ~ Lizz Winstead, #NFDB
1445:I'm always aware of mortality. ~ Marc Almond, #NFDB
1446:I'm forever a part of pop culture. ~ Godfrey, #NFDB
1447:I'm fresh out of fucks to give. ~ Tucker Max, #NFDB
1448:I'm in a New York state of mind ~ Billy Joel, #NFDB
1449:I'm just a weapon of the god. ~ Janet Morris, #NFDB
1450:I'm not afraid of anything. ~ Jeanne Calment, #NFDB
1451:I'm not much of a joke writer. ~ Ben Falcone, #NFDB
1452:I'm proud of being Hispanic. ~ Lisa Guerrero, #NFDB
1453:I'm scared shitless of heights. ~ Mark Cuban, #NFDB
1454:I'm the Forrest Gump of comedy. ~ Dana Gould, #NFDB
1455:I’m tired of sackcloth and ~ James Lee Burke, #NFDB
1456:I never slept outside of my home. ~ Paz Vega, #NFDB
1457:In every one of the villages ~ Adam Nicolson, #NFDB
1458:In search of love and music ~ Joni Mitchell, #NFDB
1459:inverse of the word live is evil. ~ Ben Okri, #NFDB
1460:I tend to play sort of douchey. ~ Nick Kroll, #NFDB
1461:It is the necessity of loss. ~ Sue Monk Kidd, #NFDB
1462:It is the way of life. It ends. ~ Malinda Lo, #NFDB
1463:It is unforgiving of weakness, ~ Paul S Kemp, #NFDB
1464:It’s survival of the good-enough. ~ Bill Nye, #NFDB
1465:It was a comedy of errors. ~ Debbie Macomber, #NFDB
1466:I've got a dope sense of humor, brah. ~ alan, #NFDB
1467:I want to take care of you ~ Sylvain Reynard, #NFDB
1468:I was not a member of the SS. ~ Albert Speer, #NFDB
1469:Joy is a natural way of being. ~ Byron Katie, #NFDB
1470:Kiss me until I am sick of it. ~ Holly Black, #NFDB
1471:Lares of the Crossroads ~ Colleen McCullough, #NFDB
1472:Laziness breeds humors of the blood. ~ Galen, #NFDB
1473:Let the gods speak softly of us ~ Ezra Pound, #NFDB
1474:Liberty is a product of order. ~ Will Durant, #NFDB
1475:Life is a kind of chess. ~ Benjamin Franklin, #NFDB
1476:Life is a series of recoveries. ~ Mark Lowry, #NFDB
1477:Life is full of should-be’s ~ Graeme Simsion, #NFDB
1478:Life is not some kind of play! ~ Osamu Dazai, #NFDB
1479:love covers a multitude of sins. ~ Anonymous, #NFDB
1480:Love follows knowledge. ~ Catherine of Siena, #NFDB
1481:Love is a clash of lightnings ~ Pablo Neruda, #NFDB
1482:Love is a divine flame. ~ Catherine of Genoa, #NFDB
1483:Love is nature's way of ensuring pregnancy ~, #NFDB
1484:love is the biggest con of all ~ Ally Carter, #NFDB
1485:Love is the end of sympathy. ~ M F Moonzajer, #NFDB
1486:Luck is a residue of design. ~ Branch Rickey, #NFDB
1487:Luck is the residue of design. ~ John Milton, #NFDB
1488:Madness has no sense of humour ~ Adam Foulds, #NFDB
1489:Man is a being in search of meaning. ~ Plato, #NFDB
1490:Many a naturalist of pure reason ~ Anonymous, #NFDB
1491:Many of my poems are not sexual. ~ Thom Gunn, #NFDB
1492:Marriage is a series of promises. ~ J D Robb, #NFDB
1493:Marriage is the death of hope. ~ Woody Allen, #NFDB
1494:Memory is the scribe of the soul ~ Aristotle, #NFDB
1495:million, and 30 percent of the ~ Bill Dedman, #NFDB
1496:Misery is the River of the World ~ Tom Waits, #NFDB
1497:Money is a kind of poetry. ~ Wallace Stevens, #NFDB
1498:Most of my dreams came true. ~ Ronald Reagan, #NFDB
1499:Much of happiness is hope, ~ Jordan Peterson, #NFDB
1500:Music is a safe kind of high. ~ Jimi Hendrix, #NFDB
4261 Integral Yoga
3900 Poetry
621 Mysticism
531 Philosophy
399 Fiction
340 Occultism
196 Christianity
140 Yoga
105 Sufism
105 Philsophy
93 Psychology
54 Zen
40 Science
39 Buddhism
34 Hinduism
32 Kabbalah
31 Education
23 Mythology
20 Theosophy
16 Integral Theory
8 Cybernetics
6 Baha i Faith
4 Taoism
1 Thelema
1 Alchemy
2297 The Mother
1923 Sri Aurobindo
1340 Satprem
663 Nolini Kanta Gupta
371 William Wordsworth
368 Walt Whitman
327 William Butler Yeats
295 Percy Bysshe Shelley
237 Rabindranath Tagore
170 Aleister Crowley
162 John Keats
156 H P Lovecraft
134 Friedrich Schiller
113 Li Bai
113 Jalaluddin Rumi
105 Ralph Waldo Emerson
97 Kabir
96 Rainer Maria Rilke
95 Robert Browning
94 Friedrich Nietzsche
91 Johann Wolfgang von Goethe
91 Carl Jung
81 Omar Khayyam
70 Hsuan Chueh of Yung Chia
70 Edgar Allan Poe
69 James George Frazer
67 Pierre Teilhard de Chardin
67 Jorge Luis Borges
66 Plotinus
57 Sri Ramakrishna
45 Hafiz
41 Anonymous
40 Swami Vivekananda
37 Swami Krishnananda
36 Saint Teresa of Avila
35 Ibn Arabi
34 Saint Augustine of Hippo
34 Franz Bardon
33 Lucretius
32 Rabbi Moses Luzzatto
32 A B Purani
31 Lalla
30 Saint John of Climacus
29 Hakim Sanai
29 Aldous Huxley
28 Rudolf Steiner
25 Taigu Ryokan
25 Aristotle
24 Farid ud-Din Attar
23 Abu-Said Abil-Kheir
22 Vyasa
21 Ramprasad
19 Mirabai
16 Solomon ibn Gabirol
16 Matsuo Basho
16 Bulleh Shah
15 Nirodbaran
14 Saint Hildegard von Bingen
14 Ovid
13 Thomas Merton
13 Baba Sheikh Farid
12 Swami Sivananda Saraswati
12 Plato
12 Peter J Carroll
12 Paul Richard
11 Sri Ramana Maharshi
11 Saint John of the Cross
11 Muso Soseki
11 Lewis Carroll
11 George Van Vrekhem
10 Yosa Buson
10 Symeon the New Theologian
10 Saint Francis of Assisi
10 Mansur al-Hallaj
10 Jetsun Milarepa
9 William Blake
9 Sarmad
9 Mechthild of Magdeburg
9 Joseph Campbell
9 Jacopone da Todi
8 Saadi
8 Rabbi Abraham Abulafia
8 Norbert Wiener
8 Khwaja Abdullah Ansari
8 Dogen
7 Wang Wei
7 Shiwu (Stonehouse)
7 Saint Clare of Assisi
7 Kobayashi Issa
7 Jordan Peterson
7 Henry David Thoreau
7 Basava
7 Baha u llah
7 Alice Bailey
7 Alfred Tennyson
6 Thubten Chodron
6 Sun Buer
6 Ravidas
6 Namdev
6 Jayadeva
6 Ikkyu
6 Bokar Rinpoche
6 Allama Muhammad Iqbal
6 Al-Ghazali
5 Yuan Mei
5 Tao Chien
5 Shankara
5 Patanjali
5 Jakushitsu
5 Ibn Ata Illah
5 Guru Nanak
5 Boethius
4 Vidyapati
4 Hakuin
4 Chuang Tzu
3 Shih-te
3 Saint Therese of Lisieux
3 R Buckminster Fuller
3 Naropa
3 Nachmanides
3 Moses de Leon
3 Ken Wilber
3 Fukuda Chiyo-ni
3 Dante Alighieri
3 Dadu Dayal
3 Bodhidharma
2 Yeshe Tsogyal
2 Yannai
2 Theophan the Recluse
2 Surdas
2 Rabbi Abraham Joshua Heschel
2 Michael Maier
2 Mahendranath Gupta
2 Lu Tung Pin
2 Kuan Han-Ching
2 Kahlil Gibran
2 Judah Halevi
2 Jorge Luis Borges
2 Jean Gebser
2 Italo Calvino
2 H. P. Lovecraft
2 Genpo Roshi
2 Eleazar ben Kallir
2 Chiao Jan
2 Catherine of Siena
2 Alexander Pope
1011 Record of Yoga
371 Wordsworth - Poems
348 Whitman - Poems
327 Yeats - Poems
302 Prayers And Meditations
295 Shelley - Poems
274 On Thoughts And Aphorisms
224 Tagore - Poems
172 Agenda Vol 01
162 Keats - Poems
156 Lovecraft - Poems
148 Agenda Vol 13
144 The Synthesis Of Yoga
134 Schiller - Poems
125 Collected Works of Nolini Kanta Gupta - Vol 03
119 Collected Works of Nolini Kanta Gupta - Vol 04
113 Li Bai - Poems
108 Agenda Vol 12
105 Emerson - Poems
102 Collected Works of Nolini Kanta Gupta - Vol 02
100 Agenda Vol 08
98 Letters On Yoga III
97 Questions And Answers 1957-1958
97 Agenda Vol 09
96 Rilke - Poems
95 Browning - Poems
94 Agenda Vol 10
87 Agenda Vol 11
87 Agenda Vol 06
86 Agenda Vol 07
85 Magick Without Tears
85 Agenda Vol 04
85 Agenda Vol 03
82 Thus Spoke Zarathustra
82 Collected Poems
81 Collected Works of Nolini Kanta Gupta - Vol 01
80 Collected Works of Nolini Kanta Gupta - Vol 05
80 Agenda Vol 05
75 Agenda Vol 02
70 Songs of Kabir
69 The Golden Bough
69 Poe - Poems
66 Goethe - Poems
65 Collected Works of Nolini Kanta Gupta - Vol 07
63 Rumi - Poems
60 Essays In Philosophy And Yoga
56 The Life Divine
56 Questions And Answers 1950-1951
55 The Gospel of Sri Ramakrishna
54 Liber ABA
52 Questions And Answers 1956
49 Savitri
49 Letters On Yoga IV
49 Letters On Yoga II
47 Letters On Poetry And Art
45 Collected Works of Nolini Kanta Gupta - Vol 06
44 Collected Works of Nolini Kanta Gupta - Vol 08
41 Questions And Answers 1953
41 Borges - Poems
39 Words Of Long Ago
38 Mysterium Coniunctionis
37 The Study and Practice of Yoga
37 Questions And Answers 1955
36 Questions And Answers 1929-1931
35 Questions And Answers 1954
35 Crowley - Poems
34 The Divine Comedy
33 Of The Nature Of Things
32 Hafiz - Poems
32 General Principles of Kabbalah
32 Evening Talks With Sri Aurobindo
32 Essays Divine And Human
30 The Ladder of Divine Ascent
30 Essays On The Gita
29 The Perennial Philosophy
28 Words Of The Mother II
28 The Bible
27 Letters On Yoga I
27 Arabi - Poems
26 On Education
26 Labyrinths
25 Ryokan - Poems
25 Poetics
25 Faust
24 The Practice of Psycho therapy
24 The Human Cycle
22 Vishnu Purana
22 The Future of Man
22 City of God
21 Plotinus - Complete Works Vol 04
21 Plotinus - Complete Works Vol 01
21 Anonymous - Poems
20 Initiation Into Hermetics
20 Bhakti-Yoga
19 The Way of Perfection
19 Sri Aurobindo or the Adventure of Consciousness
18 Let Me Explain
17 On the Way to Supermanhood
16 Basho - Poems
15 Twelve Years With Sri Aurobindo
15 The Archetypes and the Collective Unconscious
15 Song of Myself
15 Isha Upanishad
14 The Secret Of The Veda
14 The Practice of Magical Evocation
14 The Phenomenon of Man
14 The Mother With Letters On The Mother
14 Some Answers From The Mother
14 Metamorphoses
14 Aion
13 Vedic and Philological Studies
13 Twilight of the Idols
13 Theosophy
13 The Confessions of Saint Augustine
13 Hymn of the Universe
12 Talks
12 Raja-Yoga
12 Plotinus - Complete Works Vol 03
12 Plotinus - Complete Works Vol 02
12 Liber Null
11 Preparing for the Miraculous
11 Kena and Other Upanishads
11 Dark Night of the Soul
10 The Problems of Philosophy
10 The Interior Castle or The Mansions
10 The Integral Yoga
10 Milarepa - Poems
10 Knowledge of the Higher Worlds
10 Amrita Gita
10 Alice in Wonderland
10 A Garden of Pomegranates - An Outline of the Qabalah
9 The Hero with a Thousand Faces
9 Hymns to the Mystic Fire
9 5.1.01 - Ilion
8 Words Of The Mother III
8 The Blue Cliff Records
8 Dogen - Poems
8 Cybernetics
7 Writings In Bengali and Sanskrit
7 Words Of The Mother I
7 Walden
7 Maps of Meaning
7 A Treatise on Cosmic Fire
6 The Secret Doctrine
6 The Red Book Liber Novus
6 The Alchemy of Happiness
6 Tara - The Feminine Divine
6 How to Free Your Mind - Tara the Liberator
5 The Gateless Gate
5 The Essentials of Education
5 Sefer Yetzirah The Book of Creation In Theory and Practice
5 Patanjali Yoga Sutras
4 The 7 Habits of Highly Effective People
4 Jerusalum
4 Chuang Tzu - Poems
4 Beating the Cloth Drum Letters of Zen Master Hakuin
3 The Zen Teaching of Bodhidharma
3 The Tibetan Yogas of Dream and Sleep
3 The Lotus Sutra
3 The Book of Certitude
3 Synergetics - Explorations in the Geometry of Thinking
3 Sex Ecology Spirituality
3 Naropa - Poems
3 Bodhidharma - Poems
3 Agenda Vol 1
2 The Prophet
2 The Ever-Present Origin
2 The Castle of Crossed Destinies
2 Symposium
2 Selected Fictions
2 Notes On The Way
2 Mansur al-Hallaj - Poems
2 God Exists
2 Advanced Dungeons and Dragons 2E
00.00 - Publishers Note A, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
A Yoga of the Art of Life
Other Authors Nolini Kanta Gupta Publishers Note
--
The present volume consists of the first seven parts of the book The Yoga of Sri Aurobindo which has run into twelve parts, as it stands now; of these twelve, parts five to nine are based upon talks of the Mother (given by Her to the children of the Ashram). In this volume the later parts of the Talks (8 and 9) could not be included: they are to wait for a subsequent volume. The talks, originally in French, were spread over a number of years, ending in about 1960. We are pleased to note that the Government of India have given us a grant to meet the cost of publication of this volume.
13 January 1972
--
A Yoga of the Art of Life
00.00 - Publishers Note B, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
The present volume consists of five parts of the book Yoga of Sri Aurobindo which has now run into twelve parts. of these five parts, eight and nine are based on talks of the Mother given by Her, in French, to the children of the Ashram.
We are pleased to note that the Government of India have given us a grant to meet the cost of publication of this volume.
13 January 1973
00.00 - Publishers Note, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
We have pleasure in presenting the Second Volume of the Collected Works of Sri Nolini Kanta Gupta. The six books in this volume were originally published separately. The Essays are mainly concerned with Mysticism and Poetry.
We are happy to note that the Government of India have given to our Centre of Education a grant to meet the cost of publication of this volume.
The Mother has graciously permitted the use of her sketch of the author as a frontispiece to the book.
13 January 1971
--
and we sing the song of ascension.]
***
0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
This AGENDA ... One day, another species among men will pore over this fabulous document as over the tumultuous drama that must have surrounded the birth of the first man among the hostile hordes of a great, delirious Paleozoic. A first man is the dangerous contradiction of a certain simian logic, a threat to the established order that so genteelly ran about amid the high, indefeasible ferns - and to begin with, it does not even know that it is a man. It wonders, indeed, what it is. Even to itself it is strange, distressing. It does not even know how to climb trees any longer in its usual way
- and it is terribly disturbing for all those who still climb trees in the old, millennial way. Perhaps it is even a heresy. Unless it is some cerebral disorder? A first man in his little clearing had to have a great deal of courage. Even this little clearing was no longer so sure. A first man is a perpetual question. What am I, then, in the midst of all that? And where is my law? What is the law? And what if there were no more laws? ... It is terrifying. Mathematics - out of order. Astronomy and biology, too, are beginning to respond to mysterious influences. A tiny point huddled in the center of the world's great clearing. But what is all this, what if I were 'mad'? And then, claws all around, a lot of claws against this uncommon creature. A first man ... is very much alone. He is quite unbearable for the pre-human 'reason.' And the surrounding tribes growled like red monkies in the twilight of Guiana.
One day, we were like this first man in the great, stridulant night of the Oyapock. Our heart was beating with the rediscovery of a very ancient mystery - suddenly, it was absolutely new to be a man amidst the diorite cascades and the pretty red and black coral snakes slithering beneath the leaves. It was even more extraordinary to be a man than our old confirmed tribes, with their infallible equations and imprescriptible biologies, could ever have dreamed. It was an absolutely uncertain 'quantum' that delightfully eluded whatever one thought of it, including perhaps what even the scholars thought of it. It flowed otherwise, it felt otherwise. It lived in a kind of flawless continuity with the sap of the giant balata trees, the cry of the macaws and the scintillating water of a little fountain. It 'understood' in a very different way. To understand was to be in everything. Just a quiver, and one was in the skin of a little iguana in distress. The skin of the world was very vast.
To be a man after rediscovering a million years was mysteriously like being something still other than man, a strange, unfinished possibility that could also be all kinds of other things. It was not in the dictionary, it was fluid and boundless - it had become a man through habit, but in truth, it was formidably virgin, as if all the old laws belonged to laggard barbarians. Then other moons began whirring through the skies to the cry of macaws at sunset, another rhythm was born that was strangely in tune with the rhythm of all, making one single flow of the world, and there we went, lightly, as if the body had never had any weight other than that of our human thought; and the stars were so near, even the giant airplanes roaring overhead seemed vain artifices beneath smiling galaxies. A man was the overwhelming Possible. He was even the great discoverer of the Possible.
Never had this precarious invention had any other aim through millions of species than to discover that which surpassed his own species, perhaps the means to change his species - a light and lawless species. After rediscovering a million years in the great, rhythmic night, a man was still something to be invented. It was the invention of himself, where all was not yet said and done.
And then, and then ... a singular air, an incurable lightness, was beginning to fill his lungs. And what if we were a fable? And what are the means?
--
Thus had we mused in the heart of our ancient forest while we were still hesitating between unlikely flakes of gold and a civilization that seemed to us quite toxic and obsolete, however mathematical. But other mathematics were flowing through our veins, an equation as yet unformed between this mammoth world and a little point replete with a light air and immense forebodings.
It was at this point that we met Mother, at this intersection of the anthropoid rediscovered and the 'something' that had set in motion this unfinished invention momentarily ensnared in a gilded machine. For nothing was finished, and nothing had been invented, really, that would instill peace and wideness in this heart of no species at all.
And what if man were not yet invented? What if he were not yet his own species?
A little white silhouette, twelve thousand miles away, solitary and frail amidst a spiritual horde which had once and for all decided that the meditating and miraculous yogi was the apogee of the species, was searching for the means, for the reality of this man who for a moment believes himself sovereign of the heavens or sovereign of a machine, but who is quite probably something completely different than his spiritual or material glories. Another, a lighter air was throbbing in that breast, unburdened of its heavens and of its prehistoric machines. Another Epic was beginning.
Would Matter and Spirit meet, then, in a third PHYSIOLOGICAL position that would perhaps be at last the position of Man rediscovered, the something that had for so long fought and suffered in quest of becoming its own species? She was the great Possible at the beginning of man. Mother is our fable come true. 'All is possible' was her first open sesame.
Yes, She was in the midst of a spiritual 'horde,' for the pioneer of a new species must always fight against the best of the old: the best is the obstacle, the snare that traps us in its old golden mire.
As for the worst, we know that it is the worst. But then we come to realize that the best is only the pretty muzzle of our worst, the same old beast defending itself, with all its claws out, with its sanctity or its electronic gadgets. Mother was there for something else.
'Something else' is ominous, perilous, disrupting - it is quite unbearable for all those who resemble the old beast. The story of the Pondicherry 'Ashram' is the story of an old clan ferociously clinging to its 'spiritual' privileges, as others clung to the muscles that had made them kings among the great apes. It is armed with all the piousness and all the reasonableness that had made logical man so 'infallible' among his less cerebral brothers. The spiritual brain is probably the worst obstacle to the new species, as were the muscles of the old orangutan for this fragile stranger who no longer climbed so well in the trees and sat, pensive, at the center of a little, uncertain clearing.
There is nothing more pious than the old species. There is nothing more legal. Mother was searching for the path of the new species as much against all the virtues of the old as against all its vices or laws. For, in truth, 'Something Else' ... is something else.
We landed there, one day in February 1954, having emerged from our Guianese forest and a certain number of dead-end peripluses; we had knocked upon all the doors of the old world before reaching that point of absolute impossibility where it was truly necessary to embark into something else or once and for all put a bullet through the brain of this slightly superior ape. The first thing that struck us was this exotic Notre Dame with its burning incense sticks, its effigies and its prostrations in immaculate white: a Church. We nearly jumped into the first train out that very evening, bound straight for the Himalayas, or the devil. But we remained near Mother for nineteen years. What was it, then, that could have held us there? We had not left Guiana to become a little saint in white or to enter some new religion. 'I did not come upon earth to found an ashram; that would have been a poor aim indeed,' She wrote in 1934. What did all this mean, then, this 'Ashram' that was already registered as the owner of a great spiritual business, and this fragile, little silhouette at the center of all these zealous worshippers? In truth, there is no better way to smother someone than to worship him: he chokes beneath the weight of worship, which moreover gives the worshipper claim to ownership. 'Why do you want to worship?' She exclaimed. 'You have but to become! It is the laziness to become that makes one worship.' She wanted so much to make them
become this 'something else,' but it was far easier to worship and quiescently remain what one was.
She spoke to deaf ears. She was very alone in this 'ashram.' Little by little, the disciples fill up the place, then they say: it is ours. It is 'the Ashram.' We are 'the disciples.' In Pondicherry as in Rome as in Mecca. 'I do not want a religion! An end to religions!' She exclaimed. She struggled and fought in their midst - was She therefore to leave this Earth like one more saint or yogi, buried beneath haloes, the 'continuatrice' of a great spiritual lineage? She was seventy-six years old when we landed there, a knife in our belt and a ready curse on our lips.
She adored defiance and did not detest irreverence.
No, She was not the 'Mother of the Pondicherry Ashram.' Then who was She? ... We discovered
Her step by step, as one discovers a forest, or rather as one fights with it, machete in hand - and then it melts, one loves, so sublime does it become. Mother grew beneath our skin like an adventure of life and death. For seven years we fought with Her. It was fascinating, detestable, powerful and sweet; we felt like screaming and biting, fleeing and always coming back: 'Ah! You won't catch me! If you think I came here to worship you, you're wrong!' And She laughed. She always laughed.
We had our bellyful of adventure at last: if you go astray in the forest, you get delightfully lost yet still with the same old skin on your back, whereas here, there is nothing left to get lost in! It is no longer just a matter of getting lost - you have to CHANGE your skin. Or die. Yes, change species.
Or become one more nauseating little worshipper - which was not on our program. 'We are the enemy of our own conception of the Divine,' She told us one day with her mischievous little smile.
The whole time - or for seven years, in any event - we fought with our conception of God and the
'spiritual life': it was all so comfortable, for we had a supreme 'symbol' of it right there. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved
Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there we were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in liberations and the collected Upanishads, highlighted with a few glorious visions to relieve the commonplace (which remained appallingly commonplace), while we were still considering 'the Mother of the Ashram' rather like some spiritual super-director (endowed, albeit, with a disarming yet ever so provocative smile, as though
She were making fun of us, then loving us in secret), She told us, 'I have the feeling that ALL we have lived, ALL we have known, ALL we have done is a perfect illusion ... When I had the spiritual experience that material life is an illusion, personally I found that so marvelously beautiful and happy that it was one of the most beautiful experiences of my life, but now it is the entire spiritual structure as we have lived it that is becoming an illusion! - Not the same illusion, but an illusion far worse. And I am no baby: I have been here for forty-seven years now!' Yes, She was eighty-three years old then. And that day, we ceased being 'the enemy of our own conception of the Divine,' for this entire Divine was shattered to pieces - and we met Mother, at last. This mystery we call
Mother, for She never ceased being a mystery right to her ninety-fifth year, and to this day still, challenges us from the other side of a wall of invisibility and keeps us floundering fully in the mystery - with a smile. She always smiles. But the mystery is not solved.
Perhaps this AGENDA is really an endeavor to solve the mystery in the company of a certain
number of fraternal iconoclasts.
Where, then, was 'the Mother of the Ashram' in all this? What is even 'the Ashram,' if not a spiritual museum of the resistances to Something Else. They were always - and still today - reciting their catechism beneath a little flag: they are the owners of the new truth. But the new truth is laughing in their faces and leaving them high and dry at the edge of their little stagnant pond. They are under the illusion that Mother and Sri Aurobindo, twenty-seven or four years after their respective departures, could keep on repeating themselves - but then they would not be Mother and
Sri Aurobindo! They would be fossils. The truth is always on the move. It is with those who dare, who have courage, and above all the courage to shatter all the effigies, to de-mystify, and to go
TRULY to the conquest of the new. The 'new' is painful, discouraging, it resembles nothing we know! We cannot hoist the flag of an unconquered country - but this is what is so marvelous: it does not yet exist. We must MAKE IT EXIST. The adventure has not been carved out: it is to be carved out. Truth is not entrapped and fossilized, 'spiritualized': it is to be discovered. We are in a nothing that we must force to become a something. We are in the adventure of the new species. A new species is obviously contradictory to the old species and to the little flags of the alreadyknown. It has nothing in common with the spiritual summits of the old world, nor even with its abysms - which might be delightfully tempting for those who have had enough of the summits, but everything is the same, in black or white, it is fraternal above and below. SOMETHING ELSE is needed.
'Are you conscious of your ceils?' She asked us a short time after the little operation of spiritual demolition She had undergone. 'No? Well, become conscious of your cells, and you will see that it gives TERRESTRIAL results.' To become conscious of one's cells? ... It was a far more radical operation than crossing the Maroni with a machete in hand, for after all, trees and lianas can be cut, but what cannot be so easily uncovered are the grandfa ther and the grandmo ther and the whole atavistic pack, not to mention the animal and plant and mineral layers that form a teeming humus over this single pure little cell beneath its millennial genetic program. The grandfa thers and grandmo thers grow back again like crabgrass, along with all the old habits of being hungry, afraid, falling ill, fearing the worst, hoping for the best, which is still the best of an old mortal habit. All this is not uprooted nor entrapped as easily as celestial 'liberations,' which leave the teeming humus in peace and the body to its usual decomposition. She had come to hew a path through all that. She was the Ancient One of evolution who had come to make a new cleft in the old, tedious habit of being a man. She did not like tedious repetitions, She was the adventuress par excellence - the adventuress of the earth. She was wrenching out for man the great Possible that was already beating there, in his primeval clearing, which he believed he had momentarily trapped with a few machines.
She was uprooting a new Matter, free, free from the habit of inexorably being a man who repeats himself ad infinitum with a few improvements in the way of organ transplants or monetary exchanges. In fact, She was there to discover what would happen after materialism and after spiritualism, these prodigal twin brothers. Because Materialism is dying in the West for the same reason that Spiritualism is dying in the East: it is the hour of the new species. Man needs to awaken, not only from his demons but also from his gods. A new Matter, yes, like a new Spirit, yes, because we still know neither one nor the other. It is the hour when Science, like Spirituality, at the end of their roads, must discover what Matter TRULY is, for it is really there that a Spirit as yet unknown to us is to be found. It is a time when all the 'isms' of the old species are dying: 'The age of
Capitalism and business is drawing to its close. But the age of Communism too will pass ... 'It is the hour of a pure little cell THAT WILL HAVE TERRESTRIAL REPERCUSSIONS, infinitely more radical than all our political and scientific or spiritualistic panaceas.
This fabulous discovery is the whole story of the AGENDA. What is the passage? How is the path to the new species hewed open? ... Then suddenly, there, on the other side of this old millennial habit - a habit, nothing more than a habit! - of being like a man endowed with time and space and disease: an entire geometry, perfectly implacable and 'scientific' and medical; on the other side ... none of that at all! An illusion, a fantastic medical and scientific and genetic illusion:
death does not exist, time does not exist, disease does not exist, nor do 'scar' and 'far' - another way of being IN A BODY. For so many millions of years we have lived in a habit and put our own thoughts of the world and of Matter into equations. No more laws! Matter is FREE. It can create a little lizard, a chipmunk or a parrot - but it has created enough parrots. Now it is SOMETHING
ELSE ... if we want it.
Mother is the story of the free Earth. Free from its spiritual and scientific parrots. Free from its little ashrams as well - for there is nothing more persistent than those particular parrots.
Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her impossible odyssey into 'nothing.' And how well we now understand her infinite patience with us, despite all our revolts, which ultimately were only the revolts of the old species against itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal Nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we returned. We wanted no more of it and we wanted still more. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last hope for the earth. How we listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, crystalline words fall upon us, words that make you see. We listened to the future, we touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was really radically other, and yet it was vibrating within, absolutely recognizable, as if it were THAT we had been seeking from age to age, THAT we had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhere we have toiled and grieved in the skin of a man. It was for THAT we were here, for that supreme Possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the walls of the old prison. Many claws were out all around. Oh, we would so quickly have cut ourself free from all this fiasco to fly away with Her into the world's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.
It is the hour of the REAL Earth. It is the hour of the REAL man. We are all going there - if only we could know the path a little ...
This AGENDA is not even a path: it is a light little vibration that seizes you at any turning - and then, there it is, you are IN IT. 'Another world in the world,' She said. One has to catch the light little vibration, one has to flow with it, in a nothing that is like the only something in the midst of this great debacle. At the beginning of things, when still nothing was FIXED, when there was not yet this habit of the pelican or the kangaroo or the chimpanzee or the XXth century biologist, there was a little pulsation that beat and beat - a delightful dizziness, a joy in the world's great adventure; a little never-imprisoned spark that has kept on beating from species to species, but as if it were always eluding us, as if it were always over there, over there - as if it were something to become,
something to be played forever as the one great game of the world; a who-knows-what that left this sprig of a pensive man in the middle of a clearing; a little 'something' that beats, beats, that keeps on breathing beneath every skin that has ever been put on it - like our deepest breath, our lightest air, our air of nothing - and it keeps on going, it keeps on going. We must catch the light little breath, the little pulsation of nothing. Then suddenly, on the threshold of our clearing of concrete, our head starts spinning incurably, our eyes blink into something else, and all is different, and all seems surcharged with meaning and with life, as though we had never lived until that very minute.
Then we have caught the tail of the Great Possible, we are upon the wayless way, radically in the new, and we flow with the little lizard, the pelican, the big man, we flow everywhere in a world that has lost its old separating skin and its little baggage of habits. We begin seeing otherwise, feeling otherwise. We have opened the gate into an inconceivable clearing. Just a light little vibration that carries you away. Then we begin to understand how it CAN CHANGE, what the mechanism is - a light little mechanism and so miraculous that it looks like nothing. We begin feeling the wonder of a pure little cell, and that a sparkling of joy would be enough to turn the world inside out. We were living in a little thinking fishbowl, we were dying in an old, bottled habit. And then suddenly, all is different. The Earth is free! Who wants freedom?
It begins in a cell.
--
Mother is the joy of freedom.
Joyous Agenda!
00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Mysticism is not only a science but also, and in a greater degree, an art. To approach it merely as a science, as the modern mind attempts to do, is to move towards futility, if not to land in positive disaster. Sufficient stress is not laid on this aspect of the matter, although the very crux of the situation lies here. The mystic domain has to be apprehended not merely by the true mind and understanding but by the right temperament and character. Mysticism is not merely an object of knowledge, a problem for inquiry and solution, it is an end, an ideal that has to be achieved, a life that has to be lived. The mystics themselves have declared long ago with no uncertain or faltering voice: this cannot be attained by intelligence or much learning, it can be seized only by a purified and clear temperament.
The warning seems to have fallen, in the modern age, on unheeding ears. For the modern mind, being pre-eminently and uncompromisingly scientific, can entertain no doubt as to the perfect competency of science and the scientific method to seize and unveil any secret of Nature. If, it is argued, mysticism is a secret, if there is at all a truth and reality in it, then it is and must be amenable to the rules and regulations of science; for science is the revealer of Nature's secrecies.
But what is not recognised in this view of things is that there are secrecies and secrecies. The material secrecies of Nature are of one category, the mystic secrecies are of another. The two are not only disparate but incommensurable. Any man with a mind and understanding of average culture can see and handle the 'scientific' forces, but not the mystic forces.
A scientist once thought that he had clinched the issue and cut the Gordian knot when he declared triumphantly with reference to spirit sances: "Very significant is the fact that spirits appear only in closed chambers, in half obscurity, to somnolent minds; they are nowhere in the open air, in broad daylight to the wide awake and vigilant intellect!" Well, if the fact is as it is stated, what does it prove? Night alone reveals the stars, during the day they vanish, but that is no pro of that stars are not existent. Rather the true scientific spirit should seek to know why (or how) it is so, if it is so, and such a fact would exactly serve as a pointer, a significant starting ground. The attitude of the jesting Pilate is not helpful even to scientific inquiry. This matter of the Spirits we have taken only as an illustration and it must not be understood that this is a domain of high mysticism; rather the contrary. The spiritualists' approach to Mysticism is not the right one and is fraught with not only errors but dangers. For the spiritualists approach their subject with the entire scientific apparatus the only difference being that the scientist does not believe while the spiritualist believes.
Mystic realities cannot be reached by the scientific consciousness, because they are far more subtle than the subtlest object that science can contemplate. The neutrons and positrons are for science today the finest and pr ofoundest object-forces; they belong, it is said, almost to a borderl and where physics ends. Nor for that reason is a mystic reality something like a mathematical abstraction, -n for example. The mystic reality is subtler than the subtlest of physical things and yet, paradoxical to say, more concrete than the most concrete thing that the senses apprehend.
Furthermore, being so, the mystic domain is of infinitely greater potency than the domain of intra-atomic forces. If one comes, all on a sudden, into contact with a force here without the necessary preparation to hold and handle it, he may get seriously bruised, morally and physically. The adventure into the mystic domain has its own toll of casualtiesone can lose the mind, one can lose one's body even and it is a very common experience among those who have tried the path. It is not in vain and merely as a poetic metaphor that the ancient seers have said
Kurasya dhr niit duratyay1
--
The mystic forces are not only of immense potency but of a definite moral disposition and character, that is to say, they are of immense potency either for good or for evil. They are not mechanical and amoral forces like those that physical sciences deal with; they are forces of consciousness and they are conscious forces, they act with an aim and a purpose. The mystic forces are forces either of light or of darkness, either Divine or Titanic. And it is most often the powers of darkness that the naturally ignorant consciousness of man contacts when it seeks to cross the borderline without training or guidance, by the sheer arrogant self-sufficiency of mental scientific reason.
Ignorance, certainly, is not man's ideal conditionit leads to death and dissolution. But knowledge also can be equally disastrous if it is not of the right kind. The knowledge that is born of spiritual disobedience, inspired by the Dark ones, leads to the soul's fall and its calvary through pain and suffering on earth. The seeker of true enlightenment has got to make a distinction, learn to separate the true and the right from the false and the wrong, unmask the luring Mra say clearly and unfalteringly to the dark light of Luciferapage Satana, if he is to come out into the true light and comm and the right forces. The search for knowledge alone, knowledge for the sake of knowledge, the path of pure scientific inquiry and inquisitiveness, in relation to the mystic world, is a dangerous thing. For such a spirit serves only to encourage and enhance man's arrogance and in the end not only limits but warps and falsifies the knowledge itself. A knowledge based on and secured exclusively through the reason and mental light can go only so far as that faculty can be reasonably stretched and not infinitelyto stretch it to infinity means to snap it. This is the warning that Yajnavalkya gave to Gargi when the latter started renewing her question ad infinitum Yajnavalkya said, "If you do not stop, your head will fall off."
The mystic truth has to be approached through the heart. "In the heart is established the Truth," says the Upanishad: it is there that is seated eternally the soul, the real being, who appears no bigger than the thumb. Even if the mind is utilised as an instrument of knowledge, the heart must be there behind as the guide and inspiration. It is precisely because, as I have just mentioned, Gargi sought to shoot uplike "vaulting ambition that o'erleaps itself" of which Shakespeare speaksthrough the mind alone to the highest truth that Yajnavalkya had to pull her up and give the warning that she risked losing her head if she persisted in her questioning endlessly.
For true knowledge comes of, and means, identity of being. All other knowledge may be an apprehension of things but not comprehension. In the former, the knower stands apart from the object and so can envisage only the outskirts, the contour, the surface nature; the mind is capable of this alone. But comprehension means an embracing and penetration which is possible when the knower identifies himself with the object. And when we are so identified we not merely know the object, but becoming it in our consciousness, we love it and live it.
The mystic's knowledge is a part and a formation of his life. That is why it is a knowledge not abstract and remote but living and intimate and concrete. It is a knowledge that pulsates with delight: indeed it is the radiance that is shed by the purest and intensest joy. For this reason it may be that in approaching through the heart there is a chance of one's getting arrested there and not caring for the still higher, the solar lights; but this need not be so. In the heart there is a golden door leading to the deepest delights, but there is also a diamond door opening up into the skies of the brightest luminosities.
For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the secret heart that is behind, the inner heartantarhdaya of the Upanishadwhich is the centre of the individual consciousness, where all the divergent lines of that consciousness meet and from where they take their rise. That is what the Upanishad means when it says that the heart has a hundred channels which feed the human vehicle. That is the source, the fount and origin, the very substance of the true personality. Mystic knowledge the true mystic knowledge which saves and fulfilsbegins with the awakening or the entrance into this real being. This being is pure and luminous and blissful and sovereignly real, because it is a portion, a spark of the Divine Consciousness and Nature: a contact and communion with it brings automatically into play the light and the truth that are its substance. At the same time it is an uprising flame that reaches out naturally to higher domains of consciousness and manifests them through its translucid dynamism.
The knowledge that is obtained without the heart's instrumentation or co-operation is liable to be what the Gita describes as Asuric. First of all, from the point of view of knowledge itself, it would be, as I have already said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desire and passion. This knowledge, whether rationalistic or occult, is, as it were, hard and dry in its constitution, and oftener than not, negative and destructivewi thering and blasting in its career like the desert simoom.
There are modes of knowledge that are occultand to that extent mystic and can be mastered by practices in which the heart has no share. But they have not the saving grace that comes by the touch of the Divine. They are not truly mystic the truly mystic belongs to the ultimate realities, the deepest and the highest,they, on the other hand, are transverse and tangential movements belonging to an intermediate region where light and obscurity are mixed up and even for the greater part the light is swallowed up in the obscurity or utilised by it.
The mystic's knowledge and experience is not only true and real: it is delightful and blissful. It has a supremely healing virtue. It brings a sovereign freedom and ease and peace to the mystic himself, but also to those around him, who come in contact with him. For truth and reality are made up of love and harmony, because truth is, in its essence, unity.
Sharp as a razor's edge, difficult of going, hard to traverse is that path!"
This spirit is a thing no weakling can gain."
00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Integral Yoga
The sadhak, after returning from the Mother, wanted to note down immediately what She had said, but he could not do so because he felt a great hesitation due to his sense of incapacity to transcribe exactly the Mother`s own words.
After nearly seven years, however, he felt a strong urge to note down what the Mother had spoken; so in 1967 he wrote down from memory a report in French. The report was seen by the Mother and a few corrections were made by her. To another sadhak who asked Her permission to read this report She wrote: "Years ago I have spoken at length about it [Savitri] to Mona Sarkar and he has noted in French what I said. Some time back I have seen what he has written and found it correct on the whole."(4.12.1967)
On a few other occasion also, the Mother had spoken to the same sadhak on the value of reading Savitri which he had noted down afterwards. These notes have been added at the end of the main report. A few members of the Ashram had privately read this report in French, but afterwards there were many requests for its English version. A translation was therefore made in November 1967. A proposal was made to the Mother in 1972 for its publication and it was submitted to Her for approval. The Mother wanted to check the translation before permitting its publication but could check only a portion of it.
Do you read Savitri?
--
Not much, but I like poetry, it is because of that I read it.
It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.
--
*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.
You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.
In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.
It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.
These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to brea the the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.
And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.
And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.
My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.
Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, everything, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967
~ The Mother Sweet Mother The Mother to Mona Sarkar, [T0]
00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The Mystics all over the world and in all ages have clothed their sayings in proverbs and parables, in figures and symbols. To speak in symbols seems to be in their very nature; it is their characteristic manner, their inevitable style. Let us see what is the reason behind it. But first who are the Mystics? They are those who are in touch with supra-sensual things, whose experiences are of a world different from the common physical world, the world of the mind and the senses.
These other worlds are constituted in other ways than ours. Their contents are different and the laws that obtain there are also different. It would be a gross blunder to attempt a chart of any of these other systems, to use an Einsteinian term, with the measures and conventions of the system to which our external waking consciousness belongs. For, there "the sun shines not, nor the moon, nor the stars, neither these lightnings nor this fire." The difficulty is further enhanced by the fact that there are very many unseen worlds and they all differ from the seen and from one another in manner and degree. Thus, for example, the Upanishads speak of the swapna, the suupta, and the turya, domains beyond the jgrat which is that where the rational being with its mind and senses lives and moves. And there are other systems and other ways in which systems exist, and they are practically innumerable.
If, however, we have to speak of these other worlds, then, since we can speak only in the terms of this world, we have to use them in a different sense from those they usually bear; we must employ them as figures and symbols. Even then they may prove inadequate and misleading; so there are Mystics who are averse to all speech and expression they are mauni; in silence they experience the inexpressible and in silence they communicate it to the few who have the capacity to receive in silence.
But those who do speak, how do they choose their figures and symbols? What is their methodology? For it might be said, since the unseen and the seen differ out and out, it does not matter what forms or signs are taken from the latter; for any meaning and significance could be put into anything. But in reality, it does not so happen. For, although there is a great divergence between figures and symbols on the one hand and the things figured and symbolised on the other, still there is also some link, some common measure. And that is why we see not un often the same or similar figures and symbols representing an identical experience in ages and countries far apart from each other.
We can make a distinction here between two types of expression which we have put together indiscriminately, figures and symbols. Figures, we may say, are those that are constructed by the rational mind, the intellect; they are mere metaphors and similes and are not organically related to the thing experienced, but put round it as a robe that can be dropped or changed without affecting the experience itself. Thus, for example, when the Upanishad says, tmnam rathinam viddhi (Know that the soul is the master of the chariot who sits within it) or indriyi haynhu (The senses, they say, are the horses), we have here only a comparison or analogy that is common and natural to the poetic manner. The particular figure or simile used is not inevitable to the idea or experience that it seeks to express, its part and parcel. On the other hand, take this Upanishadic perception: hirayamayena patrea satyasyphitam mukham (The face of the Truth lies hidden under the golden orb). Here the symbol is not mere analogy or comparison, a figure; it is one with the very substance of the experience the two cannot be separated. Or when the Vedas speak of the kindling of the Fire, the rushing of the waters or the rise of the Dawn, the images though taken from the material world, are not used for the sake of mere comparison, but they are the embodiments, the living forms of truths experienced in another world.
When a Mystic refers to the Solar Light or to the Fire the light, for example, that struck down Saul and transformed him into Saint Paul or the burning bush that visited Moses, it is not the physical or material object that he means and yet it is that in a way. It is the materialization of something that is fundamentally not material: some movement in an inner consciousness precipitates itself into the region of the senses and takes from out of the material the form commensurable with its nature that it finds there.
And there is such a commensurability or parallelism between the various levels of consciousness, in and through all the differences that separate them from one another. Thus an object or a movement apprehended on the physical plane has a sort of line of re-echoing images extended in a series along the whole gradation of the inner planes; otherwise viewed, an object or movement in the innermost consciousness translates itself in varying modes from plane to plane down to the most material, where it appears in its grossest form as a concrete three-dimensional object or a mechanical movement. This parallelism or commensurability by virtue of which the different and divergent states of consciousness can portray or represent each other is the source of all symbolism.
A symbol symbolizes something for this reason that both possess in common a certain identical, at least similar, quality or rhythm or vibration, the symbol possessing it in a grosser or more apparent or sensuous form than the thing symbolized does. Sometimes it may happen that it is more than a certain quality or rhythm or vibration that is common between the two: the symbol in its entirety is the thing symbolized but thrown down on another plane, it is the embodiment of the latter in a more concrete world. The light and the fire that Saint Paul and Moses saw appear to be of this kind.
Thus there is a great diversity of symbols. At the one end is the mere metaphor or simile or allegory ('figure', as we have called it) and at the other end is the symbol identical with the thing symbolized. And upon this inner character of the symbol depends also to a large extent its range and scope. There are symbols which are universal and intimately ingrained in the human consciousness itself. Mankind has used them in all ages and climes almost in the same sense and significance. There are others that are limited to peoples and ages. They are made out of forms that are of local and temporal interest and importance. Their significances vary according to time and place. Finally, there are symbols which are true of the individual consciousness only; they depend on personal peculiarities and idiosyncrasies, on one's environment and upbringing and education.
Man being an embodied soul, his external consciousness (what the Upanishad calls jgrat) is the milieu in which his soul-experiences naturally manifest and find their play. It is the forms and movements of that consciousness which clo the and give a concrete habitation and name to perceptions on the subtler ranges of the inner existence. If the experiences on these planes are to be presented to the conscious memory and to the brain-mind and made communicable to others through speech, this is the inevitable and natural process. Symbols are a translation in mental and sensual (and vocal) terms of experiences that are beyond the mind and the sense and the speech and yet throw a kind of echoing vibrations upon these lesser levels.
***
0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
From the time of Sri Aurobindo's departure (1950) until 1957, we have only a few notes and fragments or rare statements noted from memory. These are the only landmarks of this period, along with Mother's Questions and Answers from her talks at the Ashram Playground. A few of these conversations have been reproduced here ins ofar as they mark stages of the Supramental
Action.
From 1957, Mother received us twice a week in the office of Pavitra, the most senior of the
French disciples, on the second floor of the main Ashram building, on some pretext of work or other. She listened to our queries, spoke to us at length of yoga, occultism, her past experiences in
Algeria and in France or of her current experiences; and gradually, She opened the mind of the rebellious and materialistic Westerner that we were and made us understand the laws of the worlds, the play of forces, the working of past lives - especially this latter, which was an important factor in the difficulties with which we were struggling at that time and which periodically made us abscond.
Mother would be seated in this rather medieval-looking chair with its high, carved back, her feet on a little tabouret, while we sat on the floor, on a slightly faded carpet, conquered and seduced, revolted and never satisfied - but nevertheless, very interested. Treasures, never noted down, were lost until, with the cunning of the Sioux, we succeeded in making Mother consent to the presence of a tape recorder. But even then, and for a long time thereafter, She carefully made us erase or delete in our notes all that concerned Her rather too personally - sometimes we disobeyed Her.
But finally we were able to convince Her of the value inherent in keeping a chronicle of the route.
It was only in 1958 that we began having the first tape-recorded conversations, which, properly speaking, constitute Mother's Agenda. But even then, many of these conversations were lost or only partly noted down. Or else we considered that our own words should not figure in these notes and we carefully omitted all our questions - which was absurd. At that time, no one - neither Mother, nor ourself - knew that this was 'the Agenda' and that we were out to explore the 'Great Passage.'
Only gradually did we become aware of the true nature of these meetings. Furthermore, we were constantly on the road, so much so that there are sizable gaps in the text. In fact, for seven years,
Mother was patiently preparing the instrument that would be able to traverse the adventure without breaking along the way.
From 1960, the Agenda took its final shape arid grew for thirteen years, until May 1973, filling thirteen volumes in all (some six thousand pages), with a change of setting in March 1962 at the time of the Great Turning in Mother's yoga when She permanently retired to her room upstairs, as had Sri Aurobindo in 1926. The interviews then took place high up in this large room carpeted in golden wool, like a ship's stateroom, amidst the rustling of the Copper Pod tree and the cawing of crows. Mother would sit in a low rosewood chair, her face turned towards Sri Aurobindo's tomb, as though She were wearing down the distance separating that world from our own. Her voice had become like that of a child, one could hear her laughter. She always laughed, this Mother. And then her long silences. Until the day the disciples closed her door on us. It was May 19, 1973. We did not want to believe it. She was alone, just as we were suddenly alone. Slowly, painfully, we had to discover the why of this rupture. We understood nothing of the jealousies of the old species, we did not yet realize that they were becoming the 'owners' of Mother - of the Ashram, of Auroville, of
Sri Aurobindo, of everything - and that the new world was going to be denatured into a new
Church. There and then, they made us understand why She had pulled us from our forest, one day, and chosen as her confidant an incurable rebel.
0 0.03 - 1951-1957. Notes and Fragments, #Agenda Vol 1, #The Mother, #Integral Yoga
The lack of the earth's receptivity and the behavior of Sri Aurobindo's disciples 1 are largely responsible for what happened to his body. But one thing is certain: the great misfortune that has just beset us in no way affects the truth of his teaching. All he said is perfectly true and remains so.
Time and the course of events will make this abundantly clear.
00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
A certain rationalistic critic divides the Upanishadic symbols into three categoriesthose that are rational and can be easily understood by the mind; those that are not understood by the mind and yet do not go against reason, having nothing inherently irrational in them and may be simply called non-rational; those that seem to be quite irrational, for they go frankly against all canons of logic and common sense. As an example of the last, the irrational type, the critic cites a story from the Chhndogya, which may be rendered thus:
There was an aspirant, a student who was seeking after knowledge. One day there appeared to him a white dog. Soon, other dogs followed and addressed their predecessor: "O Lord, sing to our Food, for we desire to eat." The white dog answered, "Come to me at dawn here in this very place." The aspirant waited. The dogs, like singer-priests, circled round in a ring. Then they sat and cried aloud; they cried out," Om We eat and Om we drink, may the gods bring here our food."
Now, before any explanation is attempted it is important to bear in mind that the Upanishads speak of things experiencednot merely thought, reasoned or argued and that these experiences belong to a world and consciousness other than that of the mind and the senses. One should naturally expect here a different language and mode of expression than that which is appropriate to mental and physical things. For example, the world of dreams was once supposed to be a sheer chaos, a mass of meaningless confusion; but now it is held to be quite otherwise. Psychological scientists have discovered a methodeven a very well-defined and strict methodin the madness of that domain. It is an ordered, organised, significant world; but its terminology has to be understood, its code deciphered. It is not a jargon, but a foreign language that must be learnt and mastered.
In the same way, the world of spiritual experiences is also something methodical, well-organized, significant. It may not be and is not the rational world of the mind and the sense; but it need not, for that reason, be devoid of meaning, mere fancifulness or a child's imagination running riot. Here also the right key has to be found, the grammar and vocabulary of that language mastered. And as the best way to have complete mastery of a language is to live among the people who speak it, so, in the matter of spiritual language, the best and the only way to learn it is to go and live in its native country.
Now, as regards the interpretation of the story cited, should not a suspicion arise naturally at the very outset that the dog of the story is not a dog but represents something else? First, a significant epithet is given to itwhite; secondly, although it asks for food, it says that Om is its food and Om is its drink. In the Vedas we have some references to dogs. Yama has twin dogs that "guard the path and have powerful vision." They are his messengers, "they move widely and delight in power and possess the vast strength." The Vedic Rishis pray to them for Power and Bliss and for the vision of the Sun1. There is also the Hound of Heaven, Sarama, who comes down and discovers the luminous cows stolen and hidden by the Panis in their dark caves; she is the path-finder for Indra, the deliverer.
My suggestion is that the dog is a symbol of the keen sight of Intuition, the unfailing perception of direct knowledge. With this clue the Upanishadic story becomes quite sensible and clear and not mere abracadabra. To the aspirant for Knowledge came first a purified power of direct understanding, an Intuition of fundamental value, and this brought others of the same species in its train. They were all linked together organically that is the significance of the circle, and formed a rhythmic utterance and expression of the supreme truth (Om). It is also to be noted that they came and met at dawn to chant, the Truth. Dawn is the opening and awakening of the consciousness to truths that come from above and beyond.
It may be asked why the dog has been chosen as the symbol of Intuition. In the Vedas, the cow and the horse also play a large part; even the donkey and the frog have their own assigned roles. These objects are taken from the environment of ordinary life, and are those that are most familiar to the external consciousness, through which the inner experiences have to express themselves, if they are to be expressed at all. These material objects represent various kinds of forces and movements and subtle and occult and spiritual dynamisms. Strictly speaking, however, symbols are not chosen in a subtle or spiritual experience, that is to say, they are not arbitrarily selected and constructed by the conscious intelligence. They form part of a dramatization (to use a term of the Freudian psychology of dreams), a psychological alchemy, whose method and process and rationale are very obscure, which can be penetrated only by the vision of a third eye.
I. The Several Lights
The Brihadaranyaka speaks of several lights that man possesses, one in the absence of another, for his illumination and guidance.
First of all, he has the Sun; it is the primary light by which he lives and moves. When the Sun sets, the Moon rises to replace it. When both the Sun and the Moon set, he has recourse to the Fire. And when the Fire, too, is extinguished, there comes the Word. In the end, when the Fire is quieted and the Word silenced, man is lighted by the Light of the Atman. This Atman is All-Knowledge; it is secreted within the life, within the heart: it is selfluminous Vijnamaya preu rdyantar jyoti..
The progression indicated by the order of succession points to a gradual withdrawal from the outer to the inner light, from the surface to the deep, from the obvious to the secret, from the actual and derivative to the real and original. We begin by the senses and move towards the Spirit.
The Sun is the first and the most immediate source of light that man has and needs. He is the presiding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the representative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which we have to guide us, it is the light with which we start on the way. A developed stage comes when the Sun sets for us, that is to say, when we retire from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of reason and intelligence, of reflection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our secret life-will. Here we come into touch with a source of knowledge and realization, a guidance more direct than the mind and much deeper than the sense-perception. Still this light partakes more of heat than of pure luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higherreach heights and pr ofundities that are serene and transparent. The Fire is to be quieted and silenced, says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth: an inner hearing opens, the direct voice of Truth the Wordreaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is clothing, though a luminous clothinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
II. The Four Oblations
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Ritualistically these four terms are the formulae for oblation to four Deities, Powers or Presences, whom the sacrificer wishes to please and propitiate in order to have their help and blessing and in order thereby to discharge his dharma or duty of life. Svh is the offering especially dedicated to Agni, the foremost of the Gods, for he is the divine messenger who carries men's offering to the Gods and brings their blessing to men. Vaatkr is the offering to the Gods generally. Hantakr is the offering to mankind, to our kin, an especial form of it being the worship of the guests,sarvadevamayo' tithi. Svadh is the offering to the departed Fathers (Pitris).
The duty of life consists, it is said, in the repaying of three debts which every man contracts as soon as he takes birth upon earth the debt to the Gods, to Men and to the Ancestors. This threefold debt or duty has, in other terms, reference to the three fields or domains wherein an embodied being lives and moves and to which he must adjust and react rightly -if he is to secure for his life an integral fulfilment. These are the family, society and the world and beyond-world. The Gods are the Powers that rule the world and beyond, they are the forms and forces of the One Spirit underlying the universe, the varied expressions of divine Truth and Reality: To worship the Gods, to do one's duty by them, means to come into contact and to be unitedin being, consciousness and activitywith the universal and spiritual existence, which is the supreme end and purpose of human life. The seconda more circumscribed fieldis the society to which one belongs, the particular group of humanity in which he functions as a limb. The service to society or good citizenship entails the worship of humanity, of Man as a god. Lastly, man belongs to the family, which is the unit of society; and the backbone of the family is the continuous line of ancestors, who are its presiding deity and represent the norm of a living dharma, the ethic of an ideal life.
From the psychological standpoint, the four oblations are movements or reactions of consciousness in its urge towards the utterance and expression of Divine Truth. Like some other elements in the cosmic play, these also form a quartetcaturvyha and work together for a common purpose in view of a perfect and all-round result.
Svh is the offering and invocation. One must dedicate everything to the Divine, cast all one has or does into the Fire of Aspiration that blazes up towards the Most High, and through the tongue of that one-pointed flame call on the Divinity.
In doing so, in invoking the Truth and consecrating oneself to it, one begins to ascend to it step by step; and each step means a tearing of another veil and a further opening of the I passage. This graded mounting is vaakra.
Hantakr is the appearance, the manifestation of the Divinity that which makes the worshipper cry in delight, "Hail!" It is the coming of the Dawnahanwhen the night has been traversed and the lid rent open, the appearance of the Divine to a human vision for the human consciousness to seize, almost in a human form.
Finally, once the Truth is reached, it is to be held fast, firmly established, embodied and fixed in its inherent nature here in life and the waking consciousness. This is Svadh.
The Gods feed upon Svdh and Vaa, as these represent the ascending movement of human consciousness: it is man's self-giving and aspiration and the upward urge of his heart and soul that reach to the Gods, and it is that which the immortals take into themselves and are, as it were, nourished by, since it is something that appertains to their own nature.
And in response they descend and approach and enter into the aspiring human soulthis descent and revelation and near and concrete presence of Divinity, this Hanta is man's food, for by it his consciousness is nourished.
This interchange, or mutual giving, the High Covenant between the Gods and Men, to which the Gita too refers
With this sacrifice nourish the Gods, that the Gods may nourish you; thus mutually nourishing ye shall obtain the highest felicity3 is the very secret of the cosmic play, the basis of the spiritual evolution in the universal existence.
The Gods are the formations or particularisations of the Truth-consciousness, the multiple individualisations of the One spirit. The Pitris are the Divine Fathers, that is to say, souls that once laboured and realised here below, and now have passed beyond. They dwell in another world, not too far removed from the earth, and from there, with the force of their Realisation, lend a more concrete help and guidance to the destiny that is being worked out upon earth. They are forces and formations of consciousness in an intermediate region between Here and There (antarika), and serve to bring men and gods nearer to each other, inasmuch as they belong to both the categories, being a divinised humanity or a humanised divinity. Each fixation of the Truth-consciousness in an earthly mould is a thing of joy to the Pitris; it is the Svadh or food by which they live and grow, for it is the consolidation and also the resultant of their own realisation. The achievements of the sons are more easily and securely reared and grounded upon those of the forefa thers, whose formative powers we have to invoke, so that we may pass on to the realisation, the firm embodiment of higher and greater destinies.
III. The Path of the Fathers and the Path of the Gods
One is an ideal in and of the world, the other is an ideal transcending the world. The Path of the Fathers (Pityna) enjoins the right accomplishing of the dharma of Lifeit is the path of works, of Karma; it is the line of progressive evolution that, man follows through the experience of life after life on earth. The Path of the Gods (Devayna) runs above life's evolutionary course; it lifts man out of the terrestrial cycle and places him in a superior consciousness it is the path of knowledge, of Vidya.4 The Path of the Fathers is the soul's southern or inferior orbit (dakiyana, aparrdha); the Path of the Gods is the northern or superior orbit (uttaryaa, parrdha)The former is also called the Lunar Path and the latter the Solar Path.5 For the moon represents the mind,6 and is therefore, an emblem that befits man so long as he is a mental being and pursues a dharma that is limited by the mind; the sun, on the other hand, is the knowledge and consciousness that is beyond the mindit is the eye of the Gods.7
Man has two aspects or natures; he dwells in two worlds. The first is the manifest world the world of the body, the life and the mind. The body has flowered into the mind through the life. The body gives the basis or the material, the life gives power and energy and the mind the directing knowledge. This triune world forms the humanity of man. But there is another aspect hidden behind this apparent nature, there is another world where man dwells in his submerged, larger and higher consciousness. To that his soul the Purusha in his heart only has access. It is the world where man's nature is transmuted into another triune realitySat, Chit and Ananda.
The one, however, is not completely divorced from the other. The apparent, the inferior nature is only a preparation for the real, the superior nature. The Path of the Fathers concerns itself with man as a mental being and seeks so to ordain and accomplish its duties and ideals as to lead him on to the Path of the Gods; the mind, the life, and the body consciousness should be so disciplined, educated, purified, they should develop along such a line and gradually rise to such a stage as to make them fit to receive the light which belongs to the higher level, so allowing the human soul imbedded in them to extricate itself and pass on to the Immortal Life.
And they who are thus lifted up into the Higher Orbit are freed from the bondage to the cycle of rebirth. They enjoy the supreme Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as free agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and nature of the Solar reality into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.
IV. The Triple Agni
Agni is the divine spark in man, the flaming consciousness in the mortal which purifies and uplifts (pvaka) mortality into immortality. It is the god "seated in the secret heart, who is the possession of infinity and the foundation of existence," as Yama says to Nachiketas.8
Indeed, it was to this godhead that Nachiketas turned and he wanted to know of it and find it, when faith seized on his pure heart and he aspired for the higher spiritual life. The very opening hymn of the Rig Veda, too, is addressed to Agni, who is invoked as the vicar seated in the front of the sacrifice, the giver of the supreme gifts.
King Yama initiated Nachiketas into the mystery of Fire Worship and spoke of three fires that have to be kindled if one aspires to enter the heaven of immortality.
The three fires are named elsewhere Garhapatya, Dakshina, and Ahavaniya.9 They are the three tongues of the one central Agni, that dwells secreted in the hearth of the soul. They manifest as aspirations that flame up from the three fundamental levels of our being, the body, the life and the mind. For although the spiritual consciousness is the natural element of the soul and is gained in and through the soul, yet, in order that man may take possession of it and dwell in it consciously, in order that the soul's empire may be established, the external being too must respond to the soul's impact and yearn for its truth in the Spirit. The mind, the life and the body which are usually obstructions in the path, must discover the secret flame that is in them tooeach has his own portion of the Soul's Fireand mount on its ardent tongue towards the heights of the Spirit.
Garhapatya is the Fire in the body-consciousness, the fire of Earth, as it is sometimes called; Dakshina is the Fire of the moon or mind, and Ahavaniya that of life.10 The earthly fire is also the fire of the sun; the sun is the source of all earth's heat and symbolises at the same time the spiritual light manifested in the physical consciousness. The lunar fire is also the fire of the stars, the stars, mythologically, being the consorts or powers of the moon and they symbolise, in Yogic experience, the intuitive thoughts. The fire of the life-force has its symbol in lightning, electric energy being its vehicle.
Agni in the physical consciousness is calledghapati, for the body is the house in which the soul is lodged and he is its keeper, guardian and lord. The fire in the mental consciousness is called daki; for it is that which gives discernment, the power to discriminate between the truth and the falsehood, it is that which by the pressure of its heat and light cleaves the wrong away from the right. And the fire in the life-force is called havanya; for pra is not only the plane of hunger and desire, but also of power and dynamism, it is that which calls forth forces, brings them into' play and it is that which is to be invoked for the progression of the Sacrifice, for an onward march on the spiritual path.
of the three fires one is the upholderhe who gives the firm foundation, the stable house where the Sacrifice is performed and Truth realised; the second is the Knower, often called in the Veda jtaved, who guides and directs; and the third the Doer, the effective Power, the driving Energyvaivnara.
V. The Five Great Elements
The five elements of the ancientsearth, water, fire, air and ether or spaceare symbols taken from the physical world to represent other worlds that are in it and behind it. Each one is a principle that constitutes the fundamental nature of a particular plane of existence.
Earth represents the material world itself, Matter or existence in its most concrete, its grossest form. It is the basis of existence, the world that supports other worlds (dhar, dharitri),the first or the lowest of the several ranges of creation. In man it is his body. The principle here is that of stability, substantiality, firmness, consistency.
Water represents the next rung the vital world, the world life-force (pra). Physiologically also we know that water is the element forming three-fourths of the constituents of a living body and that dead and dry are synonymous terms; it is the medium in which the living cells dwell and through which they draw their sustenance. Water is the veritable sap of lifeit is the emblem of life itself. The principle it represents is that of movement, continuity, perpetuity.
Fire represents the Heart. It is that which gives the inner motive to the forces of life, it is the secret inspiration and aspiration that drive the movements of life. It is the heat of consciousness, the ardour of our central being that lives in the Truth and accepts nothing, nothing but the Truth. It is the pure and primal energy of our divine essence, driving ever upward and onward life's course of evolution.
Air is Mind, the world of thought, of conscious formation; it is where life-movements are taken up and given a shape or articulate formula for an organised expression. The forms here have not, however, the concrete rigidity of Matter, but are pliant and variable and fluidin fact, they are more in the nature of possibilities, rather than actualities. The Vedic Maruts are thought-gods, and lndra (the Luminous Mind), their king, is called the Fashioner of perfect forms.
Ether or Space is the infinitude of the Spirit, the limitless Presence that dwells in and yet transcends the body, the life the heart and the mind.
VI. The Science of the Five Fires
The Science of the Five Agnis (Fires), as propounded by Pravahan, explains and illustrates the process of the birth of the body, the passage of the soul into earth existence. It describes the advent of the child, the building of the physical form of the human being. The process is conceived of as a sacrifice, the usual symbol with the Vedic Rishis for the expression of their vision and perception of universal processes of Nature, physical and psychological. Here, the child IS said to be the final fruit of the sacrifice, the different stages in the process being: (i) Soma, (ii) Rain, (iii) Food, (iv) Semen, (v) Child. Soma means Rasaphysically the principle of water, psychologically the 'principle of delightand symbolises and constitutes the very soul and substance of life. Now it is said that these five principles the fundamental and constituent elementsare born out of the sacrifice, through the oblation or offering to the five Agnis. The first Agni is Heaven or the Sky-God, and by offering to it one's faith and one's ardent desire, one calls into manifestation Soma or Rasa or Water, the basic principle of life. This water is next offered to the second Agni, the Rain-God, who sends down Rain. Rain, again, is offered to the third Agni, the Earth, who brings forth Food. Food is, in its turn, offered to the fourth Agni, the Father or Male, who elaborates in himself the generating fluid.
Finally, this fluid is offered to the fifth Agni, the Mother or the Female, who delivers the Child.
The biological process, described in what may seem to be crude and mediaeval terms, really reflects or echoes a more subtle and psychological process. The images used form perhaps part of the current popular notion about the matter, but the esoteric sense goes beyond the outer symbols. The sky seems to be the far and tenuous region where the soul rests and awaits its next birthit is the region of Soma, the own Home of Bliss and Immortality. Now when the time or call comes, the soul stirs and journeys down that is the Rain. Next, it enters the earth atmosphere and clothes itself with the earth consciousness. Then it waits and calls for the formation of the material body, first by the contri bution of the father and then by that of the mother; when these two unite and the material body is formed, the soul incarnates.
Apart from the question whether the biological phenomenon described is really a symbol and a cloak for another order of reality, and even taking it at its face value, what is to be noted here is the idea of a cosmic cycle, and a cosmic cycle that proceeds through the principle of sacrifice. If it is asked what there is wonderful or particularly spiritual in this rather naf description of a very commonplace happening that gives it an honoured place in the Upanishads, the answer is that it is wonderful to see how the Upanishadic Rishi takes from an event its local, temporal and personal colour and incorporates it in a global movement, a cosmic cycle, as a limb of the Universal Brahman. The Upanishads contain passages which a puritanical mentality may perhaps describe as 'pornographic'; these have in fact been put by some on the Index expurgatorius. But the ancients saw these matters with other eyes and through another consciousness.
We have, in modern times, a movement towards a more conscious and courageous, knowledge of things that were taboo to puritan ages. Not to shut one's eyes to the lower, darker and hidden strands of our nature, but to bring them out into the light of day and to face them is the best way of dealing with such elements, which otherwise, if they are repressed, exert an unhealthy influence on the mind and nature. The Upanishadic view runs on the same lines, but, with the unveiling and the natural and not merely naturalisticdelineation of these under-worlds (concerning sex and food), it endows them with a perspective sub specie aeternitatis. The sexual function, for example, is easily equated to the double movement of ascent and descent that is secreted in nature, or to the combined action of Purusha and Prakriti in the cosmic Play, or again to the hidden fount of Delight that holds and moves the universe. In this view there is nothing merely secular and pr ofane, but all is woven into the cosmic spiritual whole; and man is taught to consider and to mould all his movements of soul and mind and bodyin the light and rhythm of that integral Reality.11
The central secret of the transfigured consciousness lies, as we have already indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being release and freedom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower reality to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offered to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men increase the gods and the gods increase men and by so increasing each other they attain the supreme Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements relating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone received which comes from Him.
VII. The Cosmic and the Transcendental
The Supreme Reality which is always called Brahman in the Upanishads, has to be known and experienced in two ways; for it has two fundamental aspects or modes of being. The Brahman is universal and it is transcendental. The Truth, satyam, the Upanishad says in its symbolic etymology, is 'This' (or, He) and 'That' (syat+tyat i.e. sat+tat). 'This' means the Universal Brahman: it is what is referred to when the Upanishad says:
Ivsyamidam sarvam: All this is for habitation by the Lord;
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TheChhandyogya12 gives a whole typal scheme of this universal reality and explains how to realise it and what are the results of the experience. The Universal Brahman means the cosmic movement, the cyclic march of things and events taken in its global aspect. The typical movement that symbolises and epitomises the phenomenon, embodies the truth, is that of the sun. The movement consists of five stages which are called the fivefold sma Sma means the equal Brahman that is ever present in all, the Upanishad itself says deriving the word from sama It is Sma also because it is a rhythmic movement, a cadencea music of the spheres. And a rhythmic movement, in virtue of its being a wave, consists of these five stages: (i) the start, (ii) the rise, (iii) the peak, (iv) the decline and (v) the fall. Now the sun follows this curve and marks out the familiar divisions of the day: dawn, forenoon, noon, afternoon and sunset. Sometimes two other stages are added, one at each end, one of preparation and another of final lapse the twilights with regard to the sun and then ,we have seven instead of five smas Like the Sun, the Fire that is to say, the sacrificial Firecan also be seen in its fivefold cyclic movement: (i) the lighting, (ii) the smoke, (iii) the flame, (iv) smouldering and finally (v) extinction the fuel as it is rubbed to produce the fire and the ashes may be added as the two supernumerary stages. Or again, we may take the cycle of five seasons or of the five worlds or of the deities that control these worlds. The living wealth of this earth is also symbolised in a quintetgoat and sheep and cattle and horse and finally man. Coming to the microcosm, we have in man the cycle of his five senses, basis of all knowledge and activity. For the macrocosm, to I bring out its vast extra-human complexity, the Upanishad refers to a quintet, each term of which is again a trinity: (i) the threefold Veda, the Divine Word that is the origin of creation, (ii) the three worlds or fieldsearth, air-belt or atmosphere and space, (iii) the three principles or deities ruling respectively these worldsFire, Air and Sun, (iv) their expressions, emanations or embodimentsstars and birds and light-rays, and finally, (v) the original inhabitants of these worldsto earth belong the reptiles, to the mid-region the Gandharvas and to heaven the ancient Fathers.
Now, this is the All, the Universal. One has to realise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the small lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man shares in the consciousness and energy that inspire and move and sustain the cosmos. The Upanishad most emphatically enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as are a taboo to the puritan mind. It is in and through an unimpaired global consciousness that one attains the All-Life and lives uninterruptedly and perennially: Sarvamanveti jyok jvati.
Still the Upanishad says this is not the final end. There is yet a higher status of reality and consciousness to which one has to rise. For beyond the Cosmos lies the Transcendent. The Upanishad expresses this truth and experience in various symbols. The cosmic reality, we have seen, is often conceived as a septenary, a unity of seven elements, principles and worlds. Further to give it its full complex value, it is considered not as a simple septet, but a threefold heptad the whole gamut, as it were, consisting of 21 notes or syllables. The Upanishad says, this number does not exhaust the entire range; I for there is yet a 22nd place. This is the world beyond the Sun, griefless and deathless, the supreme Selfhood. The Veda I also sometimes speaks of the integral reality as being represented by the number 100 which is 99 + I; in other words, 99 represents the cosmic or universal, the unity being the reality beyond, the Transcendent.
Elsewhere the Upanishad describes more graphically this truth and the experience of it. It is said there that the sun has fivewe note the familiar fivemovements of rising and setting: (i) from East to West, (ii) from South to North, (iii) from West to East, (iv) from North to South and (v) from abovefrom the Zenithdownward. These are the five normal and apparent movements. But there is a sixth one; rather it is not a movement, but a status, where the sun neither rises nor sets, but is always visible fixed in the same position.
Some Western and Westernised scholars have tried to show that the phenomenon described here is an exclusively natural phenomenon, actually visible in the polar region where the sun never sets for six months and moves in a circle whose plane is parallel to the plane of the horizon on the summer solstice and is gradually inclined as the sun regresses towards the equinox (on which day just half the solar disc is visible above the horizon). The sun may be said there to move in the direction East-South-West-North and again East. Indeed the Upanishad mentions the positions of the sun in that order and gives a character to each successive station. The Ray from the East is red, symbolising the Rik, the Southern Ray is white, symbolising the Yajur, the Western Ray is black symbolising the Atharva. The natural phenomenon, however, might have been or might not have been before the mind's eye of the Rishi, but the symbolism, the esotericism of it is clear enough in the way the Rishi speaks of it. Also, apart from the first four movements (which it is already sufficiently difficult to identify completely with what is visible), the fifth movement, as a separate descending movement from above appears to be a foreign element in the context. And although, with regard to the sixth movement or status, the sun is visible as such exactly from the point of the North Pole for a while, the ring of the Rishi's utterance is unmistakably spiritual, it cannot but refer to a fact of inner consciousness that is at least what the physical fact conveys to the Rishi and what he seeks to convey and express primarily.
Now this is what is sought to be conveyed and expressed. The five movements of the sun here also are nothing but the five smas and they refer to the cycle of the Cosmic or Universal Brahman. The sixth status where all movements cease, where there is no rising and setting, no ebb and flow, no waxing and waning, where there is the immutable, the ever-same unity, is very evidently the Transcendental Brahman. It is That to which the Vedic Rishi refers when he prays for a constant and fixed vision of the eternal Sunjyok ca sryam drie.
It would be interesting to know what the five ranges or levels or movements of consciousness exactly are that make up the Universal Brahman described in this passage. It is the mystic knowledge, the Upanishad says, of the secret delight in thingsmadhuvidy. The five ranges are the five fundamental principles of delightimmortalities, the Veda would say that form the inner core of the pyramid of creation. They form a rising tier and are ruled respectively by the godsAgni, Indra, Varuna, Soma and Brahmawith their emanations and instrumental personalities the Vasus, the Rudras, the Adityas, the Maruts and the Sadhyas. We suggest that these refer to the five well-known levels of being, the modes or nodi of consciousness or something very much like them. The Upanishad speaks elsewhere of the five sheaths. The six Chakras of Tantric system lie in the same line. The first and the basic mode is the physical and the ascent from the physical: Agni and the Vasus are always intimately connected with the earth and -the earth-principles (it can be compared with the Muladhara of the Tantras). Next, second in the line of ascent is the Vital, the centre of power and dynamism of which the Rudras are the deities and Indra the presiding God (cf. Swadhishthana of the Tantras the navel centre). Indra, in the Vedas, has two aspects, one of knowledge and vision and the other of dynamic force and drive. In the first aspect he is more often considered as the Lord of the Mind, of the Luminous Mind. In the present passage, Indra is taken in his second aspect and instead of the Maruts with whom he is usually invoked has the Rudras as his agents and associates.
The third in the line of ascension is the region of Varuna and the Adityas, that is to say, of the large Mind and its lightsperhaps it can be connected with Tantric Ajnachakra. The fourth is the domain of Soma and the Marutsthis seems to be the inner heart, the fount of delight and keen and sweeping aspirations the Anahata of the Tantras. The fifth is the region of the crown of the head, the domain of Brahma and the Sadhyas: it is the Overmind status from where comes the descending inflatus, the creative Maya of Brahma. And when you go beyond, you pass into the ultimate status of the Sun, the reality absolute, the Transcendent which is indescribable, unseizable, indeterminate, indeterminable, incommensurable; and once there, one never returns, neverna ca punarvartate na ca punarvartate.
VIII. How Many Gods?
"How many Gods are there?" Yajnavalkya was once asked.13 The Rishi answered, they say there are three thousand and three of them, or three hundred and three, or again, thirty-three; it may be said too there are six or three or two or one and a half or one finally. Indeed as the Upanishad says elsewhere, it is the One Unique who wished to be many: and all the gods are the various glories (mahim) or emanations of the One Divine. The ancient of ancient Rishis had declared long long ago, in the earliest Veda, that there is one indivisible Reality, the seers name it in various ways.
In Yajnavalkya's enumeration, however, it is to be noted, first of all, that he stresses on the number three. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based upon a fundamental fact of reality. It seems to embody a truth of synthesis and comprehension, points to the order and harmony that reigns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence are the well-known triplets: (i) the superior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mindthis being a reflection or translation or concretisation of the former. We can see also here how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya refers. The same principle is found in the conception of Ardhanarishwara, Male and Female, Purusha-Prakriti. The Upanishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he created out of himself the original Female. The dual principle signifies creation, the manifesting activity of the Reality. But what is this one and a half to which Yajnavalkya refers? It simply means that the other created out of the one is not a wholly separate, independent entity: it is not an integer by itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, there is but one single undivided and indivisible unity. The thousands and hundreds, very often mentioned also in the Rig Veda, are not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the Reality. It includes and comprehends all and is a rounded totality, a full circle. The hundred-gated and the thousand-pillared cities of which the ancient Rishis chanted are formations and embodiments of consciousness human and divine, are realities whole and entire englobing all the layers and grades of consciousness.
Besides this metaphysics there is also an occult aspect in numerology of which Pythagoras was a well-known adept and in which the Vedic Rishis too seem to take special delight. The multiplication of numbers represents in a general way the principle of emanation. The One has divided and subdivided itself, but not in a haphazard way: it is not like the chaotic pulverisation of a piece of stone by hammer-blows. The process of division and subdivision follows a pattern almost as neat and methodical as a genealogical tree. That is to say, the emanations form a hierarchy. At the top, the apex of the pyramid, stands the one supreme Godhead. That Godhead is biune in respect of manifestation the Divine and his creative Power. This two-in-one reality may be considered, according to one view of creation, as dividing into three forms or aspects the well-known Brahma, Vishnu and Rudra of Hindu mythology. These may be termed the first or primary emanations.
Now, each one of them in its turn has its own emanations the eleven Rudriyas are familiar. These are secondary and there are tertiary and other graded emanations the last ones touch the earth and embody physico-vital forces. The lowest formations or beings can trace their origin to one or other of the primaries and their nature and function partake of or are an echo of their first ancestor.
Man, however, is an epitome of creation. He embraces and incarnates the entire gamut of consciousness and comprises in him all beings from the highest Divinity to the lowest jinn or elf. And yet each human being in his true personality is a lineal descendant of one or other typal aspect or original Personality of the one supreme Reality; and his individual character is all the more pronounced and well-defined the more organised and developed is the being. The psychic being in man is thus a direct descent, an immediate emanation along a definite line of devolution of the supreme consciousness. We may now understand and explain easily why one chooses a particular Ishta, an ideal god, what is the drive that pushes one to become a worshipper of Siva or Vishnu or any other deity. It is not any rational understanding, a weighing of pros and cons and then a resultant conclusion that leads one to choose a path of religion or spirituality. It is the soul's natural call to the God, the type of being and consciousness of which it is a spark, from which it has descended, it is the secret affinity the spiritual blood-relation as it were that determines the choice and adherence. And it is this that we name Faith. And the exclusiveness and violence and bitterness which attend such adherence and which go "by the "name of partisanship, sectarianism, fanaticism etc., a;e a deformation in the ignorance on the physico-vital plane of the secret loyalty to one's source and origin. of course, the pattern or law is not so simple and rigid, but it gives a token or typal pattern. For it must not be forgotten that the supreme source or the original is one and indivisible and in the highest integration consciousness is global and not exclusive. And the human being that attains such a status is not bound or wholly limited to one particular formation: its personality is based on the truth of impersonality. And yet the two can go together: an individual can be impersonal in consciousness and yet personal in becoming and true to type.
The number of gods depends on the level of consciousness on which we stand. On this material plane there are as many gods as there are bodies or individual forms (adhar). And on the supreme height there is only one God without a second. In between there are gradations of types and sub-types whose number and function vary according to the aspect of consciousness that reveals itself.
IX. Nachiketas' Three Boons
The three boons asked for by Nachiketas from Yama, Lord of Death, and granted to him have been interpreted in different ways. Here is one more attempt in the direction.
Nachiketas is the young aspiring human being still in the Ignorancenaciketa, meaning one without consciousness or knowledge. The three boons he asks for are in reference to the three fundamental modes of being and consciousness that are at the very basis, forming, as it were, the ground-plan of the integral reality. They are (i) the individual, (ii) the universal or cosmic and (iii) the transcendental.
The first boon regards the individual, that is to say, the individual identity and integrity. It asks for the maintenance of that individuality so that it may be saved from the dissolution that Death brings about. Death, of course, means the dissolution of the body, but it represents also dissolution pure and simple. Indeed death is a process which does not stop with the physical phenomenon, but continues even after; for with the body gone, the other elements of the individual organism, the vital and the mental too gradually fall off, fade and dissolve. Nachiketas wishes to secure from Death the safety and preservation of the earthly personality, the particular organisation of mind and vital based upon a recognisable physical frame. That is the first necessity for the aspiring mortalfor, it is said, the body is the first instrument for the working out of one's life ideal. But man's true personality, the real individuality lies beyond, beyond the body, beyond the life, beyond the mind, beyond the triple region that Death lords it over. That is the divine world, the Heaven of the immortals, beyond death and beyond sorrow and grief. It is the hearth secreted in the inner heart where burns the Divine Fire, the God of Life Everlasting. And this is the nodus that binds together the threefold status of the manifested existence, the body, the life and the mind. This triplicity is the structure of name and form built out of the bricks of experience, the kiln, as it were, within which burns the Divine Agni, man's true soul. This soul can be reached only when one exceeds the bounds and limitations of the triple cord and experiences one's communion and identity with all souls and all existence. Agni is the secret divinity within, within the individual and within the world; he is the Immanent Divine, the cosmic godhead that holds together and marshals all the elements and components, all the principles that make up the manifest universe. He it is that has entered into the world and created facets of his own reality in multiple forms: and it is he that lies secret in the human being as the immortal soul through all its adventure of life and death in the series of incarnations in terrestrial evolution. The adoration and realisation of this Immanent Divinity, the worship of Agni taught by Yama in the second boon, consists in the triple sacrifice, the triple work, the triple union in the triple status of the physical, the vital and the mental consciousness, the mastery of which leads one to the other shore, the abode of perennial existence where the human soul enjoys its eternity and unending continuity in cosmic life. Therefore, Agni, the master of the psychic being, is called jtaveds, he who knows the births, all the transmigrations from life to life.
The third boon is the secret of secrets, for it is the knowledge and realisation of Transcendence that is sought here. Beyond the individual lies the universal; is there anything beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into something beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a latter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his supreme and absolute status)? King Yama did not choose to answer immediately and even endeavoured to dissuade Nachiketas from pursuing the question over which people were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.
But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.
Man has two souls corresponding to his double status. In the inferior, the soul looks downward and is involved in the current of Impermanence and Ignorance, it tastes of grief and sorrow and suffers death and dissolution: in the higher it looks upward and communes and joins with the Eternal (the cosmic) and then with the Absolute (the transcendent). The lower is a reflection of the higher, the higher comes down in a diminished and hence tarnished light. The message is that of deliverance, the deliverance and reintegration of the lower soul out of its bondage of worldly ignorant life into the freedom and immortality first of its higher and then of its highest status. It is true, however, that the Upanishad does not make a trenchant distinction between the cosmic and the transcendent and often it speaks of both in the same breath, as it were. For in fact they are realities involved in each other and interwoven. Indeed the triple status, including the Individual, forms one single totality and the three do not exclude or cancel each other; on the contrary, they combine and may be said to enhance each other's reality. The Transcendence expresses or deploys itself in the cosmoshe goes abroad,sa paryagt: and the cosmic individualises, concretises itself in the particular and the personal. The one single spiritual reality holds itself, aspects itself in a threefold manner.
The teaching of Yama in brief may be said to be the gospel of immortality and it consists of the knowledge of triple immortality. And who else can be the best teacher of immortality than Death himself, as Nachiketas pointedly said? The first immortality is that of the physical existence and consciousness, the preservation of the personal identity, the individual name and formthis being in itself as expression and embodiment and instrument of the Inner Reality. This inner reality enshrines the second immortality the eternity and continuity of the soul's life through its incarnations in time, the divine Agni lit for ever and ever growing in flaming consciousness. And the third and final immortality is in the being and consciousness beyond time, beyond all relativities, the absolute and self-existent delight.
Rig Veda, X. 14-11, 12.
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The secularisation of man's vital functions in modem ages has not been a success. It has made him more egocentric and blatantly hedonistic. From an occult point of view he has in this way subjected himself to the influences of dark and undesirable world-forces, has made an opening, to use an Indian symbolism, for Kali (the Spirit of the Iron Age) to enter into him. The sex-force is an extremely potent agent, but it is extremely fluid and elusive and uncontrollable. It was for this reason that the ancients always sought to give it a proper mould, a right continent, a fixed and definite channel; the moderns, on the other hand, allow it to run free and play with it recklessly. The result has been, in the life of those born under such circumstances, a growing lack of poise and balance and a corresponding incidence of neuras thenia, hysteria and all abnormal pathological conditions.
Chhandyogya, II, III.
00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Upanishadic Symbolism A Vedic Conception of the Poet
Other Authors Nolini Kanta Gupta The Beautiful in the Upanishads
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Lo! the supreme Light of lights is come, a varied
awakening is born, wide manifest
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The white Mother comes reddening with the ruddy child; the dark Mother opens wide her chambers, the feeling and the expression of the beautiful raise no questioning; they are au thentic as well as evident. All will recognise at once t at we have here beautiful things said in a beautiful way. No less au thentic however is the sense of the beautiful that underlies these Upanishadic lines:
na tatra sryo bhti na candratrakam
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There the sun shines not, nor the moon, nor the stars; these lightnings too there shine not; how then this fire! That shines and therefore all shine in its wake; by the sheen of That, all this shines.
Only, to some perhaps the beauty may not appear as evident and apparent. The Spirit of beauty that resides in the Upanishadic consciousness is more retiring and reticent. It dwells in its own privacy, in its own home, as it were, and therefore chooses to be bare and austere, simple and sheer. Beauty means usually the beauty of form, even if it be not always the decorative, ornamental and sumptuous form. The early Vedas aimed at the perfect form (surpaktnum), the faultless expression, the integral and complete embodiment; the gods they envisaged and invoked were gleaming powers carved out of harmony and beauty and figured close to our modes of apprehension (spyan). But the Upanishads came to lay stress upon what is beyond the form, what the eye cannot see nor the vision reflect:
na sandi tihati rpamasya
--
Its figure does not lie in the field of vision, none can see it with the eye
The form of a thing can be beautiful; but the formless too has its beauty. Indeed, the beauty of the formless, that is to say, the very sum and substance, the ultimate essence, the soul of beauty that is what suffuses, with in-gathered colour and enthusiasm, the realisation and poetic creation of the Upanishadic seer. All the forms that are scattered abroad in their myriad manifest beauty hold within themselves a secret Beauty and are reflected or projected out of it. This veiled Name of Beauty can be compared to nothing on the phenomenal hemisphere of Nature; it has no adequate image or representation below:
na tasya pratimsti
it cannot be defined or figured in the terms of the phenomenal consciousness. In speaking of it, however, the Upanishads invariably and repeatedly refer to two attri butes that characterise its fundamental nature. These two aspects have made such an impression upon the consciousness of the Upanishadic seer that his enthusiasm almost wholly plays about them and is centred on them. When he contemplates or communes with the Supreme Object, these seem to him to be the mark of its au thenticity, the seal of its high status and the reason of all the charm and magic it possesses. The first aspect or attri bute is that of light the brilliance, the solar effulgenceravituly-arpa the bright, clear, shadow less Light of lightsvirajam ubhram jyotim jyoti The second aspect is that of delight, the bliss, the immortality inherent in that wide effulgencenandarpam amtam yad vibhti.
And what else is the true character, the soul of beauty than light and delight? "A thing of beauty is a joy for ever." And a thing of joy is a thing of light. Joy is the radiance rippling over a thing of beauty. Beauty is always radiant: the charm, the loveliness of an object is but the glow of light that it emanates. And it would not be a very incorrect mensuration to measure the degree of beauty by the degree of light radiated. The diamond is not only a thing of value, but a thing of beauty also, because of the concentrated and undimmed light that it enshrines within itself. A dark, dull and dismal thing, devoid of interest and attraction becomes aesthetically precious and significant as soon as the artist presents it in terms of the values of light. The entire art of painting is nothing but the expression of beauty, in and through the modalities of light.
And where there is light, there is cheer and joy. Rasamaya and jyotirmayaare thus the two conjoint characteristics fundamental to the nature of the ultimate reality. Sometimes these two are named as the 'solar and the lunar aspect. The solar aspect refers obviously to the Light, that is to say, to the Truth; the lunar aspect refers to the rasa (Soma), to Immortality, to Beauty proper,
yatte suamam hdayam adhi candramasi ritam
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O Lord of Immortality! Thy' heart of beauty that is sheltered in the moon
or, as the Prasna Upanishad has it,
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The perception of beauty in the Upanishadic consciousness is something elemental- of concentrated essence. It silhouettes the main contour, outlines the primordial gestures. Pregnant and pulsating with the burden of beauty, the mantra here reduces its external expression to a minimum. The body is bare and unadorned, and even in its nakedness, it has not the emphatic and vehement musculature of an athlete; rather it tends to be slim and slender and yet vibrant with the inner nervous vigour and glow. What can be more bare and brief and full to the brim of a self-gathered luminous energy than, for example:
yat prena na praiti yena pra
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The rich and sensuous beauty luxuriating in high colour and ample decoration that one meets often in the creation of the earlier Vedic seers returned again, in a more chiselled and polished and stylised manner, in the classical poets. The Upanishads in this respect have a certain kinship with the early poets of the intervening ageVyasa and Valmiki. Upam KlidsasyaKalidasa revels in figures and images; they are pr ofusely heaped on one another and usually possess a complex and composite texture. Valmiki's images are simple and elemental, brief and instinct with a vast resonance, spare and full of power. The same brevity and simplicity, vibrant with an extraordinary power of evocation, are also characteristic of the Upanishadic mantra With Valmiki's
kamiva dupram
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like a fire whose light of flame is gone,
or,
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fiery as the burning sun, full of forbearance like the earth,
can be compared, in respect of vivid and graphic terseness and pointedness and suggestive reverberation, the Upanishadic
vka iva stabdho divi tihatyeka
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Art at its highest tends to become also the simplest and the most unconventional; and it is then the highest art, precisely because it does not aim at being artistic. The aesthetic motive is totally absent in the Upanishads; the sense of beauty is there, but it is attendant upon and involved in a deeper strand of consciousness. That consciousness seeks consciousness itself, the fullness of consciousness, the awareness and possession of the Truth and Reality,the one thing which, if known, gives the knowledge of all else. And this consciousness of the Truth is also Delight, the perfect Bliss, the Immortality where the whole universe resolves itself into its original state of rasa, that is to say, of essential and inalienable harmony and beauty.
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Upanishadic Symbolism A Vedic Conception of the Poet
00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:00.05 - A Vedic Conception of the Poet
author class:Nolini Kanta Gupta
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The Beautiful in the Upanishads Sri Aurobindo: The Age of Sri Aurobindo
Other Authors Nolini Kanta Gupta A Vedic Conception of the Poet
A Vedic Conception of the Poet
'Kavi' is an invariable epithet of the gods. The Vedas mean by this attri bute to bring out a most fundamental character, an inalienable dharma of the heavenly host. All the gods are poets; and a human being can become a poet only in so far as he attains to the nature and status of a god. Who is then a kavi? The Poet is he who by his poetic power raises forms of beauty in heavenkavi kavitv divi rpam sajat.1Thus the essence of poetic power is to fashion divine Beauty, to reveal heavenly forms. What is this Heaven whose forms the Poet discovers and embodies? HeavenDyaushas a very definite connotation in the Veda. It means the luminous or divine Mind 2the mind purified of its obscurity and limitations, due to subjection to the external senses, thus opening to the higher Light, receiving and recording faithfully the deeper and vaster movements and vibrations of the Truth, giving them a form, a perfect body of the right thought and the right word. Indra is the lord of this world and he can be approached only with an enkindled intelligence, ddhay man,3a faultless understanding, sumedh. He is the supreme Artisan of the poetic power,Tash, the maker of perfect forms, surpa ktnum.4 All the gods turn towards Indra and become gods and poets, attain their Great Names of Supreme Beauty.5 Indra is also the master of the senses, indriyas, who are his hosts. It is through this mind and the senses that the poetic creation has to be manifested. The mind spreads out wide the Poet's weaving;6 the poet is the priest who calls down and works out the right thinking in the sacrificial labour of creation.7 But that creation is made in and through the inner mind and the inner senses that are alive to the subtle formation of a vaster knowledge.8 The poet envisages the golden forms fashioned out of the very pr ofundity of the consciousness.9 For the substance, the material on which the Poet works, is Truth. The seat of the Truth the poets guard, they uphold the supreme secret Names.10 The poet has the expressive utterance, the creative word; the poet is a poet by his poetic creation-the shape faultlessly wrought out that unveils and holds the Truth.11The form of beauty is the body of the Truth.
The poet is a trinity in himself. A triune consciousness forms his personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara. He has the direct vision, the luminous intelligence, the immediate perception.12 A subtle and pr ofound and penetrating consciousness is his,nigam, pracetas; his is the eye of the Sun,srya caku.13 He secures an increased being through his effulgent understanding.14 In the second place, the Poet is not only Seer but Doer; he is knower as well as creator. He has a dynamic knowledge and his vision itself is power, ncak;15 he is the Seer-Will,kavikratu.16 He has the blazing radiance of the Sun and is supremely potent in his self-Iuminousness.17 The Sun is the light and the energy of the Truth. Even like the Sun the Poet gives birth to the Truth, srya satyasava, satyya satyaprasavya. But the Poet as Power is not only the revealer or creator,savit, he is also the builder or fashioner,ta, and he is the organiser,vedh is personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara, of the Truth.18 As Savita he manifests the Truth, as Tashta he gives a perfected body and form to the Truth, and as Vedha he maintains the Truth in its dynamic working. The effective marshalling and organisation of the Truth is what is called Ritam, the Right; it is also called Dharma,19 the Law or the Rhythm, the ordered movement and invincible execution of the Truth. The Poet pursues the Path of the Right;20 it is he who lays out the Path for the march of the Truth, the progress of the Sacrifice.21 He is like a fast steed well-yoked, pressing forward;22 he is the charger that moves straight and unswerving and carries us beyond 23into the world of felicity.
Indeed delight is the third and the supremely intimate element of the poetic personality. Dear and delightful is the poet, dear and delightful his works, priya, priyi His hand is dripping with sweetness,kavir hi madhuhastya.24 The Poet-God shines in his pristine beauty and is showering delight.25 He is filled with utter ecstasy so that he may rise to the very source of the luminous Energy.26? Pure is the Divine Joy and it enters and purifies all forms as it moves to the seat of the Immortals.27Indeed this sparkling Delight is the Poet-Seer and it is that that brings forth the creative word, the utterance of Indra.28
The solar vision of the Poet encompasses in its might the wide Earth and Heaven, fuses them in supreme Delight in the womb of the Truth.29 The Earth is lifted up and given in marriage to Heaven in the home of Truth, for the creation and expression of the Truth in its varied beauty,cru citram.
The Poet creates forms of beauty in Heaven; but these forms are not made out of the void. It is the Earth that is raised to Heaven and transmuted into divine truth forms. The union of Earth and Heaven is the source of the Joy, the Ananda, that the Poet unseals and distributes. Heaven and Earth join and meet in the world of Delight; between them they press out Soma, the drink of the gods.
The Mind and the Body are held together by means of the Life, the mid-world. The Divine Mind by raising the body-consciousness into itself gathers up too, by that act, the delight of life and releases the fountain of immortal Bliss. That is the work and achievement of the gods as poets.
Where then is the birth of the Poets? Ask it of the Masters. The Poets have seized and mastered the Mind, they have the perfect working and they fashion the Heaven.
On this Earth they hold everywhere in themselves all the secrets. They make Earth and Heaven move together, so that they may realise their heroic strength. They measure them with their rhythmic measurings, they hold in their controlled grasp the vast and great twins, and unite them and establish between them the mid-world of Delight for the perfect poise.30
All the gods are poetstheir forms are perfect, surpa, suda, their Names full of beauty,cru devasya nma.31 This means also that the gods embody the different powers that constitute the poetic consciousness. Agni is the Seer-Will, the creative vision of the Poet the luminous energy born of an experience by identity with the Truth. Indra is the Idea-Form, the architectonic conception of the work or achievement. Mitra and Varuna are the large harmony, the vast cadence and sweep of movement. The Aswins, the Divine Riders, represent the intense zest of well-yoked Life-Energy. Soma is Rasa, Ananda, the Supreme Bliss and Delight.
The Vedic Poet is doubtless the poet of Life, the architect of Divinity in man, of Heaven upon earth. But what is true of Life is fundamentally true of Art tooat least true of the Art as it was conceived by the ancient seers and as it found expression at their hands.32
Rig Veda, X. 124. 7
The Secret of the Veda, by Sri Aurobindo
Rig Veda, III. 38. 1.
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The Beautiful in the Upanishads Sri Aurobindo: The Age of Sri Aurobindo
0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
It is ironic that a period of the most tremendous technological advancement known to recorded history should also be labeled the Age of Anxiety. Reams have been written about modern man's frenzied search for his soul-and, indeed, his doubt that he even has one at a time when, like castles built on sand, so many of his cherished theories, long mistaken for verities, are crumbling about his bewildered brain.
The age-old advice, "Know thyself," is more imperative than ever. The tempo of science has accelerated to such a degree that today's discoveries frequently make yesterday's equations obsolescent almost before they can be chalked up on a blackboard. Small wonder, then that every other hospital bed is occupied by a mental patient. Man was not constructed to spend his life at a crossroads, one of which leads he knows not where, and the other to threatened annihilation of his species.
In view of this situation it is doubly reassuring to know that, even in the midst of chaotic concepts and conditions there still remains a door through which man, individually, can enter into a vast store-house of knowledge, knowledge as dependable and immutable as the measured tread of Eternity.
For this reason I am especially pleased to be writing an introduction to a new edition of A Garden of Pomegranates. I feel that never, perhaps, was the need more urgent for just such a roadmap as the Qabalistic system provides. It should be equally useful to any who chooses to follow it, whether he be Jew, Christian or Buddhist, Deist, Theosophist, agnostic or atheist.
The Qabalah is a trustworthy guide, leading to a comprehension both of the Universe and one's own Self. Sages have long taught that Man is a miniature of the Universe, containing within himself the diverse elements of that macrocosm of which he is the microcosm. Within the Qabalah is a glyph called the Tree of Life which is at once a symbolic map of the Universe in its major aspects, and also of its smaller counterpart, Man.
Manly P. Hall, in The Secret Teachings of All Ages, deplores the failure of modern science to "sense the pr ofundity of these philosophical deductions of the ancients." Were they to do so, he says, they "would realize those who fabricated the structure of the Qabalah possessed a knowledge of the celestial plan comparable in every respect with that of the modern savant."
Fortunately many scientists in the field of psycho therapy are beginning to sense this correlation. In Francis G. Wickes' The Inner World of Choice reference is made to "the existence in every person of a galaxy of potentialities for growth marked by a succession of personalogical evolution and interaction with environments." She points out that man is not only an individual particle but "also a part of the human stream, governed by a Self greater than his own individual self."
The Book of the Law states simply, "Every man and every woman is a star." This is a startling thought for those who considered a star a heavenly body, but a declaration subject to pro of by anyone who will venture into the realm of his own Unconscious. This realm, he will learn if he persists, is not hemmed in by the boundaries of his physical body but is one with the boundless reaches of outer space.
Those who, armed with the tools provided by the Qabalah, have made the journey within and crossed beyond the barriers of illusion, have returned with an impressive quantity of knowledge which conforms strictly to the definition of "science" in Winston's College Dictionary: "Science: a body of knowledge, general truths of particular facts, obtained and shown to be correct by accurate observation and thinking; knowledge condensed, arranged and systematized with reference to general truths and laws."
Over and over their findings have been confirmed, proving the Qabalah contains within it not only the elements of the science itself but the method with which to pursue it.
When planning to visit a foreign country, the wise traveler will first familiarize himself with its language. In studying music, chemistry or calculus, a specific terminology is essential to the understanding of each subject. So a new set of symbols is necessary when undertaking a study of the Universe, whether within or without. The Qabalah provides such a set in unexcelled fashion.
But the Qabalah is more. It also lays the foundation on which rests another archaic science- Magic. Not to be confused with the conjurer's sleight- of-hand, Magic has been defined by Aleister Crowley as "the science and art of causing change to occur in conformity with will." Dion Fortune qualifies this nicely with an added clause, "changes in consciousness."
The Qabalah reveals the nature of certain physical and psychological phenomena. Once these are apprehended, understood and correlated, the student can use the principles of Magic to exercise control over life's conditions and circumstances not otherwise possible. In short. Magic provides the practical application of the theories supplied by the Qabalah.
It serves yet another vital function. In addition to the advantages to be gained from its philosophical application, the ancients discovered a very practical use for the literal Qabalah.
Each letter of the Qabalistic alphabet has a number, color, many symbols and a Tarot card attri buted to it. The Qabalah not only aids in an understanding of the Tarot, but teaches the student how to classify and organize all such ideas, numbers and symbols. Just as a knowledge of Latin will give insight into the meaning of an unfamiliar English word with a Latin root, so the knowledge of the Qabalah with the various attri butions to each character in its alphabet will enable the student to understand and correlate ideas and concepts which otherwise would have no apparent relation.
A simple example is the concept of the Trinity in the Christian religion. The student is frequently amazed to learn through a study of the Qabalah that Egyptian mythology followed a similar concept with its trinity of gods, Osiris the father, Isis the virgin-mother, and Horus the son. The Qabalah indicates similar correspondences in the pantheon of Roman and Greek deities, proving the father-mother (Holy Spirit) - son principles of deity are primordial archetypes of man's psyche, rather than being, as is frequently and erroneously supposed a development peculiar to the Christian era.
At this juncture let me call attention to one set of attri butions by Rittangelius usually found as an appendix attached to the Sepher Yetzirah. It lists a series of "Intelligences" for each one of the ten Sephiros and the twenty-two Paths of the Tree of Life. It seems to me, after prolonged meditation, that the common attri butions of these Intelligences is altogether arbitrary and lacking in serious meaning.
For example, Keser is called "The Admirable or the Hidden Intelligence; it is the Primal Glory, for no created being can attain to its essence." This seems perfectly all right; the meaning at first sight seems to fit the significance of Keser as the first emanation from Ain Soph. But there are half a dozen other similar attri butions that would have served equally well. For instance, it could have been called the "Occult Intelligence" usually attri buted to the seventh Path or Sephirah, for surely Keser is secret in a way to be said of no other Sephirah. And what about the "Absolute or Perfect Intelligence." That would have been even more explicit and appropriate, being applicable to Keser far more than to any other of the Paths. Similarly, there is one attri buted to the 16th Path and called "The Eternal or Triumphant Intelligence," so-called because it is the pleasure of the Glory, beyond which is no Glory like to it, and it is called also the Paradise prepared for the Righteous." Any of these several would have done equally well. Much is true of so many of the other attri butions in this particular area-that is the so-called Intelligences of the Sepher Yetzirah. I do not think that their use or current arbitrary usage stands up to serious examination or criticism.
A good many attri butions in other symbolic areas, I feel are subject to the same criticism. The Egyptian Gods have been used with a good deal of carelessness, and without sufficient explanation of motives in assigning them as I did. In a recent edition of Crowley's masterpiece Liber 777 (which au fond is less a reflection of Crowley's mind as a recent critic claimed than a tabulation of some of the material given piecemeal in the Golden Dawn knowledge lectures), he gives for the first time brief explanations of the motives for his attri butions. I too should have been far more explicit in the explanations I used in the case of some of the Gods whose names were used many times, most inadequately, where several paths were concerned. While it is true that the religious coloring of the Egyptian Gods differed from time to time during Egypt's turbulent history, nonetheless a word or two about just that one single point could have served a useful purpose.
Some of the passages in the book force me today to emphasize that so far as the Qabalah is concerned, it could and should be employed without binding to it the partisan qualities of any one particular religious faith. This goes as much for Judaism as it does for Christianity. Neither has much intrinsic usefulness where this scientific scheme is concerned. If some students feel hurt by this statement, that cannot be helped. The day of most contemporary faiths is over; they have been more of a curse than a boon to mankind. Nothing that I say here, however, should reflect on the peoples concerned, those who accept these religions. They are merely unfortunate. The religion itself is worn out and indeed is dying.
The Qabalah has nothing to do with any of them. Attempts on the part of cultish-partisans to impart higher mystical meanings, through the Qabalah, etc., to their now sterile faiths is futile, and will be seen as such by the younger generation. They, the flower and love children, will have none of this nonsense.
I felt this a long time ago, as I still do, but even more so. The only way to explain the partisan Jewish attitude demonstrated in some small sections of the book can readily be explained. I had been reading some writings of Arthur Edward Waite, and some of his pomposity and turgidity stuck to my mantle. I disliked his patronising Christian attitude, and so swung all the way over to the other side of the pendulum. Actually, neither faith is particularly important in this day and age. I must be careful never to read Waite again before embarking upon literary work of my own.
Much knowledge obtained by the ancients through the use of the Qabalah has been supported by discoveries of modern scientists- anthropologists, astronomers, psychiatrists, et al. Learned Qabalists for hundreds of years have been aware of what the psychiatrist has only discovered in the last few decades-that man's concept of himself, his deities and the Universe is a constantly evolving process, changing as man himself evolves on a higher spiral. But the roots of his concepts are buried in a race-consciousness that antedated Neanderthal man by uncounted aeons of time.
What Jung calls archetypal images constantly rise to the surface of man's awareness from the vast unconscious that is the common heritage of all mankind.
The tragedy of civilized man is that he is cut off from awareness of his own instincts. The Qabalah can help him achieve the necessary understanding to effect a reunion with them, so that rather than being driven by forces he does not understand, he can harness for his conscious use the same power that guides the homing pigeon, teaches the beaver to build a dam and keeps the planets revolving in their appointed orbits about the sun.
I began the study of the Qabalah at an early age. Two books I read then have played unconsciously a prominent part in the writing of my own book. One of these was "Q.B.L. or the Bride's Reception" by Frater Achad (Charles Stansfeld Jones), which I must have first read around 1926. The other was "An Introduction to the Tarot" by Paul Foster Case, published in the early 1920's. It is now out of print, superseded by later versions of the same topic. But as I now glance through this slender book, I perceive how pr ofoundly even the format of his book had influenced me, though in these two instances there was not a trace of plagiarism. It had not consciously occurred to me until recently that I owed so much to them. Since Paul Case passed away about a decade or so ago, this gives me the opportunity to thank him, overtly, wherever he may now be.
By the middle of 1926 I had become aware of the work of Aleister Crowley, for whom I have a tremendous respect. I studied as many of his writings as I could gain access to, making copious notes, and later acted for several years as his secretary, having joined him in Paris on October 12, 1928, a memorable day in my life.
All sorts of books have been written on the Qabalah, some poor, some few others extremely good. But I came to feel the need for what might be called a sort of Berlitz handbook, a concise but comprehensive introduction, studded with diagrams and tables of easily understood definitions and correspondences to simplify the student's grasp of so complicated and abstruse a subject.
During a short retirement in North Devon in 1931, I began to amalgamate my notes. It was out of these that A Garden of Pomegranates gradually emerged. I unashamedly admit that my book contains many direct plagiarisms from Crowley, Waite, Eliphas Levi, and D. H. Lawrence. I had incorporated numerous fragments from their works into my notebooks without citing individual references to the various sources from which I condensed my notes.
Prior to the closing down of the Mandrake Press in London about 1930-31, I was employed as company secretary for a while. Along with several Crowley books, the Mandrake Press published a lovely little monogram by D. H. Lawrence entitled "Apropos of Lady Chatterley's Lover." My own copy accompanied me on my travels for long years. Only recently did I discover that it had been lost. I hope that any one of my former patients who had borrowed it will see fit to return it to me forthwith.
The last chapter of A Garden deals with the Way of Return. It used almost entirely Crowley's concept of the Path as described in his superb essay "One Star in Sight." In addition to this, I borrowed extensively from Lawrence's Apropos. Somehow, they all fitted together very nicely. In time, all these variegated notes were incorporated into the text without acknowledgment, an oversight which I now feel sure would be forgiven, since I was only twenty-four at the time.
Some modern Nature-worshippers and members of the newly-washed and redeemed witch-cult have complimented me on this closing chapter which I entitled 'The Ladder." I am pleased about this. For a very long time I was not at all familiar with the topic of witchcraft. I had avoided it entirely, not being attracted to its literature in any way. In fact, I only became slightly conversant with its theme and literature just a few years ago, after reading "The Anatomy of Eve" written by Dr. Leopold Stein, a Jungian analyst. In the middle of his study of four cases, he included a most informative chapter on the subject. This served to stimulate me to wider reading in that area.
In 1932, at the suggestion of Thomas Burke, the novelist, I submitted my manuscript to one of his publishers, Messrs. Constable in London. They were unable to use it, but made some encouraging comments and advised me to submit it to Riders. To my delight and surprise, Riders published it, and throughout the years the reaction it has had indicated other students found it also fulfilled their need for a condensed and simplified survey of such a vast subject as the Qabalah.
The importance of the book to me was and is five-fold. 1) It provided a yardstick by which to measure my personal progress in the understanding of the Qabalah. 2) Therefore it can have an equivalent value to the modern student. 3) It serves as a theoretical introduction to the Qabalistic foundation of the magical work of the Hermetic Order of the Golden Dawn. 4) It throws considerable light on the occasionally obscure writings of Aleister Crowley. 5) It is dedicated to Crowley, who was the Ankh-af-na-Khonsu mentioned in The Book of the Law -a dedication which served both as a token of personal loyalty and devotion to Crowley, but was also a gesture of my spiritual independence from him.
In his pr ofound investigation into the origins and basic nature of man, Robert Ardrey in African Genesis recently made a shocking statement. Although man has begun the conquest of outer space, the ignorance of his own nature, says Ardrey, "has become institutionalized, universalized and sanctified." He further states that were a brotherhood of man to be formed today, "its only possible common bond would be ignorance of what man is."
Such a condition is both deplorable and appalling when the means are readily available for man to acquire a thorough understanding of himself-and in so doing, an understanding of his neighbor and the world in which he lives as well as the greater Universe of which each is a part.
May everyone who reads this new edition of A Garden of Pomegranates be encouraged and inspired to light his own candle of inner vision and begin his journey into the boundless space that lies within himself. Then, through realization of his true identity, each student can become a lamp unto his own path. And more. Awareness of the Truth of his being will rip asunder the veil of unknowing that has heret ofore enshrouded the star he already is, permitting the brilliance of his light to illumine the darkness of that part of the Universe in which he abides.
0.00a - Participants in the Evening Talks, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
FIRST PERIOD of TALKS
1923-1926
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SECOND PERIOD of TALKS
1938-1943
000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
000.101 The combined land areas of Africa, Europe, and Asia embrace within
their perimeters the Mediterranean, Black, Caspian, Aral, China, Arabian, Red,
Baltic, and North seas: altogether their area was historically thought of only as a flat
Universe sandwiched between heaven above and hell below and seemingly
stretching away to infinity in all lateral directions. Yet the total land area of this flat
world constitutes less than 17 percent of the subsequently-discovered-to-be-
spherical Planet Earth's surface. All the great empires of written history before A.D.
1500 lay well within that "known" flat world: it was and as yet remains the
spontaneous theater of popular historical conceptioning.
000.102 How did this pervading historical concept become outdated? What
changed the terrestrial conceptionings adopted by the leaders of the world's power
structures?
000.103 When the archaeologists' artifact-proven history of mathematics opens
4,000 years ago in Babylon and Mesopotamia, it is already a very sophisticated
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traveling through North Africa began to restore some of the ancient mathematics to
the westward-evolving culture. When al-Khwarizmi's original A.D. 800 treatise on
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for his elucidation of the function of zero-the cipher-to be diffused into the
university systems of Europe .
000.104 The cipher made possible the positioning of numbers, which in turn
facilitated division and multiplication. Imagine trying to multiply or divide with
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work of Copernicus, Kepler, Galileo, and Newton, but it also brought about
Columbus' revised concepts of terrestrial navigation. It went on to instrument the
mechanical and leverage calculation capabilities of Leonardo; and in the art of shipdesign the cipher gave birth to structural and mechanical engineering, which made
possible the intertensioning and compressioning calculations of the ribbed structural
strength of a sailing vessel as well as that of its vast wind-energy-driven complex of
compression and tension spars, sails, and rigging-replacing the trial-and-error
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commanded the line of most efficient high seas supply would become the masters
of world wealth. Ships could carry cargoes that overland caravans could not.
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Queen Elizabeth and a small group of her intimates. The limited legal liability of
their enterprise was granted by royal decree, and its projects were thereafter
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officers of the enterprise for their world-wide deployment; that college and its
handsome campus are still in operation as of 1979. The British Empire became the
first in history of which it could be said that the Sun never set.
000.107 As pr ofessor of economics at the East India Company College in 1810
Thomas Malthus became the first economic authority ever to receive in toto the
vital statistics of a world-embracing spherical empire. At the very end of the 18th
century Malthus published his documented thesis that humanity was multiplying its
numbers at a geometric (exponential) rate of gain while increasing life-support
production at only an arithmetic (linear) rate of gain. And since the Earth is a finite,
closed-system sphere, it apparently became scientifically manifest that there is a
fundamental inadequacy of life support on our planet. Until then all opinions on
such matters had been pure guesses.000.108 A third of a century after Malthus, Darwin attributed biological evolution
to survival of only the fittest species (and individuals within species). Though he
denied there was any economic significance in his theory of evolution, the
economists insisted that superior physical fitness obviously governed economic
survival as well. Karl Marx accepted the scientific viewpoints of both Malthus and
Darwin when he declared in effect that the working class is the fittest to .survive:
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This inaugurated the supranational concept of two world-wide political classes and
two competing theories of political organization.
000.109 As a consequence of the discoveries of Malthus and Darwin all the great
political ideologies have since adopted a prime philosophy that says: "You may not
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logical, and ingenious method of coping with the inherent inadequacy of terrestrial
life support, but since there are others who disagree diametrically about the best
method of coping, it can be determined only by force of arms which system is the
fittest to survive." Thus survival of the physically fittest became the basis for
national departments of defense with their priority of access to the most advanced
science and technology. The military took command of all the highest performance
materials, brains, instruments, and tools of production.
000.110 Mutually assumed survival-only- of-the-fittest is the reason why the
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dollars annually to buy ever more effective weapons of potential destruction. The
great political and industrial power structures have all become supranational
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000.111 Up until the 20th century reality consisted of everything that humans
could see, smell, touch, and hear. Then at the entry into the 20th century the
electron was discovered. A century after the time of Malthus much of science
became invisible with the introduction of an era of electronics, electromagnetics,
and atomics. These invisible micro- and macro-exploring cosmic instruments
provided for rearrangements of atomic interpositioning whose metallic alloying and
chemical structuring produces ever more powerful and incisive performances perpound of physical matter employed.
000.112 Structures are complexes of visible or invisible physical events
interacting to produce stable patterns. A structural system divides Universe into all
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structural system (microcosm). Newton's discovery of mass interattraction showed
that the interattraction force of atoms, planets, stars, or galaxies increases
exponentially as the interdistances decrease arithmetically, and vice versa: halve the
interdistance and make fourfold the interattractive integrity of the remotely bodied
structural system. That is the law of gravity. Symmetrical, noncontacting,
concentric interpositioning of already-symmetrical arrays of atoms produces
exponentially increased interatomic coherence of "materials."
000.113 Gravity is the inwardly cohering force acting integratively on all systems.
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000.114 All structural systems are comprised of tension and compression
components. Stone masonry has a high compression-resisting strength of 50,000
pounds per square inch ultimate. But masonry has low tensional coherence; it can
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000.115 Throughout the three million known years of the Stone Age humans
relied on gravity to hold their vertical stone walls together until (as often happened)
they were shaken apart by earthquakes against which they had almost no tensionally
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water. But nature had invented low-weight wood of high self-cohering tensile
strength (averaging approximately 10,000 p.s.i.) and of relatively low compression-
resistive capability (also approximately 10,000 p.s.i.). Wood floated on water and
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humans but not for floating heavy cargoes. Thus the high tensile strength of wood,
combined with the human discovery of the intertrussing principles of structuring
and the low overall displacement weights involved, made possible for humans to
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enclosure combined to produce highly successful wooden vessels of the sea that
could carry great cargoes.000.116 In the 1850s humans arrived at the mass production of steel, an alloy of
iron, carbon, and manganese having a tensile strength of 50,000 p.s.i. as well as a
compression-resisting capability of 50.000 p.s.i. Steel has the same compression-
resistance capability as masonry, but it also has a thousand times greater tensile
capability than masonry and five times the tensile or compressive strength of wood.
Steel brought mankind a structural-tension capability to match stone's previous
millions of years of exclusive compressional supremacy. With far higher tensile
strength per weight than wood, steel made possible even more powerful watertight,
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000.117 The technology of metallurgy began developing metal alloys of ever
higher strength-to-weight ratios. Out of this came aluminum production by the
opening of the 20th century-and aluminum alloys and stainless steel by the 1930s.
These new materials made it possible to design and build engine-powered all-metal
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horizontal and ever more steeply al oft. With the advent of successively higher
strength-to-weight ratios of metal alloys and glass-reinforced plastic materials, ever
more heavily laden airplanes were designed, which could climb ever more steeply
and faster. Finally humans developed so much strength per weight of materials
capability that they accomplished "vertol" jet plane flight and vertical space-vehicle
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vehicles at ever more accelerated rates of ascent.
000.118 As of the 1970s the human mind has developed a practical tensile
structuring capability of 600,000 p.s.i. The means of accomplishing this new and
overwhelming structural strength has become entirely invisible. Fully 99 percent of
humanity has as yet no idea that this increase in tensile capability has come about or
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interatomic proximity of atoms and electrons of electromagnetic events, they can
witness the ever more vertical take off-angle capabilities manifesting human
comprehension of the fundamental structuring principles and their military
developments and pr ofitable commercial uses. But only vast money investments or
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bootstraps." Today we are lifting ever lighter and stronger structural vessel "selves"by ever less effort of our scientific know-how bootstraps. No economist knows this.
It is the most highly classified of military and private enterprise secrets. Industry
now converts the ever-increasing work capacity per pound of materials invested
primarily to yield monetary pr ofits for the government-subsidized private-enterprise
producers of weapons.
000.120 Now in the 1970s we can state an indisputable proposition of abundance
of which the world power structures do not yet have dawning awareness. We can
state that as a consequence of the myriad of more-with-less, invisible, technological
advances of the 20th century, and employing only well-proven technologies and
already mined and ever more copiously recirculating materials, it is now technically
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we can have all of humanity enjoying a sustainably higher standard of living-with
vastly increased degrees of freedom than has ever been enjoyed by anyone in all
history.
000.121 During this 10-year period we can also phase out all further use of fossil
fuels and atomic energy, since the retooled world industry and individual energy
needs will have become completely supplied by our combined harvests of
electromagnetic, photosynthetic, chemical, and biological products of the daily
energy income initially produced by Sun and gravity. Industry, retooled from
weapons production to livingry production, will rehouse the deployed phases of
world-humans by single-family, air-deliverable, energy harvesting, only-rentable
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000.122 All of the foregoing makes it possible to say that since we now know that
there is a sustainable abundance of life support and accommodation for all, it
follows that all politics and warring are obsolete and invalid. We no longer need to
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through taxation and would have no way of putting meters between the people and
their directly received individual cosmic incomes. So too, private enterprise should
no more meter the energy than it meters the air. But all of Earthians' present power
structures-political, religious, or capitalist-would find their interests disastrouslythreatened by total human success. They are founded upon assumption of scarcity;
they are organized for and sustained by the problems imposed by the assumption of
fundamental inadequacies of life support.
000.124 Why does not the public itself demand realization of its option for a
revolution by design science? Less than one percent of humanity now knows that
the option exists; 99 percent of humanity cannot understand the mathematical
language of science. The people who make up that 99 percent do not know that all
that science has ever found out is that the Universe consists of the most reliable
technology. They think of technology as something new; they regard it as
threatening both in terms of modern weaponry and as job-eliminating competition
for their life-sustaining opportunities to "earn a living." Ergo, humanity thinks it is
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000.125 The fact that 99 percent of humanity does not understand nature is the
prime reason for humanity's failure to exercise its option to attain universally
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discovery and comprehension of nature is the obscurity of the mathematical
language of science. Fortunately, however, nature is not using the strictly
imaginary, awkward, and unrealistic coordinate system adopted by and taught by
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omniinterperpendicular, parallel frame of the XYZ axial coordinates of academic
science, nor is nature employing science's subsequently adopted
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000.127 Nature is inherently eight-dimensional, and the first four of these
dimensions are the four planes of symmetry of the minimum structure of Universe-
the omnitriangulated, equi-vector-edge tetrahedron. In respect to the conceptual pre-
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structure, the always conceptual-independent- of-size family of primitive, pre-time-
size, least complex polyhedra have the following exact volumes-the vector-
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rhombic dodecahedron 6. When the size information is introduced, it occurs only asfrequency of modular subdivision of each unit vector structuring of the primitive
family's respective 1-, 2-, 3-, 4-, 5-, and 6-tetravolumes. Frequency to the third
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spinnability, one more dimensional factor is required, making a total of eight
dimensions in all for experientially evidencing physical reality.
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environment of each and every system requires several more intercovarying system
dimensions-planetary, solar, galactic, intergalactic. Because of the six positive and
six negative degrees of freedom governing systems-within-systems
intertransforming, we have 8 + 6 = 14 dimensional systems in cosmic relationship
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of whole systems unpredicted by any part of the system as considered only
separately. The eternally regenerative Universe is synergetic. Humans have been
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problem-solvers in support of the integrity of the eternal, 100-percent-efficient, self-
regenerative system of Universe. In support of their cosmic functioning humans
were given their minds with which to discover and employ the generalized laws
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intertransformings of Universe.
000.130 At present 99 percent of humanity is misinformed in believing in the
Malthusian concept of the fundamental inadequacy of life support, and so they have
misused their minds to develop only personal and partisan advantages, intellectual
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money with money by making it scarce. As of the 1970s muscle, guns, and
intellectual cunning are ruling world affairs and keeping them competitive by
continuing the false premise of universal inadequacy of life support. If mind comes
into supreme power within a decade, humanity will exercise its option of a design
revolution and will enter a new and-lasting epoch of physical success for all. If not,
it will be curtains for all humanity within this century.
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necessary for universal comprehension and individual use of nature's synergetic
geometrical intertransformings.
--
But each for the joy of working, and each in his
separate star,
Shall draw the Thing as he sees It for the God of
Things as They are!"
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
THE FIRST VISION of KALI
GOD-INTOXICATED STATE
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COMPANY of HOLY MEN AND DEVOTEES
ISLAM
--
of_THE_MASTER">THE "EGO" of THE MASTER
SUMMARY of THE MASTER'S SPIRITUAL EXPERIENCES
BRAHMO SAMAJ
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THE MASTER'S METHOD of TEACHING
HOUSEHOLDER DEVOTEES
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THE MARCH of EVENTS
INJURY TO THE MASTER'S ARM
BEGINNING of HIS ILLNESS
SYAMPUKUR
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SRI RAMAKRISHNA, the God-man of modern India, was born at Kamarpukur. This village in the Hooghly District preserved during the last century the idyllic simplicity of the rural areas of Bengal. Situated far from the railway, it was untouched by the glamour of the city. It contained rice-fields, tall palms, royal banyans, a few lakes, and two cremation grounds. South of the village a stream took its leisurely course. A mango orchard dedicated by a neighbouring zemindar to the public use was frequented by the boys for their noonday sports. A highway passed through the village to the great temple of Jagannath at Puri, and the villagers, most of whom were farmers and craftsmen, entertained many passing holy men and pilgrims. The dull round of the rural life was broken by lively festivals, the observance of sacred days, religious singing, and other innocent pleasures.
About his parents Sri Ramakrishna once said: "My mother was the personification of rectitude and gentleness. She did not know much about the ways of the world; innocent of the art of concealment, she would say what was in her mind. People loved her for her open-heartedness. My father, an orthodox brahmin, never accepted gifts from the sudras. He spent much of his time in worship and meditation, and in repeating God's name and chanting His glories. Whenever in his daily prayers he invoked the Goddess Gayatri, his chest flushed and tears rolled down his cheeks. He spent his leisure hours making garlands for the Family Deity, Raghuvir."
Khudiram Chattopadhyaya and Chandra Devi, the parents of Sri Ramakrishna, were married in 1799. At that time Khudiram was living in his ancestral village of Dereypore, not far from Kamarpukur. Their first son, Ramkumar, was born in 1805, and their first daughter, Katyayani, in 1810. In 1814 Khudiram was ordered by his landlord to bear false witness in court against a neighbour. When he refused to do so, the landlord brought a false case against him and deprived him of his ancestral property. Thus dispossessed, he arrived, at the invitation of another landlord, in the quiet village of Kamarpukur, where he was given a dwelling and about an acre of fertile land. The crops from this little property were enough to meet his family's simple needs. Here he lived in simplicity, dignity, and contentment.
Ten years after his coming to Kamarpukur, Khudiram made a pilgrimage on foot to Rameswar, at the southern extremity of India. Two years later was born his second son, whom he named Rameswar. Again in 1835, at the age of sixty, he made a pilgrimage, this time to Gaya. Here, from ancient times, Hindus have come from the four corners of India to discharge their duties to their departed ancestors by offering them food and drink at the sacred footprint of the Lord Vishnu. At this holy place Khudiram had a dream in which the Lord Vishnu promised to he born as his son. And Chandra Devi, too, in front of the Siva temple at Kamarpukur, had a vision indicating the birth of a divine child. Upon his return the husband found that she had conceived.
It was on February 18, 1836, that the child, to be known afterwards as Ramakrishna, was born. In memory of the dream at Gaya he was given the name of Gadadhar, the "Bearer of the Mace", an epithet of Vishnu. Three years later a little sister was born.
--- BOYHOOD
Gadadhar grew up into a healthy and restless boy, full of fun and sweet mischief. He was intelligent and precocious and endowed with a prodigious memory. On his father's lap he learnt by heart the names of his ancestors and the hymns to the gods and goddesses, and at the village school he was taught to read and write. But his greatest delight was to listen to recitations of stories from Hindu mythology and the epics. These he would afterwards recount from memory, to the great joy of the villagers. Painting he enjoyed; the art of moulding images of the gods and goddesses he learnt from the potters. But arithmetic was his great aversion.
At the age of six or seven Gadadhar had his first experience of spiritual ecstasy. One day in June or July, when he was walking along a narrow path between paddy-fields, eating the puffed rice that he carried in a basket, he looked up at the sky and saw a beautiful, dark thunder-cloud. As it spread, rapidly enveloping the whole sky, a flight of snow-white cranes passed in front of it. The beauty of the contrast overwhelmed the boy. He fell to the ground, unconscious, and the puffed rice went in all directions. Some villagers found him and carried him home in their arms. Gadadhar said later that in that state he had experienced an indescribable joy.
Gadadhar was seven years old when his father died. This incident pr ofoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Puranas. And he became interested in the wandering monks and pious pilgrims who would stop at Kamarpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and
served them in various ways. Meanwhile, he was observing their meditation and worship.
At the age of nine Gadadhar was invested with the sacred thread. This ceremony conferred upon him the privileges of his brahmin lineage, including the worship of the Family Deity, Raghuvir, and imposed upon him the many strict disciplines of a brahmin's life. During the ceremony of investiture he shocked his relatives by accepting a meal cooked by his nurse, a sudra woman. His father would never have dreamt of doing such a thing But in a playful mood Gadadhar had once promised this woman that he would eat her food, and now he fulfilled his plighted word. The woman had piety and religious sincerity, and these were more important to the boy than the conventions of society.
Gadadhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appeared to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual nature.
About this time, on the Sivaratri night, consecrated to the worship of Siva, a dramatic performance was arranged. The principal actor, who was to play the part of Siva, suddenly fell ill, and Gadadhar was persuaded to act in his place. While friends were dressing him for the role of Siva — smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudraksha beads around his neck — the boy appeared to become absent-minded. He approached the stage with slow and measured step, supported by his friends. He looked the living image of Siva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discovered that he was really lost in meditation. His countenance was radiant and tears flowed from his eyes. He was lost to the outer world. The effect of this scene on the audience was tremendous. The people felt blessed as by a vision of Siva Himself. The performance had to be stopped, and the boy's mood lasted till the following morning.
Gadadhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes were selected from the stories of the Ramayana and the Mahabharata. Gadadhar knew by heart almost all the roles, having heard them from pr ofessional actors. His favourite theme was the Vrindavan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadadhar would play the parts of Radha or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadadhar became indifferent to the routine of school.
In 1849 Ramkumar, the eldest son, went to Calcutta to improve the financial condition of the family.
Gadadhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopala, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindavan. He himself so idealized the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
--- COMING TO CALCUTTA
At the age of sixteen Gadadhar was summoned to Calcutta by his elder brother Ramkumar, who wished assistance in his priestly duties. Ramkumar had opened a Sanskrit academy to supplement his income, and it was his intention gradually to turn his younger brother's mind to education. Gadadhar applied himself heart and soul to his new duty as family priest to a number of Calcutta families. His worship was very different from that of the pr ofessional priests. He spent hours decorating the images and singing hymns and devotional songs; he performed with love the other duties of his office. People were impressed with his ardour. But to his studies he paid scant attention.
Ramkumar did not at first oppose the ways of his temperamental brother. He wanted Gadadhar to become used to the conditions of city life. But one day he decided to warn the boy about his indifference to the world. After all, in the near future Gadadhar must, as a householder, earn his livelihood through the performance of his brahminical duties; and these required a thorough knowledge of Hindu law, astrology, and kindred subjects. He gently admonished Gadadhar and asked him to pay more attention to his studies. But the boy replied spiritedly: "Brother, what shall I do with a mere bread-winning education? I would rather acquire that wisdom which will illumine my heart and give me satisfaction for ever."
--- BREAD-WINNING EDUCATION
The anguish of the inner soul of India found expression through these passionate words of the young Gadadhar. For what did his unsophisticated eyes see around him in Calcutta, at that time the metropolis of India and the centre of modem culture and learning? Greed and lust held sway in the higher levels of society, and the occasional religious practices were merely outer forms from which the soul had long ago departed. Gadadhar had never seen anything like this at Kamarpukur among the simple and pious villagers. The sadhus and wandering monks whom he had served in his boyhood had revealed to him an altogether different India. He had been impressed by their devotion and purity, their self-control and renunciation. He had learnt from them and from his own intuition that the ideal of life as taught by the ancient sages of India was the realization of God.
When Ramkumar reprimanded Gadadhar for neglecting a "bread-winning education", the inner voice of the boy reminded him that the legacy of his ancestors — the legacy of Rama, Krishna, Buddha, Sankara, Ramanuja, Chaitanya — was not worldly security but the Knowledge of God. And these noble sages were the true representatives of Hindu society. Each of them was seated, as it were, on the crest of the wave that followed each successive trough in the tumultuous course of Indian national life. All demonstrated that the life current of India is spirituality. This truth was revealed to Gadadhar through that inner vision which scans past and future in one sweep, unobstructed by the barriers of time and space. But he was unaware of the history of the pr ofound change that had taken place in the land of his birth during the previous one hundred years.
Hindu society during the eighteenth century had been passing through a period of decadence. It was the twilight of the Mussalman rule. There were anarchy and confusion in all spheres. Superstitious practices dominated the religious life of the people. Rites and rituals passed for the essence of spirituality. Greedy priests became the custodians of heaven. True philosophy was supplanted by dogmatic opinions. The pundits took delight in vain polemics.
In 1757 English traders laid the foundation of British rule in India. Gradually the Government was systematized and lawlessness suppressed. The Hindus were much impressed by the military power and political acumen of the new rulers. In the wake of the merchants came the English educators, and social reformers, and Christian missionaries — all bearing a culture completely alien to the Hindu mind. In different parts of the country educational institutions were set up and Christian churches established. Hindu young men were offered the heady wine of the Western culture of the late eighteenth and early nineteenth centuries, and they drank it to the very dregs.
The first effect of the draught on the educated Hindus was a complete effacement from their minds of the time-honoured beliefs and traditions of Hindu society. They came to believe that there was no transcendental Truth; The world perceived by the senses was all that existed. God and religion were illusions of the untutored mind. True knowledge could be derived only from the analysis of nature. So atheism and agnosticism became the fashion of the day. The youth of India, taught in English schools, took malicious delight in openly breaking the customs and traditions of their society. They would do away with the caste-system and remove the discriminatory laws about food. Social reform, the spread of secular education, widow remarriage, abolition of early marriage — they considered these the panacea for the degenerate condition of Hindu society.
The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as relics of a barbarous age the images and rituals of the Hindu religion. They tried to persuade India that the teachings of her saints and seers were the cause of her downfall, that her Vedas, Puranas, and other scriptures were filled with superstition. Christianity, they maintained, had given the white races position and power in this world and assurance of happiness in the next; therefore Christianity was the best of all religions. Many intelligent young Hindus became converted. The man in the street was confused. The majority of the educated grew materialistic in their mental outlook. Everyone living near Calcutta or the other strong-holds of Western culture, even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.
But the soul of India was to be resuscitated through a spiritual awakening. We hear the first call of this renascence in the spirited retort of the young Gadadhar: "Brother, what shall I do with a mere bread-winning education?"
Ramkumar could hardly understand the import of his young brother's reply. He described in bright colours the happy and easy life of scholars in Calcutta society. But Gadadhar intuitively felt that the scholars, to use one of his own vivid illustrations, were like so many vultures, soaring high on the wings of their uninspired intellect, with their eyes fixed on the charnel-pit of greed and lust. So he stood firm and Ramkumar had to give way.
--- KALI TEMPLE AT DAKSHINESWAR
At that time there lived in Calcutta a rich widow named Rani Rasmani, belonging to the sudra caste, and known far and wide not only for her business ability, courage, and intelligence, but also for her largeness of heart, piety, and devotion to God. She was assisted in the management of her vast property by her son-in-law Mathur Mohan.
In 1847 the Rani purchased twenty acres of land at Dakshineswar, a village about four miles north of Calcutta. Here she created a temple garden and constructed several temples. Her Ishta, or Chosen Ideal, was the Divine Mother, Kali.
The temple garden stands directly on the east bank of the Ganges. The northern section of the land and a portion to the east contain an orchard, flower gardens, and two small reservoirs. The southern section is paved with brick and mortar. The visitor arriving by boat ascends the steps of an imposing bathing-ghat which leads to the chandni, a ro ofed terrace, on either side of which stand in a row six temples of Siva. East of the terrace and the Siva temples is a large court, paved, rectangular in shape, and running north and south. Two temples stand in the centre of this court, the larger one, to the south and facing south, being dedicated to Kali, and the smaller one, facing the Ganges, to Radhakanta, that is, Krishna, the Consort of Radha. Nine domes with spires surmount the temple of Kali, and before it stands the spacious natmandir, or music hall, the terrace of which is sup- ported by stately pillars. At the northwest and southwest
corners of the temple compound are two nahabats, or music towers, from which music flows at different times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard — all except the west — are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the Siva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a foot-path, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the kuthi, or bungalow, used by members of Rani Rasmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.
--- SIVA
In the twelve Siva temples are installed the emblems of the Great God of renunciation in His various aspects, worshipped daily with proper rites. Siva requires few articles of worship. White flowers and bel-leaves and a little Ganges water offered with devotion are enough to satisfy the benign Deity and win from Him the boon of liberation.
--- RADHAKANTA
The temple of Radhakanta, also known as the temple of Vishnu, contains the images of Radha and Krishna, the symbol of union with God through ecstatic love. The two images stand on a pedestal facing the west. The floor is paved with marble. From the ceiling of the porch hang chandeliers protected from dust by coverings of red cloth. Canvas screens shield the images from the rays of the setting sun. Close to the threshold of the inner shrine is a small brass cup containing holy water. Devoted visitors reverently drink a few drops from the vessel.
--- KALI
The main temple is dedicated to Kali, the Divine Mother, here worshipped as Bhavatarini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the Mother, dressed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, Siva, the symbol of the Absolute. On the feet of the Goddess are, among other ornaments, anklets of gold. Her arms are decked with jewelled ornaments of gold. She wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She wears a golden crown, golden ear-rings, and a golden nose-ring with a pearl-drop. She has four arms. The lower left hand holds a severed human head and the upper grips a blood-stained sabre. One right hand offers boons to Her children; the other allays their fear. The majesty of Her posture can hardly be described. It combines the terror of destruction with the reassurance of motherly tenderness. For She is the Cosmic Power, the totality of the universe, a glorious harmony of the pairs of opposites. She deals out death, as She creates and preserves. She has three eyes, the third being the symbol of Divine Wisdom; they strike dismay into the wicked, yet pour out affection for Her devotees.
The whole symbolic world is represented in the temple garden — the Trinity of the Nature Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kali is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)
Rani Rasmani spent a fortune for the construction of the temple garden and another fortune for its dedication ceremony, which took place on May 31, 1855.
Sri Ramakrishna — henceforth we shall call Gadadhar by this familiar name —1 came to the temple garden with his elder brother Ramkumar, who was appointed priest of the Kali temple. Sri Ramakrishna did not at first approve of Ramkumar's working for the sudra Rasmani. The example of their orthodox father was still fresh in Sri Ramakrishna's mind. He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offered to the Deity only in the house of a brahmin. But the holy atmosphere of the temple grounds, the solitude of the surrounding wood, the loving care of his brother, the respect shown him by Rani Rasmani and Mathur Babu, the living presence of the Goddess Kali in the temple, and; above all, the proximity of the sacred Ganges, which Sri Ramakrishna always held in the highest respect, gradually overcame his disapproval, and he began to feel at home.
Within a very short time Sri Ramakrishna attracted the notice of Mathur Babu, who was impressed by the young man's religious fervour and wanted him to participate in the worship in the Kali temple. But Sri Ramakrishna loved his freedom and was indifferent to any worldly career. The pr ofession of the priesthood in a temple founded by a rich woman did not appeal to his mind. Further, he hesitated to take upon himself the responsibility for the ornaments and jewelry of the temple. Mathur had to wait for a suitable occasion.
At this time there came to Dakshineswar a youth of sixteen, destined to play an important role in Sri Ramakrishna's life. Hriday, a distant nephew2 of Sri Ramakrishna, hailed from Sihore, a village not far from Kamarpukur, and had been his boyhood friend. Clever, exceptionally energetic, and endowed with great presence of mind, he moved, as will be seen later, like a shadow about his uncle and was always ready to help him, even at the sacrifice of his personal comfort. He was destined to be a mute witness of many of the spiritual experiences of Sri Ramakrishna and the caretaker of his body during the stormy days of his spiritual practice. Hriday came to Dakshineswar in search of a job, and Sri Ramakrishna was glad to see him.
Unable to resist the persuasion of Mathur Babu, Sri Ramakrishna at last entered the temple service, on condition that Hriday should be asked to assist him. His first duty was to dress and decorate the image of Kali.
One day the priest of the Radhakanta temple accidentally dropped the image of Krishna on the floor, breaking one of its legs. The pundits advised the Rani to install a new image, since the worship of an image with a broken limb was against the scriptural injunctions. But the Rani was fond of the image, and she asked Sri Ramakrishna's opinion. In an abstracted mood, he said: "This solution is ridiculous. If a son-in-law of the Rani broke his leg, would she discard him and put another in his place? Wouldn't she rather arrange for his treatment? Why should she not do the same thing in this case too? Let the image be repaired and worshipped as before." It was a simple, straightforward solution and was accepted by the Rani. Sri Ramakrishna himself mended the break. The priest was dismissed for his carelessness, and at Mathur Babu's earnest request Sri Ramakrishna accepted the office of priest in the Radhakanta temple.
^No definite information is available as to the origin of this name. Most probably it was given by Mathur Babu, as Ramlal, Sri Ramakrishna's nephew, has said, quoting the authority of his uncle himself.
^Hriday's mother was the daughter of Sri Ramakrishna's aunt (Khudiram's sister). Such a degree of relationship is termed in Bengal that of a "distant nephew".
--- SRI RAMAKRISHNA AS A PRIEST
Born in an orthodox brahmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship. Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense-organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles — clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.
Ramkumar wanted Sri Ramakrishna to learn the intricate rituals of the worship of Kali. To become a priest of Kali one must undergo a special form of initiation from a qualified guru, and for Sri Ramakrishna a suitable brahmin was found. But no sooner did the brahmin speak the holy word in his ear than Sri Ramakrishna, overwhelmed with emotion, uttered a loud cry and plunged into deep concentration.
Mathur begged Sri Ramakrishna to take charge of the worship in the Kali temple. The young priest pleaded his incompetence and his ignorance of the scriptures. Mathur insisted that devotion and sincerity would more than compensate for any lack of formal knowledge and make the Divine Mother manifest Herself through the image. In the end, Sri Ramakrishna had to yield to Mathur's request. He became the priest of Kali.
In 1856 Ramkumar breathed his last. Sri Ramakrishna had already witnessed more than one death in the family. He had come to realize how impermanent is life on earth. The more he was convinced of the transitory nature of worldly things, the more eager he became to realize God, the Fountain of Immortality.
--- THE FIRST VISION of KALI
And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradually enmeshed in the web of Her all-pervading presence. To the ignorant She is, to be sure, the image of destruction; but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms, and two of Her hands hold weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, Siva; it is because She is the Sakti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the denizens of the cremation ground. But is not the Ultimate Reality above holiness and unholiness? She appears to be reeling under the spell of wine. But who would create this mad world unless under the influence of a divine drunkenness? She is the highest symbol of all the forces of nature, the synthesis of their antinomies, the Ultimate Divine in the form of woman. She now became to Sri Ramakrishna the only Reality, and the world became an unsubstantial shadow. Into Her worship he poured his soul. Before him She stood as the transparent portal to the shrine of Ineffable Reality.
The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner
, most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.
But he did not have to wait very long. He has thus described his first vision of the Mother: "I felt as if my heart were being squeezed like a wet towel. I was overpowered with a great restlessness and a fear that it might not be my lot to realize Her in this life. I could not bear the separation from Her any longer. Life seemed to be not worth living. Suddenly my glance fell on the sword that was kept in the Mother's temple. I determined to put an end to my life. When I jumped up like a madman and seized it, suddenly the blessed Mother revealed Herself. The buildings with their different parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows were madly rushing at me from all sides with a terrific noise, to swallow me up! I was panting for breath. I was caught in the rush
and collapsed, unconscious. What was happening in the outside world I did not know; but within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother." On his lips when he regained consciousness of the world was the word "Mother".
--- GOD-INTOXICATED STATE
Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, talk, joke, laugh, and dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had really eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair. Her black form silhouetted against the sky of the night, looking at the Ganges or at the distant lights of Calcutta.
Naturally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no-medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.
It is said that samadhi, or trance, no more than opens the portal of the spiritual realm. Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.
As his spiritual mood deepened he more and more felt himself to be a child of the Divine Mother. He learnt to surrender himself completely to Her will and let Her direct him.
"O Mother," he would constantly pray, "I have taken refuge in Thee. Teach me what to do and what to say. Thy will is paramount everywhere and is for the good of Thy children. Merge my will in Thy will and make me Thy instrument."
His visions became deeper and more intimate. He no longer had to meditate to behold the Divine Mother. Even while retaining consciousness of the outer world, he would see Her as tangibly as the temples, the trees, the river, and the men around him.
On a certain occasion Mathur Babu stealthily entered the temple to watch the worship. He was pr ofoundly moved by the young priest's devotion and sincerity. He realized that Sri Ramakrishna had transformed the stone image into the living Goddess.
Sri Ramakrishna one day fed a cat with the food that was to be offered to Kali. This was too much for the manager of the temple garden, who considered himself responsible for the proper conduct of the worship. He reported Sri Ramakrishna's insane behaviour to Mathur Babu.
Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness — all was Consciousness. I found everything inside the room soaked, as it were, in Bliss — the Bliss of God. I saw a wicked man in front of the Kali temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother — even the cat. The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.'"
One of the painful ailments from which Sri Ramakrishna suffered at this time was a burning sensation in his body, and he was cured by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the presence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a red-eyed man of black complexion, reeling like a drunkard. Soon there emerged from him another person, of serene countenance, wearing the ochre cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. Thereafter Sri Ramakrishna was free of his pain.
About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rama and traditional model for this self-effacing form of devotion. When he meditated on Hanuman his movements and his way of life began to resemble those of a monkey. His eyes became restless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sita, the divine consort of Rama, who entered his body and disappeared there with the words, "I bequeath to you my smile."
Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rani Rasmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a law-suit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna presented Mathur Babu with two hibiscus flowers growing on the same stalk, one red and one white.
Mathur and Rani Rasmani began to ascribe the mental ailment of Sri Ramakrishna in part, at least, to his observance of rigid continence. Thinking that a natural life would relax the tension of his nerves, they engineered a plan with two women of ill fame. But as soon as the women entered his room, Sri Ramakrishna beheld in them the manifestation of the Divine Mother of the Universe and went into samadhi uttering Her name.
--- HALADHARI
In 1858 there came to Dakshineswar a cousin of Sri Ramakrishna, Haladhari by name, who was to remain there about eight years. On account of Sri Ramakrishna's indifferent health, Mathur appointed this man to the office of priest in the Kali temple. He was a complex character, versed in the letter of the scriptures, but hardly aware of their spirit. He loved to participate in hair-splitting theological discussions and, by the measure of his own erudition, he proceeded to gauge Sri Ramakrishna. An orthodox brahmin, he thoroughly disapproved of his cousin's unorthodox actions, but he was not unimpressed by Sri Ramakrishna's purity of life, ecstatic love of God, and yearning for realization.
One day Haladhari upset Sri Ramakrishna with the statement that God is incomprehensible to the human mind. Sri Ramakrishna has described the great moment of doubt when he wondered whether his visions had really misled him: "With sobs I prayed to the Mother, 'Canst Thou have the heart to deceive me like this because I am a fool?' A stream of tears flowed from my eyes. Shortly afterwards I saw a volume of mist rising from the floor and filling the space before me. In the midst of it there appeared a face with flowing beard, calm, highly expressive, and fair. Fixing its gaze steadily upon me, it said solemnly, 'Remain in bhavamukha, on the threshold of relative consciousness.' This it repeated three times and then it gently disappeared in the mist, which itself dissolved. This vision reassured me."
A garbled report of Sri Ramakrishna's failing health, indifference to worldly life, and various abnormal activities reached Kamarpukur and filled the heart of his poor mother with anguish. At her repeated request he returned to his village for a change of air. But his boyhood friends did not interest him any more. A divine fever was consuming him. He spent a great part of the day and night in one of the cremation grounds, in meditation. The place reminded him of the impermanence of the human body, of human hopes and achievements. It also reminded him of Kali, the Goddess of destruction.
--- MARRIAGE AND AFTER
But in a few months his health showed improvement, and he recovered to some extent his natural buoyancy of spirit. His happy mother was encouraged to think it might be a good time to arrange his marriage. The boy was now twenty-three years old. A wife would bring him back to earth. And she was delighted when her son welcomed her suggestion. Perhaps he saw in it the finger of God.
Saradamani, a little girl of five, lived in the neighbouring village of Jayrambati. Even at this age she had been praying to God to make her character as stainless and fragrant as the white tuberose. Looking at the full moon, she would say: "O God, there are dark spots even on the moon. But make my character spotless." It was she who was selected as the bride for Sri Ramakrishna.
The marriage ceremony was duly performed. Such early marriage in India is in the nature of a betrothal, the marriage being consummated when the girl attains puberty. But in this case the marriage remained for ever unconsummated. Sri Ramakrishna lived at Kamarpukur about a year and a half and then returned to Dakshineswar.
Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
Rani Rasmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores" appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
--- THE BRAHMANI
There came to Dakshineswar at this time a brahmin woman who was to play an important part in Sri Ramakrishna's spiritual unfoldment. Born in East Bengal, she was an adept in the Tantrik and Vaishnava methods of worship. She was slightly over fifty years of age, handsome, and garbed in the orange robe of a nun. Her sole possessions were a few books and two pieces of wearing-cloth.
Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as mahabhava, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Radha and Sri Chaitanya.
Very soon a tender relationship sprang up between Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an Avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brahmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.
Two famous pundits of the time were invited: Vaishnavcharan, the leader of the Vaishnava society, and Gauri. The first to arrive was Vaishnavcharan, with a distinguished company of scholars and devotees. The Brahmani, like a proud mother, proclaimed her view before him and supported it with quotations from the scriptures. As the pundits discussed the deep theological question, Sri Ramakrishna, perfectly indifferent to everything happening around him, sat in their midst like a child, immersed in his own thoughts, sometimes smiling, sometimes chewing a pinch of spices from a pouch, or again saying to Vaishnavcharan with a nudge: "Look here. Sometimes I feel like this, too." Presently Vaishnavcharan arose to declare himself in total agreement with the view of the Brahmani. He declared that Sri Ramakrishna had undoubtedly experienced mahabhava and that this was the certain sign of the rare manifestation of God in a man. The people assembled
there, especially the officers of the temple garden, were struck dumb. Sri Rama- krishna said to Mathur, like a boy: "Just fancy, he too says so! Well, I am glad to learn that after all it is not a disease."
When, a few days later, Pundit Gauri arrived, another meeting was held, and he agreed with the view of the Brahmani and Vaishnavcharan. To Sri Ramakrishna's remark that Vaishnavcharan had declared him to be an Avatar, Gauri replied: "Is that all he has to say about you? Then he has said very little. I am fully convinced that you are that Mine of Spiritual Power, only a small fraction of which descends on earth, from time to time, in the form of an Incarnation."
"Ah!" said Sri Ramakrishna with a smile, "you seem to have quite outbid Vaishnavcharan in this matter. What have you found in me that makes you entertain such an idea?"
--
Thus the insane priest was by verdict of the great scholars of the day proclaimed a Divine Incarnation. His visions were not the result of an over-heated brain; they had precedent in spiritual history. And how did the proclamation affect Sri Ramakrishna himself? He remained the simple child of the Mother that he had been since the first day of his life. Years later, when two of his householder disciples openly spoke of him as a Divine Incarnation and the matter was reported to him, he said with a touch of sarcasm: "Do they think they will enhance my glory that way? One of them is an actor on the stage and the other a physician. What do they know about Incarnations? Why, years ago pundits like Gauri and Vaishnavcharan declared me to be an Avatar. They were great scholars and knew what they said. But that did not make any change in my mind."
Sri Ramakrishna was a learner all his life. He often used to quote a proverb to his disciples: "Friend, the more I live the more I learn." When the excitement created by the Brahmani's declaration was over, he set himself to the task of practising spiritual disciplines according to the traditional methods laid down in the Tantra and Vaishnava scriptures. Hitherto he had pursued his spiritual ideal according to the promptings of his own mind and heart. Now he accepted the Brahmani as his guru and set foot on the traditional highways.
--- TANTRA
According to the Tantra, the Ultimate Reality is Chit, or Consciousness, which is identical with Sat, or Being, and with Ananda, or Bliss. This Ultimate Reality, Satchidananda, Existence-Knowledge-Bliss Absolute, is identical with the Reality preached in the Vedas. And man is identical with this Reality; but under the influence of maya, or illusion, he has forgotten his true nature. He takes to be real a merely apparent world of subject and object, and this error is the cause of his bondage and suffering. The goal of spiritual discipline is the rediscovery of his true identity with the divine Reality.
For the achievement of this goal the Vedanta prescribes an austere negative method of discrimination and renunciation, which can be followed by only a few individuals endowed with sharp intelligence and unshakable will-power. But Tantra takes into consideration the natural weakness of human beings, their lower appetites, and their love for the concrete. It combines philosophy with rituals, meditation with ceremonies, renunciation with enjoyment. The underlying purpose is gradually to train the aspirant to meditate on his identity with the Ultimate.
The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense-objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus the aim of Tantra is to sublimate bhoga, or enjoyment into yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is nothing but the sport of Siva and Sakti, the Absolute and Its inscrutable Power.
The disciplines of Tantra are graded to suit aspirants of all degrees. Exercises are prescribed for people with "animal", "heroic", and "divine" outlooks. Certain of the rites require the presence of members of the opposite sex. Here the aspirant learns to look on woman as the embodiment of the Goddess Kali, the Mother of the Universe. The very basis of Tantra is the Motherhood of God and the glorification of woman. Every part of a woman's body is to be regarded as incarnate Divinity. But the rites are extremely dangerous. The help of a qualified guru is absolutely necessary. An unwary devotee may lose his foothold and fall into a pit of depravity.
According to the Tantra, Sakti is the active creative force in the universe. Siva, the Absolute, is a more or less passive principle. Further, Sakti is as inseparable from Siva as fire's power to burn is from fire itself. Sakti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kali is one of Her several forms. The meditation on Kali, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed pr ofound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, where his mind would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning. The whole world and everything in it appeared as the lila, the sport, of Siva and Sakti. He beheld held everywhere manifest the power and beauty of the Mother; the whole world, animate and inanimate, appeared to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.
He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anahata Sabda, the great sound Om, of which the innumerable sounds of the universe are only so many echoes. He acquired the eight supernatural powers of yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine Maya, the inscrutable Power of God, by which the universe is created and sustained, and into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. Presently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws, and crushed it. Swallowing it, she re-entered the waters of the Ganges.
But the most remarkable experience during this period was the awakening of the Kundalini Sakti, the "Serpent Power". He actually saw the Power, at first lying asleep at the bottom of the spinal column, then waking up and ascending along the mystic Sushumna canal and through its six centres, or lotuses, to the Sahasrara, the thousand-petalled lotus in the top of the head. He further saw that as the Kundalini went upward the different lotuses bloomed. And this phenomenon was accompanied by visions and trances. Later on he described to his disciples and devotees the various movements of the Kundalini: the fishlike, birdlike, monkeylike, and so on. The awaken- ing of the Kundalini is the beginning of spiritual consciousness, and its union with Siva in the Sahasrara, ending in samadhi, is the consummation of the Tantrik disciplines.
About this time it was revealed to him that in a short while many devotees would seek his guidance.
--
After completing the Tantrik sadhana Sri Ramakrishna followed the Brahmani in the disciplines of Vaishnavism. The Vaishnavas are worshippers of Vishnu, the "All-pervading", the Supreme God, who is also known as Hari and Narayana. of Vishnu's various Incarnations the two with the largest number of followers are Rama and Krishna.
Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows upon the lover immortality and liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without bhakti, all penances, austerities and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.
There are three kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desire for fame or wealth, or from any other worldly ambition, then his devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all created beings the attitude of friendship, then his devotion is called sattvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the three gunas, or qualities, being a spontaneous, uninterrupted inclination of the mind toward God, the Inner Soul of all beings; and it wells up in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it were offered him. His one desire is to love God under all conditions — in pleasure and pain, life and death, honour and dishonour, prosperity and adversity.
There are two stages of bhakti. The first is known as vaidhi-bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. This lower bhakti in course of time matures into para-bhakti, or supreme devotion, known also as prema, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.
To develop the devotee's love for God, Vaishnavism humanizes God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These bhavas, or attitudes toward God, are known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas, Hanuman, the cow-herd boys of Vrindavan, Rama's mother Kausalya, and Radhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the-glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. of all the gopis, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her Beloved. This union represents, through sensuous language, a supersensuous experience.
Sri Chaitanya, also known as Gauranga, Gora, or Nimai, born in Bengal in 1485 and regarded as an Incarnation of God, is a great prophet of the Vaishnava religion. Chaitanya declared the chanting of God's name to be the most efficacious spiritual discipline for the Kaliyuga.
Sri Ramakrishna, as the monkey Hanuman, had already worshipped God as his Master. Through his devotion to Kali he had worshipped God as his Mother. He was now to take up the other relationships prescribed by the Vaishnava scriptures.
--
About the year 1864 there came to Dakshineswar a wandering Vaishnava monk, Jatadhari, whose Ideal Deity was Rama. He always carried with him a small metal image of the Deity, which he called by the endearing name of Ramlala, the Boy Rama. Toward this little image he displayed the tender affection of Kausalya for her divine Son, Rama. As a result of lifelong spiritual practice he had actually found in the metal image the presence of his Ideal. Ramlala was no longer for him a metal image, but the living God. He devoted himself to nursing Rama, feeding Rama, playing with Rama, taking Rama for a walk, and bathing Rama. And he found that the image responded to his love.
Sri Ramakrishna, much impressed with his devotion, requested Jatadhari to spend a few days at Dakshineswar. Soon Ramlala became the favourite companion of Sri Ramakrishna too. Later on he described to the devotees how the little image would dance gracefully before him, jump on his back, insist on being taken in his arms, run to the fields in the sun, pluck flowers from the bushes, and play pranks like a naughty boy. A very sweet relationship sprang up between him and Ramlala, for whom he felt the love of a mother.
One day Jatadhari requested Sri Ramakrishna to keep the image and bade him adieu with tearful eyes. He declared that Ramlala had fulfilled his innermost prayer and that he now had no more need of formal worship. A few days later Sri Ramakrishna was blessed through Ramlala with a vision of Ramachandra, whereby he realized that the Rama of the Ramayana, the son of Dasaratha, pervades the whole universe as Spirit and Consciousness; that He is its Creator, Sustainer, and Destroyer; that, in still another aspect, He is the transcendental Brahman, without form, attribute, or name.
While worshipping Ramlala as the Divine Child, Sri Ramakrishna's heart became filled with motherly tenderness, and he began to regard himself as a woman. His speech and gestures changed. He began to move freely with the ladies of Mathur's family, who now looked upon him as one of their own sex. During this time he worshipped the Divine Mother as Her companion or handmaid.
--- IN COMMUNION WITH THE DIVINE BELOVED
Sri Ramakrishna now devoted himself to scaling the most inaccessible and dizzy heights of dualistic worship, namely, the complete union with Sri Krishna as the Beloved of the heart. He regarded himself as one of the gopis of Vrindavan, mad with longing for her divine Sweetheart. At his request Mathur provided him with woman's dress and jewelry. In this love-pursuit, food and drink were forgotten. Day and night he wept bitterly. The yearning turned into a mad frenzy; for the divine Krishna began to play with him the old tricks He had played with the gopis. He would tease and taunt, now and then revealing Himself, but always keeping at a distance. Sri Ramakrishna's anguish brought on a return of the old physical symptoms: the burning sensation, an oozing of blood through the pores, a loosening of the joints, and the stopping of physiological functions.
The Vaishnava scriptures advise one to propitiate Radha and obtain her grace in order to realize Sri Krishna. So the tortured devotee now turned his prayer to her. Within a short time he enjoyed her blessed vision. He saw and felt the figure of Radha disappearing into his own body.
He said later on: "It is impossible to describe the heavenly beauty and sweetness of Radha. Her very appearance showed that she had completely forgotten herself in her passionate attachment to Krishna. Her complexion was a light yellow."
Now one with Radha, he manifested the great ecstatic love, the mahabhava, which had found in her its fullest expression. Later Sri Ramakrishna said: "The manifestation in the same individual of the nineteen different kinds of emotion for God is called, in the books on bhakti, mahabhava. An ordinary man takes a whole lifetime to express even a single one of these. But in this body [meaning himself] there has been a complete manifestation of all nineteen."
The love of Radha is the precursor of the resplendent vision of Sri Krishna, and Sri Ramakrishna soon experienced that vision. The enchanting ing form of Krishna appeared to him and merged in his person. He became Krishna; he totally forgot his own individuality and the world; he saw Krishna in himself and in the universe. Thus he attained to the fulfilment of the worship of the Personal God. He drank from the fountain of Immortal Bliss. The agony of his heart vanished forever. He realized Amrita, Immortality, beyond the shadow of death.
One day, listening to a recitation of the Bhagavata on the verandah of the Radhakanta temple, he fell into a divine mood and saw the enchanting form of Krishna. He perceived the luminous rays issuing from Krishna's Lotus Feet in the form of a stout rope, which touched first the Bhagavata and then his own chest, connecting all three — God, the scripture, and the devotee. "After this vision", he used to say, "I came to realize that Bhagavan, Bhakta, and Bhagavata — God, Devotee, and Scripture — are in reality one and the same."
--- VEDANTA
The Brahmani was the enthusiastic teacher and astonished beholder of Sri Ramakrishna in his spiritual progress. She became proud of the achievements of her unique pupil. But the pupil himself was not permitted to rest; his destiny beckoned him forward. His Divine Mother would allow him no respite till he had left behind the entire realm of duality with its visions, experiences, and ecstatic dreams. But for the new ascent the old tender guides would not suffice. The Brahmani, on whom he had depended for, three years, saw her son escape from her to follow the command of a teacher with masculine strength, a sterner mien, a gnarled physique, and a virile voice. The new guru was a wandering monk, the sturdy Totapuri, whom Sri Ramakrishna learnt to address affectionately as Nangta, the "Naked One", because of his total renunciation of all earthly objects and attachments, including even a piece of wearing cloth.
Totapuri was the bearer of a philosophy new to Sri Ramakrishna, the non-dualistic Vedanta philosophy, whose conclusions Totapuri had experienced in his own life. This ancient Hindu system designates the Ultimate Reality as Brahman, also described as Satchidananda, Existence-Knowledge-Bliss Absolute. Brahman is the only Real Existence. In It there is no time, no space, no causality, no multiplicity. But through maya, Its inscrutable Power, time, space, and causality are created and the One appears to break into the many. The eternal Spirit appears as a manifold of individuals endowed with form and subject to the conditions of time. The Immortal becomes a victim of birth and death. The Changeless undergoes change. The sinless Pure Soul, hypnotized by Its own maya, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the subject-object relationship are unreal. Even the vision of a Personal God
is, ultimately speaking, as illusory as the experience of any other object. Man attains his liberation, therefore, by piercing the veil of maya and rediscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he realizes ineffable Peace. Only then does he go beyond the fiction of birth and death; only then does he become immortal. 'And this is the ultimate goal of all religions — to dehypnotize the soul now hypnotized by its own ignorance.
The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnana, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, where subject and object are alike dissolved. The soul goes beyond the realm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The Real Man towers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss sweeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of supreme Felicity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has made its abode for untold ages, stilling the body, calming the mind, drowning the ego, the sweet joy of Brahman wells up in that superconscious state. Space disappears into nothingness, time is swallowed in eternity, and causation becomes a dream of the past. Only Existence is. Ah! Who can describe what the soul then feels in its communion with the Self?
Even when man descends from this dizzy height, he is devoid of ideas of "I" and "mine"; he looks on the body as a mere shadow, an outer sheath encasing the soul. He does not dwell on the past, takes no thought for the future, and looks with indifference on the present. He surveys everything in the world with an eye of equality; he is no longer touched by the infinite variety of phenomena; he no longer reacts to pleasure and pain. He remains unmoved whether he — that is to say, his body — is worshipped by the good or tormented by the wicked; for he realizes that it is the one Brahman that manifests Itself through everything. The impact of such an experience devastates the body and mind. Consciousness becomes blasted, as it were, with an excess of Light. In the Vedanta books it is said that after the experience of nirvikalpa samadhi the body drops off like a dry leaf. Only those who are born with a special mission for the world can return
from this height to the valleys of normal life. They live and move in the world for the welfare of mankind. They are invested with a supreme spiritual power. A divine glory shines through them.
--- TOTAPURI
Totapuri arrived at the Dakshineswar temple garden toward the end of 1864. Perhaps born in the Punjab, he was the head of a monastery in that province of India and claimed leadership of seven hundred sannyasis. Trained from early youth in the disciplines of the Advaita Vedanta, he looked upon the world as an illusion. The gods and goddesses of the dualistic worship were to him mere fantasies of the deluded mind. Prayers, ceremonies, rites, and rituals had nothing to do with true religion, and about these he was utterly indifferent. Exercising self-exertion and unshakable will-power, he had liberated himself from attachment to the sense-objects of the relative universe. For forty years he had practised austere discipline on the bank of the sacred Narmada and had finally realized his identity with the Absolute. Thenceforward he roamed in the world as an unfettered soul, a lion free from the cage. Clad in a loin-cloth, he spent his days under the canopy of the sky alike in storm and sunshine, feeding his body on the slender pittance of alms. He had been visiting the estuary of the Ganges. On his return journey along the bank of the sacred river, led by the inscrutable Divine Will, he stopped at Dakshineswar.
Totapuri, discovering at once that Sri Ramakrishna was prepared to be a student of Vedanta, asked to initiate him into its mysteries. With the permission of the Divine Mother, Sri Ramakrishna agreed to the proposal. But Totapuri explained that only a sannyasi could receive the teaching of Vedanta. Sri Ramakrishna agreed to renounce the world, but with the stipulation that the ceremony of his initiation into the monastic order be performed in secret, to spare the feelings of his old mother, who had been living with him at Dakshineswar.
On the appointed day, in the small hours of the morning, a fire was lighted in the Panchavati. Totapuri and Sri Ramakrishna sat before it. The flame played on their faces. "Ramakrishna was a small brown man with a short beard and beautiful eyes, long dark eyes, full of light, obliquely set and slightly veiled, never very wide open, but seeing half-closed a great distance both outwardly and inwardly. His mouth was open over his white teeth in a bewitching smile, at once affectionate and mischievous. of medium height, he was thin to emaciation and extremely delicate. His temperament was high-strung, for he was supersensitive to all the winds of joy and sorrow, both moral and physical. He was indeed a living reflection of all that happened before the mirror of his eyes, a two-sided mirror, turned both out and in." (Romain Rolland, Prophets of the New India, pp. 38-9.) Facing him, the other rose like a rock. He was very tall and robust, a sturdy and tough oak. His constitution and mind were of iron. He was the strong leader of men.
In the burning flame before him Sri Ramakrishna performed the rituals of destroying his attachment to relatives, friends, body, mind, sense-organs, ego, and the world. The leaping flame swallowed it all, making the initiate free and pure. The sacred thread and the tuft of hair were consigned to the fire, completing his severance from caste, sex, and society. Last of all he burnt in that fire, with all that is holy as his witness, his desire for enjoyment here and hereafter. He uttered the sacred mantras giving assurance of safety and fearlessness to all beings, who were only manifestations of his own Self. The rites completed, the disciple received from the guru the loin-cloth and ochre robe, the emblems of his new life.
The teacher and the disciple repaired to the meditation room near by. Totapuri began to impart to Sri Ramakrishna the great truths of Vedanta.
"Brahman", he said, "is the only Reality, ever pure, ever illumined, ever free, beyond the limits of time, space, and causation. Though apparently divided by names and forms through the inscrutable power of maya, that enchantress who makes the impossible possible, Brahman is really One and undivided. When a seeker merges in the beatitude of samadhi, he does not perceive time and space or name and form, the offspring of maya. Whatever is within the domain of maya is unreal. Give it up. Destroy the prison-house of name and form and rush out of it with the strength of a lion. Dive deep in search of the Self and realize It through samadhi. You will find the world of name and form vanishing into void, and the puny ego dissolving in Brahman-Consciousness. You will realize your identity with Brahman, Existence-Knowledge-Bliss Absolute." Quoting the Upanishad, Totapuri said: "That knowledge is shallow by which one sees or hears or knows another
. What is shallow is worthless and can never give real felicity. But the Knowledge by which one does not see another or hear another or know another, which is beyond duality, is great, and through such Knowledge one attains the Infinite Bliss. How can the mind and senses grasp That which shines in the heart of all as the Eternal Subject?"
Totapuri asked the disciple to withdraw his mind from all objects of the relative world, including the gods and goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kali, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vedanta and asked me to withdraw the mind completely from all objects and dive deep into the Atman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with Atman.' He grew excited and sharply said: 'What? You can't do it? But you have to.' He cast his eyes around. Finding a piece of glass he took it up and stuck it between my eyebrows. 'Concentrate the mind on this point!' he thundered. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soared beyond the relative plane and I lost myself in samadhi."
Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it really true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the relative plane.
Totapuri, a monk of the most orthodox type, never stayed at a place more than three days. But he remained at Dakshineswar eleven months. He too had something to learn.
Totapuri had no idea of the struggles of ordinary men in the toils of passion and desire. Having maintained all through life the guilelessness of a child, he laughed at the idea of a man's being led astray by the senses. He was convinced that the world was maya and had only to be denounced to vanish for ever. A born non-dualist, he had no faith in a Personal God. He did not believe in the terrible aspect of Kali, much less in Her benign aspect. Music and the chanting of God's holy name were to him only so much nonsense. He ridiculed the spending of emotion on the worship of a Personal God.
--- KALI AND MAYA
Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its power in the relative life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him maya itself was God, for everything was God. It was one of the faces of Brahman. What he had realized on the heights of the transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence. Maya, the mighty weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they still live on the relative plane.
Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
The Divine Mother asked Sri Ramakrishna not to be lost in the featureless Absolute but to remain, in bhavamukha, on the threshold of relative consciousness, the border line between the Absolute and the Relative. He was to keep himself at the "sixth centre" of Tantra, from which he could see not only the glory of the seventh, but also the divine manifestations of the Kundalini in the lower centres. He gently oscillated back and forth across the dividing line. Ecstatic devotion to the Divine Mother alternated with serene absorption in the Ocean of Absolute Unity. He thus bridged the gulf between the Personal and the Impersonal, the immanent and the transcendent aspects of Reality. This is a unique experience in the recorded spiritual history of the world.
--- TOTAPURI'S LESSON
From Sri Ramakrishna Totapuri had to learn the significance of Kali, the Great Fact of the relative world, and of maya, Her indescribable Power.
One day, when guru and disciple were engaged in an animated discussion about Vedanta, a servant of the temple garden came there and took a coal from the sacred fire that had been lighted by the great ascetic. He wanted it to light his tobacco. Totapuri flew into a rage and was about to beat the man. Sri Ramakrishna rocked with laughter. "What a shame!" he cried. "You are explaining to me the reality of Brahman and the illusoriness of the world; yet now you have so far forgotten yourself as to be about to beat a man in a fit of passion. The power of maya is indeed inscrutable!" Totapuri was embarrassed.
About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.
Sri Ramakrishna later described the significance of Totapuri's lessons:
"When I think of the Supreme Being as inactive — neither creating nor preserving nor destroying —, I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active — creating, preserving, and destroying —, I call Him Sakti or Maya or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and the Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. It is impossible to conceive of the one without the other. The Divine Mother and Brahman are one."
After the departure of Totapuri, Sri Ramakrishna remained for six months in a state of absolute identity with Brahman. "For six months at a stretch", he said, "I remained in that state from which ordinary men can never return; generally the body falls off, after three weeks, like a sere leaf. I was not conscious of day and night. Flies would enter my mouth and nostrils just as they do a dead body's, but I did not feel them. My hair became matted with dust."
His body would not have survived but for the kindly attention of a monk who happened to be at Dakshineswar at that time and who somehow realized that for the good of humanity Sri Ramakrishna's body must be preserved. He tried various means, even physical violence, to recall the fleeing soul to the prison-house of the body, and during the resultant fleeting moments of consciousness he would push a few morsels of food down Sri Ramakrishna's throat. Presently Sri Ramakrishna received the command of the Divine Mother to remain on the threshold of relative consciousness. Soon there-after after he was afflicted with a serious attack of dysentery. Day and night the pain tortured him, and his mind gradually came down to the physical plane.
--- COMPANY of HOLY MEN AND DEVOTEES
From now on Sri Ramakrishna began to seek the company of devotees and holy men. He had gone through the storm and stress of spiritual disciplines and visions. Now he realized an inner calmness and appeared to others as a normal person. But he could not bear the company of worldly people or listen to their talk. Fortunately the holy atmosphere of Dakshineswar and the liberality of Mathur attracted monks and holy men from all parts of the country. Sadhus of all denominations — monists and dualists, Vaishnavas and Vedantists, Saktas and worshippers of Rama — flocked there in ever increasing numbers. Ascetics and visionaries came to seek Sri Ramakrishna's advice. Vaishnavas had come during the period of his Vaishnava sadhana, and Tantriks when he practised the disciplines of Tantra. Vedantists began to arrive after the departure of Totapuri. In the room of Sri Ramakrishna, who was then in bed with dysentery, the Vedantists engaged in scriptural discussions, and, forgetting his own physical suffering, he solved their doubts by referring directly to his own experiences. Many of the visitors were genuine spiritual souls, the unseen pillars of Hinduism, and their spiritual lives were quickened in no small measure by the sage of Dakshineswar. Sri Ramakrishna in turn learnt from them anecdotes concerning the ways and the conduct of holy men, which he subsequently narrated to his devotees and disciples. At his request Mathur provided him with large stores of food-stuffs, clothes, and so forth, for distribution among the wandering monks.
"Sri Ramakrishna had not read books, yet he possessed an encyclopedic knowledge of religions and religious philosophies. This he acquired from his contacts with innumerable holy men and scholars. He had a unique power of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he replied; "I have not read; but I have heard the learned. I have made a garland of their knowledge, wearing it round my neck, and I have given it as an offering at the feet of the Mother."
Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
--- ISLAM
Toward the end of 1866 he began to practise the disciplines of Islam. Under the direction of his Mussalman guru he abandoned himself to his new sadhana. He dressed as a Mussalman and repeated the name of Allah. His prayers took the form of the Islamic devotions. He forgot the Hindu gods and goddesses — even Kali — and gave up visiting the temples. He took up his residence outside the temple precincts. After three days he saw the vision of a radiant figure, perhaps Mohammed. This figure gently approached him and finally lost himself in Sri Ramakrishna. Thus he realized the Mussalman God. Thence he passed into communion with Brahman. The mighty river of Islam also led him back to the Ocean of the Absolute.
--- CHRISTIANITY
Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This expression is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The figures in the picture took on life, and the rays of light emanating from them entered his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna krishna realized his identity with Christ, as he had already realized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there were others — Buddha, for instance, and Krishna.
--- ATTITUDE TOWARD DIFFERENT RELIGIONS
Sri Ramakrishna accepted the divinity of Buddha and used to point out the similarity of his teachings to those of the Upanishads. He also showed great respect for the Tirthankaras, who founded Jainism, and for the ten Gurus of Sikhism. But he did not speak of them as Divine Incarnations. He was heard to say that the Gurus of Sikhism were the reincarnations of King Janaka of ancient India. He kept in his room at Dakshineswar a small statue of Tirthankara Mahavira and a picture of Christ, before which incense was burnt morning and evening.
Without being formally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. All barriers were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, "all religions — Hinduism, Islam, Christianity — and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion — Hindus, Mohammedans, Brahmos, Vaishnavas, and the rest. But they never reflect that He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as well — the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call it pani'. At a third the Christians call it 'water'. Can we imagine that it is not 'jal', but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him."
In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
--- PILGRIMAGE
On January 27, 1868, Mathur Babu with a party of some one hundred and twenty-five persons set out on a pilgrimage to the sacred places of northern India. At Vaidyanath in Behar, when the Master saw the inhabitants of a village reduced by poverty and starvation to mere skeletons, he requested his rich patron to feed the people and give each a piece of cloth. Mathur demurred at the added expense. The Master declared bitterly that he would not go on to Benares, but would live with the poor and share their miseries. He actually left Mathur and sat down with the villagers. Whereupon Mathur had to yield. On another occasion, two years later, Sri Ramakrishna showed a similar sentiment for the poor and needy. He accompanied Mathur on a tour to one of the latter's estates at the time of the collection of rents. For two years the harvests had failed and the tenants were in a state of extreme poverty. The Master asked Mathur to remit their rents, distribute help to them, and in addition give the hungry people a sumptuous feast. When Mathur grumbled, the Master said: "You are only the steward of the Divine Mother. They are the Mother's tenants. You must spend the Mother's money. When they are suffering, how can you refuse to help them? You must help them." Again Mathur had to give in. Sri Ramakrishna's sympathy for the poor sprang from his perception of God in all created beings. His sentiment was not that of the humanist or philanthropist. To him the service of man was the same as the worship of God.
The party entered holy Benares by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the city he treated every particle of its earth with utmost respect. At the Manikarnika Ghat, the great cremation ground of the city, he actually saw Siva, with ash-covered body and tawny matted hair, serenely approaching each funeral pyre and breathing into the ears of the corpses the mantra of liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Benares attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of Siva.
Sri Ramakrishna visited Allahabad, at the confluence of the Ganges and the Jamuna, and then proceeded to Vrindavan and Mathura, hallowed by the legends, songs, and dramas about Krishna and the gopis. Here he had numerous visions and his heart overflowed with divine emotion. He wept and said: "O Krishna! Everything here is as it was in the olden days. You alone are absent." He visited the great woman saint, Gangamayi, regarded by Vaishnava devotees as the reincarnation of an intimate attendant of Radha. She was sixty years old and had frequent trances. She spoke of Sri Ramakrishna as an incarnation of Radha. With great difficulty he was persuaded to leave her.
On the return journey Mathur wanted to visit Gaya, but Sri Ramakrishna declined to go. He recalled his father's vision at Gaya before his own birth and felt that in the temple of Vishnu he would become permanently absorbed in God. Mathur, honouring the Master's wish, returned with his party to Calcutta.
From Vrindavan the Master had brought a handful of dust. Part of this he scattered in the Panchavati; the rest he buried in the little hut where he had practised meditation. "Now this place", he said, "is as sacred as Vrindavan."
In 1870 the Master went on a pilgrimage to Nadia, the birth-place of Sri Chaitanya. As the boat by which he travelled approached the sand-bank close to Nadia, Sri Ramakrishna had a vision of the "two brothers", Sri Chaitanya and his companion Nityananda, "bright as molten gold" and with haloes, rushing to greet him with uplifted hands. "There they come! There they come!" he cried. They entered his body and he went into a deep trance.
--- RELATION WITH HIS WIFE
In 1872 Sarada Devi paid her first visit to her husband at Dakshineswar. Four years earlier she had seen him at Kamarpukur and had tasted the bliss of his divine company. Since then she had become even more gentle, tender, introspective, serious, and unselfish. She had heard many rumours about her husband's insanity. People had shown her pity in her misfortune. The more she thought, the more she felt that her duty was to be with him, giving him, in whatever measure she could, a wife's devoted service. She was now eighteen years old. Accompanied by her father, she arrived at Dakshineswar, having come on foot the distance of eighty miles. She had had an attack of fever on the way. When she arrived at the temple garden the Master said sorrowfully: "Ah! You have come too late. My Mathur is no longer here to look after you." Mathur had passed away the previous year.
The Master took up the duty of instructing his young wife, and this included everything from housekeeping to the Knowledge of Brahman. He taught her how to trim a lamp, how to behave toward people according to their differing temperaments, and how to conduct herself before visitors. He instructed her in the mysteries of spiritual life — prayer, meditation, japa, deep contemplation, and samadhi. The first lesson that Sarada Devi received was: "God is everybody's Beloved, just as the moon is dear to every child. Everyone has the same right to pray to Him. Out of His grace He reveals Himself to all who call upon Him. You too will see Him if you but pray to Him."
Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
--- of_THE_MASTER">THE "EGO" of THE MASTER
In the nirvikalpa samadhi Sri Ramakrishna had realized that Brahman alone is real and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the vijnani, the knower of Truth in a special and very rich sense, who sees Brahman not only in himself and in the transcendental Absolute, but in everything of the world. In this state of vijnana, sometimes, bereft of body-consciousness, he would regard himself as one with Brahman; sometimes, conscious of the dual world, he would regard himself as God's devotee, servant, or child. In order to enable the Master to work for the welfare of humanity, the Divine Mother had kept in him a trace of ego, which he described — according to his mood — as the "ego of Knowledge", the "ego of Devotion", the "ego of a child", or the "ego of a servant". In any case this ego of the Master, consumed by the fire of the Knowledge of Brahman, was an appearance only, like a burnt string. He often referred to this ego as the "ripe ego" in contrast with the ego of the bound soul, which he described as the "unripe" or "green" ego. The ego of the bound soul identifies itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Sarada Devi asked the Master, "What do you think of me?" Quick came the answer: "The Mother who is worshipped in the temple is the mother who has given birth to my body and is now living in the nahabat, and it is She again who is stroking my feet at this moment. Indeed, I always look on you as the personification of the Blissful Mother Kali."
Sarada Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes talk on abstruse subjects, sometimes laugh, sometimes weep, and sometimes become perfectly motionless in samadhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into samadhi — for it might happen at any moment —, and so he asked me to sleep in the nahabat."
--- SUMMARY of THE MASTER'S SPIRITUAL EXPERIENCES
We have now come to the end of Sri Ramakrishna's sadhana, the period of his spiritual discipline. As a result of his supersensuous experiences he reached certain conclusions regarding himself and spirituality in general. His conclusions about himself may be summarized as follows:
First, he was an Incarnation of God, a specially commissioned person, whose spiritual experiences were for the benefit of humanity. Whereas it takes an ordinary man a whole life's struggle to realize one or two phases of God, he had in a few years realized God in all His phases.
Second, he knew that he had always been a free soul, that the various disciplines through which he had passed were really not necessary for his own liberation but were solely for the benefit of others. Thus the terms liberation and bondage were not applicable to him. As long as there are beings who consider themselves bound. God must come down to earth as an Incarnation to free them from bondage, just as a magistrate must visit any part of his district in which there is trouble.
Third, he came to foresee the time of his death. His words with respect to this matter were literally fulfilled.
About spirituality in general the following were his conclusions: First, he was firmly convinced that all religions are true, that every doctrinal system represents a path to God. He had followed all the main paths and all had led him to the same goal. He was the first religious prophet recorded in history to preach the harmony of religions.
Second, the three great systems of thought known as Dualism, Qualified Non-dualism, and Absolute Non-dualism — Dvaita, Visishtadvaita, and Advaita — he perceived to represent three stages in man's progress toward the Ultimate Reality. They were not contradictory but complementary and suited to different temperaments. For the ordinary man with strong attachment to the senses, a dualistic form of religion, prescribing a certain amount of material support, such as music and other symbols, is useful. A man of God-realization transcends the idea of worldly duties, but the ordinary mortal must perform his duties, striving to be unattached and to surrender the results to God. The mind can comprehend and describe the range of thought and experience up to the Visishtadvaita, and no further. The Advaita, the last word in spiritual experience, is something to be felt in samadhi. for it transcends mind and speech. From the highest standpoint, the Absolute and Its manifestation are equally real — the Lord's Name, His Abode, and the Lord Himself are of the same spiritual Essence. Everything is Spirit, the difference being only in form.
Third, Sri Ramakrishna realized the wish of the Divine Mother that through him She should found a new Order, consisting of those who would uphold the universal doctrines illustrated in his life.
Fourth, his spiritual insight told him that those who were having their last birth on the mortal plane of existence and those who had sincerely called on the Lord even once in their lives must come to him.
During this period Sri Ramakrishna suffered several bereavements. The first was the death of a nephew named Akshay. After the young man's death Sri Ramakrishna said: "Akshay died before my very eyes. But it did not affect me in the least. I stood by and watched a man die. It was like a sword being drawn from its scabbard. I enjoyed the scene, and laughed and sang and danced over it. They removed the body and cremated it. But the next day as I stood there (pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody were squeezing my heart like a wet towel. I wondered at it and thought that the Mother was teaching me a lesson. I was not much concerned even with my own body — much less with a relative. But if such was my pain at the loss of a nephew, how much more must be the grief of the householders at the loss of their near and dear ones!" In 1871 Mathur died, and some five years later Sambhu Mallick — who, after Mathur's passing away, had taken care of the Master's comfort. In 1873 died his elder brother Rameswar, and in 1876, his beloved mother. These bereavements left their imprint on the tender human heart of Sri Ramakrishna, albeit he had realized the immortality of the soul and the illusoriness of birth and death.
In March 1875, about a year before the death of his mother, the Master met Keshab Chandra Sen. The meeting was a momentous event for both Sri Ramakrishna and Keshab. Here the Master for the first time came into actual, contact with a worthy representative of modern India.
--- BRAHMO SAMAJ
Keshab was the leader of the Brahmo Samaj, one of the two great movements that, during the latter part of the nineteenth century, played an important part in shaping the course of the renascence of India. The founder of the Brahmo movement had been the great Raja Rammohan Roy (1774-1833). Though born in an orthodox brahmin family, Rammohan Roy had shown great sympathy for Islam and Christianity. He had gone to Tibet in search of the Buddhist mysteries. He had extracted from Christianity its ethical system, but had rejected the divinity of Christ as he had denied the Hindu Incarnations. The religion of Islam influenced him, to a great extent, in the formulation of his monotheistic doctrines. But he always went back to the Vedas for his spiritual inspiration. The Brahmo Samaj, which he founded in 1828, was dedicated to the "worship and adoration of the Eternal, the Unsearchable, the Immutable Being, who is the Author and Preserver of the Universe". The Samaj was open to all without distinction of colour, creed, caste, nation, or religion.
The real organizer of the Samaj was Devendranath Tagore (1817-1905), the father of the poet Rabindranath. His physical and spiritual beauty, aristocratic alo ofness, penetrating intellect, and poetic sensibility made him the foremost leader of the educated Bengalis. These addressed him by the respectful epithet of Maharshi, the "Great Seer". The Maharshi was a Sanskrit scholar and, unlike Raja Rammohan Roy, drew his inspiration entirely from the Upanishads. He was an implacable enemy of image worship ship and also fought to stop the infiltration of Christian ideas into the Samaj. He gave the movement its faith and ritual. Under his influence the Brahmo Samaj pr ofessed One Self-existent Supreme Being who had created the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, and Power, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.
By far the ablest leader of the Brahmo movement was Keshab Chandra Sen (1838-1884). Unlike Raja Rammohan Roy and Devendranath Tagore, Keshab was born of a middle-class Bengali family and had been brought up in an English school. He did not know Sanskrit and very soon broke away from the popular Hindu religion. Even at an early age he came under the spell of Christ and pr ofessed to have experienced the special favour of John the Baptist, Christ, and St. Paul. When he strove to introduce Christ to the Brahmo Samaj, a rupture became inevitable with Devendranath. In 1868 Keshab broke with the older leader and founded the Brahmo Samaj of India, Devendra retaining leadership of the first Brahmo Samaj, now called the Adi Samaj.
Keshab possessed a complex nature. When passing through a great moral crisis, he spent much of his time in solitude and felt that he heard the voice of God, When a devotional form of worship was introduced into the Brahmo Samaj, he spent hours in singing kirtan with his followers. He visited England land in 1870 and impressed the English people with his musical voice, his simple English, and his spiritual fervour. He was entertained by Queen Victoria. Returning to India, he founded centres of the Brahmo Samaj in various parts of the country. Not unlike a pr ofessor of comparative religion in a European university, he began to discover, about the time of his first contact with Sri Ramakrishna, the harmony of religions. He became sympathetic toward the Hindu gods and goddesses, explaining them in a liberal fashion. Further, he believed that he was called by God to dictate to the world God's newly revealed law, the New Dispensation, the Navavidhan.
In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, sc offed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the estimation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.
--- ARYA SAMAJ
The other movement playing an important part in the nineteenth-century religious revival of India was the Arya Samaj. The Brahmo Samaj, essentially a movement of compromise with European culture, tacitly admitted the superiority of the West. But the founder of the Arya Samaj was a ' pugnacious Hindu sannyasi who accepted the challenge of Islam and Christianity and was resolved to combat all foreign influence in India. Swami Dayananda (1824-1883) launched this movement in Bombay in 1875, and soon its influence was felt throughout western India. The Swami was a great scholar of the Vedas, which he explained as being strictly monotheistic. He preached against the worship of images and re-established the ancient Vedic sacrificial rites. According to him the Vedas were the ultimate authority on religion, and he accepted every word of them as literally true. The Arya Samaj became a bulwark against the encroachments of Islam and Christianity, and its orthodox flavour appealed to many Hindu minds. It also assumed leadership in many movements of social reform. The caste-system became a target of its attack. Women it liberated from many of their social disabilities. The cause of education received from it a great impetus. It started agitation against early marriage and advocated the remarriage of Hindu widows. Its influence was strongest in the Punjab, the battle-ground of the Hindu and Islamic cultures. A new fighting attitude was introduced into the slumbering Hindu society. Unlike the Brahmo Samaj, the influence of the Arya Samaj was not confined to the intellectuals. It was a force that spread to the masses. It was a dogmatic movement intolerant of those who disagreed with its views, and it emphasized only one way, the Arya Samaj way, to the realization of Truth. Sri Ramakrishna met Swami Dayananda when the latter visited Bengal.
--- KESHAB CHANDRA SEN
Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at Belgharia, a few miles from Dakshineswar, where the great Brahmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder holder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
Keshab's sincerity was enough for Sri Ramakrishna. Henceforth the two saw each other frequently, either at Dakshineswar or at the temple of the Brahmo Samaj. Whenever the Master was in the temple at the time of divine service, Keshab would request him to speak to the congregation. And Keshab would visit the saint, in his turn, with offerings of flowers and fruits.
--- OTHER BRAHMO LEADERS
Gradually other Brahmo leaders began to feel Sri Ramakrishna's influence. But they were by no means uncritical admirers of the Master. They particularly disapproved of his ascetic renunciation and condemnation of "woman and gold".1 They measured him according to their own ideals of the householder's life. Some could not understand his samadhi and described it as a nervous malady. Yet they could not resist his magnetic personality.
Among the Brahmo leaders who knew the Master closely were Pratap Chandra Mazumdar, Vijaykrishna Goswami, Trailokyanath Sannyal, and Shivanath Shastri.
Shivanath, one day, was greatly impressed by the Master's utter simplicity and abhorrence of praise. He was seated with Sri Ramakrishna in the latter's room when several rich men of Calcutta arrived. The Master left the room for a few minutes. In the mean time Hriday, his nephew, began to describe his samadhi to the visitors. The last few words caught the Master's ear as he entered the room. He said to Hriday: "What a mean-spirited fellow you must be to extol me thus before these rich men! You have seen their costly apparel and their gold watches and chains, and your object is to get from them as much money as you can. What do I care about what they think of me? (Turning to the gentlemen) No, my friends, what he has told you about me is not true. It was not love of God that made me absorbed in God and indifferent to external life. I became positively insane for some time. The sadhus who frequented this temple told me to practise many things. I tried to follow them, and the consequence was that my austerities drove me to insanity." This is a quotation from one of Shivanath's books. He took the Master's words literally and failed to see their real import.
Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait we so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress' — a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
The Brahmo leaders received much inspiration from their contact with Sri Ramakrishna. It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the Brahmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimination between the Real and the unreal.
This contact with the educated and progressive Bengalis opened Sri Ramakrishna's eyes to a new realm of thought. Born and brought up in a simple village, without any formal education, and taught by the orthodox holy men of India in religious life, he had had no opportunity to study the influence of modernism on the thoughts and lives of the Hindus. He could not properly estimate the result of the impact of Western education on Indian culture. He was a Hindu of the Hindus, renunciation being to him the only means to the realization of God in life. From the Brahmos he learnt that the new generation of India made a compromise between God and the world. Educated young men were influenced more by the Western philosophers than by their own prophets. But Sri Ramakrishna was not dismayed, for he saw in this, too, the hand of God. And though he expounded to the Brahmos all his ideas about God and austere religious disciplines, yet he bade them accept from his teachings only as much as suited their tastes and temperaments.
^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual progress. This favourite expression of the Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and greed", the baneful influence of which retards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a concrete term for the sex instinct when addressing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes greed, which is the other obstacle to spiritual life.
Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very pr ofound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
--- THE MASTER'S YEARNING FOR HIS OWN DEVOTEES
Contact with the Brahmos increased Sri Ramakrishna's longing to encounter aspirants who would be able to follow his teachings in their purest form. "There was no limit", he once declared, "to the longing I felt at that time. During the day-time I somehow managed to control it. The secular talk of the worldly-minded was galling to me, and I would look wistfully to the day when my own beloved companions would come. I hoped to find solace in conversing with them and relating to them my own realizations. Every little incident would remind me of them, and thoughts of them wholly engrossed me. I was already arranging in my mind what I should say to one and give to another, and so on. But when the day would come to a close I would not be able to curb my feelings. The thought that another day had gone by, and they had not come, oppressed me. When, during the evening service, the temples rang with the sound of bells and conch-shells, I would climb to the ro of of the kuthi in the garden and, writhing in anguish of heart, cry at the top of my voice: 'Come, my children! Oh, where are you? I cannot bear to live without you.' A mother never longed so intensely for the sight of her child, nor a friend for his companions, nor a lover for his sweetheart, as I longed for them. Oh, it was indescribable! Shortly after this period of yearning the devotees1 began to come."
In the year 1879 occasional writings about Sri Ramakrishna by the Brahmos, in the Brahmo magazines, began to attract his future disciples from the educated middle-class Bengalis, and they continued to come till 1884. But others, too, came, feeling the subtle power of his attraction. They were an ever shifting crowd of people of all castes and creeds: Hindus and Brahmos, Vaishnavas and Saktas, the educated with university degrees and the illiterate, old and young, maharajas and beggars, journalists and artists, pundits and devotees, philosophers and the worldly-minded, jnanis and yogis, men of action and men of faith, virtuous women and prostitutes, office-holders and vagabonds, philanthropists and self-seekers, dramatists and drunkards, builders-up and pullers-down. He gave to them all, without stint, from his illimitable store of realization. No one went away empty-handed. He taught them the l ofty .knowledge of the Vedanta and the soul
-melting love of the Purana. Twenty hours out of twenty-four he would speak without out rest or respite. He gave to all his sympathy and enlightenment, and he touched them with that strange power of the soul which could not but melt even the most hardened. And people understood him according to their powers of comprehension.
^The word is generally used in the text to denote one devoted to God, a worshipper of the Personal God, or a follower of the path of love. A devotee of Sri Ramakrishna is one who is devoted to Sri Ramakrishna and follows his teachings. The word "disciple", when used in connexion with Sri Ramakrishna, refers to one who had been initiated into spiritual life by Sri Ramakrishna and who regarded him as his guru.
--- THE MASTER'S METHOD of TEACHING
But he remained as ever the willing instrument in the hand of God, the child of the Divine Mother, totally untouched by the idea of being a teacher. He used to say that three ideas — that he was a guru, a father, and a master — pricked his flesh like thorns. Yet he was an extraordinary teacher. He stirred his disciples' hearts more by a subtle influence than by actions or words. He never claimed to be the founder of a religion or the organizer of a sect. Yet he was a religious dynamo. He was the verifier of all religions and creeds. He was like an expert gardener, who prepares the soil and removes the weeds, knowing that the plants will grow because of the inherent power of the seeds, producing each its appropriate flowers and fruits. He never thrust his ideas on anybody. He understood people's limitations and worked on the principle that what is good for one may be bad for another. He had the unusual power of knowing the devotees' minds, even their inmost souls, at the first sight. He accepted disciples with the full knowledge of their past tendencies and future possibilities. The life of evil did not frighten him, nor did religious squeamishness raise anybody in his estimation. He saw in everything the unerring finger of the Divine Mother. Even the light that leads astray was to him the light from God.
To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing pro of that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the path of renunciation. He prescribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.
His disciples were of two kinds: the householders, and the young men, some of whom were later to become monks. There was also a small group of women devotees.
--- HOUSEHOLDER DEVOTEES
For the householders Sri Ramakrishna did not prescribe the hard path of total renunciation. He wanted them to discharge their obligations to their families. Their renunciation was to be mental. Spiritual life could not be acquired by flying away from responsibilities. A married couple should live like brother and sister after the birth of one or two children, devoting their time to spiritual talk and contemplation. He encouraged the householders, saying that their life was, in a way, easier than that of the monk, since it was more advantageous to fight the enemy from inside a fortress than in an open field. He insisted, however, on their repairing into solitude every now and then to strengthen their devotion and faith in God through prayer, japa, and meditation. He prescribed for them the companionship of sadhus. He asked them to perform their worldly duties with one hand, while holding to God with the other, and to pray to God to make their duties fewer and fewer so that in the end they might cling to Him with both hands. He would discourage in both the householders and the celibate youths any lukewarmness in their spiritual struggles. He would not ask them to follow indiscriminately the ideal of non-resistance, which ultimately makes a coward of the unwary.
--- FUTURE MONKS
But to the young men destined to be monks he pointed out the steep path of renunciation, both external and internal. They must take the vow of absolute continence and eschew all thought of greed and lust. By the practice of continence, aspirants develop a subtle nerve through which they understand the deeper mysteries of God. For them self-control is final, imperative, and absolute. The sannyasis are teachers of men, and their lives should be totally free from blemish. They must not even look at a picture which may awaken their animal passions. The Master selected his future monks from young men untouched by "woman and gold" and plastic enough to be cast in his spiritual mould. When teaching them the path of renunciation and discrimination, he would not allow the householders to be anywhere near them.
--- RAM AND MANOMOHAN
The first two householder devotees to come to Dakshineswar were Ramchandra Dutta and Manomohan Mitra. A medical practitioner and chemist, Ram was sceptical about God and religion and never enjoyed peace of soul. He wanted tangible pro of of God's existence. The Master said to him: "God really" exists. You don't see the stars in the day-time, but that doesn't mean that the stars do not exist. There is butter in milk. But can anybody see it by merely looking at the milk? To get butter you must churn milk in a quiet and cool place. You cannot realize God by a mere wish; you must go through some mental disciplines." By degrees the Master awakened Ram's spirituality and the latter became one of his foremost lay disciples. It was Ram who introduced Narendranath to Sri Ramakrishna. Narendra was a relative of Ram.
Manomohan at first met with considerable opposition from his wife and other relatives, who resented his visits to Dakshineswar. But in the end the unselfish love of the Master triumphed over worldly affection. It was Manomohan who brought Rakhal to the Master.
--- SURENDRA
Suresh Mitra, a beloved disciple whom the Master often addressed as Surendra, had received an English education and held an important post in an English firm. Like many other educated young men of the time, he prided himself on his atheism and led a Bohemian life. He was addicted to drinking. He cherished an exaggerated notion about man's free will. A victim of mental depression, he was brought to Sri Ramakrishna by Ramchandra chandra Dutta. When he heard the Master asking a disciple to practise the virtue of self-surrender to God, he was impressed. But though he tried thenceforth to do so, he was unable to give up his old associates and his drinking. One day the Master said in his presence, "Well, when a man goes to an undesirable place, why doesn't he take the Divine Mother with him?" And to Surendra himself Sri Ramakrishna said: "Why should you drink wine as wine? offer it to Kali, and then take it as Her prasad, as consecrated drink
. But see that you don't become intoxicated; you must not reel and your thoughts must not wander. At first you will feel ordinary excitement, but soon you will experience spiritual exaltation." Gradually Surendra's entire life was changed. The Master designated him as one of those commissioned by the Divine Mother to defray a great part of his expenses. Surendra's purse was always open for the Master's comfort.
--- KEDAR
Kedarnath Chatterji was endowed with a spiritual temperament and had tried various paths of religion, some not very commendable. When he met the Master at Dakshineswar he understood the true meaning of religion. It is said that the Master, weary of instructing devotees who were coming to him in great numbers for guidance, once prayed to the Goddess Kali: "Mother, I am tired of speaking to people. Please give power to Kedar, Girish, Ram, Vijay, and Mahendra to give them the preliminary instruction, so that just a little teaching from me will be enough." He was aware, however, of Kedar's lingering attachment to worldly things and often warned him about it.
--- HARISH
Harish, a young man in affluent circumstances, renounced his family and took shelter with the Master, who loved him for his sincerity, singleness of purpose, and quiet nature. He spent his leisure time in prayer and meditation, turning a deaf ear to the entreaties and threats of his relatives. Referring to his undisturbed peace of mind, the Master would say: "Real men are dead to the world though living. Look at Harish. He is an example." When one day the Master asked him to be a little kind to his wife, Harish said: "You must excuse me on this point. This is not the place to show kindness. If I try to be sympathetic to her, there is a possibility of my forgetting the ideal and becoming entangled in the world."
--- BHAVANATH
Bhavanath Chatterji visited the Master while he was still in his teens. His parents and relatives regarded Sri Ramakrishna as an insane person and tried their utmost to prevent him from becoming intimate with the Master. But the young boy was very stubborn and often spent nights at Dakshineswar. He was greatly attached to Narendra, and the Master encouraged their friendship. The very sight of him often awakened Sri Ramakrishna's spiritual emotion.
--- BALARAM BOSE
Balaram Bose came of a wealthy Vaishnava family. From his youth he had shown a deep religious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptures. He was very much impressed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God really existed and, if so, whether a man could realize Him. The Master said: "God reveals Himself to the devotee who thinks of Him as his nearest and dearest. Because you do not draw response by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dearer than your very self. He is much attached to His devotees. He comes to a man even before He is sought. There is none more intimate and affectionate than God." Balaram had never before heard God spoken of in such forceful words; every one of the words seemed true to him. Under the Master's influence he outgrew the conventions of the Vaishnava worship and became one of the most beloved of the disciples. It was at his home that the Master slept whenever he spent a night in Calcutta.
--- MAHENDRA OR M.
Mahendranath Gupta, better known as "M.", arrived at Dakshineswar in March 1882. He belonged to the Brahmo Samaj and was headmaster of the Vidyasagar High School at Syambazar, Calcutta. At the very first sight the Master recognized him as one of his "marked" disciples. Mahendra recorded in his diary Sri Ramakrishna's conversations with his devotees. These are the first directly recorded words, in the spiritual history of the world, of a man recognized as belonging in the class of Buddha and Christ. The present volume is a translation of this diary. Mahendra was instrumental, through his personal contacts, in spreading the Master's message among many young and aspiring souls.
--- NAG MAHASHAY
Durgacharan Nag, also known as Nag Mahashay, was the ideal householder among the lay disciples of Sri Ramakrishna. He was the embodiment of the Master's ideal of life in the world, unstained by worldliness. In spite of his intense desire to become a sannyasi, Sri Ramakrishna asked him to live in the world in the spirit of a monk, and the disciple truly carried out this injunction. He was born of a poor family and even during his boyhood often sacrificed everything to lessen the sufferings of the needy. He had married at an early age and after his wife's death had married a second time to obey his father's command. But he once said to his wife: "Love on the physical level never lasts. He is indeed blessed who can give his love to God with his whole heart. Even a little attachment to the body endures for several births. So do not be attached to this cage of bone and flesh. Take shelter at the feet of the Mother and think of Her alone. Thus your life here and hereafter will be ennobled." The Master spoke of him as a "blazing light". He received every word of Sri Ramakrishna in dead earnest. One day he heard the Master saying that it was difficult for doctors, lawyers, and brokers to make much progress in spirituality. of doctors he said, "If the mind clings to the tiny drops of medicine, how can it conceive of the Infinite?" That was the end of Durgacharan's medical practice and he threw his chest of medicines into the Ganges. Sri Ramakrishna assured him that he would not lack simple food and clothing. He bade him serve holy men. On being asked where he would find real holy men, the Master said that the sadhus themselves would seek his company. No sannyasi could have lived a more austere life than Durgacharan.
--- GIRISH GHOSH
Girish Chandra Ghosh was a born rebel against God, a sceptic, a Bohemian, a drunkard. He was the greatest Bengali dramatist of his time, the father of the modem Bengali stage. Like other young men he had imbibed all the vices of the West. He had plunged into a life of dissipation and had become convinced that religion was only a fraud. Materialistic philosophy he justified as enabling one to get at least a little fun out of life. But a series of reverses shocked him and he became eager to solve the riddle of life. He had heard people say that in spiritual life the help of a guru was imperative and that the guru was to be regarded as God Himself. But Girish was too well acquainted with human nature to see perfection in a man. His first meeting with Sri Ramakrishna did not impress him at all. He returned home feeling as if he had seen a freak at a circus; for the Master, in a semi-conscious mood, had inquired whether it was evening, though the lamps were burning in the room. But their paths often crossed, and Girish could not avoid further encounters. The Master attended a performance in Girish's Star Theatre. On this occasion, too, Girish found nothing impressive about him. One day, however, Girish happened to see the Master dancing and singing with the devotees. He felt the contagion and wanted to join them, but restrained himself for fear of ridicule. Another day Sri Ramakrishna was about to give him spiritual instruction, when Girish said: "I don't want to listen to instructions. I have myself written many instructions. They are of no use to me. Please help me in a more tangible way If you can." This pleased the Master and he asked Girish to cultivate faith.
As time passed, Girish began to learn that the guru is the one who silently unfolds the disciple's inner life. He became a steadfast devotee of the Master. He often loaded the Master with insults, drank in his presence, and took liberties which astounded the other devotees. But the Master knew that at heart Girish was tender, faithful, and sincere. He would not allow Girish to give up the theatre. And when a devotee asked him to tell Girish to give up drinking, he sternly replied: "That is none of your business. He who has taken charge of him will look after him. Girish is a devotee of heroic type. I tell you, drinking will not affect him." The Master knew that mere words could not induce a man to break deep-rooted habits, but that the silent influence of love worked miracles. Therefore he never asked him to give up alcohol, with the result that Girish himself eventually broke the habit. Sri Ramakrishna had strengthened Girish's resolution by allowing him to feel that he was absolutely free.
One day Girish felt depressed because he was unable to submit to any routine of spiritual discipline. In an exalted mood the Master said to him: "All right, give me your power of attorney. Henceforth I assume responsibility for you. You need not do anything." Girish heaved a sigh of relief. He felt happy to think that Sri Ramakrishna had assumed his spiritual responsibilities. But poor Girish could not then realize that He also, on his part, had to give up his freedom and make of himself a puppet in Sri Ramakrishna's hands. The Master began to discipline him according to this new attitude. One day Girish said about a trifling matter, "Yes, I shall do this." "No, no!" the Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I shall do it.'" Girish understood. Thenceforth he tried to give up all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.
The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences. Many people who could not go to Dakshineswar participated in these meetings and felt blessed. Such an occasion would be concluded with a sumptuous feast.
But it was in the company of his younger devotees, pure souls yet unstained by the touch of worldliness, that Sri Ramakrishna took greatest joy. Among the young men who later embraced the householder's life were Narayan, Paitu, the younger Naren, Tejchandra, and Purna. These visited the Master sometimes against strong opposition from home.
--- PURNA
Purna was a lad of thirteen, whom Sri Ramakrishna described as an Isvarakoti, a soul born with special spiritual qualities. The Master said that Purna was the last of the group of brilliant devotees who, as he once had seen in a trance, would come to him for spiritual illumination. Purna said to Sri Ramakrishna during their second meeting, "You are God Himself incarnated in flesh and blood." Such words coming from a mere youngster proved of what stuff the boy was made.
--- MAHIMACHARAN AND PRATAP HAZRA
Mahimacharan and Pratap Hazra were two devotees outstanding for their pretentiousness and idiosyncrasies. But the Master showed them his unfailing love and kindness, though he was aware of their shortcomings. Mahimacharan Chakravarty had met the Master long before the arrival of the other disciples. He had had the intention of leading a spiritual life, but a strong desire to acquire name and fame was his weakness. He claimed to have been initiated by Totapuri and used to say that he had been following the path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he pretended to have read them, most of the leaves were uncut. The Master knew all his limitations, yet enjoyed listening to him recite from the Vedas and other scriptures. He would always exhort Mahima to meditate on the meaning of the scriptural texts and to practise spiritual discipline.
Pratap Hazra, a middle-aged man, hailed from a village near Kamarpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshineswar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshineswar to "thicken the plot" by adding complications.
--- SOME NOTED MEN
Sri Ramakrishna also became acquainted with a number of people whose scholarship or wealth entitled them everywhere to respect. He had met, a few years before, Devendranath Tagore, famous all over Bengal for his wealth, scholarship, saintly character, and social position. But the Master found him disappointing; for, whereas Sri Ramakrishna expected of a saint complete renunciation of the world, Devendranath combined with his saintliness a life of enjoyment. Sri Ramakrishna met the great poet Michael Madhusudan, who had embraced Christianity "for the sake of his stomach". To him the Master could not impart instruction, for the Divine Mother "pressed his tongue". In addition he met Maharaja Jatindra Mohan Tagore, a titled aristocrat of Bengal; Kristodas Pal, the editor, social reformer, and patriot; Iswar Vidyasagar, the noted philanthropist and educator; Pundit Shashadhar, a great champion of Hindu orthodoxy; Aswini Kumar Dutta, a headmaster, moralist, and leader of Indian Nationalism; and Bankim Chatterji, a deputy magistrate, novelist, and essayist, and one of the fashioners of modern Bengali prose. Sri Ramakrishna was not the man to be dazzled by outward show, glory, or eloquence. A pundit without discrimination he regarded as a mere straw. He would search people's hearts for the light of God, and if that was missing he would have nothing to do with them.
--- KRISTODAS PAL
The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
--- MONASTIC DISCIPLES
--
The first of these young men to come to the Master was Latu. Born of obscure parents, in Behar, he came to Calcutta in search of work and was engaged by Ramchandra Dutta as house-boy. Learning of the saintly Sri Ramakrishna, he visited the Master at Dakshineswar and was deeply touched by his cordiality. When he was about to leave, the Master asked him to take some money and return home in a boat or carriage. But Latu declared he had a few pennies and jingled the coins in his pocket. Sri Ramakrishna later requested Ram to allow Latu to stay with him permanently. Under Sri Ramakrishna's guidance Latu made great progress in meditation and was blessed with ecstatic visions, but all the efforts of the Master to give him a smattering of education failed. Latu was very fond of kirtan and other devotional songs but remained all his life illiterate.
--- RAKHAL
Even before Rakhal's coming to Dakshineswar, the Master had had visions of him as his spiritual son and as a playmate of Krishna at Vrindavan. Rakhal was born of wealthy parents. During his childhood he developed wonderful spiritual traits and used to play at worshipping gods and goddesses. In his teens he was married to a sister of Manomohan Mitra, from whom he first heard of the Master. His father objected to his association with Sri Ramakrishna but afterwards was reassured to find that many celebrated people were visitors at Dakshineswar. The relationship between the Master and this beloved disciple was that of mother and child. Sri Ramakrishna allowed Rakhal many liberties denied to others. But he would not hesitate to chastise the boy for improper actions. At one time Rakhal felt a childlike jealousy because he found that other boys were receiving the Master's affection. He soon got over it and realized his guru as the Guru of the whole universe. The Master was worried to hear of his marriage, but was relieved to find that his wife was a spiritual soul who would not be a hindrance to his progress.
--- THE ELDER GOPAL
Gopal Sur of Sinthi came to Dakshineswar at a rather advanced age and was called the elder Gopal. He had lost his wife, and the Master assuaged his grief. Soon he renounced the world and devoted himself fully to meditation and prayer. Some years later Gopal gave the Master the ochre cloths with which the latter initiated several of his disciples into monastic life.
--- NARENDRA
To spread his message to the four corners of the earth Sri Ramakrishna needed a strong instrument. With his frail body and delicate limbs he could not make great journeys across wide spaces. And such an instrument was found in Narendranath Dutta, his beloved Naren, later known to the world as Swami Vivekananda. Even before meeting Narendranath, the Master had seen him in a vision as a sage, immersed in the meditation of the Absolute, who at Sri Ramakrishna's request had agreed to take human birth to assist him in his work.
Narendra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired pr oficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.
In a state of mental conflict and torture of soul, Narendra came to Sri Ramakrishna at Dakshineswar. He was then eighteen years of age and had been in college two years. He entered the Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's request he sang a few songs, pouring his whole soul into them, and the Master went into samadhi. A few minutes later Sri Ramakrishna suddenly left his seat, took Narendra by the hand, and led him to the screened verandah north of his room. They were alone. Addressing Narendra most tenderly, as if he were a friend of long acquaintance, the Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Narayana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswanath Dutta. How dare he speak this way to me?"
When they returned to the room and Narendra heard the Master speaking to others, he was surprised to find in his words an inner logic, a striking sincerity, and a convincing pro of of his spiritual nature. In answer to Narendra's question, "Sir, have you seen God?" the Master said: "Yes, I have seen God. I have seen Him more tangibly than I see you. I have talked to Him more intimately than I am talking to you." Continuing, the Master said: "But, my child, who wants to see God? People shed jugs of tears for money, wife, and children. But if they would weep for God for only one day they would surely see Him." Narendra was amazed. These words he could not doubt. This was the first time he had ever heard a man saying that he had seen God. But he could not reconcile these words of the Master with the scene that had taken place on the verandah only a few minutes before. He concluded that Sri Ramakrishna was a monomaniac, and returned home rather puzzled in mind.
During his second visit, about a month later, suddenly, at the touch of the Master, Narendra felt overwhelmed and saw the walls of the room and everything around him whirling and vanishing. "What are you doing to me?" he cried in terror. "I have my father and mother at home." He saw his own ego and the whole universe almost swallowed in a nameless void. With a laugh the Master easily restored him. Narendra thought he might have been hypnotized, but he could not understand how a monomaniac could cast a spell over the mind of a strong person like himself. He returned home more confused than ever, resolved to be henceforth on his guard before this strange man.
But during his third visit Narendra fared no better. This time, at the Master's touch, he lost consciousness entirely. While he was still in that state, Sri Ramakrishna questioned him concerning his spiritual antecedents and whereabouts, his mission in this world, and the duration of his mortal life. The answers confirmed what the Master himself had known and inferred. Among other things, he came to know that Narendra was a sage who had already attained perfection, and that the day he learnt his real nature he would give up his body in yoga, by an act of will.
A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, renunciation, and unselfishness were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brahmo Samaj, he could not believe that a human intermediary was necessary between man and God. Moreover, he openly laughed at Sri Ramakrishna's visions as hallucinations. Yet in the secret chamber of his heart he bore a great love for the Master.
Sri Ramakrishna was grateful to the Divine Mother for sending him one who doubted his own realizations. often he asked Narendra to test him as the money-changers test their coins. He laughed at Narendra's biting criticism of his spiritual experiences and samadhi. When at times Narendra's sharp words distressed him, the Divine Mother Herself would console him, saying: "Why do you listen to him? In a few days he will believe your every word." He could hardly bear Narendra's absences. often he would weep bitterly for the sight of him. Sometimes Narendra would find the Master's love embarrassing; and one day he sharply scolded him, warning him that such infatuation would soon draw him down to the level of its object. The Master was distressed and prayed to the Divine Mother. Then he said to Narendra: "You rogue, I won't listen to you any more. Mother says that I love you because I see God in you, and the day I no longer see God in you I shall not be able to bear even the sight of you."
The Master wanted to train Narendra in the teachings of the non-dualistic Vedanta philosophy. But Narendra, because of his Brahmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream. Walking in the public square, he would strike his head against the iron railings to know whether they were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedanta were true.
At the beginning of 1884 Narendra's father suddenly died of heart-failure, leaving the family in a state of utmost poverty. There were six or seven mouths to feed at home. Creditors were knocking at the door. Relatives who had accepted his father's unstinted kindness now became enemies, some even bringing suit to deprive Narendra of his ancestral home. Actually starving and barefoot, Narendra searched for a job, but without success. He began to doubt whether anywhere in the world there was such a thing as unselfish sympathy. Two rich women made evil proposals to him and promised to put an end to his distress; but he refused them with contempt.
Narendra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist, and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
The moment came when Narendra's distress reached its climax. He had gone the whole day without food. As he was returning home in the evening he could hardly lift his tired limbs. He sat down in front of a house in sheer exhaustion, too weak even to think. His mind began to wander. Then, suddenly, a divine power lifted the veil over his soul. He found the solution of the problem of the coexistence of divine justice and misery, the presence of suffering in the creation of a blissful Providence. He felt bodily refreshed, his soul was bathed in peace, and he slept serenely.
Narendra now realized that he had a spiritual mission to fulfil. He resolved to renounce the world, as his grandfather had renounced it, and he came to Sri Ramakrishna for his blessing. But even before he had opened his mouth, the Master knew what was in his mind and wept bitterly at the thought of separation. "I know you cannot lead a worldly life," he said, "but for my sake live in the world as long as I live."
One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kali. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of the Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.
This was a very rich and significant experience for Narendra. It taught him that Sakti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; But in reality the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends.
--- TARAK
Others destined to be monastic disciples of Sri Ramakrishna came to Dakshineswar. Taraknath Ghoshal had felt from his boyhood the noble desire to realize God. Keshab and the Brahmo Samaj had attracted him but proved inadequate. In 1882 he first met the Master at Ramchandra's house and was astonished to hear him talk about samadhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in the Master. Tarak became a frequent visitor at Dakshineswar and received the Master's grace in abundance. The young boy often felt ecstatic fervour in meditation. He also wept pr ofusely while meditating on God. Sri Ramakrishna said to him: "God favours those who can weep for Him. Tears shed for God wash away the sins of former births."
--- BABURAM
Baburam Ghosh came to Dakshineswar accompanied by Rakhal, his classmate. The Master, as was often his custom, examined the boy's physiognomy and was satisfied about his latent spirituality. At the age of eight Baburam had thought of leading a life of renunciation, in the company of a monk, in a hut shut out from the public view by a thick wall of trees. The very sight of the Panchavati awakened in his heart that dream of boyhood. Baburam was tender in body and soul. The Master used to say that he was pure to his very bones. One day Hazra in his usual mischievous fashion advised Baburam and some of the other young boys to ask Sri Ramakrishna for some spiritual powers and not waste their life in mere gaiety and merriment. The Master, scenting mischief, called Baburam to his side and said: "What can you ask of me? Isn't everything that I have already yours? Yes, everything I have earned in the shape of realizations is for the sake of you all. So get rid of the idea of begging, which alienates by creating a distance. Rather realize your kinship with me and gain the key to all the treasures.
--- NIRANJAN
Nitya Niranjan Sen was a disciple of heroic type. He came to the Master when he was eighteen years old. He was a medium for a group of spiritualists. During his first visit the Master said to him: "My boy, if you think always of ghosts you will become a ghost, and if you think of God you will become God. Now, which do you prefer?" Niranjan severed all connexions with the spiritualists. During his second visit the Master embraced him and said warmly: "Niranjan, my boy, the days are flitting away. When will you realize God? This life will be in vain if you do not realize Him. When will you devote your mind wholly to God?" Niranjan was surprised to see the Master's great anxiety for his spiritual welfare. He was a young man endowed with unusual spiritual parts. He felt disdain for worldly pleasures and was totally guileless, like a child. But he had a violent temper. One day, as he was coming in a country boat to Dakshineswar, some of his fellow passengers began to speak ill of the Master. Finding his protest futile, Niranjan began to rock the boat, threatening to sink it in mid stream. That silenced the offenders. When he reported the incident to the Master, he was rebuked for his inability to curb his anger.
--- JOGINDRA
Jogindranath, on the other hand, was gentle to a fault. One day, under circumstances very like those that had evoked Niranjan's anger, he curbed his temper and held his peace instead of threatening Sri Ramakrishna's abusers. The Master, learning of his conduct, scolded him roundly. Thus to each the fault of the other was recommended as a virtue. The guru was striving to develop, in the first instance, composure, and in the second, mettle. The secret of his training was to build up, by a tactful recognition of the requirements of each given case, the character of the devotee.
Jogindranath came of an aristocratic brahmin family of Dakshineswar. His father and relatives shared the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed religious tendencies, spending two or three hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desire for the realization of God. He had a perfect horror of marriage. But at the earnest request of his mother he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from the Master.
Sri Ramakrishna employed a ruse to bring Jogindra to him. As soon as the disciple entered the room, the Master rushed forward to meet the young man. Catching hold of the disciple's hand, he said: "What if you have married? Haven't I too married? What is there to be afraid of in that?" Touching his own chest he said: "If this [meaning himself] is propitious, then even a hundred thousand marriages cannot injure you. If you desire to lead a householder's life, then bring your wife here one day, and I shall see that she becomes a real companion in your spiritual progress. But if you want to lead a monastic life, then I shall eat up your attachment to the world." Jogin was dumbfounded at these words. He received new strength, and his spirit of renunciation was re-established.
--- SASHI AND SARAT
Sashi and Sarat were two cousins who came from a pious brahmin family of Calcutta. At an early age they had joined the Brahmo Samaj and had come under the influence of Keshab Sen. The Master said to them at their first meeting: "If bricks and tiles are burnt after the trade-mark has been stamped on them, they retain the mark for ever. Similarly, man should be stamped with God before entering the world. Then he will not become attached to worldliness." Fully aware of the future course of their life, he asked them not to marry. The Master asked Sashi whether he believed in God with form or in God without form. Sashi replied that he was not even sure about the existence of God; so he could not speak one way or the other. This frank answer very much pleased the Master.
Sarat's soul longed for the all-embracing realization of the Godhead. When the Master inquired whether there was any particular form of God he wished to see, the boy replied that he would like to see God in all the living beings of the world. "But", the Master demurred, "that is the last word in realization. One cannot have it at the very outset." Sarat stated calmly: "I won't be satisfied with anything short of that. I shall trudge on along the path till I attain that blessed state." Sri Ramakrishna was very much pleased.
--- HARINATH
Harinath had led the austere life of a brahmachari even from his early boyhood — bathing in the Ganges every day, cooking his own meals, waking before sunrise, and reciting the Gita from memory before leaving bed. He found in the Master the embodiment of the Vedanta scriptures. Aspiring to be a follower of the ascetic Sankara, he cherished a great hatred for women. One day he said to the Master that he could not allow even small girls to come near him. The Master scolded him and said: "You are talking like a fool. Why should you hate women? They are the manifestations of the Divine Mother. Regard them as your own mother and you will never feel their evil influence. The more you hate them, the more you will fall into their snares." Hari said later that these words completely changed his attitude toward women.
The Master knew Hari's passion for Vedanta. But he did not wish any of his disciples to become a dry ascetic or a mere bookworm. So he asked Hari to practise Vedanta in life by giving up the unreal and following the Real. "But it is not so easy", Sri Ramakrishna said, "to realize the illusoriness of the world. Study alone does not help one very much. The grace of God is required. Mere personal effort is futile. A man is a tiny creature after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Whereupon the Master sang a song in praise of grace. Hari was pr ofoundly moved and shed tears. Later in life Hari achieved a wonderful synthesis of the ideals of the Personal God and the Impersonal Truth.
--- GANGADHAR
Gangadhar, Harinath's friend, also led the life of a strict brahmachari, eating vegetarian food cooked by his own hands and devoting himself to the study of the scriptures. He met the Master in 1884 and soon became a member of his inner circle. The Master praised his ascetic habit and attributed it to the spiritual disciplines of his past life. Gangadhar became a close companion of Narendra.
--- HARIPRASANNA
Hariprasanna, a college student, visited the Master in the company of his friends Sashi and Sarat. Sri Ramakrishna showed him great favour by initiating him into spiritual life. As long as he lived, Hariprasanna remembered and observed the following drastic advice of the Master: "Even if a woman is pure as gold and rolls on the ground for love of God, it is dangerous for a monk ever to look at her."
--- KALI
Kaliprasad visited the Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures. Kali was particularly interested in yoga. Feeling the need of a guru in spiritual life, he came to the Master and was accepted as a disciple. The young boy possessed a rational mind and often felt sceptical about the Personal God. The Master said to him: "Your doubts will soon disappear. Others, too, have passed through such a state of mind. Look at Naren. He now weeps at the names of Radha and Krishna." Kali began to see visions of gods and goddesses. Very soon these disappeared and in meditation he experienced vastness, infinity, and the other attributes of the Impersonal Brahman.
--- SUBODH
--
Two more young men, Sarada Prasanna and Tulasi, complete the small band of the Master's disciples later to embrace the life of the wandering monk. With the exception of the elder Gopal, all of them were in their teens or slightly over. They came from middle-class Bengali families, and most of them were students in school or college. Their parents and relatives had envisaged for them bright worldly careers. They came to Sri Ramakrishna with pure bodies, vigorous minds, and uncontaminated souls. All were born with unusual spiritual attributes. Sri Ramakrishna accepted them, even at first sight, as his children, relatives, friends, and companions. His magic touch unfolded them. And later each according to his measure reflected the life of the Master, becoming a torch-bearer of his message across land and sea.
--- WOMAN DEVOTEES
With his woman devotees Sri Ramakrishna established a very sweet relationship. He himself embodied the tender traits of a woman: he had dwelt on the highest plane of Truth, where there is not even the slightest trace of sex; and his innate purity evoked only the noblest emotion in men and women alike. His woman devotees often said: "We seldom looked on Sri Ramakrishna as a member of the male sex. We regarded him as one of us. We never felt any constraint before him. He was our best confidant." They loved him as their child, their friend, and their teacher. In spiritual discipline he advised them to renounce lust and greed and especially warned them not to fall into the snares of men.
--- GOPAL MA
Unsurpassed among the woman devotees of the Master in the richness of her devotion and spiritual experiences was Aghoremani Devi, an orthodox brahmin woman. Widowed at an early age, she had dedicated herself completely to spiritual pursuits. Gopala, the Baby Krishna, was her Ideal Deity, whom she worshipped following the vatsalya attitude of the Vaishnava religion, regarding Him as her own child. Through Him she satisfied her unassuaged maternal love, cooking for Him, feeding Him, bathing Him, and putting Him to bed. This sweet intimacy with Gopala won her the sobriquet of Gopal Ma, or Gopala's Mother. For forty years she had lived on the bank of the Ganges in a small, bare room, her only companions being a threadbare copy of the Ramayana and a bag containing her rosary. At the age of sixty, in 1884, she visited Sri Ramakrishna at Dakshineswar. During the second visit, as soon as the Master saw her, he said: "Oh, you have come! Give me something to eat." With great hesitation she gave him some ordinary sweets that she had purchased for him on the way. The Master ate them with relish and asked her to bring him simple curries or sweets prepared by her own hands. Gopal Ma thought him a queer kind of monk, for, instead of talking of God, he always asked for food. She did not want to visit him again, but an irresistible attraction brought her back to the temple garden; She carried with her some simple curries that she had cooked herself.
One early morning at three o'clock, about a year later, Gopal Ma was about to finish her daily devotions, when she was startled to find Sri Ramakrishna sitting on her left, with his right hand clenched, like the hand of the image of Gopala. She was amazed and caught hold of the hand, whereupon the figure vanished and in its place appeared the real Gopala, her Ideal Deity. She cried aloud with joy. Gopala begged her for butter. She pleaded her poverty and gave Him some dry coconut candies. Gopala, sat on her lap, snatched away her rosary, jumped on her shoulders, and moved all about the room. As soon as the day broke she hastened to Dakshineswar like an insane woman. of course Gopala accompanied her, resting His head on her shoulder. She clearly saw His tiny ruddy feet hanging over her breast. She entered Sri Ramakrishna's room. The Master had fallen into samadhi. Like a child, he sat on her lap, and she began to feed him with butter, cream, and other delicacies. After some time he regained consciousness and returned to his bed. But the mind of Gopala's Mother was still roaming in another plane. She was steeped in bliss. She saw Gopala frequently entering the Master's body and again coming out of it. When she returned to her hut, still in a dazed condition, Gopala accompanied her.
She spent about two months in uninterrupted communion with God, the Baby Gopala never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a rare thing for ordinary mortals. The fun-loving Master one day confronted the critical Narendranath with this simple-minded woman. No two could have presented a more striking contrast. The Master knew of Narendra's l ofty contempt for all visions, and he asked the old lady to narrate her experiences to Narendra. With great hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Narendra: "My son, I am a poor ignorant woman. I don't understand anything. You are so learned. Now tell me if these visions of Gopala are true." As Narendra listened to the story he was pr ofoundly moved. He said, "Yes, mother, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.
--- THE MARCH of EVENTS
In 1881 Hriday was dismissed from service in the Kali temple, for an act of indiscretion, and was ordered by the authorities never again to enter the garden. In a way the hand of the Divine Mother may be seen even in this. Having taken care of Sri Ramakrishna during the stormy days of his spiritual discipline, Hriday had come naturally to consider himself the sole guardian of his uncle. None could approach the Master without his knowledge. And he would be extremely jealous if Sri Ramakrishna paid attention to anyone else. Hriday's removal made it possible for the real devotees of the Master to approach him freely and live with him in the temple garden.
During the week-ends the householders, enjoying a respite from their office duties, visited the Master. The meetings on Sunday afternoons were of the nature of little festivals. Refreshments were often served. Pr ofessional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days were particularly auspicious for the worship of Kali.
The young disciples destined to be monks, Sri Ramakrishna invited on week-days, when the householders were not present. The training of the householders and of the future monks had to proceed along entirely different lines. Since M. generally visited the Master on week-ends, the Gospel of Sri Ramakrishna does not contain much mention of the future monastic disciples.
Finally, there was a handful of fortunate disciples, householders as well as youngsters, who were privileged to spend nights with the Master in his room. They would see him get up early in the morning and walk up and down the room, singing in his sweet voice and tenderly communing with the Mother.
--- INJURY TO THE MASTER'S ARM
One day, in January 1884, the Master was going toward the pine-grove when he went into a trance. He was alone. There was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. This accident had a significant influence on his mind, the natural inclination of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to dwell on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to dwell on the physical plane, he realized more than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak of God in the guise of the wicked, God in the guise of the pious. God in the guise of the hypocrite, God in the guise of the lewd. He began to take a special delight in watching the divine play in the relative world. Sometimes the sweet human relationship with God would appear to him more appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnana, Mother. Am I not Your child, and naturally timid? I must have my Mother. A million salutations to the Knowledge of Brahman! Give it to those who want it." Again he prayed: "O Mother let me remain in contact with men! Don't make me a dried-up ascetic. I want to enjoy Your sport in the world." He was able to taste this very rich divine experience and enjoy the love of God and the company of His devotees because his mind, on account of the injury to his arm, was forced to come down to the consciousness of the body. Again, he would make fun of people who proclaimed him as a Divine Incarnation, by pointing to his broken arm. He would say, "Have you ever heard of God breaking His arm?" It took the arm about five months to heal.
--- BEGINNING of HIS ILLNESS
In April 1885 the Master's throat became inflamed. Prolonged conversation or absorption in samadhi, making the blood flow into the throat, would aggravate the pain. Yet when the annual Vaishnava festival was celebrated at Panihati, Sri Ramakrishna attended it against the doctor's advice. With a group of disciples he spent himself in music, dance, and ecstasy. The illness took a turn for the worse and was diagnosed as "clergyman's sore throat". The patient was cautioned against conversation and ecstasies. Though he followed the physician's directions regarding medicine and diet, he could neither control his trances nor withhold from seekers the solace of his advice. Sometimes, like a sulky child, he would complain to the Mother about the crowds, who gave him no rest day or night. He was overheard to say to Her; "Why do You bring here all these worthless people, who are like milk diluted with five times its own quantity of water? My eyes are almost destroyed with blowing the fire to dry up the water. My health is gone. It is beyond my strength. Do it Yourself, if You want it done. This (pointing to his own body) is but a perforated drum, and if you go on beating it day in and day out, how long will it last?"
But his large heart never turned anyone away. He said, "Let me be condemned to be born over and over again, even in the form of a dog, if I can be of help to a single soul." And he bore the pain, singing cheerfully, "Let the body be preoccupied with illness, but, O mind, dwell for ever in God's Bliss!"
One night he had a hemorrhage of the throat. The doctor now diagnosed the illness as cancer. Narendra was the first to break this heart-rending news to the disciples. Within three days the Master was removed to Calcutta for better treatment. At Balaram's house he remained a week until a suitable place could be found at Syampukur, in the northern section of Calcutta. During this week he dedicated himself practically without respite to the instruction of those beloved devotees who had been unable to visit him oftener at Dakshineswar. Discourses incessantly flowed from his tongue, and he often went into samadhi. Dr. Mahendra Sarkar, the celebrated homeopath of Calcutta, was invited to undertake his treatment.
--- SYAMPUKUR
In the beginning of September 1885 Sri Ramakrishna was moved to Syampukur. Here Narendra organized the young disciples to attend the Master day and night. At first they concealed the Master's illness from their guardians; but when it became more serious they remained with him almost constantly, sweeping aside the objections of their relatives and devoting themselves whole-heartedly to the nursing of their beloved guru. These young men, under the watchful eyes of the Master and the leadership of Narendra, became the antaranga bhaktas, the devotees of Sri Ramakrishna's inner circle. They were privileged to witness many manifestations of the Master's divine powers. Narendra received instructions regarding the propagation of his message after his death.
The Holy Mother — so Sarada Devi had come to be affectionately known by Sri Ramakrishna's devotees — was brought from Dakshineswar to look after the general cooking and to prepare the special diet of the patient. The dwelling space being extremely limited, she had to adapt herself to cramped conditions. At three o'clock in the morning she would finish her bath in the Ganges and then enter a small covered place on the ro of, where she spent the whole day cooking and praying. After eleven at night, when the visitors went away, she would come down to her small bedroom on the first floor to enjoy a few hours' sleep. Thus she spent three months, working hard, sleeping little, and praying constantly for the Master's recovery.
At Syampukur the devotees led an intense life. Their attendance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a
supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
In spite of the physician's efforts and the prayers and nursing of the devotees, the illness rapidly progressed. The pain sometimes appeared to be unbearable. The Master lived only on liquid food, and his frail body was becoming a mere skeleton. Yet his face always radiated joy, and he continued to welcome the visitors pouring in to receive his blessing. When certain zealous devotees tried to keep the visitors away, they were told by Girish, "You cannot succeed in it; he has been born for this very purpose — to sacrifice himself for the redemption of others."
The more the body was devastated by illness, the more it became the habitation of the Divine Spirit. Through its transparency the gods and goddesses began to shine with ever increasing luminosity. On the day of the Kali Puja the devotees clearly saw in him the manifestation of the Divine Mother.
It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.
--- LAST DAYS AT COSSIPORE
When Sri Ramakrishna's illness showed signs of aggravation, the devotees, following the advice of Dr. Sarkar, rented a spacious garden house at Cossipore, in the northern suburbs of Calcutta. The Master was removed to this place on December 11, 1885.
It was at Cossipore that the curtain fell on the varied activities of the Master's life on the physical plane. His soul lingered in the body eight months more. It was the period of his great Passion, a constant crucifixion of the body and the triumphant revelation of the Soul. Here one sees the humanity and divinity of the Master passing and repassing across a thin border line. Every minute of those eight months was suffused with touching tenderness of heart and breath-taking elevation of spirit. Every word he uttered was full of pathos and sublimity.
It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited the Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their
worldly duties.
Among the attendants Sashi was the embodiment of service. He did not practise meditation, japa, or any of the other disciplines followed by his brother devotees. He was convinced that service to the guru was the only religion for him. He forgot food and rest and was ever ready at the Master's bedside.
Pundit Shashadhar one day suggested to the Master that the latter could remove the illness by concentrating his mind on the throat, the scriptures having declared that yogis had power to cure themselves in that way. The Master rebuked the pundit. "For a scholar like you to make such a proposal!" he said. "How can I withdraw the mind from the Lotus Feet of God and turn it to this worthless cage of flesh and blood?" "For our sake at least", begged Narendra and the other disciples. "But", replied Sri Ramakrishna, do you think I enjoy this suffering? I wish to recover, but that depends on the Mother."
NARENDRA: "Then please pray to Her. She must listen to you."
--
A few hours later the Master said to Narendra: "I said to Her: 'Mother, I cannot swallow food because of my pain. Make it possible for me to eat a little.' She pointed you all out to me and said: 'What? You are eating enough through all these mouths. Isn't that so?' I was ashamed and could not utter another word." This dashed all the hopes of the devotees for the Master's recovery.
"I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was pr ofoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.
Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."
The Master did not hide the fact that he wished to make Narendra his spiritual heir. Narendra was to continue the work after Sri Ramakrishna's passing. Sri Ramakrishna said to him: "I leave these young men in your charge. See that they develop their spirituality and do not return home." One day he asked the boys, in preparation for a monastic life, to beg their food from door to door without thought of caste. They hailed the Master's order and went out with begging-bowls. A few days later he gave the ochre cloth of the sannyasi to each of them, including Girish, who was now second to none in his spirit of renunciation. Thus the Master himself laid the foundation of the future Ramakrishna Order of monks.
Sri Ramakrishna was sinking day by day. His diet was reduced to a minimum and he found it almost impossible to swallow. He whispered to M.: "I am bearing all this cheerfully, for otherwise you would be weeping. If you all say that it is better that the body should go rather than suffer this torture, I am willing." The next morning he said to his depressed disciples seated near the bed: "Do you know what I see? I see that God alone has become everything. Men and animals are only frameworks covered with skin, and it is He who is moving through their heads and limbs. I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice.' He fainted with emotion. Regaining partial consciousness, he said: "Now I have no pain. I am very well." Looking at Latu he said: "There sits Latu resting his head on the palm of his hand. To me it is the Lord who is seated in that posture."
The words were tender and touching. Like a mother he caressed Narendra and Rakhal, gently stroking their faces. He said in a half whisper to M., "Had this body been allowed to last a little longer, many more souls would have been illumined." He paused a moment and then said: "But Mother has ordained otherwise. She will take me away lest, finding me guileless and foolish, people should take advantage of me and persuade me to bestow on them the rare gifts of spirituality." A few minutes later he touched his chest and said: "Here are two beings. One is She and the other is Her devotee. It is the latter who broke his arm, and it is he again who is now ill. Do you understand me?" After a pause he added: "Alas! To whom shall I tell all this? Who will understand me?" "Pain", he consoled them again, 'is unavoidable as long as there is a body. The Lord takes on the body for the sake of His devotees."
Yet one is not sure whether the Master's soul actually was tortured by this agonizing disease. At least during his moments of spiritual exaltation — which became almost constant during the closing days of his life on earth — he lost all consciousness of the body, of illness and suffering. One of his attendants (Latu, later known as Swami Adbhutananda.) said later on: "While Sri Ramakrishna lay sick he never actually suffered pain. He would often say: 'O mind! Forget the body, forget the sickness, and remain merged in Bliss.' No, he did not really suffer. At times he would be in a state when the thrill of joy was clearly manifested in his body. Even when he could not speak he would let us know in some way that there was no suffering, and this fact was clearly evident to all who watched him. People who did not understand him thought that his suffering was very great. What spiritual joy he transmitted to us at that time! Could such a thing have been possible if he had 'been suffering physically? It was during this period that he taught us again these truths: 'Brahman is always unattached. The three gunas are in It, but It is unaffected by them, just as the wind carries odour yet remains odourless.' 'Brahman is Infinite Being, Infinite Wisdom, Infinite Bliss. In It there exist no delusion, no misery, no disease, no death, no growth, no decay.' 'The Transcendental Being and the being within are one and the same. There is one indivisible Absolute Existence.'"
The Holy Mother secretly went to a Siva temple across the Ganges to intercede with the Deity for the Master's recovery. In a revelation she was told to prepare herself for the inevitable end.
One day when Narendra was on the ground floor, meditating, the Master was lying awake in his bed upstairs. In the depths of his meditation Narendra felt as though a lamp were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopal entered the room and said, "Why, it is here, Naren!" But Narendra could not find it. Gopal, frightened, ran upstairs to the Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."
After another long period Narendra regained full consciousness. Bathed in peace, he went to the Master, who said: "Now the Mother has shown you everything. But this revelation will remain under lock and key, and I shall keep the key. When you have accomplished the Mother's work you will find the treasure again."
Some days later, Narendra being alone with the Master, Sri Ramakrishna looked at him and went into samadhi. Narendra felt the penetration of a subtle force and lost all outer consciousness. Regaining presently the normal mood, he found the Master weeping.
Sri Ramakrishna said to him: "Today I have given you my all and I am now only a poor fakir, possessing nothing. By this power you will do immense good in the world, and not until it is accomplished will you return." Henceforth the Master lived in the disciple.
Doubt, however, dies hard. After one or two days Narendra said to himself, "If in the midst of this racking physical pain he declares his Godhead, then only shall I accept him as an Incarnation of God." He was alone by the bedside of the Master. It was a passing thought, but the Master smiled. Gathering his remaining strength, he distinctly said, "He who was Rama and Krishna is now, in this body, Ramakrishna — but not in your Vedantic sense." Narendra was stricken with shame.
--- MAHASAMADHI
Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallowed, and the rest ran over his chin. Two attendants began to fan him. All at once he went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight the Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up against five or six pillows, which were supported by the body of Sashi, who was fanning him. Narendra took his feet on his lap and began to rub them. Again and again the Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Narendra, unable to bear it, ran downstairs.
Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock the Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal-paste and flowers. A procession was formed. The passers-by wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.
--
The Holy Mother was weeping in her room, not for her husband, but because she felt that Mother Kali had left her. As she was about to put on the marks of a Hindu widow, in a moment of revelation she heard the words of faith, "I have only passed from one room to another."
0.00 - Publishers Note C, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
The Greatness of the Great
Other Authors Nolini Kanta Gupta Publishers Note
--
The Fifth Volume concludes the first collected edition of the published works of Sri Nolini Kanta Gupta. His more recent as well as unpublished writings await publication.
The present volume consists of three books: Light of Lights, Eight Talks and Sweet Mother; there are also translations from Sanskrit, Pali, Bengali and French. These, along with the translations of the Dhammapada and Charyapada, have been mostly serialised in Ashram journals.
His original writings in French have also been included here. We are grateful to the Government of India for a grant towards meeting the cost of publication of this volume.
31 March 1974
--
[Lo, the Supreme Light of lights is come...]
Rig Veda, 1.113.1
--
The Greatness of the Great
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
object:0.00 - The Book of Lies Text
author class:Aleister Crowley
--
THE BOOK of LIES ------- Aliester Crowley
March 21st, 1992 e.v. key entry by Frater E.A.D.N., San Diego,
--
(c) O.T.O. disk 1 of 1
O.T.O.
--
Comments and descriptions are also set off by ().
THE BOOK of LIES
Aliester Crowley
THE BOOK of LIES
WHICH IS ALSO FALSELY
--
of THE ONE THOUGHT of
FRATER PERDURABO
--
At the foot of thy stones, O Sea!
And I would that I could utter
--
(OPPOSITE: Photo of FRATER PERDURABO on his ass.)
COMMENTARY (Title Page)
The number of the book is 333, as implying dis-
persion, so as to correspond with the title, "Breaks"
--
This book therefore consists of statements as nearly
true as is possible to human language.
--
of the pun on the word "break"; partly because of the
reference to the meaning of this title page, as explained
above; partly because it is intensely amusing for
--
THE BOOK of LIES, first published in London
in 1913, Aleister Crowley's little master work, has
long been out of print. Its re-issue with the author's
own Commentary gives occasion for a few notes. We
--
published volumes of his "CONFESSIONS." He
writes:
--
posed of more or less disconnected elements. I refer
to THE BOOK of LIES. In this there are 93 chapters:
we count as a chapter the two pages filled re-
respectively with a note of interrogation and a mark of
exclamation. The other chapters contain sometimes a
--
twenty paragraphs. The subject of each chapter is
determined more or less definitely by the Qabalistic
import of its number. Thus Chapter 25 gives a revised
ritual of the Pentagram; 72 is a rondel with the refrain
~Shemhamphorash', the Divine name of 72 letters;
77 Laylah, whose name adds to that number; and
80, the number of the letter Pe, referred to Mars, a
panegyric upon War. Sometimes the text is serious
--
demand deep knowledge of the Qabalah for inter-
pretation, others contain obscure allusions, play
--
jumble of nonsense intended to insult the reader. It
requires infinite study, sympathy, intuition and
--
in none other of my writings have I given so pro-
found and comprehensive an exposition of my
philosophy on every plane...."
--
be pertinent with regard to the question of secrecy.
It has become difficult for me to take this matter
--
mysteries. Again, though the secret itself is of such
tremendous import, and though it is so simple that
--
secret of the O.T.O. cannot be used unworthily...."
"It is interesting in this connection to recall how it
--
write a book `THE BOOK of LIES, WHICH IS
ALSO FALSELY CALLED BREAKS, THE
WANDERINGS OR FALSIFICATION of THE
THOUGHT of FRATER PERDURABO WHICH
THOUGHT IS ITSELF UNTRUE. . . .' One of
these chapters bothered me. I could not write it. I
--
without success. I went off in desperation to `change
my luck', by doing something entirely contrary to
my inclinations. In the midst of my disgust, the
spirit came over me, and I scribbled the chapter
down by the light of a farthing dip.. When I read it
over, I was as discontented as before, but I stuck it
into the book in a sort of anger at myself as a
deliberate act of spite towards my readers.
[6]
--
Head of the O.T.O.) came to me. (At that time I did
not realise that there was anything in the O.T.O.
beyond a convenient compendium of the more
important truths of Free Masonry.) He said that since
I was acquainted with the supreme secret of the
Order, I must be allowed the IX {degree} and obligated in
--
shelves; taking out a copy of THE BOOK of LIES, he
pointed to a passage in the despised chapter. It
--
only of Free Masonry but of many other traditions
blazed upon my spiritual vision. From that moment
--
to the future progress of humanity...."
The Commentary was written by Crowley prob-
--
helpful for the light it throws on many of its passages.
The Editors
--
GOD is concealed in the whirling energy of Nature.
GOD is manifest in gathering: harmony: considera-
tion: the Mirror of the Sun and of the Heart.
The Third Triad
--
The notes of interrogation and exclamation on the previous
pages are the other two veils.
The meaning of these symbols is fully explained in "The
Soldier and the Hunchback".
This chapter begins by the letter O, followed by a mark of
exclamation; its reference to the theogony of "Liber Legis" is
explained in the note, but it also refers to KTEIS PHALLOS
and SPERMA, and is the exclamation of wonder or ecstasy,
which is the ultimate nature of things.
NOTE
--
Not-Being, the three possible modes of conceiving the universe.
The statement, Nothing is Not , technically equivalent to
--
The rest of the chapter follows the Sephirotic system of the
Qabalah, and constitutes a sort of quintessential comment upon
that system.
--
manifestation even of God does not appear until Tiphareth; and
the universe itself not until Malkuth.
--
THE SABBATH of THE GOAT
O! the heart of N.O.X. the Night of Pan.
{Pi-Alpha-Nu}: Duality: Energy: Death.
Death: Begetting: the supporters of O!
To beget is to die; to die is to beget.
Cast the Seed into the Field of Night.
Life and Death are two names of A.
Kill thyself.
Neither of these alone is enough.
[12]
--
The shape of the figure I suggests the Phallus; this
chapter is therefore called the Sabbath of the Goat, the
Witches' Sabbath, in which the Phallus is adored.
The chapter begins with a repetition of O! referred
to in the previous chapter. It is explained that this triad
lives in Night, the Night of Pan, which is mystically
called N.O.X., and this O is identified with the O in
--
or Cross is the sign of the Phallus. For a fuller com-
mentary on Nox, see Liber VII, Chapter I.
Nox adds to 210, which symbolises the reduction of
duality to unity, and thence to negativity, and is thus
a hieroglyph of the Great Work.
The word Pan is then explained, {Pi}, the letter of
Mars, is a hieroglyph of two pillars, and therefore
suggest duality; A, by its shape, is the pentagram,
--
process of death and begetting, which are the laws of
the universe.
The identity of these two is then explained.
The Student is then charged to understand the
spiritual importance of this physical procession in
line 5.
--
phraseology of these two lines is so conceived that the
one contains the other more than itself.
Line 8 emphasises the importance of performing
both.
--
THE CRY of THE HAWK
Hoor hath a secret fourfold name: it is Do What
--
That Mine as Thine be the Crown of the Kingdom,
even now.
--
These ten words are four, the Name of the One.
[14]
--
identified with the four possible modes of conceiving the
universe; Horus unites these.
Follows a version of the "Lord's Prayer", suitable
to Horus. Compare this with the version in Chapter 44.
--
explained; but it is only the name of Horus which is
fourfold; He himself is One.
--
of the Ten Sephiroth as an expression of Tetra-
grammaton (1 plus 2 plus 3 plus 4 = 10).
--
Mercurial; hence the words, the Cry of the Hawk, the
essential part of Mercury being his Voice; and the
number of the chapter, B, which is Beth the letter of
Mercury, the Magus of the Tarot, who has four
weapons, and it must be remembered that this card is
--
The essential weapon of Mercury is the Caduceus.
NOTE
--
The Brothers of A.'.A.'. are one with the Mother of
the Child.(4)
--
the Many. This is the Love of These; creation-
parturition is the Bliss of the One; coition-
dissolution is the Bliss of the Many.
The All, thus interwoven of These, is Bliss.
Naught is beyond Bliss.
--
The Brothers of A.'.A.'. are Women: the Aspirants
to A.'.A.'. are Men.
--
Gimel is the High Priestess of the Tarot. This
chapter gives the initiated feminine point of view; it is
therefore called the Oyster, a symbol of the Yoni. In
Equinox X, The Temple of Solomon the King, it is
explained how Masters of the Temple, or Brothers of
A.'.A.'. have changed the formula of their progress.
These two formulae, Solve et Coagula, are now ex-
--
yet let them breed within thee. The least of the
impressions, come to its perfection, is Pan.
--
This child shall be the heir of Fate the Father.
[18]
--
Daleth is the Empress of the Tarot, the letter of
Venus, and the title, Peaches, again refers to the Yoni.
--
it is the formula of the Scarlet woman; but no impression
must be allowed to dominate you, only to fructify you;
--
exhibited as one aspect of the Great Work. The last
two paragraphs may have some reference to the 13th
--
THE BATTLE of THE ANTS
That is not which is.
--
The only Meaning of that Word is not.
Thoughts are false.
--
He is the letter of Aries, a Martial sign; while the
title suggests war. The ants are chosen as small busy
--
Yet He, being a holy letter, raises the beginning of the
chapter to a contemplation of the Pentagram, con-
sidered as a glyph of the ultimate.
In line 1, Being is identified with Not-Being.
--
Line 4 is another phrasing of the familiar Hindu
statement, that that which can be thought is not true.
--
adumbration of the most daring thesis in this book-
Father and Son are not really two, but one; their unity
--
non-essential accretion of this quintessence.
So far the chapter has followed the Sephiroth from
--
Triad by virtue of its Phallic nature; for not only is
Amoun a Phallic God, and Jupiter the Father of All,
but 4 is Daleth, Venus, and Chesed refers to water,
from which Venus sprang, and which is the symbol of
the Mother in the Tetragrammaton. See Chapter 0,
--
Compare the doctrine of the higher and lower Manas in
Theosophy.
The rest of the chapter therefor points out the duality,
and therefore the imperfection, of all the lower Sephiroth
in their essence.
--
of these the reasoner took six, and, preening, said:
This is the One and the All.
--
Heart of the One and the All.
These six were destroyed by the Master of the
Temple; and he spake not.
--
of all this did the Ipsissimus know Nothing.
[22]
--
that substance is composed of many spheres.
The account given of Creation is the same as that
familiar to students of the Christian tradition, the
Logos transforming the unity into the many.
We then see what different classes of people do with
the many.
The Rationalist takes the six Sephiroth of Micro-
prosopus in a crude state, and declares them to be the
universe. This folly is due to the pride of reason.
The Adept concentrates the Microcosm in Tiphareth,
--
The Master of the Temple destroys all these illusions,
but remains silent. See the description of his functions
in the Equinox, Liber 418 and elsewhere.
--
The Ipsissimus, in the highest grade of the A.'.A.'.,
is totally unconscious of this process, or, it might be
better to say, he recognises it as Nothing, in that positive
sense of the word, which is only intelligible in
Samasamadhi.
--
Seven(6) are these Six that live not in the City of the
Pyramids, under the Night of Pan.
There was Lao-tzu.
--
This chapter gives a list of those special messengers
of the Infinite who initiate periods. they are called
Dinosaurs because of their seeming to be terrible
devouring creatures. They are Masters of the Temple,
for their number is 6 (1 plus 2 plus 3), the mystic
number of Binah; but they are called "None", because
they have attained. If it were not so, they would be
called "six" in its bad sense of mere intellect.
They are called Seven, although they are Eight,
--
of his doctrine. The reference to their "living not" is
to be found in Liber 418.
--
Siddartha, or Gotama, was the name of the last
Budda.
Krishna was the principal incarnation of the Indian
Vishnu, the preserver, the principal expounder of
Vedantism.
Tahuti, or Thoth, the Egyptian God of Wisdom.
Mosheh, Moses, the founder of the Hebrew system.
Dionysus, probably an ecstatic from the East.
--
All these were men; their Godhead is the result of
mythopoeia.
--
(5) Masters of the Temple, whose grade has the
mystic number 6 (= 1 + 2 + 3).
--
(7) The legend of "Christ" is only a corruption and
perversion of other legends. Especially of Dionysus:
compare the account of Christ before Herod/Pilate in
the gospels, and of Dionysus before Pentheus in
"The Baccae".
(8) O, the last letter of Perdurabo, is Naught.
[25]
--
Mind is a disease of semen.
All that a man is or may be is hidden therein.
Bodily functions are parts of the machine; silent,
unless in dis-ease.
--
the bearer of the Holy Grail. All this should be studied
in Liber 418, the 12th Aethyr.
--
of the mediaeval tradition that by steeping horsehair
a snake is produced, and the snake is the hieroplyphic
representation of semen, particularly in Gnostic and
Egyptian emblems.
The meaning of the chapter is quite clear; the whole
race-consciousness, that which is omnipotent, omnis-
--
Therefore, except in the case of an Adept, man only
rises to a glimmer of the universal consciousness, while,
in the orgasm, the mind is blotted out.
--
The name of THAT is not known; the Pronoun
interprets, that is , misinterprets, It.
--
The Conditioned is Father of the Preposition.
The Article also marketh Division; but the Inter-
--
Destroy therefore the Eight Parts of Speech; the
Ninth is nigh unto Truth.
--
is represented closing the mouth of a lion.
This chapter is called "The Branks", an even more
--
apparatus for closing the mouth of a woman.
The chapter is formally an attack upon the parts of
speech, the interjection, the meaningless utterance of
ecstasy, being the only thing worth saying; yet even this
--
The Abyss of Hallucinations has Law and Reason;
but in Truth there is no bond between the Toys of
the Gods.
This Reason and Law is the Bond of the Great Lie.
Truth! Truth! Truth! crieth the Lord of the Abyss
of Hallucinations.
There is no silence in that Abyss: for all that men
--
of this chapter and its subject.
It does, however, refer to the key of the Tarot called
The Hermit, which represents him as cloaked.
--
the light of what is said in "Aha!" and in the Temple
of Solomon the King about the reason.
The universe is insane, the law of cause and effect
is an illusion, or so it appears in the Abyss, which is
--
stood by the Master of the Temple.
They are above The Abyss, and contain all con-
--
Below them is a seeming duality of Chaos and
Babalon; these are called Father and Mother, but
--
The reflection of All is Pan: the Night of Pan is the
Annihilation of the All.
Cast down through The Abyss is the Light, the Rosy
Cross, the rapture of Union that destroys, that is
The Way. The Rosy Cross is the Ambassador of Pan.
How infinite is the distance form This to That! Yet
--
a part, that is, a falsehood, of THAT which is not?
Yet THAT which is not neither is nor is not That
--
Identity is perfect; therefore the w of Identity is
but a lie. For there is no subject, and there is no
predicate; nor is there the contradictory of either
of these things.
Holy, Holy, Holy are these Truths that I utter,
--
In this utterance of falsehood upon falsehood, whose
contradictories are also false, it seems as if That
--
Blessed, unutterably blessed, is this last of the
illusions; let me play the man, and thrust it from
--
subtle reference to the nature of that light.
Eleven is the great number of Magick, and this
chapter indicates a supreme magical method; but it is
really called eleven, because of Liber Legis, I, 60.
The first part of the chapter describes the universe
in its highest sense, down to Tiphareth; it is the new
and perfect cosmogony of Liber Legis.
Chaos and Babalon are Chokmah and Binah, but
they are really one; the essential unity of the supernal
Triad is here insisted upon.
--
of its manifested side. Those which are above the Abyss
are therefore said to live in the Night of Pan; they are
only reached by the annihilation of the All.
Thus, the Master of the Temple lives in the Night of
Pan.
Now, below the Abyss, the manifested part of the
Master of the temple, also reaches Samadhi, as the
way of Annihilation.
Paragraph 7 begins by a reflection produced by the
--
contradicted, the author being a Master of the Temple.
He thereupon enters into his Samadhi, and he piles
--
degree of rapture, with ever sentence, until his armoury
is exhausted, and, with the word Amen, he enters the
--
IO is the cry of the lower as OI of the higher.
In figures they are 1001;(9) in letters they are Joy.(10)
--
facet of a diamond, every other facet where of is
more joyful than joy itself.
--
The Dragon-Flies were chosen as symbols of joy,
because of the author's observation as a naturalist.
Paragraph 1 mere repeats Chapter 4 in quintessence;
1001, being 11{Sigma} (1-13), is a symbol of the complete
unity manifested as the many, for {Sigma} (1-13) gives the
whole course of numbers from the simple unity of 1
to the complex unity of 13, impregnated by the magical
11.
--
13 (1 plus 3) is a higher form of 4. 4 is Amoun, the
God of generation, and 13 is 1, the Phallic unity.
Daleth is the Yoni. And 91 is AMN (Amen), a form
of the Phallus made complete through the intervention
of the Yoni. This again connects with the IO and OI
of paragraph 1, and of course IO is the rapture-cry of
the Greeks.
--
(9) 1001 = 11{Sigma}. The Petals of the Sahas-
raracakkra.
(10) JOY = 101, the Egg of Spirit in equilibrium
between the Pillars of the Temple.
[35]
--
O thou that stridest upon the middle of The Path, no
phantoms mock thee. For the stride's sake thou
--
O thou that drawest toward the End of The Path,
effort is no more. Faster and faster dos thou fall;
--
studied the career of an Adept.
The Sodom-Apple is an uneatable fruit found in the
--
The Universe is the Practical Joke of the General
at the Expense of the Particular, quoth FRATER
PERDURABO, and laughed.
--
The chapter resembles strongly Dupin's account of
how he was able to win at the game of guessing odd or
even. (See Poe's tale of "The Purloined Letter".)
But this is a more serious piece of psychology. In one's
advance towards a comprehension of the universe, one
changes radically one's point of view; nearly always it
amounts to a reversal.
this is the cause of most religious controversies.
Paragraph 1, however, is Frater Perdurabo's formula-
tion of his perception of the Universal Joke, also
described in Chapter 34. All individual existence is
tragic. Perception of this fact is the essence of comedy.
"Household Gods" is an attempt to write pure comedy.
"The Bacchae" of Euripides is another.
At the end of the chapter it is, however, seen that to
the Master of the Temple the opposite perception occurs
simultaneously, and that he himself is beyond both of
these.
--
the truth as beyond any statement of it.
[39]
--
Mighty and erect is this Will of mine, this Pyramid
of fire whose summit is lost in Heaven. Upon it
have I burned the corpse of my desires.
Mighty and erect is this {Phi-alpha-lambda-lambda-omicron-sigma}
of my Will. The
seed there of is That which I have borne within me
from Eternity; and it is lost within the Body of
Our Lady of the Stars.
I am not I; I am but an hollow tube to bring down
--
The title of the chapter refers to the Phallus, which
is here identified with the will. The Greek word
--
the last paragraph a reference to the nature of Samadhi.
As man loses his personality in physical love, so
--
The formula of Samadhi is the same, from the
lowest to the highest. The Rosy-Cross is the Universal
--
The bird of individuality is ecstasy; so also is its
death.
--
God of Midnight, who bears the Sun through the
Underworld; but it is called the Stag-Beetle to emphasise
his horns. Horns are the universal hieroglyph of energy,
particularly of Phallic energy.
The 16th key of the Tarot is "The Blasted Tower".
In this chapter death is regarded as a form of marriage.
Modern Greek peasants, in many cases, cling to Pagan
--
from the Deserts of the North;it wingeth through
the blue; it wingeth over the fields of rice; at its
coming they push forth the green.
--
is the weakness of our sight.
O fool! criest thou?
--
Thus and not otherwise I came to the Temple of the
Graal.
--
Frater P.'s memory of the wild swans he shot in the
Tali-Fu.
--
at rest, calculating the motions of all other points
relatively to it.
The penultimate paragraph shows the relations of
the Adept to mankind. Their hate and contempt are
necessary steps to his acquisition of sovereignty over
them.
The story of the Gospel, and that of Parsifal, will
occur to the mind.
--
Yet that life is of his very essence; it is more He
than all that he calls He.
In the silence of a dewdrop is every tendency of his
soul, and of his mind, and of his body; it is the
Quintessence and the Elixir of his being. Therein
are the forces that made him and his father and his
--
This is the Dew of Immortality.
Let this go free, even as It will; thou art not its
master, but the vehicle of It.
[46]
--
The 18th key of the Tarot refers to the Moon, which
was supposed to shed dew. The appropriateness of the
chapter title is obvious.
--
charged to let it have its own way. It has a will of its
own, which is more in accordance with the Cosmic Will,
than that of the man who is its guardian and servant.
[47]
--
The spots of the leopard are the sunlight in the
glade; pursue thou the deer stealthily at thy
--
The dappling of the deer is the sunlight in the glade;
concealed from the leopard do thou feed at thy
--
of The Law.
[48]
--
representative of god in the Macrocosm, as the Phallus
is in the Microcosm.
--
stealth, a concealment of the real purpose of their lives;
in this way making the best of both worlds. This counsels
a course of action hardly distinguishable from hypocrisy;
but the distinction is obvious to any clear thinker,
--
Be not caught within that web, O child of Freedom!
Be not entangled in the universal lie, O child of
Truth!
--
to have pulled down the walls of a music-hall where he
was engaged, "to make sport for the Philistines",
--
The first paragraph is a corollary of Newton's First
Law of Motion. The key to infinite power is to reach
the Bornless Beyond.
--
The god may be of clay: adore him; he becomes
GOD.
--
The 21st key of the Tarot is called "The Universe",
and refers to the letter Tau, the Phallus in manifesta-
--
The moral of this chapter is, therefore, and exposition
of the last paragraph of Chapter 18.
It is the critical spirit which is the Devil, and gives
rise to the appearance of evil.
[53]
--
The waiters of the best eating-houses mock the whole
world; they estimate every client at his proper
--
interest in the affairs of those whom they serve.
An absolute monarch would be absolutely wise and
--
of this chapter.
[55]
--
Work under the figure of a man ridding himself of all
his accidents.
He first leaves the life of comfort; then the world at
large; and, lastly, even the initiates.
--
of the Tarot, the Pentagram. It is thus practically
identical with IAO.
The rest of the chapter is clear, for the note.
NOTES
(12) O = {character?}, "The Devil of the Sabbath". U = 8,
the Hierophant or Redeemer. T = Strength, the Lion.
(13) T, manhood, the sign of the cross or phallus.
UT, the Holy Guardian Angel; UT, the first syllable
of Udgita, see the Upanishads. O, Nothing or Nuit.
[57]
--
words of Reason.
Explain thou snow to them of Andaman.
The slaves of reason call this book Abuse- of-
Language: they are right.
--
love, do barter, die. The wealth of a language con-
sists in its Abstracts; the poorest tongues have
wealth of Concretes.
Therefore have Adepts praised silence; at least it
--
Also, Speech is a symptom of Thought.
Yet, silence is but the negative side of Truth; the
positive side is beyond even silence.
--
And the laughter of the Death-rattle is akin.
[58]
--
The Hawk is the symbol of sight; the Blindworm, of
blindness. Those who are under the dominion of reason
are called blind.
In the last paragraph is reasserted the doctrine of
Chapters 1, 8, 16 and 18.
For the meaning of the word hriliu consult Liber 418.
[59]
--
eyes, fling it forth, making the sign of Horus, and
roar {Chi-Alpha-Omicron-C?}. Retire thine hand in the sign of Hoor
pa kraat.
--
words {Iota-Omicron Pi-Alpha-Nu} with the signs of N.O.X.
Extend the arms in the form of a Tau, and say low
but clear: {Pi-Rho-Omicron Mu-Omicron-Upsilon Iota-Upsilon-
--
25 is the square of 5, and the Pentagram has the
red colour of Geburah.
The chapter is a new and more elaborate version of
the Banishing Ritual of the Pentagram.
It would be improper to comment further upon an
official ritual of the A.'.A.'.
NOTE
(14) The secret sense of these words is to be sought in
the numberation there of.
--
all nations of Men call The First, is a lie grafted
upon a lie, a lie multiplied by a lie.
--
Universe is poised: but the carapace of the
Tortoise supports and covers all.
--
The title of the chapter refers to the Hindu legend.
The first paragraph should be read in connection
--
The number of the chapter, 26, is that of Tetra-
grammaton, the manifest creator, Jehovah.
--
above the Abyss, comprehended under the title of the
First.
But the vulgarians conceive of nothing beyond the
creator, and therefore call him The First.
He is really the Fourth, being in Chesed, and of
course his nature is fourfold. This Four is conceived
of as the Dyad multiplied by the Dyad; falsehood con-
firming falsehood.
Paragraph 3 introduces a new conception; that of
the square within the hexagram, the universe enclosed
in the law of Lingam-Yoni.
The penultimate paragraph shows the redemption of
the universe by this law.
--
of 60 Degrees.
[63]
--
A Sorcerer by the power of his magick had subdued
all things to himself.
--
In the whole system of ten million times ten million
spheres upon the two and twenty million planes he
--
This chapter gives the reverse of the medal; it is the
contrast to Chapter 15.
The Sorcerer is to be identified with The Brother of
the Left Hand Path.
--
Love is all virtue, since the pleasure of love is but
love, and the pain of love is but love.
Love taketh no heed of that which is not and of that
which is.
--
Love moveth ever from height to height of ecstasy
and faileth never.
The wings of love droop not with time, nor slacken
for life or for death.
--
Then thou art not lost in love; speak not of love.
Love Alway Yieldeth: Love Alway Hardeneth.
--
This now introduces the principal character of this
book, Laylah, who is the ultimate feminine symbol, to
--
But in this chapter, little hint is given of anything
beyond physical love. It is called the Pole-Star, because
Laylah is the one object of devotion to which the author
ever turns.
Note the introduction of the name of the Beloved in
acrostic in line 15.
--
N.O.X. the night of Pan; and Laylah, the night
before His threshold!
--
N.O.X. previously spoken of.
the chapter is called "The Southern Cross", because,
--
Dreams are imperfections of sleep; even so is con-
sciousness the imperfection of waking.
Dreams are impurities in the circulation of the blood;
even so is consciousness a disorder of life.
Dreams are without proportion, without good
--
So that IT does neither of these things. IT does
THAT one thing which we must express by two
things neither of which possesses any rational
meaning.
--
prehending all Relation in ITS simplicity, is out of
all Relation even with ITSELF.
--
one, O chosen of IT, to apprehend the discourse
of THE MASTER; for thus thy reason shall at
last break down, as the fetter is struck from a
--
A new character is now introduce under the title of
IT, I being the secret, and T being the manifested,
--
This is, however, only one aspect of IT, which may
perhaps be defined as the Ultimate Reality.
--
that method of destroying the reason by formulating
contradictions is definitely inculcated.
--
the the throat in human anatomy. Hence the title of the
chapter, "The Garotte".
--
as far as possible to realise, the language of Beyond
the Abyss, the student will succeed in bringing his
--
removed; then the influence of the supernals (Kether,
Chokmah, Binah), no longer inhibited by Daath, can
--
Consciousness is a symptom of disease.
All that moves well moves without will.
--
from rock to rock of the moraine without ever
casting his eyes upon the ground.
--
This title is a mere reference to the metaphor of the
last paragraph of the chapter.
Frater P., as is well known, is a mountaineer.
--
It is a practical instruction, the gist of which is
easily to be apprehended by comparatively short practice
of Mantra-Yoga.
A mantra is not being properly said as long as the
--
forms of Magick.
[75]
--
the Grand Master of the Temple; and of the GOD
that is Ass-headed did he dare not speak.
--
33 is the number of the Last Degree of Masonry,
which was conferred upon Frater P. in the year 1900
of the vulgar era by Don Jesus de Medina-Sidonia in
the City of Mexico.
Baphomet is the mysterious name of the God of the
Templars.
The Eagle described in paragraph 1 is that of the
Templars.
--
Frater P. with a bird, which is master of the four
elements, and therefore of the name Tetragrammaton.
Jacobus Burgundus Molensis suffered martyrdom
in the City of Paris in the year 1314 of the vulgar era.
The secrets of his order were, however, not lost, and
are still being communicated to the worthy by his
--
implies knowledge of a secret worship, of which the
Grand Master did not speak.
--
with the Hawk previously spoken of.
It is perhaps the Sun, the exoteric object of worship
of all sensible cults; it is not to be confused with other
objects of the mystic aviary, such as the swan, phoenix,
pelican, dove and so on.
--
(17) His initials I.B.M. are the initials of the Three
Pillars of the Temple, and add to 52, 13x4, BN, the
Son.
--
Each act of man is the twist and double of an hare.
Love and death are the greyhounds that course him.
--
This is the Comedy of Pan, that man should think
he hunteth, while those hounds hunt him.
This is the Tragedy of Man when facing Love and
Death he turns to bay. He is no more hare, but
--
Cease then to be the mockery of God; in savagery of
love and death live thou and die!
--
point of view of life, and recommends a course of action
calculated to rob the creator of his cruel sport.
NOTE
--
iota-delta} of
which it was the origin. FRATER PERDURABO
perceived this truth, or rather the first half of it, comedy,
at breakfast at "Au Chien qui Fume".
--
VENUS of MILO
Life is as ugly and necessary as the female body.
--
developments of One Organ, so also are Life and
Death but two phases of One State. So also the
Absolute and the Conditioned are but forms of
THAT.
--
The last sentence of paragraph 4 also connects with
the first paragraph of Chapter 26.
The title "Venus of Milo" is an argument in support
of paragraphs 1 and 2, it being evident from this
statement that the female body becomes beautiful in so
--
In the last two paragraphs there is a justification of
a practice which might be called sacred prostitution.
In the common practice of meditation the idea is to
reject all impressions, but here is an opposite practice,
--
This cannot be done at all unless one is capable of
making Dhyana at least on any conceivable thing, at
--
can keep silent about them, the signs of N.O.X.
being the signs of Puer, Vir, Puella, Mulier. Omit
the sign I.R.
--
Centre of All [making the ROSY CROSS as he
may know how] saying: ARARITA ARARITA
--
In this the Signs shall be those of Set Triumphant
and of Baphomet. Also shall Set appear in the
Circle. Let him drink of the Sacrament and let him
communicate the same.]
--
Let him then repeat the signs of L.V.X. but not the
signs of N.O.X.; for it is not he that shall arise in
the Sign of Isis Rejoicing.
COMMENTARY ({Lambda-Sigma})
--
of Chapter 25; 36 being the square of 6, as 25 is of %.
This chapter gives the real and perfect Ritual of the
Hexagram.
--
official ritual of the A.'.A.'.
[83]
--
Thought is the shadow of the eclipse of Luna.
Samadhi is the shadow of the eclipse of Sol.
The moon and the earth are the non-ego and the
--
number, which is that of Jechidah the highest unity of
the soul.
--
no night in the whole of the Solar System, except in rare
spots, where the shadow of a planet is cast by itself.
It is a serious misfortune that we happen to live in a
tiny corner of the system, where the darkness reaches such
a high figure as 50 per cent.
The same is true of moral and spiritual conditions.
[85]
--
Let the corpse of mind lie unburied on the edge of
the Great Sea!
--
Yet by forcing the brain to accept propositions of
which one set is absurdity, the other truism, a
new function of brain is established.
Vague and mysterious and all indefinite are the
contents of this new consciousness; yet they are
somehow vital. by use they become luminous.
--
of THAT of which Reason is the blasphemy.
But without the Experience these words are the
Lies of a Looby.
Yet a Looby to thee, and a Booby to me, a Balassius
--
to be the author, at the time of writing this book, which
he did when he was far from any standard works of
reference, to connote partly "booby", partly "lout".
--
All that we know of Man, Nature, God, is just that
which they are not; it is that which they throw off
as repungnant.
--
HIMOG from the inglorious man of earth?
Distinguish not!
--
Paragraph 1 is, of course, a well-known scientific
fact.
--
how are we to tell whether a Holy Illuminated Man of
God is really so, since we can see nothing of him but
his imperfections. :It may be yonder beggar is a King."
--
rather, with the task of getting rid of his personality;
this, and not criticism of his holy Guru, should be the
occupation of his days and nights.
NOTE
(19) HIMOG is a Notariqon of the words Holy
Illuminated Man of God.
[91]
--
Seal of Authority to the Work of the A.'.A.'.
through the colleagues of FRATER PER-
DURABO.
--
tion; it concerneth none below the grade of
Exempt Adept, and such an one only by com-
--
V.V.V.V.V. is the motto of a Master of the Temple
(or so much He disclosed to the Exempt Adepts),
--
for the whole of the development of the A,'.A.'. move-
ment which has been associated with the publication of
THE EQUINOX; and His utterance is enshrined in
--
case to anyone below the grade of Exempt Adept. The
person enquiring into such matters is politely requested
--
The number 41 is that of the Barren Mother.
NOTE
--
In the wind of the mind arises the turbulence
called I.
--
Yet this desert is but one spot accursed in a world of
bliss.
--
See! five footprints of a Camel! V.V.V.V.V.
[94]
--
This number 42 is the Great Number of the Curse. See Liber
418, Liber 500, and the essay on the Qabalah in the Temple of
Solomon the King. This number is said to be all hotch-potch and
--
The mind is called "wind", because of its nature; as has been
frequently explained, the ideas and words are identical.
--
The theory of the formation of the Ego is that of the Hindus,
whose Ahamkara is itself a function of the mind, whose ego it
creates. This Ego is entirely divine.
Zoroaster describes God as having the head of the Hawk, and
a spiral force. It will be difficult to understand this chapter with-
out some experience in the transvaluation of values, which occurs
throughout the whole of this book, in nearly every other sentence.
Transvaluation of values is only the moral aspect of the method
of contradiction.
The word "turbulence" is applied to the Ego to suggest the
--
True life, the life, which has no consciousness of "I", is said to
be choked by this false ego, or rather by the thoughts which its
--
The Masters of the Temple are now introduced; they are
inhabitants, not of this desert; their abode is not this universe.
They come from the Great Sea, Binah, the City of the Pyramids.
V.V.V.V.V. is indicated as one of these travellers; He is
described as a camel, not because of the connotation of the French
form of this word, but because "camel" is in hebrew Gimel, and
Gimel is the path leading from Tiphareth to Kether, uniting
--
The card Gimel in the Tarot is the High Priestess, the Lady of
Initiation; one might even say, the Holy Guardian Angel.
--
Black blood upon the altar! and the rustle of angel
wings above!
Black blood of the sweet fruit, the bruised, the
violated bloom-that setteth The Wheel a-spinning
--
Death is the veil of Life, and Life of Death; for both
are Gods.
--
a greater feast for Death!" in THE BOOK of
THE LAW.
The blood is the life of the individual: offer then
blood!
--
The title of this chapter refers to a Hebrew legend,
that of the prophet who heard "a going in the mulberry
tops"; and to Browning's phrase, "a bruised, black-
--
study the efficacy of rape, and the sacrifice of blood, as
magical formulae. Blood and virginity have always
been the most acceptable offerings to all the gods, but
especially the Christian God.
In the last paragraph, the reason of this is explained;
it is because such sacrifices come under the Great Law
of the Rosy Cross, the giving-up of the individuality,
as has been explained as nauseam in previous chapters.
--
manifestation of magical force, the spermatozoon in the
conical phallus. For wheels, see Chapter 78.
--
THE MASS of THE PHOENIX
The Magician, his breast bare, stands before an altar
--
of the Cakes of Light. In the Sign of the Enterer he
reaches West across the Altar, and cries:
--
Into the Caverns of the DarK!
He gives the sign of Silence, and takes the Bell, and
Fire, in his hands.
East of the Altar see me stand
With Light and Musick in mine hand!
--
That Thy one crown of all the Ten.
Even now and here be mine. AMEN.
He puts the first Cake on the Fire of the Thurible.
I burn the Incense-cake, proclaim
These adorations of Thy name.
He makes them as in Liber Legis, and strikes again
--
Behold this bleeding breast of mine
Gashed with the sacramental sign!
--
Among the legions of the living.
He goeth forth.
--
This is the special number of Horus; it is the Hebrew
blood, and the multiplication of the 4 by the 11, the
number of Magick, explains 4 in its finest sense. But
see in particular the accounts in Equinox I, vii of the
circumstances of the Equinox of the Gods.
The word "Phoenix" may be taken as including the
idea of "Pelican", the bird, which is fabled to feeds its
young from the blood of its own breast. Yet the two
ideas, though cognate, are not identical, and "Phoenix"
--
ritual which has been accepted as official by the
A.'.A.'.
--
matics is only a matter of arbitrary conventions.
And yet doubt is a good servant but a bad master; a
--
"White is white" is the lash of the overseer: "white
is black" is the watchword of the slave. The Master
takes no heed.
--
The title of this chapter is drawn from paragraph 7.
We now, for the first time, attack the question of
doubt.
--
greatest of them once remarked, "Quantum nobis
prodest haec fabula Christi".
--
statement, a practical aspect of the fact that all truth
is relative, and in the last paragraph we see how
--
The cause of sorrow is the desire of the One to the
Many, or of the Many to the One. This also is the
cause of joy.
But the desire of one to another is all of sorrow; its
birth is hunger, and its death satiety.
The desire of the moth for the star at least saves him
satiety.
--
Be thou more greedy that the shark, more full of
yearning than the wind among the pines.
--
Do this by virtue of THAT in thyself before which
law and nature are but shadows.
--
The title of this chapter is best explained by a refer-
ence to Mistinguette and Mayol.
--
necessary even to discuss, whether the distinction of
their art is the cause, result, or concomitant of their
private peculiarities.
--
Witness the tremendous, but transitory, vogue of
ping-pong and diabolo. Those games in which per-
--
The lesson of the chapter is thus always to rise
hungry from a meal, always to violate on's own nature.
--
repugnant; this is an unfailing source of pleasure, and
it has a real further advantage, in destroying the
--
Path; they are modifications of the Ego, and therefore
those things which bar it from the absolute.
--
Asana gets rid of Anatomy-con- \
sciousness. | Involuntary
Pranayama gets rid of Physiology- | "Breaks"
consciousness. /
Yama and Niyama get rid of \ Voluntary
Ethical consciousness. / "Breaks"
Pratyhara gets rid of the Objective.
Dharana gets rid of the Subjective.
Dhyana gets rid of the Ego.
Samadhi gets rid of the Soul Impersonal.
Asana destroys the static body (Nama).
--
The last of these facts is the one of which I am most
certain.
--
The chapter consists of two points of view from which
to regard Yoga, two odes upon a distant prospect of the
Temple of Madura, two Elegies on a mat of Kusha-
grass.
The penultimate paragraph is introduced by way of
repose. Cynicism is a great cure for over-study.
There is a great deal of cynicism in this book, in one
place and another. It should be regarded as Angostura
Bitters, to brighten the flavour of a discourse which
were else too sweet. It prevents one from slopping over
--
flower of virginity is esteemed by the pandar.
Neglect not the dawn-meditation!
--
Seven are the veils of the dancing-girl in the harem
of IT.
Seven are the names, and seven are the lamps beside
--
In Her wine-cup are seven streams of the blood of
the Seven Spirits of God.
Seven are the heads of THE BEAST whereon She
rideth.
The head of an Angel: the head of a Saint: the head
of a Poet: the head of An Adulterous Woman: the
head of a Man of Valour: the head of a Satyr:
and the head of a Lion-Serpent.
Seven letters hath Her holiest name; and it is
--
77 77 Sigil of BABALON.)
N L
--
finger of IT: and it is the Seal upon the Tombs of
them whom She hath slain.
--
count the Number of Our Lady; for it is the
Number of a Woman; and Her Number is
An Hundred and Fifty and Six.
--
49 is the square of 7.
7 is the passive and feminine number.
--
the subject of the chapter is OUR LADY BABALON,
who is conceived as the feminine counterpart of IT.
This does not agree very well with the common or orthodox
theogony of Chapter 11; but it is to be explained by the
dithyrambic nature of the chapter.
In paragraph 3 NO MAN is of course NEMO, the
Master of the Temple, Liber 418 will explain most of the
allusions in this chapter.
--
"lion-serpent" to the sigil of his ascending decan. (Teth=
Snake=spermatozoon and Leo in the Zodiac, which like
--
many names: of those names BABALON is the holiest.
It is the name referred to in Liber Legis, 1, 22.
It will be noticed that the figure, or sigil, of BABALON
is a seal upon a ring, and this ring is upon the forefinger
of IT. This identifies further the symbol with itself.
It will be noticed that this seal, except for the absence of
a border, is the official seal of the A.'.A.'. Compare Chapter
3.
It is also said to be the seal upon the tombs of them that
she hath slain, that is, of the Masters of the Temple.
In connection with the number 49, see Liber 418, the
--
THE VIGIL of ST. HUBERT
In the forest God met the Stag-beetle. "Hold! Wor-
--
the forges of My smiths...."
"Yea, verily and Amen," said the Stag-beetle, "all
--
But the leaves of the forest rustled with the laughter
of the wind.
Said Wind and Wood: "They neither of them know
anything!"
--
stag of a mystical or sacred nature.
The Stag-beetle must not be identified with the one
--
the chapter is a resolution of the universe into
Tetragrammaton; God the macrocosm and the micro-
--
these as ignorant, on account of their assumption of
Knowledge.
--
The horn of the Doubt-Goat be exalted
Dive deeper, ever deeper, into the Abyss of Mind,
until thou unearth the fox THAT. On, hounds!
--
The title of the chapter is borrowed from the health-
giving and fascinating sport of fox-hunting, which
Frater Perdurabo followed in his youth.
--
Soldier and the Hunchback" of which it is in some sort
an epitome.
--
6 and 7 it will be noticed that the identification of the
Soldier with the Hunchback has reached such a pitch
--
Goat of the Sabbath. In other words, a state is reached
in which destruction is as much joy as creation.
--
Beyond that is a still deeper state of mind, which is
THAT.
--
O generation of gossipers! who shall deliver you
from the Wrath that is fallen upon you?
--
Tatlers, Chewers of the Red Rag that inflameth
Apis the Redeemer to fury, learn first what is
--
52 is BN, the number of the Son, Osiris-Apis, the
Redeemer, with whom the Master (Fra. P.) identifies
--
of feeling his wounds; and, turning upon his generation,
gores it with his horns.
--
refer to the ninety-one chapters of this little master-
piece, or even to the numerous volumes he has penned,
but rather to the fact that 91 is the number of Amen,
implying the completeness of his work.
In the last paragraph is a paranomasia. "To chew
--
the rage of a bull.
[115]
--
This SPRING is threefold; of water, but also of steel,
and of the seasons.
Also this PADDOCK is the Toad that hath the
--
the object of finding water or minerals, by means of the
vibrations of a hazel twig.
The meadow represents the flower of life; the orchard its
fruit.
--
itself. That is to say, the secret spring of life is found in the
place of life, with the result that the horse, who represents
ordinary animal life, becomes the divine horse Pegasus.
--
phallus, for it is not only a source of water, but highly
elastic, while the reference to the seasons alludes to the well-
known lines of the late Lord Tennyson:
"In the spring a livelier iris changes on the burnished dove,
--
of love."
-Locksley Hall.
In paragraph 7 the place of life, the universe of animal
souls, is identified with the toad, which
--
Lotus and jewel of the well-known Buddhist phrase and
this seems to suggest that this "toad" is the Yoni; the
--
place of life, the means of grace, it may be ruinous.
[117]
--
Five and forty apprentice masons out of work!
Fifteen fellow-craftsmen out of work!
Three Master Masons out of work!
All these sat on their haunches waiting The Report
of the Sojourner; for THE WORD was lost.
This is the Report of the Sojourners: THE WORD
was LOVE;(23) and its number is An Hundred and
--
WORD of THE LAW IS {Theta-Epsilon-Lambda-Eta-Mu-Alpha}.
[118]
--
The title of this chapter refers to the duty of the Tyler
in a blue lodge of Freemasons.
The numbers in paragraphs 1 to 3 are significant;
--
Craftsmen in triangles. This may refer to the number of
manual signs in each of these degrees.
The moral of the chapter is apparently that the
mother-letter {Aleph} is an inadequate solution of the Great
Problem. {Aleph} is identified with the Yoni, for all the
--
but {Aleph} is also a number of Samadhi and mysticism, and
the doctrine is therefore that Magick, in that highest
sense explained in the Book of the Law, is the truer
key.
--
O Mage! Sage! Gauge thy Wage, or in the Page of
Thine Age is written Rage!
--
but Daath, instead of being the Child of Chokmah and
Binah, becomes the Abyss, and the Qliphoth arise.
The only sense which abides is that of loss, and the
craving to retrieve it. In paragraph 3 it is seen that this
--
In paragraph 5 it is shown that this is because of
allowing enjoyment to cause forgetfulness of the really
important thing. Those who allow themselves to wallow
--
fact, but symbolism; 90 being the number of Tzaddi,
the Star, looked at in its exoteric sense, as a naked
--
butterflies. The pole-axe is recommended instead of
the usual razor, as a more vigorous weapon. One
--
times holy be OUR LADY of the STARS!
Holy, holy, holy, unto One Hundred and Fifty Six
--
Holy, holy, holy, unto the Number of Times
Necessary and Appropriate be OUR LADY
--
way home-home? nay! but to the house of the
harlot whom he loveth not. For it is LAYLAH that
--
The number of the chapter refers to Liber Legis I, 24,
for paragraph 1 refers to Nuit. The "twins" in the
--
In paragraph 4 is the gist of the chapter, Laylah
being again introduced, as in Chapters 28, 29, 49 and
--
of the Temple is interested in Malkuth, as Malkuth is
in Binah; also "Malkuth is in Kether, and Kether in
--
body of Nuit and a visit to a brothel may be identical.
[123]
--
Worship then the Rosy Cross, and the Mystery of
Two-in-One.
--
The title of the chapter suggest the two in one, since
the ornithorhynchus is both bird and beast; it is also
--
in common life by a paraphrase of the familiar and
beautiful proverb, "Absence makes the heart grow
fonder". (PS. I seem to get a subtle after-taste of
bitterness.)
--
tion (?)) of the predicate may be taken as intervening,
but to do so would render the humour of the chapter too
subtle for the average reader in Oshkosh for whom
--
firmament of heaven on which I may write the
symbols of the secret of my soul.
Yea, though I were lowered by ropes into the
utmost Caverns and Vaults of Eternity, there is
no word to express even the first whisper of the
Initiator in mine ear: yea, I abhor birth, ululating
lamentations of Night!
Agony! Agony! the Light within me breeds veils; the
--
die of SHAME unspeakable; They die as the
Gods die, for SORROW.
--
the Keystone of the Royal Arch; yet the
Apprentices, instead of making bricks, put the
straws in their hair, and think they are Jesus
--
O sublime tragedy and comedy of THE GREAT
WORK!
--
officer in a Chapter of the Royal Arch Masons.
In this chapter the author, in a sort of raging
eloquence, bewails his impotence to express himself,
--
is justly celebrated, as being in reality the expression of
this feeling.
Paragraph 2 is a reference to the Obligation of an
Entered Apprentice Mason.
Paragraph 3 refers to the Ceremony of Exaltation
in Royal Arch Masonry. The Initiate will be able to
discover the most formidable secret of that degree con-
cealed in the paragraph.
Paragraphs 4-6 express an anguish to which that of
Gethsemane and Golgotha must appear like whitlows.
--
And the final paragraph, in the words of the noblest
simplicity, praises the Great Work; rejoices in its
sublimity, in the supreme Art, in the intensity of the
passion and ecstasy which it brings forth. (Note that
--
symbolical of Yoni and Lingam.)
[127]
--
Man that has spine, and hopes of heaven-to-be,
Lacks the Amoeba's immortality.
--
Is loss of the stability of earth.
Matter and sense and mind have had their day:
--
The crab and the lobster are higher types of crustacae
than the crayfish.
--
Determinism. It hymns the great law of Equilibrium
and Compensation, but cynically criticises all philo-
sophers, hinting that their view of the universe depends
on their own circumstances. The sufferer from toothache
--
the best in the best of all possible worlds". Nor does the
wealthiest of our Dukes complain to his cronies that
"Times is cruel 'ard".
--
THE WOUND of AMFORTAS(27)
The Self-mastery of Percivale became the Self-
masturbatery of the Bourgeois.
Vir-tus has become "virture".
--
a caste, must be thrown off; death is the penalty
of failure. As it is written: In the hour of success
sacrifice that which is dearest to thee unto the
--
The Englishman lives upon the excrement of his
forefathers.
--
If only the Archbishop of Canterbury were to go
make in the streets and beg his bread!
The new Christ, like the old, it the friend of publicans
and sinners; because his nature is ascetic.
--
The number of the chapter may refer to the letter
Samech ({Samech}), Temperence, in the Tarot.
I paragraph 1 the real chastity of Percivale or
Parsifal, a chastity which did not prevent his dipping
the point of the sacred lance into the Holy Grail, is
distinguished from its misinterpretation by modern
crapulence. The priests of the gods were carefully
chosen, and carefully trained to fulfill the sacrament of
fatherhood; the shame of sex consists in the usurpation
of its function by the unworthy. Sex is a sacrament.
The word virtus means "the quality of manhood".
Modern "virtue" is the negation of all such qualities.
In paragraph 3, however, we see the penalty of
conservatism; children must be weaned.
--
from the absolute is part of the content of that con-
sciousness.
--
O Fool! begetter of both I and Naught, resolve this
Naught-y Knot!
--
I Pay-Pe, the dissolution of the House of God-
for Pe comes after O-after Ayin that triumphs
--
OP-us, the Work! the OP-ening of THE EYE!(30)
Thou Naughty Boy, thou openest THE EYE of
HORUS to the Blind Eye that weeps!(31) The Up-
--
The number of this chapter refers to the Hebrew word Ain, the negative and
Ani, 61.
The "fool" is the Fool of the Tarot, whose number is 0, but refers the the le
tter
--
A fool's knot is a kind of knot which, although it has the appearance of a kn
ot, is
--
The chapter consists of a series of complicated puns on 1 and I, with regard
to
their shape, sound, and that of the figures which resemble them in shape.
Paragraph 1 calls upon the Fool of the Tarot, who is to be referred to Ipsiss
imus,
--
Paragraph 2 shows the Lingam and Yoni as, in conjunction, the foundation of
ecstasy (I)!), and of the complete symbol I A O.
The latter sentence of the paragraph unites the two meanings of giving up the
Lingam to the Yoni, and the Ego to the Absolute.
--
sound of the word "pay" suggest the Hebrew letter Pe (see Liber XVI), which
represents the final dissolution in Shivadarshana.
--
AYIN is spelt O I N, thus replacing the A in A I N by an O, the letter of the
Devil, or Pan, the phallic God.
Now AIN means nothing, and thus the replacing of AIN by OIN means the
completion of the Yoni by the Lingam, which is followed by the complete dissolu
tion
--
These letters, O P, are then seen to be the root of opus, the Latin word for
"work",
--
ment of the Great Work. But the "eye" of Shiva is also his Lingam. Shiva is
himself the Mahalingam, which unites these symbolisms. The opening of the eye,
the ejaculation of the lingam, the destruction of the universe, the accomplishm
ent
of the Great Work-all these are different ways of saying the same thing.
The last paragraph is even obscurer to those unfamiliar to the masterpiece
referred to in the note; for the eye of Horus (see 777, Col.
XXI, line 10, "the blind
--
e of
Horus does not; or, if it does so, breeds, according to Turkish tradition, a Me
--
Death implies resurrection; the illusion is reborn, as the Scythe of Death in
the
--
(28) Oe = Island, a common symbol of Nibbana.
(29) {Vau-Yod-Aleph} Ain. {Vau-Yod-Ayin} Ayin.
(30) Scil. of Shiva.
(31) Cf. Bagh-i-Muattar for all this symbolism.
(32) Death = Nun, the letter before O, means a fish, a symbol of Christ, and
also by its shape the Female principle
--
He standeth before the Altar of the Universe at
Sunset, when Earth-life fades.
--
MAGICK Light to replace the sun of natura light.
He prays unto, and give homage to, Ro-Hoor_khuit;
--
from the scheme of incarnation.
The second, mixt with his life's blood and eaten,
illustrates the use of the lower life to feed the
higher life.
--
Burning up i the Flame of his Prayer, and born
again-the Phoenix!
--
I am the Master of the Universe; then give me a
heap of straw in a hut, and LAYLAH naked!
Amen.
--
This chapter returns to the subject of Laylah, and
to the subject already discussed in Chapters 3 and
--
The title of the chapter refers to the old rime:
"See-saw, Margery Daw,
--
upon this chapter. To the Master of the Temple
opposite rules apply. His unity seeks the many, and
--
"An man of spunk," they urged, "would hardly
choose
--
Think of his woe if Laperouse were shut!
"I eat these oysters and I drink this wine
Solely to drown this misery of mine.
"Yet the last height of consolation's cold:
Its pinnacle is-not to be consoled!
--
Borrowed a trifle of two hundred pounds.
[138]
--
64 is the number of Mercury, and of the intelligence
of that planet, Din and Doni.
Th moral of the chapter is that one wants liberty,
although one may not wish to exercise it: the author
would readily die in defence of the right of Englishmen
to play football, or of his own right not to play it.
(As a great poet has expressed it: "We don't want to
--
towards his attitude to complete freedom of speech and
action. He refuses to listen to the ostensible criticism of
the spirits, and explains his own position. Their real
--
the flames of violet were become as tendrils of
smoke, as mist at sunset upon the marsh-lands.
"And in the midst of the moon-pool of silver was the
Lily of white and gold. In this Lily is all honey,
in this Lily that flowereth at the midnight. In
--
65 is the number of Adonai, the Holy Guardian
Angel; see Liber 65, Liber Konx Om Pax, and other
works of reference.
The chapter title means, "So may he pass away",
--
The "moon-pool of silver" is the Path of Gimel,
leading from Tiphareth to Kether; the "flames of violet"
are the Ajna-Chakkra; the lily itself is Kether, the
lotus of the Sahasrara. "Lily" is spelt with a capital to
connect with Laylah.
--
66 is the number of Allah; the praying mantis is a
blasphemous grasshopper which caricatures the pious.
The chapter recurs to the subject of Laylah, whom
the author exalts above God, in continuation of the
reasonings given in Chapter 56 and 63. She is
--
fluence of the Highest, OZ, a goat, and so on.
[143]
--
lack of LAYLAH.
Light is my wallet, and my heart is also light; and
--
O ye who dwell in the Dark Night of the Soul, beware
most of all of every herald of the Dawn!
O ye who dwell in the City of the Pyramids beneath
the Night of PAN, remember that ye shall see no
more light but That of the great fire that shall
consume your dust to ashes!
--
Masters of the Temple.
[145]
--
I have my choice of place and service; the babble of
the apes will begin soon enough.
--
Be not sad at heart, O prophet; the babble of the
apes will presently begin.
Nay, rejoice exceedingly; for after all the babble of
the apes the Silence of the Night.
[146]
--
the Children of Israel in the Wilderness.
The author laments the failure of his mission to
mankind, but comforts himself with the following
--
(1) He enjoys the advantages of solitude. (2) Previous
prophets encountered similar difficulties in con-
--
nuisance of success.
[147]
--
The Red Triangle is the descending tongue of grace;
the Blue Triangle is the ascending tongue of
prayer
This Interchange, the Double Gift of Tongues, the
Word of Double Power-ABRAHADABRA!-is
the sign of the GREAT WORK, for the GREAT
WORK is accomplished in Silence. And behold is
--
The key to the understanding of this chapter is given
in the number and the title, the former being intelligible
--
The chapter alludes to Levi's drawing of the Hexa-
gram, and is a criticism of, or improvement upon, it.
In the ordinary Hexagram, the Hexagram of nature,
the red triangle is upwards, like fire, and the blue
--
that of Horus, a sign specially revealed by him per-
sonally, at the Equinox of the Gods. (It is the flame
desending upon the altar, and licking up the burnt
offering.) The blue triangle represents the aspiration,
since blue is the colour of devotion, and the triangle,
kinetically considered, is the symbol of directed force.
In the first three paragraphs this formation of the
hexagram is explained; it is a symbol of the mutual
separation of the Holy Guardian Angel and his client.
In the interlocking is indicated the completion of the
work.
--
what we have said above, and the scriptural image of
tongues is introduced.
In paragraph 5 the symbolism of tongues is further
developed. Abrahadabra is our primal example of an
interlocked word. We assume that the reader has
--
sigil of Cancer links up this symbolism with the number
of the chapter.
The remaining paragraphs continue the Gallic
--
FRATER PERDURABO is of the Sanhedrim of the
Sabbath, say men; He is the Old Goat himself,
--
Ay! let us offer the Obscene Kiss!
Let us seek the Mystery of the Gnarled Oak, and of
the Glacier Torrent!
To Him let us offer our babes! Around Him let
us dance in the mad moonlight!
--
for the play of the Universe is the pleasure of
FRATER PERDURABO.
--
70 is the number of the letter Ain, the Devil in the
Tarot.
--
description of which in Payne Knight should be
carefully read before studying this chapter. All the
--
Sanhedrim, a body of 70 men. An Eye. Eye in
Hebrew is Oin, 70.
--
I paragraph 7 is seen the meaning of the chapter;
the obscene and distorted character of much of the
universe is a whim of the Creator.
[151]
--
This chapter is a plain statement of fact, put in
anthem form for emphasis.
The title is due to the circumstances of the early
piety of Frater Perdurabo, who was frequently
refreshed by hearing the anthems in this chief of the
architectural glories of his Alma Mater.
[153]
--
May find one thing of all those things the same!
The world has gone to everlasting smash.
--
of that most "high" and that most holy game,
Shemhamphorash!
--
tri-lateral names are formed, the sum of which is
Tetragrammaton; this is the great and mysterious
--
or Aleph Lamed, the names of 72 Angels are formed.
The Hebrews say that by uttering this Name the
--
as that of the Hindus, that the effective utterance of
the name of Shiva would cause him to awake, and so
destroy the universe.
--
and Aeons, which only open on the utterance of the
proper word.
--
and practice; and the whole of Mantra-Yoga has been
built on this foundation.
Thoth, the god of Magick, is the inventor of speech;
Christ is the Logos.
--
In lines 507 we see the results of Shivadarshana. Do
not imagine that any single ides, however high, however
--
that in that case at least one known phenomenon of this
universe is identical with one of that." Vain word!
The logician and his logic are alike involved in the
--
puns and colloquialisms of lines 9 and 10.
[155]
--
Death rides the Camel of Initiation.(36)
Thou humped and stiff-necked one that groanest in
--
crown of all thine aspiration. Triple is the cord of
silver moonlight; it shall hang thee, O Holy One,
--
Ghost of a Non-Ego!
Could but Thy mother behold thee, O thou UNT!(37)
--
The title of the chapter is borrowed from the well-known lines of Rudyard
Kipling:
--
Paragraph 1 may imply a dogma of death as the highest form of initiation.
Initiation is not a simple phenomenon. Any given initiation must take place
on several planes, and is not always conferred on all of these simultaneously.
Intellectual and moral perception of truth often, one might almost say usually,
precedes spiritual and physical perceptions. One would be foolish to claim
--
one conceives the half-humorous attitude of the expert towards the beginner.
Paragraph 3 is a comment in the same tone of rough good nature. The word
Zelator is used because the Zelator of the A.'.A.'. has to pass an examination
in Asana before he becomes eligible for the grade of Practicus. The ten days
allude merely to the tradition about the camel, that he can go ten days without
--
Paragraph 4 identifies the reward of initiation with death; it is a cessation
of all that we call life, in a way in which what we call death is not. 3, silv
--
and the moon, are all correspondences of Gimel, the letter of the Aspiration,
since gimel is the Path that leads from the Microcosm in tiphareth to the
--
man, has a close affinity for Gimel, as will be seen by a study of Liber 418.
Unt is not only the Hindustani for Camel, but the usual termination of the
third person plural of the present tense of Latin words of the Third and
Fourth Conjugations.
--
"Some talk there was of Thee and Me
There seemed; and then no more of Thee and Me.")
The third person plural must be used, because he has now perceived himself
to be a bundle of impressions. For this is the point on the Path of Gimel when
he is actually crossing the Abyss; the student must consult the account of this
given in "The Temple of Solomon the King".
The Ego is but "the ghost of a non-Ego", the imaginary focus at which the
non-Ego becomes sensible.
Paragraph 5 expresses the wish of the Guru that his Chela may attain safely
to binah, the Mother.
Paragraph 6 whispers the ultimate and dread secret of initiation into his
ear, identifying the vastness of the Most Holy with the obscene worm that
gnaws the bowels of the damned.
NOTES
(36) Death is said by the Arabs to ride a Camel. The Path of Gimel (which
means a Camel) leads from Tiphareth to Kether, and its Tarot trump
--
The Hermit asked for love; worst bargain of all.
And now he has let his girl go to America, to have
--
The pain of consciousness, the curse of thought?
Even were I THAT, there still were one sore
--
and poor Englishmen as the seat of the Bankruptcy
buildings.
--
and the rest of the chapter in poetry, the upward.
The first part shows the fall from Nought in four
--
The details of this Hierarchy have already been
indicated in various chapters. It is quite conventional
--
Step 1, the illumination of Ain as Ain Soph Aour;
step 2, the concentration of Ain Soph Aour in Kether;
step 3, duality and the rest of it down to Malkuth;
step 4, the stooping of Malkuth to the Qliphoth, and
the consequent ruin of the Tree of Life.
Part 2 show the impossibility of stopping on the
Path of Adeptship.
The final couplet represents the first step upon the
--
is intellectually aware of the severity of the whole
course. You must give up the world for love, the
--
This wavering is the root of all compromise, and so
of all good sense.
With this gift a man can spend his seventy years in
--
--I prefer to think of Laylah.
[160]
--
paragraph 1, the plover's egg being often contemporary
with the early strawberry.
Paragraph 1 means that change of diet is pleasant;
vanity pleases the mind; the idee fixe is a sign of
insanity. See paragraphs 4 and 5.
--
The next paragraph expresses the difficulty of
expressing thought in writing; it seems, on the face of
it, absurd that the the text of this book, composed as it is
of English, simple, austere, and terse, should need a
commentary. But it does so, or my most gifted Chela
--
of many most worthy brethren that we have yielded up
that time and thought which gold could not have bought,
--
Phaeton was the charioteer of the Sun in Greek mythology.
At first sight the prose of this chapter, though there is only one dissyllabl
e in
--
various systems of philosophy.
No = Nihilism; Yes = Monism, and all dogmatic systems; Perhaps =
Pyrrhonism and Agnosticism; O! = The system of Liber Legis. (See Chapter 0.)
Eye = Phallicism (cf. Chapters 61 and 70); I = Fichteanism; Hi! =
Transcendentalism; Y? = Scepticism, and the method of science. No denies
all these and closes the argument.
But all this is a glamour cast by Maya; the real meaning of the prose of this
chapter is as follows:
No, some negative conception beyond the IT spoken of in Chapters 31, 49
and elsewhere.
--
Perhaps, the flux of these.
O!, Nuit, Hadit, Ra-Hoor-Khuit.
--
No, the refusal to be content with any of this.
But all this is again only a glamour of Maya, as previously observed in the
text (Chapter 31). All this is true and false, and it is true and false to say
--
The prose of this chapter combines, and of course denies, all these meanings,
both singly and in combination. It is intended to stimulate thought to the
--
A study of this chapter is probably the best short cut to Nibbana.
The thought of the Master in this chapter is exceptionally l ofty.
That this is the true meaning, or rather use, of this chapter, is evident fro
the poetry.
--
path of the Sun. The question, How? Not by their own virtues, but by the
silence which results when they are all done with.
--
criticism of metaphysics as such, and this is doubtless one of its many sub-
meanings.
--
77 is the number of Laylah (LAILAH), to whom this
chapter is wholly devoted.
The first section of the title is an analysis of 77 considered
as a mystic number.
--
festation, therefore, of the septenary.
Through matter, because 77 is written in Hebrew Ayin
Zayin (OZ), and He-Goat, the symbol of matter, Capri-
cornus, the Devil of the Tarot; which is the picture of the
Goat of the Sabbath upon an altar, worshipped by two other
devils, male and female.
--
this chapter, Laylah is herself not devoid of "Devil", but,
as she habitually remarks, on being addressed in terms
--
Now, the Devil of the Tarot is the Phallus, the Redeemer,
and Laylah symbolises redemption to Frater P. The
--
The ratio of the length of title and text is the key to the
true meaning of the chapter, which is, that Redemption is
really as simple as it appears complex, that the names (or
veils) of truth are obscure and many, the Truth itself plain
and one; but that the latter must be reached through the
--
needed, for the Book of Lies itself. In these few simple
words, it explains the necessity of the book, and offers it-
humbly, yet with confidence-as a means of redemption to
the world of sorrowing men.
The name with full-stops: L.A.Y.L.A.H. represents an
analysis of the name, which may be left to the ingenium of
the advanced practicus (see photograph).
--
The Great Wheel of Samsara.
The Wheel of the Law [Dhamma].
The Wheel of the Taro.
The Wheel of the Heavens.
The Wheel of Life.
All these Wheels be one; yet of all these the Wheel of
the TARO alone avails thee consciously.
--
from The Fool unto The Ten of Coins.
Then, when thou know'st the Wheel of Destiny
complete, mayst thou perceive THAT Will which
--
The number of this chapter is that of the cards of the
Tarot.
The title of this chapter is a pun of the phrase "weal
and woe". It means motion and rest. The moral is the
--
the third refer to the universe as it is; but the wheel of
the Tarot is not only this, but represents equally the
--
his pupils; to treat the sequence of the cards as cause
and effect. Thence, to discover the cause behind all
--
of Master of the Temple.
In the penultimate paragraph the bracketed passage
--
Nature is false; but I'm a bit of a liar myself.
Nature is useless; but then how beautiful she is!
--
the title of this chapter is a place frequented by
Frater P. until it became respectable.
--
men of courage. The plea that "love is sorrow", because
its ecstasies are only transitory, is contemptible.
--
Equinox. The end of the paragraph refers to Catullus,
his famous epigram about the youth who turned his
--
de Sade, who gave supreme literary form to the joys of
torture.
--
The price of existence is eternal warfare.(39)
Speaking as an Irishman, I prefer to say: The price
of eternal warfare is existence.
And melancholy as existence is, the price is well
--
Frater P. continues the subject of Chapter 79.
He pictures himself as a vigorous, reckless, almost
--
Jesus, to slink through existence to the tune of the Dead
March in Saul; no Cremerian Callus to warehouse his
--
Paragraph 5 expresses the sorrow of the modern
thinker, and paragraph 6 Frater P.'s suggestion for
--
(39) ISVD, the foundation scil. of the universe = 80
= P, the letter of Mars.
(40) P also means "a mouth".
--
I am not an Anarchist in your sense of the word:
your brain is too dense for any known explosive
--
I am not an Anarchist in your sense of the word:
fancy a Policeman let loose on Society!
--
who falls far short of MYSELF-I am against
Anarchy, and for Feudalism.
--
The title is the name of one of the authors of the affair
of the Haymarket, in Chicago. See Frank Harris,
"The Bomb".
--
in the employment of such feeble implements as bombs.
Nor does he agree even with the aim of the Anarchists,
since, although Anarchists themselves need no restraint,
--
liberty of the Russian is immensely greater than that of
the Englishman. The latest Radical devices for
securing freedom have turned nine out of ten English-
men into Slaves, obliged to report their movements to
--
The only solution of the Social Problem is the
creation of a class with the true patriarchal feeling,
and the manners and obligations of chivalry.
[173]
--
What oath may stand the shock of this offence:
"There is no I, no joy, no permanence"?
Witch-moon of blood, eternal ebb and flow
of baffled birth, in death still lurks a change;
And all the leopards in thy woods that range,
--
Hear then the Oath, with-moon of blood, dread
moon!
--
Even in the c offin of its hopes, and spend
All the force won by its old woe and stress
--
The title of this chapter, and its two sub-titles, will
need no explanation to readers of the classics.
This poem, inspired by Jane Cheron, is as simple
--
In verse 3, he offers the solution of the problem.
This is, to accept things as they are, and to turn
--
even in the enjoyment of the Many.
For when Naught becomes Absolute Naught, it
--
are not correlatives or phases of some one deeper
Absence- of-Idea; they are not aspects of some
further Light: they are They!
--
The title of this chapter refers to the Greek number,
PG being "Pig" without an "i".
The subject of the chapter is consequently corollary
to Chapters 79 and 80, the ethics of Adept life.
The Adept has performed the Great Work; He has
--
is no longer afraid of the Many.
Paragraph 4. See berashith.
--
AIWASS for the understanding of the Holy Books
of {Theta-Epsilon-Lambda-Eta-Mu-Alpha}?
Yet must he labour underground eternally. The
--
of the birds; for he is past beyond all these. Yea,
verily, oft-times he is weary; it is well that the
weight of the Karma of the Infinite is with him.
Therefore is he glad indeed; for he hath finished THE
--
This continues the subject of Chapter 83.
The title refers to the mental attitude of the Master;
the avalanche does not fall because it is tired of staying
on the mountain, or in order to crush the Alps below it,
--
unconscious, perfectly indifferent, it obeys the laws of
Cohesion and of Gravitation.
It is the sun and its own weight that loosen it.
So, also, is the act of the Adept. "Delivered from the
lust of result, he is every way perfect."
Paragraphs 1 and 2. By "devotion to Frater Per-
--
All other thoughts are surely symptoms of disease.
Yet these are often beautiful, and may be true within
the circle of the conditions of the speaker.
Any yet again! Do we not find that the most robust
of men express no thoughts at all? They eat, drink,
sleep, and copulate in silence.
What better pro of of the fact that all thought is
dis-ease?
We are Strassburg geese; the tastiness of our talk
comes from the disorder of our bodies.
We like it; this only proves that our tastes also are
--
We now return to that series of chapters which started
with Chapter 8 ({Eta}).
--
Fierce are the Fires of the Universe, and on their
daggers they hold al oft the bleeding heart of earth.
Upon the earth lies water, sensuous and sleepy.
--
below fire-and in all-the fabric of all being
woven on Its invisible design, is
--
The number 86 refers to Elohim, the name of the elemental
forces.
The title is the Sanskrit for That, in its sense of "The Existing".
This chapter is an attempt to replace Elohim by a more
satisfactory hieroglyph of the elements.
The best attribution of Elohim is Aleph, Air; Lamed, Earth;
He, Spirit; Yod, Fire; Mem, Water. But the order is not good;
--
form of Fire. (But see Book 4, part III.)
Paragraphs 1-6. Out of Nothing, Nothing is made. The word
Nihil is taken to affirm that the universe is Nothing, and that is
now to be analysed. The order of the element is that of Jeheshua.
The elements are taken rather as in Nature; N is easily Fire,
since Mars is the ruler of Scorpio: the virginity of I suits Air
and Water, elements which in Magick are closely interwoven:
H, the letter of of breath, is suitable for Spirit; Abrahadabra is
called the name of Spirit, because it is cheth: L is Earth, green
and fertile, because Venus, the greenness, fertility, and earthiness
of things is the Lady of Libra, Lamed.
In paragraph 7 we turn to the so-called Jetziratic attribution
--
central core, of things; above this forms a crust, tormented
from below, and upon this condenses the original steam. Around this
flows the air, created by Earth and Water through the action of
vegetation.
--
for another analysis of the elements; but after a different manner.
Alpha ({Alpha}) is Air; Rho ({Rho}) the Sun; these are the Spirit and the
Son of Christian theology. In the midst is the Father, expressed
as Father-and-Mother. I-H (Yod and He), Eta ({Eta}) being used
to express "the Mother" instead of Epsilon ({Epsilon}), to show that She
has been impregnated by the Spirit; it is the rough breathing and
not the s oft. The centre of all is Theta ({Theta}), which was originally
written as a point in a circle ({Sun}), the sublime hieroglyph of the
Sun in the Macrocosm, and in the Microcosm of the Lingam
in conjunction with the Yoni.
--
of the Cosmos in terms of Gnostic Theology.
The reader should consult La Messe et ses Mysteres, par Jean
--
demonstration of the incorporation of the Solar and Phallic
Mysteries in Christianity.
--
There is a dish of sharks' fins and of sea-slug, well set
in birds' nests...oh!
Also there is a souffle most exquisite of Chow-Chow.
These did I devise.
--
This chapter is technically one of the Laylah chapters.
It means that, however great may be one's own
--
Then for the hardness of their hearts, and for the
s oftness of their heads, I taught them Magick.
But...alas!
--
of Infinite Riches?
Then said the foremost and most foolish; Master, it
--
The chapter is a setting of an old story.
A man advertises that he could tell anyone how to
--
on receipt of a shilling. To every sender he dispatched
a post-card with these words: "Do as I do."
--
The moral of the chapter is, that it is no good trying
to teach people who need to be taught.
--
number of whose house was 89.
He shows that his mind was completely poisoned in
respect of that number by his allowing himself to be
annoyed.
--
the Angel of the Lord of Despair and Cruelty.
Also "Silence" and "Shut Up".
--
in every land that is under the dominion of the
Sun, and I have sailed the seas from pole to pole.
--
vanity on earth, except the love of a good woman,
and that good woman LAYLAH. And I testify
--
oft, and sojourned oft, in every heaven), except the
love of OUR LADY BABALON. And I testify
that beyond heaven and earth is the love of OUR
LADY NUIT.
--
This chapter is a sort of final Confession of Faith.
It is the unification of all symbols and all planes.
The End is expressible.
--
A clear definition of the Heikle might have been
obtained from Mr Oscar Eckenstein, 34 Greencr oft
--
But its general nature is that of a certain minute
whiteness, appearing at the extreme end of great
blackness.
It is a good title for the last chapter of this book, and
it also symbolises the eventual coming out into the light
of his that has wandered long in the darkness.
91 is the numberation of Amen.
The chapter consists of an analysis of this word, but
gives no indication as to the result of this analysis, as
if to imply this: The final Mystery is always insoluble.
--
Liber VII (Liber Liberi vel Lapidis Lazuli). Out of
print; some reprints available.
--
The Book of Thoth (The Tarot). London, 1944.
AHA! The Eqx., I, iii.
The Temple of Solomon the King. The Eqx.
Household Gods. Pallanza, 1912.
--
1. The Sabbath of the Goat.
2. The Cry of the Hawk.
3. The Oyster.
--
5. The battle of the Ants.
6. Caviar.
--
35. Venus of Milo.
36. THE STAR SAPPHIRE.
--
44. THE MASS of THE PHOENIX.
45. Chinese Music.
--
50. The Vigil of St. Hubert.
51. Terrier Work.
--
60. The Wound of Amfortas.
61. The Fool's Knot.
0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
THE GOSPEL of SRI RAMAKRISHNA
"SRI SRI RAMAKRISHNA KATHAMRITA"
--
IN THE HISTORY of the arts, genius is a thing of very rare occurrence. Rarer still, however, are the competent reporters and recorders of that genius. The world has had many hundreds of admirable poets and philosophers; but of these hundreds only a very few have had the fortune to attract a Boswell or an Eckermann.
When we leave the field of art for that of spiritual religion, the scarcity of competent reporters becomes even more strongly marked. of the day-to-day life of the great theocentric saints and contemplatives we know, in the great majority of cases, nothing whatever. Many, it is true, have recorded their doctrines in writing, and a few, such as St. Augustine, Suso and St. Teresa, have left us autobiographies of the greatest value.
But, all doctrinal writing is in some measure formal and impersonal, while the autobiographer tends to omit what he regards as trifling matters and suffers from the further disadvantage of being unable to say how he strikes other people and in what way he affects their lives. Moreover, most saints have left neither writings nor self-portraits, and for knowledge of their lives, their characters and their teachings, we are forced to rely upon the records made by their disciples who, in most cases, have proved themselves singularly incompetent as reporters and biographers. Hence the special interest attaching to this enormously detailed account of the daily life and conversations of Sri Ramakrishna.
"M", as the author modestly styles himself, was peculiarly qualified for his task. To a reverent love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the small happenings of each day and a happy gift for recording them in an interesting and realistic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Boswell. Never have the small events of a contemplative's daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity. To Western readers, it is true, this fidelity and this wealth of detail are sometimes a trifle disconcerting; for the social, religious and intellectual frames of reference within which Sri Ramakrishna did his thinking and expressed his feelings were entirely Indian. But after the first few surprises and bewilderments, we begin to find something peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentricity of the man revealed to us in "M's" narrative. What a scholastic philosopher would call the "accidents" of Ramakrishna's life were intensely Hindu and therefore, so far as we in the West are concerned, unfamiliar and hard to understand; its "essence", however, was intensely mystical and therefore universal. To read through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most pr ofound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
--------------------
--
The Gospel of Sri Ramakrishna is the English translation of the Sri Sri Rmakrishna Kathmrita, the conversations of Sri Ramakrishna with his disciples, devotees, and visitors, recorded by Mahendranth Gupta, who wrote the book under the pseudonym of "M." The conversations in Bengali fill five volumes, the first of which was published in 1897 and the last shortly after M.'s death in 1932. Sri Ramakrishna Math, Madras, has published in two volumes an English translation of selected chapters from the monumental Bengali work. I have consulted these while preparing my translation.
M., one of the intimate disciples of Sri Ramakrishna, was present during all the conversations recorded in the main body of the book and noted them down in his diary.
They therefore have the value of almost stenographic records. In Appendix A are given several conversations which took place in the absence of M., but of which he received a first-hand record from persons concerned. The conversations will bring before the reader's mind an intimate picture of the Master's eventful life from March 1882 to April 24, 1886, only a few months before his passing away. During this period he came in contact chiefly with English-educated Benglis; from among them he selected his disciples and the bearers of his message, and with them he shared his rich spiritual experiences.
I have made a literal translation, omitting only a few pages of no particular interest to English-speaking readers. often literary grace has been sacrificed for the sake of literal translation. No translation can do full justice to the original. This difficulty is all the more felt in the present work, whose contents are of a deep mystical nature and describe the inner experiences of a great seer. Human language is an altogether inadequate vehicle to express supersensuous perception. Sri Ramakrishna was almost illiterate. He never clothed his thoughts in formal language. His words sought to convey his direct realization of Truth. His conversation was in a village patois. Therein lies its charm. In order to explain to his listeners an abstruse philosophy, he, like Christ before him, used with telling effect homely parables and illustrations, culled from his observation of the daily life around him.
The reader will find mentioned in this work many visions and experiences that fall outside the ken of physical science and even psychology. With the development of modern knowledge the border line between the natural and the supernatural is ever shifting its position. Genuine mystical experiences are not as suspect now as they were half a century ago. The words of Sri Ramakrishna have already exerted a tremendous influence in the land of his birth. Savants of Europe have found in his words the ring of universal truth.
But these words were not the product of intellectual cogitation; they were rooted in direct experience. Hence, to students of religion, psychology, and physical science, these experiences of the Master are of immense value for the understanding of religious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet his experiences transcended the limits of the dogmas and creeds of Hinduism. Mystics of religions other than Hinduism will find in Sri Ramakrishna's experiences a corroboration of the experiences of their own prophets and seers. And this is very important today for the resuscitation of religious values. The sceptical reader may pass by the supernatural experiences; he will yet find in the book enough material to provoke his serious thought and solve many of his spiritual problems.
There are repetitions of teachings and parables in the book. I have kept them purposely. They have their charm and usefulness, repeated as they were in different settings. Repetition is unavoidable in a work of this kind. In the first place, different seekers come to a religious teacher with questions of more or less identical nature; hence the answers will be of more or less identical pattern. Besides, religious teachers of all times and climes have tried, by means of repetition, to hammer truths into the stony soil of the recalcitrant human mind. Finally, repetition does not seem tedious if the ideas repeated are dear to a man's heart.
I have thought it necessary to write a rather lengthy Introduction to the book. In it I have given the biography of the Master, descriptions of people who came in contact with him, short explanations of several systems of Indian religious thought intimately connected with Sri Ramakrishna's life, and other relevant matters which, I hope, will enable the reader better to understand and appreciate the unusual contents of this book. It is particularly important that the Western reader, unacquainted with Hindu religious thought, should first read carefully the introductory chapter, in order that he may fully enjoy these conversations. Many Indian terms and names have been retained in the book for want of suitable English equivalents. Their meaning is given either in the Glossary or in the foot-notes. The Glossary also gives explanations of a number of expressions unfamiliar to Western readers. The diacritical marks are explained under Notes on Pronunciation.
In the Introduction I have drawn much material from the Life of Sri Ramakrishna, published by the Advaita Ashrama, Myvati, India. I have also consulted the excellent article on Sri Ramakrishna by Swami Nirvednanda, in the second volume of the Cultural Heritage of India.
The book contains many songs sung either by the Master or by the devotees. These form an important feature of the spiritual tradition of Bengal and were for the most part written by men of mystical experience. For giving the songs their present form I am grateful to Mr. John M offitt, Jr.
In the preparation of this manuscript I have received ungrudging help from several friends. Miss Margaret Woodrow Wilson and Mr.Joseph Campbell have worked hard in editing my translation. Mrs.Elizabeth Davidson has typed, more than once, the entire manuscript and rendered other valuable help. Mr.Aldous Huxley has laid me under a debt of gratitude by writing the Foreword. I sincerely thank them all.
In the spiritual firmament Sri Ramakrishna is a waxing crescent. Within one hundred years of his birth and fifty years of his death his message has spread across land and sea. Romain Rolland has described him as the fulfilment of the spiritual aspirations of the three hundred millions of Hindus for the last two thousand years. Mahatma Gandhi has written: "His life enables us to see God face to face. . . . Ramakrishna was a living embodiment of godliness." He is being recognized as a compeer of Krishna, Buddha, and Christ.
The life and teachings of Sri Ramakrishna have redirected the thoughts of the denationalized Hindus to the spiritual ideals of their forefa thers. During the latter part of the nineteenth century his was the time-honoured role of the Saviour of the Eternal Religion of the Hindus. His teachings played an important part in liberalizing the minds of orthodox pundits and hermits. Even now he is the silent force that is moulding the spiritual destiny of India. His great disciple, Swami Vivekananda, was the first Hindu missionary to preach the message of Indian culture to the enlightened minds of Europe and America. The full consequence of Swami Vivekn and work is still in the womb of the future.
May this translation of the first book of its kind in the religious history of the world, being the record of the direct words of a prophet, help stricken humanity to come nearer to the Eternal Verity of life and remove dissension and quarrel from among the different faiths!
May it enable seekers of Truth to grasp the subtle laws of the supersensuous realm, and unfold before man's restricted vision the spiritual foundation of the universe, the unity of existence, and the divinity of the soul!
- Sw mi Nikhilnanda
--
The Recorder of the Gospel
MAHENDRANTH GUPTA
In the life of the great Saviours and Prophets of the world it is often found that they are accompanied by souls of high spiritual potency who play a conspicuous part in the furtherance of their Master's mission. They become so integral a part of the life and work of these great ones that posterity can think of them only in mutual association. Such is the case with Sri Ramakrishna and M., whose diary has come to be known to the world as the Gospel of Sri Ramakrishna in English and as Sri Rmakrishna Kathmrita in the original Bengali version.
Sri Mahendra Nath Gupta, familiary known to the readers of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic career at Hare School and the Presidency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literature, history, economics, western philosophy and law on the one hand, and Sanskrit literature and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other were the subjects in which he attained considerable pr oficiency.
He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a pr ofessor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)
Imparting secular education was, however, only his pr ofession ; his main concern was with the spiritual regeneration of man a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a powerful response from the impressionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.
This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his career as an educationist, bitter quarrels broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all interest in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took rest in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wandered from one garden to another in Calcutta until Siddheswar brought him to the Temple Garden of Dakshineswar where Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens there, he was directed to the room of the Paramahamsa, where the eventful meeting of the Master and the disciple took place on a blessed evening (the exact date is not on record) on a Sunday in March 1882. As regards what took place on the occasion, the reader is referred to the opening section of the first chapter of the Gospel.
The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." ( Ibid P.33.)
After this re-settlement, M's life revolved around the Master, though he continued his pr ofessional work as an educationist. During all holidays, including Sundays, he spent his time at Dakshineswar in the Master's company, and at times extended his stay to several days.
It did not take much time for M. to become very intimate with the Master, or for the Master to recognise in this disciple a divinely commissioned partner in the fulfilment of his spiritual mission. When M. was reading out the Chaitanya Bhagavata, the Master discovered that he had been, in a previous birth, a disciple and companion of the great Vaishnava Teacher, Sri Chaitanya Mahaprabhu, and the Master even saw him 'with his naked eye' participating in the ecstatic mass-singing of the Lord's name under the leadership of that Divine personality. So the Master told M, "You are my own, of the same substance as the father and the son," indicating thereby that M. was one of the chosen few and a part and parcel of his Divine mission.
There was an urge in M. to abandon the household life and become a Sannysin. When he communicated this idea to the Master, he forbade him saying," Mother has told me that you have to do a little of Her work you will have to teach Bhagavata, the word of God to humanity. The Mother keeps a Bhagavata Pandit with a bondage in the world!"
( Ibid P.36.)
An appropriate allusion indeed! Bhagavata, the great scripture that has given the word of Sri Krishna to mankind, was composed by the Sage Vysa under similar circumstances. When caught up in a mood of depression like that of M, Vysa was advised by the sage Nrada that he would gain peace of mind only qn composing a work exclusively devoted to the depiction of the Lord's glorious attri butes and His teachings on Knowledge and Devotion, and the result was that the world got from Vysa the invaluable gift of the Bhagavata Purana depicting the life and teachings of Sri Krishna.
From the mental depression of the modem Vysa, the world has obtained the Kathmrita (Bengali Edition) the Gospel of Sri Ramakrishna in English.
Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his pr ofessional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attri buted it to M's preoccupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a pr ofessorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's lifetime itself and afterwards too as a part of his Sdhan.
He was one of the earliest of the disciples to visit Kamarpukur, the birthplace of the Master, in the latter's lifetime itself; for he wished to practise contemplation on the Master's early life in its true original setting. His experience there is described as follows by Swami Nityatmananda: "By the grace of the Master, he saw the entire Kamarpukur as a holy place bathed in an effulgent Light. Trees and creepers, beasts and birds and men all were made of effulgence. So he prostrated to all on the road. He saw a torn cat, which appeared to him luminous with the Light of Consciousness. Immediately he fell to the ground and saluted it" (M The Apostle and the Evangelist by Swami Nityatmananda vol. I. P. 40.) He had similar experience in Dakshineswar also. At the instance of the Master he also visited Puri, and in the words of Swami Nityatmananda, "with indomitable courage, M. embraced the image of Jagannath out of season."
The life of Sdhan and holy association that he started on at the feet of the Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by the Master to become a Sannysin, his reverence for the Sannysa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees considered the young Sannysin disciples of the Master as inexperienced and inconsequential, M. stood by them with the firm faith that the Master's life and message were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thkur (Master) left the body, every one gave us up as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX P. 442.)
M. spent his weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
After the Master's demise, M. went on pilgrimage several times. He visited Banras, Vrindvan, Ayodhy and other places. At Banras he visited the famous Trailinga Swmi and fed him with sweets, and he had long conversations with Swami Bhaskarananda, one of the noted saintly and scholarly Sannysins of the time. In 1912 he went with the Holy Mother to Banras, and spent about a year in the company of Sannysins at Banras, Vrindvan, Hardwar, Hrishikesh and Swargashram. But he returned to Calcutta, as that city offered him the unique opportunity of associating himself with the places hallowed by the Master in his lifetime. Afterwards he does not seem to have gone to any far- off place, but stayed on in his room in the Morton School carrying on his spiritual ministry, speaking on the Master and his teachings to the large number of people who flocked to him after having read his famous Kathmrita known to English readers as The Gospel of Sri Ramakrishna.
This brings us to the circumstances that led to the writing and publication of this monumental work, which has made M. one of the immortals in hagiographic literature.
While many educated people heard Sri Ramakrishna's talks, it was given to this illustrious personage alone to leave a graphic and exact account of them for posterity, with details like date, hour, place, names and particulars about participants. Humanity owes this great book to the ingrained habit of diary-keeping with which M. was endowed.
Even as a boy of about thirteen, while he was a student in the 3rd class of the Hare School, he was in the habit of keeping a diary. "Today on rising," he wrote in his diary, "I greeted my father and mother, prostrating on the ground before them" (Swami Nityatmananda's 'M The Apostle and the Evangelist' Part I. P 29.) At another place he wrote, "Today, while on my way to school, I visited, as usual, the temples of Kli, the Mother at Tharitharia, and of Mother Sitala, and paid my obeisance to them." About twenty-five years after, when he met the Great Master in the spring of 1882, it was the same instinct of a born diary-writer that made him begin his book, 'unique in the literature of hagiography', with the memorable words: "When hearing the name of Hari or Rma once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform devotions such as Sandhya any more."
In addition to this instinct for diary-keeping, M. had great endowments contri buting to success in this line. Writes Swami Nityatmananda who lived in close association with M., in his book entitled M - The Apostle and Evangelist: "M.'s prodigious memory combined with his extraordinary power of imagination completely annihilated the distance of time and place for him. Even after the lapse of half a century he could always visualise vividly, scenes from the life of Sri Ramakrishna. Superb too was his power to portray pictures by words."
Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
During the Master's lifetime M. does not seem to have revealed the contents of his diary to any one. There is an unconfirmed tradition that when the Master saw him taking notes, he expressed apprehension at the possibility of his utilising these to publicise him like Keshab Sen; for the Great Master was so full of the spirit of renunciation and humility that he disliked being lionised. It must be for this reason that no one knew about this precious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary read to her in Bengali, wrote to M.: "When I heard the Kathmrita, (Bengali name of the book) I felt as if it was he, the Master, who was saying all that." ( Ibid Part I. P 37.)
The two pamphlets in English entitled the Gospel of Sri Ramakrishna appeared in October and November 1897. They drew the spontaneous acclamation of Swami Vivekananda, who wrote on 24th November of that year from Dehra Dun to M.:"Many many thanks for your second leaflet. It is indeed wonderful. The move is quite original, and never was the life of a Great Teacher brought before the public untarnished by the writer's mind, as you are doing. The language also is beyond all praise, so fresh, so pointed, and withal so plain and easy. I cannot express in adequate terms how I have enjoyed them. I am really in a transport when I read them. Strange, isn't it? Our Teacher and Lord was so original, and each one of us will have to be original or nothing.
I now understand why none of us attempted His life before. It has been reserved for you, this great work. He is with you evidently." ( Vednta Kesari Vol. XIX P. 141. Also given in the first edition of the Gospel published from Ramakrishna Math, Madras in 1911.)
And Swamiji added a post script to the letter: "Socratic dialogues are Plato all over you are entirely hidden. Moreover, the dramatic part is infinitely beautiful. Everybody likes it here or in the West." Indeed, in order to be unknown, Mahendranath had used the pen-name M., under which the book has been appearing till now. But so great a book cannot remain obscure for long, nor can its author remain unrecognised by the large public in these modern times. M. and his book came to be widely known very soon and to meet the growing demand, a full-sized book, Vol. I of the Gospel, translated by the author himself, was published in 1907 by the Brahmavadin office, Madras. A second edition of it, revised by the author, was brought out by the Ramakrishna Math, Madras in December 1911, and subsequently a second part, containing new chapters from the original Bengali, was published by the same Math in 1922. The full English translation of the Gospel by Swami Nikhilananda appeared first in 1942.
In Bengali the book is published in five volumes, the first part having appeared in 1902
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It looks as if M. was brought to the world by the Great Master to record his words and transmit them to posterity. Swami Sivananda, a direct disciple of the Master and the second President of the Ramakrishna Math and Mission, says on this topic: "Whenever there was an interesting talk, the Master would call Master Mahashay if he was not in the room, and then draw his attention to the holy words spoken. We did not know then why the Master did so. Now we can realise that this action of the Master had an important significance, for it was reserved for Master Mahashay to give to the world at large the sayings of the Master." ( Vednta Kesari Vol. XIX P 141.) Thanks to M., we get, unlike in the case of the great teachers of the past, a faithful record with date, time, exact report of conversations, description of concerned men and places, references to contemporary events and personalities and a hundred other details for the last four years of the Master's life (1882-'86), so that no one can doubt the historicity of the Master and his teachings at any time in the future.
M. was, in every respect, a true missionary of Sri Ramakrishna right from his first acquaintance with him in 1882. As a school teacher, it was a practice with him to direct to the Master such of his students as had a true spiritual disposition. Though himself prohibited by the Master to take to monastic life, he encouraged all spiritually inclined young men he came across in his later life to join the monastic Order. Swami Vijnanananda, a direct Sannysin disciple of the Master and a President of the Ramakrishna Order, once remarked to M.: "By enquiry, I have come to the conclusion that eighty percent and more of the Sannysins have embraced the monastic life after reading the Kathmrita (Bengali name of the book) and coming in contact with you." ( M
The Apostle and the Evangelist by Swami Nityatmananda Part I, P 37.)
In 1905 he retired from the active life of a Pr ofessor and devoted his remaining twenty-seven years exclusively to the preaching of the life and message of the Great Master. He bought the Morton Institution from its original proprietors and shifted it to a commodious four-storeyed house at 50 Amherst Street, where it flourished under his management as one of the most efficient educational institutions in Calcutta. He generally occupied a staircase room at the top of it, cooking his own meal which consisted only of milk and rice without variation, and attended to all his personal needs himself. His dress also was the simplest possible. It was his conviction that limitation of personal wants to the minimum is an important aid to holy living. About one hour in the morning he would spend in inspecting the classes of the school, and then retire to his staircase room to pour over his diary and live in the divine atmosphere of the earthly days of the Great Master, unless devotees and admirers had already gathered in his room seeking his holy company.
In appearance, M. looked a Vedic Rishi. Tall and stately in bearing, he had a strong and well-built body, an unusually broad chest, high forehead and arms extending to the knees. His complexion was fair and his prominent eyes were always tinged with the expression of the divine love that filled his heart. Adorned with a silvery beard that flowed luxuriantly down his chest, and a shining face radiating the serenity and gravity of holiness, M. was as imposing and majestic as he was handsome and engaging in appearance. Humorous, sweet-tongued and eloquent when situations required, this great Maharishi of our age lived only to sing the glory of Sri Ramakrishna day and night.
Though a very well versed scholar in the Upanishads, Git and the philosophies of the East and the West, all his discussions and teachings found their culmination in the life and the message of Sri Ramakrishna, in which he found the real explanation and illustration of all the scriptures. Both consciously and unconsciously, he was the teacher of the Kathmrita the nectarine words of the Great Master.
Though a much-sought-after spiritual guide, an educationist of repute, and a contemporary and close associate of illustrious personages like Sri Ramakrishna, Swami Vivekananda, Keshab Chander Sen and Iswar Chander Vidysgar, he was always moved by the noble humanity of a lover of God, which consists in respecting the personalities of all as receptacles of the Divine Spirit. So he taught without the consciousness of a teacher, and no bar of superiority stood in the way of his doing the humblest service to his students and devotees. "He was a commission of love," writes his close devotee, Swami Raghavananda, "and yet his s oft and sweet words would pierce the stoniest heart, make the worldly-minded weep and repent and turn Godwards."
( Prabuddha Bharata Vol. XXXVII P 499.)
As time went on and the number of devotees increased, the staircase room and terrace of the 3rd floor of the Morton Institution became a veritable Naimisaranya of modern times, resounding during all hours of the day, and sometimes of night, too, with the word of God coming from the Rishi-like face of M. addressed to the eager God-seekers sitting around. To the devotees who helped him in preparing the text of the Gospel, he would dictate the conversations of the Master in a meditative mood, referring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the words of the Master in the depths of the night as he explains the truth of the Pranava." ( Vednta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the sweet and warm months of April and May, sitting under the canopy of heaven on the ro of-garden of 50 Amherst Street, surrounded by shrubs and plants, himself sitting in their midst like a Rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his s oft sweet words of light, would almost transcend the frontiers of limited existence and dare to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgettable scenes will long remain imprinted on the minds of his hearers." (Prabuddha Bharata Vol XXXVII P 497.)
About twenty-seven years of his life he spent in this way in the heart of the great city of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathmrita (English Edition : The Gospel of Sri Ramakrishna), the last part of which he had completed before June 1932 and given to the press. And miraculously, as it were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself installed the Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.
had sent his devotees who used to keep company with him, to attend the special worship at Belur Math at night. After attending the service at the home shrine, he went through the pro of of the Kathmrita for an hour. Suddenly he got a severe attack of neuralgic pain, from which he had been suffering now and then, of late. Before 6 a.m. in the early hours of 4th June 1932 he passed away, fully conscious and chanting: 'Gurudeva-Ma, Kole tule na-o (Take me in your arms! O Master! O Mother!!)'
SWMI TAPASYNANDA
0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
object:0.00 - The Wellspring of Reality
author class:R Buckminster Fuller
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We are in an age that assumes the narrowing trends of specialization to be logical, natural, and desirable. Consequently, society expects all earnestly responsible communication to be crisply brief. Advancing science has now discovered that all the known cases of biological extinction have been caused by overspecialization, whose concentration of only selected genes sacrifices general adaptability. Thus the specialist's brief for pinpointing brevity is dubious. In the meantime, humanity has been deprived of comprehensive understanding. Specialization has bred feelings of isolation, futility, and confusion in individuals. It has also resulted in the individual's leaving responsibility for thinking and social action to others.
Specialization breeds biases that ultimately aggregate as international and ideological discord, which, in turn, leads to war.
We are not seeking a license to ramble wordily. We are intent only upon being adequately concise. General systems science discloses the existence of minimum sets of variable factors that uniquely govern each and every system. Lack of knowledge concerning all the factors and the failure to include them in our integral imposes false conclusions. Let us not make the error of inadequacy in examining our most comprehensive inventory of experience and thoughts regarding the evoluting affairs of all humanity.
There is an inherently minimum set of essential concepts and current information, cognizance of which could lead to our operating our planet Earth to the lasting satisfaction and health of all humanity. With this objective, we set out on our review of the spectrum of significant experiences and seek therein for the greatest meanings as well as for the family of generalized principles governing the realization of their optimum significance to humanity aboard our Sun circling planet Earth.
We must start with scientific fundamentals, and that means with the data of experiments and not with assumed axioms predicated only upon the misleading nature of that which only superficially seems to be obvious. It is the consensus of great scientists that science is the attempt to set in order the facts of experience.
Holding within their definition, we define Universe as the aggregate of allhumanity's consciously apprehended and communicated, nonsimultaneous, and only partially overlapping experiences. An aggregate of finites is finite. Universe is a finite but nonsimultaneously conceptual scenario.
The human brain is a physical mechanism for storing, retrieving, and re-storing again, each special-case experience. The experience is often a packaged concept.
Such packages consist of complexedly interrelated and not as-yet differentially analyzed phenomena which, as initially unit cognitions, are potentially re-experienceable. A rose, for instance, grows. has thorns, blossoms, and fragrance, but often is stored in the brain only under the single word-rose.
As Korzybski, the founder of general semantics, pointed out, the consequence of its single-tagging is that the rose becomes reflexively considered by man only as a red, white, or pink device for paying tribute to a beautiful girl, a thoughtful hostess, or last night's deceased acquaintance. The tagging of the complex biological process under the single title rose tends to detour human curiosity from further differentiation of its integral organic operations as well as from consideration of its interecological functionings aboard our planet. We don't know what a rose is, nor what may be its essential and unique cosmic function. Thus for long have we inadvertently deferred potential discovery of the essential roles in Universe that are performed complementarily by many, if not most, of the phenomena we experience.
But, goaded by youth, we older ones are now taking second looks at almost everything. And that promises many ultimately favorable surprises. The oldsters do have vast experience banks not available to the youth. Their memory banks, integrated and reviewed, may readily disclose generalized principles of eminent importance.
The word generalization in literature usually means covering too much territory too thinly to be persuasive, let alone convincing. In science, however, a generalization means a principle that has been found to hold true in every special case.
The principle of leverage is a scientific generalization. It makes no difference of what material either the fulcrum or the lever consists-wood, steel, or reinforced concrete. Nor do the special-case sizes of the lever and fulcrum, or of the load pried at one end, or the work applied at the lever's other end in any way alter either the principle or the mathematical regularity of the ratios of physical work advantage that are provided at progressive fulcrum-to-load increments of distance outward from the fulcrum in the opposite direction along the lever's arm at which theoperating effort is applied.
Mind is the weightless and uniquely human faculty that surveys the ever larger inventory of special-case experiences stored in the brain bank and, seeking to identify their intercomplementary significance, from time to time discovers one of the rare scientifically generalizable principles running consistently through all the relevant experience set. The thoughts that discover these principles are weightless and tentative and may also be eternal. They suggest eternity but do not prove it, even though there have been no experiences thus far that imply exceptions to their persistence. It seems also to follow that the more experiences we have, the more chances there are that the mind may discover, on the one hand, additional generalized principles or, on the other hand, exceptions that disqualify one or another of the already catalogued principles that, having heret ofore held "true" without contradiction for a long time, had been tentatively conceded to be demonstrating eternal persistence of behavior. Mind's relentless reviewing of the comprehensive brain bank's storage of all our special-case experiences tends both to progressive enlargement and definitive refinement of the catalogue of generalized principles that interaccommodatively govern all transactions of Universe.
It follows that the more specialized society becomes, the less attention does it pay to the discoveries of the mind, which are intuitively beamed toward the brain, there to be received only if the switches are "on." Specialization tends to shut off the wide-band tuning searches and thus to preclude further discovery of the all-powerful generalized principles. Again we see how society's perverse fixation on specialization leads to its extinction. We are so specialized that one man discovers empirically how to release the energy of the atom, while another, unbeknownst to him, is ordered by his political factotum to make an atomic bomb by use of the secretly and anonymously published data. That gives much expedient employment, which solves the politician's momentary problem, but requires that the politicians keep on preparing for further warring with other political states to keep their respective peoples employed. It is also mistakenly assumed that employment is the only means by which humans can earn the right to live, for politicians have yet to discover how much wealth is available for distribution. All this is rationalized on the now scientifically discredited premise that there can never be enough life support for all. Thus humanity's specialization leads only toward warring and such devastating tools, both, visible and invisible, as ultimately to destroy all Earthians.
Only a comprehensive switch from the narrowing specialization and toward an evermore inclusive and refining comprehension by all humanity-regarding all the factors governing omnicontinuing life aboard our spaceship Earth-can bring about reorientation from the self-extinction-bound human trending, and do so within the critical time remaining before we have passed the point of chemical process irretrievability.
Quite clearly, our task is predominantly metaphysical, for it is how to get all of humanity to educate itself swiftly enough to generate spontaneous social behaviors that will avoid extinction.
Living upon the threshold between yesterday and tomorrow, which threshold we reflexively assumed in some long ago yesterday to constitute an eternal now, we are aware of the daily-occurring, vast multiplication of experience generated information by which we potentially may improve our understanding of our yesterdays' experiences and therefrom derive our most farsighted preparedness for successive tomorrows.
Anticipating, cooperating with, and employing the forces of nature can be accomplished only by the mind. The wisdom manifest in the omni-interorderliness of the family of generalized principles operative in Universe can be employed only by the highest integrity of engagement of the mind's metaphysical intuiting and formulating capabilities.
We are able to assert that this rationally coordinating system bridge has been established between science and the humanities because we have made adequate experimental testing of it in a computerized world-resource-use-exploration system, which by virtue of the proper inclusion of all the parameters-as guaranteed by the synergetic start with Universe and the progressive differentiation out of all the parts-has demonstrated a number of alternate ways in which it is eminently feasible not only to provide full life support for all humans but also to permit all humans' individual enjoyment of all the Earth without anyone pr ofiting at the expense of another and without any individuals interfering with others.
While it takes but meager search to discover that many well-known concepts are false, it takes considerable search and even more careful examination of one's own personal experiences and inadvertently spontaneous reflexing to discover that there are many popularly and even pr ofessionally unknown, yet nonetheless fundamental, concepts to hold true in all cases and that already have been discovered by other as yet obscure individuals. That is to say that many scientific generalizations have been discovered but have not come to the attention of what we call the educated world at large, thereafter to be incorporated tardily within the formal education processes, and even more tardily, in the ongoing political-economic affairs of everyday life. Knowledge of the existence and comprehensive significance of these as yet popularly unrecognized natural laws often is requisite to the solution of many of the as yet unsolved problems now confronting society. Lack of knowledge of the solution's existence often leaves humanity confounded when it need not be.
Intellectually advantaged with no more than the child's facile, lucid eagerness to understand constructively and usefully the major transformational events of our own times, it probably is synergetically advantageous to review swiftly the most comprehensive inventory of the most powerful human environment transforming events of our totally known and reasonably extended history. This is especially useful in winnowing out and understanding the most significant of the metaphysical revolutions now recognized as swiftly tending to reconstitute history. By such a comprehensively schematic review, we might identify also the unprecedented and possibly heret ofore overlooked pivotal revolutionary events not only of today but also of those trending to be central to tomorrow's most cataclysmic changes.
It is synergetically reasonable to assume that relativistic evaluation of any of the separate drives of art, science, education, economics, and ideology, and their complexedly interacting trends within our own times, may be had only through the most comprehensive historical sweep of which we are capable.
There could be produced a synergetic understanding of humanity's cosmic functioning, which, until now, had been both undiscovered and unpredictable due to our deliberate and exclusive preoccupation only with the separate statistics of separate events. As a typical consequence of the latter, we observe our society's persistent increase of educational and employment specialization despite the already mentioned, well-documented scientific disclosure that the extinctions of biological species are always occasioned by overspecialization. Specialization's preoccupation with parts deliberately forfeits the opportunity to apprehend and comprehend what is provided exclusively by synergy.
Today's news consists of aggregates of fragments. Anyone who has taken part in any event that has subsequently appeared in the news is aware of the gross disparity between the actual and the reported events. The insistence by reporters upon having advance "releases" of what, for instance, convocation speakers are supposedly going to say but in fact have not yet said, automatically discredits the value of the largely prefabricated news. We also learn frequently of prefabricated and prevaricated events of a complex nature purportedly undertaken for purposes either of suppressing or rigging the news, which in turn perverts humanity's tactical information resources. All history becomes suspect. Probably our most polluted resource is the tactical information to which humanity spontaneously reflexes.
Furthermore, today's hyperspecialization in socioeconomic functioning has come to preclude important popular philosophic considerations of the synergetic significance of, for instance, such historically important events as the discovery within the general region of experimental inquiry known as virology that the as-yet popularly assumed validity of the concepts of animate and inanimate phenomena have been experimentally invalidated. Atoms and crystal complexes of atoms were held to be obviously inanimate; the protoplasmic cells of biological phenomena were held to be obviously animate. It was deemed to be common sense that warm- blooded, moist, and s oft-skinned humans were clearly not to be confused with hard, cold granite or steel objects. A clear-cut threshold between animate and inanimate was therefore assumed to exist as a fundamental dichotomy of all physical phenomena. This seemingly placed life exclusively within the bounds of the physical.
The supposed location of the threshold between animate and inanimate was methodically narrowed down by experimental science until it was confined specifically within the domain of virology. Virologists have been too busy, for instance, with their DNA-RNA genetic code isolatings, to find time to see the synergetic significance to society of the fact that they have found that no physical threshold does in fact exist between animate and inanimate. The possibility of its existence vanished because the supposedly unique physical qualities of both animate and inanimate have persisted right across yesterday's supposed threshold in both directions to permeate one another's-previously perceived to be exclusive- domains. Subsequently, what was animate has become foggier and foggier, and what is inanimate clearer and clearer. All organisms consist physically and in entirety of inherently inanimate atoms. The inanimate alone is not only omnipresent but is alone experimentally demonstrable. Belated news of the elimination of this threshold must be interpreted to mean that whatever life may be, it has not been isolated and thereby identified as residual in the biological cell, as had been supposed by the false assumption that there was a separate physical phenomenoncalled animate within which life existed. No life per se has been isolated. The threshold between animate and inanimate has vanished. Those chemists who are preoccupied in synthesizing the particular atomically structured molecules identified as the prime constituents of humanly employed organisms will, even if they are chemically successful, be as remote from creating life as are automobile manufacturers from creating the human drivers of their automobiles. Only the physical connections and development complexes of distinctly "nonlife" atoms into molecules, into cells, into animals, has been and will be discovered. The genetic coding of the design controls of organic systems offers no more explanation of life than did the specifications of the designs of the telephone system's apparatus and operation explain the nature of the life that communicates weightlessly to life over the only physically ponderable telephone system. Whatever else life may be, we know it is weightless. At the moment of death, no weight is lost. All the chemicals, including the chemist's life ingredients, are present, but life has vanished. The physical is inherently entropic, giving off energy in ever more disorderly ways. The metaphysical is antientropic, methodically marshalling energy. Life is antientropic.
It is spontaneously inquisitive. It sorts out and endeavors to understand.
The overconcentration on details of hyperspecialization has also been responsible for the lack of recognition by science of its inherently mandatory responsibility to reorient all our educational curricula because of the synergetically disclosed, but popularly uncomprehended, significance of the 1956 Nobel Prize-winning discovery in physics of the experimental invalidation of the concept of "parity" by which science previously had misassumed that positive-negative complementations consisted exclusively of mirror-imaged behaviors of physical phenomena.
Science's self-assumed responsibility has been self-limited to disclosure to society only of the separate, supposedly physical (because separately weighable) atomic component isolations data. Synergetic integrity would require the scientists to announce that in reality what had been identified heret ofore as physical is entirely metaphysical-because synergetically weightless. Metaphysical has been science's designation for all weightless phenomena such as thought. But science has made no experimental finding of any phenomena that can be described as a solid, or as continuous, or as a straight surface plane, or as a straight line, or as infinite anything. We are now synergetically forced to conclude that all phenomena are metaphysical; wherefore, as many have long suspected-like it or not-life is but a dream.Science has found no up or down directions of Universe, yet scientists are personally so ill-coordinated that they all still personally and sensorially see "solids" going up or down-as, for instance, they see the Sun "going down." Sensorially disconnected from their theoretically evolved information, scientists discern no need on their part to suggest any educational reforms to correct the misconceiving that science has tolerated for half a millennium.
Society depends upon its scientists for just such educational reform guidance.
Where else might society turn for advice? Unguided by science, society is allowed to go right on filling its childrens' brain banks with large inventories of competence-devastating misinformation. In order to emerge from its massive ignorance, society will probably have to rely exclusively upon its individuals' own minds to survey the pertinent experimental data-as do all great scientist-artists. This, in effect, is what the intuition of world-around youth is beginning to do. Mind can see that reality is evoluting into weightless metaphysics. The wellspring of reality is the family of weightless generalized principles.
It is essential to release humanity from the false fixations of yesterday, which seem now to bind it to a rationale of action leading only to extinction.
The youth of humanity all around our planet are intuitively revolting from all sovereignties and political ideologies. The youth of Earth are moving intuitively toward an utterly classless, raceless, omnicooperative, omniworld humanity.
Children freed of the ignorantly founded educational traditions and exposed only to their spontaneously summoned, computer-stored and -distributed outflow of reliable-opinion-purged, experimentally verified data, shall indeed lead society to its happy egress from all misinformedly conceived, fearfully and legally imposed, and physically enforced customs of yesterday. They can lead all humanity into omnisuccessful survival as well as entrance into an utterly new era of human experience in an as-yet and ever-will-be fundamentally mysterious Universe.
And whence will come the wealth with which we may undertake to lead world man into his new and validly hopeful life? From the wealth of the minds of world man-whence comes all wealth. Only mind can discover how to do so much with so little as forever to be able to sustain and physically satisfy all humanity.
0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
work of phenomenon and appearance.
Why should we want to see, and why in particular should we
--
Seeing. We might say that the whole of life lies in that verb
if not ultimately, at least essentially. Fuller being is closer union :
such is the kernel and conclusion of this book. But let us empha-
sise the point : union increases only through an increase in con-
--
history of the living world can be summarised as the elaboration
of ever more perfect eyes within a cosmos in which there is
--
the perfection of an animal, or the supremacy of a thinking being,
by the penetration and synthetic power of their gaze ? To try to
see more and better is not a matter of whim or curiosity or self-
indulgence. To see or to perish is the very condition laid upon
everything that makes up the universe, by reason of the mysterious
gift of existence. And this, in superior measure, is man's condition.
But if it is true that it is so vital and so blessed to know, let us
--
tedious subject ? Is it not precisely one of the attractions of science
that it rests our eyes by turning them away from man ?
Man has a double title, as the tw ofold centre of the world, to
impose himself on our effort to sec, as the key to the universe.
--
Subjectively, first of all, we are inevitably the centre of
perspective of our own observation. In its early, naive stage,
science, perhaps inevitably, imagined that we could observe
--
that even the most objective of their observations are steeped in
the conventions they adopted at the outset and by forms or
habits of thought developed in the course of the growth of
research ; so that, when they reach the end of their analyses they
cannot tell with any certainty whether the structure they have
reached is the essence of the matter they are studying, or the
reflection of their own thought. And at die same time they
realise that as the result of their discoveries, they are caught body
and soul to the network of relationships they thought to cast
upon things from outside : in fact they are caught in their own
--
form each other in the act of knowledge ; and from now on
man willy-nilly fmds his own image stamped on all he looks at.
This is indeed a form of bondage, for which, however, a
unique and assured grandeur provides immediate compensation.
--
directs his steps to a point of vantage (a cross-roads, or intersecting
valleys) from which, not only his vision, but things themselves
--
That seems to be the privilege of man's knowledge.
It is not necessary to be a man to perceive surrounding things
--
analyse this phenomenon. By virtue of the quality and the bio-
logical properties of thought, we find ourselves situated at a
singular point, at a ganglion which commands the whole fraction
of the cosmos that is at present within reach of our experience.
Man, the centre of perspective, is at the same time the centre of
construction of the universe. And by expediency no less than by
necessity, all science must be referred back to him. If to see is
--
From the dawn of his existence, man has been held up as a
spectacle to himself. Indeed for tens of centuries he has looked at
nothing but himself. Yet he has only just begun to take a scientific
view of his own significance in the physical world. There is no
need to be surprised at this slow awakening. It often happens
that what stares us in the face is the most difficult to perceive.
--
measure, a whole series of ' senses ' have been necessary, whose
gradual acquisition, as we shall show, covers and punctuates the
whole history of the struggles of the mind :
A sense of spatial immensity, in greatness and smallness, dis-
articulating and spacing out, within a sphere of indefinite radius,
the orbits of the objects which press round us ;
A sense of depth, pushing back laboriously through endless
series and measureless distances of time, which a sort of sluggish-
ness of mind tends continually to condense for us in a thin layer
of the past ;
A sense of number, discovering and grasping unflinchingly
the bewildering multitude of material or living elements involved
in the slightest change in the universe ;
A sense of proportion, realising as best we can the difference
of physical scale which separates, both in rhythm and dimension,
--
A sense of quality, or of novelty, enabling us to distinguish in
nature certain absolute stages of perfection and growth, without
upsetting the physical unity of the world ;
A sense of movement, capable of perceiving the irresistible
developments hidden in extreme slowness extreme agitation
concealed beneath a veil of immobility the entirely new in-
sinuating itself into the heart of the monotonous repetition of the
same things ;
A sense, lastly, of the organic, discovering physical links and
structural unity under the superficial juxtaposition of successions
and collectivities.
--
disjointed world. Conversely, we have only to rid our vision of
the threefold illusion of smallness, plurality and immobility, for
man effordessly to take the central position we prophesied the
momentary summit of an anthropogenesis which is itself the
crown of a cosmogencsis.
Man is unable to see himself entirely unrelated to mankind,
--
Thence stems the basic plan of this work : Pre-Life : Life :
Thought three events sketching in the past and determining for
--
of the phenomenon of man.
The phenomenon of man I stress this.
This phrase is not chosen at random, but for three reasons.
--
least partially) within the scope of the requirements and methods
of science ;
Secondly, to make plain that of all the facts offered to our
knowledge, none is more extraordinary or more illuminating ;
Thirdly, to stress the special character of the Essay I am pre-
senting.
--
homogeneous and coherent perspective of our general extended
experience of man. A whole which unfolds.
So please do not expect a final explanation of things here, nor
a metaphysical system. Neither do I want any misunderstanding
about the degree of reality which I accord to the different parts of
the film I am projecting. When 1 try to picture the world before
the dawn of life, or life in the Palaeozoic era, I do not forget that
there would be a cosmic contradiction in imagining a man as
spectator of those phases which ran their course before the
appearance of thought on earth. I do not pretend to describe
them as they really were, but rather as we must picture them to
--
it suffices, through symmetry, to bring out ahead of us surprising
visions of the future.
Even reduced to these humble proportions, the views I am
attempting to put forward here arc, of course, largely tentative
and personal. Yet inasmuch as they are based on arduous investi-
gation and sustained reflection, they give an idea, by means of
one example, of the way in which the problem of man presents
itself in science today.
--
to consider man as an object of scientific scrutiny except through
his body.
The time has come to realise that an interpretation of the
universe even a positivist one remains unsatisfying unless it
--
covers the interior as well as the exterior of things ; mind as well
as matter. The true physics is that which will, one day, achieve
the inclusion of man in his wholeness in a coherent picture of the
world.
--
possible, and that the preservation of courage and the joy of
action in those of us who wish, and know how, to plumb the
depths of things, depend on it.
In fact I doubt whether there is a more decisive moment for
--
In such a vision man is seen not as a static centre of the world
as he for long believed himself to be but as the axis and
leading shoot of evolution, which is something much finer.
BOOK ONE
0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
object:0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality
author class:A B Purani
--
The question which Arjuna asks Sri Krishna in the Gita (second chapter) occurs pertinently to many about all spiritual personalities: "What is the language of one whose understanding is poised? How does he speak, how sit, how walk?" Men want to know the outer signs of the inner attainment, the way in which a spiritual person differs outwardly from other men. But all the tests which the Gita enumerates are inner and therefore invisible to the outer view. It is true also that the inner or the spiritual is the essential and the outer derives its value and form from the inner. But the transformation about which Sri Aurobindo writes in his books has to take place in nature, because according to him the divine Reality has to manifest itself in nature. So, all the parts of nature including the physical and the external are to be transformed. In his own case the very physical became the transparent mould of the Spirit as a result of his intense Sadhana. This is borne out by the impression created on the minds of sensitive outsiders like Sj. K. M. Munshi who was deeply impressed by his radiating presence when he met him after nearly forty years.
The Evening Talks collected here may afford to the outside world a glimpse of his external personality and give the seeker some idea of its richness, its many-sidedness, its uniqueness. One can also form some notion of Sri Aurobindo's personality from the books in which the height, the universal sweep and clear vision of his integral ideal and thought can be seen. His writings are, in a sense, the best representative of his mental personality. The versatile nature of his genius, the penetrating power of his intellect, his extraordinary power of expression, his intense sincerity, his utter singleness of purpose all these can be easily felt by any earnest student of his works. He may discover even in the realm of mind that Sri Aurobindo brings the unlimited into the limited. Another side of his dynamic personality is represented by the Ashram as an institution. But the outer, if one may use the phrase, the human side of his personality, is unknown to the outside world because from 1910 to 1950 a span of forty years he led a life of outer retirement. No doubt, many knew about his staying at Pondicherry and practising some kind of very special Yoga to the mystery of which they had no access. To some, perhaps, he was living a life of enviable solitude enjoying the luxury of a spiritual endeavour. Many regretted his retirement as a great loss to the world because they could not see any external activity on his part which could be regarded as 'public', 'altruistic' or 'beneficial'. Even some of his admirers thought that he was after some kind of personal salvation which would have very little significance for mankind in general. His outward non-participation in public life was construed by many as lack of love for humanity.
But those who knew him during the days of the national awakening from 1900 to 1910 could not have these doubts. And even these initial misunderstandings and false notions of others began to evaporate with the growth of the Sri Aurobindo Ashram from 1927 onwards. The large number of books published by the Ashram also tended to remove the idea of the other-worldliness of his Yoga and the absence of any good by it to mankind.
This period of outer retirement was one of intense Sadhana and of intellectual activity it was also one during which he acted on external events, though he was not dedicated outwardly to a public cause. About his own retirement he writes: "But this did not mean, as most people supposed, that he [Sri Aurobindo] had retired into some height of spiritual experience devoid of any further interest in the world or in the fate of India. It could not mean that, for the very principle of his Yoga was not only to realise the Divine and attain to a complete spiritual consciousness, but also to take all life and all world activity into the scope of this spiritual consciousness and action and to base life on the Spirit and give it a spiritual meaning. In his retirement Sri Aurobindo kept a close watch on all that was happening in the world and in India and actively intervened, whenever necessary, but solely with a spiritual force and silent spiritual action; for it is part of the experience of those who have advanced in yoga that besides the ordinary forces and activities of the mind and life and body in Matter, there are other forces and powers that can and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in spiritual consciousness, though all do not care to possess or, possessing, to use it and this power is greater than any other and more effective. It was this force which, as soon as he attained to it, he used at first only in a limited field of personal work, but afterwards in a constant action upon the world forces."[1]
Twice he found it necessary to go out of his way to make public pronouncements on important world-issues, which shows distinctly that renunciation of life is not a part of his Yoga. "The first was in relation to the Second World War. At the beginning he did not actively concern himself with it, but when it appeared as if Hitler would crush all the forces opposed to him and Nazism dominate the world, he began to intervene."[2]
The second was with regard to Sir Stafford Cripps' proposal for the transfer of power to India.
Over and above Sadhana, writing work and rendering spiritual help to the world during his apparent retirement there were plenty of other activities of which the outside world has no knowledge. Many prominent as well as less known persons sought and obtained interviews with him during these years. Thus, among well-known persons may be mentioned C.R. Das, Lala Lajpat Rai, Sarala Devi, Dr. Munje, Khasirao Jadhav, Tagore, Sylvain Levy. The great national poet of Tamil Nadu, S. Subramanya Bharati, was in contact with Sri Aurobindo for some years during his stay at Pondicherry; so was V.V.S. Aiyar. The famous V. Ramaswamy Aiyangar Va Ra of Tamil literature[3] stayed with Sri Aurobindo for nearly three years and was influenced by him. Some of these facts have been already mentioned in The Life of Sri Aurobindo.
Jung has admitted that there is an element of mystery, something that baffles the reason, in human personality. One finds that the greater the personality the greater is the complexity. And this is especially so with regard to spiritual personalities whom the Gita calls Vibhutis and Avatars.
Sri Aurobindo has explained the mystery of personality in some of his writings. Ordinarily by personality we mean something which can be described as "a pattern of being marked out by a settled combination of fixed qualities, a determined character.... In one view personality is regarded as a fixed structure of recognisable qualities expressing a power of being"; another idea regards "personality as a flux of self-expressive or sensitive and responsive being.... But flux of nature and fixity of nature" which some call character "are two aspects of being neither of which, nor indeed both together, can be a definition of personality.... But besides this flux and this fixity there is also a third and occult element, the Person behind of whom the personality is a self-expression; the Person puts forward the personality as his role, character, persona, in the present act of his long drama of manifested existence. But the Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the result is a self-expression of being which can no longer be described by fixed qualities, normalities of mood, exact lineaments, or marked out by structural limits."[4]
The gospel of the Supermind which Sri Aurobindo brought to man envisages a new level of consciousness beyond Mind. When this level is attained it imposes a complete and radical reintegration of the human personality. Sri Aurobindo was not merely the exponent but the embodiment of the new, dynamic truth of the Supermind. While exploring and sounding the tremendous possibilities of human personality in his intense spiritual Sadhana, he has shown us that practically there are no limits to its expansion and ascent. It can reach in its growth what appears to man at present as a 'divine' status. It goes without saying that this attainment is not an easy task; there are conditions to be fulfilled for the transformation from the human to the divine.
The Gita in its chapters on the Vibhuti and the Avatar takes in general the same position. It shows that the present formula of our nature, and therefore the mental personality of man, is not final. A Vibhuti embodies in a human manifestation a certain divine quality and thus demonstrates the possibility of overcoming the limits of ordinary human personality. The Vibhuti the embodiment of a divine quality or power, and the Avatar the divine incarnation, are not to be looked upon as supraphysical miracles thrown at humanity without regard to the process of evolution; they are, in fact, indications of human possibility, a sign that points to the goal of evolution.
In his Essays on the Gita, Sri Aurobindo says about the Avatar: "He may, on the other hand, descend as an incarnation of divine life, the divine personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual rebirth."[5]
"He comes as the divine power and love which calls men to itself, so that they may take refuge in that and no longer in the insufficiency of their human wills and the strife of their human fear, wrath and passion, and liberated from all this unquiet and suffering may live in the calm and bliss of the Divine."[6]
"The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the divine personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality."[7]
It is clear that Sri Aurobindo interpreted the traditional idea of the Vibhuti and the Avatar in terms of the evolutionary possibilities of man. But more directly he has worked out the idea of the 'gnostic individual' in his masterpiece The Life Divine. He says: "A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the transcendent." Describing the gnostic individual he says: "We feel ourselves in the presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Someone, a Person, not a limited creature of Nature but a Self or Soul, a Purusha."[8]
One feels that he was describing the feeling of some of us, his disciples, with regard to him in his inimitable way.
This transformation of the human personality into the Divine perhaps even the mere connection of the human with the Divine is probably regarded as a chimera by the modern mind. To the modern mind it would appear as the apotheosis of a human personality which is against its idea of equality of men. Its difficulty is partly due to the notion that the Divine is unlimited and illimitable while a 'personality', however high and grand, seems to demand imposition, or assumption, of limitation. In this connection Sri Aurobindo said during an evening talk that no human manifestation can be illimitable and unlimited, but the manifestation in the limited should reflect the unlimited, the Transcendent Beyond.
This possibility of the human touching and manifesting the Divine has been realised during the course of human history whenever a great spiritual Light has appeared on earth. One of the purposes of this book is to show how Sri Aurobindo himself reflected the unlimited Beyond in his own self.
Greatness is magnetic and in a sense contagious. Wherever manifested, greatness is claimed by humanity as something that reveals the possibility of the race. The highest utility of greatness is not merely to attract us but to inspire us to follow it and rise to our own highest spiritual stature. To the majority of men Truth remains abstract, impersonal and far unless it is seen and felt concretely in a human personality. A man never knows a truth actively except through a person and by embodying it in his own personality. Some glimpse of the Truth-Consciousness which Sri Aurobindo embodied may be caught in these Evening Talks.
***
0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
have become responsible for all this; I am at the centre of the
organisation, on the material as well as the spiritual side, and you
--
one of which is our property; others will follow. New recruits
are coming from all parts of the world. With this expansion,
new activities are being created, new needs are arising which
--
I think I told you about our five houses; four of them are joined in
a single square block which is surrounded on all sides by streets
--
have just bought, repaired and comfortably furnished one of
these houses and then, just recently, we have settled there, Sri
Aurobindo and myself, as well as five of the closest disciples.
We have joined the houses together with openings in some
--
sense of the word.1 That is to say, at no time do I fall into
Written in connection with a newspaper article in which it was stated that the Mother
--
the inconscience which is the sign of ordinary sleep. But I do
give my body the rest it needs, that is, two or three hours of
lying down in a condition of absolute immobility in which the
whole being, mental, psychic, vital and physical, enters into a
complete state of rest made of perfect peace, absolute silence
and total immobility, while the consciousness remains perfectly
awake; or else I enter into an internal activity of one or more
states of being, an activity which constitutes the occult work
and which, needless to say, is also perfectly conscious. So I can
--
In this letter I am sending you a few photographs of the Ashram
which will no doubt interest you since they will give you an idea,
however incomplete and imprecise, of the surroundings in which
I live; in any case they will give a very limited impression, for
the Ashram at present consists of seventeen houses inhabited by
eighty-five or ninety people (the number varies as people come
--
more pragmatic than didactic; they are a kind of moral stimulus
meant to goad and spur on those who are on the way. It is
true that in my answers many aspects of the question have been
neglected which could have been examined with interest - that
--
of paid workers of the Ashram (labourers and servants) has
reached sixty or sixty-five, and the number of Ashram members
(Sri Aurobindo's disciples living in Pondicherry) varies between
--
variety of goods, nearly all imported from France, large gardens
for flowers, vegetables and fruits, a dairy, a bakery, etc., etc.! -
you can see that it is no small affair. And as I am taking care of
all this, I can truly say that I am busy.
--
does not go beyond the understanding of the Western mind.
India has far greater geniuses than these and in the most
--
young people, they may have more energy and power of action,
but they are imprisoned within the four walls of a few narrow
ideas and a limited mind.
--
will surely never suffer from a dearth of men.
28 September 1931
--
state of affairs you mention in your letter of October 9th; and
it is certainly not confined to the small states of central Europe.
What you have described is pretty much the state of the whole
world: disorder, confusion, wastage and misery.
--
the life of declining civilisations and human societies in delirium.
Do not start thinking I am a pessimist. I certainly do not
--
true. Oh, the horror of falsehood spread everywhere on earth,
ruling the world with its law of darkness! I believe that its reign
has lasted long enough; this is the master we must now refuse
--
After a very long time I was happy to receive your letter of
January 5th, especially since you think of Pondicherry as an
ideal resting place. True, I think that it could provide a perfect
place of cure for the restless - even if one seeks diversions there
are none; on the other hand the sea is beautiful, the countryside
--
out of it; and, at the centre of it all, the Ashram is a condensation
of dynamic and active peace, so much so that all those who come
--
something of another world, a world in which the inner life
governs the outer, a world where things get done, where work
--
the realisation of an ideal. The life we lead here is as far from
ascetic abstinence as from an enervating comfort; simplicity is
the rule here, but a simplicity full of variety - a variety of occupations, of activities, of tastes, tendencies, natures; each one
is free to organise his life as he pleases, the discipline is reduced
--
detrimental to the achievement of our yogic aim.
What do you say to this? Isn't it tempting? Will you ever
--
I want to take advantage of this opportunity to remind you of
it. The Ashram with all its real estate and moveable property
--
budget averages one "lakh" of rupees, which at the present rate
of exchange corresponds approximately to 650,000 francs); and
if my name sometimes appears (on bank accounts, purchase of
houses, of automobiles, etc.), it is, as I already told you, a matter
of convenience for the papers and signatures, since it is I who
--
which is certainly not unfounded. In their ignorant unconsciousness men set moving forces they are not even aware of and soon
these forces get more and more out of their control and bring
about disastrous results. The earth seems to be shaken almost
entirely by a terrible fit of political and social epilepsy through
which the most dangerous forces of destruction do their work.
Even here, in this poor little nook, we have not escaped the
--
now more than 14,000 workers are out of work. The largest
factory is closed, no one knows for how long, and the other one
--
The sign of the times seems to be a complete lack of common
sense. But perhaps we see it this way simply because nearness
--
Speaking of recent events, you ask me "whether it was a dangerous bluff" or whether we "narrowly escaped disaster". To
assume both at the same time would be nearer to the truth.
--
and making threats with the intention of intimidating those to
whom one is talking and obtaining as much as one can. Tactics
Published in Words of Long Ago, CWM, Vol. 2, pp. 40 - 46.
and diplomacy were used, but on the other hand, behind every
--
and which move consciously towards certain ends. The play of
these forces is very complex and generally eludes the human
consciousness; but for ease of explanation and understanding,
they may be divided into two main opposing tendencies: those
that work for the fulfilment of the Divine work upon earth,
and those that are opposed to this fulfilment. The former have
--
retard and hamper the action of the divine forces. That is why
disaster was very close even though no human government consciously wanted it. But at any cost there was to be no war and
0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The Conditions of the Synthesis
Chapter I
--
HERE are two necessities of Nature's workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great powers of Nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. But it has first to rediscover itself, bring to the surface
The Conditions of the Synthesis
the pr ofoundest reason of its being in that general truth and that unceasing aim of Nature which it represents, and find by virtue of this new self-knowledge and self-appreciation its own recovered and larger synthesis. Reorganising itself, it will enter more easily and powerfully into the reorganised life of the race which its processes claim to lead within into the most secret penetralia and upward to the highest altitudes of existence and personality.
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 - a 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. In man, her thinker, she for the first time upon this Earth devises selfconscious means and willed arrangements of activity by which this great purpose may be more swiftly and puissantly attained.
Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narrower but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a pr ofuser apparent waste of material and energy but with a more complete combination by the great
Mother in her vast upward labour. It is this view of Yoga that can alone form the basis for a sound and rational synthesis of Yogic methods. For then Yoga ceases to appear something mystic and abnormal which has no relation to the ordinary processes of the World-Energy or the purpose she keeps in view in her two great movements of subjective and objective selffulfilment; it reveals itself rather as an intense and exceptional use of powers that she has already manifested or is progressively
Life and Yoga
--
Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in Nature. And they, too, like the operations of Science, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. All
Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and functions to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest.
But as in physical knowledge the multiplication of scientific processes has its disadvantages, as that tends, for instance, to develop a victorious artificiality which overwhelms our natural human life under a load of machinery and to purchase certain forms of freedom and mastery at the price of an increased servitude, so the preoccupation with Yogic processes and their exceptional results may have its disadvantages and losses. The
The Conditions of the Synthesis
Yogin tends to draw away from the common existence and lose his hold upon it; he tends to purchase wealth of spirit by an impoverishment of his human activities, the inner freedom by an outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing
God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."
0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
object:0.02 - II - The Home of the Guru
author class:A B Purani
--
Guru-griha-vsa staying in the home of the Guru is a very old Indian ideal maintained by seekers through the ages. The Aranyakas the ancient teachings in the forest-groves are perhaps the oldest records of the institution. It was not for education in the modern sense of the term that men went to live with the Guru; for the Guru is not a 'teacher'. The Guru is one who is 'enlightened', who is a seer, a Rishi, one who has the vision of and has lived the Truth. He has, thus, the knowledge of the goal of human life and has learnt true values in life by living the Truth. He can impart both these to the willing seeker. In ancient times seekers went to the Guru with many questions, difficulties and doubts but also with earnestness. Their questions were preliminary to the quest.
The Master, the Guru, set at rest the puzzled human mind by his illuminating answers, perhaps even more by his silent consciousness, so that it might be able to pursue unhampered the path of realisation of the Truth. Those ancient discourses answer the mind of man today even across the ages. They have rightly acquired as everything of the past does a certain sanctity. But sometimes that very reverence prevents men from properly evaluating, and living in, the present. This happens when the mind instead of seeking the Spirit looks at the form. For instance, it is not necessary for such discourses that they take place in forest-groves in order to be highly spiritual. Wherever the Master is, there is Light. And guru-griha the house of the Master can be his private dwelling place. So much was this feeling a part of Sri Aurobindo's nature and so particular was he to maintain the personal character of his work that during the first few years after 1923 he did not like his house to be called an 'Ashram', as the word had acquired the sense of a public institution to the modern mind. But there was no doubt that the flower of Divinity had blossomed in him; and disciples, like bees seeking honey, came to him. It is no exaggeration to say that these Evening Talks were to the small company of disciples what the Aranyakas were to the ancient seekers. Seeking the Light, they came to the dwelling place of their Guru, the greatest seer of the age, and found it their spiritual home the home of their parents, for the Mother, his companion in the great mission, had come. And these spiritual parents bestowed upon the disciples freely of their Light, their Consciousness, their Power and their Grace. The modern reader may find that the form of these discourses differs from those of the past but it was bound to be so for the simple reason that the times have changed and the problems that puzzle the modern mind are so different. Even though the disciples may be very imperfect representations of what he aimed at in them, still they are his creations. It is in order to repay, in however infinitesimal a degree, the debt which we owe to him that the effort is made to partake of the joy of his company the Evening Talks with a larger public.
***
0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
To the sadhak in charge of the Sri Aurobindo Ashram Building
Department during the 1930s and early 1940s.
--
By his way of thinking, feeling, acting, each one emanates vibrations which constitute his own atmosphere and quite naturally
attract vibrations of similar nature and quality.
So long as you are capable of beating somebody, you open the
door to the possibility of being beaten yourself.
You are expecting those who are working with you to be geniuses. It is not quite fair.
--
the 22nd of March. This makes only 16 days, while a soap must
last 30 days. It is quite evident that your coolie is stealing the
soap, and I have no intention of providing him with washing
soap. Some device must be found to check him; words are of no
use.
--
I do not see at all the need of changing the notebook every
month. Will you see if indeed the previous book is finished or
--
I do not see the need of leaving a blank page at the beginning.
Y is complaining that cement dust falls in the cattle-feed when
--
Perhaps this is what makes the bullocks ill. One of these
poor creatures has grown terribly thin. I saw it this morning.
--
(About increasing the size of a bathroom)
It seems to me quite sufficiently big. They have no intention of
using their bathroom as a ballroom, I suppose.
--
the sense of your full responsibility, come tomorrow morning,
with a final and definite answer - I shall trust your word.
--
suggestion that acts in these cases - most often a suggestion
in the subconscient mind; but it is made stronger by becoming
--
Four bats were found in the north end of the west
ro ofbeam. Two of them got drenched with solignum.2
What a pity! The bats eat the white ants!
--
During the spraying of solignum the mason got a jet of
it in his eyes.
--
The lack of precaution is a part of the movement of hurry
and impatience.
--
with Mother; all movements should be movements of
joy, including the movement of asking. As this is lacking,
Mother is training us by making us ask with joy.
--
reason. What is constant is a difference of appreciation in the
urgency of the needs and the importance attached to their fulfilment. I attach also some value to the power of imagination,
adaptability, utilisation or invention developed by the necessity
--
The cause of reserve in asking is that a person is full
of desires. If he expresses all his demands - which he
--
(Regarding the misuse of "gris entretien", maintenance
grey paint) A stool used by the Mother has been painted
--
and incidents of days long past. It takes pleasure in comparing how different I am now from what I was then.
Extract from the Mother's Prayers and Meditations, 18 June 1913.
It is good sometimes to look backwards for a confirmation of
the progress made, but only if it is used as a lever to encourage
--
On the outside cover of a notebook used by X, there
was a table of Rahukal, giving the inauspicious hours
for each day of the month. I have pasted a blank piece
of paper over it.
--
root of this superstition.
Do you believe it is so easy to strike at the root of a stupidity?
Stupidities are always rooted deep down in the subconscient.
--
a treatment!! I prefer not to think of what will come out of so
much unconsciousness and carelessness.
--
"One single drop of Thy divine love can transform this
suffering into an ocean of delight!
Oh! Let all tears be wiped away, all suffering relieved, all anguish dispelled, and let a calm serenity dwell
--
I am rolling in my bed in the hope of getting sleep.
Peace, peace, my child; do not torment yourself.
The sadhak's prayer is composed of extracts from several prayers of the Mother in
Prayers and Meditations,: paragraph one, 29 November 1913; two, 7 January 1914;
--
The exact symptoms of an attack from adverse forces.
I was imagining that Mother will throw away this book
--
from tomorrow. Mother will say: this is the effect of
indulging himself so much in the morning! He deserves
--
"To Thee all the fervour of my adoration."7
It is adoration expressing itself in work - all the more precious.
--
cause of the pain in his fingers.
The wrong attitude can be in the body consciousness itself (lack
of faith or of receptivity) and then it is very difficult to detect
as it does not correspond to any wrong thought or feeling, the
body consciousness being most often and in almost everybody
subconscious.
--
said as a pure and sincere offering on the altar of Divine Truth
that can have a real value.
--
This was to remove all possibility of a feeling of scolding or
reproach in what I was saying, because there was nothing of
the kind in my intention. I was giving expression to an amused
observation about the ways of the world and how it cannot but
misunderstand our own ways, we who are too sincerely seeking
--
people. It is this seeking which gives the impression of hesitation,
uncertainty, unsuccessful attempts, etc.
--
It is by the concentration of our will and the intensity of our
aspiration that we can hasten the day of victory.
13 August 1932
--
As to my belief in the efficacy of prayer, I believe
in its efficacy only when it is addressed to the Mother.
--
feel the joy of it. After concentrating like this for about
an hour, I felt fatigued and imperceptibly the concentration frittered away. What is the cause of this feeling of
fatigue? What is the difficulty in keeping such a concentration for all the 24 hours?
--
The one that is done in the most perfect spirit of consecration.
20 August 1932
--
Nothing to be uneasy about. The spontaneous answers of the external consciousness are always vague and somewhat incorrect.
It needs a great vigilance to correct that - and a very firm resolution too. This incident may be meant to raise in you the
--
mild suggestions of vomiting, but they have stopped by
now.
I am not astonished. You have reached a point of inner progress
when you can no more get into fits of anger without feeling the
results of it. You must, once for all, take the resolution - and
keep it: NEVER LOSE YOUR TEMPER.
--
Because of the sudden rain we wanted to close the windows and
found, with some discomfort, that not a single one is closing
--
hope of closing them at all. They keep closed through goodwill, I
suppose, but this goodwill would certainly not stand any strong
gust of wind!
Series Two - To a Sadhak in the Building Department
--
show you the state of affairs.
9 November 1932
--
10:30." X said, "But Y also takes off sometimes."
I told you already that if someone refuses to be conscientious
--
he suffers still more, for no amount of meditation can replace
sincerity in the service of the Divine.
3 December 1932
--
the figurative sense of this word?
It simply means to rise (soar into the air) above the ordinary
--
help of the Divine Grace? Yet you know from experience that
the result is unfailing and marvellous!
--
kind of sour rage.
I sometimes think of adopting a diametrically opposite
method: asking for a thing as soon as I think I need
it, without thinking or putting it off - but I don't dare
adopt this method.
--
It is impossible to put a child of under eight to work. It would
be criminal.
--
On the first of the month, the sadhaks received from the Ashram stores the material
items which they previously requested.
--
back at the rate of Rs. 8 per month. I have already told
him that Mother approves neither of marriage - far less
of remarriage - nor of loans to encourage marriages.
He insists on asking Sweet Mother.
--
absurdity of this request?
It is a mental formation prompted by a desire of the vital,
which protests and rebels because it cannot be fulfilled. These
--
Such ignorant and obstinate desires are unworthy of a child of
the Mother."
--
the job of making rods for X's embroidery frame without
first having spoken to You about it and the accident that
--
about this type of long frame my uneasiness doubled.
Enlighten me, Sweet Mother.
--
for a frame without any exact knowledge of how the frame has
to be made) and they develop without harmony, in disorder and
--
in this case. I will explain: the idea of a big frame is excellent
but difficult to execute. If the desire had not been there insisting
--
It is made of wood, and the plank you swing on is suspended
by strong ropes from rings fixed to a bar above. The supporting posts are securely set in the ground. I was thinking that
--
I have started examining the details of the work with
a critical eye and everything goes to prove that in reality I
--
Simply welcome the fact that you have become aware of a lack
of thoroughness, since this awareness allows you to make further progress. Indeed, making progress, overcoming a difficulty,
learning something, seeing clearly into an element of unconsciousness - these are the things that make one truly happy.
22 September 1933
--
am scornful of others and therefore others treat me
scornfully? I try again and again, but I can't find any
--
in the influence of atmospheres. Each one has around him an
atmosphere made of the vibrations that come from his character,
his mood, his way of thinking, feeling, acting. These atmospheres
act and react on each other by contagion; the vibrations are
contagious; that is to say, we readily pick up the vibration of
someone we meet, especially if that vibration is at all strong. So
--
at least something of his peace and goodwill, whereas scorn,
irritability and anger will arouse similar movements in others.
The explanation of many events may be found along this line -
although, of course, it is not the only explanation!
30 October 1933
--
heart towards You: "May this day bring me an opportunity to remain calm even in the face of provocation." It
was a very spontaneous prayer.
--
made the shelves of this cupboard out of small pieces
of wood. A large quantity of old planks were thus used
up. But Y expressed his dissatisfaction when he saw the
--
Yes, here everyone thinks only of spending, spending, spending
as much as he can; no one thinks of saving and avoiding waste.
It is the triumph of egoism. You may show this to them and add
that it is I who gave the order to make all possible use of the old
pieces of wood.
13 November 1933
--
vessels used for cooking are very large, the top of the fireplaces should not be much higher than ground level. This must
be checked while the kitchen is being repaired. The top of
the fire-places should not be more than fifty centimetres above
--
me little time - not enough for a tour of all the centres.
What should I do, Sweet Mother? I call for Your help.
--
make you aware of the hidden deformation. Is it all right,
Sweet Mother?
--
"Attila, King of the Huns in 434, devastated the cities of
Gaul but spared Lutetia after being diverted by Saint
--
Attila was compelled to spare Lutetia because of the occult
action of Saint Genevieve who, by the ardour of her prayers,
obtained the intervention of the Divine Grace. This prompted
Attila to alter the route of his troops, and so he gave the city a
wide berth.
--
I have had a pain in the right side of my chest and in
the left side of my back for the past three or four days.
I decided to be brave and not tell You about it, but the
--
local French official. The conversation ends:)
Mr. Z: I have heard that Sri Aurobindo can communicate at a distance. Is it true?
--
Sadhak: Yes, if the other person is receptive. Suppose I have difficultes in my work. There is no way of
communicating with Mother. I can't find the solution.
--
(The Mother underlined most of the remarks above
in red pencil.)
--
putting a copy of the Conversations in the tray for Mr. Z.
27 March 1934
--
Does this imply that the report of your conversation with Mr. Z
is inaccurate? This is very serious - you should not put words
--
Why do you want an outward sign of my love? Are you not
satisfied with knowing it is there?
--
I appreciate this attitude and this effort. It proves the sincerity of
your aspiration. But I did not have that particular point in mind
- I was speaking in a much more general way. All of you, in
your relationships with one another, have much to change and
--
amount to imposing the study of French on all those who work
in the Building Department, which is impossible.
--
Last night I made an effort. I made an estimate of
the expenditures and workers needed for our project, as
--
discusses a play or the pronunciation of French.
As soon as the project is completely ready, when you have
--
(The sadhak then gave several examples of difficulties
with his workers and work projects.)
--
3) Lack of consciousness in some of the supervisors.
Naturally, No. 2 could be set right by increasing the number
of supervisors, provided, of course, that they are sincere and
honest, which would also be the remedy for No. 3. But perhaps
--
Several times we have spoken in a general way about reducing the number of workers. I have always said Yes, and I would
be very happy to cut down expenses as much as possible.
But when we came to the details of carrying this out, we always found ourselves confronted with the same difficulty: whom
to dismiss? And according to your answers the difficulty seemed
--
"The ill-will of the local residents has obliged me to stop
buying houses; consequently there is no longer enough work
--
am obliged to part with a certain number of them (you give the
number), and since they have all been hardworking and faithful,
I am at even more of a loss to make a selection. Therefore I
am giving them three weeks' advance notice: as of July 1st the
number of workmen will be reduced by... (give the exact figure).
That will give them time to look for work elsewhere. Those who
--
the number of projects undertaken at one time, in order to meet
the difficulty of supervision.
This is what I see most clearly at the moment.
--
tried to figure out how to adjust it and found a sort of screw
which is used to lengthen or shorten the pendulum. I looked
--
I believe in the superiority of the inner vision over the outer
vision and this belief is based not merely on theoretical knowledge but on the thousands of examples I have come across in
the course of a life which is already long. Unfortunately I am
surrounded by people who, though they are here to practise
--
for judging and deciding, and that the laws of Nature are laws -
in other words, any exception to them is a miracle. This is false.
This is what is at the root of all the misunderstandings
and reservations. You already know, and I mention it only to
remind you, that an experiment made in a spirit of reserve and
doubt is not an experiment, and that outer circumstances will
--
just sufficient to alter all the factors of the problem and to bring
about the result that one had anticipated by doubting.
--
metal brush so that whatever is loose falls off and cover the rest
with a thick layer of distemper which by its very thickness will be
enough to conceal any irregularities. The process was supposed
--
with the power of realisation, and I said that the work could
proceed, adding in a few words how it was to be done. (This was
--
was so living, so real, so active, that I made the mistake of
not reminding you about it before the work began. I have an
unfortunate tendency to believe that the consciousness of those
around me is, at least partially and in its limited working, similar
to mine. I shall explain. I know that each of you has a very small
and limited consciousness compared with mine, but within its
--
It is here that on your side a freedom of movement and speech
arising from an affectionate confidence must come in: if there is
something you are unsure of, you must ask me about it; if you
do not very clearly see my intention, you must enquire about it;
--
itself without my needing to speak about it, and in fact this often
happens - it is only when the mind and vital get in the way, for
--
quenched, for the waters of love never run dry.
3 July 1934
Sleep well and rest yourself beneath the protective shade of my
blessing.
--
This morning You said that when one has a feeling of
danger, it is because there is a hidden reason somewhere.
That is not exactly what I said. I said that a feeling of danger
should always be taken seriously when one is responsible for
--
the state of things, and that one should not say, "It is nothing"
unless one is ten times sure it is nothing.
--
under a pile of useless things, because one cannot take
care of them.
If only the good materials had been kept, it would
have been easier to take care of them. Am I right, Sweet
Mother?
I think so. But more than anything, it is the lack of organisation
and order which causes all this waste. Certainly, if there is not
--
I heard that one can know all the qualities of any
material by identification of consciousness. Is this true?
Is it possible? For example, if there are cracks in a ro of,
--
process is based on the power of concentration. One has to
concentrate on the object to be known (in this case the ro of)
until all the rest of the world disappears and the object alone
exists; then, by a slight movement of will, one can succeed at
identification. But it is not very easy to do and there are other
means of knowing besides reasoning - intuition, for example
- which are also effective.
--
of Your presence which changes the attitude of others
too.
--
Listen to these two accounts of inner suggestions.
(Two instances are given.) From these two accounts You
--
one distinguish between these two types of suggestions?
It is only by long experience, tested many times very carefully,
that one can discriminate between various types of suggestions
by the vibration that accompanies them.
--
bow to You, full of remorse.
Remorse is of no use; you have to feel the joy of the possibility
of making further progress.
--
as a sure sign of victory - but how can this be done
without getting a headache, Sweet Mother?
--
is the cause of the headache. No. 1 wants peace with a minimum
of effort. No. 2 wants to conquer the difficulty, not run away
--
X as far as possible. But if contact is established, beware of
subconscious reactions and be very vigilant.
--
(A fellow-worker violated the established work-procedure.) When I saw Y coming out of the workshop I was
struck by two suggestions: (1) If he has done something
--
depends on one's choice of words and tone of voice.
15 May 1935
--
It was obviously an inner voice. One rarely hears the sound of
the words, but rather the message is expressed as words in the
--
implications of my remark the other day. If you see something
that should be done in a certain way, you should simply say:
--
In this way there can be no clash of personalities between
him and you. It is only a matter of obedience to me.
6 June 1935
--
You have made me aware of the subconscious movements governing my action. Whenever a similar opportunity arises, will You please make me more and more
aware. Do not withdraw from me when You see me sad.
--
momentary lack of faith, will cease forever and You will
use me even as You use Your feet, O Sweet Mother.
--
done for any of these personal considerations. The thing to be
done should be considered in itself, independent of all personal
questions. If the thing is right and good, one should do it. If not,
--
would be removed. In the absence of any definite orders
on this point I said, "Ask Mother." Later it was Sweet
--
and so the formation did not have a power of truth sufficient to
dissolve X's counter-formation. (This is true "occultism".)
--
whether a thing is right and good, unless one can see the law of
Truth behind things.
--
want them to use their powers of observation and their technical
knowledge to give me as precise and exact information as they
--
true enough to have the power to overcome the hostility of his
attitude.
--
When we are in the presence of hostile forces, only the purity of
an absolute truth can conquer them.
--
intervention of anyone's opinion.
1 September 1936
In the case of the Arogya House cupboard, when Y told
me that he didn't want it painted I was surprised, and
--
someone else has said, for there is always a risk of creating
confusion and increasing the difficulties.
--
The main door of your being is open, but certain other doors
are still not open. You must open them all, for I am there and I
--
You must shake all that off and return to a better state of
consciousness.
--
building work without offending anyone. How should I
go about it? How can I wash away the past?
--
wards me off. I looked inside myself to see if I have
recently done something to displease him, but I can't find
--
to the way people treat you. This hypersensitivity is the cause of
most of the misunderstandings.
March 1939
--
In spite of all my efforts at friendly collaboration
with X, I have failed. I pray that you tell me in detail the
--
that I will make a sincere effort to get rid of them, and
with Your help I am sure to succeed.
--
This state of things stirs up reactions of revolt in me,
and the efforts I make to remain peaceful and calm seem
--
I am afraid it is a lack of affinity in the vital and even in the
mind. These things are very difficult to overcome, for it requires
that both of you open yourselves to a higher consciousness. This
needs time and a continuous effort of sadhana from both of you.
In the present conditions I think it would be better not to
--
increases his sense of importance.
As for the need to exchange your views and opinions about
the work, I am still not convinced of it. My impression is that
one always says far more than is necessary and that it is not with
--
A year of silence and expectation... let us find, O Lord, our entire
support in Thy Grace alone.
--
ideas of things and your reactions.
The remedy: surrender all that to "Sweet Mother" completely and definitively.
--
Let the light of a luminous consciousness enter into you;
widen yourself into that vast consciousness so that every shadow
--
way, for I know the goodness of your heart.
My blessings are with you.
0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
object:0.02 - The Three Steps of Nature
author class:Sri Aurobindo
--
The Three Steps of Nature
E RECOGNISE then, in the past developments of
Yoga, a specialising and separative tendency which, like all things in Nature, had its justifying and even imperative utility and we seek a synthesis of the specialised aims and methods which have, in consequence, come into being.
But in order that we may be wisely guided in our effort, we must know, first, the general principle and purpose underlying this separative impulse and, next, the particular utilities upon which the method of each school of Yoga is founded. For the general principle we must interrogate the universal workings of Nature herself, recognising in her no merely specious and illusive activity of a distorting Maya, but the cosmic energy and working of God Himself in His universal being formulating and inspired by a vast, an infinite and yet a minutely selective
Wisdom, prajna prasr.ta puran. of the Upanishad, Wisdom that went forth from the Eternal since the beginning. For the particular utilities we must cast a penetrative eye on the different methods of Yoga and distinguish among the mass of their details the governing idea which they serve and the radical force which gives birth and energy to their processes of effectuation.
Afterwards we may more easily find the one common principle and the one common power from which all derive their being and tendency, towards which all subconsciously move and in which, therefore, it is possible for all consciously to unite.
The progressive self-manifestation of Nature in man, termed in modern language his evolution, must necessarily depend upon three successive elements. There is that which is already evolved; there is that which, still imperfect, still partly fluid, is persistently in the stage of conscious evolution; and there is that which is to be evolved and may perhaps be already
10
The Conditions of the Synthesis
displayed, if not constantly, then occasionally or with some regularity of recurrence, in primary formations or in others more developed and, it may well be, even in some, however rare, that are near to the highest possible realisation of our present humanity. For the march of Nature is not drilled to a regular and mechanical forward stepping. She reaches constantly beyond herself even at the cost of subsequent deplorable retreats.
She has rushes; she has splendid and mighty outbursts; she has immense realisations. She storms sometimes passionately forward hoping to take the kingdom of heaven by violence.
And these self-exceedings are the revelation of that in her which is most divine or else most diabolical, but in either case the most puissant to bring her rapidly forward towards her goal.
That which Nature has evolved for us and has firmly founded is the bodily life. She has effected a certain combination and harmony of the two inferior but most fundamentally necessary elements of our action and progress upon earth, -
Matter, which, however the too ethereally spiritual may despise it, is our foundation and the first condition of all our energies and realisations, and the Life-Energy which is our means of existence in a material body and the basis there even of our mental and spiritual activities. She has successfully achieved a certain stability of her constant material movement which is at once sufficiently steady and durable and sufficiently pliable and mutable to provide a fit dwelling-place and instrument for the progressively manifesting god in humanity. This is what is meant by the fable in the Aitareya Upanishad which tells us that the gods rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented to enter in. She has effected also a working compromise between the inertia of matter and the active Life that lives in and feeds on it, by which not only is vital existence sustained, but the fullest developments of mentality are rendered possible. This equilibrium constitutes the basic status of Nature in man and is termed in the language of Yoga his gross body composed
The Three Steps of Nature
11
of the material or food sheath and the nervous system or vital vehicle.1
If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
annakos.a and pran.akos.a.
--
The Conditions of the Synthesis
of noxious activities. Their purification, not their destruction, - their transformation, control and utilisation is the aim in view with which they have been created and developed in us.
If the bodily life is what Nature has firmly evolved for us as her base and first instrument, it is our mental life that she is evolving as her immediate next aim and superior instrument. This in her ordinary exaltations is the l ofty preoccupying thought in her; this, except in her periods of exhaustion and recoil into a reposeful and recuperating obscurity, is her constant pursuit wherever she can get free from the trammels of her first vital and physical realisations. For here in man we have a distinction which is of the utmost importance. He has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason. Mind in man is first emmeshed in the life of the body, where in the plant it is entirely involved and in animals always imprisoned. It accepts this life as not only the first but the whole condition of its activities and serves its needs as if they were the entire aim of existence. But the bodily life in man is a base, not the aim, his first condition and not his last determinant. In the just idea of the ancients man is essentially the thinker, the Manu, the mental being who leads the life and the body,3 not the animal who is led by them. The true human existence, therefore, only begins when the intellectual mentality emerges out of the material and we begin more and more to live in the mind independent of the nervous and physical obsession and in the measure of that liberty are able to accept rightly and rightly to use the life of the body. For freedom and not a skilful subjection is the true means of mastery. A free, not a compulsory acceptance of the conditions, the enlarged and sublimated conditions of our physical being, is the high human ideal. But beyond this intellectual mentality is the divine.
The mental life thus evolving in man is not, indeed, a
--
The Three Steps of Nature
13
common possession. In actual appearance it would seem as if it were only developed to the fullest in individuals and as if there were great numbers and even the majority in whom it is either a small and ill-organised part of their normal nature or not evolved at all or latent and not easily made active.
Certainly, the mental life is not a finished evolution of Nature; it is not yet firmly founded in the human animal. The sign is that the fine and full equilibrium of vitality and matter, the sane, robust, long-lived human body is ordinarily found only in races or classes of men who reject the effort of thought, its disturbances, its tensions, or think only with the material mind.
Civilised man has yet to establish an equilibrium between the fully active mind and the body; he does not normally possess it.
Indeed, the increasing effort towards a more intense mental life seems to create, frequently, an increasing disequilibrium of the human elements, so that it is possible for eminent scientists to describe genius as a form of insanity, a result of degeneration, a pathological morbidity of Nature. The phenomena which are used to justify this exaggeration, when taken not separately, but in connection with all other relevant data, point to a different truth. Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her evolution.
She has harmonised the bodily life with the material mind, she is harmonising it with the play of the intellectual mentality; for that, although it tends to a depression of the full animal and vital vigour, need not produce active disturbances. And she is shooting yet beyond in the attempt to reach a still higher level.
Nor are the disturbances created by her process as great as is often represented. Some of them are the crude beginnings of new manifestations; others are an easily corrected movement of disintegration, often fruitful of fresh activities and always a small price to pay for the far-reaching results that she has in view.
We may perhaps, if we consider all the circumstances, come
--
The Conditions of the Synthesis
to this conclusion that mental life, far from being a recent appearance in man, is the swift repetition in him of a previous achievement from which the Energy in the race had undergone one of her deplorable recoils. The savage is perhaps not so much the first forefa ther of civilised man as the degenerate descendant of a previous civilisation. For if the actuality of intellectual achievement is unevenly distributed, the capacity is spread everywhere. It has been seen that in individual cases even the racial type considered by us the lowest, the negro fresh from the perennial barbarism of Central Africa, is capable, without admixture of blood, without waiting for future generations, of the intellectual culture, if not yet of the intellectual accomplishment of the dominant European. Even in the mass men seem to need, in favourable circumstances, only a few generations to cover ground that ought apparently to be measured in the terms of millenniums. Either, then, man by his privilege as a mental being is exempt from the full burden of the tardy laws of evolution or else he already represents and with helpful conditions and in the right stimulating atmosphere can always display a high level of material capacity for the activities of the intellectual life.
It is not mental incapacity, but the long rejection or seclusion from opportunity and withdrawal of the awakening impulse that creates the savage. Barbarism is an intermediate sleep, not an original darkness.
Moreover the whole trend of modern thought and modern endeavour reveals itself to the observant eye as a large conscious effort of Nature in man to effect a general level of intellectual equipment, capacity and farther possibility by universalising the opportunities which modern civilisation affords for the mental life. Even the preoccupation of the European intellect, the protagonist of this tendency, with material Nature and the externalities of existence is a necessary part of the effort. It seeks to prepare a sufficient basis in man's physical being and vital energies and in his material environment for his full mental possibilities. By the spread of education, by the advance of the backward races, by the elevation of depressed classes, by the multiplication of labour-saving appliances, by the movement
The Three Steps of Nature
15
towards ideal social and economic conditions, by the labour of Science towards an improved health, longevity and sound physique in civilised humanity, the sense and drift of this vast movement translates itself in easily intelligible signs. The right or at least the ultimate means may not always be employed, but their aim is the right preliminary aim, - a sound individual and social body and the satisfaction of the legitimate needs and demands of the material mind, sufficient ease, leisure, equal opportunity, so that the whole of mankind and no longer only the favoured race, class or individual may be free to develop the emotional and intellectual being to its full capacity. At present the material and economic aim may predominate, but always, behind, there works or there waits in reserve the higher and major impulse.
And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional animal, if beyond that which is being evolved, there is something that has to be evolved, then it may well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties which are yet to manifest and to take possession of the lower instrument, just as mind itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.
Mind is not the last term of evolution, not an ultimate aim, but, like body, an instrument. It is even so termed in the language of
16
The Conditions of the Synthesis
Yoga, the inner instrument.4 And Indian tradition asserts that this which is to be manifested is not a new term in human experience, but has been developed before and has even governed humanity in certain periods of its development. In any case, in order to be known it must at one time have been partly developed.
And if since then Nature has sunk back from her achievement, the reason must always be found in some unrealised harmony, some insufficiency of the intellectual and material basis to which she has now returned, some over-specialisation of the higher to the detriment of the lower existence.
But what then constitutes this higher or highest existence to which our evolution is tending? In order to answer the question we have to deal with a class of supreme experiences, a class of unusual conceptions which it is difficult to represent accurately in any other language than the ancient Sanskrit tongue in which alone they have been to some extent systematised.
The only approximate terms in the English language have other associations and their use may lead to many and even serious inaccuracies. The terminology of Yoga recognises besides the status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle, besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle,5 a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle6 which are described as those of knowledge and bliss. But this knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth. And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also selfexistent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.
antah.karan.a.
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The Three Steps of Nature
17
Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.
For, as is indicated by the name, causal body (karan.a), as opposed to the two others which are instruments (karan.a), this crowning manifestation is also the source and effective power of all that in the actual evolution has preceded it. Our mental activities are, indeed, a derivation, selection and, so long as they are divided from the truth that is secretly their source, a deformation of the divine knowledge. Our sensations and emotions have the same relation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pure essence of that Bliss and
Consciousness. The evolution which we observe and of which
saccidananda.
--
The Conditions of the Synthesis
we are the terrestrial summit may be considered, in a sense, as an inverse manifestation, by which these supreme Powers in their unity and their diversity use, develop and perfect the imperfect substance and activities of Matter, of Life and of Mind so that they, the inferior modes, may express in mutable relativity an increasing harmony of the divine and eternal states from which they are born. If this be the truth of the universe, then the goal of evolution is also its cause, it is that which is immanent in its elements and out of them is liberated. But the liberation is surely imperfect if it is only an escape and there is no return upon the containing substance and activities to exalt and transform them.
The immanence itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the supernal essence, sufficiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their pr ofound significance.
So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, we feel readily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be regarded as an unworthy deformation and a supreme obstacle, the source of an illusory universe, a negation of the Truth and itself to be denied and all its works and results annulled if we desire the final liberation. But this is a half-truth which errs by regarding only the actual limitations of Mind and ignores its divine intention.
The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend
The Three Steps of Nature
19
as well as ascend the great stair of existence. For if the eternal
Wisdom exists at all, the faculty of Mind also must have some high use and destiny. That use must depend on its place in the ascent and in the return and that destiny must be a fulfilment and transfiguration, not a rooting out or an annulling.
We perceive, then, these three steps in Nature, a bodily life which is the basis of our existence here in the material world, a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a greater completeness, and a divine existence which is at once the goal of the other two and returns upon them to liberate them into their highest possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as essential to the ultimate attainment, we accept this liberation and fulfilment as part at least and a large and important part of the aim of Yoga.
0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
Sri Aurobindo was never a social man in the current sense of the term and definitely he was not a man of the crowd. This was due to his grave temperament, not to any feeling of superiority or to repulsion for men. At Baroda there was an officers' Club which was patronised by the Maharajah and though Sri Aurobindo enrolled himself as a member he hardly went to the Club even on special occasions. He rather liked a small congenial circle of friends and spent most of his evenings with them whenever he was free and not occupied with his studies or other works. After Baroda when he went to Calcutta there was hardly any time in the storm and stress of revolutionary politics to permit him to lead a 'social life'. What little time he could spare from his incessant activities was spent in the house of Raja Subodh Mallick or at the Grey Street house. In the Karmayogin office he used to sit after the office hours till late chatting with a few persons or trying automatic writing. Strange dictations used to be received sometimes: one of them was the following: "Moni [Suresh Chakravarty] will bomb Sir Edward Grey when he will come as the Viceroy of India." In later years at Pondicherry there used to be a joke that Sir Edward took such a fright at the prospect of Moni's bombing him that he never came to India!
After Sri Aurobindo had come to Pondicherry from Chandernagore, he entered upon an intense period of Sadhana and for a few months he refused to receive anyone. After a time he used to sit down to talk in the evening and on some days tried automatic writing. Yogic Sadhan, a small book, was the result. In 1913 Sri Aurobindo moved to Rue Franois Martin No. 41 where he used to receive visitors at fixed times. This was generally in the morning between 9 and 10.30.
But, over and above newcomers, some local people and the few inmates of the house used to have informal talks with Sri Aurobindo in the evening. In the beginning the inmates used to go out for playing football, and during their absence known local individuals would come in and wait for Sri Aurobindo. Afterwards regular meditations began at about 4 p.m. in which practically all the inmates participated. After the meditation all of the members and those who were permitted shared in the evening sitting. This was a very informal gathering depending entirely upon Sri Aurobindo's leisure.
When Sri Aurobindo and the Mother moved to No. 9 Rue de la Marine in 1922 the same routine of informal evening sittings after meditation continued. I came to Pondicherry for Sadhana in the beginning of 1923. I kept notes of the important talks I had with the four or five disciples who were already there. Besides, I used to take detailed notes of the Evening Talks which we all had with the Master. They were not intended by him to be noted down. I took them down because of the importance I felt about everything connected with him, no matter how insignificant to the outer view. I also felt that everything he did would acquire for those who would come to know his mission a very great significance.
As years passed the evening sittings went on changing their time and often those disciples who came from outside for a temporary stay for Sadhana were allowed to join them. And, as the number of sadhaks practising the Yoga increased, the evening sittings also became more full, and the small verandah upstairs in the main building was found insufficient. Members of the household would gather every day at the fixed time with some sense of expectancy and start chatting in low tones. Sri Aurobindo used to come last and it was after his coming that the session would really commence.
He came dressed as usual in dhoti, part of which was used by him to cover the upper part of his body. Very rarely he came out with chaddar or shawl and then it was "in deference to the climate" as he sometimes put it. At times for minutes he would be gazing at the sky from a small opening at the top of the grass-curtains that covered the verandah upstairs in No. 9, Rue de la Marine. How much were these sittings dependent on him may be gathered from the fact that there were days when more than three-fourths of the time passed in complete silence without any outer suggestion from him, or there was only an abrupt "Yes" or "No" to all attempts at drawing him out in conversation. And even when he participated in the talk one always felt that his voice was that of one who does not let his whole being flow into his words; there was a reserve and what was left unsaid was perhaps more than what was spoken. What was spoken was what he felt necessary to speak.
Very often some news-item in the daily newspaper, town-gossip, or some interesting letter received either by him or by a disciple, or a question from one of the gathering, occasionally some remark or query from himself would set the ball rolling for the talk. The whole thing was so informal that one could never predict the turn the conversation would take. The whole house therefore was in a mood to enjoy the freshness and the delight of meeting the unexpected. There were peals of laughter and light talk, jokes and criticism which might be called personal, there was seriousness and earnestness in abundance.
These sittings, in fact, furnished Sri Aurobindo with an occasion to admit and feel the outer atmosphere and that of the group living with him. It brought to him the much-needed direct contact of the mental and vital make-up of the disciples, enabling him to act on the atmosphere in general and on the individual in particular. He could thus help to remould their mental make-up by removing the limitations of their minds and opinions, and correct temperamental tendencies and formations. Thus, these sittings contributed at least partly to the creation of an atmosphere amenable to the working of the Higher Consciousness. Far more important than the actual talk and its content was the personal contact, the influence of the Master, and the divine atmosphere he emanated; for through his outer personality it was the Divine Consciousness that he allowed to act. All along behind the outer manifestation that appeared human, there was the influence and presence of the Divine.
What was talked in the small group informally was not intended by Sri Aurobindo to be the independent expression of his views on the subjects, events or the persons discussed. Very often what he said was in answer to the spiritual need of the individual or of the collective atmosphere. It was like a spiritual remedy meant to produce certain spiritual results, not a philosophical or metaphysical pronouncement on questions, events or movements. The net result of some talks very often was to point out to the disciple the inherent incapacity of the human intellect and its secondary place in the search for the ultimate Reality.
But there were occasions when he did give his independent, personal views on some problems, on events or other subjects. Even then it was never an authoritarian pronouncement. Most often it appeared to be a logically worked out and almost inevitable conclusion expressed quite impersonally though with firm and sincere conviction. This impersonality was such a prominent trait of his personality! Even in such matters as dispatching a letter or a telegram it would not be a command from him to a disciple to carry out the task. Most often during his usual passage to the dining room he would stop on the way, drop in on the company of four or five disciples and, holding out the letter or the telegram, would say in the most amiable and yet the most impersonal way: "I suppose this has to be sent." And it would be for someone in the group instantly to volunteer and take it. The expression he very often used was "It was done" or "It happened", not "I did."
From 1918 to 1922, we gathered at No. 41, Rue Franois Martin, called the Guest House, upstairs, on a broad verandah into which four rooms opened and whose main piece of furniture was a small table 3' x 1' covered with a blue cotton cloth. That is where Sri Aurobindo used to sit in a hard wooden chair behind the table with a few chairs in front for the visitors or for the disciples.
From 1922 to 1926, No. 9, Rue de la Marine, where he and the Mother had shifted, was the place where the sittings were held. There, also upstairs, was a less broad verandah than at the Guest House, a little bigger table in front of the central door out of three, and a broad Japanese chair, the table covered with a better cloth than the one in the Guest House, a small flower vase, an ash-tray, a block calendar indicating the date and an ordinary time-piece, and a number of chairs in front in a line. The evening sittings used to be after meditation at 4 or 4.30 p.m. After 24 November 1926, the sittings began to get later and later, till the limit of 1 o'clock at night was reached. Then the curtain fell. Sri Aurobindo retired completely after December 1926, and the evening sittings came to a close.
On 8 February 1927, Sri Aurobindo and the Mother moved to No. 28, Rue Franois Martin, a house on the north-east of the same block as No. 9, Rue de la Marine.
Then, on 23 November 1938, I got up at 2 o'clock to prepare hot water for the Mother's early bath because the 24th was Darshan day. Between 2.20 and 2.30 the Mother rang the bell. I ran up the staircase to be told about an accident that had happened to Sri Aurobindo's thigh and to be asked to fetch the doctor. This accident brought about a change in his complete retirement, and rendered him available to those who had to attend on him. This opened out a long period of 12 years during which his retirement was modified owing to circumstances, inner and outer, that made it possible for him to have direct physical contacts with the world outside.
The long period of the Second World War with all its vicissitudes passed through these years. It was a priceless experience to see how he devoted his energies to the task of saving humanity from the threatened reign of Nazism. It was a practical lesson of solid work done for humanity without any thought of return or reward, without even letting humanity know what he was doing for it! Thus he lived the Divine and showed us how the Divine cares for the world, how He comes down and works for man. I shall never forget how he who was at one time in his own words "not merely a non-co-operator but an enemy of British Imperialism" bestowed such anxious care on the health of Churchill, listening carefully to the health-bulletins! It was the work of the Divine, it was the Divine's work for the world.
There were no formal evening sittings during these years, but what appeared to me important in our informal talks was recorded and has been incorporated in this book.
0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
To "My little smile", one of the first children admitted to the Sri
Aurobindo Ashram; she came at the age of fourteen. Little smile
worked for many years embroidering clothes for the Mother and
later became one of her personal attendants. She began writing
to the Mother at the age of seventeen.
My dear little smile,
--
changes and progresses. But the state of mental peace you have
known is nothing compared to the one - much deeper and
--
why and understanding the deeper cause of your happiness and
confidence.
--
I may remove the anger from the consciousness of my "little
smile" and give her back the joy and peace I want her always to
--
You should not listen to the criticism of people without taste
or sufficient education.
--
they are the imaginations of a child who knows nothing of
life, of its misery and ugliness. For life is not as it is portrayed
in novels; day-to-day existence is full of sufferings great and
small, and it is only by identification with the Divine Consciousness that one can attain and preserve the true unchanging
--
Consecration to the Divine is the secret of existence;
a perpetual renewal of force comes from communion
with the Infinite.
--
1) The Infinite is the inexhaustible storehouse of forces. The
individual is a battery, a storage cell which runs down after use.
--
the infinite reserve of forces.
Or
--
stories, as they are called, I feel a sort of dullness; then
I can't work, and even if I do I can't work fast. Today
I spent the whole day in this state of dullness because I
no longer imagine things as before.
--
about my dullness is true - if it is due to an absence of
imagination.
--
shaking off the tamas and thus ridding you of the dullness.
But this is not the only way to get rid of it. Opening to the Light
and Consciousness from above and allowing them to replace the
--
things of this kind.
It is good to observe yourself in order to see your weaknesses
--
asked me about that just out of curiosity and I will say
nothing to him."
--
- and least of all about their difficulties; it is uncharitable because it does not help them to overcome the difficulties. As
for doctors, the rule is that they should not talk about their
--
didn't want it; but I don't know how to get rid of it.
Mother, I believe that if I stay all by myself, apart
--
You must not exaggerate. Certainly there are movements of vanity - rather childish besides - but they are not the only ones.
I am quite sure that while you were listening to the music, you
could also feel the pure and simple joy of the music for its own
sake, and that when you are near me, you also feel the simple
and sincere joy of a child near to its mother.
The nature is complex, and always the true and the false,
--
be aware of what is good and true in the nature and give it all
one's attention, so that this good and true side can grow and
--
good to tell You. I have a hoard of bad, ugly, foolish and
naughty things to tell You. If there is something good, it
--
may think of them. And as soon as you tell me all the things that
are troubling you, you will see that they have disappeared and
--
Thinking of all this makes me feel even sadder than
before.
--
How can you dream of such a thing? You are at home here -
are you not my little daughter? - and you will always have a
--
I am very tired of writing such bad and stupid things.
I don't know when this distracted mind will become
--
stories are not true) is one of the most innocent pursuits of
this restless mind. of course, it must become calm and quiet
some day in order to receive the light from above; but in the
--
How then can I continue my practice of writing to
You in this state of depression and discontent?
But I don't blame You for this; it is me - I don't
have a strong will, so how can I get rid of it?
You don't need to have a strong will - you have only to use
--
Be careful, child, do not open the door to depression, discouragement and revolt - this leads far, far away from consciousness and makes you sink into the depths of obscurity
where happiness can no longer enter. Your great strength was
--
you were exceptional. But you have followed the example of
other people, you have learned from them to be discontented,
--
I have often noticed that when I wake up from sleep,
there is a kind of noise in my head, as if many people
were talking at once and I can understand nothing of
what they say. And I feel as if this noise has been going on
all night. It is like a bazaar, there is a lot of noise because
people are all talking at once and one can understand
nothing of it.
In your sleep you are becoming conscious of the noises that the
mechanical thoughts of the most material mind make in their
own domain.
--
him?" But what is the advantage of thinking afterwards!
Series Three - To "My little smile"
--
are no more insurmountable than those of others. You have only
to remain confident and cheerful.
--
and having confidence - all of these are bad perhaps.
Because I see that they have disappeared, at least for the
--
away? Then why should I have to listen to the advice of
others?
--
turn your back on your soul, and that simply out of pride!
Mother, rid me of this discouragement and this revolt,
please. Will You not save me from them?
--
diseases? I understand nothing of it.
Psychological diseases are diseases of the thoughts and feelings,
such as depression, revolt, sadness, etc. Physical diseases are
those of the body.
6 January 1933
--
I understand absolutely nothing of what you mean to say. You
seem to be saying that I like to see you suffer; but this is so
--
one of my children to suffer! It would be monstrous.
7 January 1933
--
days more, it may be very difficult for me to get rid of
these things.
--
and despair, I had the idea of committing suicide. (Don't
be afraid, I won't commit suicide; I am only telling You
--
But you must close to them the doors of your thoughts and
feelings as carefully as a prudent man bolts the doors of his
house.
These suggestions of sadness, despair and suicide come from
them (the thieves of the vital world), because it is when you are
depressed that they are best able to rob you. You must not listen
--
I wrote as few words as possible. of course I miss the time
Series Three - To "My little smile"
--
interpretation on all I do. Who has poured this poison of doubt
and dissatisfaction into your heart? Who has taken away at
once your happiness, your simple joy of life and your beautiful
smile which was a pleasure to see? I don't ask the question in
--
Now there is only one way open, the way of progress - since
it is impossible to go backward, you must go forward and
--
That is quite a big word! It is said that hate is the reverse of love;
at any rate it is a dangerous sentiment which leaves you always
at the mercy of the one you hate: to hate means that you are still
attached; the true attitude is one of complete indifference.
27 January 1933
--
To pray with the body: to do one's work as an offering to the Divine. The Mother has
written: "To work for the Divine is to pray with the body." Words of the Mother - II,
CWM, Vol. 14, p. 299.
--
proud of you and your work, which is so lovely. I see that you
have written without making a single mistake!
--
This is good, my little smile; balance of the being is based upon
regular work.
--
Eleven years ago, in 1922, in the month of February, it was possible to write 2.2.22 and eleven years from now, in the month
of April, it will be possible to write 4.4.44, and so on. It is
--
work we do for the Divine - are they expressions of
supramental beauty in the physical?
No, all that is only the manifestation of a universal harmony
which lies, as it were, at the very heart of creation. But the
supramental beauty is something much higher and more perfect;
--
proximity of ugliness in order to look beautiful.
When the supramental forces descend into Matter in order
--
them as carefully as one keeps works of art, and that is why I
do not wear them very often.
9 March 1933
--
If you put "Divine" instead of "supramental", does that make
it clearer to you?
It means the consciousness that is not filled with the activities and influences of ordinary life, but is concentrated in an
aspiration towards the divine light, force, knowledge, joy.
--
Emile Coué (1857 - 1926), French doctor of Nancy who developed a system of cure
by auto-suggestion (Couéism).
--
Little smile, you must not go on working to the point of fatigue.
10 June 1933
--
the Japanese cover the walls of their rooms with embroidered curtains.
You are right; nothing is better than to realise our most beautiful
--
Since this morning I have some pain in the pupil of
my left eye.
--
would be the end of your beautiful embroideries! When you
have pain, close your eyes for a few minutes and cover them
with the palms of your hands (without pressing). You will find
this very restful.
--
with the sewing machine until 11:45; then I did a bit of
lesson and at 12:30 I went to bed.
--
You must not get into the habit of going to bed late like that.
It is not good - you will quickly spoil your eyesight, and that
would be the end of your beautiful embroideries. The nerves
also get tired and then one no longer has the sure hand or the
--
an approximation and one has to give up all hope of achieving
any kind of perfection. I don't think this is the result you want
to obtain!
--
- it is truly regal; and as for me, I was proud of my little smile
and her beautiful work!
--
nothing to tell me except news of your work, I have to tell you
of all my affection for my dear little smile.
--
exact image of life, where one must constantly undo what has
been done in order to redo it better.
--
worked" instead of "I played".
Mother, I think the sari You wore today is my finest
--
It is a work of art. It is simply splendid. I feel as if I were dressed
in light.
--
You have a lot of work; I don't want to take up Your
time...
--
have managed to give you a few minutes. It is nice of you to
think of not increasing my work unnecessarily; there are not
many like you.
--
spent a lot of time; Sri Aurobindo put his hand on me
for a long time" and so on. Then X also said, "This time
--
teach you that on these occasions, after having had the joy of
receiving Sri Aurobindo's blessing, it is better to remain concentrated and to keep one's joy locked inside oneself rather than to
--
heart, she will feel it and will no longer be sad. But, of course,
if you feel you can explain to her kindly what is happening in
--
Don't you believe that when one is a child of the Mother,
one is at the same time a child of Sri Aurobindo, and viceversa?
16 December 1933
--
"Aristocracy of beauty". It is a noble flower which stands upright on its stalk. Its form has been stylised in the fleur-de-lis,
emblem of the kings of France.
23 December 1933
--
will to help you out of your difficulties.
24 January 1934
--
me, for I would like to see you always full of light and joy.
26 January 1934
--
But this little heart is full of love. Mother, we are
going to burn all the bad things in this little heart. Then
--
Your collection of saris embroidered by us.
Before seeing X's blouse I used to think that my
--
I cannot say whether it is the most beautiful or not. Each of
the embroidered saris has its own beauty; but it is true that this
--
have had in me a kind of pride in my work: "I make
finer things than anyone else here", something like that.
--
Certain conditions in us (and pride is one of them) automatically
invite blows from the surrounding circumstances. And it is up
--
turn your faculty of feeling inward instead of letting it project
outward, and you will feel my presence as concretely (even more
--
I am speaking of your inner eyes, not the physical ones.
"Turn your faculty of feeling inward instead of letting it
project outward." Mother, when I feel something I feel
--
I mean that instead of living in the perceptions of the senseorgans, which are exclusively occupied with outward things,
you should concentrate in the inner being, which has a life
independent of the senses (sight, hearing, smell, taste, touch).
3 February 1934
--
memory of this unfortunate incident. I kept the letter to show it
to Sri Aurobindo along with your letter of this morning. I am
returning it to you in this notebook.
--
pressure I was putting on you in meditation to calm the restlessness of your mind and vital, I thought that it might relieve you
to tell me the cause of your sorrow, and when you didn't reply,
I simply asked whether you wanted to speak, so as not to insist
--
My dear child, this is certainly a most unexpected way of interpreting this vision. I hadn't given it that meaning at all. The
images in these visions are always symbolic and should be taken
--
yet concealing in itself the stream of life. Because of the resistance
of matter, this stream of life is freed only with difficulty and can
hardly emerge into the light. But with a little concentration and
insistence, the resistance of matter lessens and the life-forces are
freed. This image applies to almost everyone, but in this case
--
Ten yards of cloth cost 25 rupees, 15 annas - that
is, 2 rupees, 9 1/2 annas per yard. This evening X and
--
cloth first. There are irregularities, of course, but it seems to me
that they can be put right.
--
what I think, it is this: Y has taken a lot of trouble and made
a very beautiful drawing, a beautiful piece of cloth has been
purchased at a cost of Rs. 30, you and Z have taken a great deal
of trouble to dye it, and I tell you that I have found a way of
utilising the irregularities of the dyeing to make a sari far more
beautiful than we had thought, and yet without considering you
write in a fit of bad temper: "I don't want to do this sari any
more, I will do another one." Naturally I thought that now I
would have to ask X to go to the trouble of making another
drawing, and if by chance another difficulty crops up, this little
--
sent me the design of the crown with fishes. It is very, very pretty.
And if you want my opinion, I suggest that you first take up the
--
sending you the design of the crown.
With my love.
--
sort of fear, as if someone were there or someone might
come. I shut my eyes and after a moment, in my sleep,
I felt a sort of fear. I opened my eyes, looked at the sky,
and then closed my eyes again. I saw something like a
--
afraid of an approaching thunder-cloud; why should it frighten
you at night?
--
You are absolutely right, and I don't see why, instead of reading interesting things, you should start doing boring exercises.
To learn a language one must read, read, read - and talk as
--
are so conscious of it, I feel that soon you will be able to master it.
It goes without saying that our help is always with you to
--
sari to a lace gown. It is not a question of number or of need.
For years I was perfectly satisfied with two saris a year - but I
am proud of the beautiful things my dear children make for me
and I wear them with affection and joy.
--
I know of only one way: to give oneself - a complete consecration to the Divine. The more one gives oneself, the more
one opens; the more one opens, the more one receives; and in
the intimacy of this self-giving one can become conscious of the
inner Presence and the joy it brings.
--
You have already had this experience of peace and silent joy;
you know what it is and it is sure to come back stronger and
--
was for You; in all the work I did, this feeling of "doing
it for You" was always with me.
--
Are you aware of any cause for this change? Surely there is
one. Besides, these days when the Ashram is full of visitors,9
there is a great confusion which often brings a clouding of
the consciousness. You must not let this upset you too much,
--
Yes, I think I know the cause of this change. Isn't
it the desire to be admired by people - ego? Or is it
--
must know what it is in order to get rid of it.
Yes, my dear little child, you have indeed found the cause; and
--
January - at that time there are many visitors because of the
vacations and I shall then wear the embroidered saris with the
--
It is true that you must get rid of these ignorant and petty
movements; but at the same time, you may be sure that I appreciate and love your work immensely. I have great admiration for
--
Must go on smiling, smiling still more when the difficulties come. Smiles are like rays of the sun, they dissolve the
clouds... And if you want the radical remedy it lies in this:
--
not angry, but I had not the slightest intention of looking angry.
I only looked straight into your soul, trying to reestablish
--
I took your laughter for a sign of conversion!
Beware of false pride - it leads only to ruin. And do not
belittle the Divine's love, because without it nothing is worth
0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
NATURE, then, is an evolution or progressive self-manifestation of an eternal and secret existence, with three successive forms as her three steps of ascent. And we have consequently as the condition of all our activities these three mutually interdependent possibilities, the bodily life, the mental existence and the veiled spiritual being which is in the involution the cause of the others and in the evolution their result. Preserving and perfecting the physical, fulfilling the mental, it is Nature's aim and it should be ours to unveil in the perfected body and mind the transcendent activities of the Spirit. As the mental life does not abrogate but works for the elevation and better utilisation of the bodily existence, so too the spiritual should not abrogate but transfigure our intellectual, emotional, aesthetic and vital activities.
For man, the head of terrestrial Nature, the sole earthly frame in which her full evolution is possible, is a triple birth. He has been given a living frame in which the body is the vessel and life the dynamic means of a divine manifestation. His activity is centred in a progressive mind which aims at perfecting itself as well as the house in which it dwells and the means of life that it uses, and is capable of awaking by a progressive self-realisation to its own true nature as a form of the Spirit. He culminates in what he always really was, the illumined and beatific spirit which is intended at last to irradiate life and mind with its now concealed splendours.
Since this is the plan of the divine Energy in humanity, the whole method and aim of our existence must work by the interaction of these three elements in the being. As a result of their separate formulation in Nature, man has open to him a choice between three kinds of life, the ordinary material existence, a life of mental activity and progress and the unchanging spiritual beatitude. But he can, as he progresses, combine these three forms, resolve their discords into a harmonious rhythm and so create in himself the whole godhead, the perfect Man.
In ordinary Nature they have each their own characteristic and governing impulse.
The characteristic energy of bodily Life is not so much in progress as in persistence, not so much in individual selfenlargement as in self-repetition. There is, indeed, in physical Nature a progression from type to type, from the vegetable to the animal, from the animal to man; for even in inanimate Matter Mind is at work. But once a type is marked off physically, the chief immediate preoccupation of the terrestrial Mother seems to be to keep it in being by a constant reproduction. For Life always seeks immortality; but since individual form is impermanent and only the idea of a form is permanent in the consciousness that creates the universe, - for there it does not perish, - such constant reproduction is the only possible material immortality.
Self-preservation, self-repetition, self-multiplication are necessarily, then, the predominant instincts of all material existence.
Material life seems ever to move in a fixed cycle.
The characteristic energy of pure Mind is change, and the more our mentality acquires elevation and organisation, the more this law of Mind assumes the aspect of a continual enlargement, improvement and better arrangement of its gains and so of a continual passage from a smaller and simpler to a larger and more complex perfection. For Mind, unlike bodily life, is infinite in its field, elastic in its expansion, easily variable in its formations. Change, then, self-enlargement and selfimprovement are its proper instincts. Mind too moves in cycles, but these are ever-enlarging spirals. Its faith is perfectibility, its watchword is progress.
The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
In each of these forms Nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
It follows that the object of the material life must be to fulfil, above all things, the vital aim of Nature. The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live.
He can subordinate this aim, but only to physical Nature's other instincts, the reproduction of the individual and the conservation of the type in the family, class or community. Self, domesticity, the accustomed order of the society and of the nation are the constituents of the material existence. Its immense importance in the economy of Nature is self-evident, and commensurate is the importance of the human type which represents it. He assures her of the safety of the framework she has made and of the orderly continuance and conservation of her past gains.
But by that very utility such men and the life they lead are condemned to be limited, irrationally conservative and earthbound. The customary routine, the customary institutions, the inherited or habitual forms of thought, - these things are the life-breath of their nostrils. They admit and jealously defend the changes compelled by the progressive mind in the past, but combat with equal zeal the changes that are being made by it in the present. For to the material man the living progressive thinker is an ideologue, dreamer or madman. The old Semites who stoned the living prophets and adored their memories when dead, were the very incarnation of this instinctive and unintelligent principle in Nature. In the ancient Indian distinction between the once born and the twice born, it is to this material man that the former description can be applied. He does Nature's inferior works; he assures the basis for her higher activities; but not to him easily are opened the glories of her second birth.
Yet he admits so much of spirituality as has been enforced on his customary ideas by the great religious outbursts of the past and he makes in his scheme of society a place, venerable though not often effective, for the priest or the learned theologian who can be trusted to provide him with a safe and ordinary spiritual pabulum. But to the man who would assert for himself the liberty of spiritual experience and the spiritual life, he assigns, if he admits him at all, not the vestment of the priest but the robe of the Sannyasin. Outside society let him exercise his dangerous freedom. So he may even serve as a human lightning-rod receiving the electricity of the Spirit and turning it away from the social edifice.
Nevertheless it is possible to make the material man and his life moderately progressive by imprinting on the material mind the custom of progress, the habit of conscious change, the fixed idea of progression as a law of life. The creation by this means of progressive societies in Europe is one of the greatest triumphs of Mind over Matter. But the physical nature has its revenge; for the progress made tends to be of the grosser and more outward kind and its attempts at a higher or a more rapid movement bring about great wearinesses, swift exhaustions, startling recoils.
It is possible also to give the material man and his life a moderate spirituality by accustoming him to regard in a religious spirit all the institutions of life and its customary activities. The creation of such spiritualised communities in the East has been one of the greatest triumphs of Spirit over Matter. Yet here, too, there is a defect; for this often tends only to the creation of a religious temperament, the most outward form of spirituality.
Its higher manifestations, even the most splendid and puissant, either merely increase the number of souls drawn out of social life and so impoverish it or disturb the society for a while by a momentary elevation. The truth is that neither the mental effort nor the spiritual impulse can suffice, divorced from each other, to overcome the immense resistance of material Nature.
She demands their alliance in a complete effort before she will suffer a complete change in humanity. But, usually, these two great agents are unwilling to make to each other the necessary concessions.
The mental life concentrates on the aesthetic, the ethical and the intellectual activities. Essential mentality is idealistic and a seeker after perfection. The subtle self, the brilliant Atman,1 is ever a dreamer. A dream of perfect beauty, perfect conduct, perfect Truth, whether seeking new forms of the Eternal or revitalising the old, is the very soul of pure mentality. But it knows not how to deal with the resistance of Matter. There it is hampered and inefficient, works by bungling experiments and has either to withdraw from the struggle or submit to the grey actuality. Or else, by studying the material life and accepting the conditions of the contest, it may succeed, but only in imposing temporarily some artificial system which infinite Nature either rends and casts aside or disfigures out of recognition or by withdrawing her assent leaves as the corpse of a dead ideal. Few and far between have been those realisations of the dreamer in Man which the world has gladly accepted, looks back to with a fond memory and seeks, in its elements, to cherish.
1 Who dwells in Dream, the inly conscious, the enjoyer of abstractions, the Brilliant.
Mandukya Upanishad 4.
When the gulf between actual life and the temperament of the thinker is too great, we see as the result a sort of withdrawing of the Mind from life in order to act with a greater freedom in its own sphere. The poet living among his brilliant visions, the artist absorbed in his art, the philosopher thinking out the problems of the intellect in his solitary chamber, the scientist, the scholar caring only for their studies and their experiments, were often in former days, are even now not un often the Sannyasins of the intellect. To the work they have done for humanity, all its past bears record.
But such seclusion is justified only by some special activity.
Mind finds fully its force and action only when it casts itself upon life and accepts equally its possibilities and its resistances as the means of a greater self-perfection. In the struggle with the difficulties of the material world the ethical development of the individual is firmly shaped and the great schools of conduct are formed; by contact with the facts of life Art attains to vitality, Thought assures its abstractions, the generalisations of the philosopher base themselves on a stable foundation of science and experience.
This mixing with life may, however, be pursued for the sake of the individual mind and with an entire indifference to the forms of the material existence or the uplifting of the race. This indifference is seen at its highest in the Epicurean discipline and is not entirely absent from the Stoic; and even altruism does the works of compassion more often for its own sake than for the sake of the world it helps. But this too is a limited fulfilment. The progressive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into fresh forms, religious, intellectual, social or political, intended to represent more nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failure in such a field matters little; for the mere attempt is dynamic and creative. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely alo of from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates itself here in the rhythm of the worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an eternally existing Reality in the Self that knows2 and is the Lord.
But if it is often difficult for the mental life to accommodate itself to the dully resistant material activity, how much more difficult must it seem for the spiritual existence to live on in a world that appears full not of the Truth but of every lie and illusion, not of Love and Beauty but of an encompassing discord and ugliness, not of the Law of Truth but of victorious selfishness and sin? Therefore the spiritual life tends easily in the saint and Sannyasin to withdraw from the material existence and reject it either wholly and physically or in the spirit. It sees this world as the kingdom of evil or of ignorance and the eternal and divine either in a far- off heaven or beyond where there is no world and no life. It separates itself inwardly, if not also physically, from the world's impurities; it asserts the spiritual reality in a spotless isolation. This withdrawal renders an invaluable service to the material life itself by forcing it to regard and even to bow down to something that is the direct negation of its own petty ideals, sordid cares and egoistic self-content.
But the work in the world of so supreme a power as spiritual force cannot be thus limited. The spiritual life also can return upon the material and use it as a means of its own greater fullness. Refusing to be blinded by the dualities, the appearances, it can seek in all appearances whatsoever the vision of the same Lord, the same eternal Truth, Beauty, Love, Delight. The
Vedantic formula of the Self in all things, all things in the Self and all things as becomings of the Self is the key to this richer and all-embracing Yoga.
2 The Unified, in whom conscious thought is concentrated, who is all delight and enjoyer of delight, the Wise. . . . He is the Lord of all, the Omniscient, the inner Guide.
Mandukya Upanishad 5, 6.
But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indifference to any collective uplifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no matter what environment, no matter what action, dispassionately, prepared to retire as soon as its own supreme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ultimate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
The schools of Indian Yoga lent themselves to the compromise. Individual perfection or liberation was made the aim, seclusion of some kind from the ordinary activities the condition, the renunciation of life the culmination. The teacher gave his knowledge only to a small circle of disciples. Or if a wider movement was attempted, it was still the release of the individual soul that remained the aim. The pact with an immobile society was, for the most part, observed.
The utility of the compromise in the then actual state of the world cannot be doubted. It secured in India a society which lent itself to the preservation and the worship of spirituality, a country apart in which as in a fortress the highest spiritual ideal could maintain itself in its most absolute purity unoverpowered by the siege of the forces around it. But it was a compromise, not an absolute victory. The material life lost the divine impulse to growth, the spiritual preserved by isolation its height and purity, but sacrificed its full power and serviceableness to the world. Therefore, in the divine Providence the country of the Yogins and the Sannyasins has been forced into a strict and imperative contact with the very element it had rejected, the element of the progressive Mind, so that it might recover what was now wanting to it.
We have to recognise once more that the individual exists not in himself alone but in the collectivity and that individual perfection and liberation are not the whole sense of God's intention in the world. The free use of our liberty includes also the liberation of others and of mankind; the perfect utility of our perfection is, having realised in ourselves the divine symbol, to reproduce, multiply and ultimately universalise it in others.
Therefore from a concrete view of human life in its threefold potentialities we come to the same conclusion that we had drawn from an observation of Nature in her general workings and the three steps of her evolution. And we begin to perceive a complete aim for our synthesis of Yoga.
Spirit is the crown of universal existence; Matter is its basis; Mind is the link between the two. Spirit is that which is eternal; Mind and Matter are its workings. Spirit is that which is concealed and has to be revealed; mind and body are the means by which it seeks to reveal itself. Spirit is the image of the Lord of the Yoga; mind and body are the means He has provided for reproducing that image in phenomenal existence. All Nature is an attempt at a progressive revelation of the concealed Truth, a more and more successful reproduction of the divine image.
But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
But their aim is one in the end. The generalisation of Yoga in humanity must be the last victory of Nature over her own delays and concealments. Even as now by the progressive mind in Science she seeks to make all mankind fit for the full development of the mental life, so by Yoga must she inevitably seek to make all mankind fit for the higher evolution, the second birth, the spiritual existence. And as the mental life uses and perfects the material, so will the spiritual use and perfect the material and the mental existence as the instruments of a divine self-expression.
The ages when that is accomplished, are the legendary Satya or Krita3 Yugas, the ages of the Truth manifested in the symbol, of the great work done when Nature in mankind, illumined, satisfied and blissful, rests in the culmination of her endeavour.
It is for man to know her meaning, no longer misunderstanding, vilifying or misusing the universal Mother and to aspire always by her mightiest means to her highest ideal.
--
previous chapter: 0.02 - The Three Steps of Nature
next chapter: 0.04 - The Systems of Yoga
0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
To the sadhak in charge of the Sri Aurobindo Ashram's cows,
bullocks and carts during the 1930s.1
--
spoil the nose of the bullocks. There again it seems to me that it
is a matter of training.
8 May 1932
I beg to submit some facts for your gracious consideration. The weakest and smallest of the bullocks used by
X's cart-men are carrying more than 600 Dem of sand.
How can you speak of that! Do you know how the cart-men
here kill their bullocks in a few months or in even less time?
--
For cleanliness it is a matter of supervision.
15 July 1932
--
quite intelligent enough to feel the change of people. This new
man is not an expert and moreover he has something of a brute
around him. You will have to look carefully after him, for I do
not like his way of dealing with the bullocks.
I object strongly to his way of twisting the tails of the beasts.
If somebody twisted one of his limbs like that, what would he
say? And I am pretty sure that our bullocks are more sensitive
--
unacceptable. Some kind of submission can thus be obtained
perhaps, but of the worst kind. The beasts lose more and more
confidence and joy and peace and finally their strength and even
--
What is the use of being a sadhak if, as soon as we act, we
act like the ignorant ordinary man?
--
way really effective and worthy of an aspirant for Divine Life.
I hope that this time I have made myself clear.
--
it brings down their vitality because of that, and makes them
become old very soon. That is why I do not wish them to be
--
you for your kind gracious permission to use this kind of
necklace which I am enclosing herewith for our darling
--
Yes, the necklace is nice, you can put it on; but no painting of
the horns; it is so ugly! And I think you must be careful not to
--
with the bullocks, I must know and will tolerate none of THESE
MYSTERIES.
--
no reason he has beaten Ra with the back of his sandal in
her shed at 5.10 p.m. I saw it from Ba's shed. He removed
--
baskets, one of plantain peels and another of vegetable
cuttings, beside the feeding tub. Ra did not take the feed
--
any of these things were done by us it was a great mistake and I
intend that it should never be renewed.
--
of theft but for some rash dragging of a cart and thus
causing some slight hurt to a dog. So may I keep him as
0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
object:0.04 - The Systems of Yoga
author class:Sri Aurobindo
--
The Systems of Yoga
HESE relations between the different psychological divisions of the human being and these various utilities and objects of effort founded on them, such as we have seen them in our brief survey of the natural evolution, we shall find repeated in the fundamental principles and methods of the different schools of Yoga. And if we seek to combine and harmonise their central practices and their predominant aims, we shall find that the basis provided by Nature is still our natural basis and the condition of their synthesis.
In one respect Yoga exceeds the normal operation of cosmic
Nature and climbs beyond her. For the aim of the Universal
Mother is to embrace the Divine in her own play and creations and there to realise It. But in the highest flights of Yoga she reaches beyond herself and realises the Divine in Itself exceeding the universe and even standing apart from the cosmic play.
Therefore by some it is supposed that this is not only the highest but also the one true or exclusively preferable object of Yoga.
Yet it is always through something which she has formed in her evolution that Nature thus overpasses her evolution. It is the individual heart that by sublimating its highest and purest emotions attains to the transcendent Bliss or the ineffable Nirvana, the individual mind that by converting its ordinary functionings into a knowledge beyond mentality knows its oneness with the
--
In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort, - God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal
32
The Conditions of the Synthesis
and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension.
It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta.1 There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic may be our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
For the contact of the human and individual consciousness with the divine is the very essence of Yoga. Yoga is the union of that which has become separated in the play of the universe with its own true self, origin and universality. The contact may take place at any point of the complex and intricately organised consciousness which we call our personality. It may be effected in the physical through the body; in the vital through the action of
Bhakta, the devotee or lover of God; Bhagavan, God, the Lord of Love and Delight.
The third term of the trinity is Bhagavat, the divine revelation of Love.
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33
those functionings which determine the state and the experiences of our nervous being; through the mentality, whether by means of the emotional heart, the active will or the understanding mind, or more largely by a general conversion of the mental consciousness in all its activities. It may equally be accomplished through a direct awakening to the universal or transcendent Truth and
Bliss by the conversion of the central ego in the mind. And according to the point of contact that we choose will be the type of the Yoga that we practise.
For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal
Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth,
Beatitude and Infinity which are the nature of the spiritual life.
Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in every body and yet transcends all form and name.
Hathayoga aims at the conquest of the life and the body whose combination in the food sheath and the vital vehicle constitutes, as we have seen, the gross body and whose equilibrium is the foundation of all Nature's workings in the human being. The equilibrium established by Nature is sufficient for the normal egoistic life; it is insufficient for the purpose of the Hathayogin.
For it is calculated on the amount of vital or dynamic force necessary to drive the physical engine during the normal span of human life and to perform more or less adequately the various workings demanded of it by the individual life inhabiting this frame and the world-environment by which it is conditioned.
34
The Conditions of the Synthesis
Hathayoga therefore seeks to rectify Nature and establish another equilibrium by which the physical frame will be able to sustain the inrush of an increasing vital or dynamic force of
Prana indefinite, almost infinite in its quantity or intensity. In
Nature the equilibrium is based upon the individualisation of a limited quantity and force of the Prana; more than that the individual is by personal and hereditary habit unable to bear, use or control. In Hathayoga, the equilibrium opens a door to the universalisation of the individual vitality by admitting into the body, containing, using and controlling a much less fixed and limited action of the universal energy.
The chief processes of Hathayoga are asana and pran.ayama.
By its numerous asanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical
Nature and kept within the narrow bounds of her normal operations. In the ancient tradition of Hathayoga it has always been supposed that this conquest could be pushed so far even as to conquer to a great extent the force of gravitation. By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments. These are called pran.ayama, the control of the breath or vital power; for breathing is the chief physical functioning of the vital forces. Pranayama, for the Hathayogin, serves a double purpose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Nature; robust health, prolonged youth, often an extraordinary longevity are attained.
On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses.
The Systems of Yoga
35
--
The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. If in return for this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.
Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
First, therefore, the powers of order must be helped to overcome
36
The Conditions of the Synthesis
the powers of disorder. The preliminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine
Purusha who is the true lord of the mental kingdom, a pure, glad, clear state of mind and heart is established.
This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery.
But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pran.ayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kun.d.alin, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on
The Systems of Yoga
37
its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of
Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included
Samrajya as well, outward empire, the control by the subjective consciousness of its outer activities and environment.
We perceive that as Hathayoga, dealing with the life and body, aims at the supernormal perfection of the physical life and its capacities and goes beyond it into the domain of the mental life, so Rajayoga, operating with the mind, aims at a supernormal perfection and enlargement of the capacities of the mental life and goes beyond it into the domain of the spiritual existence.
But the weakness of the system lies in its excessive reliance on abnormal states of trance. This limitation leads first to a certain alo ofness from the physical life which is our foundation and the sphere into which we have to bring our mental and spiritual gains. Especially is the spiritual life, in this system, too much associated with the state of Samadhi. Our object is to make the spiritual life and its experiences fully active and fully utilisable in the waking state and even in the normal use of the functions.
But in Rajayoga it tends to withdraw into a subliminal plane at the back of our normal experiences instead of descending and possessing our whole existence.
The triple Path of devotion, knowledge and works attempts the province which Rajayoga leaves unoccupied. It differs from
Rajayoga in that it does not occupy itself with the elaborate training of the whole mental system as the condition of perfection, but seizes on certain central principles, the intellect, the heart, the will, and seeks to convert their normal operations by turning them away from their ordinary and external preoccupations and activities and concentrating them on the Divine. It
38
The Conditions of the Synthesis
differs also in this, - and here from the point of view of an integral Yoga there seems to be a defect, - that it is indifferent to mental and bodily perfection and aims only at purity as a condition of the divine realisation. A second defect is that as actually practised it chooses one of the three parallel paths exclusively and almost in antagonism to the others instead of effecting a synthetic harmony of the intellect, the heart and the will in an integral divine realisation.
The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of
Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme.
But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect
The Systems of Yoga
39
and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
The Path of Devotion aims at the enjoyment of the supreme
Love and Bliss and utilises normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a play of the
Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation.
This path, too, as ordinarily practised, leads away from worldexistence to an absorption, of another kind than the Monist's, in the Transcendent and Supra-cosmic.
But, here too, the exclusive result is not inevitable. The Yoga itself provides a first corrective by not confining the play of divine love to the relation between the supreme Soul and the individual, but extending it to a common feeling and mutual worship between the devotees themselves united in the same realisation of the supreme Love and Bliss. It provides a yet more general corrective in the realisation of the divine object of Love in all beings not only human but animal, easily extended to all forms whatsoever. We can see how this larger application of the Yoga of
Devotion may be so used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in our humanity.
The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so
40
The Conditions of the Synthesis
purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy.
To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities.
Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme.
But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
We can see also that in the integral view of things these three paths are one. Divine Love should normally lead to the perfect knowledge of the Beloved by perfect intimacy, thus becoming a path of Knowledge, and to divine service, thus becoming a path of Works. So also should perfect Knowledge lead to perfect
Love and Joy and a full acceptance of the works of That which is known; dedicated Works to the entire love of the Master of the Sacrifice and the deepest knowledge of His ways and His being. It is in this triple path that we come most readily to the absolute knowledge, love and service of the One in all beings and in the entire cosmic manifestation.
0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
To one of the first children admitted to the Sri Aurobindo
Ashram; he came at the age of ten. Interested as a youth in
music, painting and poetry, he later became a teacher of music
in the Sri Aurobindo International Centre of Education. He
began writing to the Mother at the age of twelve.
Always do with pleasure the work you have to do.
--
desire; it takes possession of your mind and your life, and you
become a slave. If you have greed for food you are no longer the
master of food, it is the food that masters you.
22 August 1932
--
had a sort of bad feeling at that time. Why did I feel
this uneasiness? After coming home I felt tired and had
--
All these feelings - this uneasiness, this tiredness, these impressions of broken progress - come from the vital, which rebels
because its desires and preferences are not satisfied. All that has
--
Think of something else. Keep yourself busy; don't remain idle,
doing nothing.
--
I want to feel your touch in each and every one of
my movements. I want to feel your presence everywhere.
--
tonight? If it is so, it was because I was thinking of the stupidity
Series Five - To a Child
and blindness of this poor world, but there was surely nothing
concerning you.
--
deal of progress? I like the envelopes that both of us are painting
together very much, and that is one more pro of that we are doing
--
and the choice of colours is excellent.
Affectionately.
--
I do not want the vulgar joy of the world. Take me
into your heart. Take me into your arms.
--
make me conscious of you.
Peace be with you, my child, the peace of Certitude and of
confidence in my love which never leaves you.
--
received it, perhaps without even being aware of it.
Love from your mother.
--
Make me peaceful. Give me the taste of your divine
presence.
--
I feel devoid of strength, will and energy. I don't
know what to do. This state must go, but I don't know
--
Do not distress yourself, it is the result of these last few days of
sickness. It will pass - but you must eat well regularly and sleep
--
to make you a strong and conscious man who is master of
himself - that is, in control of his lower nature and capable of
becoming a true Yogi if that be his aspiration. And the more this
--
the will of the lower nature, I cannot satisfy all its whims, for
that would be the worst thing I could do for you.
True love is the love that wants, to the exclusion of all else,
the highest good for the loved one. This is the love that I have
--
solicitude of my love.
9 April 1934
--
Yes, you are and will be more and more a child of the Light.
No obscurity must be allowed to manifest through you.
--
the "plane" from which they come, it is surely the subtle physical, where the memory of all the conceptions and works of art
realised on earth is stored.
--
sea of energy. You have only to open and receive.
Love from your mother.
--
nor the sea; everything is full of the divine Presence and is only
too glad to speak of it to you. Shake off this childish depression
and contemplate the Sun that is rising in your heart!
--
Certainly I do not love you in the way you conceive of as
love; and I do see how it could be otherwise. You first have to
--
you closer to me and gives you the perception and joy of my
presence is good. You should judge things in the light of this
rule. You will see that it will help you to protect yourself from
--
you are a little attentive you will very clearly feel the warmth of
my arms around your shoulders.
--
It seems to me that you are so often sad and depressed
because your nerves are not very strong. You should eat more,
--
Peace, peace, my little child, the sweet peace of inner silence and
outer calm. May it always be with you.
--
we were discontented, she would make fun of us or scold us and
say, "What is this nonsense? Don't be ridiculous. Quick! off
you go and work, and never mind whether you are in a good or
a bad mood! That is of no interest at all."
My mother was perfectly right and I have always been very
grateful to her for having taught me the discipline and the necessity of self-forgetfulness through concentration on what one
is doing.
I have told you this because the anxiety you speak of comes
from the fact that you are far too concerned about yourself. It
--
Carefully keep this bliss, this repose, this assurance of Victory; they are more precious than all the riches of this world,
and they will keep you very close to me.
--
I have no doubt that you will become aware of it if you forget the
Series Five - To a Child
--
most useless and foolish of all things; and when you give up this
bad habit of revolt, you will see that suffering too will go away
and be replaced by an unvarying happiness.
--
the result of spiritual realisation. Is this too grand and vast a
programme?
--
This is quite excellent and I approve of it. Without outer and
inner discipline, one can achieve nothing in life, either spiritually
--
independently of all circumstances.
Love from your mother.
--
you are sick, you must be taken care of. I shall send the doctor
to you. But if you are not sick, you must eat; if you do not eat
--
I envelop you always in peace and force, but most of the
time you close yourself and refuse what I give you.
How will you feel my help and take advantage of it if you
do not even trust in me? Yet my love is always with you.
--
your mind clean of all these bad thoughts which are harmful to
you.
--
The best thing for your headache is to take plenty of physical
exercise (such as gardening for example).
--
of it, you should repeat, as often as possible, mentally turning
to me: "You have put Peace in my heart; make me aware of its
presence."
--
you could do in front of me without feeling ashamed. I mean
that you must never do what you would not dare to do in my
--
because it does not have a sound balance of health. The best
cure is plenty of open-air exercise and abundant food.
16 March 1935
--
the slightest. This part of the vital must learn to become stronger
and more enduring.
--
again. But above all you must not believe the suggestions of incapacity and failure; they come from an adverse source and ought
not to be given any credence. Certainly there are difficulties on
--
not be apparent. Certainly the path of yoga is a very difficult
one, and you should not expect to reap its fruits after only three
--
you have all of life before you; you need not be impatient.
You say that you are often depressed. It is the vital being
that gets depressed when its desires are not satisfied.
--
The palace and river were the image of a moment from one of
your past lives.
--
with outspread wings is the vehicle of Vishnu, the destroyer of
serpents. He seemed to be standing behind you to protect and
--
The moon is the symbol of the spiritual light, one in its origin,
multiple in its manifestation. There is only one moon and yet
each reflection of the moon is different. This is what I wanted
to say in a poetic form.
--
On the other hand you want the satisfactions of ordinary life
and the pleasures of the vital - without considering, however,
that these pleasures can only be obtained through much struggle
--
On the first path, there is no question of personal incapacity,
since our help and protection are always there. Indeed, you must
--
your destiny is. But it is you who must become aware of it
and understand it so that you can realise it. In what way do
--
This inner condition is getting worse and worse instead of better. You said to be patient, but as it is I am
becoming like a stone, without energy, inert, and more
--
at work and is it waiting for the descent of a higher
inspiration?
--
against you, no, not at all. But I want to be sure of my
path.
--
(In October 1938, at the age of eighteen, the sadhak left
the Ashram for a period of eight years. The following
letters were written while he was away.)
--
I have just received your letter of the 25th and I am glad to
know you have recovered at last.
--
not because I am afraid of my duty but because I want you." I
would like to tell you something about this. To be sure that you
--
realisation of the Divine - must be the most important thing to
you, the only thing worth living for.
For this feeling of wanting me can mislead you. Are you
sure it is the Divine in me that you want? When you come back
--
(2) You will live here, as all of us, night and day under the
constant threat of a sudden bombardment.
If you do not mind these two dangers, you can come.
--
I am, and I don't know whether there is any chance of
my making any progress. It seems that all the obscurities
--
am then on the verge of losing my mind.
Still, there is something in me which says very
--
more acute, and worst of all I cannot lie to you. What
should I do?
--
Sincerity demands of each one that he express only the truth
of his being.
--
the voice of truth, the one you must listen to."
Series Five - To a Child
--
I will be very pleased to know the real cause of your
discontent and shall try my best to remove it. I cannot
--
is quite gratuitous, so you would [do] better [to] get rid of it
immediately.
--
discipline, more right attitude? I am a bundle of failings;
please pardon them for I am human. Please pardon me
--
I am not vexed, I am not displeased - this impression of yours
is quite false and imaginary - it may be the result of a bad
conscience, but you must learn once and for all that whatever
--
Never forget this promise of Sri Aurobindo and keep
courage in spite of all difficulties. You are sure to reach the goal,
and the more you keep confidence, the quicker it will come.
--
contrary, I see in you the signs of a vocation. And since you have
resolved to be patient, the difficulties will surely be overcome.
--
that perseverance in study and the acceptance of a discipline of
work and order in life will be a powerful help to you in renewing
--
progress. The sincerity of the aspiration is the assurance of the
victory.
--
It is a lack of energy that is preventing me from
painting. Give me a strong energy. I want the inner and
--
to pardon. I know that it is from lack of energy that you cannot
paint. But I can give you all the energy needed; you have only
--
you would express clearly, in a precise way, the nature of the
revolt, it would help you very much to get rid of it, because it is
Series Five - To a Child
a way of opening yourself which allows the light to enter into
the obscurity and illumine it.
--
There is a depression. And most often I feel that my
mind is tired. I don't know why. Today, my vital too is
--
It is the same tiredness as that of the muscles when they do not
work enough. Inactivity is just as tiring as over-activity. Not to
--
not the master of the house.
Mother,
--
developed and seeks violent sensations in the hope of escaping
from its heaviness and inertia. But it is an ignorant movement,
--
order to let them do in the vital their work of organisation and
classification, of light and peace.
Love from your mother who is always there ready to help
--
The peace is there in the depths of your heart; concentrate there
and you will find it.
--
inside yourself without exterior sound and thinking of me at the
same time:
0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
object:0.05 - The Synthesis of the Systems
author class:Sri Aurobindo
--
The Synthesis of the Systems
Y THE very nature of the principal Yogic schools, each covering in its operations a part of the complex human integer and attempting to bring out its highest possibilities, it will appear that a synthesis of all of them largely conceived and applied might well result in an integral Yoga. But they are so disparate in their tendencies, so highly specialised and elaborated in their forms, so long confirmed in the mutual opposition of their ideas and methods that we do not easily find how we can arrive at their right union.
An undiscriminating combination in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess
42
The Conditions of the Synthesis
the Divine is the one thing needful and it includes or leads up to all the rest; towards this sole good we have to drive and this attained, all the rest that the divine Will chooses for us, all necessary form and manifestation, will be added.
The synthesis we propose cannot, then, be arrived at either by combination in mass or by successive practice. It must therefore be effected by neglecting the forms and outsides of the
Yogic disciplines and seizing rather on some central principle common to all which will include and utilise in the right place and proportion their particular principles, and on some central dynamic force which is the common secret of their divergent methods and capable therefore of organising a natural selection and combination of their varied energies and different utilities.
This was the aim which we set before ourselves at first when we entered upon our comparative examination of the methods of
Nature and the methods of Yoga and we now return to it with the possibility of hazarding some definite solution.
We observe, first, that there still exists in India a remarkable
Yogic system which is in its nature synthetical and starts from a great central principle of Nature, a great dynamic force of
Nature; but it is a Yoga apart, not a synthesis of other schools.
This system is the way of the Tantra. Owing to certain of its developments Tantra has fallen into discredit with those who are not Tantrics; and especially owing to the developments of its left-hand path, the Vama Marga, which not content with exceeding the duality of virtue and sin and instead of replacing them by spontaneous rightness of action seemed, sometimes, to make a method of self-indulgence, a method of unrestrained social immorality. Nevertheless, in its origin, Tantra was a great and puissant system founded upon ideas which were at least partially true. Even its tw ofold division into the right-hand and left-hand paths, Dakshina Marga and Vama Marga, started from a certain pr ofound perception. In the ancient symbolic sense of the words Dakshina and Vama, it was the distinction between the way of Knowledge and the way of Ananda, - Nature in man liberating itself by right discrimination in power and practice of its own energies, elements and potentialities and Nature in man
The Synthesis of the Systems
43
liberating itself by joyous acceptance in power and practice of its own energies, elements and potentialities. But in both paths there was in the end an obscuration of principles, a deformation of symbols and a fall.
If, however, we leave aside, here also, the actual methods and practices and seek for the central principle, we find, first, that Tantra expressly differentiates itself from the Vedic methods of Yoga. In a sense, all the schools we have hitherto examined are Vedantic in their principle; their force is in knowledge, their method is knowledge, though it is not always discernment by the intellect, but may be, instead, the knowledge of the heart expressed in love and faith or a knowledge in the will working out through action. In all of them the lord of the Yoga is the Purusha, the Conscious Soul that knows, observes, attracts, governs. But in Tantra it is rather Prakriti, the Nature-Soul, the Energy, the
Will-in-Power executive in the universe. It was by learning and applying the intimate secrets of this Will-in-Power, its method, its Tantra, that the Tantric Yogin pursued the aims of his discipline, - mastery, perfection, liberation, beatitude. Instead of drawing back from manifested Nature and its difficulties, he confronted them, seized and conquered. But in the end, as is the general tendency of Prakriti, Tantric Yoga largely lost its principle in its machinery and became a thing of formulae and occult mechanism still powerful when rightly used but fallen from the clarity of their original intention.
We have in this central Tantric conception one side of the truth, the worship of the Energy, the Shakti, as the sole effective force for all attainment. We get the other extreme in the Vedantic conception of the Shakti as a power of Illusion and in the search after the silent inactive Purusha as the means of liberation from the deceptions created by the active Energy. But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed
44
The Conditions of the Synthesis
in the bliss of conscious self-existence, there is rest; when the
Purusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceeding from an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all
Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of
Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation.
It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah. sa eva sah., "whatever is a man's faith or the sure Idea in him, that he becomes."
We see, then, what from the psychological point of view,
- and Yoga is nothing but practical psychology, - is the conception of Nature from which we have to start. It is the selffulfilment of the Purusha through his Energy. But the movement of Nature is tw ofold, higher and lower, or, as we may choose to term it, divine and undivine. The distinction exists indeed for practical purposes only; for there is nothing that is not divine, and in a larger view it is as meaningless, verbally, as the distinction between natural and supernatural, for all things that are are natural. All things are in Nature and all things are in God.
But, for practical purposes, there is a real distinction. The lower
Nature, that which we know and are and must remain so long as the faith in us is not changed, acts through limitation and division, is of the nature of Ignorance and culminates in the life of the ego; but the higher Nature, that to which we aspire, acts by unification and transcendence of limitation, is of the nature of Knowledge and culminates in the life divine. The passage from the lower to the higher is the aim of Yoga; and this passage
The Synthesis of the Systems
45
may effect itself by the rejection of the lower and escape into the higher, - the ordinary view-point, - or by the transformation of the lower and its elevation to the higher Nature. It is this, rather, that must be the aim of an integral Yoga.
But in either case it is always through something in the lower that we must rise into the higher existence, and the schools of
Yoga each select their own point of departure or their own gate of escape. They specialise certain activities of the lower
Prakriti and turn them towards the Divine. But the normal action of Nature in us is an integral movement in which the full complexity of all our elements is affected by and affects all our environments. The whole of life is the Yoga of Nature. The
Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
The method we have to pursue, then, is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform our entire being into His. Thus in a sense
God Himself, the real Person in us, becomes the sadhaka of the sadhana1 as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the
Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces
Sadhana, the practice by which perfection, siddhi, is attained; sadhaka, the Yogin who seeks by that practice the siddhi.
--
The Conditions of the Synthesis
its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.
In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sadhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine
Strength, often unobserved and behind the veil, substitutes itself for our weakness and supports us through all our failings of faith, courage and patience. It "makes the blind to see and the lame to stride over the hills." The intellect becomes aware of a Law that beneficently insists and a succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and sure of all.
There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of
Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but
The Synthesis of the Systems
47
yet some kind of Shastra or scientific method of the synthetic
Yoga.
--
Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some element or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefa thers fashioning the gods as a smith forges the crude material in his smithy.
Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by
48
The Conditions of the Synthesis
the relative consciousness; not only realisation of unity in the
Self, but of unity in the infinite diversity of activities, worlds and creatures.
Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free2 even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of
Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the
Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.
The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. An integral purity which shall enable on the one hand the perfect reflection of the divine
Being in ourselves and on the other the perfect outpouring of its
Truth and Law in us in the terms of life and through the right
As the Jivanmukta, who is entirely free even without dissolution of the bodily life in a final Samadhi.
The Synthesis of the Systems
49
functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.
Perfection includes perfection of mind and body, so that the highest results of Rajayoga and Hathayoga should be contained in the widest formula of the synthesis finally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method. Nor would these have any raison d'etre unless employed for an integral mental and physical life. Such a mental and physical life would be in its nature a translation of the spiritual existence into its right mental and physical values. Thus we would arrive at a synthesis of the three degrees of Nature and of the three modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.
Nor would the integrality to which we aspire be real or even possible, if it were confined to the individual. Since our divine perfection embraces the realisation of ourselves in being, in life and in love through others as well as through ourselves, the extension of our liberty and of its results in others would be the inevitable outcome as well as the broadest utility of our liberation and perfection. And the constant and inherent attempt of such an extension would be towards its increasing and ultimately complete generalisation in mankind.
The divinising of the normal material life of man and of his great secular attempt of mental and moral self-culture in the individual and the race by this integralisation of a widely perfect
50
The Yoga of Divine Works
spiritual existence would thus be the crown alike of our individual and of our common effort. Such a consummation being no other than the kingdom of heaven within reproduced in the kingdom of heaven without, would be also the true fulfilment of the great dream cherished in different terms by the world's religions.
The widest synthesis of perfection possible to thought is the sole effort entirely worthy of those whose dedicated vision perceives that God dwells concealed in humanity.
0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
SOMEWHAT reluctantly, out of respect for a venerable tradition, we publish the
Dark Night as a separate treatise, though in reality it is a continuation of the Ascent
of Mount Carmel and fulfils the undertakings given in it:
The first night or purgation is of the sensual part of the soul, which is
treated in the present stanza, and will be treated in the first part of this book.
And the second is of the spiritual part; of this speaks the second stanza,
which follows; and of this we shall treat likewise, in the second and the third
part, with respect to the activity of the soul; and in the fourth part, with
respect to its passivity. 1
This 'fourth part' is the Dark Night. of it the Saint writes in a passage which
follows that just quoted:
--
In his three earlier books he has written of the Active Night, of Sense and of
Spirit; he now proposes to deal with the Passive Night, in the same order. He has
already taught us how we are to deny and purify ourselves with the ordinary help of
grace, in order to prepare our senses and faculties for union with God through love.
--
and faculties are purged and purified by God with a view to the same end that of
union. The combined description of the two nights completes the presentation of
active and passive purgation, to which the Saint limits himself in these treatises,
although the subject of the stanzas which he is glossing is a much wider one,
comprising the whole of the mystical life and ending only with the Divine embraces
of the soul transformed in God through love.
--
upon the first, for it assumes a much more advanced state of development. The
Active Night has left the senses and faculties well prepared, though not completely
prepared, for the reception of Divine influences and illuminations in greater
abundance than before. The Saint here postulates a principle of dogmatic theology
that by himself, and with the ordinary aid of grace, man cannot attain to that
degree of purgation which is essential to his transformation in God. He needs
Divine aid more abundantly. 'However greatly the soul itself labours,' writes the
--
Divine union of perfection of love, if God takes not its hand and purges it not in that
dark fire.'3
--
when God draws them forth from the state of beginnerswhich is the
state of those that meditate on the spiritual road and begins to set them in
the state of progressiveswhich is that of those who are already
contemplativesto the end that, after passing through it, they may arrive at
the state of the perfect, which is that of the Divine union of the soul with
God. 4
Before explaining the nature and effects of this Passive Night, the Saint touches, in
passing, upon certain imperfections found in those who are about to enter it and
which it removes by the process of purgation. Such travellers are still untried
pr oficients, who have not yet acquired mature habits of spirituality and who
therefore still conduct themselves as children. The imperfections are examined one
by one, following the order of the seven deadly sins, in chapters (ii-viii) which once
more reveal the author's skill as a director of souls. They are easy chapters to
understand, and of great practical utility, comparable to those in the first book of
the Ascent which deal with the active purgation of the desires of sense.
In Chapter viii, St. John of the Cross begins to describe the Passive Night of
the senses, the principal aim of which is the purgation or stripping of the soul of its
imperfections and the preparation of it for fruitive union. The Passive Night of
Sense, we are told, is 'common' and 'comes to many,' whereas that of Spirit 'is the
portion of very few.'5 The one is 'bitter and terrible' but 'the second bears no
comparison with it,' for it is 'horrible and awful to the spirit.'6 A good deal of
literature on the former Night existed in the time of St. John of the Cross and he
therefore promises to be brief in his treatment of it. of the latter, on the other hand,
he will 'treat more fully . . . since very little has been said of this, either in speech or
in writing, and very little is known of it, even by experience.' 7
Having described this Passive Night of Sense in Chapter viii, he explains
with great insight and discernment how it may be recognized whether any given
aridity is a result of this Night or whether it comes from sins or imperfections, or
from frailty or lukewarmness of spirit, or even from indisposition or 'humours' of the
body. The Saint is particularly effective here, and we may once more compare this
--
Both these chapters have contri buted to the reputation of St. John of the
Cross as a consummate spiritual master. And this not only for the objective value of
his observations, but because, even in spite of himself, he betrays the sublimity of
his own mystical experiences. Once more, too, we may admire the crystalline
transparency of his teaching and the precision of the phrases in which he clothes it.
To judge by his language alone, one might suppose at times that he is speaking of
mathematical, rather than of spiritual operations.
In Chapter x, the Saint describes the discipline which the soul in this Dark
--
enkindlings of love (Chapter xi), which will serve to purify its sins and imperfections
and draw it gradually nearer to God; we have here, as it were, so many stages of the
ascent of the Mount on whose summit the soul attains to transforming union.
Chapters xii and xiii detail with great exactness the benefits that the soul receives
from this aridity, while Chapter xiv briefly expounds the last line of the first stanza
and brings to an end what the Saint desires to say with respect to the first Passive
--
At only slightly greater length St. John of the Cross describes the Passive
Night of the Spirit, which is at once more afflictive and more painful than those
which have preceded it. This, nevertheless, is the Dark Night par excellence, of
which the Saint speaks in these words: 'The night which we have called that of
sense may and should be called a kind of correction and restraint of the desire
rather than purgation. The reason is that all the imperfections and disorders of the
sensual part have their strength and root in the spirit, where all habits, both good
--
rebellions and depravities of sense cannot be purged thoroughly.' 9
Spiritual persons, we are told, do not enter the second night immediately
--
fullness the nature of this spiritual purgation or dark contemplation referred to in
the first stanza of his poem and the varieties of pain and affliction caused by it,
whether in the soul or in its faculties (Chapters iv-viii). These chapters are brilliant
beyond all description; in them we seem to reach the culminating point of their
author's mystical experience; any excerpt from them would do them an injustice. It
must suffice to say that St. John of the Cross seldom again touches those same
heights of sublimity.
Chapter ix describes how, although these purgations seem to blind the spirit,
--
comparison between spiritual purgation and the log of wood which gradually
becomes transformed through being immersed in fire and at last takes on the fire's
--
impresses indelibly upon the mind the fundamental concept of this most sublime of
all purgations. Marvellous, indeed, are its effects, from the first enkindlings and
burnings of Divine love, which are greater beyond comparison than those produced
by the Night of Sense, the one being as different from the other as is the body from
the soul. 'For this (latter) is an enkindling of spiritual love in the soul, which, in the
midst of these dark confines, feels itself to be keenly and sharply wounded in strong
Divine love, and to have a certain realization and foretaste of God.'11 No less
wonderful are the effects of the powerful Divine illumination which from time to
time enfolds the soul in the splendours of glory. When the effects of the light that
wounds and yet illumines are combined with those of the enkindlement that melts
the soul with its heat, the delights experienced are so great as to be ineffable.
The second line of the first stanza of the poem is expounded in three
admirable chapters (xi-xiii), while one short chapter (xiv) suffices for the three lines
--
Chapter xviii is compared to the 'staircase' of the poem. This comparison suggests to
the Saint an exposition (Chapters xviii, xix) of the ten steps or degrees of love which
comprise St. Bernard's mystical ladder. Chapter xxi describes the soul's 'disguise,'
--
Chapter xxiv glosses the last line of the second stanza'my house being now
at rest.' Both the higher and the lower 'portions of the soul' are now tranquillized
and prepared for the desired union with the Spouse, a union which is the subject
--
outline of what was to have been covered in the third, in which, following the same
effective metaphor of night, the Saint describes the excellent properties of the
spiritual night of infused contemplation, through which the soul journeys with no
other guide or support, either outward or inward, than the Divine love 'which
--
It is difficult to express adequately the sense of loss that one feels at the
premature truncation of this eloquent treatise.13 We have already given our
opinion14 upon the commentaries thought to have been written on the final stanzas
of the 'Dark Night.' Did we possess them, they would explain the birth of the light
'dawn's first breathings in the heav'ns above'which breaks through the black
darkness of the Active and the Passive Nights; they would tell us, too, of the soul's
further progress towards the Sun's full brightness. It is true, of course, that some
part of this great gap is filled by St. John of the Cross himself in his other treatises,
but it is small compensation for the incomplete state in which he left this edifice of
such gigantic proportions that he should have given us other and smaller buildings
--
Flame of Love, they are not so completely knit into one whole as is this great double
treatise. They lose both in flexibility and in substance through the closeness with
which they follow the stanzas of which they are the exposition. In the Ascent and
the Dark Night, on the other hand, we catch only the echoes of the poem, which are
all but lost in the resonance of the philosopher's voice and the eloquent tones of the
preacher. Nor have the other treatises the learning and the authority of these.
Nowhere else does the genius of St. John of the Cross for infusing philosophy into
his mystical dissertations find such an outlet as here. Nowhere else, again, is he
--
sublimest passages, this intermingling of philosophy with mystical theology makes
him seem particularly so. These treatises are a wonderful illustration of the
theological truth that grace, far from destroying nature, ennobles and dignifies it,
and of the agreement always found between the natural and the supernatural
between the principles of sound reason and the sublimest manifestations of Divine
grace.
0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a young sadhak who later became a teacher in the Sri Aurobindo International Centre of Education.1
I hope and believe Your work does not depend upon
--
Is there no means of uniting my will with Yours? Perhaps
You have no special will, for You want nothing.
--
chronologically. The replies here were written between 1933 and 1949 - most of them
between 1933 and 1935.
--
worth much. It is an integral transformation of terrestrial life
which is anticipated.
--
with the law of the truth of things, and not arbitrarily through
a mental decision.
--
What does the Divine want of me?
He wants that you first find yourself; that with your true being,
--
Farther within or higher above, on the other side of the emotions,
beyond the mind.
--
is like a lair of banal thoughts and lawless desires.
One must persist without getting discouraged, and first of all
refuse to recognise the body as one's "self". Indeed, what would
--
The awareness of the Divine Presence in all things and always.
You have said in your Conversations that to prepare
oneself for the Yoga one must first of all be conscious.
To be conscious of the Divine Presence in us is our goal;
I don't see how I can be conscious from the beginning.
I have not said "conscious of the Divine Presence", I have said
"conscious"; that means one does not live in total ignorance of
what happens within oneself.
--
can he be affected by all the futilities and foolishnesses of life?
There are people who say one must unite closely with
--
If you were a man of the world as you say, you would not be
here; you would be in the world. These are certain elements in
--
The conflict is between that which aspires towards consciousness, the "sattwic" part of the being, and that which lets itself
be invaded and governed by the inconscience, the "tamasic"
part of the being, between that which pushes upwards and that
which pulls downwards and therefore is subject to all outer
--
realisation and it would be wrong of you to complain about it.
The whole world is against me and I am in despair.
--
is capable of overcoming all suffering and even death.
It may be that human life is indeed incapable of it; but for the
divine life nothing is impossible.
--
world? The repetition of the same round - that is death
itself.
This is one way of seeing things; but there is another in which
one finds that no two things, no two moments are exactly alike
--
all are equal - infinitesimal grains of dust or identical
stars - before Eternity".
--
may call human beings grains of dust if one likes, or compare
them to the stars; in either case they are all alike in size and
--
Keep this aspiration and you are sure of victory; you will love
me one day with a love which fills you with strength and with
--
There is no question of losing me. We carry in ourselves an
eternal consciousness and it is of this that one must become
aware.
--
Mother, why is it so difficult to feel Your Presence constantly near me? In the depths of my heart I know well
that without You there is no meaning in life for me; yet
--
It is precisely because of this that you lose the feeling of the
Presence.
I am always with you, and to become conscious of the inner
Presence is one of the most important points of the sadhana.
Ask X, he will tell you that the Presence is not a matter of faith
or of mental imagination, it is a fact, absolutely concrete and
as real and tangible to the consciousness as the most material
--
being that it is possible to find You in the centre of my
heart.
It is not a question of convincing your heart, you must get the
experience of this presence and then you will become aware
that in its depths your heart has always been conscious of this
presence.
--
would not be able to think of me. So you may be sure of my
presence. I add my blessings.
Beloved Mother, how shall I find the source of that
Love which will make me feel that the divine Presence is
--
There are two ways of uniting with the Divine. One is to concentrate in the heart and go deep enough to find there His Presence;
the other is to fling oneself in His arms, to nestle there as a child
nestles in its mother's arms, with a complete surrender; and of
the two the latter seems to me the easier.
--
in exchange for my love for Him and the giving of my
soul, then it is a very easy thing for me.
Not only of the soul, but of the whole being, without reserve.
Who is there to hold me back far from You?
--
to climb up there. There is a world of difference between
our two planes. I dare not dream of the moment I shall
be at your side; You will always be higher, and I shall
--
From a certain point of view what you say is true; but there is
also a sort of reversal of consciousness in which it comes out of
its state of blind and falsifying ignorance and enters into a state
of truth, and when that reversal, that conversion takes place,
--
consciousness of these planes.
Mother, I want simply to leave the body; it is the body
--
without the possibility of seeing me daily, what contact will you
have with me in the present state of your consciousness? Are
you capable of feeling me, experiencing concretely my presence,
even when your physical eyes do not see me? I don't think so, for
if it were so, you would not complain of separation, you would
know, on the contrary, that there is no separation and that in
the reality of your being we are always united.
To think that if you leave your body you will come closer to
--
life, incapable of feeling the nearness, the deep intimacy, how
Series Six - To a Young Sadhak
--
contrary, naturally brings in a diminution of being.
Only the resolution to face courageously, in the present existence, all the difficulties, and to overcome them, is the sure
means of attaining the union you desire.
My one hope is to progress as much as I can, so that my
--
life, but with this one which offers us, till our very last breath,
all its possibilities. To put off for the next birth what one can do
in this life is like putting off for tomorrow what one can do this
very day; it is laziness. It is only with death that the possibility
--
It is impossible to cease to be; nothing that belongs to the manifested universe can go out of it except through the door of
spiritual liberation, that is, transformation.
--
I often ask myself if there is a truth behind this desire to
come close to You.
Yes, there is the Truth of perfect union with the Divine in an
identity of consciousness and will.
My sweet Mother, do You say that I ought to overcome
--
I have never said anything of the kind. But you must prepare
yourself, purify yourself within, so that this approach may be
--
I have not the least intention of keeping you away from me; I
wanted only to remind you that you are not alone in the Ashram
--
If you are physically far from me and think of me all the time,
you will surely be nearer to me than if you were seated near me
--
find me at the same time, living in you, life of your life, ever
present and ever near, quite concretely and tangibly.
--
latter is quite conscious of this.
The psychic being is asleep in me.
--
why does the human being cry and lament the lack of
this Presence?
--
and the ordinary consciousness of ignorant man.
Series Six - To a Young Sadhak
--
rose from the depths of my being, through a crowd of
obstacles, and when this thing had come out above, all
--
me to make you aware of what is to be changed in you.
I feel, Mother, that I am a very frivolous fellow; won't
--
the pleasure of giving them, but only when they are altogether
indispensable.
--
Mother of joy, I am surprised to find that there are people
who think that You call only those sadhaks who cannot
receive Your Grace from afar; and that it is a sign of
weakness on the part of those who see You from time to
time.
--
to the needs of his particular case.
I don't think it would be bad to let You know about a
--
ways of approaching Him are also infinite and innumerable,
and on the manner of one's approach to the Divine depends
what he receives and knows of the Divine. The bhakta meets
a Divine full of affection and sweetness, the wise man will find
a Divine full of wisdom and knowledge. He who fears meets a
severe Divine, and he who is trusting finds the Divine a friend
and protector... and so on in the infinite variety of possibilities.
Fear nothing: the Divine always answers every sincere aspiration
and never refuses what is offered to Him whole-heartedly; thus
you may live in the peace of the certitude that you are accepted
by the Divine.
--
It is certainly not with such a state of mind that you can hope
to find the Divine Presence. Far from seeking to fill your heart
--
obstinacy empty it of everything, absolutely everything, both
great and small, so that the power of that great emptiness may
attract the Marvellous Presence. One must know how to pay
--
soon discover that in the depths of this emptiness is the Divine.
If I find some solace in books, how can I say that nothing sustains me and that I am plunged in the divine life
--
"The absolute emptiness" is more of an image than a reality. It
is better to keep in one's heart a high aspiration rather than an
--
Indifference is a stage of development which must lead to a
perfect equality of soul.
Mother, my life is dry, it was always so; the dryness of
my life constantly increases.
--
region of your mind. You must try to find some depth in your
consciousness and dwell there.
--
and me and hide me from your sight. It is in the pure light of
certitude that you can become conscious of my presence.
The sadder you are and the more you lament, the farther you
--
I don't see the need of your suffering. Psychic love is always
peaceful and joyous; it is the vital which dramatises and makes
--
soon become conscious of my presence always near you, and
that it will give you peace and joy.
My most beloved Mother, the idea of separation opens
between You and me like a frightening abyss. I am not
--
how to wait for the hour of realisations to come.
It is the vital which asks and asks and is never satisfied... The
--
The true divine love is above all quarrels. It is the experience of
perfect union in an invariable joy and peace.
--
Radha is the symbol of loving consecration to the Divine.
Keep always your balance and a calm serenity; it is only thus
--
the sovereignty of your soul is not yet definitively established
over all the being.
--
and hard" an absence of sentimentality, that is, of a weak and
superficial emotionalism?
--
anyone; nobody attracts me. And it is because of this
that I told You I was losing all human feelings.
--
slave of the beloved.
You speak here of vital love, but certainly not of psychic love
and still less of the Divine Love.
The person I love belongs to me.
--
is the great play, obscure and semi-conscious, of the forces of
unillumined nature; and as soon as one succeeds in escaping
--
My beloved Mother, the whole day I thought of nothing
else except that red rose which signifies "Human passions changed into love for the Divine". I want to know
--
By "passion" we mean all the violent desires which take possession of a man and finally govern his life - the drunkard has
the passion for drink, the debauchee the passion for women,
--
passion, and it is of this we are speaking; it is this impassioned
love which human beings feel for one another that must be
--
Sensations belong to the vital domain and to that part of it which
is expressed through the nerves of the body. It is sentiments
and emotions which are characteristic of the heart. It is always
preferable not to live in the sensations but to consider them as
--
Be courageous and do not think of yourself so much. It is because
you make your little ego the centre of your preoccupation that
you are sad and unsatisfied. To forget oneself is the great remedy
--
Formerly I used to repeat to myself: "I am one of the
greatest sadhaks." Now I tell myself: "I am nobody."
--
We must want to be only what the divine Will wants of us.
All my good intentions, since my childhood, have been
--
It is better not to think of this personal nature as mine;
not to identify myself with it is the best remedy I can
--
Nothing of all this is the right attitude. So long as you oscillate between wanting to transform yourself and not wanting to
transform yourself - making an effort to progress and becoming indifferent to all effort through fatigue - the true attitude
--
Only the Divine is the life of our life, the consciousness of our
consciousness, the Power and Capacity in us. It is to Him that
--
is He who will make of us what He wants in His infinite wisdom.
VI
--
one increase the time of meditation?
Concentration does not mean meditation; on the contrary, concentration is a state one must be in continuously, whatever the
--
more important than having fixed hours of meditation.
It would have been better to have sat in my chair and
--
If you do your work as an offering which you lay in all
sincerity at the feet of the Divine, work will do you as much
good as meditation.
--
doing what men call "great things" in a spirit of vanity and
pride.
First of all I must know if this work can be a means of
my coming a little closer to You.
--
It is that part of your being which is under the influence of the
psychic and obeys the Divine impulsion.
--
You serve me as best you can, but your best of tomorrow must
be better than your best of today.
Without discipline it is impossible to realise anything on the
--
strict discipline of beating regularly and constantly, you would
not be able to live upon earth.
--
It is not that there is a dearth of people without work in the
Ashram; but those who are without work are certainly so because they do not like to work; and for that disease it is very
--
Yes, this happens often; but you must call in more and more
peace and let it enter into the cells of the body; then the suggestion of awkwardness can no longer have any effect.
Mother, X has broken a porcelain bowl.
--
Keep always burning in you the fire of aspiration and purification which I have kindled there.
Without perseverance one never attains anything.
--
given up because of this?
Our way is very long, and it is indispensable to advance calmly
--
and things get realised only when they are the expression of an
inner truth.
--
Have faith in the Divine Grace and the hour of liberation will
be hastened.
--
Why accept the idea of being weak? It is this which is bad.
Series Six - To a Young Sadhak
--
what the Divine wants of me.
Yes, and as soon as the ego surrenders and abdicates, this fear
--
remember that the conditions of our life are not quite ordinary
conditions, and keep your trust in the Divine Power to organise
--
To be pessimistic has never been of any use except to attract
towards oneself just the things one fears. One must, on the
contrary, drive off all pessimistic thoughts and compel oneself
to think only of what one wants to happen.
VIII
--
think much. The most obvious sign of the action of an
adverse force - it is this that I want to learn to see in
--
But in the matter of the adverse forces, it is good to be always
vigilant and sincere.
--
is the best means of overcoming an attraction, whether
small or great.
This is childish; it is always the same trap of the adverse forces;
if, instead of expressing their advice under cleverly perverted
forms, they were to speak of things as they are, it would come
to something like this: "Continue to drink in order to stop being a drunkard" or better: "Continue to kill to stop being a
--
Y told me that very often he becomes an instrument of
the adverse forces.
Much of this is his own imagination; if he thought less of
these so-called vital beings, most of them would be immediately
dissolved.
If I can remain peaceful in the face of all circumstances,
I can be sure that the hostile force is far from me.
Yes, on condition that the "peace" is not that of a hardening but
of a conscious force.
Mother, I do not quite understand what a peace of
"hardening" means.
I am speaking of the peace experienced by those who are utterly
insensible and indifferent to the misfortunes of the world and
Series Six - To a Young Sadhak
the suffering of others, those who have turned their hearts to
stones and are incapable of compassion.
IX
--
which I cannot shake off.
This is not at all correct; the experience of all recluses, all ascetics, proves indisputably the contrary. The difficulty comes
from oneself, from one's own nature, and one takes it along
--
is but one way of getting out of it - it is to conquer the difficulty,
overcome one's lower nature. And is this not easier here, with
--
No, this is wrong! It is true of the ordinary life but not of a yogi.
Sweet Mother, if my company is not good for others,
--
sorts of influences, most of which are hardly commendable.
A yogi ought to accept and digest all dirt with a perfect
--
be needed to become immune from the effects of dirt can be
utilized much more pr ofitably elsewhere.
--
risk of losing what one has rather than passing it on to others.
Series Six - To a Young Sadhak
My heart is full of compassion for others and I am not
insensible to their suffering, but what's the good of this
feeling if I cannot come to their aid in their suffering?
--
unless one has overcome all this in oneself and is master of one's
feelings and reactions.
It is to purify your own heart that you must work, instead of
passing your time in judging what others do or don't do.
--
for and one has the approbation of one's conscience to console
oneself.
--
I do not know of anything more foolish than these quarrels in
which everybody is in the wrong. And is there anything more
--
one has nine chances out of ten of saying something stupid when
one speaks.
--
disastrous, for falsehood is the very symbol of that which wants
to oppose the divine work of Truth.
Health is the outer expression of a deep harmony, one must be
proud of it and not despise it.
Why imagine always that one is ill or is going to be ill and thus
open oneself to all kinds of bad suggestions? There is no reason
to be ill and I don't see why you should be so.
--
Do as you like, this is not of much importance; but what is
important is to cast off fear. It is fear which makes one fall ill
and it is fear which makes healing so difficult. All fear must be
--
For several days there has been pain in the nape of the
neck; I am tired of the remedies our dispensary gives me.
I rely on Your Will alone to rid me of this illness.
One must have an unshakable faith to be able to do without
--
and no limit can be set to the power of the Divine.
One must find the inner peace and keep it constantly. In the force
--
Mother, the inherent tendency of the material body is to
dissolve, and the mind helps it; how will You be able to
stop the natural propensity of my body to disintegration?
It must become aware of the immortality of the elements constituting it (which is a scientifically recognised fact), then it must
submit itself to the influence and the will of the psychic being
which is immortal in its very nature.
--
completely transformed and no longer subject to any of the laws
governing it at present.
--
avoid a party of this kind.
Evidently, this creates an atmosphere in which food predominates; this is not very conducive to spiritual life.
--
The vital is at once the place of desires and energies, impulses
and passions, of cowardice, but also of heroism - to bridle it is
to turn all this towards the divine Will and submit it to this Will.
--
This also is false. The higher part of the vital being, like the
higher part of the mental being, aspires for the Divine and suffers
when far from Him.
--
a bigger place than the vital. What I call the domination of
the mind over the vital is when the latter takes no initiative,
--
it good; and if an impulse of desire, passion or violence comes
from outside, it is enough that the mind intervenes for it to be
--
Certainly not; quite on the contrary, to be able to conquer the desires of the vital one must have an excellent physical equilibrium
and sound health.
--
wrong sides of the same thing and always indicate an attachment. One must persistently turn away one's thought from its
object.
--
most subtle enemy of yoga.
XII
--
In rising above the mind, it is more often a hindrance than
a help, for, in general, a refined and educated mind finds its
--
of metaphysics and ethics. I am also thinking of reading
The Life Divine.
--
never lose sight of the fact that this is not a source of knowledge and that it is not in this way that one can draw close
to knowledge. Naturally, this does not hold good for The Life
--
In silence lies the source of the highest inspirations.
Identification with the Divine is our goal; I don't see why
--
It is not the work that is of importance but the spirit in which
one does it. It is difficult to keep one's mind perfectly quiet; it
--
the descriptions of complicated mechanisms.
If you don't want to learn a thing thoroughly, conscientiously
--
knowledge of things can be of any use whatsoever; it is good for
nothing except making people conceited, for they imagine they
--
observation in the comedies of Molière.
I have just finished Salammbô;2 I did not find any ideal
--
It is not a book of ideas; it is only for the beauty of its form and
style that it is remarkable.
--
scold them often.
It is not with severity but with self-mastery that children are
--
was responsible for the indiscipline of his students.
I hope you will give me precise instructions which will
--
expect to control others, above all, children, who feel it immediately when someone is not master of himself?
The students cannot learn their lessons even when they
--
One must have a lot of patience with young children, and repeat
the same thing to them several times, explaining it to them in
0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
object:0.07 - DARK NIGHT of THE SOUL
class:chapter
--
Exposition of the stanzas describing the method followed by the soul in its journey upon the spiritual road to the attainment of the perfect union of love with God, to the extent that is possible in this life. Likewise are described the properties belonging to the soul that has attained to the said perfection, according as they are contained in the same stanzas.
PROLOGUE
IN this book are first set down all the stanzas which are to be expounded; afterwards, each of the stanzas is expounded separately, being set down before its exposition; and then each line is expounded separately and in turn, the line itself also being set down before the exposition. In the first two stanzas are expounded the effects of the two spiritual purgations: of the sensual part of man and of the spiritual part. In the other six are expounded various and wondrous effects of the spiritual illumination and union of love with God.
STANZAS of THE SOUL
1. On a dark night, Kindled in love with yearningsoh, happy chance!
--
4. This light guided me More surely than the light of noonday
To the place where he (well I knew who!) was awaiting me
--
There he stayed sleeping, and I caressed him, And the fanning of the cedars made a breeze.
7. The breeze blew from the turret As I parted his locks;
--
Begins the exposition of the stanzas which treat of the way and manner which the soul follows upon the road of the union of love with God. Before we enter upon the exposition of these stanzas, it is well to understand here that the soul that utters them is now in the state of perfection, which is the union of love with God, having already passed through severe trials and straits, by means of spiritual exercise in the narrow way of eternal life where of Our Saviour speaks in the Gospel, along which way the soul ordinarily passes in order to reach this high and happy union with God. Since this road (as the Lord Himself says likewise) is so strait, and since there are so few that enter by it,19 the soul considers it a great happiness and good chance to have passed along it to the said perfection of love, as it sings in this first stanza, calling this strait road with full propriety 'dark night,' as will be explained hereafter in the lines of the said stanza. The soul, then, rejoicing at having passed along this narrow road whence so many blessings have come to it, speaks after this manner.
BOOK THE FIRST
Which treats of the Night of Sense.
STANZA THE FIRST
--
IN this first stanza the soul relates the way and manner which it followed in going forth, as to its affection, from itself and from all things, and in dying to them all and to itself, by means of true mortification, in order to attain to living the sweet and delectable life of love with God; and it says that this going forth from itself and from all things was a 'dark night,' by which, as will be explained hereafter, is here understood purgative contemplation, which causes passively in the soul the negation of itself and of all things referred to above.
2. And this going forth it says here that it was able to accomplish in the strength and ardour which love for its Spouse gave to it for that purpose in the dark contemplation aforementioned. Herein it extols the great happiness which it found in journeying to God through this night with such signal success that none of the three enemies, which are world, devil and flesh (who are they that ever impede this road), could hinder it; inasmuch as the aforementioned night of purgative20 contemplation lulled to sleep and mortified, in the house of its sensuality, all the passions and desires with respect to their mischievous desires and motions. The line, then, says:
On a dark night
0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
during the 1930s and then served from 1938 to 1950 as one of
Sri Aurobindo's personal attendants.1
To talk of surrender is easy, very easy indeed. To think of
surrender in all its complexity is not so easy, it is not so
easy at all. But to achieve even the beginning of a genuine
surrender of self - oh, how difficult it is, Mother!
There are many things wrong with me, I know. But
--
human beings: the pride and blindness of the physical mind.
8 July 1935
--
Has X spoken to you about some influence of Saturn he
has found in my horoscope? I forgot to ask you about it
--
I know that the work I get nowadays is often very slight.
But I submit reports about it because once you expressed
--
I am getting tired of taking and taking, and giving nothing in return. It is almost indecent. But, then, I do not
know what I can do unless it is to pray to you to deliver
--
Will you say to your cousin that I know only one way out of all
troubles and difficulties; it is entire self-giving and consecration
--
eyes can see and understand somewhat of its working in
spite of the dull and heavy veil which lies thick upon
them. And may your Grace open up fully the lotus
--
of your soul-captivating Presence in the full glory of
its enrapturing beauty and goodness and sweetness, so
--
of the mind and stormy uprisings of passions laid at
rest.
--
discover, behind the apparent dryness of the surface, the always
burning flame of a conscious Love.
Blessings.
--
for spoiling the book with this very crude offering.
Nothing to excuse, all is in the spirit of the offering....
Love and blessings to my dear child.
--
Lead me to thy own home in Truth, Mother. I offer
thee my will of progressive submission and increasing
adoration.
--
Life of my life, I also want to come to you; for, in your
arms alone will I have peace and joy and Ananda and
the true truth and fulfilment of my life and being. But
still, O my Shining Light, the way is not clear to me. And
--
with the heavy chains of a mortal's nature pulling at my
feet?
--
How shall I ever repay you for your exquisite act of
Love, Mother? How did you know it was the inmost
desire of my heart? You are very, very adorable and very,
very kind to your little child who loves you and is happy.
--
Yes, you are my child and it is true that of all things it is the most
important.... Dear child, I am always with you and my love and
--
you meant, dear Mother. What kind of faith would you
like me to aspire for?
--
You send me your love and blessings every day of late,
dear Mother, and in rare blessed moments I do sense that
--
response, my heart does seem to be made of stone; otherwise, why should it refuse to open itself to such a love?
Series Seven - To a Sadhak
Nothing can resist the steady action of love. It melts all resistances and triumphs over all difficulties...
Love and blessings to my dear child.
--
me to tell you that there are difficulties of my nature
which make it difficult for me to accept you and your
--
It was very sweet of you to tell me that yours was
the love of the Mother who does not ask for anything
in return. That is all right for you, for yours is a selffulfilled life. But I have yet to achieve everything, yet to
--
Darshan of the World-Mother, Adya Shakti Mahakali.
She will know what is best for me. Then how can I do
--
Aurobindo to lead you to the feet of the Mahashakti.
With my love and blessings.
--
in her child, that only speaks of the goodness of the
Mother's heart.
--
(The sadhak received a jar of pickles from the Mother.)
You overwhelm me with your love, dear Mother. I know
I do not deserve one iota of the kindness you show to
me. What shall I say to you, you whose very nature is an
--
I send you heaps and heaps of love. In the lotus of my
heart may I have your lotus feet permanently installed
on a throne of love.
My dear loving child,
Your heart is quite a sweet place because of your love - let
me remain always there so that I may fill your whole being with
--
In the secret recesses of my heart's chamber I have
always been aware of an instinctive belief that you are an
Avatar of the Divine Mother whom I adore, but whom
I know not except by Her lotus-feet. That is the reason
--
My dear, dear child, let the Light of a conscious certitude and the
joy of an everlasting Presence be always with you - concretely
- in the sweetness of love divine.
10 August 1939
--
truly and genuinely in spite of my poor humanity or
is it all an experiment? I feel ashamed to pose such
--
used so often and in such a variety of ways that I feel
frightened and would like to hear from you personally
--
people say; it would save you from many falls of consciousness.
This afternoon when I looked at you in silence I told you, "Be
--
you do not expect me to justify my love in front of the foolish
ignorance of such interpretations. Whether you believe or doubt,
my love and blessings are with you.
--
the soul of truth and love and goodness?
My dear child,
--
come out of it - but let this love and this truth be your shield
and protect you against the intrusion of any force of falsehood.
My love and blessings will lead you to the goal.
--
What I offer you, my Mother, is a turbid mixture of
which I am ashamed but which you alone can purify.
--
Whatever is the nature of the offering, when it is made with
sincerity it always contains a spark of divine light which can
grow into a full sun and illuminate the whole being. You can be
sure of my love, you can be sure of my help, and our blessings
19 August 1939
--
all the peace of the divine love and also my loving blessings.
20 August 1939
--
I have returned the pot of pickles but I still have
the pickles, and whenever I see them I remember you
--
of a great wave of love the gift came to me and I felt
the presence of the ocean which projected that wave.
With that pot in hand when you called me, do you
know of whom I was thinking? I was thinking of Kali
standing before me ready to give a boon! In fact, I was
invoking Her and there you were with the pot of pickles
and an ocean of Love! Such is your play, dear playful
Mother!
--
vital and the physical. But I am deeply sensible of your
kindness, my Mother, and grateful too.
--
Life of my life! My own sweetest Mama!
Accept my love and forgive me my lapses - as you
--
will come and go. But may I never lose sight of your
luminous smiling face through all these passing clouds!
--
I truly hope you will soon be out of all your troubles. Just
one good jump to the higher consciousness where all problems
--
are solved and you will get rid of your difficulties. I never feel
that I am forgiving. Love does not forgive, it understands and
--
all problems are solved and you will get rid of your difficulties." Now what exactly is this higher consciousness
and how may I rise or jump into it? And again you have
--
thing as a state of pure love and, if so, how would it be
related to a state of higher knowledge?
The higher Consciousness is a state of pure love but it is also a
state of pure openness to divine knowledge. There is no opposition there between these two kindred things; it is the mind that
makes them separate.
--
in favour of Her Imperial Majesty and till that day comes
there will be no rest for poor me.
--
rest, peace and joy. When you have to get rid of an obstinate
resistance, you must not make more delay than when you have
--
Inside, outside and everywhere is the help of the Mother...
with her love and blessings.
--
the way I used to feel for the old ideal of liberation. The
path, the ideal you represent, your values still leave me
--
excuse me, but I feel tired of having to wage a constant
war against my whole outer being. And, anyway, it seems
--
to ask for a new ideal, the realisation of which seems
none too near.
That which the Divine has destined for each of us - that will be.
My love and blessings to my dear child.
--
Your answer to my letter of July 22, which you kindly
meant to reassure me, did not reassure me.2 Why is that
so, Mother? Perhaps you do not approve of my tone;
perhaps you are dissatisfied with my disability; possibly
you are getting tired of me altogether. If so, I would not
be surprised, I would not blame you. For I am myself
tired of the problem called me.
If it is not going to make any difference to your
--
rather like to keep this sum of money and to keep up
this arrangement. But if you do mind, kindly tell me
--
answered: "My dear child, you can be sure of my love and blessings."
so in words which I can understand and I will drop it.
--
my love is capable of understanding and that my blessings do
not depend on such surface movements.
I can add today that I am not at all tired of the "problem
called me" and that I remain convinced that it will be solved
0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
the immanent Divine, the Divine who is at the centre of each
being and of whom the psychic being is the sheath and the
expression. By the psychic change one passes from the individual
--
It is through all the experiences of life that the psychic personality forms, grows, develops and finally becomes a complete,
conscious and free being.
This process of development goes on tirelessly through innumerable lives, and if one is not conscious of it, it is because
one is not conscious of one's psychic being - for that is the
indispensable starting-point. Through interiorisation and concentration one has to enter into conscious contact with one's
--
development of the conscious psychic personality, one should,
while concentrating, turn towards it, aspire to know it and feel
--
possible, to cultivate a perfect sincerity in all the activities of
one's being - these are the essential conditions for the growth
--
That depends on the kind of energy one wants to absorb, for
each region of the being has a corresponding kind of energy. If it
is physical energy, we absorb it principally through respiration,
--
same time the absorption of physical energy.
But there are many other kinds of energies, or rather many
other forms of Energy, which is one and universal.
And it is through the various yogic exercises of breathing,
meditation, japa and concentration that one puts oneself in
contact with these various forms of Energy.
10 September 1959
--
What are these other forms of Energy and how do
they help us in our sadhana?
Each region of the being and each activity has its energies. We
Series Eight - To a Young Captain
--
Our yoga being integral, all these various forms or kinds of
energy are indispensable to our realisation.
--
of the superficial form of the mental envelope"?
It means that the ghost one sees and wrongly takes for the
departed being itself, is only an image of it, an imprint (like
a photographic imprint) left in the subtle physical by the superficial mental form, an image that can become visible under
--
emotion of those who see these images that sometimes gives
them the appearance of a power or an action they do not possess in themselves. Hence the necessity of never being afraid and
of recognising them for what they are - a deceptive appearance.
--
the heart, the emotional centre, the door of the psychic or rather
the door leading to the psychic.
--
the more can aspiration rise up from the depths of the heart in
the fullness of its ardour.
17 September 1959
--
How can one eliminate the will of the ego?
This amounts to asking how one can eliminate the ego. It is only
by yoga that one can do it. There have been, throughout the spiritual history of humanity, many methods of yoga - which Sri
Aurobindo has described and explained for us in The Synthesis
--
But before eliminating the will of the ego, which takes a very
long time, one can begin by surrendering the will of the ego to the
Divine Will at every opportunity and finally in a constant way.
--
only for our spiritual progress but also for our material wellbeing, the health of our body and the proper functioning of all
the activities of our being.
Naturally, this is not the opinion of the ego, which thinks
it knows better than anyone else what it needs, and claims for
itself independence of judgment and decision. But it thinks and
feels this way because it is ignorant, and gradually one has
--
For the desires are not the expression of needs but of preferences.
19 September 1959
--
First of all, one should know that the intellect, the mind, can
understand nothing of the Divine, neither what He does nor how
He does it and still less why He does it. To know something of
the Divine, one has to rise above thought and enter into the
psychic consciousness, the consciousness of the soul, or into the
spiritual consciousness.
--
the difficulties and sufferings of the path are not real, but a
creation of human ignorance, and that as soon as one gets out
of this ignorance one also gets out of the difficulties, to say
nothing of the inalienable state of bliss in which one dwells as
soon as one is in conscious contact with the Divine.
--
it easier when I think of you, try to enter into contact
with you and open to you.
--
In thinking of me, you must think not only of the outer
person. but of what she represents, what stands behind her.
For you must never forget that the outer person is only the
form and symbol of an eternal Reality, and through the physical
appearance, it is to this higher Reality that you must turn. The
physical being cannot become truly expressive of the eternal
Reality until it is completely transformed by the supramental
--
me; then pursue this thought, first by an effort of imagination,
afterwards in a tangible and increasingly real way, until you are
--
(2) Establish a sort of bridge between the waking and the
sleeping consciousness, so that when you wake up you remember
--
It may be that you succeed immediately, but more often it
takes a certain time and you must persist in the effort.
--
What is the role of the soul?
But without the soul we wouldn't exist!
--
Thus it may be said that the role of the soul is to make a
true being of man.
29 September 1959
--
luck are the effects of causes they do not know.
Nor is there anything that in itself is good or bad luck;
--
Finally, the circumstances of our life, the surroundings in
which we live and the way in which people regard us are the
expression, the objective projection of what we ourselves are,
within and without. So we may say with certainty that what we
carry in ourselves in all our states of being, mentally, vitally and
physically, is that which constitutes our life objectified in what
--
Likewise, in the case of those who degenerate and fall back,
the circumstances of their lives also worsen.
5 October 1959
--
contact with each of those who are present, I identify myself
with the Supreme Lord and dissolve myself completely in Him.
--
and quiet as one can in a silent and passive state of expectation. If one has something precise to ask, it is better to ask it
beforehand, not while I am there, because any activity lessens
--
What is meant by the "silence of the physical consciousness"2 and how can one remain in this silence?
The physical consciousness is not only the consciousness of our
body, but of all that surrounds us as well - all that we perceive
with our senses. It is a sort of apparatus for recording and transmission which is open to all the contacts and shocks coming
from outside and responds to them by reactions of pleasure and
pain which welcome or repel. This makes in our outer being a
constant activity and noise that we are only partially aware of,
because we are so accustomed to them.
--
the depths calm, quiet, peace and finally silence. It is a concrete, positive silence (not the negative silence of the absence
of noise), immutable so long as it remains, a silence one can
experience even in the outer tumult of a hurricane or battlefield.
This silence is synonymous with peace and it is all-powerful;
--
How can one enter into the feelings of a piece of
music played by someone else?
In the same way that one can share the emotions of another
person - by sympathy, spontaneously, by an affinity more or
less deep, or else by an effort of concentration which ends in
identification. It is this latter process that we adopt when we
--
the point of stopping all other noise in the head and obtaining
a complete silence into which fall, drop by drop, the notes of
the music whose sound alone remains; and with the sound all
the feelings, all the movements of emotion can be captured,
experienced, re-felt as if they were produced in ourselves.
--
In principle, to judge the activities of sleep one needs the same
capacity of discrimination as to judge the waking activities.
But since we usually give the name "dream" to a considerable number of activities that differ completely from one another,
the first point is to learn to distinguish between these various
activities - that is, to recognise what part of the being it is that
"dreams", what domain it is that one "dreams" in, and what the
nature of that activity is. In his letters, Sri Aurobindo has given
Series Eight - To a Young Captain
very complete and detailed descriptions and explanations of all
the activities of sleep. Reading these letters is a good introduction
to the study of this subject and to its practical application .
2 November 1959
--
How should we read your books and the books of Sri
Aurobindo so that they may enter into our consciousness
instead of being understood only by the mind?
To read my books is not difficult because they are written in the
--
an attitude of inner good-will, with a desire to receive and live
what is taught.
--
force, received in calm and silence, will do its work of illumining
and will create in the brain, if necessary, the cells required for
--
Why does meditation in front of different photos of
you give different experiences?
--
even a different personality of my being; and by concentrating
on the photo, one enters into relation with that special aspect or
--
Because the photo catches only the image of a moment, an instant of a person's appearance and of what that appearance
can reveal of a passing psychological condition and fragmentary soul-state. Even if the photograph is taken under the best
possible conditions at an exceptional and particularly expressive
--
The inconscient is that part of Nature which is so obscure and
asleep that it seems to be wholly devoid of consciousness; at any
rate, as in the stone, the mineral kingdom, the consciousness
there is entirely inactive and hidden. The history of the earth
begins with this inconscience.
--
We too carry it in ourselves, in the substance of our body,
since the substance of our body is the same as that of the earth.
But by evolution, this sleeping and hidden consciousness
--
appearance of mind in man, culminates in consciousness. This
consciousness likewise is progressive, and in proportion as man
--
hope and assurance of future realisation.
7 November 1959
--
passive as possible. And if, in the mental silence, a part of the
being can take the attitude of the witness who observes without
reacting or participating, then one can notice the effect that the
--
a state of deep calm and semi-trance, that is very good.
15 November 1959
--
What is the work of the Overmind?3
The overmind is the region of the gods, the beings of divine
origin who have been charged with supervising, directing and
--
organising the evolution of the universe; and more specifically,
since the formation of the earth they have served as messengers
and intermediaries to bring to the earth the aid of the higher
regions and to preside over the formation of the mind and its
progressive ascension. It is usually to the gods of the overmind
that the prayers of the various religions are addressed. These religions most often choose, for various reasons, one of these gods
and transform him for their personal use into the supreme God.
--
development and mastery of the overmind.
27 November 1959
--
meant by the "mastery of the overmind"?
The individual being is made up of states of being corresponding
to cosmic zones or planes, and it is as these inner states of being
are developed that one becomes conscious of those domains.
This consciousness is double, at first psychological and subjective, within oneself, expressing itself through thoughts, feelings,
--
able to go beyond the limits of the body in order to move about
in the various cosmic regions, grow conscious of them and act
freely in them - it is this that is called "mastery"; it is this that
I spoke of when I mentioned the mastery of the overmind.
It goes without saying that all this is not done in a day,
--
leading one's life properly, not to speak of "mastery", which is
truly something exceptional on earth.
--
Very often the word "Nature" is used as a synonym for
Prakriti, the executive force of Purusha. But to answer your
question more precisely, the context would be needed in order to
--
descent of the Supermind,5 is it still like that?
SABCL, Vol. 19, p. 921.
On 29 February 1956 there took place, in the Mother's words, "the manifestation of the Supramental upon earth"; "Then the supramental Light and Force and
Consciousness rushed down upon earth in an uninterrupted flow."
--
the very recent descent of the first elements of the Supermind
into the earth's atmosphere (not yet quite four years ago) cannot
have changed this state of things.
We are still only in a period of preparation.
18 December 1959
--
What is meant by the yoga of devotion and the yoga
of knowledge?
The yoga of knowledge is the path that leads to the Divine
through the exclusive pursuit of the pure and absolute Truth.
The yoga of devotion is the path that leads to union with
the Divine through perfect, total and eternal love.
In the integral yoga of Sri Aurobindo, the two combine
with the yoga of works and the yoga of self-perfection to make
a homogeneous whole, culminating in the yoga of supramental
realisation.
--
"supreme faculties" are being referred to here? Those of man on
the way to becoming superman, or those that the supramental
--
regions he receives the light of the Truth. These faculties are not
a direct expression of the supreme Truth, but a transcription, an
indirect reflection of it. They include intuition, foreknowledge,
knowledge by identity and certain powers such as that of healing
and, to an extent, of acting upon circumstances.
If it refers to the supreme faculties of the supramental being, we cannot say much about them, for all we can say at the
moment belongs more to the realm of imagination than to the
realm of knowledge, since this supramental being has not yet
manifested on earth.
--
What are "the different psychological divisions of
the human being"?
--
in order to facilitate the study of human nature and especially
to constitute a definite basis for the various methods of selfdevelopment and self-discipline. That is why each philosophic,
educational or Yogic system has, as it were, its own division
based on the experience of its founder. Nevertheless, despite
these divergences, there is a sort of tradition which, behind the
different terms, makes for an essential analogy. This analogy can
--
some of his letters, in The Synthesis of Yoga and in Essays on
the Gita.
--
Is it possible to have a correct conception of the
Divine?
No conception of the Divine can be correct; for conceptions are
mental activities, and no mental activity is fit to manifest the
0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
It means that all we offer, we necessarily offer to the Supreme,
because He is the sole Reality behind everything.
The Synthesis of Yoga, SABCL, Vol. 20, p. 39.
Ibid., p. 102.
--
take thousands of lives, while for others it will happen in this
very lifetime. This is what makes the difference.
--
instead of with words".4 You have also said that later on
you will ask them to think with experiences. Will you
throw some light on these three ways of thinking?
Our house has a very high tower; at the very top of this tower
there is a bright and bare room, the last before we emerge into
--
The Synthesis of Yoga, SABCL, Vol. 20, p. 47.
On Education, CWM, Vol. 12, p. 185.
--
into the great hall that forms the base of the tower and is the
storeroom of words. Here, more or less excited, we select, reject,
assemble, combine, disarrange, rearrange all the words in our
--
to us. But most often, the picture we succeed in making of our
visitor is more like a caricature than a portrait.
--
the summit of the tower, quite calm, in joyful contemplation.
Then, after a certain length of time, we would see the visitors
themselves slowly, gracefully, calmly descend, without losing
anything of their elegance or beauty and, as they cross the
storeroom of words, clothe themselves effortlessly, automatically, with the words needed to make themselves perceptible
even in the material house.
--
Sri Aurobindo speaks of a "central knot of desires"
which must be cut. How can one do it, where should
--
The central knot of desires is the sense of separate personality;
it is the ego. With the disappearance of the ego, the desires
disappear.
--
to get rid of them, and how can one do it?
One keeps one's defects because one hangs on to them as if
--
clings to a part of one's body, and pulling out a bad habit
hurts as much as pulling out a tooth. That is why one does
--
Whereas if one generously makes an offering of one's defect,
vice or bad habit, then one has the joy of making an offering
and one receives in exchange the force to replace what has been
--
is meant by the evolution of the psychic being? What is
its relation to the Supreme?
--
The soul is the divine spark that dwells at the centre of each
being; it is identical with its Divine Origin; it is the divine in
--
centre, the soul, in the course of its innumerable lives in the
terrestrial evolution, until the time comes when the psychic being, fully formed and wholly awakened, becomes the conscious
sheath of the soul around which it is formed.
And thus identified with the Divine, it becomes His perfect
--
the soul is itself a portion of the Supreme, it is immutable and
eternal. The psychic being is progressive and immortal.
All the methods of self-knowledge, self-control and selfmastery are good. You have to choose the one that comes to you
spontaneously and best corresponds to your nature. And once
--
Does an outer life of evil deeds and a base consciousness have an effect on the psychic being? Is there
a possibility of its degradation?
A base and evil life can only have the effect of separating the
outer being more and more completely from the psychic being,
which retires into the depths of the higher consciousness and
sometimes even cuts off all relation with the body, which is then
usually possessed by an asuric or rakshasic being.
The psychic being itself is above all possibility of degradation.
28 July 1960
--
The soul's influence is a kind of radiance that penetrates through
the most opaque substances and acts even in the unconsciousness.
--
Sri Aurobindo says that the voice of the ordinary
conscience is not the voice of the soul. What is it then?
The voice of the ordinary conscience is an ethical voice, a moral
voice which distinguishes between good and evil, encourages us
--
in ordinary life, until one is able to become conscious of one's
psychic being and allow oneself to be entirely guided by it - in
--
all egoism and become a conscious instrument of the Divine
Will. The soul itself, being a portion of the Divine, is above
all moral and ethical notions; it bathes in the Divine Light and
--
To do something for the Lord is to give Him something of what
one has or of what one does or of what one is. In other words,
to offer Him a part of our belongings or all our possessions, to
consecrate to Him a part of our work or all our activities, or to
give ourselves to Him totally and unreservedly so that He can
take possession of our nature in order to transform and divinise
it. But there are many persons who, without giving anything,
Words of the Mother - I, CWM, Vol. 13, p. 29.
Series Nine - To a Young Teacher
--
they are not worthy of meditating in Sri Aurobindo's room.
26 September 1960
--
the need of the moment, so that each person may be able to find
in them either the force or the knowledge that will help him to
--
Sri Aurobindo tells us: "First be sure of the call and
of thy soul's answer"6 before following the path of Yoga,
or else the end will be a disaster. But how can we know if
--
The Hour of God and Other Writings, SABCL, Vol. 17, p. 39.
knowing that to start out too soon is useless, to say the least,
--
to have or to keep than the nectar of the Immortals."7
What does this mean? Doesn't the Divine Grace always
--
condition to receive it, keep it and make use of what it gives us.
Sri Aurobindo even says that it is more difficult than to
drink from the cup of the gods who are immortal.
To receive the divine grace, not only must one have a great
--
height of consciousness? Sometimes I fall despite every
effort and aspiration.
Sri Aurobindo speaks of a "period of assimilation".
What is it, Mother?
It is because an individual is not made up all of one piece, but
of many different entities which are sometimes even contrary to
--
the things of this world. To make all these parts agree and to
unify them is a long and difficult task.
The Hour of God and Other Writings, SABCL, Vol. 17, p. 40.
Series Nine - To a Young Teacher
--
parts spread gradually into the rest of the being by a process of
assimilation, and during this period of assimilation the progress
of the more developed parts seems to be interrupted. This is
what Sri Aurobindo has spoken of.
29 October 1960
--
often it is possible to live moments of supreme
ecstasy because one is in contact with one's Personal
--
only the mode of approach that differs: one is through the heart,
the other through the mind.
--
wanted to say is that in our best moments of receptivity,
we are in contact with a Presence to whom we feel an
--
conception of the Divine at this stage.
So now tell me, Mother, if it is possible to have an
idea of the "Transcendent Divine".
My reply contained the answer to your question, for I understood very well that you were not claiming anything, but had
--
intellectual discipline, the way of knowledge, and by successive
eliminations arrive at the one sole Truth, the Absolute beyond
--
There is a lot of misunderstanding among the young
people about this sentence. What does it mean exactly?
--
and habits of street-urchins might like to suggest and who seek
in what Sri Aurobindo has written an excuse for their excesses.
The divine embraces are embraces of soul and of consciousness,
and they can be reproduced among human beings only by a
widening of the consciousness, understanding and feelings - a
widening that enables you to understand everything and love
--
tolerated were those that were useful for the practice of sadhana.
But as it would be unreasonable to demand that children
--
In the New Year Message of 1961 You say: "This
wonderful world of delight waiting at our gates for our
call to come down upon earth... " Will you please explain
--
It is not the world of delight that has come down, but only the
supramental Light, Consciousness and Force.
--
world of delight?
An absolute sincerity in the aspiration.
--
These days they print your symbol and Sri Aurobindo's name on all sorts of things, on all the thousand
and one little trifles of daily life which have to be thrown
away once they have served their purpose, as for example matchboxes, pencils, toothbrushes, combs, even the
borders of a sari, which are much trampled on. Is it good
to use these precious things in such a free and common
--
pile of them.
The Lord is everywhere, in everything, in what we throw away
--
If you are speaking of calendars with photographs, it is preferable to cut out the photos, and if you do not want to keep them,
give them to X who makes good use of them.
And if you are telling me that the photos are damaged, this
will make you understand how necessary it is to take care of the
things we use. That is what I mean when I speak of living with
respect.
--
The only way that can be rapid is to think only of that and to
want only that.
01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
object:01.01 - A Yoga of the Art of Life
author class:Nolini Kanta Gupta
--
Other Authors Nolini Kanta Gupta Part OneA Yoga of the Art of Life
A Yoga of the Art of Life
I
When Sri Aurobindo said, Our Yoga is not for ourselves but for humanity, many heaved a sigh of relief and thought that the great soul was after all not entirely lost to the world, his was not one more name added to the long list of Sannyasins that India has been producing age after age without much pr ofit either to herself or to the human society (or even perhaps to their own selves). People understood his Yoga to be a modern one, dedicated to the service of humanity. If service to humanity was not the very sum and substance of his spirituality, it was, at least, the fruitful end and consummation. His Yoga was a sort of art to explore and harness certain unseen powers that can better and ameliorate human life in a more successful way than mere rational scientific methods can hope to do.
Sri Aurobindo saw that the very core of his teaching was being missed by this common interpretation of his saying. So he changed his words and said, Our Yoga is not for humanity but for the Divine. But I am afraid this change of front, this volte-face, as it seemed, was not welcomed in many quarters; for thereby all hope of having him back for the work of the country or the world appeared to be totally lost and he came to be looked upon again as an irrevocable metaphysical dreamer, alo of from physical things and barren, even like the Immutable Brahman.
II
In order to get a nearer approach to the ideal for which Sri Aurobindo has been labouring, we may combine with advantage the two mottoes he has given us and say that his mission is to find and express the Divine in humanity. This is the service he means to render to humanity, viz, to manifest and embody in it the Divine: his goal is not merely an amelioration, but a total change and transformation, the divinisation of human life.
Here also one must guard against certain misconceptions that are likely to occur. The transformation of human life does not necessarily mean that the entire humanity will be changed into a race of gods or divine beings; it means the evolution or appearance on earth of a superior type of humanity, even as man evolved out of animality as a superior type of animality, not that the entire animal kingdom was changed into humanity.
As regards the possibility of such a consummation,Sri Aurobindo says it is not a possibility but an inevitabilityone must remember that the force that will bring about the result and is already at work is not any individual human power, however great it may be, but the Divine himself, it is the Divine's own Shakti that is labouring for the destined end.
Here is the very heart of the mystery, the master-key to the problem. The advent of the superhuman or divine race, however stupendous or miraculous the phenomenon may appear to be, can become a thing of practical actuality, precisely because it is no human agency that has undertaken it but the Divine himself in his supreme potency and wisdom and love. The descent of the Divine into the ordinary human nature in order to purify and transform it and be lodged there is the whole secret of the sadhana in Sri Aurobindo's Yoga. The sadhaka has only to be quiet and silent, calmly aspiring, open and acquiescent and receptive to the one Force; he need not and should not try to do things by his independent personal effort, but get them done or let them be done for him in the dedicated consciousness by the Divine Master and Guide. All other Yogas or spiritual disciplines in the past envisaged an ascent of the consciousness, its sublimation into the consciousness of the Spirit and its fusion and dissolution there in the end. The descent of the Divine Consciousness to prepare its definitive home in the dynamic and pragmatic human nature, if considered at all, was not the main theme of the past efforts and achievements. Furthermore, the descent spoken of here is the descent, not of a divine consciousness for there are many varieties of divine consciousness but of the Divine's own consciousness, of the Divine himself with his Shakti. For it is that that is directly working out this evolutionary transformation of the age.
It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well within the mystery of the path and has acquired the elementary essentials of an initiate.
Another question that troubles and perplexes the ordinary human mind is as to the time when the thing will be done. Is it now or a millennium hence or at some astronomical distance in future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with reason say that the whole eternity is there before us, and a century or even a millennium should not be grudged to such a labour for it is nothing less than an undoing of untold millenniums in the past and the building of a far-flung futurity. However, as we have said, since it is the Divine's own work and since Yoga means a concentrated and involved process of action, effectuating in a minute what would perhaps take years to accomplish in the natural course, one can expect the work to be done sooner rather than later. Indeed, the ideal is one of here and nowhere upon this earth of material existence and now in this life, in this very bodynot hereafter or elsewhere. How long exactly that will mean, depends on many factors, but a few decades on this side or the other do not matter very much.
As to the extent of realisation, we say again that that is not a matter of primary consideration. It is not the quantity but the substance that counts. Even if it were a small nucleus it would be sufficient, at least for the beginning, provided it is the real, the genuine thing
Swalpamapyasya dharmasya tryate mahato bhayt1
Now, if it is asked what is the pro of of it all, how can one be sure that one is not running after a mirage, a chimera? We can only answer with the adage; the pro of of the pudding is in the eating there of
III
I have a word to add finally in justification of the title of this essay. For, it may be asked, how can spirituality be considered as one of the Arts or given an honourable place in their domain?
From a certain point of view, from the point of view of essentials and inner realities, it would appear that spirituality is, at least, the basis of the arts, if not the highest art. If art is meant to express the soul of things, and since the true soul of things is the divine element in them, then certainly spirituality, the discipline of coming in conscious contact with the Spirit, the Divine, must be accorded the regal seat in the hierarchy of the arts. Also, spirituality is the greatest and the most difficult of the arts; for it is the art of life. To make of life a perfect work of beauty, pure in its lines, faultless in its rhythm, replete with strength, iridescent: with light, vibrant with delightan embodiment of the Divine, in a wordis the highest ideal of spirituality; viewed the spirituality that Sri Aurobindo practisesis the ne plus ultra of artistic creation
The Gita, II. 40
01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.01 - Sri Aurobindo - The Age of Sri Aurobindo
author class:Nolini Kanta Gupta
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A Vedic Conception of the Poet Sri Aurobindo: Ahana and Other Poems
Other Authors Nolini Kanta Gupta Poets and MysticsSri Aurobindo: The Age of Sri Aurobindo
Sri Aurobindo: The Age of Sri Aurobindo
Someone has written to this effect: "This is not the age of Sri Aurobindo. His ideal of a divine life upon earth mayor may not be true; at any rate it is not of today or even of tomorrow. Humanity will take some time before it reaches that stage or its possibility. What we are concerned with here and now is something perhaps less great, less spiritual, but more urgent and more practical. The problem is not to run away with one's soul, but to maintain its earthly tenement, to keep body and soul together: one has to live first, live materially before one can hope to live spiritually."
Well, the view expressed in these words is not a new revelation. It has been the cry of suffering humanity through the ages. Man has borne his cross since the beginning of his creation through want and privation, through disease and bereavement, through all manner of turmoil and tribulation, and yetmirabile dictuat the same time, in the very midst of those conditions, he has been aspiring and yearning for something else, ignoring the present, looking into the beyond. It is not the prosperous and the more happily placed in life who find it more easy to turn to the higher life, it is not the wealthiest who has the greatest opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.
Apart from the well-recognised fact that only in distress does the normal man think of God and non-worldly things, the real matter, however, is that the inner life is a thing apart and follows its own line of movement, does not depend upon, is not subservient to, the kind of outer life that one may happen to live under. The Bible says indeed, "Blessed are the poor, blessed are they that mourn"... But the Upanishad declares, on the other hand, that even as one lies happily on a royal couch, bathes and anoints himself with all the perfumes of the world, has attendants all around and always to serve him, even so, one can be full of the divine consciousness from the crown of the head to the tip of his toe-nail. In fact, a poor or a prosperous life is in no direct or even indirect ratio to a spiritual life. All the miseries and immediate needs of a physical life do not and cannot detain or delay one from following the path of the ideal; nor can all your riches be a burden to your soul and overwhelm it, if it chooses to walk onit can not only walk, but soar and fly with all that knapsack on its back.
If one were to be busy about reforming the world and when that was done then alone to turn to other-worldly things, in that case, one would never take the turn, for the world will never be reformed totally or even considerably in that way. It is not that reformers have for the first time appeared on the earth in the present age. Men have attempted social, political, economic and moral reforms from times immemorial. But that has not barred the spiritual attempt or minimised its importance. To say that because an ideal is apparently too high or too great for the present age, it must be kept in cold storage is to set a premium on the present nature of humanity arid eternise it: that would bind the world to its old moorings and never give it the opportunity to be free and go out into the high seas of larger and greater realisations.
The ideal or perhaps one should say the policy of Real-politick is the thing needed in this world. To achieve something actually in the physical and material field, even a lesser something, is worth much more than speculating on high flaunting chimeras and indulging in day-dreams. Yes, but what is this something that has to be achieved in the material world? It is always an ideal. Even procuring food for each and every person, clothing and housing all is not less an ideal for all its concern about actuality. Only there are ideals and ideals; some are nearer to the earth, some seem to be in the background. But the mystery is that it is not always the ideal nearest to the earth which is the easiest to achieve or the first thing to be done first. Do we not see before our very eye show some very simple innocent social and economic changes are difficult to carry outthey bring in their train quite disproportionately gestures and movements of violence and revolution? That is because we seek to cure the symptoms and not touch the root of the disease. For even the most innocent-looking social, economic or political abuse has at its base far-reaching attitudes and life-urgeseven a spiritual outlook that have to be sought out and tackled first, if the attempt at reform is to be permanently and wholly successful. Even in mundane matters we do not dig deep enough, or rise high enough.
Indeed, looking from a standpoint that views the working of the forces that act and achieve and not the external facts and events and arrangements aloneone finds that things that are achieved on the material plane are first developed and matured and made ready behind the veil and at a given moment burst out and manifest themselves often unexpectedly and suddenly like a chick out of the shell or the young butterfly out of the cocoon. The Gita points to that truth of Nature when it says: "These beings have already been killed by Me." It is not that a long or strenuous physical planning and preparation alone or in the largest measure brings about a physical realisation. The deeper we go within, the farther we are away from the surface, the nearer we come to the roots and sources of things even most superficial. The spiritual view sees and declares that it is the Brahmic consciousness that holds, inspires, builds up Matter, the physical body and form of Brahman.
The highest ideal, the very highest which God and Nature and Man have in view, is not and cannot be kept in cold storage: it is being worked out even here and now, and it has to be worked out here and now. The ideal of the Life Divine embodies a central truth of existence, and however difficult or chimerical it may appear to be to the normal mind, it is the preoccupation of the inner being of manall other ways or attempts of curing human ills are faint echoes, masks, diversions of this secret urge at the source and heart of things. That ideal is a norm and a force that is ever dynamic and has become doubly so since it has entered the earth atmosphere and the waking human consciousness and is labouring there. It is always safer and wiser to recognise that fact, to help in the realisation of that truth and be pr ofited by it.
***
A Vedic Conception of the Poet Sri Aurobindo: Ahana and Other Poems
01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The world is in the throes of a new creation and the pangs of that new birth have made mother Earth restless. It is no longer a far- off ideal that our imagination struggles to visualise, nor a prophecy that yet remains to be fulfilled. It is Here and Now.
Although we may not know it, the New Man the divine race of humanity is already among us. It may be in our next neighbour, in our nearest brother, even in myself. Only a thin veil covers it. It marches just behind the line. It waits for an occasion to throw off the veil and place itself in the forefront. We are living in strenuous times in which age-long institutions are going down and new-forces rearing their heads, old habits are being cast off and new impulsions acquired. In every sphere of life, we see the urgent demand for a recasting, a fresh valuation of things. From the base to the summit, from the economic and political life to the artistic and spiritual, humanity is being shaken to bring out a new expression and articulation. There is the hidden surge of a Power, the secret stress of a Spirit that can no longer suffer to remain in the shade and behind the mask, but wills to come out in the broad daylight and be recognised in its plenary virtues.
That Power, that Spirit has been growing and gathering its strength during all the millenniums that humanity has lived through. On the momentous day when man appeared on earth, the Higher Man also took his birth. Since the hour the Spirit refused to be imprisoned in its animal sheath and came out as man, it approached by that very uplift a greater freedom and a vaster movement. It was the crest of that underground wave which peered over the surface from age to age, from clime to clime through the experiences of poets and prophets and sages the Head of the Sacrificial Horse galloping towards the Dawn.
And now the days of captivity or rather of inner preparation are at an end. The voice in the wilderness was necessary, for it was a call and a communion in the silence of the soul. Today the silence seeks utterance. Today the shell is ripe enough to break and to bring out the mature and full-grown being. The king that was in hiding comes in glory and triumph, in his complete regalia.
Another humanity is rising out of the present human species. The beings of the new order are everywhere and it is they who will soon hold sway over earth, be the head and front of the terrestrial evolution in the cycle that is approaching as it was with man in the cycle that is passing away. What will this new order of being be like? It will be what man is not, also what man is. It will not be man, because it will overstep the limitations and incapacities inherent in man; and it will be man by the realisation of those fundamental aspirations and yearnings that have troubled and consoled the deeper strata the soulin him throughout the varied experiences of his terrestrial life.
The New Man will be Master and not slave. He will be master, first, of himself and then of the world. Man as he actually is, is but a slave. He has no personal voice or choice; the determining soul, the Ishwara, in him is sleep-bound and hushed. He is a mere plaything in the hands of nature and circumstances. Therefore it is that Science has become his supreme Dharmashastra; for science seeks to teach us the moods of Nature and the methods of propitiating her. Our actual ideal of man is that of the cleverest slave. But the New Man will have found himself and by and according to his inner will, mould and create his world. He will not be in awe of Nature and in an attitude of perpetual apprehension and hesitation, but will ground himself on a secret harmony and union that will declare him as the lord. We will recognise the New Man by his very gait and manner, by a certain kingly ease and dominion in every shade of his expression.
Not that this sovereign power will have anything to do with aggression or over-bearingness. It will not be a power that feels itself only by creating an eternal opponentErbfeindby coming in constant clash with a rival that seeks to gain victory by subjugating. It will not be Nietzschean "will to power," which is, at best, a supreme Asuric power. It will rather be a Divine Power, for the strength it will exert and the victory it will achieve will not come from the egoit is the ego which requires an object outside and against to feel and affirm itself but it will come from a higher personal self which is one with the cosmic soul and therefore with other personal souls. The Asura, in spite of, or rather, because of his aggressive vehemence betrays a lack of the sovereign power that is calm and at ease and self-sufficient. The Devic power does not assert hut simply accomplishes; the forces of the world act not as its opponent but as its instrument. Thus the New Man shall affirm his individual sovereignty and do so to perfection by expressing through it his unity with the cosmic powers, with the infinite godhead. And by being Swarat, Self-Master, he will become Samrat, world-master.
This mastery will be effected not merely in will, but in mind and heart also. For the New Man will know not by the intellect which is egocentric and therefore limited, not by ratiocination which is an indirect and doubtful process, but by direct vision, an inner communion, a soul revelation. The new knowledge will be vast and pr ofound and creative, based as it will be upon the reality of things and not upon their shadows. Truth will shine through every experience and every utterance"a truth shall have its seat on our speech and mind and hearing", so have the Vedas said. The mind and intellect will not be active and constructive agents but the luminous channel of a self-luminous knowledge. And the heart too which is now the field of passion and egoism will be cleared of its noise and obscurity; a serener sky will shed its pure warmth and translucent glow. The knot will be rent asunderbhidyate hridaya granthih and the vast and mighty streams of another ocean will flow through. We will love not merely those to whom we are akin but God's creatures, one and all; we will love not with the yearning and hunger of a mortal but with the wide and intense Rasa that lies in the divine identity of souls.
And the new society will be based not upon competition, nor even upon co-operation. It will not be an open conflict, neither will it be a convenient compromise of rival individual interests. It will be the organic expression of the collective soul of humanity, working and achieving through each and every individual soul its most wide-winging freedom, manifesting the godhead that is, proper to each and every one. It will be an organisation, most delicate and subtle and supple, the members of which will have no need to live upon one another but in and through one another. It will be, if you like, a henotheistic hierarchy in which everyone will be the greatest, since everyone is all and all everyone simultaneously.
The New Humanity will be something in the mould that we give to the gods. It will supply the link that we see missing between gods and men; it will be the race of embodied gods. Man will attain that thing which has been his first desire and earliest dream, for which he coveted the gods Immortality, amritatwam. The mortalities that cut and divide, limit and bind man make him the sorrowful being he is. These are due to his ignorance and weakness and egoism. These are due to his soul itself. It is the soul that requires change, a new birth, as Christ demanded. Ours is a little soul that has severed itself from the larger and mightier self that it is. And therefore does it die every moment and even while living is afraid to live and so lives poorly and miserably. But the age is now upon us when the god-like soul anointed with its immortal royalties is ready to emerge and claim our salutation.
The breath and the surge of the new creation cannot be mistaken. The question that confronts us today is no longer whether the New Man, the Super-humanity, will come or if at all, when; but the question we have to answer is who among us are ready to be its receptacle, its instrument and embodiment.
***
01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
It is the lesson of life that always in this world everything fails a man - only the Divine does not fail him, if he turns entirely towards the Divine. It is not because there is something bad in you that blows fall on you - blows fall on all human beings because they are full of desire for things that cannot last and they lose them or, even if they get, it brings disappointment and cannot satisfy them. To turn to the Divine is the only truth in life.
To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.
Yoga is directed towards God, not towards man. If a divine supramental consciousness and power can be brought down and established in the material world, that obviously would mean an immense change for the earth including humanity and its life. But the effect on humanity would only be one result of the change; it cannot be the object of the sadhana. The object of the sadhana can only be to live in the divine consciousness and to manifest it in life.
Sadhana must be the main thing and sadhana means the purification of the nature, the consecration of the being, the opening of the psychic and the inner mind and vital, the contact and presence of the Divine, the realisation of the Divine in all things, surrender, devotion, the widening of the consciousness into the cosmic Consciousness, the Self one in all, the psychic and the spiritual transformation of the nature.
... the principle of this Yoga is not perfection of the human nature as it is but a psychic and spiritual transformation of all the parts of the being through the action of an inner consciousness and then of a higher consciousness which works on them, throws out the old movements or changes them into the image of its own and so transmutes lower into higher nature. It is not so much the perfection of the intellect as a transcendence of it, a transformation of the mind, the substitution of a larger greater principle of knowledge - and so with all the rest of the being.
This is a slow and difficult process; the road is long and it is hard to establish even the necessary basis. The old existing nature resists and obstructs and difficulties rise one after another and repeatedly till they are overcome. It is therefore necessary to be sure that this is the path to which one is called before one finally decides to tread it.
01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
Across the path of the divine Event
The huge foreboding mind of Night, alone
In her unlit temple of eternity,
Lay stretched immobile upon Silence' marge.
--
In the sombre symbol of her eyeless muse
The abysm of the unbodied Infinite;
A fathomless zero occupied the world.
--
A power of fallen boundless self awake
Between the first and the last Nothingness,
--
Turned from the insoluble mystery of birth
And the tardy process of mortality
And longed to reach its end in vacant Nought.
--
As in a dark beginning of all things,
A mute featureless semblance of the Unknown
Repeating for ever the unconscious act,
--
Cradled the cosmic drowse of ignorant Force
Whose moved creative slumber kindles the suns
--
Athwart the vain enormous trance of Space,
Its formless stupor without mind or life,
--
Forgetful of her spirit and her fate.
1.7
--
Straining closed eyes of vanished memory,
Like one who searches for a bygone self
And only meets the corpse of his desire.
1.10
--
Survivor of a slain and buried past
Condemned to resume the effort and the pang,
--
Reminded of the endless need in things
The heedless Mother of the universe,
An infant longing clutched the sombre Vast.
--
A long lone line of hesitating hue
Like a vague smile tempting a desert heart
Troubled the far rim of life's obscure sleep.
Arrived from the other side of boundlessness
An eye of deity peered through the dumb deeps;
A scout in a reconnaissance from the sun,
--
The torpor of a sick and weary world,
To seek for a spirit sole and desolate
--
Calling the adventure of consciousness and joy
And, conquering Nature's disillusioned breast,
--
A memory quivered in the heart of Time
As if a soul long dead were moved to live:
--
Had blotted the crowded tablets of the past,
And all that was destroyed must be rebuilt
--
Into a far- off nook of heaven there came
A slow miraculous gesture's dim appeal.
--
The persistent thrill of a transfiguring touch
Persuaded the inert black quietude
And beauty and wonder disturbed the fields of God.
1.21
A wandering hand of pale enchanted light
That glowed along a fading moment's brink,
--
A gate of dreams ajar on mystery's verge.
1.22
--
From the reclining body of a god.
1.24
--
Iridescent with the glory of the Unseen,
A message from the unknown immortal Light
--
Dawn built her aura of magnificent hues
And buried its seed of grandeur in the hours.
1.27
--
In colour's hieroglyphs of mystic sense,
It wrote the lines of a significant myth
Telling of a greatness of spiritual dawns,
A brilliant code penned with the sky for page.
--
Infinity's centre, a Face of rapturous calm
Parted the eternal lids that open heaven;
--
That wrap the fated journeyings of the stars
And saw the spaces ready for her feet.
--
The waking ear of Nature heard her steps
And wideness turned to her its limitless eye,
--
Kindled to fire the silence of the worlds.
1.34
--
The wide-winged hymn of a great priestly wind
Arose and failed upon the altar hills;
--
On the dumb bosom of the ambiguous earth,
Here where one knows not even the step in front
And Truth has her throne on the shadowy back of doubt,
On this anguished and precarious field of toil
Outspread beneath some large indifferent gaze,
Impartial witness of our joy and bale,
Our prostrate soil bore the awakening ray.
--
The worship of a Presence and a Power
Too perfect to be held by death-bound hearts,
The prescience of a marvellous birth to come.
1.39
--
And squanders eternity on a beat of Time.
1.40
As when a soul draws near the sill of birth,
Adjoining mortal time to Timelessness,
A spark of deity lost in Matter's crypt
Its lustre vanishes in the inconscient planes,
That transitory glow of magic fire
So now dissolved in bright accustomed air.
--
The hue and marvel of the supernal beam:
She looked no more on our mortality.
--
The excess of beauty natural to god-kind
Could not uphold its claim on time-born eyes;
--
Her body of glory was expunged from heaven:
The rarity and wonder lived no more.
--
There was the common light of earthly day.
1.45
Affranchised from the respite of fatigue
Once more the rumour of the speed of Life
Pursued the cycles of her blinded quest.
1.46
--
The thousand peoples of the soil and tree
Obeyed the unforeseeing instant's urge,
--
Man lifted up the burden of his fate.
--
And, lured by the beauty of the apparent ways,
Acclaimed their portion of ephemeral joy.
2.2
--
The call that wakes the leap of human mind,
Its chequered eager motion of pursuit,
Its fluttering-hued illusion of desire,
Visited her heart like a sweet alien note.
--
Time's message of brief light was not for her.
2.5
In her there was the anguish of the gods
Imprisoned in our transient human mould,
The deathless conquered by the death of things.
2.6
--
The key to the flaming doors of ecstasy.
2.8
Earth's grain that needs the sap of pleasure and tears
Rejected the undying rapture's boon:
offered to the daughter of infinity
Her passion-flower of love and doom she gave.
2.9
--
A prodigal of her rich divinity,
Her self and all she was she had lent to men,
--
of that assault of ether and of fire;
It murmurs at its sorrowless happiness,
--
It trembles at its naked power of Truth
And the might and sweetness of its absolute Voice.
2.12
--
Its thorns of fallen nature are the defence
It turns against the saviour hands of Grace;
It meets the sons of God with death and pain.
2.13
A glory of lightnings traversing the earth-scene,
Their sun-thoughts fading, darkened by ignorant minds,
--
A portion of its sorrow, struggle, fall.
2.16
--
Thus trapped in the gin of earthly destinies,
Awaiting her ordeal's hour abode,
--
From all of whom she was the star and stay;
Too great to impart the peril and the pain,
--
Takes up the load of an unwitting race,
Harbouring a foe whom with her heart she must feed,
--
Even in this moment of her soul's despair,
In its grim rendezvous with death and fear,
--
She told the secret of her woe to none:
Calm was her face and courage kept her mute.
--
On the lap of earth's original somnolence
Inert, released into forgetfulness,
--
In a deep cleft of silence twixt two realms
She lay remote from grief, unsawn by care,
Nothing recalling of the sorrow here.
2.29
--
Like workers with no wages of delight;
Sullen, the torch of sense refused to burn;
The unassisted brain found not its past.
--
At the summons of her body's voiceless call
Her strong far-winging spirit travelled back,
Back to the yoke of ignorance and fate,
Back to the labour and stress of mortal days,
Lighting a pathway through strange symbol dreams
Across the ebbing of the seas of sleep.
2.34
Her house of Nature felt an unseen sway,
Illumined swiftly were life's darkened rooms,
--
And the tired feet of thought approached her doors.
2.35
--
And in the shadow of her flaming heart,
At the sombre centre of the dire debate,
A guardian of the unconsoled abyss
Inheriting the long agony of the globe,
A stone-still figure of high and godlike Pain
Stared into Space with fixed regardless eyes
--
The daily oblation of her unwept tears.
2.37
All the fierce question of man's hours relived.
2.38
The sacrifice of suffering and desire
Earth offers to the immortal Ecstasy
Began again beneath the eternal Hand.
--
And heard the ignorant cry of living things.
2.40
--
\t:End of Book I - Canto I
TTS_LOC:"/home/j/Documents/Code/Python/TTS/MP3S"
01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
A Yoga of the Art of Life Sri Aurobindo and his School
Other Authors Nolini Kanta Gupta Part OneNatures Own Yoga
--
Sri Aurobindo's Yoga is in the direct line of Nature's own Yoga. Nature has a Yoga, which she follows unfailingly, and inevitably for it is her innermost law of being. Yoga means, in essence, a change or transformation of consciousness, a heightening and broadening of consciousness, which is effected by communion or union or identification with a higher and vaster consciousness.
This process of a developing consciousness in Nature is precisely what is known as Evolution. It is the bringing out and fixing of a higher and higher principle of consciousness, hitherto involved and concealed behind the veil, in the earth consciousness as a dynamic factor in Nature's manifest working. Thus, the first stage of evolution is the status of inconscient Matter, of the lifeless physical elements; the second stage is that of the semi-conscious life in the plant, the third that of the conscious life in the animal, and finally the fourth stage, where we stand at present, is that of the embodied self-conscious life in man.
The course of evolution has not come to a stop with man and the next stage, Sri Aurobindo says, which Nature envisages and is labouring to bring out and establish is the life now superconscious to us, embodied in a still higher type of created being, that of the superman or god-man. The principle of consciousness which will determine the nature and build of this new, being is a spiritual principle beyond the mental principle which man now incarnates: it may be called the Supermind or Gnosis.
For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by Nature through which the self-conscious being can express itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illuminations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altogether beyond it, that lies, as it were, at the other extreme the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.
The first contact that one has with this static supra-reality is through the higher ranges of the mind: a direct and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo calls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the extreme relativity, contingency and transitoriness of the whole flux, and a necessity seems logically and psychologically imperative to escape into the abiding substratum, the ineffable Absoluteness.
This has been the highest consummation, the supreme goal which the purest spiritual experience and the deepest aspiration of the human consciousness generally sought to attain. But in this view, the world or creation or Nature came in the end to be looked upon as fundamentally a product of Ignorance: ignorance and suffering and incapacity and death were declared to be the very hallmark of things terrestrial. The Light that dwells above and beyond can be made to shed for a while some kind of lustre upon the mortal darkness but never altogether to remove or change itto live in the full light, to be in and of the Light means to pass beyond. Not that there have not been other strands and types of spiritual experiences and aspirations, but the one we are considering has always struck the major chord and dominated and drowned all the rest.
But the initial illusory consciousness of the Overmind need not at all lead to the static Brahmic consciousness or Sunyam alone. As a matter of fact, there is in this particular processes of consciousness a hiatus between the two, between Maya and Brahman, as though one has to leap from the one into the other somehow. This hiatus is filled up in Sri Aurobindo's Yoga by the principle of Supermind, not synthetic-analytic2 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at once static and dynamic, self-existent and creative: in Supermind the Brahmic consciousness Sachchidanandais ever self-aware and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.
SRI AUROBINDO
The Upanishads speak of a solar and a lunar Path in the spiritual consciousness. Perhaps they have some reference to these two linesone through the Mayic consciousness of the Overmind enters into the static Bliss, ecstatic Nihil, and the other mounts still farther to the solar status which is a mass, a sea, an infinity of that light and ecstasy but which can at the same time express and embody itself as the creative Truth-consciousness (srya svitr ).
In the Supermind things exist in their perfect spiritual reality; each is consciously the divine reality in its transcendent essence, its cosmic extension, its, spiritual individuality; the diversity of a manifested existence is there, but the mutually exclusive separativeness has not yet arisen. The ego, the knot of separativity, appears at a later and lower stage of involution; what is here is indivisible nexus of individualising centres of the one eternal truth of being. Where Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one supreme consciousness infinitely composite and inalienably integral. But stepping back into Supermind one sees something moreOneness gathering into itself all diversity, not destroying it, but annulling and forbidding the separative consciousness that is the beginning of Ignorance. The first shadow of the Illusory Consciousness, the initial possibility of the movement of Ignorance comes in when the supramental light enters the penumbra of the mental sphere. The movement of Supermind is the movement of light without obscurity, straight, unwavering, unswerving, absolute. The Force here contains and holds in their oneness of Reality the manifold but not separated lines of essential and unalloyed truth: its march is the inevitable progression of each one assured truth entering into and upholding every other and therefore its creation, play or action admits of no trial or stumble or groping or deviation; for each truth rests on all others and on that which harmonises them all and does not act as a Power diverging from and even competing with other Powers of being. In the Overmind commences the play of divergent possibilities the simple, direct, united and absolute certainties of the supramental consciousness retire, as it were, a step behind and begin to work themselves out through the interaction first of separately individualised and then of contrary and contradictory forces. In the Overmind there is a conscious underlying Unity but yet each Power, Truth, Aspect of that Unity is encouraged to work out its possibilities as if it were sufficient to itself and the others are used by it for its own enhancement until in the denser and darker reaches below Overmind this turns out a thing of blind conflict and battle and, as it would appear, of chance survival. Creation or manifestation originally means the concretisation or devolution of the powers of Conscious Being into a play of united diversity; but on the line which ends in Matter it enters into more and more obscure forms and forces and finally the virtual eclipse of the supreme light of the Divine Consciousness. Creation as it descends' towards the Ignorance becomes an involution of the Spirit through Mind and Life into Matter; evolution is a movement backward, a return journey from Matter towards the Spirit: it is the unravelling, the gradual disclosure and deliverance of the Spirit, the ascension and revelation of the involved consciousness through a series of awakeningsMatter awakening into Life, Life awakening into Mind and Mind now seeking to awaken into something beyond the Mind, into a power of conscious Spirit.
The apparent or actual result of the movement of Nescience of Involutionhas been an increasing negation of the Spirit, but its hidden purpose is ultimately to embody the Spirit in Matter, to express here below in cosmic Time-Space the splendours of the timeless Reality. The material body came into existence bringing with it inevitably, as it seemed, mortality; it appeared even to be fashioned out of mortality, in order that in this very frame and field of mortality, Immortality, the eternal Spirit Consciousness which is the secret truth and reality in Time itself as well as behind it, might be established and that the Divine might be possessed, or rather, possess itself not in one unvarying mode of the static consciousness, as it does even now behind the cosmic play, but in the play itself and in the multiple mode of the terrestrial existence.
II
The secret of evolution, I have said, is an urge towards the release and unfoldment of consciousness out of an apparent unconsciousness. In the early stages the movement is very slow and gradual; there it is Nature's original unconscious process. In man it acquires the possibility of a conscious and therefore swifter and concentrated process. And this is in fact the function of Yoga proper, viz, to bring about the evolution of consciousness by hastening the process of Nature through the self-conscious will of man.
An organ in the human being has been especially developed to become the effective instrument of this accelerated Yogic process the self-consciousness which I referred to as being the distinctive characteristic of man is a function of this organ. It is his soul, his psychic being; originally it is the spark of the Divine Consciousness which came down and became involved in Matter and has been endeavouring ever since to release itself through the upward march of evolution. It is this which presses on continually as the stimulus to the evolutionary movement; and in man it has attained sufficient growth and power and has come so far to the front from behind the veil that it can now lead and mould his external consciousness. It is also the channel through which the Divine Consciousness can flow down into the inferior levels of human nature. It is the being no bigger than the thumb ever seated within the heart, spoken of in the Upanishads. It is likewise the basis of true individuality and personal identity. It is again the reflection or expression in evolutionary Nature of one's essential selfjivtman that is above, an eternal portion of the Divine, one with the Divine and yet not dissolved and lost in it. The psychic being is thus on the one hand in direct contact with the Divine and the higher consciousness, and on the other it is the secret upholder and controller' (bhart, antarymin) of the inferior consciousness, the hidden nucleus round which the body and the life and the mind of the individual are built up and organised.
The first decisive step in Yoga is taken when one becomes conscious of the psychic being, or, looked at from the other side, when the psychic being comes forward and takes possession of the external being, begins to initiate and influence the movements of the mind and life and body and gradually free them from the ordinary round of ignorant nature. The awakening of the psychic being means, as I have said, not only a deepening and heightening of the consciousness and its release from the obscurity and limitation of the inferior Prakriti, confined to the lower threefold status, into what is behind and beyond; it means also a return of the deeper and higher consciousness upon the lower hemisphere and a consequent purification and illumination and regeneration of the latter. Finally, when the psychic being is in full self-possession and power, it can be the vehicle of the direct supramental consciousness which will then be able to act freely and absolutely for the entire transformation of the external nature, its transfiguration into a perfect body of the Truth-consciousness in a word, its divinisation.
This then is the supreme secret, not the renunciation and annulment, but the transformation of the ordinary human nature : first of all, its psychicisation, that is to say, making it move and live and be in communion and identification with the light of the psychic being, and, secondly, through the soul and the ensouled mind and life and body, to open out into the supramental consciousness and let it come down here below and work and achieve.
The soul or the true being in man uplifted in the supramental consciousness and at the same time coming forward to possess a divinised mind and life and body as an instrument and channel of its self-expression and an embodiment of the Divine Will and Purposesuch is the goal that Nature is seeking to realise at present through her evolutionary lan. It is to this labour that man has been called so that in and through him the destined transcendence and transformation can take place.
It is not easy, however, nor is it necessary for the moment to envisage in detail what this divinised man would be like, externallyhis mode of outward being and living, kimsita vrajeta kim, as Arjuna queriedor how the collective life of the new humanity would function or what would be the composition of its social fabric. For what is happening is a living process, an organic growth; it is being elaborated through the actions and reactions of multitudinous forces and conditions, known and unknown; the precise configuration of the final outcome cannot be predicted with exactitude. But the Power that is at work is omniscient; it is selecting, rejecting, correcting, fashioning, creating, co-ordinating elements in accordance with and by the drive of the inviolable law of Truth and Harmony that reigns in Light's own homeswe dame the Supermind.
It is also to be noted that as mind is not the last limit of the march of evolution, even so the progress of evolution will not stop with the manifestation and embodiment of the Supermind. There are other still higher principles beyond and they too presumably await manifestation and embodiment on earth. Creation has no beginning in time (andi) nor has it an end (ananta). It is an eternal process of the unravelling of the mysteries of the Infinite. Only, it may be said that with the Supermind the creation here enters into a different order of existence. Before it there was the domain of Ignorance, after it will come the reign of Light and Knowledge. Mortality has been the governing principle of life on earth till now; it will be replaced by the consciousness of immortality. Evolution has proceeded through struggle and pain; hereafter it will be a spontaneous, harmonious and happy flowering.
Now, with regard to the time that the present stage of evolution is likely to take for its fulfilment, one can presume that since or if the specific urge and stress has manifested and come up to the front, this very fact would show that the problem has become a problem of actuality, and even that it can be dealt with as if it had to be solved now or never. We have said that in man, with man's self-consciousness or the consciousness of the psychic being as the instrument, evolution has attained the capacity of a swift and concentrated process, which is the process of Yoga; the process will become swifter and more concentrated, the more that instrument grows and gathers power and is infused with the divine afflatus. In fact, evolution has been such a process of gradual acceleration in tempo from the very beginning. The earliest stage, for example, the stage of dead Matter, of the play of the mere chemical forces was a very, very long one; it took millions and millions of years to come to the point when the manifestation of life became possible. But the period of elementary life, as manifested in the plant world that followed, although it too lasted a good many millions of years, was much briefer than the preceding periodit ended with the advent of the first animal form. The age of animal life, again, has been very much shorter than that of the plant life before man came upon earth. And man is already more than a million or two years oldit is fully time that a higher order of being should be created out of him.
The Dhammapada, I. 1
The Supermind is not merely synthetic. The Supermind is synthetic only on the lowest spaces of itself, where it has to prepare the principles of Overmind,synthesis is necessary only where analysis has taken place, one has dissected everything, put in pieces (analysis), so one has to piece together. But Supermind is unitarian, has never divided up, so it does not need to add and piece together the parts and fragments. It has always held the conscious Many together in the conscious One.
***
A Yoga of the Art of Life Sri Aurobindo and his School
01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Sri Aurobindo: The Age of Sri Aurobindo Mystic Poetry
Other Authors Nolini Kanta Gupta Poets and MysticsSri Aurobindo: Ahana and Other Poems
--
What is the world that Sri Aurobindo sees and creates? Poetry is after all passion. By passion I do not mean the fury of emotion nor the fume of sentimentalism, but what lies behind at their source, what lends them the force they have the sense of the "grandly real," the vivid and pulsating truth. What then is the thing that Sri Aurobindo has visualised, has endowed with a throbbing life and made a poignant reality? Victor Hugo said: Attachez Dieu au gibet, vous avez la croixTie God to the gibbet, you have the cross. Even so, infuse passion into a thing most prosaic, you create sublime poetry out of it. What is the dead matter that has found life and glows and vibrates in Sri Aurobindo's passion? It is something which appears to many poetically intractable, not amenable to aesthetic treatment, not usually, that is to say, nor in the supreme manner. Sri Aurobindo has thrown such a material into his poetic fervour and created a sheer beauty, a stupendous reality out of it. Herein lies the greatness of his achievement. Philosophy, however divine, and in spite of Milton, has been regarded by poets as "harsh and crabbed" and as such unfit for poetic delineation. Not a few poets indeed foundered upon this rock. A poet in his own way is a philosopher, but a philosopher chanting out his philosophy in sheer poetry has been one of the rarest spectacles.1 I can think of only one instance just now where a philosopher has almost succeeded being a great poet I am referring to Lucretius and his De Rerum Natura. Neither Shakespeare nor Homer had anything like philosophy in their poetic creation. And in spite of some inclination to philosophy and philosophical ideas Virgil and Milton were not philosophers either. Dante sought perhaps consciously and deliberately to philosophise in his Paradiso I Did he? The less Dante then is he. For it is his Inferno, where he is a passionate visionary, and not his Paradiso (where he has put in more thought-power) that marks the nee plus ultra of his poetic achievement.
And yet what can be more poetic in essence than philosophy, if by philosophy we mean, as it should mean, spiritual truth and spiritual realisation? What else can give the full breath, the integral force to poetic inspiration if it is not the problem of existence itself, of God, Soul and Immortality, things that touch, that are at the very root of life and reality? What can most concern man, what can strike the deepest fount in him, unless it is the mystery of his own being, the why and the whither of it all? But mankind has been taught and trained to live merely or mostly on earth, and poetry has been treated as the expression of human joys and sorrows the tears in mortal things of which Virgil spoke. The savour of earth, the thrill of the flesh has been too sweet for us and we have forgotten other sweetnesses. It is always the human element that we seek in poetry, but we fail to recognise that what we obtain in this way is humanity in its lower degrees, its surface formulations, at its minimum magnitude.
We do not say that poets have never sung of God and Soul and things transcendent. Poets have always done that. But what I say is this that presentation of spiritual truths, as they are in their own home, in other words, treated philosophically and yet in a supreme poetic manner, has always been a rarity. We have, indeed, in India the Gita and the Upanishads, great philosophical poems, if there were any. But for one thing they are on dizzy heights out of the reach of common man and for another they are idolised more as philosophy than as poetry. Doubtless, our Vaishnava poets sang of God and Love Divine; and Rabindranath, in one sense, a typical modern Vaishnava, did the same. And their songs are masterpieces. But are they not all human, too human, as the mad prophet would say? In them it is the human significance, the human manner that touches and moves us the spiritual significance remains esoteric, is suggested, is a matter of deduction. Sri Aurobindo has dealt with spiritual experiences in a different way. He has not clothed them in human symbols and allegories, in images and figures of the mere earthly and secular life: he presents them in their nakedness, just as they are seen and realised. He has not sought to tone down the rigour of truth with contrivances that easily charm and captivate the common human mind and heart. Nor has he indulged like so many poet philosophers in vague generalisations and colourless or too colourful truisms that do not embody a clear thought or rounded idea, a radiant judgment. Sri Aurobindo has given us in his poetry thoughts that are clear-cut, ideas beautifully chiselledhe is always luminously forceful.
Take these Vedantic lines that in their limpidity and harmonious flow beat anything found in the fine French poet Lamartine:
--
or these that contain the metaphysics of a spiritual life:
King, not in vain. I knew the tedious bars
--
Out of his being; I perceived the Law,
The Truth, the Vast,
--
Into the unformed potency of things
To build the suns.
--
One from of old possessed Himself above
Who was not anyone nor had a form,
--
Is His conception of Himself unguessed.
He dawns upon us and we would pursue,
--
Pr ofound of things,
Where murmurs never sound of harp or lute
And no voice sings,
--
In the deep steady voiceless core of white
And luminous bliss,
--
It is the bare truth, "truth in its own home", as I have said already using a phrase of the ancient sages, that is formulated here without the prop of any external symbolism. There is no veil, no mist, no uncertainty or ambiguity. It is clarity itself, an almost scientific exactness and precision. In all this there is something of the straightness and fullness of vision that characterised the Vedic Rishis, something of their supernal genius which could mould speech into the very expression of what is beyond speech, which could sublimate the small and the finite into forms of the Vast and the Infinite. Mark how in these aphoristic lines embodying a deep spiritual experience, the inexpressible has been expressed with a luminous felicity:
Delight that labours in its opposite,
--
To humanise the Divine, that is what we all wish to do; for the Divine is too l ofty for us and we cannot look full into his face. We cry and supplicate to Rudra, "O dire Lord, show us that other form of thine that is benign and humane". All earthly imageries we lavish upon the Divine so that he may appear to us not as something far and distant and foreign, but, quite near, among us, as one of us. We take recourse to human symbolism often, because we wish to palliate or hide the rigours of a supreme experience, not because we have no adequate terms for it. The same human or earthly terms could be used differently if we had a different consciousness. Thus the Vedic Rishis sought not to humanise the Divine, their purpose was rather to divinise the human. And their allegorical language, although rich in terrestrial figures, does not carry the impress and atmosphere of mere humanity and earthliness. For in reality the symbol is not merely the symbol. It is mere symbol in regard to the truth so long as we take our stand on the lower plane when we have to look at the truth through the symbol; but if we view it from the higher plane, from truth itself, it is no longer mere symbol but the very truth bodied forth. Whatever there is of symbolism on earth and its beauties, in sense and its enjoyments, is then transfigured into the expression of the truth, of the divinity itself. We then no longer speak in human language but in the language of the gods.
We have been speaking of philosophy and the philosophic manner. But what are the exact implications of the words, let us ask again. They mean nothing more and nothing lessthan the force of thought and the mass of thought content. After all, that seems to be almost the whole difference between the past and the present human consciousness in so far at least as it has found expression in poetry. That element, we wish to point out, is precisely what the old-world poets lacked or did not care to possess or express or stress. A poet meant above all, if not all in all, emotion, passion, sensuousness, sensibility, nervous enthusiasm and imagination and fancy: remember the classic definition given by Shakespeare of the poet
of imagination all compact.. . .
The poet's eye, in a fine frenzy rolling.8
The heart and its urges, the vital and its surges, the physical impulsesit is these of which the poets sang in their infinite variations. But the mind proper, that is to say, the higher reflective ideative mind, was not given the right of citizenship in the domain of poetry. I am not forgetting the so-called Metaphysicals. The element of metaphysics among the Metaphysicals has already been called into question. There is here, no doubt, some theology, a good dose of mental cleverness or conceit, but a modern intellectual or rather rational intelligence is something other, something more than that. Even the metaphysics that was commandeered here had more or less a decorative value, it could not be taken into the pith and substance of poetic truth and beauty. It was a decoration, but not un often a drag. I referred to the Upanishads, but these strike quite a different, almost an opposite line in this connection. They are in a sense truly metaphysical: they bypass the mind and the mental powers, get hold of a higher mode of consciousness, make a direct contact with truth and beauty and reality. It was Buddha's credit to have forged this missing link in man's spiritual consciousness, to have brought into play the power of the rational intellect and used it in support of the spiritual experience. That is not to say that he was the very first person, the originator who initiated the movement; but at least this seems to be true that in him and his au thentic followers the movement came to the forefront of human consciousness and attained the proportions of a major member of man's psychological constitution. We may remember here that Socrates, who started a similar movement of rationalisation in his own way in Europe, was almost a contemporary of the Buddha.
Poetry as an expression of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable degree. Still, the power of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, something alo of and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more matter- of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly called. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point we are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually supposed to be antagonistic and incompatible.
Indeed it would be wrong to associate any cold ascetic nudity to the spiritual body of Sri Aurobindo. His poetry is philosophic, abstract, no doubt, but every philosophy has its practice, every abstract thing its concrete application,even as the soul has its body; and the fusion, not mere union, of the two is very characteristic in him. The deepest and unseizable flights of thought he knows how to clo the with a Kalidasian richness of imagery, or a Keatsean gusto of sensuousness:
. . . . .O flowers, O delight on the tree-tops burning!
--
Sounds in our ears in the night and our souls of their teguments baring
Hales them out naked and absolute, out to his wood lands eternal,
--
And it would be wrong too to suppose that there is want of sympathy in Sri Aurobindo for ordinary humanity, that he is not susceptible to sentiments, to the weaknesses, that stir the natural man. Take for example this line so instinct with a haunting melancholy strain:
Cold are your rivers of peace and their banks are leafless and lonely.
or,
--
Skies of monotonous calm and his stillness slaying the ages?
All the tragedy, the entire pathos of human life is concentrated in this line so simple, yet so grand:
Son of man, thou hast crowned the life with the flowers that are scentless,
And the whole aspiration of striving mortality finds its echo in:
A song not master of its note, a cry
That persevered into eternity.11
And what an amount of tenderness he has poured into his little poem on childhood, a perfect piece of chiselled crystal, pure and translucent and gleaming with the clear lines of a summer sky:
O thou golden image,
Miniature of bliss,
Speaking sweetly, speaking meetly!
--
And yet, I should say, in all this it is not mere the human that is of supreme interest, but something which even in being human yet transcends it.
And here, let me point out, the capital difference between the European or rather the Hellenic spirit and the Indian spirit. It is the Indian spirit to take stand upon divinity and thence to embrace and mould what is earthly and human. The Greek spirit took its stand pre-eminently on earth and what belongs to earth. In Europe Dante's was a soul spiritualised more than perhaps any other and yet his is not a Hindu soul. The utmost that he could say after all the experience of the tragedy of mortality was:
Io no piangeva, sidentro impietrai13
--
We have in Sri Aurobindo a passage parallel in sentiment, if not of equal poetic value, which will bear out the contrast:
My mind within grew holy, calm and still
--
The Greek sings of the humanity of man, the Indian the divinity of man. It is the Hellenic spirit that has very largely moulded our taste and we have forgotten that an equally poetic world exists in the domain of spiritual life, even in its very severity, as in that of earthly life and its sweetness. And as we are passionate about the earthly life, even so Sri Aurobindo has made a passion of the spiritual life. Poetry after all has a mission; the phrase "Art for Art's sake" may be made to mean anything. Poetry is not merely what is pleasing, not even what is merely touching and moving but what is at the same time, inspiring, invigorating, elevating. Truth is indeed beauty but it is not always the beauty that captivates the eye or the mere aesthetic sense.
And because our Vedic poets always looked beyond humanity, beyond earth, therefore could they make divine poetry of humanity and what is of earth. Therefore it was that they were pervadingly so grandiose and sublime and puissant. The heroic, the epic was their natural element and they could not but express themselves in the grand manner Sri Aurobindo has the same outlook and it is why we find in him the ring of the old-world manner.
Mark the stately march, the fullness of voice, the wealth of imagery, the vigour of movement of these lines:
What though it's true that the river of Life
through the Valley of Peril
Flows? But the diamond shines on the cliff-side,
--
Down in the jaws of the savage mountains granite
and cruel.
--
Look, how the wide-pacing river of life from its
far- off fountains
--
of danger.
Headlong, o'ercome, with a stridulent horror the
--
And the majestic sweep and the wide rolling cadence of
These wanderings of the suns, these stars at play
In the due measure that they chose of old.. . .
The superb and the right imperial tone instinct with a concentrated force of
Who art thou, warrior armed gloriously
--
This is poetry salutary indeed if there were any. We are so often and so much enamoured of the feminine languidness of poetry; the clear, the sane, the virile, that is a type of poetry that our nerves cannot always or for long stand. But there is poetry that is agrable and there is poetry that is grand, as Sainte Beuve said. There are the pleasures of poetry and there are the "ardours of poetry". And the great poets are always grand rather than agrable, full of the ardours of poetry rat her than the pleasures of poetry.
And if there is something in the creative spirit of Sri Aurobindo which tends more towards the strenuous than the genial, the arduous than the mellifluous, and which has more of the austerity of Vyasa than the easy felicity of Valmiki, however it might have affected the ultimate value of his creation, according to certain standards,14 it has illustrated once more that poetry is not merely beauty but power, it is not merely sweet imagination but creative visionit is even the Rik, the mantra that impels the gods to manifest upon earth, that fashions divinity in man.
James H. Cousins in his New Ways in English Literature describes Sri Aurobindo as "the philosopher as poet."
--
From "Ahana" in Sri Aurobindo's Ahana and Other Poems. There is a later version of the poem in Collected Poems and Plays, Vol II.
"Reminiscence."
--
Sri Aurobindo: The Age of Sri Aurobindo Mystic Poetry
01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The difference between living organism and dead matter is that while the former is endowed with creative activity, the latter has only passive receptivity. Life adds, synthetises, new-createsgives more than what it receives; matter only sums up, gathers, reflects, gives just what it receives. Life is living, glad and green through its creative genius. Creation in some form or other must be the core of everything that seeks vitality and growth, vigour and delight. Not only so, but a thing in order to be real must possess a creative function. We consider a shadow or an echo unreal precisely because they do not create but merely image or repeat, they do not bring out anything new but simply reflect what is given. The whole of existence is real because it is eternally creative.
So the problem that concerns man, the riddle that humanity has to solve is how to find out and follow the path of creativity. If we are not to be dead matter nor mere shadowy illusions we must be creative. A misconception that has vitiated our outlook in general and has been the most potent cause of a sterilising atavism in the moral evolution of humanity is that creativity is an aristocratic virtue, that it belongs only to the chosen few. A great poet or a mighty man of action creates indeed, but such a creator does not appear very frequently. A Shakespeare or a Napoleon is a rare phenomenon; they are, in reality, an exception to the general run of mankind. It is enough if we others can understand and follow themMahajano yena gatahlet the great souls initiate and create, the common souls have only to repeat and imitate.
But this is not as it should be, nor is it the truth of the matter. Every individual soul, however placed it may be, is by nature creative; every individual being lives to discover and to create.
The inmost reality of man is not a passive receptacle, a mere responsive medium but it is a dynamoa power-station generating and throwing out energy that produces and creates.
Now the centre of this energy, the matrix of creativity is the soul itself, one's own soul. If you want to createlive, grow and be real-find yourself, be yourself. The simple old wisdom still remains the eternal wisdom. It is because we fall off from our soul that we wander into side-paths, paths that do not belong to our real nature and hence that lead to imitation and repetition, decay and death. This is what happens to what we call common souls. The force of circumstances, the pressure of environment or simply the momentum of custom or habit compel them to choose the easiest and the readiest way that may lie before them. They do not consult the demand of the inner being but the requirement of the moment. Our bodily needs, our vital hungers and our mental prejudices obsess and obscure the impulsions that thrill the hidden spirit. We hasten to gratify the immediate and forget the eternal, we clutch at the shadow and let go the substance. We are carried away in the flux and tumult of life. It is a mixed and collective whirla Weltgeist that moves and governs us. We are helpless straws drifting in the current. But manhood demands that we stop and pause, pull ourselves out of the Maelstrom and be what we are. We must shape things as we want and not allow things to shape us as they want.
Let each take cognisance of the godhead that is within him for self is Godand in the strength of the soul-divinity create his universe. It does not matter what sort of universe he- creates, so long as he creates it. The world created by a Buddha is not the same as that created by a Napoleon, nor should they be the same. It does not prove anything that I cannot become a Kalidasa; for that matter Kalidasa cannot become what I am. If you have not the genius of a Shankara it does not mean that you have no genius at all. Be and become yourselfma gridhah kasyachit dhanam, says the Upanishad. The fountain-head of creative genius lies there, in the free choice and the particular delight the self-determination of the spirit within you and not in the desire for your neighbours riches. The world has become dull and uniform and mechanical, since everybody endeavours to become not himself, but always somebody else. Imitation is servitude and servitude brings in grief.
In one's own soul lies the very height and pr ofundity of a god-head. Each soul by bringing out the note that is his, makes for the most wondrous symphony. Once a man knows what he is and holds fast to it, refusing to be drawn away by any necessity or temptation, he begins to uncover himself, to do what his inmost nature demands and takes joy in, that is to say, begins to create. Indeed there may be much difference in the forms that different souls take. But because each is itself, therefore each is grounded upon the fundamental equality of things. All our valuations are in reference to some standard or other set up with a particular end in view, but that is a question of the practical world which in no way takes away from the intrinsic value of the greatness of the soul. So long as the thing is there, the how of it does not matter. Infinite are the ways of manifestation and all of them the very highest and the most sublime, provided they are a manifestation of the soul itself, provided they rise and flow from the same level. Whether it is Agni or Indra, Varuna, Mitra or the Aswins, it is the same supreme and divine inflatus.
The cosmic soul is true. But that truth is borne out, effectuated only by the truth of the individual soul. When the individual soul becomes itself fully and integrally, by that very fact it becomes also the cosmic soul. The individuals are the channels through which flows the Universal and the Infinite in its multiple emphasis. Each is a particular figure, aspectBhava, a particular angle of vision of All. The vision is entire and the figure perfect if it is not refracted by the lower and denser parts of our being. And for that the individual must first come to itself and shine in its opal clarity and translucency.
Not to do what others do, but what your soul impels you to do. Not to be others but your own self. Not to be anything but the very cosmic and infinite divinity of your soul. Therein lies your highest freedom and perfect delight. And there you are supremely creative. Each soul has a consortPrakriti, Naturewhich it creates out of its own rib. And in this field of infinite creativity the soul lives, moves and has its being.
***
01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
Awhile, withdrawn in secret fields of thought,
Her mind moved in a many-imaged past
--
Invisible, a fateful ghost of self,
It bore the future on its phantom breast.
--
Regressed the stream of the insistent hours,
And on the bank of the mysterious flood
Peopled with well-loved forms now seen no more
And the subtle images of things that were,
Her witness spirit stood reviewing Time.
--
From the bright country of her childhood's days
And the blue mountains of her soaring youth
And the paradise groves and peacock wings of Love
To joy clutched under the silent shadow of doom
In a last turn where heaven raced with hell.
--
Twelve passionate months led in a day of fate.
3.6
--
Only the Self that builds this figure of self
Can rase the fixed interminable line
--
The trail of old forgotten thoughts and deeds,
Disown the legacy of our buried selves,
The burdensome heirship to our vanished forms
--
Our present fate, child of past energies.
3.11
The fixity of the cosmic sequences
Fastened with hidden inevitable links
--
A colloquy of the original Gods
Meeting upon the borders of the unknown,
Her soul's debate with embodied Nothingness
--
An old account of suffering exhaust,
Strike out from Time the soul's long compound debt
And the heavy servitudes of the Karmic Gods,
The slow revenge of unforgiving Law
And the deep need of universal pain
And hard sacrifice and tragic consequence.
--
Out of a timeless barrier she must break,
Penetrate with her thinking depths the Void's monstrous hush,
Look into the lonely eyes of immortal Death
And with her nude spirit measure the Infinite's night.
--
In the closed beauty of the inhuman wilds.
3.19
--
There was no witness of terrestrial eyes;
The Gods above and Nature sole below
Were the spectators of that mighty strife.
3.20
--
There had she grown to the stature of her spirit:
The genius of titanic silences
Steeping her soul in its wide loneliness
--
With a background of the eternal and unique.
3.24
A force of spare direct necessity
Reduced the heavy framework of man's days
And his overburdening mass of outward needs
To a first thin strip of simple animal wants,
And the mighty wildness of the primitive earth
And the brooding multitude of patient trees
And the musing sapphire leisure of the sky
And the solemn weight of the slowly-passing months
Had left in her deep room for thought and God.
--
Set in the cloistral yearning of the woods
And watched by the aspiration of the peaks
Appeared through an aureate opening in Time,
--
Repeating the marvel of the first descent,
Changing to rapture the dull earthly round,
--
Through all the long ordeal of the race,
Never a rarer creature bore his shaft,
That burning test of the godhead in our parts,
A lightning from the heights on our abyss.
--
Voyaging through worlds of splendour and of calm
Overflew the ways of Thought to unborn things.
3.32
--
Her mind, a sea of white sincerity,
Passionate in flow, had not one turbid wave.
--
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
--
A magnanimity as of sea or sky
Enveloped with its greatness all that came
And gave a sense as of a greatened world:
Her kindly care was a sweet temperate sun,
--
Escaping with tired wings from a world of storms,
And a quiet reach like a remembered breast,
In a haven of safety and splendid s oft repose
One could drink life back in streams of honey-fire,
Recover the lost habit of happiness,
Feel her bright nature's glorious ambience,
--
A deep of compassion, a hushed sanctuary,
Her inward help unbarred a gate in heaven;
--
Vacant of the dwarf self's imprisoned air,
Her mood could harbour his sublimer breath
--
For even her gulfs were secrecies of light.
3.40
--
A continent of self-diffusing peace,
An ocean of untrembling virgin fire;
The strength, the silence of the gods were hers.
3.41
--
On the frail breast of this precarious earth,
Since her orbed sight in its breath-fastened house,
--
And wondered at this world of fragile forms
Carried on canvas-strips of shimmering Time,
The impunity of unborn Mights was hers.
4.3
--
Her walk kept still the measures of the gods.
4.4
--
Unsmeared with the dust of our mortal atmosphere
It still reflected heaven's spiritual joy.
--
The white-fire dragon-bird of endless bliss
Drifting with burning wings above her days:
--
Years like gold raiment of the gods that pass;
Her youth sat throned in calm felicity.
--
The armed Immortal bore the snare of Time.
4.9
--
Assigner of the ordeal and the path
Who chooses in this holocaust of the soul
Death, fall and sorrow as the spirit's goads,
The dubious godhead with his torch of pain
Lit up the chasm of the unfinished world
And called her to fill with her vast self the abyss.
--
And must confront the riddle of man's birth
And life's brief struggle in dumb Matter's night.
--
Or hew the ways of Immortality,
To win or lose the godlike game for man,
--
Here was no fabric of terrestrial make
Fit for a day's use by busy careless Powers.
--
An image fluttering on the screen of Fate,
Half-animated for a passing show,
Or a castaway on the ocean of Desire
Flung to the eddies in a ruthless sport
And tossed along the gulfs of Circumstance,
A creature born to bend beneath the yoke,
A chattel and a plaything of Time's lords,
Or one more pawn who comes destined to be pushed
--
In the chess-play of the earth-soul with Doom,--
Such is the human figure drawn by Time.
--
In this enigma of the dusk of God,
This slow and strange uneasy compromise
--
And earth sink down with the weight of the Infinite.
4.21
--
A grey tribunal of the Ignorance,
An Inquisition of the priests of Night
In judgment sit on the adventurer soul,
--
Thus is the throne of the Inconscient safe
While the tardy coilings of the aeons pass
And the Animal browses in the sacred fence
--
To the afflicting penalty of man's hopes,
Her head she bowed not to the stark decree
--
Obedient to the statutes fixed of old,
Admitting without appeal the nether gods.
--
Inapt to fold its mighty wings of dream
Her spirit refused to hug the common soil,
--
Her being conscious of its divine founts
Asked not from mortal frailty pain's relief,
--
Writing the unfinished story of her soul
In thoughts and actions graved in Nature's book,
--
Or set a signature of weak assent
To the brute balance of the world's exchange.
4.32
--
Forfeit the meaning of her birth in Time,
Obey the government of the casual fact
Or yield her high destiny up to passing Chance.
--
To stay the wheels of Doom this greatness rose.
4.35
--
It bore the stroke of That which kills and saves.
4.37
--
She faced the engines of the universe;
A heart stood in the way of the driving wheels:
Its giant workings paused in front of a mind,
Its stark conventions met the flame of a soul.
4.38
--
One mighty deed can change the course of things;
A lonely thought becomes omnipotent.
--
Her empire of unconscious deft device
Annul the claim of man's free human will.
4.41
--
A piston brain pumps out the shapes of thought,
A beating heart cuts out emotion's modes;
--
Or the figure of the world reveals the signs
of a tied Chance repeating her old steps
--
A random series of inept events
To which reason lends illusive sense, is here,
--
This truth broke in in a triumph of fire;
A victory was won for God in man,
--
And stopped the mute march of Necessity.
4.48
--
And burst the bounds of consciousness and Time.
End of Book I - Canto II
01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
object:01.02 - The Object of the Integral Yoga
class:chapter
... the object of the Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine's sake alone, to be turned in our nature into nature of the Divine and in our will and works and life to be the instrument of the Divine. Its object is not to be a great Yogi or a superman (although that may come) or to grab at the Divine for the sake of the ego's power, pride or pleasure.
It is not for salvation though liberation comes by it and all else may come; but these must not be our objects. The Divine alone is our object.
To come to this Yoga merely with the idea of being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their preoccupations invariably come to grief, spiritually and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incidentally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental consciousness on earth to transform mind, life and body. All else can be only a result of these two aims, not the primary object of the Yoga.
The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into
Matter. Our object is not to remove all "limitations" on the expansion of the ego or to give a free field and make unlimited room for the fulfilment of the ideas of the human mind or the desires of the ego-centred life-force. None of us are here to "do as we like", or to create a world in which we shall at last be able to do as we like; we are here to do what the Divine wills and to create a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desire. The work which the sadhak of the supramental Yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our Yoga is not for our own sake but for the sake of the Divine. It is not our own personal manifestation that we are to seek, the manifestation of the individual ego freed from all bounds and from all bonds, but the manifestation of the Divine. of that manifestation our own spiritual liberation, perfection, fullness is to be a result and a part, but not in any egoistic sense or for any ego-centred or self-seeking purpose.
This liberation, perfection, fullness too must not be pursued for our own sake, but for the sake of the Divine.
This Yoga demands a total dedication of the life to the aspiration for the discovery and embodiment of the Divine Truth and to nothing else whatever. To divide your life between the Divine and some outward aim and activity that has nothing to do with the search for the Truth is inadmissible. The least thing of that kind would make success in the Yoga impossible.
You must go inside yourself and enter into a complete dedication to the spiritual life. All clinging to mental preferences must fall away from you, all insistence on vital aims and interests and attachments must be put away, all egoistic clinging to family, friends, country must disappear if you want to succeed in Yoga. Whatever has to come as outgoing energy or action, must proceed from the Truth once discovered and not from the lower mental or vital motives, from the Divine Will and not from personal choice or the preferences of the ego.
01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
is just on the borderland: it has succeeded in leaving behind the mystic domain, but has not yet entered the city of the Spiritat the most, it has turned the corner and approached the gate. Listen now,
My soul unhorizoned widens to measureless sight,
--
My spirit a vast sun of deathless light.3
or the more occult yet luminously vibrant lines:
--
For the coming of the new and the unknown.||6.18||
He gazed across the empty stillness
And heard the footsteps of the undreamed Idea
In the far avenues of the Beyond.||6.19||
He heard the secret Voice, the Word that knows,
--
Is there not a fundamental difference, difference not merely with regard to the poetic personality, but with regard to the very stuff of consciousness? There is direct vision here, the fullness of light, the native rhythm and substance of revelation, as if
In the dead wall closing from a wider self,
--
It lifted the heavy curtain of the flesh.. . . ||6.18||
Later version:
--
Into a secrecy of apparent sleep,
The mystic tract beyond our waking thoughts,
--
When the Spirit speaks its own language in its own name, we have spiritual poetry. If, however, the Spirit speaksfrom choice or necessity-an alien language and manner, e.g., that of a pr ofane consciousness, or of the consciousness of another domain, idealistic or philosophical or even occult, puts on or imitates spirit's language and manner, we have what we propose to call mystic poetry proper. When Samain sings of the body of the dancer:
Et Pannyre deviant fleur, flamme, papillon! ...
--
both so idealise, etherealize, almost spiritualise the earth and the flesh that they seem ostensibly only a vesture of something else behind, something mysterious and other-worldly, something other than, even just opposite to what they actually are or appear to be. That is the mystique of the senses which is a very characteristic feature of some of the best poetic inspirations of France. Baudelaire too, the Satanic poet, by the sheer intensity of sympathy and sincerity, pierces as it were into the soul of things and makes the ugly, the unclean, the diseased, the sordid throb and glow with an almost celestial light. Here is the Baudelairean manner:
Tout casss
--
It is not merely by addressing the beloved as your goddess that you can attain this mysticism; the Elizabethan did that in merry abundance,ad nauseam.A finer temper, a more delicate touch, a more subtle sensitiveness and a kind of artistic wizardry are necessary to tune the body into a rhythm of the spirit. The other line of mysticism is common enough, viz., to express the spirit in terms and rhythms of the flesh. Tagore did that liberally, the Vaishnava poets did nothing but that, the Song of Solomon is an exquisite example of that procedure. There is here, however, a difference in degrees which is an interesting feature worth noting. Thus in Tagore the reference to the spirit is evident, that is the major or central chord; the earthly and the sensuous are meant as the name and form, as the body to render concrete, living and vibrant, near and intimate what otherwise would perhaps be vague and abstract, afar, alo of. But this mundane or human appearance has a value in so far as it is a support, a pointer or symbol of the spiritual import. And the mysticism lies precisely in the play of the two, a hide-and-seek between them. On the other hand, as I said, the greater portion of Vaishnava poetry, like a precious and beautiful casket, no doubt, hides the spiritual import: not the pure significance but the sign and symbol are luxuriously elaborated, they are placed in the foreground in all magnificence: as if it was their very purpose to conceal the real meaning. When the Vaishnava poet says,
O love, what more shall I, shall Radha speak,
--
of aeons and yet my heart is not soothed.. . .
they all give a very beautiful, a very poignant experience of love, but one does not know if it is love human or divine, if it is soul's love or mere bodily love.
The famous Song of Solomon too is not on a different footing, when the poet cries:
Thou hast ravished my heart, my sister, my spouse;
--
ravished my heart with one of thine eyes, with
one chain of thy neck.. . .
one can explain that it is the Christ calling the Church or God appealing to the human soul or one can simply find in it nothing more than a man pining for his woman. Anyhow I would not call it spiritual poetry or even mystic poetry. For in itself it does not carry any double or oblique meaning, there is no suggestion that it is applicable to other fields or domains of consciousness: it is, as it were, monovalent. An allegory is never mysticism. There is more mysticism in Wordsworth, even in Shelley and Keats, than in Spenser, for example, who stands in this respect on the same ground as Bunyan in his The Pilgrim's Progress. Take Wordsworth as a Nature-worshipper,
Breaking the silence of the seas
Among the farthest Hebrides.8
--
Have sight of Proteus rising from the sea;
Or hear old Triton blow his wreathed horn.9
--
I am anticipating however, I shall come to the point presently again. I was speaking of spiritual poetry. Listen once more to these simple, transparent, yet vibrant lines:
But how shall body not seem a hollow space
--
I held my breath and from a world of din
Solitarily I sat apart
--
of truth which did acquire
Rhythm in the heart,
--
But first let us go to the fans et origo, be acquainted with the very genuine article in its purity and perfection, in its essential simplicity. I do not know of any other ideal exemplar than the Upanishad. Thus,
There the sun shines not and the moon has no
--
that is bright is but the shadow of His brightness
and by His shining all this shineth.14
--
This is spiritual matter and spiritual manner that can never be improved upon. This is spiritual poetry in its quintessence. I am referring naturally here to the original and not to the translation which can never do full justice, even at its very best, to the poetic value in question. For apart from the individual genius of the poet, the greatness of the language, the instrument used by the poet, is also involved. It may well be what is comparatively easy and natural in the language of the gods (devabhasha) would mean a tour de force, if not altogether an impossibility, in a human language. The Sanskrit language was moulded and fashioned in the hands of the Rishis, that is to say, those who lived and moved and had their being in the spiritual consciousness. The Hebrew or even the Zend does not seem to have reached that peak, that absoluteness of the spiritual tone which seems inherent in the Indian tongue, although those too breathed and grew in a spiritual atmosphere. The later languages, however, Greek or Latin or their modern descendants, have gone still farther from the source, they are much nearer to the earth and are suffused with the smell and effluvia of this vale of tears.
Among the ancients, strictly speaking, the later classical Lucretius was a remarkable phenomenon. By nature he was a poet, but his mental interest lay in metaphysical speculation, in philosophy, and unpoetical business. He turned away from arms and heroes, wrath and love and, like Seneca and Aurelius, gave himself up to moralising and philosophising, delving 'into the mystery, the why and the how and the whither of it all. He chose a dangerous subject for his poetic inspiration and yet it cannot be said that his attempt was a failure. Lucretius was not a religious or spiritual poet; he was rather Marxian,atheistic, materialistic. The dialectical materialism of today could find in him a lot of nourishment and support. But whatever the content, the manner has made a whole difference. There was an idealism, a clarity of vision and an intensity of perception, which however scientific apparently, gave his creation a note, an accent, an atmosphere high, tense, alo of, ascetic, at times bordering on the supra-sensual. It was a high light, a force of consciousness that at its highest pitch had the ring and vibration of something almost spiritual. For the basic principle of Lucretius' inspiration is a large thought-force, a tense perception, a taut nervous reactionit is not, of course, the identity in being with the inner realities which is the hallmark of a spiritual consciousness, yet it is something on the way towards that.
There have been other philosophical poets, a good number of them since thennot merely rationally philosophical, as was the vogue in the eighteenth century, but metaphysically philosophical, that is to say, inquiring not merely into the phenomenal but also into the labyrinths of the noumenal, investigating not only what meets the senses, but also things that are behind or beyond. Amidst the earlier efflorescence of this movement the most outstanding philosopher poet is of course Dante, the Dante of Paradiso, a philosopher in the mediaeval manner and to the extent a lesser poet, according to some. Goe the is another, almost in the grand modern manner. Wordsworth is full of metaphysics from the crown of his head to the tip of his toe although his poetry, perhaps the major portion of it, had to undergo some kind of martyrdom because of it. And Shelley, the supremely lyric singer, has had a very rich undertone of thought-content genuinely metaphysical. And Browning and Arnold and Hardyindeed, if we come to the more moderns, we have to cite the whole host of them, none can be excepted.
We left out the Metaphysicals, for they can be grouped as a set apart. They are not so much metaphysical as theological, religious. They have a brain-content stirring with theological problems and speculations, replete with scintillating conceits and intricate fancies. Perhaps it is because of this philosophical burden, this intellectual bias that the Metaphysicals went into obscurity for about two centuries and it is precisely because of that that they are slowly coming out to the forefront and assuming a special value with the moderns. For the modern mind is characteristically thoughtful, introspective"introvert"and philosophical; even the exact physical sciences of today are rounded off in the end with metaphysics.
The growth of a philosophical thought-content in poetry has been inevitable. For man's consciousness in its evolutionary march is driving towards a consummation which includes and presupposes a development along that line. The mot d'ordre in old-world poetry was "fancy", imaginationremember the famous lines of Shakespeare characterising a poet; in modern times it is Thought, even or perhaps particularly abstract metaphysical thought. Perceptions, experiences, realisations of whatever order or world they may beexpressed in sensitive and aesthetic terms and figures, that is poetry known and appreciated familiarly. But a new turn has been coming on with an increasing insistencea definite time has been given to that, since the Renaissance, it is said: it is the growing importance of Thought or brain-power as a medium or atmosphere in which poetic experiences find a sober and clear articulation, a definite and strong formulation. Rationalisation of all experiences and realisations is the keynote of the modern mentality. Even when it is said that reason and rationality are not ultimate or final or significant realities, that the irrational or the submental plays a greater role in our consciousness and that art and poetry likewise should be the expression of such a mentality, even then, all this is said and done in and through a strong rational and intellectual stress and frame the like of which cannot be found in the old-world frankly non-intellectual creations.
The religious, the mystic or the spiritual man was, in the past, more or Jess methodically and absolutely non-intellectual and anti-intellectual: but the modern age, the age of scientific culture, is tending to make him as strongly intellectual: he has to explain, not only present the object but show up its mechanism alsoexplain to himself so that he may have a total understanding and a firmer grasp of the thing which he presents and explains to others as well who demand a similar approach. He feels the necessity of explaining, giving the rationality the rationale the science, of his art; for without that, it appears to him, a solid ground is not given to the structure of his experience: analytic power, preoccupation with methodology seems inherent in the modern creative consciousness.
The philosophical trend in poetry has an interesting history with a significant role: it has acted as a force of purification, of sublimation, of katharsis. As man has risen from his exclusively or predominantly vital nature into an increasing mental poise, in the same way his creative activities too have taken this new turn and status. In the earlier stages of evolution the mental life is secondary, subordinate to the physico-vital life; it is only subsequently that the mental finds an independent and self-sufficient reality. A similar movement is reflected in poetic and artistic creation too: the thinker, the philosopher remains in the background at the outset, he looks out; peers through chinks and holes from time to time; later he comes to the forefront, assumes a major role in man's creative activity.
Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of pr ofanity.
The religious poet seeks to tone down or cover up the mundane taint, since he does not know how to transcend it totally, in two ways: (1) by a strong thought-element, the metaphysical way, as it may be called and (2) by a strong symbolism, the occult way. Donne takes to the first course, Blake the second. And it is the alchemy brought to bear in either of these processes that transforms the merely religious into the mystic poet. The truly spiritual, as I have said, is still a higher grade of consciousness: what I call Spirit's own poetry has its own matter and mannerswabhava and swadharma. A nearest approach to it is echoed in those famous lines of Blake:
To see a World in a grain of Sand,
And a Heaven in a Wild Flower,
Hold Infinity in the palm of your hand,
And Eternity in an hour.16
And a considerable impact of it is vibrant and aglow in these lines of a contemporary Indian poet:
Sky-lucent Bliss untouched by earthiness!
--
For 'tis with mouth of clay I supplicate:
Speak to me heart to heart words intimate,
--
Something of the fullness of spiritual matter and manner overflows in these epic lines:
His spirit mingles with eternity's heart
And bears the silence of the Infinite. ||20.21||
In a divine retreat from mortal thought,
In a prodigious gesture of soul-sight,
His being towered into pathless heights,
Naked of its vesture of humanity. ||21.1||
or this simple single line pregnant no less with the self-same fullness:
An eye awake in voiceless heights of trance, ||8.8||
This, I say, is something different from the religious and even from the mystic. It is away from the merely religious, because it is naked of the vesture of humanity (in spite of a human face that masks it at times) ; it is something more than the merely mystic, for it does not stop being a signpost or an indication to the Beyond, but is itself the presence and embodiment of the Beyond. The mystic gives us, we can say, the magic of the Infinite; what I term the spiritual, the spiritual proper, gives in addition the logic of the Infinite. At least this is what distinguishes modern spiritual consciousness from the ancient, that is, Upanishadic spiritual consciousness. The Upanishad gives expression to the spiritual consciousness in its original and pristine purity and perfection, in its essential simplicity. It did not buttress itself with any logic. It is the record of fundamental experiences and there was no question of any logical exposition. But, as I have said, the modern mind requires and demands a logical element in its perceptions and presentations. Also it must needs be a different kind of logic that can satisfy and satisfy wholly the deeper and subtler movements of a modern consciousness. For the philosophical poet of an earlier age, when he had recourse to logic, it was the logic of the finite that always gave him the frame, unless he threw the whole thing overboard and leaped straight into the occult, the illogical and the a logical, like Blake, for instance. Let me illustrate and compare a little. When the older poet explains indriyani hayan ahuh, it is an allegory he resorts to, it is the logic of the finite he marshals to point to the infinite and the beyond. The stress of reason is apparent and effective too, but the pattern is what we are normally familiar with the movement, we can say, is almost Aristotelian in its rigour. Now let us turn to the following:
Our life is a holocaust of the Supreme. ||26.15||
The great World-Mother by her sacrifice||4.47||
Has made her soul the body of our state;
Accepting sorrow and unconsciousness
--
The many-patterned ground of all we are. ||26.16||
An idol of self is our mortality. ||26.17||
or this chiselled bit of diamond,
An inconscient Power groped towards consciousness,
--
Here we have a pattern of thought-movement that does not seem to follow the lineaments of the normal brain-mind consciousness, although it too has a basis there: our customary line of reasoning receives a sudden shock, as it were, and then is shaken, moved, lifted up, transportedgradually or suddenly, according to the temperament of the listener. Besides, we have here the peculiar modern tone, which, for want of a better term, may be described as scientific. The impressimprimatur of Science is its rational coherence, justifying or justified by sense data, by physical experience, which gives us the pattern or model of an inexorable natural law. Here too we feel we are in the domain of such natural law but lifted on to a higher level.
This is what I was trying to make out as the distinguishing trait of the real spiritual consciousness that seems to be developing in the poetic creation of tomorrow, e.g., it has the same rationality, clarity, concreteness of perception as the scientific spirit has in its own domain and still it is rounded off with a halo of magic and miracle. That is the nature of the logic of the infinite proper to the spiritual consciousness. We can have a Science of the Spirit as well as a Science of Matter. This is the Thought element or what corresponds to it, of which I was speaking, the philosophical factor, that which gives form to the formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the supreme solar consciousness but the nearest approach to it. Or, perhaps, the mystic dwells in the domain of the Divine, he may even be suffused with a sense of unity but would not like to acquire the Divine's nature and function. Normally and generally he embodies all the aspiration and yearning moved by intimations and suggestions belonging to the human mentality, the divine urge retaining still the human flavour. We can say also, using a Vedantic terminology, that the mystic consciousness gives us the tatastha lakshana, the nearest approximative attri bute of the attri buteless; or otherwise, it is the hiranyagarbha consciousness which englobes the multiple play, the coruscated possibilities of the Reality: while the spiritual proper may be considered as prajghana, the solid mass, the essential lineaments of revelatory knowledge, the typal "wave-particles" of the Reality. In the former there is a play of imagination, even of fancy, a decorative aesthesis, while in the latter it is vision pure and simple. If the spiritual poetry is solar in its nature, we can say, by extending the analogy, that mystic poetry is characteristically lunarMoon representing the delight and the magic that Mind and mental imagination, suffused, no doubt, with a light or a reflection of some light from beyond, is capable of (the Upanishad speaks of the Moon being born of the Mind).
To sum up and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:
"Flyaway, far from these morbid miasmas, go and purify yourself in the higher air and drink, like a pure and divine liquor, the clear fire that fills the limpid spaces."18
That angelic poets should be inspired by the same ideal is, of course, quite natural: for they sing:
Not a senseless, trancd thing,
--
Poetry, actually however, has been, by and large, a pr ofane and mundane affair: for it expresses the normal man's perceptions and feelings and experiences, human loves and hates and desires and ambitions. True. And yet there has also always been an attempt, a tendency to deal with them in such a way as can bring calm and puritykatharsisnot trouble and confusion. That has been the purpose of all Art from the ancient days. Besides, there has been a growth and development in the historic process of this katharsis. As by the sublimation of his bodily and vital instincts and impulses., man is gradually growing into the mental, moral and finally spiritual consciousness, even so the artistic expression of his creative activity has followed a similar line of transformation. The first and original transformation happened with religious poetry. The religious, one may say, is the pr ofane inside out; that is to say, the religious man has almost the same tone and temper, the same urges and passions, only turned Godward. Religious poetry too marks a new turn and development of human speech, in taking the name of God human tongue acquires a new plasticity and flavour that transform or give a new modulation even to things pr ofane and mundane it speaks of. Religious means at bottom the colouring of mental and moral idealism. A parallel process of katharsis is found in another class of poetic creation, viz., the allegory. Allegory or parable is the stage when the higher and inner realities are expressed wholly in the modes and manner, in the form and character of the normal and external, when moral, religious or spiritual truths are expressed in the terms and figures of the pr ofane life. The higher or the inner ideal is like a loose clothing upon the ordinary consciousness, it does not fit closely or fuse. In the religious, however, the first step is taken for a mingling and fusion. The mystic is the beginning of a real fusion and a considerable ascension of the lower into the higher. The philosopher poet follows another line for the same katharsisinstead of uplifting emotions and sensibility, he proceeds by thought-power, by the ideas and principles that lie behind all movements and give a pattern to all things existing. The mystic can be of either type, the religious mystic or the philosopher mystic, although often the two are welded together and cannot be very well separated. Let us illustrate a little:
The spacious firmament on high,
--
This is religious poetry, pure and simple, expressing man's earliest and most elementary feeling, marked by a broad candour, a rather shallow monotone. But that feeling is raised to a pitch of fervour and scintillating sensibility in Vaughan's
They are all gone into the world of light
And I alone sit lingering here, . . .
O Father of eternal life, and all
Created glories under Thee,
Resume Thy spirit from this world of thrall
Into true liberty.21
--
The allegorical element too finds here cleverly woven into the mystically religious texture. Here is another example of the mystically religious temper from Donne:
For though through many streights, and lands I roame,
--
Hold Infinity in the palm of your hand,
And Eternity in an hour.25
Blake had this wonderful gift of transmuting the baser metal of mundane experience into the gold of a deep mystic and spiritual experience:
Bring me my bow of burning gold!
Bring me my arrows of desire!
Bring me my spear! O clouds, unfold!
Bring me my chariot of fire!26
An allegorical structure has been transfused into a living and burning symbolism of an inner world.
But all that is left far behind, when we hear a new voice announcing an altogether new manner, revelatory of the truly and supremely spiritual consciousness, not simply mystic or religious but magically occult and carved out of the highest if recondite philosophia:
A finite movement of the Infinite
Came winging its way through a wide air of Time;
A march of Knowledge moved in Nescience
And guarded in the form a separate soul. ||42.17||
--
Albert Samain: "Pannyre awe talons d'or"Aux Flancs du Vase. And Pannyre became flower, flame, butterfly.. . . As though through a silky continuity of water In a divine flash showed Pannyre naked.
Mallarme: "Les Fleurs". "Vermilion like the pure toe of the seraph Reddened by the blush of dawns it trampled through."
"Quite broken they are, yet they have eyes that pierce like a drill, shine like those holes in which the water sleeps at night: they have the divine eyes of a little girl."Baudelaire, "Les petites vieilles"
Sri Aurobindo: Radhas Appeal in Songs to Mytrilla.
--
"Auguries of Innocence".
K. D. Sethna: "This Errant Life" in The Secret Splentiour.
--
The Progress of the Soule, VI.
"Annvnciation"Divine Poems
"Auguries of Innocence".
"Jerusalem".
01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
What is Reason, the faculty that is said to be the proud privilege of man, the sovereign instrument he alone possesses for the purpose of knowing? What is the value of knowledge that Reason gives? For it is the manner of knowing, the particular faculty or instrument by which we know, that determines the nature and content of knowledge. Reason is the collecting of available sense-perceptions and a certain mode of working upon them. It has three component elements that have been defined as observation, classification and deduction. Now, the very composition of Reason shows that it cannot be a perfect instrument of knowledge; the limitations are the inherent limitations of the component elements. As regards observation there is a two-fold limitation. First, observation is a relative term and variable quantity. One observes through the prism of one's own observing faculty, through the bias of one's own personality and no two persons can have absolutely the same manner of observation. So Science has recognised the necessity of personal equation and has created an imaginary observer, a "mean man" as the standard of reference. And this already takes us far away from the truth, from the reality. Secondly, observation is limited by its scope. All the facts of the world, all sense-perceptions possible and actual cannot be included within any observation however large, however collective it may be. We have to go always upon a limited amount of data, we are able to construct only a partial and sketchy view of the surface of existence. And then it is these few and doubtful facts that Reason seeks to arrange and classify. That classification may hold good for certain immediate ends, for a temporary understanding of the world and its forces, either in order to satisfy our curiosity or to gain some practical utility. For when we want to consider the world only in its immediate relation to us, a few and even doubtful facts are sufficient the more immediate the relation, the more immaterial the doubtfulness and insufficiency of facts. We may quite confidently go a step in darkness, but to walk a mile we do require light and certainty. Our scientific classification has a background of uncertainty, if not, of falsity; and our deduction also, even while correct within a very narrow range of space and time, cannot escape the fundamental vices of observation and classification upon which it is based.
It might be said, however, that the guarantee or sanction of Reason does not lie in the extent of its application, nor can its subjective nature (or ego-centric predication, as philosophers would term it) vitiate the validity of its conclusions. There is, in fact, an inherent unity and harmony between Reason and Reality. If we know a little of Reality, we know the whole; if we know the subjective, we know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the pro of of your statement. The generalising power inherent in Reason is the guarantee of the certitude to which it leads. Reason is valid, as it does not betray us. If it were such as anti-intellectuals make it out to be, we would be making nothing but false steps, would always remain entangled in contradictions. The very success of Reason is pro of of its being a reliable and perfect instrument for the knowledge of Truth and Reality. It is beside the mark to prove otherwise, simply by analysing the nature of Reason and showing the fundamental deficiencies of that nature. It is rather to the credit of Reason that being as it is, it is none the less a successful and trustworthy agent.
Now the question is, does Reason never fail? Is it such a perfect instrument as intellectualists think it to be? There is ground for serious misgivings. Reason says, for example, that the earth revolves round the sun: and reason, it is argued, is right, for we see that all the facts are conformableto it, even facts that were hitherto unknown and are now coming into our ken. But the difficulty is that Reason did not say that always in the past and may not say that always in the future. The old astronomers could explain the universe by holding quite a contrary theory and could fit into it all their astronomical data. A future scientist may come and explain the matter in quite a different way from either. It is only a choice of workable theories that Reason seems to offer; we do not know the fact itself, apart perhaps from exactly the amount that immediate sense-perception gives to each of us. Or again, if we take an example of another category, we may ask, does God exist? A candid Rationalist would say that he does not know although he has his own opinion about the matter. Evidently, Reason cannot solve all the problems that it meets; it can judge only truths that are of a certain type.
It may be answered that Reason is a faculty which gives us progressive knowledge of the reality, but as a knowing instrument it is perfect, at least it is the only instrument at our disposal; even if it gives a false, incomplete or blurred image of the reality, it has the means and capacity of correcting and completing itself. It offers theories, no doubt; but what are theories? They are simply the gradually increasing adaptation of the knowing subject to the object to be known, the evolving revelation of reality to our perception of it. Reason is the power which carries on that process of adaptation and revelation; we can safely rely upon Reason and trust It to carry on its work with increasing success.
But in knowledge it is precisely finality that we seek for and no mere progressive, asymptotic, rapprochement ad infinitum. No less than the Practical Reason, the Theoretical Reason also demands a categorical imperative, a clean affirmation or denial. If Reason cannot do that, it must be regarded as inefficient. It is poor consolation to man that Reason is gradually finding out the truth or that it is trying to grapple with the problems of God, Soul and Immortality and will one day pronounce its verdict. Whether we have or have not any other instrument of knowledge is a different question altogether. But in the meanwhile Reason stands condemned by the evidence of its own limitation.
It may be retorted that if Reason is condemned, it is condemned by itself and by no other authority. All argumentation against Reason is a function of Reason itself. The deficiencies of Reason we find out by the rational faculty alone. If Reason was to die, it is because it consents to commit suicide; there is no other power that kills it. But to this our answer is that Reason has this miraculous power of self-destruction; or, to put it philosophically, Reason is, at best, an organ of self-criticism and perhaps the organ par excellence for that purpose. But criticism is one thing and creation another. And whether we know or act, it is fundamentally a process of creation; at least, without this element of creation there can be no knowledge, no act. In knowledge there is a luminous creativity, Revelation or Categorical Imperative which Reason does not and cannot supply but vaguely strains to seize. For that element we have to search elsewhere, not in Reason.
Does this mean that real knowledge is irrational or against Reason? Not so necessarily. There is a super-rational power for knowledge and Reason may either be a channel or an obstacle. If we take our stand upon Reason and then proceed to know, if we take the forms and categories of Reason as the inviolable schemata of knowledge, then indeed Reason becomes an obstacle to that super-rational power. If, on the other hand, Reason does not offer any set-form from beforehand, does not insist upon its own conditions, is passive and simply receives and reflects what is given to it, then it becomes a luminous and sure channel for that higher and real knowledge.
The fact is that Reason is a lower manifestation of knowledge, it is an attempt to express on the mental level a power that exceeds it. It is the section of a vast and unitarian Consciousness-Power; the section may be necessary under certain conditions and circumstances, but unless it is viewed in its relation to the ensemble, unless it gives up its exclusive absolutism, it will be perforce arbitrary and misleading. It would still remain helpful and useful, but its help and use would be always limited in scope and temporary in effectivity.
***
The Creative Soul The Intuition of the Age
01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
A considerable amount of vague misunderstanding and misapprehension seems to exist in the minds of a certain section of our people as to what Sri Aurobindo is doing in his retirement at Pondicherry. On the other hand, a very precise exposition, an exact formula of what he is not doing has been curiously furnished by a well-known patriot in his indictment of what he chooses to call the Pondicherry School of contemplation. But he has arrived at this formula by openly and fearlessly affirming what does not exist; for the things that Sri Aurobindo is accused of doing are just the things that he is not doing. In the first place, Sri Aurobindo is not doing peaceful contemplation; in the second place, he is not doing active propaganda either; in the third place, he is not doing prnyma or even dhyna in the ordinary sense of the word; and, lastly, he is not proclaiming or following the maxim that although action may be tolerated as good, his particular brand of Yoga is something higher and better.
Evidently the eminent politician and his school of activism are labouring under a Himalayan confusion: when they speak of Sri Aurobindo, they really have in their mind some of the old schools of spiritual discipline. But one of the marked aspects of Sri Aurobindo's teaching and practice has been precisely his insistence on putting aside the inert and life-shunning quietism, illusionism, asceticism and monasticism of a latter-day and decadent India. These ideals are perhaps as much obstacles in his way as in the way of the activistic school. Only Sri Aurobindo has not had the temerity to say that it is a weakness to seek refuge in contemplation or to suggest that a Buddha was a weakling or a Shankara a poltroon.
This much as regards what Sri Aurobindo is not doing; let us now turn and try to understand what he is doing. The distinguished man of action speaks of conquering Nature and fighting her. Adopting this war-like imagery, we can affirm that Sri Aurobindo's work is just such a battle and conquest. But the question is, what is nature and what is the kind of conquest that is sought, how are we to fight and what are the required arms and implements? A good general should foresee all this, frame his plan of campaign accordingly and then only take the field. The above-mentioned leader proposes ceaseless and unselfish action as the way to fight and conquer Nature. He who speaks thus does not know and cannot mean what he says.
European science is conquering Nature in a way. It has attained to a certain kind and measure, in some fields a great measure, of control and conquest; but however great or striking it may be in its own province, it does not touch man in his more intimate reality and does not bring about any true change in his destiny or his being. For the most vital part of nature is the region of the life-forces, the powers of disease and age and death, of strife and greed and lustall the instincts of the brute in man, all the dark aboriginal forces, the forces of ignorance that form the very groundwork of man's nature and his society. And then, as we rise next to the world of the mind, we find a twilight region where falsehood masquerades as truth, where prejudices move as realities, where notions rule as ideals.
This is the present nature of man, with its threefold nexus of mind and life and body, that stands there to be fought and conquered. This is the inferior nature, of which the ancients spoke, that holds man down inexorably to a lower dharma, imperfect mode of life the life that is and has been the human order till today. No amount of ceaseless action, however selflessly done, can move this wheel of Nature even by a hair's breadth away from the path that it has carved out from of old. Human nature and human society have been built up and are run by the forces of this inferior nature, and whatever shuffling and reshuffling we may make in its apparent factors and elements, the general scheme and fundamental form of life will never change. To displace earth (and to conquer nature means nothing less than that) and give it another orbit, one must find a fulcrum outside earth.
Sri Aurobindo does not preach flight from life and a retreat into the silent and passive Infinite; the goal of life is not, in his view, the extinction of life. Neither is he satisfied on that account to hold that life is best lived in the ordinary round of its unregenerate dharma. If the first is a blind alley, the second is a vicious circle,both lead nowhere.
Sri Aurobindo's sadhana starts from the perception of a Power that is beyond the ordinary nature yet is its inevitable master, a fulcrum, as we have said, outside the earth. For what is required first is the discovery and manifestation of a new soul-consciousness in man which will bring about by the very pressure and working out of its self-rule an absolute reversal of man's nature. It is the Asuras who are now holding sway over humanity, for man has allowed himself so long to be built in the image of the Asura; to dislodge the Asuras, the Gods in their sovereign might have to be forged in the human being and brought into play. It is a stupendous task, some would say impossible; but it is very far removed from quietism or passivism. Sri Aurobindo is in retirement, but it is a retirement only from the outward field of present physical activities and their apparent actualities, not from the true forces and action of life. It is the retreat necessary to one who has to go back into himself to conquer a new plane of creative power,an entrance right into the world of basic forces, of fundamental realities, into the flaming heart of things where all actualities are born and take their first shape. It is the discovery of a power-house of tremendous energism and of the means of putting it at the service of earthly life.
And, properly speaking, it is not at all a school, least of all a mere school of thought, that is growing round Sri Aurobindo. It is rather the nucleus of a new life that is to come. Quite naturally it has almost insignificant proportions at present to the outward eye, for the work is still of the nature of experiment and trial in very restricted limits, something in the nature of what is done in a laboratory when a new power has been discovered, but has still to be perfectly formulated in its process. And it is quite a mistake to suppose that there is a vigorous propaganda carried on in its behalf or that there is a large demand for recruits. Only the few, who possess the call within and are impelled by the spirit of the future, have a chance of serving this high attempt and great realisation and standing among its first instruments and pioneer workers.
***
01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
object:01.03 - The Yoga of the King - The Yoga of the Souls Release
class:chapter
--
One in the front of the immemorial quest,
Protagonist of the mysterious play
In which the Unknown pursues himself through forms
--
Into our province of ephemeral sight,
A colonist from immortality.
--
A strength of the original Permanence
Entangled in the moment and its flow,
He kept the vision of the Vasts behind:
A power was in him from the Unknowable.
An archivist of the symbols of the Beyond,
A treasurer of superhuman dreams,
He bore the stamp of mighty memories
And shed their grandiose ray on human life.
--
His will a hunter in the trails of light.
An ocean impulse lifted every breath;
Each action left the footprints of a god,
Each moment was a beat of puissant wings.
The little plot of our mortality
Touched by this tenant from the heights became
A playground of the living Infinite.
This bodily appearance is not all;
--
His fragile ship conveys through the sea of years
An incognito of the Imperishable.
A spirit that is a flame of God abides,
A fiery portion of the Wonderful,
Artist of his own beauty and delight,
Immortal in our mortal poverty.
This sculptor of the forms of the Infinite,
This screened unrecognised Inhabitant,
Initiate of his own veiled mysteries,
Hides in a small dumb seed his cosmic thought.
In the mute strength of the occult Idea
Determining predestined shape and act,
--
At last the traveller in the paths of Time
Arrives on the frontiers of eternity.
In the transient symbol of humanity draped,
He feels his substance of undying self
And loses his kinship to mortality.
A beam of the Eternal smites his heart,
His thought stretches into infinitude;
--
He has drunk from the breasts of the Mother of the worlds;
A topless Supernature fills his frame:
--
As the security of her changing world
And shapes the figure of her unborn mights.
Immortally she conceives herself in him,
--
A circle of toil and hope and war and peace
Tracked out by Life on Matter's obscure ground.
--
Cult of an ideal never made real here,
An endless spiral of ascent and fall
Until at last is reached the giant point
--
And we break into the infinity of God.
Across our nature's border line we escape
Into Supernature's arc of living light.
This now was witnessed in that son of Force;
In him that high transition laid its base.
--
Refining half-hewn blocks of natural strength
It built his soul into a statued god.
The Craftsman of the magic stuff of self
Who labours at his high and difficult plan
In the wide workshop of the wonderful world,
Modelled in inward Time his rhythmic parts.
--
At travail in the occult womb of life,
His dreamed magnificence of things to be.
A crown of the architecture of the worlds,
A mystery of married Earth and Heaven
Annexed divinity to the mortal scheme.
A Seer was born, a shining Guest of Time.
For him mind's limiting firmament ceased above.
In the griffin forefront of the Night and Day
A gap was rent in the all-concealing vault;
The conscious ends of being went rolling back:
The landmarks of the little person fell,
The island ego joined its continent.
Overpassed was this world of rigid limiting forms:
Life's barriers opened into the Unknown.
--
And, striking off subjection's rigorous clause,
Annulled the soul's treaty with Nature's nescience.
All the grey inhibitions were torn off
And broken the intellect's hard and lustrous lid;
--
Out of apprenticeship to Ignorance
Wisdom upraised him to her master craft
And made him an archmason of the soul,
A builder of the Immortal's secret house,
An aspirant to supernal Timelessness:
--
There gleamed the dawn of a spiritual day.
\t:As so he grew into his larger self,
--
The lines of safety Reason draws that bar
Mind's soar, soul's dive into the Infinite.
--
He made of miracle a normal act
And turned to a common part of divine works,
Magnificently natural at this height,
Efforts that would shatter the strength of mortal hearts,
Pursued in a royalty of mighty ease
Aims too sublime for Nature's daily will:
The gifts of the spirit crowding came to him;
They were his life's pattern and his privilege.
--
It looked into the very self of things;
Deceived no more by form he saw the soul.
--
It plucked out from grey folds of secrecy
The motives which from their own sight men hide.
--
Into the immobile ocean of his calm.
He heard the inspired sound of his own thoughts
Re-echoed in the vault of other minds;
The world's thought-streams travelled into his ken;
--
Yet stood untouched, king of itself, alone.
A magical accord quickened and attuned
--
It raised the servitors of mind and life
To be happy partners in the soul's response,
--
Records of lustre and ecstasy; it made
The body's means the spirit's acolytes.
--
The soul's experience of its deeper sheaths
No more slept drugged by Matter's dominance.
--
Into a secrecy of apparent sleep,
The mystic tract beyond our waking thoughts,
--
Appeared in the silent spaces of the soul.
He sat in secret chambers looking out
Into the luminous countries of the unborn
Where all things dreamed by the mind are seen and true
--
Wearing the glory of a deathless form,
Lain in the arms of the Eternal's peace,
Rapt in the heart-beats of God-ecstasy.
He lived in the mystic space where thought is born
--
And fed on the white milk of the Eternal's strengths
Till it grows into the likeness of a god.
In the Witness's occult rooms with mind-built walls
--
Opened the windows of the inner sight.
He owned the house of undivided Time.
Lifting the heavy curtain of the flesh
He stood upon a threshold serpent-watched,
--
For the coming of the new and the unknown.
He gazed across the empty stillnesses
And heard the footsteps of the undreamed Idea
In the far avenues of the Beyond.
He heard the secret Voice, the Word that knows,
--
A vision came of higher realms than ours,
A consciousness of brighter fields and skies,
of beings less circumscribed than brief-lived men
--
A consciousness of beauty and of bliss,
A knowledge which became what it perceived,
--
On the tongue lingered the honey of paradise.
A channel of universal harmony,
Hearing was a stream of magic audience,
A bed for occult sounds earth cannot hear.
Out of a covert tract of slumber self
The voice came of a truth submerged, unknown
That flows beneath the cosmic surfaces,
--
It caught the burden of secrecies sealed and dumb,
It voiced the unfulfilled demand of earth
And the song of promise of unrealised heavens
And all that hides in an omnipotent Sleep.
--
A laughter of sleepless pleasure foamed and spumed
And murmurings of desire that cannot die:
A cry came of the world's delight to be,
The grandeur and greatness of its will to live,
Recall of the soul's adventure into space,
A traveller through the magic centuries
--
Its search for the mystic meaning of its birth
And joy of high spiritual response,
Its throb of satisfaction and content
In all the sweetness of the gifts of life,
Its large breath and pulse and thrill of hope and fear,
Its taste of pangs and tears and ecstasy,
Its rapture's poignant beat of sudden bliss,
The sob of its passion and unending pain.
The murmur and whisper of the unheard sounds
Which crowd around our hearts but find no window
--
The stammer of the primal ignorance;
Answer to that inarticulate questioning,
--
And the anthem of the superconscient light.
All was revealed there none can here express;
--
And beings of many kingdoms neared and spoke:
The ever-living whom we name as dead
--
The kings of evil and the kings of good,
Appellants at the reason's judgment seat,
Proclaimed the gospel of their opposites,
And all believed themselves spokesmen of God:
The gods of light and titans of the dark
Battled for his soul as for a costly prize.
In every hour loosed from the quiver of Time
There rose a song of new discovery,
A bow-twang's hum of young experiment.
Each day was a spiritual romance,
--
And danger brought a keen sweet tang of joy;
Each happening was a deep experience.
--
And sudden ecstasies from a world of bliss.
It was a region of wonder and delight.
All now his bright clairaudience could receive;
A contact thrilled of mighty unknown things.
Awakened to new unearthly closenesses,
--
And with a silver cry of opening gates
Sight's lightnings leaped into the invisible.
--
Out of this world of signs suddenly he came
Into a silent self where world was not
--
In rare and lucent intervals of hush
Into a signless region he could soar
Packed with the deep contents of formlessness
Where world was into a single being rapt
And all was known by the light of identity
And Spirit was its own self-evidence.
--
And love is a yearning of the One for the One,
And beauty is a sweet difference of the Same
And oneness is the soul of multitude.
There all the truths unite in a single Truth,
--
Weary of its homeless immortality,
Asks not in thought's carved brilliant cell to rest
--
Sees only a little arc of God's vast sky.
The boundless with the boundless there consorts;
--
A power of seeing silence filled his limbs:
Caught by a voiceless white epiphany
--
A leisure in the labour of the worlds,
A pause in the joy and anguish of the search
Restored the stress of Nature to God's calm.
A vast unanimity ended life's debate.
The war of thoughts that fathers the universe,
The clash of forces struggling to prevail
In the tremendous shock that lights a star
As in the building of a grain of dust,
The grooves that turn their dumb ellipse in space
Ploughed by the seeking of the world's desire,
The long regurgitations of Time's flood,
The torment edging the dire force of lust
That wakes kinetic in earth's dullard slime
And carves a personality out of mud,
The sorrow by which Nature's hunger is fed,
The oestrus which creates with fire of pain,
The fate that punishes virtue with defeat,
--
The weeping of Love, the quarrel of the Gods,
Ceased in a truth which lives in its own light.
--
An aspect of the unknown Reality
Altered the meaning of the cosmic scene.
This huge material universe became
A small result of a stupendous force:
Overtaking the moment the eternal Ray
--
Through a last glimmer and drift of vanishing stars
The superconscient realms of motionless Peace
Where judgment ceases and the word is mute
--
Out of that stillness mind new-born arose
And woke to truths once inexpressible,
--
The breathless might and calm of silent mind;
Or slowly they fail as sets a golden day.
The restless nether members tire of peace;
A nostalgia of old little works and joys,
A need to call back small familiar selves,
--
The need to rest in a natural pose of fall,
As a child who learns to walk can walk not long,
--
An old pull of subconscious cords renews;
It draws the unwilling spirit from the heights,
--
To the blind driven inertia of our base.
This too the supreme Diplomat can use,
--
Into the half-ordered chaos of mortal life
The formless Power, the Self of eternal light
Follow in the shadow of the spirit's descent;
The twin duality for ever one
Chooses its home mid the tumults of the sense.
He comes unseen into our darker parts
--
The glory of the integer of his soul.
7.14
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,
--
His heights of being lived in the still Self;
His mind could rest on a supernal ground
--
Where the God-child lies on the lap of Night and Dawn
And the Everlasting puts on Time's disguise.
--
A poised serenity of tranquil strength,
A wide unshaken look on Time's unrest
--
Immobile it beheld the flux of things,
Calm and apart supported all that is:
--
And the refusal of Inertia's mass
And the grey front of the world's Ignorance
And nescient Matter and the huge error of life.
As a sculptor chisels a deity out of stone
He slowly chipped off the dark envelope,
Line of defence of Nature's ignorance,
The illusion and mystery of the Inconscient
In whose black pall the Eternal wraps his head
--
A splendour of self-creation from the peaks,
A transfiguration in the mystic depths,
--
Already in him was seen that task of Power:
Life made its home on the high tops of self;
His soul, mind, heart became a single sun;
--
But there too, in the uncertain shadow of life,
There was a labour and a fiery breath;
--
Strong periods of illumination came:
Lightnings of glory after glory burned,
Experience was a tale of blaze and fire,
Air rippled round the argosies of the Gods,
Strange riches sailed to him from the Unseen;
Splendours of insight filled the blank of thought,
Knowledge spoke to the inconscient stillnesses,
Rivers poured down of bliss and luminous force,
Visits of beauty, storm-sweeps of delight
Rained from the all-powerful Mystery above.
Thence stooped the eagles of Omniscience.
A dense veil was rent, a mighty whisper heard;
Repeated in the privacy of his soul,
A wisdom-cry from rapt transcendences
Sang on the mountains of an unseen world;
The voices that an inner listening hears
--
And flame-wrapped outbursts of the immortal Word
And flashes of an occult revealing Light
Approached him from the unreachable Secrecy.
--
An ictus of revealing lustre fell
As if a pointing accent upon Truth,
--
Covered by the forged signatures of the gods,
Detect the magic bride in her disguise
Or scan the apparent face of thought and life.
\t: oft inspiration with her lightning feet,
--
Traversed the soundless corridors of his mind
Bringing her rhythmic sense of hidden things.
A music spoke transcending mortal speech.
As if from a golden phial of the All-Bliss,
A joy of light, a joy of sudden sight,
A rapture of the thrilled undying Word
Poured into his heart as into an empty cup,
A repetition of God's first delight
Creating in a young and virgin Time.
--
Lodged in the expectant stillness of his depths
A crystal of the ultimate Absolute,
A portion of the inexpressible Truth
Revealed by silence to the silent soul.
--
Till through the intensity of one luminous spot
An apocalypse of a world of images
Enters into the kingdom of the seer.
A great nude arm of splendour suddenly rose;
It rent the gauze opaque of Nescience:
Her lifted finger's keen unthinkable tip
Bared with a stab of flame the closed Beyond.
8.8
An eye awake in voiceless heights of trance,
A mind plucking at the unimaginable,
--
A gleaner of infinitesimal grains of Truth,
A sheaf-binder of infinite experience,
She pierced the guarded mysteries of World-Force
And her magic methods wrapped in a thousand veils;
--
In the dust and crannies of his mounting route
Mid old forsaken dreams of hastening Mind
And buried remnants of forgotten space.
A traveller between summit and abyss,
--
Or streaked along the roads of Heaven and Hell
Pursuing all knowledge like a questing hound.
A reporter and scribe of hidden wisdom talk,
Her shining minutes of celestial speech,
Passed through the masked office of the occult mind,
Transmitting gave to prophet and to seer
The inspired body of the mystic Truth.
A recorder of the inquiry of the gods,
Spokesman of the silent seeings of the Supreme,
She brought immortal words to mortal men.
--
Broad spaces of a vision without line
Or limit swam into his spirit's ken.
Oceans of being met his voyaging soul
Calling to infinite discovery;
Timeless domains of joy and absolute power
Stretched out surrounded by the eternal hush;
--
The points that run through the closed heart of things
Shadowed the indeterminable line
--
The magician order of the cosmic Mind
Coercing the freedom of infinity
With the stark array of Nature's symbol facts
And life's incessant signals of event,
Transmuted chance recurrences into laws,
A chaos of signs into a universe.
Out of the rich wonders and the intricate whorls
of the spirit's dance with Matter as its mask
The balance of the world's design grew clear,
Its symmetry of self-arranged effects
Managed in the deep perspectives of the soul,
And the realism of its illusive art,
Its logic of infinite intelligence,
Its magic of a changing eternity.
A glimpse was caught of things for ever unknown:
The letters stood out of the unmoving Word:
In the immutable nameless Origin
--
The trail of the Ideas that made the world,
And, sown in the black earth of Nature's trance,
The seed of the Spirit's blind and huge desire
From which the tree of cosmos was conceived
And spread its magic arms through a dream of space.
Immense realities took on a shape:
There looked out from the shadow of the Unknown
The bodiless Namelessness that saw God born
--
Appeared of the Architect who builds in trance.
The original Desire born in the Void
--
The ineffable meaning of the endless dream.
Hardly for a moment glimpsed viewless to Mind,
As if a torch held by a power of God,
The radiant world of the everlasting Truth
Glimmered like a faint star bordering the night
--
The smile of love that sanctions the long game,
The calm indulgence and maternal breasts
of Wisdom suckling the child-laughter of Chance,
Silence, the nurse of the Almighty's power,
The omniscient hush, womb of the immortal Word,
And of the Timeless the still brooding face,
And the creative eye of Eternity.
The inspiring goddess entered a mortal's breast,
Made there her study of divining thought
And sanctuary of prophetic speech
And sat upon the tripod seat of mind:
All was made wide above, all lit below.
In darkness' core she dug out wells of light,
On the undiscovered depths imposed a form,
--
Bore earthward fragments of revealing thought
Hewn from the silence of the Ineffable.
A Voice in the heart uttered the unspoken Name,
A dream of seeking Thought wandering through Space
Entered the invisible and forbidden house:
The treasure was found of a supernal Day.
In the deep subconscient glowed her jewel-lamp;
Lifted, it showed the riches of the Cave
Where, by the miser traffickers of sense
Unused, guarded beneath Night's dragon paws,
In folds of velvet darkness draped they sleep
Whose priceless value could have saved the world.
--
Waiting the advent of a larger ray
And rescue of the lost herds of the Sun.
In a splendid extravagance of the waste of God
Dropped carelessly in creation's spendthrift work,
Left in the chantiers of the bottomless world
And stolen by the robbers of the Deep,
The golden shekels of the Eternal lie,
Hoarded from touch and view and thought's desire,
Locked in blind antres of the ignorant flood,
Lest men should find them and be even as Gods.
--
A grand reversal of the Night and Day;
All the world's values changed heightening life's aim;
--
Than what the slow labour of human mind can bring,
A secret sense awoke that could perceive
--
A mechanism no more or work of Chance,
But a living movement of the body of God.
A spirit hid in forces and in forms
Was the spectator of the mobile scene:
The beauty and the ceaseless miracle
Let in a glow of the Unmanifest:
The formless Everlasting moved in it
--
In the struggle and upheaval of the world
He saw the labour of a godhead's birth.
A secret knowledge masked as Ignorance;
--
The game of chance of an omnipotent Will.
A glory and a rapture and a charm,
--
Earth's pains were the ransom of its prisoned delight.
A glad communion tinged the passing hours;
--
The nights companions of his musing spirit.
A heavenly impetus quickened all his breast;
The trudge of Time changed to a splendid march;
The divine Dwarf towered to unconquered worlds,
--
And bathed in wells of pure spiritual light;
It wandered in wide fields of wisdom-self
Lit by the rays of an everlasting sun.
Even his body's subtle self within
--
And feel on it the breath of heavenlier air.
Already it journeyed towards divinity:
Upbuoyed upon winged winds of rapid joy,
Upheld to a Light it could not always hold,
--
He spoke with the unknown Guardians of the worlds,
Forms he descried our mortal eyes see not.
--
Time's secrets were to him an oft-read book;
The records of the future and the past
Outlined their excerpts on the etheric page.
--
This forged the greatness of his front to earth.
A genius heightened in his body's cells
That knew the meaning of his fate-hedged works
Akin to the march of unaccomplished Powers
Beyond life's arc in spirit's immensities.
--
A demigod shaping the lives of men:
One soul's ambition lifted up the race;
--
\t:End of Book I - Canto III
01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
In the Yoga practised here the aim is to rise to a higher consciousness and to live out of the higher consciousness alone, not with the ordinary motives. This means a change of life as well as a change of consciousness. But all are not so circumstanced that they can cut loose from the ordinary life; they accept it therefore as a field of experience and self-training in the earlier stages of the sadhana. But they must take care to look at it as a field of experience only and to get free from the ordinary desires, attachments and ideas which usually go with it; otherwise it becomes a drag and hindrance on their sadhana. When one is not compelled by circumstances there is no necessity to continue the ordinary life.
It is not helpful to abandon the ordinary life before the being is ready for the full spiritual life. To do so means to precipitate a struggle between the different elements and exasperate it to a point of intensity which the nature is not ready to bear. The vital elements in you have partly to be met by the discipline and experience of life, while keeping the spiritual aim in view and trying to govern life by it progressively in the spirit of Karmayoga.
The best way to prepare oneself for the spiritual life when one has to live in the ordinary occupations and surroundings is to cultivate an entire equality and detachment and the samata of the Gita with the faith that the Divine is there and the Divine Will at work in all things even though at present under the conditions of a world of Ignorance. Beyond this are the Light and Ananda towards which life is working, but the best way for their advent and foundation in the individual being and nature is to grow in this spiritual equality. That would also solve your difficulty about things unpleasant and disagreeable. All unpleasantness should be faced with this spirit of samata.
I may say briefly that there are two states of consciousness in either of which one can live. One is a higher consciousness which stands above the play of life and governs it; this is variously called the Self, the Spirit or the Divine. The other is the normal consciousness in which men live; it is something quite superficial, an instrument of the Spirit for the play of life. Those who live and act in the normal consciousness are governed entirely by the common movements of the mind and are naturally subject to grief and joy and anxiety and desire or to everything else that makes up the ordinary stuff of life.
Mental quiet and happiness they can get, but it can never be permanent or secure. But the spiritual consciousness is all light, peace, power and bliss. If one can live entirely in it, there is no question; these things become naturally and securely his.
But even if he can live partly in it or keep himself constantly open to it, he receives enough of this spiritual light and peace and strength and happiness to carry him securely through all the shocks of life. What one gains by opening to this spiritual consciousness, depends on what one seeks from it; if it is peace, one gets peace; if it is light or knowledge, one lives in a great light and receives a knowledge deeper and truer than any the normal mind of man can acquire; if it [is] strength or power, one gets a spiritual strength for the inner life or Yogic power to govern the outer work and action; if it is happiness, one enters into a beatitude far greater than any joy or happiness that the ordinary human life can give.
There are many ways of opening to this Divine consciousness or entering into it. My way which I show to others is by a constant practice to go inward into oneself, to open by aspiration to the Divine and once one is conscious of it and its action to give oneself to It entirely. This self-giving means not to ask for anything but the constant contact or union with the Divine Consciousness, to aspire for its peace, power, light and felicity, but to ask nothing else and in life and action to be its instrument only for whatever work it gives one to do in the world. If one can once open and feel the Divine Force, the
Power of the Spirit working in the mind and heart and body, the rest is a matter of remaining faithful to It, calling for it always, allowing it to do its work when it comes and rejecting every other and inferior Force that belongs to the lower consciousness and the lower nature.
Apart from external things there are two possible inner ideals which a man can follow. The first is the highest ideal of ordinary human life and the other the divine ideal of Yoga.
I must say in view of something you seem to have said to your father that it is not the object of the one to be a great man or the object of the other to be a great Yogin. The ideal of human life is to establish over the whole being the control of a clear, strong and rational mind and a right and rational will, to master the emotional, vital and physical being, create a harmony of the whole and develop the capacities whatever they are and fulfil them in life. In the terms of Hindu thought, it is to enthrone the rule of the purified and sattwic buddhi, follow the dharma, fulfilling one's own svadharma and doing the work proper to one's capacities, and satisfy kama and artha under the control of the buddhi and the dharma. The object of the divine life, on the other hand, is to realise one's highest self or to realise
God and to put the whole being into harmony with the truth of the highest self or the law of the divine nature, to find one's own divine capacities great or small and fulfil them in life as a sacrifice to the highest or as a true instrument of the divine
Sakti.
The spiritual life (adhyatma jvana), the religious life (dharma jvana) and the ordinary human life of which morality is a part are three quite different things and one must know which one desires and not confuse the three together. The ordinary life is that of the average human consciousness separated from its own true self and from the Divine and led by the common habits of the mind, life and body which are the laws of the Ignorance.
The religious life is a movement of the same ignorant human consciousness, turning or trying to turn away from the earth towards the Divine but as yet without knowledge and led by the dogmatic tenets and rules of some sect or creed which claims to have found the way out of the bonds of the earth-consciousness into some beatific Beyond. The religious life may be the first approach to the spiritual, but very often it is only a turning about in a round of rites, ceremonies and practices or set ideas and forms without any issue. The spiritual life, on the contrary, proceeds directly by a change of consciousness, a change from the ordinary consciousness, ignorant and separated from its true self and from God, to a greater consciousness in which one finds one's true being and comes first into direct and living contact and then into union with the Divine. For the spiritual seeker this change of consciousness is the one thing he seeks and nothing else matters.
Morality is a part of the ordinary life; it is an attempt to govern the outward conduct by certain mental rules or to form the character by these rules in the image of a certain mental ideal. The spiritual life goes beyond the mind; it enters into the deeper consciousness of the Spirit and acts out of the truth of the Spirit.
The principle of life which I seek to establish is spiritual.
Morality is a question of man's mind and vital, it belongs to a lower plane of consciousness. A spiritual life therefore cannot be founded on a moral basis, it must be founded on a spiritual basis. This does not mean that the spiritual man must be immoral - as if there were no other law of conduct than the moral. The law of action of the spiritual consciousness is higher, not lower than the moral - it is founded on union with the Divine and living in the Divine Consciousness and its action is founded on obedience to the Divine Will.
01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
Obviously to seek the Divine only for what one can get out of
Him is not the proper attitude; but if it were absolutely forbidden to seek Him for these things, most people in the world would not turn towards Him at all. I suppose therefore it is allowed so that they may make a beginning - if they have faith, they may get what they ask for and think it a good thing to go on and then one day they may suddenly stumble upon the idea that this is after all not quite the one thing to do and that there are better ways and a better spirit in which one can approach the
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Let us look on it as a sort of infants' school for the unready.
But of course that is not the spiritual life, it is only a sort of elementary religious approach. For the spiritual life to give and not to demand is the rule. The sadhak however can ask for the
Divine Force to aid him in keeping his health or recovering it if he does that as part of his sadhana so that his body may be able and fit for the spiritual life and a capable instrument for the
Divine Work.
Let us first put aside the quite foreign consideration of what we would do if the union with the Divine brought eternal joylessness, Nirananda or torture. Such a thing does not exist and to drag it in only clouds the issue. The Divine is Anandamaya and one can seek him for the Ananda he gives; but he has also in him many other things and one may seek him for any of them, for peace, for liberation, for knowledge, for power, for anything else of which one may feel the pull or the impulse. It is quite possible for someone to say: "Let me have Power from the
Divine and do His work or His will and I am satisfied, even if the use of Power entails suffering also." It is possible to shun bliss as a thing too tremendous or ecstatic and ask only or rather for peace, for liberation, for Nirvana. You speak of self-fulfilment,
- one may regard the Supreme not as the Divine but as one's highest Self and seek fulfilment of one's being in that highest Self; but one need not envisage it as a self of bliss, ecstasy, Ananda - one may envisage it as a self of freedom, vastness, knowledge, tranquillity, strength, calm, perfection - perhaps too calm for a ripple of anything so disturbing as joy to enter. So even if it is for something to be gained that one approaches the Divine, it is not a fact that one can approach Him or seek union only for the sake of Ananda and nothing else.
That involves something which throws all your reasoning out of gear. For these are aspects of the Divine Nature, powers of it, states of his being, - but the Divine Himself is something absolute, someone self-existent, not limited by his aspects, - wonderful and ineffable, not existing by them, but they existing because of him. It follows that if he attracts by his aspects, all the more he can attract by his very absolute selfness which is sweeter, mightier, pr ofounder than any aspect. His peace, rapture, light, freedom, beauty are marvellous and ineffable, because he is himself magically, mysteriously, transcendently marvellous and ineffable. He can then be sought after for his wonderful and ineffable self and not only for the sake of one aspect or another of him. The only thing needed for that is, first, to arrive at a point when the psychic being feels this pull of the Divine in himself and, secondly, to arrive at the point when the mind, vital and each thing else begins to feel too that that was what it was wanting and the surface hunt after Ananda or what else was only an excuse for drawing the nature towards that supreme magnet.
Your argument that because we know the union with the
Divine will bring Ananda, therefore it must be for the Ananda that we seek the union, is not true and has no force. One who loves a queen may know that if she returns his love it will bring him power, position, riches and yet it need not be for the power, position, riches that he seeks her love. He may love her for herself and could love her equally if she were not a queen; he might have no hope of any return whatever and yet love her, adore her, live for her, die for her simply because she is she. That has happened and men have loved women without any hope of enjoyment or result, loved steadily, passionately after age has come and beauty has gone. Patriots do not love their country only when she is rich, powerful, great and has much to give them; their love for country has been most ardent, passionate, absolute when the country was poor, degraded, miserable, having nothing to give but loss, wounds, torture, imprisonment, death as the wages of her service; yet even knowing that they would never see her free, men have lived, served and died for her - for her own sake, not for what she could give. Men have loved Truth for her own sake and for what they could seek or find of her, accepted poverty, persecution, death itself; they have been content even to seek for her always, not finding, and yet never given up the search.
That means what? That men, country, Truth and other things besides can be loved for their own sake and not for anything else, not for any circumstance or attendant quality or resulting enjoyment, but for something absolute that is either in them or behind their appearance and circumstance. The Divine is more than a man or woman, a stretch of land or a creed, opinion, discovery or principle. He is the Person beyond all persons, the
Home and Country of all souls, the Truth of which truths are only imperfect figures. And can He then not be loved and sought for his own sake, as and more than these have been by men even in their lesser selves and nature?
What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."
The pull of that is indeed a categorical imperative, the self in us drawn to the Divine because of the imperative call of its greater Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and
He is He. That is all about it.
I have written all that only to explain what we mean when we speak of seeking the Divine for himself and not for anything else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The call to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being
- for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine.
I am not saying that there is to be no Ananda. The selfgiving itself is a pr ofound Ananda and what it brings, carries in its wake an inexpressible Ananda - and it is brought by this method sooner than by any other, so that one can say almost,
"A self-less self-giving is the best policy." Only one does not do it out of policy. Ananda is the result, but it is done not for the result, but for the self-giving itself and for the Divine himself - a subtle distinction, it may seem to the mind, but very real.
01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The supreme secret of the Gita, rahasyam uttamam, has presented itself to diverse minds in diverse forms. All these however fall, roughly speaking, into two broad groups of which one may be termed the orthodox school and the other the modem school. The orthodox school as represented, for example, by Shankara or Sridhara, viewed the Gita in the light of the spiritual discipline more or less current in those ages, when the purpose of life was held out to be emancipation from life, whether through desireless work or knowledge or devotion or even a combination of the three. The Modern School, on the other hand, represented by Bankim in Bengal and more thoroughly developed and systematised in recent times by Tilak, is inspired by its own Time-Spirit and finds in the Gita a gospel of life-fulfilment. The older interpretation laid stress upon a spiritual and religious, which meant therefore in the end an other-worldly discipline; the newer interpretation seeks to dynamise the more or less quietistic spirituality which held the ground in India of later ages, to set a premium upon action, upon duty that is to be done in our workaday life, though with a spiritual intent and motive.
This neo-spirituality which might claim its sanction and authority from the real old-world Indian disciplinesay, of Janaka and Yajnavalkyalabours, however, in reality, under the influence of European activism and ethicism. It was this which served as the immediate incentive to our spiritual revival and revaluation and its impress has not been thoroughly obliterated even in the best of our modern exponents. The bias of the vital urge and of the moral imperative is apparent enough in the modernist conception of a dynamic spirituality. Fundamentally the dynamism is made to reside in the lan of the ethical man,the spiritual element, as a consciousness of supreme unity in the Absolute (Brahman) or of love and delight in God, serving only as an atmosphere for the mortal activity.
Sri Aurobindo has raised action completely out of the mental and moral plane and has given it an absolute spiritual life. Action has been spiritualised by being carried back to its very source and origin, for it is the expression in life of God's own Consciousness-Energy (Chit-Shakti).
The Supreme Spirit, Purushottama, who holds in himself the dual reality of Brahman and the world, is the master of action who acts but in actionlessness, the Lord in whom and through whom the universes and their creatures live and move and have their being. Karmayoga is union in mind and soul and body with the Lord of action in the execution of his cosmic purpose. And this union is effected through a transformation of the human nature, through the revelation of the Divine Prakriti and its descent upon and possession of the inferior human vehicle.
Arrived so far, we now find, if we look back, a change in the whole perspective. Karma and even Karmayoga, which hitherto seemed to be the pivot of the Gita's teaching, retire somewhat into the background and present a diminished stature and value. The centre of gravity has shifted to the conception of the Divine Nature, to the Lord's own status, to the consciousness above the three Gunas, to absolute consecration of each limb of man's humanity to the Supreme Purusha for his descent and incarnation and play in and upon this human world.
The higher secret of the Gita lies really in the later chapters, the earlier chapters being a preparation and passage to it orpartial and practical application. This has to be pointed out, since there is a notion current which seeks to limit the Gita's effective teaching to the earlier part, neglecting or even discarding the later portion.
The style and manner of Sri Aurobindo's interpretation1 is also supremely characteristic: it does not carry the impress of a mere metaphysical dissertation-although in matter it clothes throughout a pr ofound philosophy; it is throbbing with the luminous life of a prophet's message, it is instinct with something of the Gita's own mantraakti.
Essays on the Gita, Sri Aurobindo Ashram, Pondicherry
01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.04 - The Intuition of the Age
author class:Nolini Kanta Gupta
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The Intuition of the Age
All movementswhe ther of thought or of life, whether in the individual or in the massproceed from a fundamental intuition which lies in the background as the logical presupposition, the psychological motive and the spiritual force. A certain attitude of the soul, a certain angle of vision is what is posited first; all other thingsall thoughts and feelings and activities are but necessary attempts to express, to demonstrate, to realise on the conscious and dynamic levels, in the outer world, the truth which has thus already been seized in some secret core of our being. The intuition may not, of course, be present to the conscious mind, it may not be ostensibly sought for, one may even deny the existence of such a preconceived notion and proceed to establish truth on a tabula rasa; none the less it is this hidden bias that judges, this secret consciousness that formulates, this unknown power that fashions.
Now, what is the intuition that lies behind the movements of the new age? What is the intimate realisation, the underlying view-point which is guiding and modelling all our efforts and achievementsour science and art, our poetry and philosophy, our religion and society? For, there is such a common and fundamental note which is being voiced forth by the human spirit through all the multitude of its present-day activities.
A new impulse is there, no one can deny, and it has vast possibilities before it, that also one need not hesitate to accept. But in order that we may best fructuate what has been spontaneously sown, we must first recognise it, be luminously conscious of it and develop it along its proper line of growth. For, also certain it is that this new impulse or intuition, however true and strong in itself, is still groping and erring and miscarrying; it is still wasting much of its energy in tentative things, in mere experiments, in even clear failures. The fact is that the intuition has not yet become an enlightened one, it is still moving, as we shall presently explain, in the dark vital regions of man. And vitalism is naturally and closely affianced to pragmatism, that is to say, the mere vital impulse seeks immediately to execute itself, it looks for external effects, for changes in the form, in the machinery only. Thus it is that we see in art and literature discussions centred upon the scheme of composition, as whether the new poetry should be lyrical or dramatic, popular or aristocratic, metrical or free of metre, and in practical life we talk of remodelling the state by new methods of representation and governance, of purging society by bills and legislation, of reforming humanity by a business pact.
All this may be good and necessary, but there is the danger of leaving altogether out of account the one thing needful. We must then pause and turn back, look behind the apparent impulsion that effectuates to the Will that drives, behind the ideas and ideals of the mind to the soul that informs and inspires; we must carry ourselves up the stream and concentrate upon the original source, the creative intuition that lies hidden somewhere. And then only all the new stirrings that we feel in our heartour urges and ideals and visions will attain an effective clarity, an unshaken purpose and an inevitable achievement.
That is to say, the change has been in the soul of man himself, the being has veered round and taken a new orientation. It is this which one must envisage, recognise and consciously possess, in order that one may best fulfil the call of the age. But what we are doing instead is to observe the mere external signs and symbols and symptoms, to fix upon the distant quiverings, the echoes on the outermost rim, which are not always faithful representations, but very often distorted images of the truth and life at the centre and source and matrix. We must know that if there has been going on a redistribution and new-marshalling of forces, it is because the fiat has come from the Etat Major.
Now, in order to understand the new orientation of the spirit of the present age, we may pr ofitably ask what was the inspiration of the past age, the characteristic note which has failed to satisfy us and which we are endeavouring to transform. We know that that age was the Scientific age or the age of Reason. Its great prophets were Voltaire and the Encyclopaedists or if you mount further up in time, we may begin from Bacon and the humanists. Its motto was first, "The proper study of mankind is man" and secondly, Reason is the supreme organon of knowledge, the highest deity in manla Desse Raison. And it is precisely against these two basic principles that the new age has entered its protest. In face of Humanism, Nietzsche has posited the Superman and in face of Reason Bergson has posited Intuition.
The worship of man as something essentially and exclusively human necessitates as a corollary, the other doctrine, viz the deification of Reason; and vice versa. Humanism and Scientism go together and the whole spirit and mentality of the age that is passing may be summed up in those two words. So Nietzsche says, "All our modern world is captured in the net of the Alexandrine culture and has, for its ideal, the theoretical man, armed with the most powerful instruments of knowledge, toiling in the service of science and whose prototype and original ancestor is Socrates." Indeed, it may be generally asserted that the nation whose prophet and sage claimed to have brought down Philosophia from heaven to dwell upon earth among men was precisely the nation, endowed with a clear and logical intellect, that was the very embodiment of rationality and reasonableness. As a matter of fact, it would not be far, wrong to say that it is the Hellenic culture which has been moulding humanity for ages; at least, it is this which has been the predominating factor, the vital and dynamic element in man's nature. Greece when it died was reborn in Rome; Rome, in its return, found new life in France; and France means Europe. What Europe has been and still is for the world and humanity one knows only too much. And yet, the Hellenic genius has not been the sole motive power and constituent element; there has been another leaven which worked constantly within, if intermittently without. If Europe represented mind and man and this side of existence, Asia always reflected that which transcends the mind the spirit, the Gods and the Beyonds.
However, we are concerned more with the immediate past, the mentality that laid its supreme stress upon the human rationality. What that epoch did not understand was that Reason could be overstepped, that there was something higher, something greater than Reason; Reason being the sovereign faculty, it was thought there could be nothing beyond, unless it were draison. The human attri bute par excellence is Reason. Exactly so. But the fact is that man is not bound by his humanity and that reason can be transformed and sublimated into other more powerful faculties.
Now, the question is, what is the insufficiency of Reason? How does it limit man? And what is the Superman into which man is asked or is being impelled to grow?
Reason is insufficient and unsatisfactory because, as Bergson explains, it does not and cannot embrace life as a whole, seize man and the world in an integral realisation. The greater part of the vast mystery of existence escapes its envergure. Reason is that faculty which is for analysing, defining, classifying and fixing things. It is a power that has grown in man in order that he may best manipulate the things of the world. It is utilitarian, practical in its nature and outlook. And as practical dealing requires that things should be stable and separate entities, therefore Reason cannot but see things in solid and in the fragments of a solid. It cuts up existence into distinct parts and diverse elements; and these again it seeks to relate and aggregate, in accordance with what it calls "laws". Such a process has been necessary for man in conducting life and action successfully. Originally a bye-product of active life, Reason gradually separated itself and came finally to have an independent status and function, became or sought to become the instrument of knowledge, of Truth.
But although Reason has been and is useful for the practical, we may say almost, the manual aspect of life, life itself it leaves unexplained and uncomprehended. For life is mobility, a continuous flow that has nowhere any gap or stop and things have in reality no isolated or separate existence, they merge and mingle into one another and form an indissoluble whole. Therefore the forms and categories that Reason imposes upon existence are more or less arbitrary; they are shackles that seek to bind up and limit life, but are often rent asunder in the very effort. So the civilisation that has its origin in Reason and progresses with discoveries and inventionsdevices for artfully manipulating naturehas been essentially and pre-eminently mechanical in its structure and outlook. It has become more and more efficient perhaps, but less and less soul-inspired, less and less-endowed with the free-flowing sap of organic growth and vitality.
So instead of the rational principle, the new age wants the principle of Nature or Life. Even as regards knowledge Reason is not the only, nor the best instrument. For animals have properly no reason; the nature-principle of knowledge in the animal is Instinct the faculty that acts so faultlessly, so marvellously where Reason can only pause and be perplexed. This is not to say that man is to or can go back to this primitive and animal function; but certainly he can replace it by something akin which is as natural and yet purified and self-consciousillumined instinct, we may say or Intuition, as Bergson terms it. And Nietzsche's definition of the Superman has also a similar orientation and significance; for, according to him, the Superman is man who has outgrown his Reason, who is not bound by the standards and the conventions determined by Reason for a special purpose. The Superman is one who has gone beyond "good and evil," who has shaken off from his nature and character elements that are "human, all too human"who is the embodiment of life-force in its absolute purity and strength and freedom.
This then is the mantra of the new ageLife with Intuition as its guide and not Reason and mechanical efficiency, not Man but Superman. The right mantra has been found, the principle itself is irreproachable. But the interpretation, the application, does not seem to have been always happy. For, Nietzsche's conception of the Superman is full of obvious lacunae. If we have so long been adoring the intellectual man, Nietzsche asks us, on the other hand, to deify the vital man. According to him the superman is he who has (1) the supreme sense of the ego, (2) the sovereign will to power and (3) who lives dangerously. All this means an Asura, that is to say, one who has, it may be, dominion over his animal and vital impulsions in order, of course, that he may best gratify them but who has not purified them. Purification does not necessarily mean, annihilation but it does mean sublimation and transformation. So if you have to transcend man, you have to transcend egoism also. For a conscious egoism is the very characteristic of man and by increasing your sense of egoism you do not supersede man but simply aggrandise your humanity, fashion it on a larger, a titanic scale. And then the will to power is not the only will that requires fulfilment, there is also the will to knowledge and the will to love. In man these three fundamental constitutive elements coexist, although they do it, more often than not, at the expense of each other and in a state of continual disharmony. The superman, if he is to be the man "who has surmounted himself", must embody a poise of being in which all the three find a fusion and harmonya perfect synthesis. Again, to live dangerously may be heroic, but it is not divine. To live dangerously means to have eternal opponents, that is to say, to live ever on the same level with the forces you want to dominate. To have the sense that one has to fight and control means that one is not as yet the sovereign lord, for one has to strive and strain and attain. The supreme lord is he who is perfectly equanimous with himself and with the world. He has not to batter things into a shape in order to create. He creates means, he manifests. He wills and he achieves"God said 'let there be light' and there was light."
As a matter of fact, the superman is not, as Nietzsche thinks him to be, the highest embodiment of the biological force of Nature, not even as modified and refined by the aesthetic and aristocratic virtues of which the higher reaches of humanity seem capable. For that is after all humanity only accentuated in certain other fundamentally human modes of existence. It does not carry far enough the process of surmounting. In reality it is not a surmounting but a new channelling. Instead of the ethical and intellectual man, we get the vital and aesthetic man. It may be a change but not a transfiguration.
And the faculty of Intuition said to be the characteristic of the New Man does not mean all that it should, if we confine ourselves to Bergson's definition of it. Bergson says that Intuition is a sort of sympathy, a community of feeling or sensibility with the urge of the life-reality. The difference between the sympathy of Instinct and the sympathy of Intuition being that while the former is an unconscious or semi-conscious power, the latter is illumined and self-conscious. Now this view emphasises only the feeling-tone of Intuition, the vital sensibility that attends the direct communion with the life movement. But Intuition is not only purified feeling and sensibility, it is also purified vision and knowledge. It unites us not only with the movement of life, but also opens out to our sight the Truths, the fundamental realities behind that movement. Bergson does not, of course, point to any existence behind the continuous flux of life-power the elan vital. He seems to deny any static truth or truths to be seen and seized in any scheme of knowledge. To him the dynamic flow the Heraclitian panta reei is the ultimate reality. It is precisely to this view of things that Bergson owes his conception of Intuition. Since existence is a continuum of Mind-Energy, the only way to know it is to be in harmony or unison with it, to move along its current. The conception of knowledge as a fixing and delimiting of things is necessarily an anomaly in this scheme. But the question is, is matter the only static and separative reality? Is the flux of vital Mind-Energy the ultimate truth?
Matter forms the lowest level of reality. Above it is the elan vital. Above the elan vital there is yet the domain of the Spirit. And the Spirit is a static substance and at the same a dynamic creative power. It is Being (Sat) that realises or expresses itself through certain typal nuclei or nodi of consciousness (chit) in a continuous becoming, in a flow of creative activity (ananda). The dynamism of the vital energy is only a refraction or precipitation of the dynamism of the spirit; and so also static matter is only the substance of the spirit concretised and solidified. It is in an uplift both of matter and vital force to their prototypesswarupa and swabhavain the Spirit that lies the real transformation and transfiguration of the humanity of man.
This is the truth that is trying to dawn upon the new age. Not matter but that which forms the substance of matter, not intellect but a vaster consciousness that informs the intellect, not man as he is, an aberration in the cosmic order, but as he may and shall be the embodiment and fulfilment of that orderthis is the secret Intuition which, as yet dimly envisaged, nevertheless secretly inspires all the human activities of today. Only, the truth is being interpreted, as we have said, in terms of vital life. The intellectual and physical man gave us one aspect of the reality, but neither is the vital and psychical man the complete reality. The one acquisition of this shifting of the viewpoint has been that we are now in touch with the natural and deeper movement of humanity and not as before merely with its artificial scaffolding. The Alexandrine civilisation of humanity, in Nietzsche's phrase, was a sort of divagation from nature, it was following a loop away from the direct path of natural evolution. And the new Renaissance of today has precisely corrected this aberration of humanity and brought it again in a line with the natural cosmic order.
Certainly this does not go far enough into the motive of the change. The cosmic order does not mean mentalised vitalism which is also in its turn a section of the integral reality. It means the order of the spirit, it means the transfiguration of the physical, the vital and the intellectual into the supernal Substance, Power and Light of that Spirit. The real transcendence of humanity is not the transcendence of one or other of its levels but the total transcendence to an altogether different status and the transmutation of humanity in the mould of that statusnot a Nietzschean Titan nor a Bergsonian Dionysus but the tranquil vision and delight and dynamism of the Spirit the incarnation of a god-head.
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01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Is the artist the supreme artist, when he is a genius, that is to sayconscious in his creation or is he unconscious? Two quite opposite views have been taken of the problem by the best of intelligences. On the one hand, it is said that genius is genius precisely because it acts unconsciously, and on the other it is asserted with equal emphasis that genius is the capacity of taking infinite pains, which means it is absolutely a self conscious activity.
We take a third view of the matter and say that genius is neither unconscious or conscious but superconscious. And when one is superconscious, one can be in appearance either conscious or unconscious. Let us at the outset try to explain a little this psychological riddle.
When we say one is conscious, we usually mean that one is conscious with the mental consciousness, with the rational intelligence, with the light of the brain. But this need not be always so. For one can be conscious with other forms of consciousness or in other planes of consciousness. In the average or normal man the consciousness is linked to or identified with the brain function, the rational intelligence and so we conclude that without this wakeful brain activity there can be no consciousness. But the fact is otherwise. The experiences of the mystic prove the point. The mystic is conscious on a level which we describe as higher than the mind and reason, he has what may be called the overhead consciousness. (Apart from the normal consciousness, which is named jagrat, waking, the Upanishad speaks of three other increasingly subtler states of consciousness, swapna, sushupti and turiya.)And then one can be quite unconscious, as in samadhi that can be sushupti or turiyaorpartially consciousin swapna, for example, the external behaviour may be like that of a child or a lunatic or even a goblin. One can also remain normally conscious and still be in the superconscience. Not only so, the mystic the Yogican be conscious on infraconscious levels also; that is to say, he can enter into and identify with the consciousness involved in life and even in Matter; he can feel and realise his oneness with the animal world, the plant world and finally the world of dead earth, of "stocks and stones" too. For all these strands of existence have each its own type of consciousness and all different from the mode of mind which is normally known as consciousness. When St. Francis addresses himself to the brother Sun or the sister Moon, or when the Upanishad speaks of the tree silhouetted against the sky, as if stilled in trance, we feel there is something of this fusion and identification of consciousness with an infra-conscient existence.
I said that the supreme artist is superconscious: his consciousness withdraws from the normal mental consciousness and becomes awake and alive in another order of consciousness. To that superior consciousness the artist's mentalityhis ideas and dispositions, his judgments and valuations and acquisitions, in other words, his normal psychological make-upserves as a channel, an instrument, a medium for transcription. Now, there are two stages, or rather two lines of activity in the processus, for they may be overlapping and practically simultaneous. First, there is the withdrawal and the in-gathering of consciousness and then its reappearance into expression. The consciousness retires into a secret or subtle worldWords-worth's "recollected in tranquillity"and comes back with the riches gathered or transmuted there. But the purity of the gold thus garnered and stalled in the artistry of words and sounds or lines and colours depends altogether upon the purity of the channel through which it has to pass. The mental vehicle receives and records and it can do so to perfection if it is perfectly in tune with what it has to receive and record; otherwise the transcription becomes mixed and blurred, a faint or confused echo, a poor show. The supreme creators are precisely those in whom the receptacle, the instrumental faculties offer the least resistance and record with absolute fidelity the experiences of the over or inner consciousness. In Shakespeare, in Homer, in Valmiki the inflatus of the secret consciousness, the inspiration, as it is usually termed, bears down, sweeps away all obscurity or contrariety in the recording mentality, suffuses it with its own glow and puissance, indeed resolves it into its own substance, as it were. And the difference between the two, the secret norm and the recording form, determines the scale of the artist's creative value. It happens often that the obstruction of a too critically observant and self-conscious brain-mind successfully blocks up the flow of something supremely beautiful that wanted to come down and waited for an opportunity.
Artists themselves, almost invariably, speak of their inspiration: they look upon themselves more or less as mere instruments of something or some Power that is beyond them, beyond their normal consciousness attached to the brain-mind, that controls them and which they cannot control. This perception has been given shape in myths and legends. Goddess Saraswati or the Muses are, however, for them not a mere metaphor but concrete realities. To what extent a poet may feel himself to be a mere passive, almost inanimate, instrumentnothing more than a mirror or a sensitive photographic plateis illustrated in the famous case of Coleridge. His Kubla Khan, as is well known, he heard in sleep and it was a long poem very distinctly recited to him, but when he woke up and wanted to write it down he could remember only the opening lines, the rest having gone completely out of his memory; in other words, the poem was ready-composed somewhere else, but the transmitting or recording instrument was faulty and failed him. Indeed, it is a common experience to hear in sleep verses or musical tunes and what seem then to be very beautiful things, but which leave no trace on the brain and are not recalled in memory.
Still, it must be noted that Coleridge is a rare example, for the recording apparatus is not usually so faithful but puts up its own formations that disturb and alter the perfection of the original. The passivity or neutrality of the intermediary is relative, and there are infinite grades of it. Even when the larger waves that play in it in the normal waking state are quieted down, smaller ripples of unconscious or half-conscious habitual formations are thrown up and they are sufficient to cause the scattering and dispersal of the pure light from above.
The absolute passivity is attainable, perhaps, only by the Yogi. And in this sense the supreme poet is a Yogi, for in his consciousness the higher, deeper, subtler or other modes of experiences pass through and are recorded with the minimum aberration or diffraction.
But the Yogi is a wholly conscious being; a perfect Yogi is he who possesses a conscious and willed control over his instruments, he silences them, as and when he likes, and makes them convey and express with as little deviation as possible truths and realities from the Beyond. Now the question is, is it possible for the poet also to do something like that, to consciously create and not to be a mere unconscious or helpless channel? Conscious artistry, as we have said, means to be conscious on two levels of consciousness at the same time, to be at home in both equally and simultaneously. The general experience, however, is that of "one at a time": if the artist dwells more in the one, the other retires into the background to the same measure. If he is in the over-consciousness, he is only half-conscious in his brain consciousness, or even not conscious at allhe does not know how he has created, the sources or process of his creative activity, he is quite oblivious of them" gone through them all as if per saltum. Such seems to have been the case with the primitives, as they are called, the elemental poetsShakespeare and Homer and Valmiki. In some others, who come very near to them in poetic genius, yet not quite on a par, the instrumental intelligence is strong and active, it helps in its own way but in helping circumscribes and limits the original impulsion. The art here becomes consciously artistic, but loses something of the initial freshness and spontaneity: it gains in correctness, polish and elegance and has now a style in lieu of Nature's own naturalness. I am thinking of Virgil and Milton and Kalidasa. Dante's place is perhaps somewhere in between. Lower in the rung where the mental medium occupies a still more preponderant place we have intellectual poetry, poetry of the later classical age whose representatives are Pope and Dryden. We can go farther down and land in the domain of versificationalthough here, too, there can be a good amount of beauty in shape of ingenuity, cleverness and conceit: Voltaire and Delille are of this order in French poetry.
The three or four major orders I speak of in reference to conscious artistry are exampled characteristically in the history of the evolution of Greek poetry. It must be remembered, however, at the very outset that the Greeks as a race were nothing if not rational and intellectual. It was an element of strong self-consciousness that they brought into human culture that was their special gift. Leaving out of account Homer who was, as I said, a primitive, their classical age began with Aeschylus who was the first and the most spontaneous and intuitive of the Great Three. Sophocles, who comes next, is more balanced and self-controlled and pregnant with a reasoned thought-content clothed in polished phrasing. We feel here that the artist knew what he was about and was exercising a conscious control over his instruments and materials, unlike his predecessor who seemed to be completely carried away by the onrush of the poetic enthousiasmos. Sophocles, in spite of his artistic perfection or perhaps because of it, appears to be just a little, one remove, away from the purity of the central inspiration there is a veil, although a thin transparent veil, yet a veil between which intervenes. With the third of the Brotherhood, Euripides, we slide lower downwe arrive at a predominantly mental transcription of an experience or inner conception; but something of the major breath continues, an aura, a rhythm that maintains the inner contact and thus saves the poetry. In a subsequent age, in Theocritus, for example, poetry became truly very much 'sicklied o'er with the pale cast of thought', so much of virtuosity and precocity entered into it; in other words, the poet then was an excessively self-conscious artist. That seems to be the general trend of all literature.
But should there be an inherent incompatibility between spontaneous creation and self-consciousness? As we have seen, a harmony and fusion can and do happen of the superconscious and the normally conscious in the Yogi. Likewise, an artist also can be wakeful and transparent enough so that he is conscious on both the levels simultaneouslyabove, he is conscious of the source and origin of his inspiration, and on the level plain he is conscious of the working of the instrument, how the vehicle transcribes and embodies what comes from elsewhere. The poet's consciousness becomes then divalent as it werethere is a sense of absolute passivity in respect of the receiving apparatus and coupled and immisced with it there is also the sense of dynamism, of conscious agency as in his secret being he is the master of his apparatus and one with the Inspirerin other words, the poet is both a seer (kavih) and a creator or doer (poits).
Not only so, the future development of the poetic consciousness seems inevitably to lead to such a consummation in which the creative and the critical faculties will not be separate but form part of one and indivisible movement. Historically, human consciousness has grown from unconsciousness to consciousness and from consciousness to self-consciousness; man's creative and artistic genius too has moved pari passu in the same direction. The earliest and primitive poets were mostly unconscious, that is to say, they wrote or said things as they came to them spontaneously, without effort, without reflection, they do not seem to know the whence and wherefore and whither of it all, they know only that the wind bloweth as it listeth. That was when man had not yet eaten the fruit of knowledge, was still in the innocence of childhood. But as he grew up and progressed, he became more and more conscious, capable of exerting and exercising a deliberate will and initiating a purposive action, not only in the external practical field but also in the psychological domain. If the earlier group is called "primitives", the later one, that of conscious artists, usually goes by the name of "classicists." Modern creators have gone one step farther in the direction of self-consciousness, a return upon oneself, an inlook of full awareness and a free and alert activity of the critical faculties. An unconscious artist in the sense of the "primitives" is almost an impossible phenomenon in the modern world. All are scientists: an artist cannot but be consciously critical, deliberate, purposive in what he creates and how he creates. Evidently, this has cost something of the old-world spontaneity and supremacy of utterance; but it cannot be helped, we cannot comm and the tide to roll back, Canute-like. The feature has to be accepted and a remedy and new orientation discovered.
The modern critical self-consciousness in the artist originated with the Romantics. The very essence of Romanticism is curiosity the scientist's pleasure in analysing, observing, experimenting, changing the conditions of our reactions, mental or sentimental or even nervous and physical by way of discovery of new and unforeseen or unexpected modes of "psychoses" or psychological states. Goethe, Wordsworth, Stendhal represented a mentality and initiated a movement which led logically to the age of Hardy, Housman and Bridges and in the end to that of Lawrence and Joyce, Ezra Pound and Eliot and Auden. On the Continent we can consider Flaubert as the last of the classicists married to the very quintessence of Romanticism. A hard, self-regarding, self-critical mentality, a cold scalpel-like gaze that penetrates and upturns the reverse side of things is intimately associated with the poetic genius of Mallarm and constitutes almost the whole of Valry's. The impassioned lines of a very modern poet like Aragon are also characterised by a consummate virtuosity in chiselled artistry, conscious and deliberate and willed at every step and turn.
The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-matter: the old-world poets took things as they were, as they were obvious to the eye, things of human nature and things of physical Nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is normally considered as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of Natureagainst God or spiritual life, the modern poet turns deliberately to the ugly and the macabre, the meaningless, the insignificant and the triflingtins and teas, bone and dust and dustbin, hammer and sicklehe is still a prophet, a violent one, an iconoclast, but one who has his own icon, a terribly jealous being, that seeks to pull down the past, erase it, to break and batter and knead the elements in order to fashion out of them something conforming to his heart's desire. There is also the class who have the vision and found the truth and its solace, who are prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet there are others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a mere receiver, a mechanical executor, a passive unconscious instrument, but that he is supremely' conscious and master of his faculties and implements. This fact is doubly reinforced when we find how much he is preoccupied with the technical aspect of his craft. The richness and variety of patterns that can be given to the poetic form know no bounds today. A few major rhythms were sufficient for the ancients to give full expression to their poetic inflatus. For they cared more for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they were more preoccupied with what they had to say and they wanted, no doubt, to say it beautifully and powerfully; but the modus operandi was not such a passion or obsession with them, it had not attained that almost absolute value for itself which modern craftsmanship gives it. As technology in practical life has become a thing of overwhelming importance to man today, become, in the Shakespearean phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and refinements, the revolutions, reversals and inventions which the modern poet has ushered and takes delight in, for their own sake, I repeat, for their intrinsic interest, not for the sake of the subject which they have to embody and clothe, have never been dream by Aristotle, the supreme legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be sure, a self-conscious creator to the pith of his bone.
Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.
That is what is wanted at present in the artistic world the true inspiration, the breath from higher altitudes. And here comes the role of the mystic, the Yogi. The sense of evolution, the march of human consciousness demands and prophesies that the future poet has to be a mysticin him will be fulfilled the travail of man's conscious working. The self-conscious craftsman, the tireless experimenter with his adventurous analytic mind has sharpened his instrument, made it supple and elastic, tempered, refined and enriched it; that is comparable to what we call the aspiration or call from below. Now the Grace must descend and fulfil. And when one rises into this higher consciousness beyond the brain and mind, when one lives there habitually, one knows the why and the how of things, one becomes a perfectly conscious operator and still retains all spontaneity and freshness and wonder and magic that are usually associated with inconscience and irreflection. As there is a spontaneity of instinct, there is likewise also a spontaneity of vision: a child is spontaneous in its movements, even so a seer. Not only so, the higher spontaneity is more spontaneous, for the higher consciousness means not only awareness but the free and untrammelled activity and expression of the truth and reality it is.
Genius had to be generally more or less unconscious in the past, because the instrument was not ready, was clogged as it were with its own lower grade movements; the higher inspiration had very often to bypass it, or rob it of its serviceable materials without its knowledge, in an almost clandestine way. Wherever it was awake and vigilant, we have seen it causing a diminution in the poetic potential. And yet even so, it was being prepared for a greater role, a higher destiny it is to fulfil in the future. A conscious and full participation of a refined and transparent and enriched instrument in the delivery of superconscious truth and beauty will surely mean not only a new but the very acme of aesthetic creation. We thus foresee the age of spiritual art in which the sense of creative beauty in man will find its culmination. Such an art was only an exception, something secondary or even tertiary, kept in the background, suggested here and there as a novel strain, called "mystic" to express its unfamiliar nature-unless, of course, it was openly and obviously scriptural and religious.
I have spoken of the source of inspiration as essentially and originally being a super-consciousness or over-consciousness. But to be more precise and accurate I should add another source, an inner consciousness. As the super-consciousness is imaged as lying above the normal consciousness, so the inner consciousness may be described as lying behind or within it. The movement of the inner consciousness has found expression more often and more largely than that of over-consciousness in the artistic creation of the past : and that was in keeping with the nature of the old-world inspiration, for the inspiration that comes from the inner consciousness, which can be considered as the lyrical inspiration, tends to be naturally more "spontaneous", less conscious, since it does not at all go by the path of the head, it evades that as much as possible and goes by the path of the heart.
But the evolutionary urge, as I have said, has always been to bring down or instil more and more light and self-consciousness into the depths of the heart too: and the first result has been an intellectualisation, a rationalisation of the consciousness, a movement of scientific observation and criticism which very naturally leads to a desiccation of the poetic enthusiasm and fervour. But a period of transcendence is in gestation. All efforts of modern poets and craftsmen, even those that seem apparently queer, bizarre and futile, are at bottom a travail for this transcendence, including those that seem contradictory to it.
Whether the original and true source of the poet's inspiration lies deep within or high above, all depends upon the mediating instrument the mind (in its most general sense) and speech for a successful transcription. Man's ever-growing consciousness demanded also a conscious development and remoulding of these two factors. A growth, a heightening and deepening of the consciousness meant inevitably a movement towards the spiritual element in things. And that means, we have said, a tw ofold change in the future poet's make-up. First as regards the substance. The revolutionary shift that we notice in modern poets towards a completely new domain of subject-matter is a signpost that more is meant than what is expressed. The superficialities and futilities that are dealt with do not in their outward form give the real trend of things. In and through all these major and constant preoccupation of our poets is "the pain of the present and the passion for the future": they are, as already stated, more prophets than poets, but prophets for the moment crying in the wildernessalthough some have chosen the path of denial and revolt. They are all looking ahead or beyond or deep down, always yearning for another truth and reality which will explain, justify and transmute the present calvary of human living. Such an acute tension of consciousness has necessitated an overhauling of the vehicle of expression too, the creation of a mode of expressing the inexpressible. For that is indeed what human consciousness and craft are aiming at in the present stage of man's evolution. For everything, almost everything that can be normally expressed has been expressed and in a variety of ways as much as is possible: that is the history of man's aesthetic creativity. Now the eye probes into the unexpressed world; for the artist too the Upanishadic problem has cropped up:
By whom impelled does the mind fall to its target, what is the agent that is behind the eye and sees through the eyes, what is the hearing and what the speech that their respective sense organs do not and cannot convey and record adequately or at all?
Like the modern scientist the artist or craftsman too of today has become a philosopher, even a mystic philosopher. The subtler and higher ranges of consciousness are now the object of inquiry and investigation and expression and revelation for the scientist as well as for the artist. The external sense-objects, the phenomenal movements are symbols and signposts, graphs and pointer-readings of facts and realities that lie hidden, behind or beyond. The artist and the scientist are occult alchemists. What to make of this, for example:
Beyond the shapes of empire, the capes of Carbonek, over
the topless waves of trenched Broceliande, drenched by
the everlasting spray of existence, with no mind's sail
reefed or set, no slaves at the motived oars,
--
from all altars, swallowed in a path of power by the wrath
that wrecks the pirates in the Narrow Seas,.. . .
--
the ship of Solomon (blessed be he) drove on.1
Well, it is sheer incantation. It is word-weaving, rhythm plaiting, thought-wringing in order to pass beyond these frail materials, to get into contact with, to give some sense of the mystery of existence that passeth understanding. We are very far indeed from the "natural" poets, Homer or Shakespeare, Milton, or Virgil. And this is from a pr ofane, a mundane poet, not an ostensibly religious or spiritual poet. The level of the poetic inspiration, at least of the poetic view and aspiration has evidently shifted to a higher, a deeper degree. We may be speaking of tins and tinsel, bones and dust, filth and misery, of the underworld of ignorance and ugliness,
All things uncomely and broken, all things worn out and old,
--
The cry of a child by the roadway, the creak of a lumbering cart,
The heavy steps of the ploughman, splashing the wintry mould,
all, all the dark spots and blotches on the fair face of earth and humanity
Are wronging your image that blossoms a rose in the deeps of my heart.
and he cries out:
The wrong of unshapely things is a wrong too great to be told;
and declares the ardent aspiration of his heart and soul:
I hunger to build them anew, and sit on a green knoll apart,
With the earth and the sky and the water, re-made, like a casket of gold
For my dreams of your image that blossoms a rose in the deeps of my heart.2
But the more truly modern mind looks at the thing in a slightly different way. The good and the evil are not, to it, contrary to each other: one does not deny or negate the other. They are intermixed, fused in a mysterious identity. The best and the worst are but two conditions, two potentials of the same entity. Baudelaire, who can be considered as the first of the real moderns in many ways, saw and experienced this intimate polarity or identity of opposites in human nature and consciousness. What is Evil, who is the Evil One:
Une Ide, uneForme, Un tre
--
In other words, the tension in the human consciousness has been raised to the nth power, the heat of a brooding consciousness is about to lead it to an outburst of new creationsah tapastaptva. Human self-consciousness, the turning of oneself upon oneself, the probing and projecting of oneself into oneselfself-consciousness raised so often to the degree of self-torture, marks the acute travail of the spirit. The thousand "isms" and "logies" that pullulate in all fields of life, from the political to the artistic or even the religious and the spiritual indicate how the human laboratory is working at white heat. They are breaches in the circuit of the consciousness, volcanic eruptions from below or cosmic-ray irruptions from above, tearing open the normal limit and boundaryBaudelaire's couvercle or the "golden lid" of the Upanishads-disclosing and bringing into the light of common day realities beyond and unseen till now.
Ifso long the poet was more or less a passive, a half-conscious or unconscious intermediary between the higher and the lower lights and delights, his role in the future will be better fulfilled when he becomes fully aware of it and consciously moulds and directs his creative energies. The poet is and has to be the harbinger and minstrel of unheard- of melodies: he is the fashioner of the creative word that brings down and embodies the deepest aspirations and experiences of the human consciousness. The poet is a missionary: he is missioned by Divine Beauty to radiate upon earth something of her charm and wizardry. The fullness of his role he can only play up when he is fully conscious for it is under that condition that all obstructing and obscuring elements lying across the path of inspiration can be completely and wholly eradicated: the instrument purified and tempered and transmuted can hold and express golden truths and beauties and puissances that otherwise escape the too human mould.
"The Last Voyage" by Charles Williams-A Little Book of Modern Verse, (Faber and Faber).
W. B. Yeats: "The Lover tells of the Rose in his Heart"-The Wind among the Reeds.
An Idea, a Form, a Being left the azure and fell into the mud and grey of a Styx where no eye from Heaven can penetrate.
An avenging Mystery operating, out of the drowsy animal awakes an angel.
Heaven! it is the dark lid upon the huge cauldron in which the imperceptible and vast humanity is boiling. Les Fleurs du Mal.
01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
What now we see is a shadow of what must come.
The earth's uplook to a remote Unknown
Is a preface only of the epic climb
of human soul from its flat earthly state
To the discovery of a greater self
And the far gleam of an eternal Light.
This world is a beginning and a base
--
Unmeasured breadths and depths of being are ours.
Akin to the ineffable Secrecy,
--
Neighbours of Heaven are Nature's altitudes.
To these high-peaked dominions sealed to our search,
--
And a faint voice of ecstasy and prayer
Calls to those lucent lost immensities.
--
And Eldorados of splendour and ecstasy
And temples to the godhead none can see.
--
This narrow fringe of clamped experience
We leave behind meted to us as life,
--
Still regions of imperishable Light,
All-seeing eagle-peaks of silent Power
And moon-flame oceans of swift fathomless Bliss
And calm immensities of spirit space.
In the unfolding process of the Self
Sometimes the inexpressible Mystery
Elects a human vessel of descent.
A breath comes down from a supernal air,
--
Supporting a figure of eternal Peace.
Or a revealing Force sweeps blazing in;
Out of some vast superior continent
Knowledge breaks through trailing its radiant seas,
--
Or we adore the Master of our souls.
Then the small bodily ego thins and falls;
--
Losing the punctilio of its separate birth,
It leaves us one with Nature and with God.
--
A ray of the timeless Glory stoops awhile
To commune with our seized illumined clay
--
In the oblivious field of mortal mind,
Revealed to the closed prophet eyes of trance
Or in some deep internal solitude
--
The signals of eternity appear.
The truth mind could not know unveils its face,
--
A Voice calls from the chambers of the soul;
We meet the ecstasy of the Godhead's touch
In golden privacies of immortal fire.
These signs are native to a larger self
--
A tide of mightier surgings bears our lives
And a diviner Presence moves the soul;
--
A grace and beauty of spiritual light,
The murmuring tongue of a celestial fire.
Ourself and a high stranger whom we feel,
--
It follows the line of sempiternal birth,
Yet seems to perish with its mortal frame.
Assured of the Apocalypse to be,
It reckons not the moments and the hours;
--
Awaiting the slow miracle of our change
In the sure deliberate process of world-force
And the long march of all-revealing Time.
10.25
--
The truth of all these cryptic shows in Space,
The Real towards which our strivings move,
The secret grandiose meaning of our lives.
10.26
A treasure of honey in the combs of God,
A Splendour burning in a tenebrous cloak,
It is our glory of the flame of God,
Our golden fountain of the world's delight,
An immortality cowled in the cape of death,
The shape of our unborn divinity.
10.27
--
Where sleeps the eternal seed of transient things.
Always we bear in us a magic key
--
Regards through Time and the blind walls of Form;
A timeless Light is in his hidden eyes;
--
And knows the goal of the unconscious world
And the heart of the mystery of the journeying years.
10.29
--
It needs the power of a spiritual gaze.
Else to our waking mind's small moment look
--
A net of death in which by chance we live.
All we have learned appears a doubtful guess,
--
Out of the unknown we move to the unknown.
Ever surround our brief existence here
Grey shadows of unanswered questionings;
The dark Inconscient's signless mysteries
--
Seed of a perishing body and half-lit mind,
Uplifts its lonely tongue of conscious fire
Towards an undying Light for ever lost;
Only it hears, sole echo of its call,
The dim reply in man's unknowing heart
--
God's sanction to the paradox of life
And the riddle of the Immortal's birth in Time.
Along a path of aeons serpentine
In the coiled blackness of her nescient course
The Earth-Goddess toils across the sands of Time.
A Being is in her whom she hopes to know,
--
Out of her mindless depths she strives to rise,
A perilous life her gain, a struggling joy;
--
And conscious of the high things not yet won,
Ever she nurses in her sleepless breast
--
A breath of Godhead on her stone and mire.
A faith she craves that can survive defeat,
The sweetness of a love that knows not death,
The radiance of a truth for ever sure.
A light grows in her, she assumes a voice,
--
Herself and all of which she is the sign.
An inarticulate whisper drives her steps
--
And sometimes in her hours of dream and muse
The truth that she has missed looks out on her
As if far off and yet within her soul.
A change comes near that flees from her surmise
--
A vision meets her of supernal Powers
That draw her as if mighty kinsmen lost
--
Passionate she prays to invisible forms of Gods
Soliciting from dumb Fate and toiling Time
--
A Will expressive of soul's deity,
A Strength not forced to stumble by its speed,
--
The impossible God's sign of things to be.
But few can look beyond the present state
Or overleap this matted hedge of sense.
All that transpires on earth and all beyond
Are parts of an illimitable plan
The One keeps in his heart and knows alone.
--
This mass of unintelligible results,
Are the dumb graph of truths that work unseen:
The laws of the Unknown create the known.
The events that shape the appearance of our lives
Are a cipher of subliminal quiverings
Which rarely we surprise or vaguely feel,
Are an outcome of suppressed realities
That hardly rise into material day:
They are born from the spirit's sun of hidden powers
Digging a tunnel through emergency.
--
And learn what deep necessity of the soul
Determined casual deed and consequence?
Absorbed in a routine of daily acts,
Our eyes are fixed on an external scene;
We hear the crash of the wheels of Circumstance
And wonder at the hidden cause of things.
Yet a foreseeing Knowledge might be ours,
--
Too seldom is the shadow of what must come
Cast in an instant on the secret sense
Which feels the shock of the invisible,
And seldom in the few who answer give
The mighty process of the cosmic Will
Communicates its image to our sight,
--
And rarely dawns the light of the Unknown
Waking in us the prophet and the seer.
--
Inheritor of the brief animal mind,
Man, still a child in Nature's mighty hands,
In the succession of the moments lives;
To a changing present is his narrow right;
--
He saves his fruits of work from adverse chance.
A struggling ignorance is his wisdom's mate:
He waits to see the consequence of his acts,
He waits to weigh the certitude of his thoughts,
He knows not what he shall achieve or when;
--
He is ignorant of the meaning of his life,
He is ignorant of his high and splendid fate.
Only the Immortals on their deathless heights
Dwelling beyond the walls of Time and Space,
Masters of living, free from the bonds of Thought,
Who are overseers of Fate and Chance and Will
And experts of the theorem of world-need,
Can see the Idea, the Might that change Time's course,
--
The galloping hooves of the unforeseen event,
Bearing the superhuman Rider, near
--
Return to the silence of the hills of God;
As lightning leaps, as thunder sweeps, they pass
And leave their mark on the trampled breast of Life.
Above the world the world-creators stand,
--
But listen with the still patience of the Unborn
For the slow footsteps of far Destiny
Approaching through huge distances of Time,
Unmarked by the eye that sees effect and cause,
Unheard mid the clamour of the human plane.
Attentive to an unseen Truth they seize
A sound as of invisible augur wings,
Voices of an unplumbed significance,
Mutterings that brood in the core of Matter's sleep.
In the heart's pr ofound audition they can catch
--
Above the illusion of the hopes that pass,
Behind the appearance and the overt act,
--
Amid the wrestle of force, the trampling feet,
Across the cries of anguish and of joy,
Across the triumph, fighting and despair,
--
A stealth of God compel the heart to bliss
And earth grow unexpectedly divine.
--
Night shall awake to the anthem of the stars,
The days become a happy pilgrim march,
Our will a force of the Eternal's power,
And thought the rays of a spiritual sun.
A few shall see what none yet understands;
--
A vagrant hunter of misleading dawns,
Between the being's dark and luminous ends
--
Cuts off the integral Thought, the total Power;
It circles or stands in a vague interspace,
Doubtful of its beginning and its close,
Or runs upon a road that has no end;
--
Or a fragment of the universal word.
It leaves two giant letters void of sense
While without sanction turns the middle sign
--
Thus is the meaning of creation veiled;
For without context reads the cosmic page:
--
Or code of splendour signs without a key
A portion of a parable sublime.
It wears to the perishable creature's eyes
The grandeur of a useless miracle;
Wasting itself that it may last awhile,
--
It runs through life and death on an edge of Time;
A fire in the Night is its mighty action's blaze.
--
Or fronting like far poles of Night and Day.
We must fill the immense lacuna we have made,
--
With the open vowels of Infinity,
A hyphen must connect Matter and Mind,
The narrow isthmus of the ascending soul:
We must renew the secret bond in things,
--
Two are the ends of the mysterious plan.
In the wide signless ether of the Self,
In the unchanging Silence white and nude,
--
Burn in the solitude of the thoughts of God.
A rapture and a radiance and a hush,
Delivered from the approach of wounded hearts,
Denied to the Idea that looks at grief,
--
All barter or bribe of worship they refuse;
Unmoved by cry of revolt and ignorant prayer
They reckon not our virtue and our sin;
--
They are guardians of the silence of the Truth,
They are keepers of the immutable decree.
A deep surrender is their source of might,
A still identity their way to know,
--
Deathless, watching the works of Death and Chance,
Immobile, seeing the millenniums pass,
Untouched while the long map of Fate unrolls,
They look on our struggle with impartial eyes,
--
Their station of inviolable might
Moveless upholds the world's enormous task,
--
And the harsh utility of death and tears,
Acquiescing in the gradual steps of Time,
Careless they seem of the grief that stings the world's heart,
Careless of the pain that rends its body and life;
Above joy and sorrow is that grandeur's walk:
--
Awake to a motion of all-seeing Force,
The slow outcome of the long ambiguous years
And the unexpected good from woeful deeds,
--
He knows the law and natural line of things.
Undriven by a brief life's will to act,
Unharassed by the spur of pity and fear,
He makes no haste to untie the cosmic knot
--
And through the bitterness of death and fall
An outstretched Hand is felt upon our lives.
--
The crown of conscious Immortality,
The godhead promised to our struggling souls
--
He works through the fierce vicissitudes of our lives,
He works through the hard breath of battle and toil,
He works through our sins and sorrows and our tears,
--
A date is fixed in the calendar of the Unknown,
An anniversary of the Birth sublime:
Our soul shall justify its chequered walk,
--
Await the sound of the Incarnate's voice
To leap and bridge the chasms of Ignorance
And heal the hollow yearning gulfs of Life
And fill the abyss that is the universe.
--
In the mystery of the deeps that God has built
For his abode below the Thinker's sight,
In this compromise of a stark absolute Truth
With the Light that dwells near the dark end of things,
In this tragi-comedy of divine disguise,
This long far seeking for joy ever near,
In the grandiose dream of which the world is made,
In this gold dome on a black dragon base,
--
Carrying clay images of unborn gods,
Executrix of the inevitable Idea
Hampered, enveloped by the hoops of Fate,
Patient trustee of slow eternal Time,
Absolves from hour to hour her secret charge.
--
The dumb intention of the unconscious gulfs
Answers to a will that sees upon the heights,
--
And the portent of the soul's immense uprise.
All here where each thing seems its lonely self
Are figures of the sole transcendent One:
Only by him they are, his breath is their life;
--
Before there was light of mind or life could breathe.
Accomplice of her cosmic huge pretence,
His semblances he turns to real shapes
--
He is the substance, he the self of things;
She has forged from him her works of skill and might:
She wraps him in the magic of her moods
And makes of his myriad truths her countless dreams.
The Master of being has come down to her,
An immortal child born in the fugitive years.
--
Dreaming she chases her idea of him,
And catches here a look and there a gest:
--
It is a dream-fact vision of a truth
Which but for the dream would not be wholly true,
--
Against dim backgrounds of eternity;
We accept its face and pass by all it means;
--
Although possessor of the earth and heavens,
He leaves to her the cosmic management
And watches all, the Witness of her scene.
A supernumerary on her stage,
--
The fluctuating chance turns of her mood,
Works out her meanings she seems not to know
--
He adores her as his regent of desire,
He yields to her as the mover of his will,
He burns the incense of his nights and days
offering his life, a splendour of sacrifice.
13.23
--
He makes the most of the little that she gives
And all she does drapes with his own delight.
--
And trails his peacock-plumaged joy of life
And suns in the glory of her passing smile.
13.27
--
The Two who are one are the secret of all power,
The Two who are one are the might and right in things.
--
His breast he offers for her cosmic dance
of which our lives are the quivering theatre,
--
Yet none would leave because of his delight.
His works, his thoughts have been devised by her,
His being is a mirror vast of hers:
Active, inspired by her he speaks and moves;
--
Passive, he bears the impacts of the world
As if her touches shaping his soul and life:
--
A witness and student of her joy and dole,
A partner in her evil and her good,
--
In the execution of her drama's scheme,
In her fancies of the moment and its mood,
In the march of this obvious ordinary world
Where all is deep and strange to the eyes that see
--
She through his witness sight and motion of might
Unrolls the material of her cosmic Act,
Her happenings that exalt and smite the soul,
--
Her events that weave the texture of our lives
And all by which we find or lose ourselves,
--
His being a field of her vast experiment,
Her endless space is the playground of his thoughts;
She binds to knowledge of the shapes of Time
And the creative error of limiting mind
And chance that wears the rigid face of fate
And her sport of death and pain and Nescience,
His changed and struggling immortality.
--
His spirit survives amid the death of things,
He climbs to eternity through being's gaps,
--
In the mystery of her cosmic ignorance,
In the insoluble riddle of her play,
A creature made of perishable stuff,
In the pattern she has set for him he moves,
--
She moves her seeming puppet of an hour.
Even in his mortal session in body's house,
--
Ephemeral dreaming of immortality,
To reign she spurs him. He takes up her powers;
He has harnessed her to the yoke of her own law.
His face of human thought puts on a crown.
Held in her leash, bound to her veiled caprice,
--
He makes of her his moment passion's serf:
To obey she feigns, she follows her creature's lead:
--
At last he wakes to a memory of Self:
He sees within the face of deity,
The Godhead breaks out through the human mould:
--
He acts as in the movements of a dream,
An automaton stepping in the grooves of Fate,
He stumbles on driven by her whip of Force:
His thought labours, a bullock in Time's fields;
--
Her will he has made the master of his fate,
Her whim the dispenser of his pleasure and pain;
He has sold himself into her regal power
--
He feels the sweetness of her mastering touch,
In all experience meets her blissful hands;
On his heart he bears the happiness of her tread
And the surprise of her arrival's joy
In each event and every moment's chance.
--
A tireless amateur of her world-delight,
He rejoices in her every thought and act
--
The master of existence lurks in us
And plays at hide-and-seek with his own Force;
--
A vast gymnasium of his works of might.
All-knowing he accepts our darkened state,
Divine, wears shapes of animal or man;
Eternal, he assents to Fate and Time,
--
Incarnate in a world of strife and pain,
He puts on joy and sorrow like a robe
--
Has called out of the Silence his mute Force
Where she lay in the featureless and formless hush
--
The ineffable puissance of his solitude.
The Absolute, the Perfect, the Alone
--
He has fashioned these countless persons of one self;
He has built a million figures of his power;
He lives in all, who lived in his Vast alone;
--
Our mask of imperfection has assumed,
He has made this tenement of flesh his own,
His image in the human measure cast
--
Then in a figure of divinity
The Maker shall recast us and impose
A plan of godhead on the mortal's mould
Lifting our finite minds to his infinite,
--
We are sons of God and must be even as he:
His human portion, we must grow divine.
--
Life and himself don the aspect of a myth,
The burden of a long unmeaning tale.
For the key is hid and by the Inconscient kept;
--
And the hazard of an unguessed consequence,
An omnipotent indiscernible Influence,
--
He turns in a chiaroscuro of error and truth
To find a wisdom that on high is his.
--
In the symbol figures of the cosmic Force
And in her living and inanimate signs
And in her complex tracery of events
He explores the ceaseless miracle of himself,
Till the thousandfold enigma has been solved
In the single light of an all-witnessing Soul.
This was his compact with his mighty mate,
For love of her and joined to her for ever
To follow the course of Time's eternity,
Amid magic dramas of her sudden moods
And the surprises of her masked Idea
And the vicissitudes of her vast caprice.
Two seem his goals, yet ever are they one
--
A seeker of hidden meanings in life's forms,
of the great Mother s wide uncharted will
And the rude enigma of her terrestrial ways
He is the explorer and the mariner
--
This is the sailor on the flow of Time,
This is World-Matter's slow discoverer,
--
Has learned his craft in tiny bays of self,
But dares at last unplumbed infinitudes,
--
Behold him ignorant of his godhead's force,
Timid initiate of its vast design.
An expert captain of a fragile craft,
A trafficker in small impermanent wares,
--
But now he hears the sound of larger seas.
A widening world calls him to distant scenes
--
Serves the world's commerce in the riches of Time
Severing the foam of a great land-locked sea
To reach unknown harbour lights in distant climes
--
And perishable products of hard toil
And transient splendours won and lost by the days.
Or passing through a gate of pillar-rocks,
Venturing not yet to cross oceans unnamed
And journey into a dream of distances
He travels close to unfamiliar coasts
--
Steering on the trade-routes of Ignorance.
His prow pushes towards undiscovered shores,
--
A seeker of the islands of the Blest,
He leaves the last lands, crosses the ultimate seas,
--
He has crossed the limit of mortal thought and hope,
He has reached the world's end and stares beyond;
The eyes of mortal body plunge their gaze
Into Eyes that look upon eternity.
--
He crosses the boundaries of the unseen
And passes over the edge of mortal sight
To a new vision of himself and things.
He is a spirit in an unfinished world
--
The surface symbol of his goalless quest
Takes deeper meanings to his inner view;
His is a search of darkness for the light,
of mortal life for immortality.
In the vessel of an earthly embodiment
Over the narrow rails of limiting sense
He looks out on the magic waves of Time
Where mind like a moon illumines the world's dark.
--
The outline of a dim mysterious shore.
A sailor on the Inconscient's fathomless sea,
He voyages through a starry world of thought
On Matter's deck to a spiritual sun.
--
In the hidden strength of her omnipotent Will,
Driven by her breath across life's tossing deep,
--
A new mind and body in the city of God
And enshrine the Immortal in his glory's house
--
Across the salt waste of the endless years
Her ocean winds impel his errant boat,
--
And the morns of God have overtaken his night.
As long as Nature lasts, he too is there,
--
This ever she meant since the first dawn of life,
This constant will she covered with her sport,
--
With the Truth-Light strike earth's massive roots of trance,
Wake a dumb self in the inconscient depths
--
That the eyes of the Timeless might look out from Time
And the world manifest the unveiled Divine.
--
And laid on the spirit the burden of the flesh,
That Godhead's seed might flower in mindless Space.
End of Book I - Canto IV
01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Tagore is a great poet: he will be remembered as one of the I greatest world-poets. But humanity owes him anotherperhaps a greaterdebt of gratitude: his name has a higher value, a more significant potency for the future.
In an age when Reason was considered as the highest light given to man, Tagore pointed to the Vision of the mystics as always the still greater light; when man was elated with undreamt- of worldly success, puffed up with incomparable material possessions and powers, Tagore's voice rang clear and emphatic in tune with the cry of the ancients: "What shall I do with all this mass of things, if I am not made immortal by that?" When men, in their individual as well as collective egoism, were scrambling for earthly gains and hoards, he held before them vaster and cleaner horizons, higher and deeper ways of being and living, maintained the sacred sense of human solidarity, the living consciousness of the Divine, one and indivisible. When the Gospel of Power had all but hypnotised men's minds, and Superman or God-man came to be equated with the Titan, Tagore saw through the falsehood and placed in front and above all the old-world eternal verities of love and self-giving, harmony and mutuality, sweetness and light. When pessimism, cynicism, agnosticism struck the major chord of human temperament, and grief and frustration and death and decay were taken as a matter of course to be the inevitable order of earthlylifebhasmantam idam shariramhe continued to sing the song of the Rishis that Ananda and Immortality are the breath of things, the birth right of human beings. When Modernism declared with a certitude never tobe contested that Matter is Brahman, Tagore said with the voice of one who knows that Spirit is Brahman.
Tagore is in direct line with those bards who have sung of the Spirit, who always soared high above the falsehoods and uglinesses of a merely mundane life and lived in the undecaying delights and beauties of a diviner consciousness. Spiritual reality was the central theme of his poetic creation: only and naturally he viewed it in a special way and endowed it with a special grace. We know of another God-intoxicated man, the Jewish philosopher Spinoza, who saw things sub specie aeternitatis, under the figure or mode of eternity. Well, Tagore can be said to see things, in their essential spiritual reality, under the figure or mode of beauty. Keats indeed spoke of truth being beauty and beauty truth. But there is a great difference in the outlook and inner experience. A worshipper of beauty, unless he rises to the Upanishadic norm, is prone to become sensuous and pagan. Keats was that, Kalidasa was that, even Shelley was not far different. The spiritual vein in all these poets remains secondary. In the old Indian master, it is part of his intellectual equipment, no doubt, but nothing much more than that. In the other two it comes in as strange flashes from an unknown country, as a sort of irruption or on the peak of the poetic afflatus or enthousiasmos.
The world being nothing but Spirit made visible is, according to Tagore, fundamentally a thing of beauty. The scars and spots that are on the surface have to be removed and mankind has to repossess and clo the itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, expresses and embodies the Divine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of polarisation, the very spiritual element in Tagore has made him almost a pagan and even a pr ofane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty the delightful names and forms of the supreme Lover and Beloved.
Socrates is said to have brought down Philosophy from Heaven to live among men upon earth. A similar exploit can be ascribed to Tagore. The Spirit, the bare transcendental Reality contemplated by the orthodox Vedantins, has been brought nearer to our planet, close to human consciousness in Tagore's vision, being clothed in earth and flesh and blood, made vivid with the colours and contours of the physical existence. The Spirit, yes and by all means, but not necessarily asceticism and monasticism. So Tagore boldly declared in those famous lines of his:
Mine is not the deliverance achieved through mere renunciation. Mine rather the freedom that tastes itself in a thousand associations.1
The spirit of the age demands this new gospel. Mankind needs and awaits a fresh revelation. The world and life are not an illusion or a lesser reality: they are, if taken rightly, as real as the pure Spirit itself. Indeed, Spirit and Flesh, Consciousness and Matter are not antinomies; to consider them as such is itself an illusion. In fact, they are only two poles or modes or aspects of the same reality. To separate or divide them is a one-sided concentration or abstraction on the part of the human mind. The fulfilment of the Spirit is in its expression through Matter; human life too reaches its highest term, its summum bonum, in embodying the spiritual consciousness here on earth and not dissolving itself in the Transcendence. That is the new Dispensation which answers to the deepest aspiration in man and towards which he has been travelling through the ages in the course of the evolution of his consciousness. Many, however, are the prophets and sages who have set this ideal before humanity and more and more insistently and clearly as we come nearer to the age we live in. But none or very few have expressed it with such beauty and charm and compelling persuasion. It would be carping criticism to point out-as some, purists one may call them, have done-that in poetising and aesthetising the spiritual truth and reality, in trying to make it human and terrestrial, he has diminished and diluted the original substance, in endeavouring to render the diamond iridescent, he has turned it into a baser alloy. Tagore's is a poetic soul, it must be admitted; and it is not necessary that one should find in his ideas and experiences and utterances the cent per cent accuracy and inevitability of a Yogic consciousness. Still his major perceptions, those that count, stand and are borne out by the highest spiritual realisation.
Tagore is no inventor or innovator when he posits Spirit as Beauty, the spiritual consciousness as the ardent rhythm of ecstasy. This experience is the very core of Vaishnavism and for which Tagore is sometimes called a Neo-Vaishnava. The Vaishnava sees the world pulsating in glamorous beauty as the Lila (Play) of the Lord, and the Lord, God himself, is nothing but Love and Beauty. Still Tagore is not all Vaishnava or merely a Vaishnava; he is in addition a modern (the carping voice will say, there comes the dilution and adulteration)in the sense that problems exist for himsocial, political, economic, national, humanitarianwhich have to be faced and solved: these are not merely mundane, but woven into the texture of the fundamental problem of human destiny, of Soul and Spirit and God. A Vaishnava was, in spite of his acceptance of the world, an introvert, to use a modern psychological phrase, not necessarily in the pejorative sense, but in the neutral scientific sense. He looks upon the universe' and human life as the play of the Lord, as an actuality and not mere illusion indeed; but he does not participate or even take interest in the dynamic working out of the world process, he does not care to know, has no need of knowing that there is a terrestrial purpose and a diviner fulfilment of the mortal life upon earth. The Vaishnava dwells more or less absorbed in the Vaikuntha of his inner consciousness; the outer world, although real, is only a symbolic shadowplay to which he can but be a witness-real, is only a nothing more.
A modern idealist of the type of a reformer would not be satisfied with that role. If he is merely a moralist reformer, he will revolt against the "witness business", calling it a laissez-faire mentality of bygone days. A spiritual reformer would ask for morea dynamic union with the Divine Will and Consciousness, not merely a passive enjoyment in the Bliss, so that he may be a luminous power or agent for the expression of divine values in things mundane.
Not the acceptance of the world as it is, not even a joyous acceptance, viewing it as an inexplicable and mysterious and magic play of, God, but the asp ration and endeavour to change it, mould it in the pattern of its inner divine realities for there are such realities which seek expression and embodiment in earthly life that is the great mission and labour of humanity and that is all the meaning of man's existence here below. And Tagore is one of the great prophets and labourers who had the vision of the shape of things to come and worked for it. Only it must be noted, as I have already said, that unlike mere moral reformists or scientific planners, Tagore grounded himself upon the eternal ancient truths that "age cannot wither nor custom stale"the divine truths of the Spirit.
Tagore was a poet; this poetic power of his he put in the service of the great cause for the divine uplift of humanity. Naturally, it goes without saying, his poetry did not preach or propagandize the truths for which he stoodhe had a fine and powerful weapon in his prose to do the work, even then in a poetic way but to sing them. And he sang them not in their philosophical bareness, like a Lucretius, or in their sheer transcendental austerity like some of the Upanishadic Rishis, but in and through human values and earthly norms. The especial aroma of Tagore's poetry lies exactly here, as he himself says, in the note of unboundedness in things bounded that it describes. A mundane, pr ofane sensuousness, Kalidasian in richness and sweetness, is matched or counterpointed by a simple haunting note imbedded or trailing somewhere behind, a lyric cry persevering into eternity, the nostalgic cry of the still small voice.2
Thus, on the one hand, the Eternity, the Infinity, the Spirit is brought nearer home to us in its embodied symbols and living vehicles and vivid formulations, it becomes easily available to mortals, even like the father to his son, to use a Vedic phrase; on the other hand, earthly things, mere humanities are uplifted and suffused with a "light that never was, on sea or land."
Another great poet of the spirit says also, almost like Tagore:
Cold are the rivers of peace and their banks are leafless and lonely.3
and sends up this prayer:
Earth-souls needing the touch of the heaven's peace to recapture,
Heaven needing earth's passion' to quiver its peace into rapture.
Marry, O lightning eternal, the passion of a moment born fire!
Out of thy greatness draw close to the breast of our mortal desire!
This also is Tagore's soul-prayer, his deepest aspiration.
"Deliverance is not for me in renunciation. I feel the embrace of freedom in a thousand bonds of delight."Gitanjali,73.
Tagore the poet reminds one often and anon of Kalidasa. He was so much in love, had such kinship with the great old master that many of his poems, many passages and lines are reminiscences, echoes, modulations or a paraphrase of the original classic. Tagore himself refers in his memoirs to one Kalidasian line that haunted his juvenile brain because of its exquisite music and enchanting imagery:
Mandki nirjharikarm vodh muhuh-kamPita-deva-druh
Winds carrying spray from the falls of Mandakini, making deodars all astir.
Both the poets were worshippers, idolaters, of beauty, especially of natural physical beauty, of beauty heaped on beauty, of beauty gathered, like honey from all places and stored and ranged and stalled with the utmost decorative skill. Yet the difference between the two is not less pronounced. A philosopher is reminded of Bergson, the great exponent of movement as reality, in connection with certain aspects of Tagore. Indeed, Beauty in Tagore is something moving, flowing, dancing, rippling; it is especially the beauty which music embodies and expresses. A Kalidasian beauty, on the contrary, is statuesque and plastic, it is to be appreciated in situ. This is, however, by the way.
Sri Aurobindo: "Ahana", Collected Poems & Plays, Vol. 2
01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Nietzsche as the apostle of force is a name now familiar to all the world. The hero, the warrior who never tamely accepts suffering and submission and defeat under any condition but fights always and fights to conquersuch is the ideal man, according to Nietzsche,the champion of strength, of greatness, of mightiness. The dominating personality infused with the supreme "will to power"he is Ubermensch, the Superman. Sentiment does not move the mountains, emotion diffuses itself only in vague aspiration. The motive power, the creative fiat does not dwell in the heart but somewhere higher. The way of the Cross, the path of love and charity and pity does not lead to the kingdom of Heaven. The world has tried it for the last twenty centuries of its Christian civilisation and the result is that we are still living in a luxuriant abundance of misery and sordidness and littleness. This is how Nietzsche thinks and feels. He finds no virtue in the old rgimes and he revolts from them. He wants a speedy and radical remedy and teaches that by violence only the Kingdom of Heaven can be seized. For, to Nietzsche the world is only a clash of forces and the Superman therefore is one who is the embodiment of the greatest force. Nietzsche does not care for the good, it is the great that moves him. The good, the moral is of man, conventional and has only a fictitious value. The great, the non-moral is, on the other hand, divine. That only has a value of its own. The good is nothing but a sort of makeshift arrangement which man makes for himself in order to live commodiously and which changes according to his temperament. But the great is one with the Supreme Wisdom and is absolute and imperative. The good cannot create the great; it is the great that makes for the good. This is what he really means when he says, "They say that a good cause sanctifies war but I tell thee it is a good war that sanctifies all cause." For the goodness of your cause you judge by your personal predilections, by your false conventionalities, by a standard that you set up in your ignoranceBut a good war, the output of strength in any cause is in itself a cause of salvation. For thereby you are the champion of that ultimate verity which conduces to the ultimate good. Do not shrink, he would say, to be even like the cyclone and the avalanche, destructive, indeed, but grand and puissant and therefore truer emblems of the BeyondJenseitsthan the weak, the little, the pitiful that do not dare to destroy and by that very fact cannot hope to create.
This is the Nietzsche we all know. But there is another aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus renders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.
The real secret of Nietzsche's philosophy is not an adoration of brute force, of blind irrational joy in fighting and killing. Far from it, Nietzsche has no kinship with Treitschke or Bernhard. What Nietzsche wanted was a world purged of littleness and ugliness, a humanity, not of saints, perhaps, but of heroes, l ofty in their ideal, great in their achievement, majestic in their empirea race of titanic gods breathing the glory of heaven itself.
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The Intuition of the Age On Communism
01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
object:01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness
class:chapter
--
This knowledge first he had of time-born men.
Admitted through a curtain of bright mind
That hangs between our thoughts and absolute sight,
--
Near to the well of vision in the soul,
And entered where the Wings of Glory brood
In the silent space where all is for ever known.
--
Avid of the naked real's single shock
He shore the cord of mind that ties the earth-heart
And cast away the yoke of Matter's law.
The body's rules bound not the spirit's powers:
--
And the poverty of Nature's earthly sight.
All that the Gods have learned is there self-known.
--
Are kept the record graphs of the cosmic scribe,
And there the tables of the sacred Law,
There is the Book of Being's index page;
The text and glossary of the Vedic truth
Are there; the rhythms and metres of the stars
Significant of the movements of our fate:
The symbol powers of number and of form,
And the secret code of the history of the world
And Nature's correspondence with the soul
Are written in the mystic heart of Life.
In the glow of the spirit's room of memories
He could recover the luminous marginal notes
--
The deep oxymoron of its truth's repliques,
And recognise as a just necessity
--
Its law of the opposition of the gods,
Its list of inseparable contraries.
The dumb great Mother in her cosmic trance
--
Infinity's sanction to the birth of form,
Accepts indomitably to execute
--
The will to live under a reign of death,
The thirst for rapture in a heart of flesh,
And works out through the appearance of a soul
By a miraculous birth in plasm and gas
The mystery of God's covenant with the Night.
Once more was heard in the still cosmic Mind
--
The cry of birth into mortality
And the opening verse of the tragedy of Time.
Out of the depths the world's buried secret rose;
He read the original ukase kept back
In the locked archives of the spirit's crypt,
And saw the signature and fiery seal
--
Who builds in Ignorance the steps of Light.
A sleeping deity opened deathless eyes:
--
Mind dare the study of the Unknowable,
Life its gestation of the Golden Child.
In the light flooding thought's blank vacancy,
--
He read from within the text of the without:
The riddle grew plain and lost its catch obscure.
--
A purpose mingled with the whims of Time,
A meaning met the stumbling pace of Chance
And Fate revealed a chain of seeing Will;
A conscious wideness filled the old dumb Space.
--
Outgrow its early grammar of intellect
And its imitation of Earth-Nature's art,
Its earthly dialectto God-language change,
--
And learn the logic of the Infinite.
The Ideal must be Nature's common truth,
--
The greatness of the eternal Spirit appeared,
Exiled in a fragmented universe
Amid half-semblances of diviner things.
These now could serve no more his regal turn;
--
A miser of the scanty bargain made
Between our littleness and bounded hopes
--
His height repelled the lowness of earth's state:
A wideness discontented with its frame
--
Or all seems a misfit of half ideas,
Or we saddle with the vice of earthly form
A hurried imperfect glimpse of heavenly things,
Guesses and travesties of celestial types.
Here chaos sorts itself into a world,
--
Apings of knowledge, unfinished arcs of power,
Flamings of beauty into earthly shapes,
Love's broken reflexes of unity
Swim, fragment-mirrorings of a floating sun.
A packed assemblage of crude tentative lives
Are pieced into a tessellated whole.
--
There are thrills of the flesh, but not the soul's desire.
Here even the highest rapture Time can give
Is a mimicry of ungrasped beatitudes,
A mutilated statue of ecstasy,
A wounded happiness that cannot live,
A brief felicity of mind or sense
Thrown by the World-Power to her body-slave,
Or a simulacrum of enforced delight
In the seraglios of Ignorance.
For all we have acquired soon loses worth,
--
In each success a seed of failure lurks.
He saw the doubtfulness of all things here,
The incertitude of man's proud confident thought,
The transience of the achievements of his force.
A thinking being in an unthinking world,
An island in the sea of the Unknown,
He is a smallness trying to be great,
An animal with some instincts of a god,
His life a story too common to be told,
--
Hushed was the futile din of human toil,
Forsaken wheeled the circle of the days;
In distance sank the crowded tramp of life.
The Silence was his sole companion left.
--
Pacing the vast cathedral of his thoughts
Under its arches dim with infinity
And heavenward brooding of invisible wings.
A call was on him from intangible heights;
--
He dwelt in the wideness of the Eternal's reign.
His being now exceeded thinkable Space,
--
A current from eternal seas of Bliss;
He felt the invasion and the nameless joy.
Aware of his occult omnipotent Source,
Allured by the omniscient Ecstasy,
A living centre of the Illimitable
Widened to equate with the world's circumference,
--
Abandoned on a canvas of torn air,
A picture lost in far and fading streaks,
--
Suddenly shot from the tense bow of Time,
A ray returning to its parent sun.
Opponent of that glory of escape,
The black Inconscient swung its dragon tail
--
Into the deep obscurities of form:
Death lay beneath him like a gate of sleep.
One-pointed to the immaculate Delight,
--
He mounted burning like a cone of fire.
To a few is given that godlike rare release.
--
And driven by a pointing hand of Light
Across his soul's unmapped immensitudes.
A pilgrim of the everlasting Truth,
Our measures cannot hold his measureless mind;
He has turned from the voices of the narrow realm
And left the little lane of human Time.
In the hushed precincts of a vaster plan
He treads the vestibules of the Unseen,
Or listens following a bodiless Guide
--
Far from compulsion of created things
Thought and its shadowy idols disappear,
The moulds of form and person are undone:
The ineffable Wideness knows him for its own.
A lone forerunner of the Godward earth,
Among the symbols of yet unshaped things
Watched by closed eyes, mute faces of the Unborn,
He journeys to meet the Incommunicable,
Hearing the echo of his single steps
In the eternal courts of Solitude.
A nameless Marvel fills the motionless hours.
--
And bears the silence of the Infinite.
\t In a divine retreat from mortal thought,
In a prodigious gesture of soul-sight,
His being towered into pathless heights,
Naked of its vesture of humanity.
As thus it rose, to meet him bare and pure
--
In a whirlwind circuit of delight and force
Hurried into unimaginable depths,
--
Drew him out of his seeking loneliness
Into the magnitudes of God's embrace.
As when a timeless Eye annuls the hours
--
A fire that seemed the body of a god
Consumed the limiting figures of the past
And made large room for a new self to live.
Eternity's contact broke the moulds of sense.
A greater Force than the earthly held his limbs,
--
Unwound the triple cord of mind and freed
The heavenly wideness of a Godhead's gaze.
As through a dress the wearer's shape is seen,
--
In the enormous spaces of the self
The body now seemed only a wandering shell,
--
As with a sound of thunder and of seas,
Vast barriers crashed around the huge escape.
--
Circle and end of every hope and toil
Inexorably drawn round thought and act,
--
In the boundaries of Mind and Ignorance,
Protecting no more a dual eternity
--
Once figure of creation's vain ellipse,
The expanding zero lost its giant curve.
--
The python coils of the restricting Law
Could not restrain the swift arisen God:
Abolished were the scripts of destiny.
There was no small death-hunted creature more,
No fragile form of being to preserve
From an all-swallowing Immensity.
The great hammer-beats of a pent-up world-heart
Burst open the narrow dams that keep us safe
Against the forces of the universe.
The soul and cosmos faced as equal powers.
--
A secret Nature stripped of her defence,
Once in a dreaded half-light formidable,
--
Lay bare to the burning splendour of his will.
In shadowy chambers lit by a strange sun
--
Confessed the advent of a mastering Mind
And bore the compulsion of a time-born gaze.
Incalculable in their wizard modes,
--
The occult privilege of demigods
And the sure power-pattern of her cryptic signs,
Her diagrams of geometric force,
Her potencies of marvel-fraught design
Courted employment by an earth-nursed might.
--
Armed with a latent splendour of miracle
The prophet-passion of a seeing Mind,
And the lightning bareness of a free soul-force.
All once impossible deemed could now become
A natural limb of possibility,
A new domain of normalcy supreme.
An almighty occultist erects in Space
--
He weaves his hidden threads of consciousness,
He builds bodies for his shapeless energy;
Out of the unformed and vacant Vast he has made
His sorcery of solid images,
His magic of formative number and design,
The fixed irrational links none can annul,
This criss-cross tangle of invisible laws;
His infallible rules, his covered processes,
--
Making a finite of infinity;
She too can make an order of her caprice,
As if her rash superb wagered to outvie
--
The rapid footsteps of her fantasy,
Amid whose falls wonders like flowers rise,
--
Compels all substance by her wand of Mind.
Mind is a mediator divinity:
--
The leaden grip of Matter it can break;
Indifferent to the angry stare of Death,
It can immortalise a moment's work:
A simple fiat of its thinking force,
The casual pressure of its slight assent
Can liberate the Energy dumb and pent
Within its chambers of mysterious trance:
It makes the body's sleep a puissant arm,
Holds still the breath, the beatings of the heart,
While the unseen is found, the impossible done,
--
The logic of its demigod Idea
In the leap of a transitional moment brings
Surprises of creation never achieved
Even by Matter's strange unconscious skill.
--
This is that secret Nature's edge of might.
On the margin of great immaterial planes,
In kingdoms of an untrammelled glory of force,
Where Mind is master of the life and form
And soul fulfils its thoughts by its own power,
--
She brings the light of her mysterious realms:
Here where he stands, his feet on a prostrate world,
--
Over their bounds in spurts of splendid strength
She carries their magician processes
And the formulas of their stupendous speech,
Till heaven and hell become purveyors to earth
And the universe the slave of mortal will.
A mediatrix with veiled and nameless gods
--
All worlds she makes the partners of her deeds,
Accomplices of her mighty violence,
Her daring leaps into the impossible:
--
She draws from the free-love marriage of the planes
Elements for her creation's tour-de-force:
A wonder-weft of knowledge incalculable,
A compendium of divine invention's feats
She has combined to make the unreal true
--
Her mnemonics of the craft of the Infinite,
Jets of the screened subliminal's caprice,
Tags of the gramarye of Inconscience,
Freedom of a sovereign Truth without a law,
Thoughts that were born in the immortals' world,
--
And peeps and lightning-leaps of prophecy
And intimations to the inner ear,
--
Have woven her balanced web of miracles
And the weird technique of her tremendous art.
This bizarre kingdom passed into his charge.
--
She surrendered to the service of the soul
And the control of a spiritual will.
A greater despot tamed her despotism.
Assailed, surprised in the fortress of her self,
Conquered by her own unexpected king,
--
Fragments of the mystery of omnipotence.
\tA border sovereign is the occult Force.
A threshold guardian of the earth-scene's Beyond,
She has canalised the outbreaks of the Gods
And cut through vistas of intuitive sight
A long road of shimmering discoveries.
The worlds of a marvellous Unknown were near,
Behind her an ineffable Presence stood:
--
An endless climb and adventure of the Idea
There tirelessly tempted the explorer mind
--
This was a forefront of God's thousandfold house ,
Beginnings of the half-screened Invisible.
23.7A magic porch of entry glimmering
Quivered in a penumbra of screened Light,
A court of the mystical traffic of the worlds,
A balcony and miraculous facade.
--
It lodged upon an edge of hourless Time,
Gazing out of some everlasting Now,
Its shadows gleaming with the birth of gods,
Its bodies signalling the Bodiless,
--
Its eyes dreaming of the Ineffable,
Its faces staring into eternity.
--
Flamed in transparencies of crowded light.
\tA giant order was discovered here
--
Are the scant stuff of our material lives.
This overt universe whose figures hide
--
Wrote clear the letters of its glowing code:
A map of subtle signs surpassing thought
Was hung upon a wall of inmost mind.
Illumining the world's concrete images
--
It offered to the intuitive exegete
Its reflex of the eternal Mystery.
Ascending and descending twixt life's poles
The seried kingdoms of the graded Law
Plunged from the Everlasting into Time,
Then glad of a glory of multitudinous mind
And rich with life's adventure and delight
And packed with the beauty of Matter's shapes and hues
Climbed back from Time into undying Self,
--
The fountain of its needed Ignorance,
Archmason of the limits by which it lives.
In this soar from consciousness to consciousness
--
Origin of all that it had ever been
And home of all that it could still become.
An organ scale of the Eternal's acts,
Mounting to their climax in an endless Calm,
Paces of the many-visaged Wonderful,
Predestined stadia of the evolving Way,
Measures of the stature of the growing soul,
They interpreted existence to itself
--
The light began of the Trinity supreme.
All there discovered what it seeks for here.
--
The Inconscient found its heart of consciousness,
The idea and feeling groping in Ignorance
At last clutched passionately the body of Truth,
The music born in Matter's silences
Plucked nude out of the Ineffable's fathomlessness
The meaning it had held but could not voice;
--
In which the heights of mortal effort end.
A reconciling Wisdom looked on life;
It took the striving undertones of mind
And took the confused refrain of human hopes
And made of them a sweet and happy call;
It lifted from an underground of pain
The inarticulate murmur of our lives
And found for it a sense illimitable.
--
Read hardly twixt our lines of rigid thought
Or mid this drowse and coma on Matter's breast
--
Saving from the error of divided self
The deep spiritual cry in all that is.
--
Were lifted into an absoluteness of light,
An ever-burning Revelation's fire
And the immortality of the eternal Voice.
There was no quarrel more of truth with truth;
The endless chapter of their differences
Retold in light by an omniscient Scribe
--
Mind's winding search lost every tinge of doubt
Led to its end by an all-seeing speech
--
With the finality of an ultimate phrase:
United were Time's creative mood and tense
To the style and syntax of Identity.
A paean swelled from the lost musing deeps;
--
A cry of the moments to the Immortal's bliss.
As if the strophes of a cosmic ode,
A hierarchy of climbing harmonies
Peopled with voices and with visages
Aspired in a crescendo of the Gods
From Matter's abysses to the Spirit's peaks.
--
White chambers of dalliance with eternity
And the stupendous gates of the Alone.
Across the unfolding of the seas of self
Appeared the deathless countries of the One.
A many-miracled Consciousness unrolled
--
Affranchised from the net of earthly sense
Calm continents of potency were glimpsed;
Homelands of beauty shut to human eyes,
Half-seen at first through wonder's gleaming lids,
--
Sunbelts of knowledge, moonbelts of delight
Stretched out in an ecstasy of widenesses
Beyond our indigent corporeal range.
--
Fronting the viewless danger of the Unknown,
Adventuring across enormous realms,
--
End of Canto V - End of Book I
01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. The individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, were put outside the gate of law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.
Now, what such an uncompromising individualism fails to recognise is that individuality and ego are not the same thing, that the individual may have his individuality intact and entire and yet sacrifice his ego, that the soul of man is a much greater thing than his vital being. It is simply ignoring the fact and denying the truth to say that man is only a fighting animal and not a loving god, that the self within the individual realises itself only through competition and not co-operation. It is an error to conceive of society as a mere parallelogram of forces, to suppose that it has risen simply out of the struggle of individual interests and continues to remain by that struggle. Struggle is only one aspect of the thing, a particular form at a particular stage, a temporary manifestation due to a particular system and a particular habit and training. It would be nearer the truth to say that society came into being with the demand of the individual soul to unite with the individual soul, with the stress of an Over-soul to express itself in a multitude of forms, diverse yet linked together and organised in perfect harmony. Only, the stress for union manifested itself first on the material plane as struggle: but this is meant to be corrected and transcended and is being continually corrected and transcended by a secret harmony, a real commonality and brotherhood and unity. The individual is not so self-centred as the individualists make him to be, his individuality has a much vaster orbit and fulfils itself only by fulfilling others. The scientists have begun to discover other instincts in man than those of struggle and competition; they now place at the origin of social grouping an instinct which they name the herd-instinct: but this is only a formulation in lower terms, a translation on the vital plane of a higher truth and reality the fundamental oneness and accord of individuals and their spiritual impulsion to unite.
However, individualism has given us a truth and a formula which collectivism ignored. Self-determination is a thing which has come to stay. Each and every individual is free, absolutely free and shall freely follow his own line of growth and development and fulfilment. No extraneous power shall choose and fix what is good or evil for him, nor coerce and exploit him for its own benefit. But that does not necessarily mean that collectivism has no truth in it; collectivism also, as much as individualism, has a lesson for us and we should see whether we can harmonise the two. Collectivism signifies that the individual should not look to himself alone, should not be shut up in his freedom but expand himself and envelop others in a wider freedom, see other creatures in himself and himself in other creatures, as the Gita says. Collectivism demands that the individual need not and should not exhaust himself entirely in securing and enjoying his personal freedom, but that he can and should work for the salvation of others; the truth it upholds is this that the individual is from a certain point of view only a part of the group and by ignoring the latter it ignores itself in the end.
Now, a spiritual communism embraces individualism and collectivism, fuses them in a higher truth, establishes them in an intimate and absolute harmony. The individual is the centre, the group is the circumference and the two form one whore circle. The individual by fulfilling the truth of his real individuality fulfils also the truth of a commonality. There are no different laws for the two. The individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, however distinct and discrete in appearance, form but a single mass, all follow the same law of hydrodynamics that the mother sea incarnates. Stars and planets and nebulae, each separate heavenly body has its characteristic form and nature and function and yet all fulfil the same law of gravitation and beat the measure of the silent symphony of spaces. Individualities are the freedoms of the collective being and collectivity the concentration of individual beings. The same soul looking inward appears as the individual being and looking outward appears as the collective being.
Communism takes man not as ego or the vital creature; it turns him upside downurdhomulo' vaksakhah and establishes him upon his soul, his inner godhead. Thus established the individual soul finds and fulfils the divine law that by increasing itself it increases others and by increasing others it increases itself and thus by increasing one another they attain the supreme good. Unless man goes beyond himself and reaches this self, this godhead above, he will not find any real poise, will always swing between individualism and collectivism, he will remain always boundbound either in his freedom or in his bondage.
A commune is a group of individuals having a common self and a common life-intuition. A common self presupposes the realisation by each individual of his deepest being the self which is at once distinct from and instinct with other selves; a common life-intuition presupposes the awakening of each individual to his inmost creative urge, which, pure and true and vast as it is, fulfils itself in and through other creative urges.
A commune, further, is not only a product or final achievement; it is also a process, an instrument to bring about the desired end. A group of individuals come to have a common self and a common life-intuition in and through the commune; and in and through the commune does each individual progress to the realisation of his deepest self and the awakening of his inmost life-intuition.
The individual must find himself and establish his secret god-head, and then only, when such free and integral individualities meet and reciprocate and coalesce, can the community they form have a living reality and a permanent potency. On the other hand, unless individuals come together and through the interchange of each other's soul and substance' enhance the communal Godhead, the separate individual godheads also will not manifest in their supreme and sovereign powers.
If society, that is to say, community, be the fieldkshetra for the individual to live, move and have its being, then we must begin at the very outset with the community itself, at least, with a nucleus that will go to form such a thing. The fear that the untimely grouping together of immature souls may crush out individuality and dig its own grave has, no doubt, sufficient justification behind it to deter one from the attempt; but neither can we be certain that souls nursed and nourished in solitary cells, absolutely apart from any mellowing and broadening influence of the outside world will ever reach to that stage of perfect maturity when they will suddenly and spontaneously break open their cells and recognise in one another the communal brother-self.
As a matter of fact, the individual is not and cannot be such an isolated thing as our egoistic sense would like to have it. The sharp angularities of the individual are being, at every moment, chastened by the very primary conditions of life; and to fail to recognise this is the blindest form of ignorance. It is no easy task to draw exactly the line of distinction between our individual being and our social or communal being. In actual life they are so blended together that in trying to extricate them from each other, we but tear and lacerate them both. The highest wisdom is to take the two together as they are, and by a gradual purifying processboth internal and external, internal in thought and knowledge and will, external in life and actionrestore them to their respective truth and lawSatyam and Ritam.
The individual who leads a severely individual life from the very beginning, whose outlook of the world has been fashioned by that conception, can hardly, if at all, enter at the end the communal life. He must perforce be either a vagabond or a recluse: But the recluse is not an integral man, nor the vagabond an ideal personality. The individual need not be too chaste and shy to associate with others and to give and take as freely and fully as he can. Individuality is not necessarily curtailed or mutilated in this process, but there is this other greater possibility of its getting enlarged and enhanced. Rather it is when you shut yourself up in your own self, that you stick to only one line of your personality, to a single phase of your self and thus limit and diminish yourself; the breadth and height and depth of your self, the cubic completeness of your personality you can attain only through a multiple and variegated stress by which you come in contact with the world and things.
So first the individual and then the commune is not the natural nor the ideal principle. On the other hand, first the commune and then the individual would appear to be an equally defective principle. For first a commune means an organisation, its laws and rules and regulations, its injunctions and prohibitions; all which signifies or comes to signify that every individual is not free to enter its fold and that whoever enters must know how to dovetail himself therein and thus crush down the very life-power whose enhancement and efflorescence is sought. First a commune means necessarily a creed, a dogma, a set form of being and living indelibly marked out from beforehand. The individual has there no choice of finding and developing the particular creed or dogma or mode of being and living, from out of his own self, along his particular line of natural growth; all that is imposed upon him and he has to accept and make it his own by trial and effort and self-torture. Even if the commune be a contractual association, the members having joined together in a common cause to a common end, by voluntarily sacrificing a portion of their personal choice and freedom, even then it is not the ideal thing; the collective soul will be diminished in exact proportion as each individual soul has had to be diminished, be that voluntary or otherwise. That commune is plenary and entire which ensures plenitude and entirety to each of its individuals.
Now how to escape the dilemma? Only if we take the commune and the individual togetheren bloc, as has already been suggested. This means that the commune should be at the beginning a subtle and supple thing, without form and even without name, it should be no more than the circumambient aura the sukshma deha that plays around a group of individuals who meet and unite and move together by a secret affinity, along a common path towards a common goal. As each individual develops and defines himself, the commune also takes a more and more concrete shape; and when at the last stage the individual rises to the full height of his godhead, takes possession of his integral divinity, the commune also establishes its solid empire, vivid and vibrant in form and name.
***
The Nietzschean Antichrist The Basis of Social Reconstruction
01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
A personal reminiscence. A young man in prison, accused of conspiracy and waging war against the British Empire. If convicted he might have to suffer the extreme penalty, at least, transportation to the Andamans. The case is dragging on for long months. And the young man is in a solitary cell. He cannot always keep up his spirits high. Moments of sadness and gloom and despair come and almost overwhelm him. Who was there to console and cheer him up? Vivekananda. Vivekananda's speeches, From Colombo to Almora, came, as a godsend, into the hands of the young man. Invariably, when the period of despondency came he used to open the book, read a few pages, read them over again, and the cloud was there no longer. Instead there was hope and courage and faith and future and light and air.
Such is Vivekananda, the embodiment of Fearlessnessabh, the Upanishadic word, the mantra, he was so fond of. The life and vision of Vivekananda can be indeed summed up in the mighty phrase of the Upanishads, nyam tm balahnena labhya. 'This soul no weakling can attain.' Strength! More strength! Strength evermore! One remembers the motto of Danton, the famous leader in the French Revolution:De l'audance, encore de l'audace, toujours de l'audace!
The gospel of strength that Vivekananda spread was very characteristic of the man. For it is not mere physical or nervous bravery, although that too is indispensable, and it is something more than moral courage. In the speeches referred to, the subject-matter (as well as the manner to a large extent) is philosophical, metaphysical, even abstract in outlook and treatment: they are not a call to arms, like the French National Anthem, for example; they are not merely an ethical exhortation, a moral lesson either. They speak of the inner spirit, the divine in man, the supreme realities that lie beyond. And yet the words are permeated through and through with a vibration life-giving and heroic-not so much in the explicit and apparent meaning as in the style and manner and atmosphere: it is catching, even or precisely when he refers, for example, to these passages in the Vedas and the Upanishads, magnificent in their poetic beauty, sublime in their spiritual truth,nec plus ultra, one can say, in the grand style supreme:
Yasyaite himavanto mahitv
--
The consciousness that breathed out these mighty words, these heavenly sounds was in itself mighty and heavenly and it is that that touches you, penetrates you, vibrates in you a kindred chord, "awakening in you someone dead" till thenmrtam kcana bodhayant. More than the matter, the thing that was said, was the personality, the being who embodied the truth expressed, the living consciousness behind the words and the speech that set fire to your soul. Indeed it was the soul that Vivekananda could awaken and stir in you. Any orator, any speaker with some kind of belief, even if it is for the moment, in what he says, by the sheer force of assertion, can convince your mind and draw your acquiescence and adhesion. A leader of men, self-confident and bold and fiery, can carry you off your feet and make you do brave things. But that is a lower degree of character and nature, ephemeral and superficial, that is touched in you thereby. The spiritual leader, the Guide, goes straight to the spirit in youit is the call of the deep unto the deep. That was what Vivekananda meant when he said that Brahman is asleep in you, awaken it, you are the Brahman, awaken it, you are free and almighty. It is the spirit consciousness Sachchidananda that is the real man in you and that is supremely mighty and invincible and free absolutely. The courage and fearlessness that Vivekananda gave you was the natural attri bute of the lordship of your spiritual reality. Vivekananda spoke and roused the Atman in man.
Vivekananda spoke to the Atman in man, he spoke to the Atman of the world, and he spoke specially to the Atman of India. India had a large place in Vivekananda's consciousness: for the future of humanity and the world is wedded to India's future. India has a great mission, it has a spiritual, rather the spiritual work to do. Here is India's work as Vivekananda conceived it in a nutshell:
"Shall India die? Then from the world all spirituality will be extinct." And wherefore is this call for the life spiritual? Thus the aspiring soul would answer:
"If I do not find bliss in the life of the spirit, shall I seek satisfaction in the life of the senses? If I cannot get nectar, shall I fall back upon ditch water?"
The answer is as old as that of Nachiketas: "These horses and these songs and dances of yours, let them remain yours, man is not appeased with riches"; or that of Maitreyi, "What am I to do with that which will not bring me immortality?" This is then man's mission upon earth:
"Man is higher than all animals, than all angels: none is greater than man. Even the Devas will have to come down again and attain to salvation though a human body. Man alone attains to perfection, not even the Devas." Indeed, men are gods upon earth, come down here below to perfect themselves and perfect the worldonly, they have to be conscious of themselves. They do not know what they are, they have to be actually and sovereignly what they are really and potentially. This then is the life-work of everyone:
"First, let us be Gods, and then help others to be Gods.
--
That is indeed the only way of securing a harmonious and
perfected humanity:
--
The path to this higher harmonious divine life is that of
hard labour, of scrupulously untiring, conscientious work:
"It is struggle against nature
--
"The dwelling-place of the Jivatman, this body, is a veritable means of work, and he who converts this into an infernal den is guilty, and he who neglects it is also to blame."
"No work is petty ... He who can properly prepare a chilam (pipe of tobacco) can also properly meditate."
These are luminous life-giving mantras and the world and humanity of today, sore distressed and utterly confounded, have great need of them to live them by and be saved.
***
01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Vivekananda Walter Hilton: The Scale of Perfection
Other Authors Nolini Kanta Gupta Poets and MysticsBlaise Pascal (1623-1662)
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"The zeal for the Lord hath eaten me up." Such has indeed been the case with Pascal, almost literally. The fire that burned in him was too ardent and vehement for the vehicle, the material instrument, which was very soon used up and reduced to ashes. At twenty-four he was already a broken man, being struck with paralysis and neuras thenia; he died at the comparatively early age of 39, emulating, as it were, the life career of his Lord the Christ who died at 33. The Fire martyrised the body, but kindled and brought forth experiences and realisations that save and truths that abide. It was the Divine Fire whose vision and experience he had on the famous night of 23 November 1654 which brought about his final and definitive conversion. It was the same fire that had blazed up in his brain, while yet a boy, and made him a precocious genius, a marvel of intellectual power in the exact sciences. At 12 this prodigy discovered by himself the 32nd proposition of Euclid, Book I. At sixteen he wrote a treatise on conic sections. At nineteen he invented a calculating machine which, without the help of any mathematical rule or process, gave absolutely accurate results. At twenty-three he published his experiments with vacuum. At twenty-five he conducted the well-known experiment from the tower of St. Jacques, proving the existence of atmospheric pressure. His studies in infinitesimal calculus were remarkably creative and original. And it might be said he was a pioneer in quite a new branch of mathematics, viz., the mathematical theory of probability. We shall see presently how his preoccupation with the mathematics of chance and probability coloured and reinforced his metaphysics and theology.
But the pressure upon his dynamic and heated brain the fiery zeal in his mindwas already proving too much and he was advised medically to take complete rest. Thereupon followed what was known as Pascal's mundane lifea period of distraction and dissipation; but this did not last long nor was it of a serious nature. The inner fire could brook no delay, it was eager and impatient to englobe other fields and domains. Indeed, it turned to its own field the heart. Pascal became initiated into the mystery of Faith and Grace. Still he had to pass through a terrible period of dejection and despair: the life of the world had given him no rest or relaxation, it served only to fill his cup of misery to the brim. But the hour of final relief was not long postponed: the Grace came to him, even as it came to Moses or St. Paul as a sudden flare of fire which burnt up the Dark Night and opened out the portals of Morning Glory.
Pascal's place in the evolution of European culture and consciousness is of considerable significance and importance. He came at a critical time, on the mounting tide of rationalism and scepticism, in an age when the tone and temper of human mentality were influenced and fashioned by Montaigne and Rochefoucauld, by Bacon and Hobbes. Pascal himself, born in such an atmosphere of doubt and disbelief and disillusionment, had sucked in a full dose of that poison; yet he survived and found the Rock of Ages, became the clarion of Faith against Denial. What a spectacle it was! This is what one wrote just a quarter of a century after the death of Pascal:
"They can no longer tell us that it is only small minds that have piety. They are shown how it has grown best in one of the the greatest geometricians, one of the subtlest metaphysicians, one of the most penetrating minds that ever existed on earth. The piety of such a philosopher should make the unbeliever and the libertine declare what a certain Diocles said one day on seeing Epicurus in a temple: 'What a feast, what a spectacle for me to see Epicurus in a temple! All my doubts vainsh, piety takes its place again. I never saw Jupiter's greatness so well as now when I behold Epicurus kneeling down!"1
What characterises Pascal is the way in which he has bent his brainnot rejected it but truly bent and forced even the dry "geometrical brain" to the service of Faith.
In his inquiry into truth and certitude Pascal takes his stand upon what he calls the geometrical method, the only valid method, according to him, in the sphere of reason. The characteristic of this method is that it takes for granted certain fundamental principles and realitiescalled axioms and postulates or definitionsand proceeds to other truths that are infallibly and inevitably deduced from them, that are inherent and implied in them. There is no use or necessity in trying to demonstrate these fundamentals also; that will only land us into confusion and muddle. They have to be simply accepted, they do not require demonstration, it is they that demonstrate others. Such, for instance, are space, time, number, the reality of which it is foolishness and pedantry to I seek to prove. There is then an order of truths that do not i require to be proved. We are referring only to the order of I physical truths. But there is another order, Pascal says, equally I valid and veritable, the order of the Spirit. Here we have another set of fundamentals that have to be accepted and taken for granted, matrix of other truths and realities. It can also be called the order of the Heart. Reason posits physical fundamentals; it does not know of the fundamentals of the Heart which are beyond its reach; such are God, Soul, Immortality which are evident only to Faith.
But Faith and Reason, according to Pascal, are not contraries nor irreconcilables. Because the things of faith are beyond reason, it is not that they are irrational. Here is what Pascal says about the function and limitation of reason:
"The last movement of reason is to know that there is an infinity of things that are beyond it. It must be a very weak reason if it does not arrive there."2
"One must know where one should doubt, where one should submit."3
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The process of conversion of the doubting mind, of the dry intellectual reason as propounded and perhaps practised by Pascal is also a characteristic mark of his nature and genius. It is explained in his famous letter on "bet" or "game of chance" (Le Pari). Here is how he puts the issue to the doubting mind (I am giving the substance, not his words): let us say then that in the world we are playing a game of chance. How do the chances stand? What are the gains and losses if God does not exist? What 'are the gains and losses if God does exist? If God exists, by accepting and reaching him what do we gain? All that man cares forhappiness, felicity. And what do we lose? We lose the world of misery. If, on the other 'hand, God does not exist, by believing him to exist, we lose nothing, we are not more miserable than what we are. If, however, God exists and we do not believe him, we gain this world of misery but we lose all that is worth having. Thus Pascal concludes that even from the standpoint of mere gain and loss, belief in God is more advantageous than unbelief. This is how he applied to metaphysics the mathematics of probability.
One is not sure if such reasoning is convincing to the intellect; but perhaps it is a necessary stage in conversion. At least we can conclude that Pascal had to pass through such a stage; and it indicates the difficulty his brain had to undergo, the tension or even the torture he made it pass through. It is true, from Reason Pascal went over to Faith, even while giving Reason its due. Still it seems the two were not perfectly synthetised or fused in him. There was a gap between that was not thoroughly bridged. Pascal did not possess the higher, intuitive, luminous mind that mediates successfully between the physical discursive ratiocinative brain-mind and the vision of faith: it is because deep in his consciousness there lay this chasm. Indeed,Pascal's abyss (l' abme de Pascal) is a well-known legend. Pascal, it appears, used to have very often the vision of an abyss about to open before him and he shuddered at the prospect of falling into it. It seems to us to be an experience of the Infinity the Infinity to which he was so much attracted and of which he wrote so beautifully (L'infiniment grand et l'infiniment petit)but into which he could not evidently jump overboard unreservedly. This produced a dichotomy, a lack of integration of personality, Jung would say. Pascal's brain was cold, firm, almost rigid; his heart was volcanic, the faith he had was a fire: it lacked something of the pure light and burned with a lurid glare.
And the reason is his metaphysics. It is the Jansenist conception of God and human nature that inspired and coloured all his experience and consciousness. According to it, as according to the Calvinist conception, man is a corrupt being, corroded to the core, original sin has branded his very soul. Only Grace saves him and releases him. The order of sin and the order of Grace are distinct and disparate worlds and yet they complement each other and need each other. Greatness and misery are intertwined, united, unified with each other in him. Here is an echo of the Manichean position which also involves an abyss. But even then God's grace is not a free agent, as Jesuits declare; there is a predestination that guides and controls it. This was one of the main subjects he treated in his famous open letters (Les Provinciales) that brought him renown almost overnight. Eternal hell is a possible prospect that faces the Jansenist. That was why a Night always over-shadowed the Day in Pascal's soul.
Man then, according to Pascal, is by nature a sinful thing. He can lay no claim to noble virtue as his own: all in him is vile, he is a lump of dirt and filth. Even the greatest has his full share of this taint. The greatest, the saintliest, and the meanest, the most sinful, all meet, all are equal on this common platform; all have the same feet of clay. Man is as miserable a creature as a beast, as much a part and product of Nature as a plant. Only there is this difference that an animal or a tree is unconscious, while man knows that he is miserable. This knowledge or perception makes him more miserable, but that is his real and only greatness there is no other. His thought, his self-consciousness, and his sorrow and repentance and contrition for what he is that is the only good partMary's part that has been given to him. Here are Pascal's own words on the subject:
"The greatness of man is great in this that he knows he is miserable. A tree does not know that it is miserable.
It is misery indeed to know oneself miserable. But one is great when one knows thus that he is miserable.
--
Pascal's faith had not the calm, tranquil, serene, luminous and happy self-possession of an Indian Rishi. It was ardent and impatient, fiery and vehement. It had to be so perhaps, since it was to stand against his steely brain (and a gloomy vital or life force) as a counterpoise, even as an antidote. This tension and schism brought about, at least contri buted to his neuras thenia and physical infirmity. But whatever the effect upon his inner consciousness and spiritual achievement, his power of expression, his literary style acquired by that a special quality which is his great gift to the French language. If one speaks of Pascal, one has to speak of his language also; for he was one of the great masters who created the French prose. His prose was a wonderful blend of clarity, precision, serried logic and warmth, colour, life, movement, plasticity.
A translation cannot give any idea of the Pascalian style; but an inner echo of the same can perhaps be caught from the thought movement of these characteristic sayings of his with which we conclude:
"Contradiction is not a mark of falsehood, nor is uncontradiction a mark of truth."8
"The infinite distance of the body from the mind images the distance infinitely more infinite of the mind from Charity (Divine Grace, Faith)."9
"The heart has its reasons which Reason knows not... I say, the heart loves the universal being naturally, and itself also naturally, according to which so ever it gives itself. And it hardens itself against the one or the other according to its choice. You have rejected one and preserved the other. Is it by the reason that you love ?"10
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Vivekananda Walter Hilton: The Scale of Perfection
01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.07 - The Bases of Social Reconstruction
author class:Nolini Kanta Gupta
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The Basis of Social Reconstruction
Any real reconstruction of society, any permanent reformation of the world presupposes a real reconstruction, a permanent reformation of human nature. Otherwise any amount of casting and recasting the mere machineries would not bring about any appreciable result, but leave the thing as it is. Change the laws as much as you like, but if you do not change the nature of man, the world will not change. For it is man that makes laws and not laws that make man. Laws express at best the demand which man feels within himself. A truth must realise itself in human nature before it can be codified. You may certainly legalise an ideal, but that does not necessarily mean realising it. The realisation must come first in nature and character, then it is naturally translated into laws and institutions. A man lives the laws of his soul and being and not the law given him by the shastras. He violates the shastras, modifies them, utilises them according to the greater imperative of his Swabhava.
The French Revolution wanted to remould human society and its ideal was liberty, equality and fraternity. It pulled down the old machinery and set up a new one in its stead. And the result? "Liberty, Equality, Fraternity" remained always in effect a cry in the wilderness. Another wave of idealism is now running over the earth and the Bolshevists are its most fiercely practical exponents. Instead of dealing merely with the political machinery, the Socialistic Revolution tries to break and remake, above all, the social machinery. But judged from the results as yet attained and the tendencies at work, few are the reasons to hope but many to fear the worst. Even education does not seem to promise us anything better. Which nation was better educatedin the sense we understood and still commonly understand the wordthan Germany?
And yet we have no hesitation today to call them Huns and Barbarians. That education is not giving us the right thing is proved further by the fact that we are constantly changing our programmes and curriculums, everyday remodelling old institutions and founding new ones. Even a revolution in the educational system will not bring about the desired millennium, so long as we lay so much stress upon the system and not upon man himself. And finally, look to all the religions of the worldwe have enough of creeds and dogmas, of sermons and mantras, of churches and templesand yet human life and society do not seem to be any the more worthy for it.
Are we then to say that human nature is irrevocably vitiated by an original sin and that all our efforts at reformation and regeneration are, as the Indian saying goes, like trying to straighten out the crooked tail of a dog?
It is this persuasion which, has led many spiritual souls, siddhas, to declare that theirs is not the kingdom upon this earth, but that the kingdom of Heaven is within. And it is why great lovers of humanity have sought not to eradicate but only to mitigate, as far as possible, the ills of life. Earth and life, it is said, contain in their last analysis certain ugly and loathsome realities which are an inevitable and inexorable part of their substance and to eliminate one means to annihilate the other. What can be done is to throw a veil over the nether regions in human nature, to put a ban on their urges and velleities and to create opportunities to make social arrangements so that the higher impulses only find free play while the lower impulses, for want of scope and indulgence, may fall down to a harmless level. This is what the Reformists hope and want and no more. Life is based upon animality, the soul is encased in an earth-sheathman needs must procreate, man needs must seek food. But what human effort can achieve is to set up barriers and limitations and form channels and openings, which will restrain these impulses, allow them a necessary modicum of play and which for the greater part will serve to encourage and enhance the nobler urges in man. of course, there will remain always the possibility of the whole scaffolding coming down with a crash and the aboriginal in man running riot in his nudity. But we have to accept the chance and make the best of what materials we have in hand.
No doubt this is a most dismal kind of pessimism. But it is the logical conclusion of all optimism that bases itself upon a particular view of human nature. If we question that pessimism, we have to question the very grounds of our optimism also. As a matter of fact, all our idealism has been so long infructuous and will be so in the future, if we do not shift our foundation and start from a different IntuitionWeltanschauung.
Our ideals have been mental constructions, rather than spiritual realitiesrealities of the deepest and highest being. And the power by which we sought to realise those ideals was mainly the insistence of our emotional urges, rather than Nature's Truth-Power. For this must be understood that the mental, the vital and the physical form a nexus of reality which works in its own inexorable law and so long as we are within them we cannot but obey the laws that guide them. of these three strata which form the human adhara, it is the vital which holds the key to man's nature. It is the executive power, the force that fashions the realities on the physical plane; it is what creates the character. The power of thought and sentiment is often much too exaggerated, even so the power of the body, that of physical and external rules and regulations. The mental or the physical or both together can mould the vital only to a limited extent, to the extent which is allowed by the inherent law of the vital. If the demands of the mental and the physical are stretched too far and are not suffered by the vital, a crash and catastrophe is bound to come in the end.
This is the meaning of the Reformist's pessimism. So long as we remain within the domain of the triple nexus, we must always take account of an original sin, an aboriginal irredeemability in human nature. And it, is this fact which a too hasty optimistic idealism is apt to ignore. The point, however, is that man need not be necessarily bound to this triple chord of life. He can go beyond, transcend himself and find a reality which is the basis of even this lower poise of the mental and vital and physical. Only in order to get into that higher poise we must really transcend the lower, that is to say, we must not be satisfied with experiencing or envisaging it through the mind and heart but must directly commune with it, be it. There is a higher law that rules there, a power that is the truth-substance of even the vital and hence can remould it with a sovereign inevitability, according to a pattern which may not and is not the pattern of mental and emotional idealism, but the pattern of a supreme spiritual realism.
What then is required is a complete spiritual regeneration in man, a new structure of his soul and substancenot merely the realisation of the highest and supreme Truth in mental and emotional consciousness, but the translation and application of the law of that truth in the power of the vital. It is here that failed all the great spiritual or rather religious movements of the past. They were content with evoking the divine in the mental being, but left the vital becoming to be governed by the habitual un-divine or at the most to be just illumined by a distant and faint glow which served, however, more to distort than express the Divine.
The Divine Nature only can permanently reform the vital nature that is ours. Neither laws and institutions, which are the results of that vital nature, nor ideas and ideals which are often a mere revolt from and more often an auxiliary to it, can comm and the power to regenerate society. If it is thought improbable for any group of men to attain to that God Nature, then there is hardly any hope for mankind. But improbable or probable, that is the only way which man has to try and test, and there is none other.
***
On Communism A Theory of Yoga
01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.08 - A Theory of Yoga
author class:Nolini Kanta Gupta
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A Theory of Yoga
Yoga is another form of a normal function in man, it is the consciously regulated and heightened process of a habitual activity of the mind.
The recent science of Psycho-analysis has brought to light certain hidden springs and undercurrents of the mind; it has familiarised us with a mode of viewing the entire psychical life of man which will be fruitful for our present enquiry. Mind, it has been found, is a house divided, against itself, that is to say it is an arena where different and divergent forces continually battle against one another. There must be, however, at the same time, some sort of a resolution of these forces, some equation that holds them in balance, otherwise the mind the human being itselfwould cease to exist as an entity. What is the mechanism of this balance of power in the human mind? In order to ascertain that we must first of all know the fundamental nature of the struggle and also the character of the more elemental forces that are engaged in it.
There are some primary desires that seek satisfaction in man. They are the vital urges of life, the most prominent among them being the instinct of self-preservation and that of self-reproduction or the desire to preserve one's body by defensive as well as by offensive means and the desire to multiply oneself by mating. These are the two biological necessities that are inevitable to man's existence as a physical being. They give the minimum conditions required to be fulfilled by man in order that he may live and hence they are the strongest and the most fundamental elements that enter into his structure and composition.
It would have been an easy matter if these vital urges could flow on unhindered in their way. There would have been no problem at all, if they met satisfaction easily and smoothly, without having to look to other factors and forces. As a matter of fact, man does not and cannot gratify his instincts whenever and wherever he chooses and in an open and direct manner. Even in his most primitive and barbarous condition, he has often to check himself and throw a veil, in so many ways, over his sheer animality. In the civilised society the check is manifold and is frankly recognised. We do not go straight as our sexual impulsion leads, but seek to hide and camouflage it under the institution of marriage; we do not pounce upon the food directly we happen to meet it and snatch and appropriate whatever portion we get but we secure it through an elaborate process, which is known as the economic system. The machinery of the state, the cult of the kshatriya are roundabout ways to meet our fighting instincts.
What is the reason of this elaboration, this check and constraint upon the natural and direct outflow of the animal instincts in man? It has been said that the social life of man, the fact that he has to live and move as member of a group or aggregate has imposed upon him these restrictions. The free and unbridled indulgence of one's bare aboriginal impulses may be possible to creatures that live a separate, solitary and individual life but is disruptive of all bonds necessary for a corporate and group life. It is even a biological necessity again which has evolved in man a third and collateral primary instinct that of the herd. And it is this herd-instinct which naturally and spontaneously restrains, diverts and even metamorphoses the other instincts of the mere animal life. However, leaving aside for the moment the question whether man's ethical and spiritual ideals are a mere dissimulation of his animal instincts or whether they correspond to certain actual realities apart from and co-existent with these latter, we will recognise the simple fact of control and try to have a glimpse into its mechanism.
There are three lines, as the Psycho-analysts point out along which this control or censuring of the primary instincts acts. First, there is the line of Defence Reaction. That is to say, the mind automatically takes up an attitude directly contrary to the impulse, tries to shut it out and deny altogether its existence and the measure of the insistence of the impulse is also the measure of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that where subconsciously there is a strong current of a particular impulse, consciously the mind is obliged to take up a counteracting opposite impulse. Thus in presence of a strong sexual craving the mind as if to guard and save itself engenders by a reflex movement an ascetic and puritanic mood. Similarly a strong unthinking physical attraction translates itself on the conscious plane as an equally strong repulsion.
Secondly, there is the line of Substitution. Here the mind does not stand in an antagonistic and protestant mood to combat and repress the impulse, but seeks to divert it into other channels, use it to other purposes which do not demand equal sacrifice, may even, on the other hand, be considered by the conscious mind as worthy of human pursuit. Thus the energy that normally would seek sexual gratification might find its outlet in the cultivation of art and literature. It is a common thing in novels to find the heroine disappointed in love taking finally to works of charity and beneficence and thus forgetting her disappointment. Another variety of this is what is known as "drowning one's sorrow in drinking."
Thirdly, there is the line of Sublimationit is when the natural impulse is neither repressed nor diverted but lifted up into a higher modality. The thing is given a new sense and a new value which serve to remove the stigma usually attached to it and thus allow its free indulgence. Instances of carnal love sublimated into spiritual union, of passion transmuted into devotion (Bhakti) are common enough to illustrate the point.
The human mind naturally, without any effort on its part, takes to one or more of these devices to control and conceal the aboriginal impulses. But this spontaneous process can be organised and consciously regulated and made to serve better the purpose and urge of Nature. And this is the beginning of yoga the conscious fulfilment of Nature. The Psycho-analysts have given us the first and elementary stage of this process of yoga. It is, we may say, the fourth line of control. With this man enters a new level of being, develops a new mode of life. It is when the automatism of Nature is replaced by the power of Conscious Control. Man is not here, a blind instrument of forces, his activities (both indulging and controlling) are not guided according to an ignorant submission to the laws of almost subconscious impulsions. Conscious control means that the mind does not fight shy of or seek to elude the aboriginal insistences, but allows them to come up freely, meets them squarely, recognises them and establishes an easy mastery over them.
The method of unconscious or subconscious nature is fundamentally that of repression. Apart from Defence Reaction which is a thing of pure coercion, even in Substitution and Sublimation there always remains in the background a large amount of repressed complexes in all their primitive strength. The system is never entirely purified but remains secretly pregnant with those urges; a part only is deflected and camouflaged, the surface only assumes a transformed appearance. And there is always the danger of the superstructure coming down helplessly by a sudden upheaval of the nether forces. The whole system feels, although not in a conscious manner, the tension of the repression and suffers from something that is unhealthy and ill-balanced. Dante's spiritualised passion is a supreme instance of control by Sublimation, but the Divina Comedia hardly bears the impress of a serene and tranquil soul, sovereignly above the turmoils of the tragedy of life and absolutely at peace with itself.
In conscious control, the mind is for the first time aware of the presence of the repressed impulses, it seeks to release them from the pressure to which they are habitually and normally subjected. It knows and recognises them, however ugly and revolting they might appear to be when they present themselves in their natural nakedness. Then it becomes easy for the conscious determination to eliminate or regulate or transform them and thus to establish a healthy harmony in the human vehicle. The very recognition itself, as implied in conscious control, means purification.
Yet even here the process of control and transformation does not end. And we now come to the Fifth Line, the real and intimate path of yoga. Conscious control gives us a natural mastery over the instinctive impulses which are relieved of their dark tamas and attain a purified rhythm. We do not seek to hide or repress or combat them, but surpass them and play with them as the artist does with his material. Something of this katharsis, this aestheticism of the primitive impulses was achieved by the ancient Greeks. Even then the primitive impulses remain primitive all the same; they fulfil, no doubt, a real and healthy function in the scheme of life, but still in their fundamental nature they continue the animal in man. And even when Conscious Control means the utter elimination and annihilation of the primal instinctswhich, however, does not seem to be a probable eventualityeven then, we say, the basic problem remains unsolved; for the urge of nature towards the release and a transformation of the instincts does not find satisfaction, the question is merely put aside.
Yoga, then, comes at this stage and offers the solution in its power of what we may call Transubstantiation. That is to say, here the mere form is not changed, nor the functions restrained, regulated and purified, but the very substance of the instincts is transmuted. The power of conscious control is a power of the human will, i.e. of an individual personal will and therefore necessarily limited both in intent and extent. It is a power complementary to the power of Nature, it may guide and fashion the latter according to a new pattern, but cannot change the basic substance, the stuff of Nature. To that end yoga seeks a power that transcends the human will, brings into play the supernal puissance of a Divine Will.
This is the real meaning and sense of the moral struggle in man, the continuous endeavour towards a transvaluation of the primary and aboriginal instincts and impulses. Looked at from one end, from below up the ascending line, man's ethical and spiritual ideals are a dissimulation and sublimation of the animal impulsions. But this is becauseas we see, if we look from the other end, from above down the descending lineman is not all instinct, he is not a mere blind instrument in the hands of Nature forces. He has in him another source, an opposite pole of being from which other impulsions flow and continually modify the structure of the lower levels. If the animal is the foundation of his nature, the divine is its summit. If the bodily demands form his manifest reality, the demands of the spirit enshrine his higher reality. And if as regards the former he is a slave, as regards the latter he is the Master. It is by the interaction of these double forces that his whole nature has been and is being fashioned. Man does not and cannot give carte blanche to his vital, inclinations, since there is a pressure upon them of higher forces coming down from his mental and spiritual levels. It is these latter which have deviated him from the direct line of the pure animal life.
Thus then we may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the ethical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these are transcended and the conflict is carried on to a still higher level, then do we find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.
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The Basis of Social Reconstruction The Parting of the Way
01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.08 - Walter Hilton: The Scale of Perfection
author class:Nolini Kanta Gupta
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Blaise Pascal (1623-1662) William Blake: The Marriage of Heaven and Hell
Other Authors Nolini Kanta Gupta Poets and MysticsWalter Hilton: The Scale of Perfection
Walter Hilton: The Scale of Perfection
From the twentieth century back to the fourteenth is a far cry: a far cry indeed from the modern scientific illumination to mediaeval superstition, from logical positivists and mathematical rationalists to visionary mystics, from Russell and Huxley to Ruysbroeck and Hilton. The mystic lore, the Holy Writ, the mediaeval sage says, echoing almost the very words of the Eastern Masters, "may not be got by study nor through man's travail only, but principally by the grace of the Holy Ghost." As for the men living and moving in the worldly way, there are "so mickle din and crying in their heart and vain thoughts and fleshly desires" that it is impossible for them to listen or understand the still small voice. It is the pure soul touched by the Grace that alone "seeth soothfastness of Holy Writ wonderly shewed and opened, above study and travail and reason of man's kindly (i.e. natural) wit."
What is day to us is night to the mystics and what is day to the mystics is night for us. The first thing the mystic asks is to close precisely those doors and windows which we, on the contrary, feel obliged to keep always open in order to know and to live and move. The Gita says: "The sage is wakeful when it is night for all creatures and when all creatures are wakeful, that is night for the sage." Even so this sage from the West says: "The more I sleep from outward things, the more wakeful am I in knowing of Jhesu and of inward things. I may not wake to Jhesu, but if I sleep to the world."
Close the senses. Turn within. And then go forward, that is to say, more and more inward. In that direction lies your itinerary, the journey of your consciousness. The sense-ridden secular man, who goes by his physical eye, has marked in his own way the steps of his forward march and progress. His knowledge and his power grew as he proceeded in his survey from larger masses of physical objects to their component molecules and from molecules to their component atoms and from atoms once more into electrons and protons or energy-points pure and simple, or otherwise as, in another direction, he extended his gaze from earth to the solar system, from the solar system to other starry systems, to far- off galaxies and I from galaxies to spaces beyond. The record of this double-track march to infinityas perceived or conceived by the physical sensesis marvellous, no doubt. The mystic offers the spectacle of a still more marvellous march to another kind of infinity.
Here is the Augustinian mantra taken as the motto of The Scale of Perfection: We ascend the ascending grades in our heart and we sing the song of ascension1. The journey's end is heavenly Jerusalem, the House of the Lord. The steps of this inner ascension are easily visible, not surely to the outer eye of the sense-burdened man, but to the "ghostly seeing" of the aspirant which is hazy in the beginning but slowly clears as he advances. The first step is the withdrawal from the outer senses and looking and seeing within. "Turn home again in thyself, and hold thee within and beg no more without." The immediate result is a darkness and a restless darknessit is a painful night. The outer objects of attraction and interest have been discarded, but the inner attachments and passions surge there still. If, however, one continues and persists, refuses to be drawn out, the turmoil settles down and the darkness begins to thin and wear away. One must not lose heart, one must have patience and perseverance. So when the outward world is no more-there and its call also no longer awakes any echo in us, then comes the stage of "restful darkness" or "light-some darkness". But it is still the dark Night of the soul. The outer light is gone and the inner light is not yet visible: the night, the desert, the great Nought, stretches between these two lights. But the true seeker goes through and comes out of the tunnel. And there is happiness at the end. "The seeking is travaillous, but the finding is blissful." When one steps out of the Night, enters into the deepest layer of the being, one stands face to face to one's soul, the very image of God, the perfect God-man, the Christ within. That is the third degree of our inner ascension, the entry into the deepest, purest and happiest statein which one becomes what he truly is; one finds the Christ there and dwells in love and union with him. But there is still a further step to take, and that is real ascension. For till now it has been a going within, from the outward to the inner and the inmost; now one has to go upward, transcend. Within the body, in life, however deep you may go, even if you find your soul and your union with Jesus whose tabernacle is your soul, still there is bound to remain a shadow of the sinful prison-house; the perfect bliss and purity without any earthly taint, the completeness and the crowning of the purgation and transfiguration can come only when you go beyond, leaving altogether the earthly form and worldly vesture and soar into Heaven itself and be in the company of the Trinity. "Into myself, and after... above myself by overpassing only into Him." At the same time it is pointed out, this mediaeval mystic has the common sense to see that the going in and going above of which one speaks must not be understood in a literal way, it is a figure of speech. The movement of the mystic is psychological"ghostly", it is saidnot physical or carnal.
This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the pr ofoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
It is never possible for man, weak and bound as he is, to reject the thraldom of his flesh, he can never purify himself wholly by his own unaided strength. God in his infinite mercy sent his own son, an emanation created out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin therefore has no longer its final or definitive hold upon mankind. Man has been made potentially free, pure and worthy of salvation. This is the mystery of Christ, of God the Son. But there is a further mystery. Christ not only lived for all men for all time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, there is a conscious acceptance on either side. This is the function of the Holy Ghost, the redeeming power of Love active in him who accepts it and who is accepted by it, the dynamic Christ-Consciousness in the true Christian.
Indeed, the kernel of the mystic discipline and its whole bearingconsists in one and only one principle: to love Jhesu. All roads lead to Rome: all preparations, all trials lead to one realisation, love of God, God as a living person close to us, our friend and lover and master. The Christian mystic speaks almost in the terms of the Gita: Rise above your senses, give up your ego-hood, be meek and humble, it is Jesus within you, who embraces your soul: it is he who does everything for you and in you, give yourself up wholly into his hands. He will deliver you.
The characteristic then of the path is a one-pointed concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image depends upon the consciousness which we have at the moment, that is to say, upon the stage or the degree we have ascended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradually, as we rise, with the clearing of our nature, the image too slowly regains its original and true shape. Finally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to sc off do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and wo of in the evolution of the perfect pattern of a spiritualised and divinised humanity.
The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!
Indeed, there are one or two points, notes for the guidance of the aspirant, which I would like to mention here for their striking appositeness and simple "soothfastness." First of all with regard to the restless enthusiasm and eagerness of a novice, here is the advice given: "The fervour is so mickle in outward showing, is not only for mickleness of love that they have; but it is for littleness and weakness of their souls, that they may not bear a little touching of God.. afterward when love hath boiled out all the uncleanliness, then is the love clear and standeth still, and then is both the body and the soul mickle more in peace, and yet hath the self soul mickle more love than it had before, though it shew less outward." And again: "without any fervour outward shewed, and the less it thinketh that it loveth or seeth God, the nearer it nigheth" ('it' naturally refers to the soul). The statement is beautifully self-luminous, no explanation is required. Another hurdle that an aspirant has to face often in the passage through the Dark Night is that you are left all alone, that you are deserted by your God, that the Grace no longer favours you. Here is however the truth of the matter; "when I fall down to my frailty, then Grace withdraweth: for my falling is cause there- of, and not his fleeing." In fact, the Grace never withdraws, it is we who withdraw and think otherwise. One more difficulty that troubles the beginner especially is with regard to the false light. The being of darkness comes in the form of the angel of light, imitates the tone of the still small voice; how to recognise, how to distinguish the two? The false light, the "feigned sun" is always found "atwixt two black rainy clouds" : they are "highing" of oneself and "lowing" of others. When you feel flattered and elated, beware it is the siren voice tempting you. The true light brings you soothing peace and meekness: the other light brings always a trail of darknessf you are soothfast and sincere you will discover it if not near you, somewhere at a distance lurking.
The ultimate truth is that God is the sole doer and the best we can do is to let him do freely without let or hindrance. "He that through Grace may see Jhesu, how that He doth all and himself doth right nought but suffereth Jhesu work in him what him liketh, he is meek." And yet one does not arrive at that condition from the beginning or all at once. "The work is not of the hour nor of a day, but of many days and years." And for a long time one has to take up one's burden and work, co-operate with the Divine working. In the process there is this double movement necessary for the full achievement. "Neither Grace only without full working of a soul that in it is nor working done without grace bringeth a soul to reforming but that one joined to that other." Mysticism is not all eccentricity and irrationality: on the contrary, sanity seems to be the very character of the higher mysticism. And it is this sanity, and even a happy sense of humour accompanying it, that makes the genuine mystic teacher say: "It is no mastery to me for to say it, but for to do it there is mastery." Amen.
Ascendimus ascensiones in corde et cantamus canticum graduum." Confessions of St. Augustine XIII. 9.
The Gita, VI. 31
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Blaise Pascal (1623-1662) William Blake: The Marriage of Heaven and Hell
01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.09 - The Parting of the Way
author class:Nolini Kanta Gupta
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The Parting of the Way
To be divine or to remain humanthis is the one choice that is now before Nature in her upward march of evolution. What is the exact significance of this choice?
To remain human means to continue the fundamental nature of man. In what consists the humanity of man? We can ascertain it by distinguishing what forms the animality of the animal, since that will give us the differentia that nature has evolved to raise man over the animal. The animal, again, has a characteristic differentiating it from the vegetable world, which latter, in its turn, has something to mark it off from the inorganic world. The inorganic, the vegetable, the animal and finally manthese are the four great steps of Nature's evolutionary course.
The differentia, in each case, lies in the degree and nature of consciousness, since it is consciousness that forms the substance and determines the mode of being. Now, the inorganic is characterised by un-consciousness, the vegetable by sub-consciousness, the animal by consciousness and man by self-consciousness. Man knows that he knows, an animal only knows; a plant does not even know, it merely feels or senses; matter cannot do that even, it simply acts or rather is acted upon. We are not concerned here, however, with the last two forms of being; we will speak of the first two only.
We say, then, that man is distinguished from the animal by his having consciousness as it has, but added to it the consciousness of self. Man acts and feels and knows as much as the animal does; but also he knows that he acts, he knows that he feels, he knows that he knowsand this is a thing the animal cannot do. It is the awakening of the sense of self in every mode of being that characterises man, and it is owing to this consciousness of an ego behind, of a permanent unit of reference, which has modified even the functions of knowing and feeling and acting, has refashioned them in a mould which is not quite that of the animal, in spite of a general similarity.
So the humanity of man consists in his consciousness of the self or ego. Is there no other higher mode of consciousness? Or is self-consciousness the acme, the utmost limit to which consciousness can raise itself? If it is so, then we are bound to conclude that humanity will remain eternally human in its fundamental nature; the only progress, if progress at all we choose to call it, will consist perhaps in accentuating this consciousness of the self and in expressing it through a greater variety of stresses, through a richer combination of its colour and light and shade and rhythm. But also, this may not be sothere may be the possibility of a further step, a transcending of the consciousness of the self. It seems unnatural and improbable that having risen from un-consciousness to self-consciousness through a series of continuous marches, Nature should suddenly stop and consider what she had achieved to be her final end. Has Nature become bankrupt of her creative genius, exhausted of her upward drive? Has she to remain content with only a clever manipulation, a mere shuffling and re-arranging of the materials already produced?
As a matter of fact it is not so. The glimpses of a higher form of consciousness we can see even now present in self-consciousness. We have spoken of the different stages of evolution as if they were separate and distinct and incommensurate entities. They may be described as such for the purpose of a logical understanding, but in reality they form a single progressive continuum in which one level gradually fuses into another. And as the higher level takes up the law of the lower and evolves out of it a characteristic function, even so the law of the higher level with its characteristic function is already involved and envisaged in the law of the lower level and its characteristic function. It cannot be asserted positively that because man's special virtue is self-consciousness, animals cannot have that quality on any account. We do see, if we care to observe closely and dispassionately, that animals of the higher order, as they approach the level of humanity, show more and more evident signs of something which is very much akin to, if not identical with the human characteristic of self-consciousness.
So, in man also, especially of that order which forms the crown of humanityin poets and artists and seers and great men of actioncan be observed a certain characteristic form of consciousness, which is something other than, greater than the consciousness of the mere self. It is difficult as yet to characterise definitely what that thing is. It is the awakening of the self to something which is beyond itselfit is the cosmic self, the oversoul, the universal being; it is God, it is Turiya, it is sachchidanandain so many ways the thing has been sought to be envisaged and expressed. The consciousness of that level has also a great variety of names given to it Intuition, Revelation, cosmic consciousness, God-consciousness. It is to be noted here, however, that the thing we are referring to, is not the Absolute, the Infinite, the One without a second. It is not, that is to say, the supreme Reality the Brahmanin its static being, in its undivided and indivisible unity; it is the dynamic Brahman, that status of the supreme Reality where creation, the diversity of Becoming takes rise, it is the Truth-worldRitam the domain of typal realities. The distinction is necessary, as there does seem to be such a level of consciousness intermediary, again, between man and the Absolute, between self-consciousness and the supreme consciousness. The simplest thing would be to give that intermediate level of consciousness a negative namesince being as yet human we cannot foresee exactly its composition and function the super-consciousness.
The inflatus of something vast and transcendent, something which escapes all our familiar schemes of cognisance and yet is insistent with a translucent reality of its own, we do feel sometimes within us invading and enveloping our individuality, lifting up our sense of self and transmuting our personality into a reality which can hardly be called merely human. All this life of ego-bound rationality then melts away and opens out the passage for a life of vision and power. Thus it is the poet has felt when he says, "there is this incalculable element in human life influencing us from the mystery which envelops our being, and when reason is satisfied, there is something deeper than Reason which makes us still uncertain of truth. Above the human reason there is a transcendental sphere to which the spirit of men sometimes rises, and the will may be forged there at a lordly smithy and made the unbreakable pivot."(A.E.)
This passage from the self-conscient to the super-conscient does not imply merely a shifting of the focus of consciousness. The transmutation of consciousness involves a purer illumination, a surer power and a wider compass; it involves also a fundamental change in the very mode of being and living. It gives quite a different life-intuition and a different life-power. The change in the motif brings about a new form altogether, a re-casting and re-shaping and re-energising of the external materials as well. As the lift from mere consciousness to self-consciousness meant all the difference between an animal and a man, so the lift again from self-consciousness to super-consciousness will mean the difference of a whole world between man and the divine creature that is to be.
Indeed it is a divine creature that should be envisaged on the next level of evolution. The mental and the moral, the psychical and the physical transfigurations which must follow the change in the basic substratum do imply such a mutation, the birth of a new species, as it were, fashioned in the nature of the gods. The vision of angels and Siddhas, which man is having ceaselessly since his birth, may be but a prophecy of the future actuality.
This then, it seems to us, is the immediate problem that Nature has set before herself. She is now at the parting of the ways. She has done with man as an essentially human being, she has brought out the fundamental possibilities of humanity and perfected it, so far as perfection may be attained within the cadre by which she chose to limit herself; she is now looking forward to another kind of experiment the evolving of another life, another being out of her entrails, that will be greater than the humanity we know today, that will be superior even to the supreme that has yet been actualised.
Nature has marched from the unconscious to the sub-conscious, from the sub-conscious to the conscious and from the conscious to the self-conscious; she has to rise yet again from the self-conscious to the super-conscious. The mineral gave place to the plant, the plant gave place to the animal and the animal gave place to man; let man give place to and bring out the divine.
--
A Theory of Yoga Principle and Personality
01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.09 - William Blake: The Marriage of Heaven and Hell
author class:Nolini Kanta Gupta
--
Walter Hilton: The Scale of Perfection Nicholas Berdyaev: God Made Human
Other Authors Nolini Kanta Gupta Poets and MysticsWilliam Blake: The Marriage of Heaven and Hell
William Blake: The Marriage of Heaven and Hell
The ideal was Blake's. It will not sound so revolting if we understand what the poet meant by Hell. Hell, he explains, is simply the body, the Energy of Lifehell, because body and life on earth were so considered by the orthodox Christianity. The Christian ideal demands an absolute denial and rejection of life. Fulfilment is elsewhere, in heaven alone. That is, as we know, the ideal of the ascetic. The life of the spirit (in heaven) is a thing away from and stands against the life of the flesh (on earth). In the face of this discipline, countering it, Blake posited a union, a marriage of the two, considered incompatibles and incommensurables. Enfant terrible that he was, he took an infinite delight in a spirit of contradiction and went on expatiating on the glory of the misalliance. He declared a new apocalypse and said that Lucifer, the one called Satan, was the real God, the so-called Messiah the fake one: the apparent Milton spoke in praise of God and in dispraise of Satan, but the real, the esoteric Milton glorified Satan, who is the true God and minimised or caricatured the counterfeit or shadow God. Here is Blakean Bible in a nutshell:
But first the notion that man has a body distinct from his soul is to be expunged.. . . If the doors of perception were cleansed everything would appear to man as it is, infinite.
The eyes of fire, the nostrils of air, the mouth of water, the beard of earth.
Such is to be the ideal, the perfect, the spiritual man. Have we here the progenitor of the Nietzschean Superman? Both smell almost the same sulphurous atmosphere. But that also seems to lie in the direction to which the whole world is galloping in its evolutionary course. Humanity in its agelong travail has passed through the agony, one might say, of two extreme and opposite experiences, which are epitomised in the classic phrasing of Sri Aurobindo as: (1) the Denial of the Materialist and (2) the Refusal of the Ascetic.1 Neither, however, the Spirit alone nor the body alone is man's reality; neither only the earth here nor only the heaven there embodies man's destiny. Both have to be claimed, both have to belivedubhayameva samrt, as the old sage, Yajnavalkya, declared.
The earliest dream of humanity is also the last fulfilment. The Vedic Rishis sang of the marriage of heaven and earthHeaven is my father and this Earth my mother. And Blake and Nietzsche are fiery apostles of that dream and ideal in an age crippled with doubt, falsehood, smallness, crookedness, impotence, colossal ignorance.
We welcome voices that speak of this ancient tradition, this occult Knowledge of a high Future. Recently we have come across one aspirant in the line, and being a contemporary, his views and reviews in the matter will be all the more interesting to us.2 He is Gustave Thibon, a Frenchman-not a priest or even a religious man in the orthodox sense in any way, but a country farmer, a wholly self-educated laque. of late he has attracted a good deal of attention from intellectuals as well as religious people, especially the Catholics, because of his remarkable conceptions which are so often unorthodox and yet so often ringing true with an old-world au thenticity.
Touching the very core of the malady of our age he says that our modern enlightenment seeks to cancel altogether the higher values and install instead the lower alone as true. Thus, for example, Marx and Freud, its twin arch priests, are brothers. Both declare that it is the lower, the under layer alone that matters: to one "the masses", to the other "the instincts". Their wild imperative roars: "Sweep away this pseudo-higher; let the instincts rule, let the pro-letariat dictate!" But more characteristic, Monsieur Thibon has made another discovery which gives the whole value and speciality to his outlook. He says the moderns stress the lower, no doubt; but the old world stressed only the higher and neglected the lower. Therefore the revolt and wrath of the lower, the rage of Revanche in the heart of the dispossessed in the modern world. Enlightenment meant till now the cultivation and embellishment of the Mind, the conscious Mind, the rational and nobler faculties, the height and the depth: and mankind meant the princes and the great ones. In the individual, in the scheme of his culture and education, the senses were neglected, left to go their own way as they pleased; and in the collective field, the toiling masses in the same way lived and moved as best as they could under the economics of laissez-faire. So Monsieur Thibon concludes: "Salvation has never come from below. To look for it from above only is equally vain. No doubt salvation must come from the higher, but on condition that the higher completely adopts and protects the lower." Here is a vision luminous and revealing, full of great import, if we follow the right track, prophetic of man's true destiny. It is through this infiltration of the higher into the lower and the integration of the lower into the higher that mankind will reach the goal of its evolution, both individually and collectively.
But the process, Monsieur Thibon rightly asserts, must begin with the individual and within the individual. Man must "turn within, feel alive within himself", re-establish his living contact with God, the source and origin from which he has cut himself off. Man must learn to subordinate having to being. Each individual must be himself, a free and spontaneous expression. Upon such individual , upon individuals grouped naturally in smaller collectivities and not upon unformed or ill-formed wholesale masses can a perfect human society be raised and will be raised. Monsieur Thibon insistsand very rightlyupon the variety and diversity of individual and local growths in a unified humanity and not a dead uniformity of regimented oneness. He declares, as the reviewer of the London Times succinctly puts it: "Let us abolish our insensate worship of number. Let us repeal the law of majorities. Let us work for the unity that draws together instead of idolizing the multiplicity that disintegrates. Let us understand that it is not enough for each to have a place; what matters is that each should be in his right place. For the atomized society let us substitute an organic society, one in which every man will be free to do what he alone is qualified and able to do."
So far so good. For it is not far enough. The being or becoming that is demanded in fulfilment of the divine advent in humanity must go to the very roots of life and nature, must seize God in his highest and sovereign status. No prejudice of the past, no notion of our mental habits must seek to impose its law. Thus, for example, in the matter of redeeming the senses by the influx of the higher light, our author seems to consider that the senses will remain more or less as they are, only they will be controlled, guided, used by the higher light. And he seems to think that even the sex relation (even the institution of marriage) may continue to remain, but sublimated, submitted to the laws of the Higher Order. This, according to us, is a dangerous compromise and is simply the imposition of the lower law upon the higher. Our view of the total transformation and divinisation of the Lower is altogether different. The Highest must come down wholly and inhabit in the Lowest, the Lowest must give up altogether its own norms and lift itself into the substance and form too of the Highest.
Viewed in this light, Blake's memorable mantra attains a deeper and more momentous significance. For it is not merely Earth the senses and life and Matter that are to be uplifted and affianced to Heaven, but all that remains hidden within the bowels of the Earth, the subterranean regions of man's consciousness, the slimy viscous undergrowths, the darkest horrors and monstrosities that man and nature hide in their subconscient and inconscient dungeons of material existence, all these have to be laid bare to the solar gaze of Heaven, burnt or transmuted as demanded by the law of that Supreme Will. That is the Hell that has to be recognised, not rejected and thrown away, but taken up purified and transubstantiated into the body of Heaven itself. The hand of the Highest Heaven must extend and touch the Lowest of the lowest elements, transmute it and set it in its rightful place of honour. A mortal body reconstituted into an immemorial fossil, a lump of coal revivified into a flashing carat of diamond-that shows something of the process underlying the nuptials of which we are speaking.
The Life Divine
--
Walter Hilton: The Scale of Perfection Nicholas Berdyaev: God Made Human
0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
age of nineteen.
Sweet Mother,
On the night of Friday the 8th, I had a very peculiar
dream. As I could not tell it to You at the Playground, I
--
important meeting at the Playground, so I was hurrying there. But near the Playground in front of Standard
Stores, the road was covered with innumerable snakes.
--
afraid of snakes? Come, take courage and walk through
them. They will not harm you." I walked through them
quite confidently. Not one of them disturbed me nor
did I disturb them. When I reached the Playground, I
--
alarmed. I took them off one by one and threw them
away. One snake was dead because I had stepped on it.
--
Mother, what do You think of this dream?
The dream is indeed very interesting. Snakes usually signify bad
--
From time to time there is an upsurge of bad
thoughts; the mind becomes like a mire of passions
and I wallow in it like a worm. After a while I wake up
and regret my thoughts. But this kind of struggle keeps
on recurring. Please help me to get out of it.
You must continue to fight against the bad thoughts until you
--
because of our lack of solid concentration?
The cause of mediocre work is neither the variety nor the number
of activities, but the lack of power of concentration.
One must learn to concentrate and do all that one does with
--
their lack of interest in everything.
The interest of the students is proportionate to the true capacity
of the teacher.
--
book shows how Sri Aurobindo is working in every corner of the world. We who are here in the Ashram still
haven't even had a glimpse of him.
There are people here who see him and are constantly in contact
--
(Regarding the Mother's message of March 1961 to the
captains; in it she asks them to "be the elite") We are very
far from what You ask of us, at least I am. It is a most
arduous task and it will take time, a long time, but what
--
become an elite will take a lot of time. At present, we
are on the same level as our students, so the immediate
--
I felt a sort of uneasiness - as if I had done something
wrong - instead of feeling joy at seeing You. One ought
to be eager to receive Your blessings, but why do I not
--
afraid of the Light.
1 August 1961
--
Today I did not have that feeling of apprehension
about coming to You, but I was in a passive state. I
--
Come with the aspiration to give yourself, to offer your whole
being, without reserve, to the Divine Grace, and you will feel
--
On the first of each month, the sadhaks received "Prosperity" - their basic material
requirements.
--
I want an electric lamp in the corridor of my room.
It would be more proper to write (and above all, to think):
--
You told us: "All of you here are taking life very
lightly, you are amusing yourselves all the time, you are
--
can we get out of this trap? In any case, the dose You
gave us this morning was really just right. I feel very
--
action at the centre of the universe so that it exists only in terms
of oneself - one is part of the universe. One can unite with it,
but the Supreme Lord alone is its centre because He surpasses
--
by renunciation or by perfect satisfaction of desire that
one can have the total experience of God.2 But isn't
the second method (perfect satisfaction of desire) very
dangerous, for is it possible to satisfy man's desire?
--
part of a whole which is a synthesis of all opposites.
27 September 1961
--
We speak very often of the psychic and the soul, but
I understand nothing about them. What are these two
--
quite fresh. I concentrate on the tiny luminous tip of an
"Only by perfect renunciation of desire or by perfect satisfaction of desire can the
utter embrace of God be experienced, for in both ways the essential precondition is
effected, - desire perishes."
--
to come out of this sluggishness.
8 October 1961
--
to lose his case; his client is accused of murder, all the
evidence is against him, but the master-stroke of the
lawyer Perry Mason changes the situation. Throughout
--
mental acrobatics of a master gymnast. But each time I
finish one of his books, I feel that I have gained nothing,
learned nothing new - that it was a waste of time.
It is not absolutely useless. You probably had a great deal of
tamas in your mind, and the mental acrobatics of the author
shakes up this tamas a little and awakens the mind. But this
--
I have noticed something which applies to all of us;
it is that we take part in as many items as possible in the
--
Each one acts according to his nature and if he (or she) courageously and sincerely follows the law of that nature, he or she
acts according to truth. Thus, it is impossible to judge and decide
--
were able to accept only the pleasant burden of His love
and kindlier rapture."4 So the gods are cowards! Where
--
The annual demonstration of physical culture, held at the Ashram Sportsground.
"The Titans are stronger than the gods because they have agreed with God to front
and bear the burden of His wrath and enmity; the gods were able to accept only the
pleasant burden of His love and kindlier rapture."
Thoughts and Aphorisms, in SABCL, Vol. 17, p. 94.
--
most lovable sons of the Divine!
What Sri Aurobindo writes here is a paradox to awaken sleepy
--
that? And how can I come out of it?
Behind all that and this famous inferiority complex, there is the
--
appreciated by others. But if all your activity were an offering
to the Divine, you would not care at all about the appreciation
--
You have often told us that our activities should be
an offering to the Divine. What does this mean exactly,
and how can it be done? For instance, when we play
tennis or basketball, how can we do it as an offering?
Mental formations are not enough, of course!
It means that what you do should not be done with a personal,
--
out of pride, but as a service and an offering, in order to become
more conscious of the divine will and to give yourself more
entirely to it, until you have made enough progress to know
--
knowledge, but the sincerity of a state of consciousness and the
power of a living experience.
For that to be possible, all egoistic motives and all egoistic
--
I pray to You, on behalf of everyone, that this
evening's demonstration may be a success. Everyone
--
ceremonies. X stands in meditation in front of the body
and pronounces the phrase, "Sri Aurobindo sharanam
--
repeat it after him. This is done a hundred times. Personally, I don't like this ceremony. I find it empty of feeling.
I don't like Sri Aurobindo's name to be invoked without
--
one of Your prayers and then invoke the Divine Grace
in silence, each in his own way, for the departed person,
--
The ceremony in itself is only of secondary importance. It is
merely a form and more a matter of custom than anything else.
What is important is to infuse into whatever ceremony one
--
passed since the great battle of Kurukshetra was fought.
But the benign influence of Sri Krishna's political genius
Sri Aurobindo is my refuge.
--
Those who accomplish the work are not in the habit of boasting.
They keep their energy for the task and leave the glory of the
results to the Eternal Lord.
--
problem and various possible methods of physical education. The fundamental problem is this: how can we
The Queen of Jhansi who died on the battlefield in 1858 while fighting British
troops.
--
Power of the Spirit.
The "Iron Age" in which we live.
--
It is impossible. Each one has his own taste and his own temperament. Nothing can be done without discipline - the whole of
life is a discipline.
--
already said this a considerable number of times, and if you do
not know it, it is because you find it more convenient to forget it.
--
There are too many tight knots in the immense organisation of this Ashram. When will the promised day
come when there will be nothing but unmixed harmony,
--
than with criticising those of others, the work would go more
quickly.
--
A little sincere and regular practice is worth more than a lot of
short-lived resolutions.
--
One can speak only of what one has seen with one's own eyes -
and even then... What knowledge do you possess that gives you
--
carefully. It would cure you of passing judgments.
15 October 1962
--
a letter. Because it is none of my business!
I read your letter and I was not at all angry. But Z was not at all
--
seem to have the sort of backbone displayed by Kennedy
with his decision about Cuba.
--
This kind of comment is quite out of place at the moment. One
should never criticise someone unless one has proved beyond
--
Do you feel capable of being an unequalled Prime Minister
of India? I reply: "Certainly not", and I advise you to keep silent
--
valid example of even one person who takes part in so
many activities and maintains a fairly high standard -
--
Do not forget - all of you who are here - that we want to
realise something which does not yet exist upon earth; so it is
absurd to seek elsewhere for an example of what we want to do.
He also told me this: "Mother says that there is full
--
few words on the subject of this freedom?
The freedom I speak of is the freedom to follow the will of the
soul, not all the whims of the mind and vital.
The freedom I speak of is an austere truth which strives to
surmount all the weaknesses and desires of the lower, ignorant
being.
The freedom I speak of is the freedom to consecrate oneself
wholly and without reserve to one's highest, noblest, divinest
--
(Regarding the captain's estimate of someone)
Remember that all these individual virtues and faults are only the
deceptive appearance of a great play of universal forces which
one does not understand.
--
Find your happiness and your joy in the very fact of loving, and
it will help you in your inner progress; because if you are sincere,
--
purpose: to make you aware of what goes on in your head.
19 March 1963
--
I have received a certain sum of money. I want to
offer it to You, and if I need anything I will ask You for it;
--
personal needs and to offer the rest to You. Otherwise
people will say that I ask for anything I want just because
--
It all depends on one's point of view. It is quite possible that
one will obtain the thing one has prayed for. But for spiritual
--
What is the true significance of marriage?
It has hardly any true significance - it is a social custom for the
perpetuation of the species.
10 May 1963
--
life, each time I have been deprived of some happiness
- some apparent happiness - a consolation has come
--
on the spiritual path. As a matter of fact, it is the first step
without which one cannot advance at all. That is why I always
--
Can the lines of our hands reflect our past, present
and future life?
--
I have often noticed that the work we do is done
much better and more quickly than if it were done by
--
There are hundreds of pro ofs to the contrary.
31 May 1963
--
a mode of the Eternal. But each can be perverted and become
bad due to the selfish falsehood of human nature which prevents
the vibrations of love from manifesting in their purity.
4 June 1963
--
About the hero of the film Reach for the Sky, I said
that nothing could ever discourage him. For even after
--
would continue his career as a pilot. He is a man of
fantastic vitality, full of energy...
That is exactly the kind of determination one must have to
practise the yoga of integral perfection.
7 June 1963
--
to sit silently instead of reading or doing something else.
But I am afraid of wasting time. What should I do?
It all depends on the quality of the silence - if it is a luminous
silence, full of force and conscious concentration, it is good. If
it is a tamasic and unconscious silence, it is harmful.
--
It is not a dream, but the result of the preceding meditation and
of your aspiration.
--
opposite idea, then look for the synthesis of both - that is, find
a third idea which harmonises the other two.
--
of time. It is certainly one of the reasons why your brain is still
in a muddle and lacks clarity.
--
That happens when he has not taken care to organise his conscious being around the psychic centre, which is the Truth of his
being.
--
the children of Group A2: the boys don't want to work
with the girls; they don't even want to stand side by
side. They cannot work together. How did this idea of
difference come to these little children who are barely
--
idea of superiority, and on the still more foolish fear due to the
idea that woman is a dangerous being who entices you into sin.
--
There are moments when one feels a kind of emptiness within; one is dejected and lonely - it is because
one wants to be loved.
Or better, it is because one is awaking to the need of knowing
one's soul and uniting with the Divine.
--
There is an almost infinite variety of shades and combinations of character, and although there are categories of very
similar types, no two cases are identical.
One is aware of one's difficulties only ins ofar as one can
change them and at the moment when one can make the change.
--
long. I have often tried to observe and find out the cause
of this fleeting joy, but in vain.
--
You have explained that this separation of girls and
boys is atavistic, but it remains to ask You what we captains should do about it. Personally, I think it is better to
--
eyes to it, one minimises the importance of the problem
and thus this idea of difference between girls and boys
will be less striking. What do You think?
--
true "good" is the will of the Supreme Lord. Do you know
what the Lord's will is, always, at every moment and in all
circumstances? No, so you are ignorant of what "good" is -
therefore: ignorant goodwill.
(2) The very nature of energy is to be inexhaustible, unfailing, tireless. Are you never tired? Yes, very often - therefore:
indolent energy.
--
instead of so much freedom, a freedom we are not able
to pr ofit by?
You say this, but you are one of those who revolt (at least in
thought) against the very little discipline that is demanded when
--
It is probably a kind of inner discretion; it is rather a good
sign, because this kind of discretion comes from the psychic
consciousness which would rather give than ask.
--
X told us the favourite story of Dr. Y, the mathematics teacher: "A sculptor was working on a block of
stone near a village. One by one the villagers gathered
--
of a block of stone stood there in front of the sculptor.
All the villagers around him who had watched him work
were astonished, and they marvelled at the sight of the
beautiful figure which had emerged from the stone. So
--
Your remarks often amuse me.
You would do better to make an effort to understand them,
--
into the consciousness of Unity, then one can understand.
18 August 1963
--
on the eve of something very difficult and dangerous."
But he did not explain.
--
against your light-heartedness, your air of indifference, your
carelessness and laxity.
All of you young people here have had a very easy life, and
instead of taking advantage of it to concentrate your efforts on
spiritual progress, you have enjoyed yourselves as much as you
--
Everything people say is of little importance, because human
judgments are always partial and therefore ignorant.
--
and deeper consciousness which can discern the true causes of
reactions and feelings.
--
can, instead of passing one's time in useless analysis.
12 September 1963
--
one's aid the all-powerful force of the Divine.
To be sure of making myself clearly understood, I will add
that it is not due to any fault of hers that he is inconstant and
fickle - it is his nature to be like that and he acts according to
his nature - but if she suffers and is unhappy because of what
he does, then it is her own fault, for it means that her own feeling
--
speaking of the outward act - whether one eats here or there
comes to the same thing - I am speaking of the inner attitude,
of the excessive importance one gives to food, and of greediness.
21 September 1963
--
I am very happy, but I am not satisfied. often I am
Series Ten - To a Young Captain
--
I often remember a poem by Francis Thompson and
its refrain:
--
nothing of what Sri Aurobindo has written - for you have tried
to understand with your superficial mind, while what Sri Aurobindo has said comes from the highest intellectual light, far
--
on the right track, is that behind law there is a spirit of order
and organisation. But law itself is something fixed and therefore
contrary to the highest truth. If the same spirit of order and
organisation is put at the service of freedom, it can become a
means of attaining liberation, that is to say, union with the Truth.
29 September 1963
--
Sri Aurobindo writes in one of his aphorisms:
"Those who are deficient in the free, full and intelligent
observation of a self-imposed law, must be placed in
subjection to the will of others."13 Mother, I am one of
those. Will You take me and discipline me?
--
and the Shastra of the Brahmins is corrupt and dying. Law released into freedom is the
liberator. Not the Pundit, but the Yogin, not monasticism, but the inner renunciation of
desire and ignorance and egoism."
--
and often, very often, the same mistakes of gender, agreement
and conjugation which I have corrected many times.
--
I have formed the bad habit of nearly always being
late everywhere.
--
It seems that a list of books (English classics) was
sent to You for Your approval, but that You wish only
the works of the Mother and Sri Aurobindo to be read.
You have even remarked that to read these old classics
is to lower the level of one's consciousness.
Mother, do You advise this only for those who are
--
First of all, what has been reported is not correct. Secondly, the
advice is adapted to each case and cannot be made a general
--
(Written by the Mother at the beginning of a notebook
containing quotations from Sri Aurobindo's Savitri)
--
Shake off your "tamas" a little - otherwise you will become a
blockhead!
--
The ardour of making an effort is waning. I feel
contented. But time passes so quickly that one feels one
has not made the most out of what is given to us.
That proves that life is too easy here and that for the most part
--
difficulties of ordinary life. Only a very ardent aspiration can
remedy this deadly condition. But the aspiration is absent and
--
I hope that this new year will see the reawakening of your soul
and the awakening in your consciousness of a will to progress.
3 January 1964
I have kept your notebook in the hope of finding time to read and
correct it. But the weeks go by and I see that it is impossible. I
--
at it once more. Continue your translation of the Aphorisms; I
shall send you more at a time for correction.
--
To live for the Divine means to offer all that one does to the
Divine without desiring a personal result from what one does.
--
day the experience comes and one feels that the offering made is
made to something real, tangible, concrete and beneficent. The
--
One is often afraid of doing what is new; the body
refuses to act in a new way, such as trying a new gymnastic figure or another kind of dive. Where does this
fear come from? How can one get rid of it? And again,
how can one encourage others to do so?
The body is afraid of anything new because its very base is
inertia, tamas; it is the vital which brings in a dominant note of
rajas, activity. That is why, as a general rule, the intrusion of the
vital in the form of ambition, emulation and vanity, compels the
body to shake off the tamas and make the necessary effort to
progress.
--
ways of disguising itself in us. How can one discover it
and get rid of it?
It is a long, slow task which can only be accomplished by a
--
Pleasure is within the reach of all living beings, but with its
inevitable accompaniment of suffering.
27 May 1964
--
are diminutions, limitations and deformations of that Love. Even
the love of the bhakta for his God is a diminution and often is
tainted by egoism. But as one tends quite naturally to become
--
I was not speaking of external things and mental faculties! True
love is in the soul (all the rest is vital attraction or mental and
--
cannot tolerate them in others? What is the origin of the
shock we feel?
--
reflecting the image of what you are.
24 June 1964
--
something tangible and concrete for the progress of the
soul and the consciousness?
Since the most ancient times, each system of yoga has developed
its own discipline in all its details. All that can be studied, learned
--
knowledge but adapted to the needs and the condition of each
individual.
--
the example of a total consecration to the Divine Work and the
Series Ten - To a Young Captain
preparation of the future. The forms of illness vary according to
the condition of each person and his link with the whole.
8 July 1964
--
only result is that I get a headache, a kind of dizziness,
but as soon as I open my eyes everything becomes normal
--
pull me out of the slumber and awaken my psychic
consciousness?
To develop your intelligence, read the teachings of Sri Aurobindo
regularly and very attentively. To develop and master your vital,
--
working at the Playground and your place of work, and try to
do it as selflessly as possible.
If you are sincere and scrupulously honest, my help is certainly with you and one day you will become aware of it.
22 July 1964
--
The Ashram is the cradle of a new world, of the creation of
tomorrow.
--
immense majority of human beings.
One must live in the consciousness of the Divine Unity to
see the Grace behind everything.
--
People often say that our food does not contain
enough vitamins and protein. The doctors claim that this
--
truth begins and ends with the body, it is evident that food is of
capital importance since they live to eat.
--
for their incompetence to cure on the external conditions of life.
If one wants to see the truth of the problem, it is this: only
an enlightened body, balanced and free from all vital desire and
mental preconception, is capable of knowing what it needs in
regard to quantity and kind of food - and it is so exceptional
to find such a body that we need not speak of it.
Apart from that, one must act for the best and not attach
--
In this case your logic is right. In the outer nature there is often
a tamasic tendency to simplify the conditions of life in order to
avoid the effort of organising more complicated circumstances.
But when one wants to progress in the integrality of the being,
this simplification is hardly advisable.
--
What is the most effective way of overcoming desires
and attachments: to cut them off all at one stroke, even
at the risk of breaking down, or to advance slowly and
surely by eliminating them carefully one by one?
Both these ways are equally ineffective. The normal result of
both these methods is that you deceive yourself, you delude
--
It is from within that you must become master of your lower
nature by establishing your consciousness firmly in a domain
that is free of all desire and attachment because it is under the
influence of the divine Light and Force. It is a long and exacting
labour which must be undertaken with an unfailing sincerity
--
this sensitivity is the sign of a strong ego, how can one
eliminate the ego?
Why do you say that sensitivity is the sign of a strong ego? It
does not seem to be evident at all. Moreover, there are many
different kinds of sensitivity: some stem from weakness, others
- the best - are the result of refinement. The ego generally
governs the development of the individual, but the most developed individualities are not necessarily those in whom the ego is
strongest - on the contrary. As the individuality perfects itself,
the power of the ego diminishes, and indeed it is by perfecting
himself that the individual arrives at that state of divinisation
which liberates him from the ego.
--
of development of the consciousness.
9 September 1964
--
the progress one has made, that is to say, the results of
the past, but the state one is in. I do not want to assess
--
human being is made up of many different parts, and generally
one part or another progresses in its turn while the other parts
--
can see exactly what is happening. But in order to be sure of
advancing progressively and regularly, one must always keep
alive the flame of one's aspiration.
16 September 1964
--
What is the use of Japa?15 Is it a good method to
repeat words like "Silence" and "Peace" in order to establish silence and peace in oneself when one sits down
--
A mere repetition of words cannot have much effect.
There are classical or traditional Japas which are intended
--
who at the same time infuses them with the power of realisation.
They are useful only for those who want to do an intensive yoga
--
Gandhi, but only for a fortnight. Then a period of chaos
in the Government will follow. After that, a young man
--
force coming from a woman of great spiritual power.
What do You think about it?
--
Japa: continuous repetition of a mantra.
Series Ten - To a Young Captain
--
The very fact of being mistaken proves that one is not sincere
in some part of the being. For the psychic being knows and is
not mistaken; but more often than not, we do not listen to what
it says because it speaks without violence or insistence - it is a
murmur in the depths of our heart which is easy to ignore.
However, there are cases where one acts wrongly out of
ignorance, and this error is effaced as soon as the ignorance is replaced by knowledge and the way of acting completely changed.
What man in his ignorance calls "pardon" is the effacement, the
dissolution of errors committed.
7 October 1964
--
There are moments when, in spite of myself, a little
black cloud of jealousy comes and upsets my activities
during my working hours. I dispel it immediately by
--
How can one get rid of this?
By widening one's consciousness and making it universal.
--
People often ask us this question: "What are you doing for society or even for the people of Pondicherry? You
are preoccupied with your own community, your own
--
Isn't this a kind of isolation, a form of egoism?"
To this rather silly kind of question, Sri Aurobindo always used
to reply:
--
freedom. There is a kind of enthusiasm in the soul (I do
not know whether it comes from the soul) to enjoy the
--
It is the natural and indispensable counterpart of the moments
- so numerous and so frequent! - when you are attached to
--
found the poise of the total and synthetic truth.
That alone can give the true Freedom which is experienced
--
Although one part of the being aspires and wants
the Divine, the other part is so tamasic and heavy! How
--
That is indeed an indication of complete inertia. Sri Aurobindo
has written: "If you cannot love God, at least find a way to fight
--
it means that of all conditions, inertia is the worst.
Aspiration is the only remedy - an aspiration that rises
constantly like a clear flame burning up all the impurities of
the being.
--
This uncertainty and these departures are due to the lower nature, which resists the influence of the yogic power and tries to
slow down the divine action, not out of ill-will but in order to
be sure that nothing is forgotten or neglected in the haste to
--
they leave to undergo the test of ordinary life.
11 November 1964
--
I have a habit of blaming myself, of making myself
responsible for all misunderstandings; this is a weakness
--
embrace of the lover, compel Him to give you the embrace of the wrestler."
Thoughts and Aphorisms, in SABCL, Vol. 17, p. 130.
--
- it is a kind of escapism.
Mother, I also feel that I have a very strong inferiority complex.
--
rid of it?
All this comes from your ego which is very much occupied with
itself and far prefers to blame and criticise itself than to think of
something else... (the Divine for example) and forget itself.
--
What is the meaning of one's birthday, apart from its
commemorative character? How can one take advantage
--
Because of the rhythm of the universal forces, a person is supposed to have a special receptivity on his birthday each year.
He can therefore take advantage of this receptivity by making good resolutions and fresh progress on the path of his
integral development.
--
truth, this beauty of expression escape people! It is really
strange that he is not yet recognised, at least as a supreme
--
to the transformation of the world which Sri Aurobindo has
predicted.
--
How can one empty the mind of all thought? When
one tries during meditation, the thought that one must
not think of anything is always there.
It is not during meditation that one must learn to be silent,
because the very fact of trying makes a noise.
One must learn to concentrate one's energies in the heart
--
Then what is the value of tapasya?
If you want to know what Sri Aurobindo has said on a given
--
oneself float on the waves of the universal force as a plank floats
on water, motionless but relaxed.
--
How can one make use of every moment of this
unique privilege of living here in the Ashram?
Never forget where you are.
--
Never forget where you are living and the true aim of life.
Remember this at every moment and in all circumstances. In this
way you will make the best use of your existence.
Happy New Year for 1965.
--
attraction of man for woman and of woman for man?
The relationship between Purusha and Prakriti.
--
year: "Salute to the advent of Truth." Is it therefore very
near? What must we do during 1965 to prepare ourselves
--
The best thing to do is to distinguish in oneself the origin of all
one's movements - those that come from the light of truth and
those that come from the old inertia and falsehood - in order
--
An age of truth is sure to come before the earth is transformed.
21 January 1965
--
Ashram mean?18 Are we responsible for it because of our
faults and because we disobey the Supreme Truth in our
--
atmosphere of the Ashram is not pure enough to be invulnerable
to falsehood.
--
word. We are here to prepare the transformation of the earth
and men so that the new creation may take place, and if we
On the evening of February 11, many Ashram buildings were stoned, burned or
looted, ostensibly as part of an anti-Hindi agitation.
Series Ten - To a Young Captain
--
indispensable for the accomplishment of the work.
I am surprised that after having lived in the Ashram for
--
the nobility of the human character or an idea that we are here
to establish mental and moral and social Truth and justice on
--
of the kind. Human nature is made up of imperfections, even
its righteousness and virtue are pretensions, imperfections and
prancings of self-approbatory egoism.... What is aimed at by us
is a spiritual truth as the basis of life, the first words of which
are surrender and union with the Divine and the transcendence
--
inner closeness and intimacy in the inner being, the sense of the
Mother's love and presence etc."
--
What is the best way of expressing one's gratitude
towards man and towards the Divine?
--
from a few very rare exceptions, man is quite unconscious of the
Divine he carries within him; and it is just this unconsciousness
which constitutes the falsehood of the material world.
I have already written to you that our gratitude should go
--
And the only true way of expressing one's gratitude to the
Divine is to identify with Him.
--
Sri Aurobindo's yoga? What is the sure sign of it?
It is impossible to say, because for each person it is different.
It depends on the part of one's being that awakens first and
responds to Sri Aurobindo's influence.
--
I aspire to live the yoga of Sri Aurobindo, the life
divine. But I feel that I am in a virgin forest in which I
have lost my sense of direction. Where exactly am I?
I would like to have an indication, a way to get out,
--
refers to in order to be sure of not going astray, until one is ready
for another more important and conclusive experience.
--
It is very important to take note of one's experiences and
remember them. To construct a system of development is secondary and sometimes harmful.
17 March 1965
--
But the shades of difference are subtle and many, and it is
by a very attentive and sincere observation (that is to say, free
--
Just as there is a methodical progression of exercises
for mental and physical education, isn't there a similar
--
The mechanical regularity of a fixed programme is indispensable
for physical, mental and vital development; but this mechanical
"Experience in thy soul the truth of the Scripture; afterwards, if thou wilt, reason
and state thy experience intellectually and even then distrust thy statement; but distrust
--
spontaneity of an absolute sincerity is indispensable.
Sri Aurobindo has written very clearly on this subject. And
what he has written on it has appeared in The Synthesis of Yoga.
However, as an initial help to set you on the path, I can tell
--
to make an offering of this day to the Divine, an offering of all
that one thinks, all that one is, all that one will do; (2) and at
--
note of all the times one has forgotten or neglected to make an
offering of one's self or one's action, and to aspire or pray that
these lapses do not recur.
--
increase with the sincerity of your consecration.
31 March 1965
--
mean exercise of concentration and will.
Mother, I have started reading French books - X has
--
It is good for you to read a lot of French; it will teach you how
to write.
--
Good habits are indispensable so long as one acts out of habit.
But to attain the supreme goal of yoga, one must abandon all
ties, whatever they may be. And good habits are also a tie which
--
to obey nothing but the one supreme impulse, the Will of the
Supreme.
--
What I call "being on the path" is being in a state of consciousness in which only union with the Divine has any value - this
union is the only thing worth living, the sole object of aspiration.
Everything else has lost all value and is not worth seeking, so
there is no longer any question of renouncing it because it is no
longer an object of desire.
As long as union with the Divine is not the thing for which
--
promise of such a brilliant future, in such a miserable
Questions and Answers 1929 - 1931, CWM, Vol. 3, p. 128.
--
The Divine often advises or tries to guide man,
knowing very well that His help will be refused. Why
--
Men always complain of not being helped, but the truth is
that they refuse the help which is always with them.
--
You say that to hope to partake of the new realisation, "you must feel that this world is ugly, stupid, brutal
and full of intolerable suffering".22 But what would be
the state of one who feels that everything here is the play
Sri Aurobindo sent a special messenger to Delhi advising Indian leaders to accept,
as a first step towards independence, Sir Stafford Cripps' proposal of Dominion status
for India. Sri Aurobindo held that this proposal conferred essential independence on
--
United Kingdom. Had his advice been heeded, the partition of India might have been
avoided.
--
It is in the depths of the consciousness, beyond the mind, that one
can in all sincerity have the experience that all is the Divine and
--
The two states of consciousness should be simultaneous and
complementary, not successive and contradictory, and this too is
possible only when the seat of consciousness is beyond the mind
and its limitations.
--
should be the attitude of those affected by these errors?
Should one keep silent and say, "It is none of my business", or should one try to point out the mistake to them?
Neither the one nor the other.
--
matter? Am I free of all desire and all ego?"
And since the answer to all these questions will be the same,
--
The descent of the Supermind, which You announced on the 29th of February 1956, is still only
"something one hears about" for most people here.
--
change of the whole nature which You have predicted?
The descent of the forerunners of the supramental forces is a
fact (not a prediction). The incapacity of the vast majority of
human beings to become conscious of it is a fact which can in
no way affect the fact of the advent of these forces and powers
in the physical world.
The "supreme and radical" change of the whole nature
can only come about after a long and slow preparation, and
--
in the Ignorance, assumes the form of vital desires is the
same which, in its pure form, constitutes the dynamis
--
Is this dynamis that of aspiration? If so, could one
say that aspiration is a purified desire?
--
The words are of little importance; it is the experience and
the sincerity of the experience that count.
23 June 1965
--
You speak (in Conversations) of the plunge we must
take in order to have the true spiritual experience. Is it
--
Are illnesses and accidents the result of something
bad one has thought or done, of a fall in one's consciousness? If the cause is a mistake one has made, how can
one find out what it is?
--
normal consequence of an error, shortcoming or fault which
necessarily has consequences. Actually, everything in the world
is a question of equilibrium or disequilibrium, of harmony or
disorder. Vibrations of harmony attract and encourage harmonious events; vibrations of disequilibrium create, as it were, a
disequilibrium in circumstances (illnesses, accidents, etc.). This
--
Sri Aurobindo says: "If the transformation of
the body is complete, that means no subjection to
--
What he means is that when one will have the power to withdraw the physical body from the influence of death, the power of
transformation will be such that one will also be able to change
the form of that body at will.
14 July 1965
--
What do You mean by "to change the form of that
body at will"? For example, will a hundred-year old man
be able to renew his body and become a young man of
twenty-five?
--
the law of aging; consequently the question of age will not arise
for them.
--
Once, in one of Your Wednesday classes, You said
that in order not to feel pain one must, so to speak, cut
--
it unconsciously in spite of himself?
YES.
--
are often delighted with their visit and full of praise
for the efficient administration of this organisation. But
when they get to know the Ashram and the sadhaks
--
Sometimes it is like that, as a matter of fact, and sometimes it is
the opposite: at first a total incomprehension, but later, little by
--
I really feel that there is a great lack of harmony
and cooperation here among us and among the various departments. This results in a great waste of money
and energy. Where does this disharmony come from and
--
Or is this feeling I have only a reflection of my own
nature!
--
Each one carries in himself the seeds of this disharmony,
and his most urgent work is to purify himself of it by a constant
aspiration.
--
law of Vishnu cannot prevail till the debt to Rudra is
paid." What does this mean?
--
"No real peace can be till the heart of man deserves peace;
the law of Vishnu cannot prevail till the debt to Rudra is paid.
To turn aside then and preach to a still unevolved mankind
the law of love and oneness? Teachers of the law of love and
oneness there must be, for by that way must come the ultimate
--
holds the world in the hollow of his hand. And meanwhile the
fierce forward labour of mankind tormented and oppressed by
the powers that are pr ofiteers of egoistic force and their servants
On September 1, Pakistan invaded India's border at Jammu-Kashmir.
cries for the sword of the Hero of the struggle and the word of
its prophet."26
--
In spite of Your message of September 16 to the
Prime Minister and the Army Chief of Staff, was not our
Government's acceptance of the cease-fire the best that
could be done under the circumstances?27
--
I often feel, and very concretely too, that You are
constantly protecting me from all the misfortunes of life.
But I very often ask myself: "Why does Mother protect
me and keep me in such happiness, I who so little deserve
--
Because it is not a question of merit but of Grace.
6 October 1965
--
a sort of disequilibrium and chaos. Does this mean that
it is preparing for the manifestation of a new force, for
the descent of the Truth, or is it the result of the action
Sri Aurobindo, Essays on the Gita, SABCL, Vol. 13, p. 372.
--
because that is the truth of their being."
Series Ten - To a Young Captain
--
It is both at the same time - a chaotic means of preparation.
India ought to be the spiritual guide who explains what is happening and helps to hasten the movement. But unfortunately,
--
materialistic and neglectful of her soul.
13 October 1965
--
That's how it is when one is lacking in will and in force of
consciousness.
Both of these can be acquired if one is sincere in one's
aspiration.
--
the individual and, on the other hand, the value of the
environment depends upon the value of the individual,
the two works should proceed side by side. But this
can be done only through division of labour, and that
necessitates the formation of a group, hierarchicised, if
possible."28
Words of Long Ago, CWM, Vol. 2, p. 50.
Mother, I do not understand what You mean by the
formation of a hierarchicised group.
A hierarchicised group means a group in which the activities
--
Here is a diagram of the ancient
traditional hierarchies.
--
Every group, if it is a real one - that is, one made up according to the ability of the individuals who compose it - must
necessarily be hierarchical.
But there are considerable obstacles to the realisation of this
hierarchy:
--
(2) The indiscipline of certain members refusing wholly or
in part to occupy the place assigned to them.
--
Fear is an invention of the hostile forces who have created it as
the best means of dominating living beings, animals and men.
Those who are pure - that is to say, exclusively under the
--
something of the Divine Truth and the Divine Force
comes down to manifest upon earth, some change is
--
a revolution, is it the sign of a descent of the Truth?
Not necessarily. Human folly takes advantage of the slightest
cause to manifest itself.
--
It is an ironic way of saying that the most difficult cases, from
the standpoint of transformation, are gathered here to concretise
and synthesise the work of transforming the earth in order to
prepare the new creation.
--
You told me to enter within, into the depths of my
heart, to find You seated there. But, Mother, I cannot
--
of being. You have to go out of this external consciousness and
penetrate into a subtler consciousness; then the fortress will no
--
What must we do to serve the Truth? Must it first of
all be lived?
--
Words of the Mother - II, CWM, Vol. 14, p. 84.
Series Ten - To a Young Captain
--
There is a tendency among most of us here to conduct our lives and programmes according to the customs
of society. We say: "We must also think of the opinion of
people from outside. Since we live in society, we must be
--
attitude be towards the customs and laws of society?
If most people here think and feel like that, it is an obvious pro of
--
better to return to the ordinary life and experience it, instead of
taking advantage of the exceptional conditions of existence they
have here, without being worthy of enjoying them.
12 January 1966
--
possible to be strict and the nature of the life changed.
Now the Ashram has become a symbolic representation of
life on earth and everything can find a place in it, provided it
--
are living here, you are helped in your yoga to the utmost of
your possibilities. The only thing you lack is being conscious.
--
Well, all three are true, but on different planes, and to understand something of the problem one has to reach the domain
where the three complement one another and unite.
--
of the natural and inevitable progress of evolution?
(2) "The Ashram was reserved for those who wanted
--
is, they are incapable of doing it consciously?
YES.
--
There was a time when I used to see You often in my
dreams and sometimes I even saw Sri Aurobindo too. But
--
The best way of seeing us in your dreams is to concentrate on us
before going to sleep. Do you do this now as you used to before?
--
and more towards the principles and ways of ordinary
life? In that case, aren't we straying from the true path?
--
for those of us who are not yet awake, who are still unconscious? What is the explanation for this opportunity,
this good fortune we have been granted?
Danger and risk are part of every forward movement. Without
them nothing would ever stir; and also they are indispensable
for moulding the character of those who want to progress.
13 April 1966
--
Anger is a violent reaction of the vital to some shock that
is unpleasant to it; and when it involves words or thoughts,
--
the mind responds to the influence of the vital and also reacts violently. Any expression of anger is the sign of a lack of
self-control.
--
That you saw and heard me is a sign of progress, and with this I
am pleased. But it is true that I find you mentally a bit lazy and
--
Are mental indifference and lack of curiosity a sort
of mental inertia?
--
is replaced by an intuitive activity of a much higher kind.
25 May 1966
--
How can one get out of this mental laziness and
inertia?
By wanting to do so, with persistence and obstinacy. By doing every day a mental exercise of reading, organisation and
development.
This should alternate in the course of the day with exercises
of mental silence in concentration.
--
Are the presence and intervention of the Americans
in Vietnam justifiable?
From what point of view are you asking this question?
If it is from the political point of view, politics is steeped in
falsehood, and I am not interested in it.
If it is from the moral point of view, morality is a shield
which ordinary men flourish to protect themselves from the
--
If it is from the spiritual point of view, the Divine Will alone
is justifiable, and it is That which men travesty and deform in
--
world in danger of being swallowed by the Communists
and isn't that why the Americans and their Allies are
--
engaged in safeguarding the freedom of man? Is that the
Divine Will?
The opinion you express is the opinion of the Americans and
of a large number of human beings who think like them.
But the Communists and all those who have faith in the
--
from the Divine point of view - the Divine who does not
have an opinion but a total vision of everything as a whole
and of the goal to be achieved, which is the only thing that
matters.
--
only an infinitesimal fraction of the Truth.
13 July 1966
--
it, five who are capable of realisation and only one who
can be transformed." What is the truth?
I may have said something of the kind. But the exactness of the
numbers is certainly fanciful.
It is true that the number of those who take the yoga
seriously is not considerable...
--
have here, is the moral constraint of an external discipline.
Here one is free and the only constraint is the one that one
--
approve of this proposal, but all the same I had the
following reasons when I asked You if I could accept the
--
accept the invitation... I do not want, then, to deprive you of
this experience and I say to you: "You may go."
--
May I have photographs of Sri Aurobindo and You,
with Your blessings, to keep with me when I am far from
--
One final note on this famous affair of the invitation which has created a lot of misunderstandings
everywhere.
--
will do me good, etc., in spite of my insistence that I
no longer feel like going after having received Your first
--
because You learned from me that he approves of my
going there. Strange!
--
all this complication? I don't know what X thinks of me,
but it is true that I have got him into a very complicated
--
India is supposed to be the Guru of the world in
order to establish the spiritual life on earth. But, Mother,
--
Why this chaotic condition in our present government? Is it the sign of a change for the better, for the
reign of Truth?
It is the pressure of the force of Truth on the whole earth
which is causing disorder, confusion and falsehood to spring
--
The victory of the Truth is certain, but it is difficult to say
when and how it will come about.
--
Are there many people - I am not speaking of those who
have a religion: they learn a catechism when they are young and
that doesn't mean much; but out of people taken as they are
- are there many who believe in the Divine? Not in Europe
--
less unhappy, less miserable; all sorts of things like that. One
can practise yoga for that, but that is not believing. To believe is
--
that the very existence of the world proves the existence of the
Divine. And not just a "belief", not something one has thought
--
knowledge, not an acquired one, that the existence of the world
is enough to prove the Divine. Without the Divine, no world.
--
"Divine" not in the sense of "purpose" or "goal" or "end", not
that sort of thing: the world as it is proves the Divine. Because
it is the Divine under a certain aspect - a rather distorted one,
--
thing that contains such a concentration of spontaneous beauty
- not man-made: spontaneous, a blossoming; one has only to
--
perfections, more beautiful than all the beauties, more marvellous than all the marvels, so that even the totality of all that
exists cannot express it. And there is nothing but That. And it
--
It is a question of inner sincerity. Common sense is not a judge
because it is a mental function of a rather inferior order.
Moreover, there is a very simple way of knowing. One has
only to imagine that the thing one wants to do will not be done,
--
be sure of the presence of desire.
12 October 1966
--
In this integral yoga of Sri Aurobindo, work has a
place of capital importance, doesn't it? This being the
case, what place does meditation have?
--
The ideal is to be able to act without coming out of the mental
quietude.
--
method of "widening the consciousness"?
Widening the consciousness is necessary for all who want to live
--
The protection is over the group - and if the action of the group
is coordinated and disciplined, the protection acts. But when an
--
measure of his faith.
14 December 1966
--
In the Darshan message of November 24th, Sri
Aurobindo speaks of the influence of the Divine Compassion and the Divine Grace.32 But what is the difference between the two?
The compassion seeks to relieve the suffering of all, whether
they deserve it or not.
The Grace does not recognise the right of suffering to exist
and abolishes it.
--
"a true child of the Ashram"?
"There are these three powers: (1) The Cosmic Law, of Karma or what else; (2) the
Divine Compassion acting on as many as it can reach through the nets of the Law and
giving them their chance; (3) the Divine Grace which acts more incalculably but also
--
outside. It is also said elsewhere that our vision of the
outside ( of the world around us) is the reflection of our
inner being. Could you explain these two sentences a
--
the image of what you are." Can you explain this to me
a little?
--
On the cards that You send to people on their birthdays, often You simply write: "Bonne fête to X, with
my blessings." But sometimes You write various other
--
"For a year of great progress", etc. On what do all these
variations depend?
On the condition of the one to whom I write the card and on his
state of consciousness, which varies according to the moment
and the year.
--
The ordinary man is often guided in life by his conscience, isn't he? So what becomes of one who has no
conscience, who has lost it by having disregarded it too
--
on the idea of good and evil, a moral entity or rather an element of goodwill which tries to keep the individual on what is
commonly known as the straight path.
--
which can quite easily take possession of one who has disregarded the advice of his conscience.
But all this is a mental approximation of the Truth. It is not
the Truth itself.
--
Why is it that whenever one thinks of You one feels
a need for physical closeness? What is the value of this
physical contact?
--
the physical relation is of course a powerful aid.
I ask the first to make an effort to establish not only a psychic
--
When one goes away from here, one feels a sort of
emptiness inside. Even if one has all the physical comforts, there is still something missing. One doesn't feel
--
Not everyone is conscious of his soul and very few are those
who are guided by their soul.
--
am not making much progress. I am still in the rut of
old petty habits which do not allow me to be free.
--
People are saying many things about the 4th of
May33 - sometimes You too are quoted. But in spite
--
It is said that the vibrations of the being develop
from one life to another, become richer and form the psychic personality behind the surface personality. But then
--
The numerical sequence of this date is 4.5.67.
Sri Aurobindo wrote: "1.2.34. It is supposed to be always a year of manifestation.
2.3.45 is the year of power - when the thing manifested gets full force. 4.5.67 is the
year of complete realisation." (Letter of 2 February 1934)
The Mother replied to this question orally; she was speaking to someone other than
--
The psychic memory is a decanted memory of events. For
example, in past lives there have been moments when, for some
--
case it retains the memory of the circumstance. But the memory
it retains is that of the psychic life of that moment; so even if it
retains the memory of the image, it is a simplified image such as
it is translated in the psychic consciousness and according to the
psychic vibration of all the people present.
He would not ask such a question if he had ever had a
--
emotional vibration of a circumstance; and that is what is solid,
what remains, what lasts. And so with that, one has a perception
- a little vague, a little blurred - of the people who were there,
of the circumstances, of the events, and that makes a psychic
memory; it is rarely the events that mentally are considered
--
we are not conscious of it. Only danger makes us recall
Your Presence so that we may have Your protection. But
--
presence of someone other than ourselves in the car, and
it was very strong, even though we were not conscious
--
of any danger. Was there a possibility of danger on that
day? If so, why didn't we sense it?
--
written to me that the tyres of the car were in poor condition.
You did not feel the danger because I did not want you to
--
It is the caricature of organisation.
20 September 1967
--
importance of a work which gives it its real value for the yoga.
5 August 1970
--
this idea comes back to my mind very often. Mother, is
this a narrowness of vision on my part, or what?
Knowledge of past lives is interesting for an understanding of
one's nature and a mastery of one's imperfections. But to tell the
truth, it is not of capital importance, and it is far more important
to concentrate on the future, on the consciousness to be acquired
and on the development of the nature, which is almost unlimited
for those who know how to do it.
--
it is an experience leading towards physical transformation. But when I think of Your suffering body, I am
sad. And then, is this not part of the Sacrifice of the
Supreme spoken of by Sri Aurobindo? Are we worthy of
this Sacrifice?
--
material difficulties are part of the work of transformation and
they should be accepted calmly.
--
I have the impression that Your Force responds according to the intensity of our prayer. But my case seems
to be different. Or am I not conscious of my prayers?
Or is everything done for me, for my good, in spite of
myself?
--
one's state of consciousness. Some are entirely conscious of what
is done for them. Those who make an effort become conscious
--
conscious of the help they are given.
28 November 1970
01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
William Blake: The Marriage of Heaven and Hell Aldous Huxley: The Perennial Philosophy
Other Authors Nolini Kanta Gupta Poets and MysticsNicholas Berdyaev: God Made Human
--
Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual rehabilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions are old-world truths and bear repetition and insistence; others are of a more limited, conditional and even doubtful nature. His conception of the value of human person, the dignity and the high reality he gives to it, can never be too welcome in a world where the individual seems to have gone the way of vanished empires and kings and princes. But even more important and interesting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too declare. Further, in his spiritual being man, the individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a creative focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps greater stress is laid upon the aspect of creativity or activism. An Eastern sage, a Vedantin, would look for the true spiritual reality behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in Nature is a formulation and emanation of the transcendent impersonality.
There is another aspect of personality as viewed by Berdyaev which involves a bias of the more orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "There is no such thing as personality if there is no capacity for suffering. Suffering is inherent in God too, if he is a personality, and not merely an abstract idea. God shares in the sufferings of men. He yearns for responsive love. There are divine as well as human passions and therefore divine or creative personality must always suffer to the end of time. A condition of anguish and distress is inherent in it." The view is logically enforced upon the Christian, it is said, if he is to accept incarnation, God becoming flesh. Flesh cannot but be weak. This very weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.
Eastern spirituality does not view sorrow and sufferingevilas an integral part of the Divine Consciousness. It is born out of the Divine, no doubt, as nothing can be outside the Divine, but it is a local and temporal formation; it is a disposition consequent upon certain conditions and with the absence or elimination of those conditions, this disposition too disappears. God and the Divine Consciousness can only be purity, light, immortality and delight. The compassion that a Buddha feels for the suffering humanity is not at all a feeling of suffering; pain or any such normal human reaction does not enter into its composition; it is the movement of a transcendent consciousness which is beyond and purified of the normal reactions, yet overarching them and entering into them as a soothing and illumining and vivifying presence. The healer knows and understands the pain and suffering of his patient but is not touched by them; he need not contract the illness of his patient in order to be in sympathy with him. The Divine the Soulcan be in flesh and yet not smirched with its mire; the flesh is not essentially or irrevocably the ooze it is under certain given conditions. The divine physical body is composed of radiant matter and one can speak of it even as of the soul that weapons cannot pierce it nor can fire burn it.
***
William Blake: The Marriage of Heaven and Hell Aldous Huxley: The Perennial Philosophy
01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
It is asked of us why do we preach a man and not purely and solely a principle. Our ideal being avowedly the establishment and reign of a new principle of world-order and not gathering recruits for the camp of a sectarian teacher, it seems all the more inconsistent, if not thoroughly ruinous for our cause, that we should lay stress upon a particular individual and incur the danger of overshadowing the universal truths upon which we seek to build human society. Now, it is not that we are unconscious or oblivious of the many evils attendant upon the system of preaching a man the history of the rise and decay of many sects and societies is there to give us sufficient warning; and yet if we cannot entirely give the go-by to personalities and stick to mere and bare principles, it is because we have clear reasons for it, because we are not unconscious or oblivious either of the evils that beset the system of preaching the principle alone.
Religious bodies that are formed through the bhakti and puja for one man, social reconstructions forced by the will and power of a single individual, have already in the inception this grain of incapacity and disease and death that they are not an integrally self-conscious creation, they are not, as a whole, intelligent and wide awake and therefore constantly responsive to the truths and ideals and realities for which they exist, for which at least, their founder intended them to exist. The light at the apex is the only light and the entire structure is but the shadow of that light; the whole thing has the aspect of a dark mass galvanised into red-hot activity by the passing touch of a dynamo. Immediately however the solitary light fails and the dynamo stops, there is nothing but the original darkness and inertiatoma asit tamasa gudham agre.
Man, however great and puissant he may be, is a perishable thing. People who gather or are gathered round a man and cling to him through the tie of a personal relation must fall off and scatter when the man passes away and the personal tie loses its hold. What remains is a memory, a gradually fading memory. But memory is hardly a creative force, it is a dead, at best, a moribund thing; the real creative power is Presence. So when the great man's presence, the power that crystallises is gone, the whole edifice crumbles and vanishes into air or remains a mere name.
Love and admiration for a mahapurusha is not enough, even faith in his gospel is of little avail, nor can actual participation, consecrated work and labour in his cause save the situation; it is only when the principles, the bare realities for which the mahapurusha stands are in the open forum and men have the full and free opportunity of testing and assimilating them, it is only when individuals thus become living embodiments of those principles and realities that we do create a thing universal and permanent, as universal and permanent as earthly things may be. Principles only can embrace and unify the whole of humanity; a particular personality shall always create division and limitation. By placing the man in front, we erect a wall between the Principle and men at large. It is the principles, on the contrary, that should be given the place of honour: our attempt should be to keep back personalities and make as little use of them as possible. Let the principles work and create in their freedom and power, untrammelled by the limitations of any mere human vessel.
We are quite familiar with this cry so rampant in our democratic ageprinciples and no personalities! And although we admit the justice of it, yet we cannot ignore the trenchant one-sidedness which it involves. It is perhaps only a reaction, a swing to the opposite extreme of a mentality given too much to personalities, as the case generally has been in the past. It may be necessary, as a corrective, but it belongs only to a temporary stage. Since, however, we are after a universal ideal, we must also have an integral method. We shall have to curb many of our susceptibilities, diminish many of our apprehensions and soberly strike a balance between opposite extremes.
We do not speak like politicians or banias; but the very truth of the matter demands such a policy or line of action. It is very well to talk of principles and principles alone, but what are principles unless they take life and form in a particular individual? They are airy nothings, notions in the brain of logicians and metaphysicians, fit subjects for discussion in the academy, but they are devoid of that vital urge which makes them creative agencies. We have long lines of philosophers, especially European, who most scrupulously avoided all touch of personalities, whose utmost care was to keep principles pure and unsullied; and the upshot was that those principles remained principles only, barren and infructuous, some thing like, in the strong and puissant phrase of BaudelaireLa froide majest de la femme strile. And on the contrary, we have had other peoples, much addicted to personalitiesespecially in Asiawho did not care so much for abstract principles as for concrete embodiments; and what has been the result here? None can say that they did not produce anything or produced only still-born things. They produced living creaturesephemeral, some might say, but creatures that lived and moved and had their days.
But, it may be asked, what is the necessity, what is the purpose in making it all a one man show? Granting that principles require personalities for their fructuation and vital functioning, what remains to be envisaged is not one personality but a plural personality, the people at large, as many individuals of the human race as can be consciously imbued with those principles. When principles are made part and parcel of, are concentrated in a single solitary personality, they get "cribbed and cabined," they are vitiated by the idiosyncrasies of the man, they come to have a narrower field of application; they are emptied of the general verities they contain and finally cease to have any effect.
The thing, however, is that what you call principles do not drop from heaven in their virgin purity and all at once lay hold of mankind en masse. It is always through a particular individual that a great principle manifests itself. Principles do not live in the general mind of man and even if they live, they live secreted and unconscious; it is only a puissant personality, who has lived the principle, that can bring it forward into life and action, can awaken, like the Vedic Dawn, what was dead in allmritam kanchana bodhayanti. Men in general are by themselves 'inert and indifferent; they have little leisure or inclination to seek, from any inner urge of their own, for principles and primal truths; they become conscious of these only when expressed and embodied in some great and rare soul. An Avatar, a Messiah or a Prophet is the centre, the focus through which a Truth and Law first dawns and then radiates and spreads abroad. The little lamps are all lighted by the sparks that the great torch scatters.
And yet we yield to none in our demand for holding forth the principles always and ever before the wide open gaze of all. The principle is there to make people self-knowing and self-guiding; and the man is also there to illustrate that principle, to serve as the hope and prophecy of achievement. The living soul is there to touch your soul, if you require the touch; and the principle is there by which to test and testify. For, we do not ask anybody to be a mere automaton, a blind devotee, a soul without individual choice and initiative. On the contrary, we insist on each and every individual to find his own soul and stand on his own Truththis is the fundamental principle we declare, the only creedif creed it be that we ask people to note and freely follow. We ask all people to be fully self-dependent and self-illumined, for only thus can a real and solid reconstruction of human nature and society be possible; we do not wish that they should bow down ungrudgingly to anything, be it a principle or a personality. In this respect we claim the very first rank of iconoclasts and anarchists. And along with that, if we still choose to remain an idol-lover and a hero-worshipper, it is because we recognise that our mind, human as it is, being not a simple equation but a complex paradox, the idol or the hero symbolises for us and for those who so will, the very iconoclasm and anarchism and perhaps other more positive things as wellwhich we behold within and seek to manifest.
The world is full of ikons and archons; we cannot escape them, even if we try the world itself being a great ikon and as great an archon. Those who swear by principles, swear always by some personality or other, if not by a living creature then by a lifeless book, if not by Religion then by Science, if not by the East then by the West, if not by Buddha or Christ then by Bentham or Voltaire. Only they do it unwittingly they change one set of personalities for another and believe they have rejected them all. The veils of Maya are a thousand-fold tangle and you think you have entirely escaped her when you have only run away from one fold to fall into another. The wise do not attempt to reject and negate Maya, but consciously accept herfreedom lies in a knowing affirmation. So we too have accepted and affirmed an icon, but we have done it consciously and knowingly; we are not bound by our idol, we see the truth of it, and we serve and utilise it as best as we may.
***
The Parting of the Way The Basis of Unity
01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
This latest work of Aldous Huxley is a collection of sayings of sages and saints and philosophers from all over the world and of all times. The sayings are arranged under several heads such as "That art Thou", "The Nature of the Ground", "Divine Incarnation", "Self-Knowledge", "Silence", "Faith" etc., which clearly give an idea of the contents and also of the "Neo-Brahmin's" own personal preoccupation. There is also a running commentary, rather a note on each saying, meant to elucidate and explain, naturally from the compiler's standpoint, what is obviously addressed to the initiate.
A similar compilation was published in the Arya, called The Eternal Wisdom (Les Paroles ternelles, in French) a portion of which appeared later on in book-form: that was more elaborate, the contents were arranged in such a way that no comments were needed, they were self-explanatory, divided as they were in chapters and sections and subsections with proper headings, the whole thing put in a logical and organised sequence. Huxley's compilation begins under the title of the Upanishadic text "That art Thou" with this saying of Eckhart: "The more God is in all things, the more He is outside them. The more He is within, the more without". It will be interesting to note that the Arya compilation too starts with the same idea under the title "The God of All; the God who is in All", the first quotation being from Philolaus, "The Universe is a Unity".The Eternal Wisdom has an introduction called "The Song of Wisdom" which begins with this saying from the Book of Wisdom: "We fight to win sublime Wisdom; therefore men call us warriors".
Huxley gives only one quotation from Sri Aurobindo under the heading "God in the World". Here it is:
"The touch of Earth is always reinvigorating to the son of Earth, even when he seeks a supraphysical Knowledge. It may even be said that the supraphysical can only be really mastered in its fullnessto its heights we can always reachwhen we keep our feet firmly on the physical. 'Earth is His footing' says the Upanishad, whenever it images the Self that manifests in the universe." Huxley's commentary is as follows:
"To its heights we can always come. For those of us who are still splashing about in the lower ooze, the phrase has a rather ironical ring. Nevertheless, in the light of even the most distant acquaintance with the heights and the fullness, it is possible to understand what its author means. To discover the Kingdom of God exclusively within oneself is easier than to discover it, not only there, but also in the outer worlds of minds and things and living creatures. It is easier because the heights within reveal themselves to those who are ready to exclude from their purview all that lies without. And though this exclusion may be a painful and mortificatory process, the fact remains that it is less arduous than the process of inclusion, by which we come to know the fullness as well as the heights of spiritual life. Where there is exclusive concentration on the heights within, temptations and distractions are avoided and there is a general denial and suppression. But when the hope is to know God inclusivelyto realise the divine Ground in the world as well as in the soul, temptations and distractions must not be avoided, but submitted to and used as opportunities for advance; there must be no suppression of outward-turning activities, but a transformation of them so that they become sacramental."
The neatness of the commentary cannot be improved upon. Only with regard to the "ironical ring" of which Huxley speaks, it has just to be pointed out, as he himself seems to understand, that the "we" referred to in the phrase does not mean humanity in general that 'splashes about in the lower ooze' but those who have a sufficiently developed inner spiritual life.
There is a quotation from Lao Tzu put under the heading "Grace and Free Will": "It was when the Great Way declined that human kindness and morality arose".
We fear Mr. Huxley has completely missed the point of the cryptic sentence. He seems to take it as meaning that human kindness and morality are a means to the recovery of the Lost Way-although codes of ethics and deliberate choices are not sufficient in themselves, they are only a second best, yet they mark the rise of self-consciousness and have to be utilised to pass on into the unitive knowledge that is Tao. This explanation or amplification seems to us somewhat confused and irrelevant to the idea expressed in the apophthegm. What is stated here is much simpler and transparent. It is this that when the Divine is absent and the divine Knowledge, then comes in man with his human mental knowledge: it is man's humanity that clouds the Divine and to reach the' Divine one must reject the human values, all the moralities, sarva dharmn, seek only the Divine. The lesser way lies through the dualities, good and evil, the Great Way is beyond them and cannot be limited or measured by the relative standards. Especially in the modern age we see the decline and almost the disappearance of the Greater Light and instead a thousand smaller lights are lighted which vainly strive to dispel the gathering darkness. These do not help, they are false lights and men are apt to cling to them, shutting their eyes to the true one which is not that that one worships here and now, nedam yadidam upsate.
There is a beautiful quotation from the Chinese sage, Wu Ch'ng-n, regarding the doubtful utility of written Scriptures:
"'Listen to this!' shouted Monkey. 'After all the trouble we had getting here from China, and after you specially ordered that we were to be given the scriptures, Ananda and Kasyapa made a fraudulent delivery of goods. They gave us blank copies to take away; I ask you, what is the good of that to us?' 'You needn't shout,' said the Buddha, smiling. 'As a matter of fact, it is such blank scrolls as these that are the true scriptures. But I quite see that the people of China are too foolish and ignorant to believe this, so there is nothing for it but to give them copies with some writing on.' "
A sage can smile and smile delightfully! The parable illustrates the well-known Biblical phrase, 'the letter killeth, but the spirit giveth life'. The monkey is symbolical of the ignorant, arrogant, fussy human mind. There is another Buddhistic story about the monkey quoted in the book and it is as delightful; but being somewhat long, we cannot reproduce it here. It tells how the mind-monkey is terribly agile, quick, clever, competent, moving lightning-fast, imagining that it can easily go to the end of the world, to Paradise itself, to Brahmic status. But alas! when he thought he was speeding straight like a rocket or an arrow and arrive right at the target, he found that he was spinning like a top at the same spot, and what he very likely took to be the very fragrance of the topmost supreme heaven was nothing but the aroma of his own urine.
***
01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.11 - The Basis of Unity
author class:Nolini Kanta Gupta
--
The Basis of Unity
I
A modern society or people cannot have religion, that is to say, credal religion, as the basis of its organized collective life. It was mediaeval society and people that were organized on that line. Indeed mediaevalism means nothing more and nothing lessthan that. But whatever the need and justification in the past, the principle is an anachronism under modern conditions. It was needed, perhaps, to keep alive a truth which goes into the very roots of human life and its deepest aspiration; and it was needed also for a dynamic application of that truth on a larger scale and in smaller details, on the mass of mankind and in its day to day life. That was the aim of the Church Militant and the Khilafat; that was the spirit, although in a more Sattwic way, behind the Buddhistic evangelism or even Hindu colonization.
The truth behind a credal religion is the aspiration towards the realization of the Divine, some ultimate reality that gives a permanent meaning and value to the human life, to the existence lodged in this 'sphere of sorrow' here below. Credal paraphernalia were necessary to express or buttress this core of spiritual truth when mankind, in the mass, had not attained a certain level of enlightenment in the mind and a certain degree of development in its life-relations. The modern age is modern precisely because it had attained to a necessary extent this mental enlightenment and this life development. So the scheme or scaffolding that was required in the past is no longer unavoidable and can have either no reality at all or only a modified utility.
A modern people is a composite entity, especially with regard to its religious affiliation. Not religion, but culture is the basis of modern collective life, national or social. Culture includes in its grain that fineness of temperament which appreciates all truths behind all forms, even when there is a personal allegiance to one particular form.
In India, it is well known, the diversity of affiliations is colossal, sui generis. Two major affiliations have today almost cut the country into two; and desperate remedies are suggested which are worse than the malady itself, as they may kill the patient outright. If it is so, it is, I repeat, the mediaeval spirit that is at:, the bottom of the trouble.
The rise of this spirit in modern times and conditions is a phenomenon that has to be explained and faced: it is a ghost that has come out of the past and has got to be laid and laid for good. First of all, it is a reaction from modernism; it is a reaction from the modernist denial of certain fundamental and eternal truths, of God, soul, and immortality: it is a reaction from the modernist affirmation of the mere economic man. And it is also a defensive gesture of a particular complex of consciousness that has grown and lives powerfully and now apprehends expurgation and elimination.
In Europe such a contingency did not arise, because the religious spirit, rampant in the days of Inquisitions and St. Bartholomews, died away: it died, and (or, because) it was replaced by a spirit that was felt as being equally, if not more, au thentic and, which for the moment, suffused the whole consciousness with a large and high afflatus, commensurate with the amplitude of man's aspiration. I refer, of course, to the spirit of the Renaissance. It was a spirit pr ofane and secular, no doubt, but on that level it brought a catholicity of temper and a richness in varied interesta humanistic culture, as it is calledwhich constituted a living and unifying ideal for Europe. That spirit culminated in the great French Revolution which was the final coup de grace to all that still remained of mediaevalism, even in its outer structure, political and economical.
In India the spirit of renascence came very late, late almost by three centuries; and even then it could not flood the whole of the continent in all its nooks and corners, psychological and physical. There were any number of pockets (to use a current military phrase) left behind which guarded the spirit of the past and offered persistent and obdurate resistance. Perhaps, such a dispensation was needed in India and inevitable also; inevitable, because the religious spirit is closest to India's soul and is its most direct expression and cannot be uprooted so easily; needed, because India's and the world's future demands it and depends upon it.
Only, the religious spirit has to be bathed and purified and enlightened by the spirit of the renascence: that is to say, one must learn and understand and realize that Spirit is the thing the one thing needfulTamevaikam jnatha; 'religions' are its names and forms, appliances and decorations. Let us have by all means the religious spirit, the fundamental experience that is the inmost truth of all religions, that is the matter of our soul; but in our mind and life and body let there be a luminous catholicity, let these organs and instruments be trained to see and compare and appreciate the variety, the numberless facets which the one Spirit naturally presents to the human consciousness. Ekam sat viprh bahudh vadanti. It is an ancient truth that man discovered even in his earliest seekings; but it still awaits an adequate expression and application in life.
II
India's historical development is marked by a special characteristic which is at once the expression of her inmost nature and the setting of a problem which she has to solve for herself and for the whole human race. I have spoken of the diversity and divergence of affiliations in a modern social unit. But what distinguishes India from all other peoples is that the diversity and divergence have culminated here in contradictoriness and mutual exclusion.
The first extremes that met in India and fought and gradually coalesced to form a single cultural and social whole were, as is well known, the Aryan and the non-Aryan. Indeed, the geologists tell us, the land itself is divided into two parts structurally quite different and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the former is formed out of the most ancient and stable and, on the whole, horizontally bedded rocks of the earth, while the latter is of comparatively recent origin, formed out of a more flexible and weaker belt (the Himalayan region consisting of a colossal flexing and crumpling of strata). The disparity is so much that a certain group of geologists hold that the Deccan plateau did not at all form part of the Asiatic continent, but had drifted and dashed into it:in fact the Himalayas are the result of this mighty impact. The usual division of an Aryan and a Dravidian race may be due to a memory of the clash of the two continents and their races.
However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:
They devoted themselves to study in their boyhood, in youth they pursued the objects of life; when old they took to spiritual austerities, and in the end they died united with the higher consciousness.
Only this process of integration was not done in a day, it took some centuries and had to pass through some unpleasant intermediary stages.
And still this was not the lastit could not be the lastanti thesis that had to be synthetized. The dialectical movement led to a more serious and fiercer contradiction. The Buddhistic schism was after all a division brought about from within: it could be said that the two terms of the antinomy belonged to the same genus and were commensurable. The idea or experience of Asat and Maya was not unknown to the Upanishads, only it had not there the exclusive stress which the later developments gave it. Hence quite a different, an altogether foreign body was imported into what was or had come to be a homogeneous entity, and in a considerable mass.
Unlike the previous irruptions that merged and were lost in the general life and consciousness, Islam entered as a leaven that maintained its integrity and revolutionized Indian life and culture by infusing into its tone a Semitic accent. After the Islamic impact India could not be what she was beforea change became inevitable even in the major note. It was a psychological cataclysm almost on a par with the geological one that formed her body; but the spirit behind which created the body was working automatically, inexorably towards the greater and more difficult synthesis demanded by the situation. Only the thing is to be done now consciously, not through an unconscious process of laissez-faire as on the inferior stages of evolution in the past. And that is the true genesis of the present conflict.
History abounds in instances of racial and cultural immixture. Indeed, all major human groupings of today are invariably composite formations. Excepting, perhaps, some primitiveaboriginal tribes there are no pure races existent. The Briton, the Dane, the Anglo-Saxon, and the Norman have combined to form the British; a Frenchman has a Gaul, a Roman, a Frank in him; and a Spaniard's blood would show an Iberian, a Latin, a Gothic, a Moorish element in it. And much more than a people, a culture in modern times has been a veritable cockpit of multifarious and even incongruous elements. There are instances also in which a perfect fusion could not be accomplished, and one element had to be rejected or crushed out. The complete disappearance of the Aztecs and Mayas in South America, the decadence of the Red Indians in North America, of the Negroes in Africa as a result of a fierce clash with European peoples and European culture illustrate the point.
Nature, on the whole, has solved the problem of blood fusion and mental fusion of different peoples, although on a smaller scale. India today presents the problem on a larger scale and on a higher or deeper level. The demand is for a spiritual fusion and unity. Strange to say, although the Spirit is the true bed-rock of unitysince, at bottom, it means identityit is on this plane that mankind has not yet been able to really meet and coalesce. India's genius has been precisely working in the line of a perfect solution of this supreme problem.
Islam comes with a full-fledged spiritual soul and a mental and vital formation commensurable with that inner being and consciousness. It comes with a dynamic spirit, a warrior mood, that aims at conquering the physical world for the Lord, a temperament which Indian spirituality had not, or had lost long before, if she had anything of it. This was, perhaps, what Vivekananda meant when he spoke graphically of a Hindu soul with a Muslim body. The Islamic dispensation, however, brings with it not only something complementary, but also something contradictory, if not for anything else, at least for the strong individuality which does not easily yield to assimilation. Still, in spite of great odds, the process of assimilation was going on slowly and surely. But of late it appears to have come to a dead halt; difficulties have been presented which seem insuperable.
If religious toleration were enough, if that made up man's highest and largest achievement, then Nature need not have attempted to go beyond cultural fusion; a liberal culture is the surest basis for a catholic religious spirit. But such a spirit of toleration and catholicity, although it bespeaks a widened consciousness, does not always enshrine a pr ofundity of being. Nobody is more tolerant and catholic than a dilettante, but an ardent spiritual soul is different.
To be loyal to one's line of self-fulfilment, to follow one's self-law, swadharma, wholly and absolutelywithout this no spiritual life is possible and yet not to come into clash with other lines and loyalties, nay more, to be in positive harmony with them, is a problem which has not been really solved. It was solved, perhaps, in the consciousness of a Ramakrishna, a few individuals here and there, but it has always remained a source of conflict and disharmony in the general mind even in the field of spirituality. The clash of spiritual or religious loyalties has taken such an acute form in India today, they have been carried to the bitter extreme, in order, we venture to say, that the final synthesis might be absolute and irrevocable. This is India's mission to work out, and this is the lesson which she brings to the world.
The solution can come, first, by going to the true religion of the Spirit, by being truly spiritual and not merely religious, for, as we have said, real unity lies only in and through the Spirit, since Spirit is one and indivisible; secondly, by bringing down somethinga great part, indeed, if not the whole of this puissant and marvellous Spirit into our life of emotions and sensations and activities.
If it is said that this is an ideal for the few only, not for the mass, our answer to that is the answer of the GitaYad yad acharati sreshthah. Let the few then practise and achieve the ideal: the mass will have to follow as far as it is possible and necessary. It is the very character of the evolutionary system of Nature, as expressed in the principle of symbiosis, that any considerable change in one place (in one species) is accompanied by a corresponding change in the same direction in other contiguous places (in other associated species) in order that the poise and balance of the system may be maintained.
It is precisely strong nuclei that are needed (even, perhaps, one strong nucleus is sufficient) where the single and integrated spiritual consciousness is an accomplished and established fact: that acts inevitably as a solvent drawing in and assimilating or transforming and re-creating as much, of the surroundings as its own degree and nature of achievement inevitably demand.
India did not and could not stop at mere cultural fusionwhich was a supreme gift of the Moguls. She did not and could not stop at another momentous cultural fusion brought about by the European impact. She aimed at something more. Nature demanded of her that she should discover a greater secret of human unity and through progressive experiments apply and establish it in fact. Christianity did not raise this problem of the greater synthesis, for the Christian peoples were more culture-minded than religious-minded. It was left for an Asiatic people to set the problem and for India to work out the solution.
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Principle and Personality Three Degrees of Social Organisation
01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
A perfect voice of sweet and serious rhyme,
Traveller with calm, inimitable paces,
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German obscured the spirit of a Greek.
Sri Aurobindo
The year 1949 has just celebrated the 200th anniversary of the birth of the great force of light that was Goethe. We too remember him on the occasion, and will try to present in a few words, as we see it, the fundamental experience, the major Intuition that stirred this human soul, the lesson he brought to mankind. Goe the was a great poet. He showed how a language, perhaps least poetical by nature, can be moulded to embody the great beauty of great poetry. He made the German language sing, even as the sun's ray made the stone of Memnon sing when falling upon it. Goe the was a man of consummate culture. Truly and almost literally it could be said of him that nothing human he considered foreign to his inquiring mind. And Goe the was a man of great wisdom. His observation and judgment on thingsno matter to whatever realm they belonghave an arresting appropriateness, a happy and revealing insight. But above all, he was an aspiring soulaspiring to know and be in touch with the hidden Divinity in man and the world.
Goe the and the Problem of Evil
No problem is so vital to the human consciousness as the problem of Evilits why and wherefore It is verily the Sphinx Riddle. In all ages and in all climes man has tried to answer; the answers are of an immense variety, but none seems to be sure and certain. Goethe's was an ardent soul seeking to embrace the living truth whole and entire; the problem was not merely of philosophical interest to him, but a burning question of life and deathlife and death of the body and even of the soul.
One view considers Evil as coeval with Good: the Prince of Evil is God's peer, equal to him in all ways, absolutely separate, independent and self-existent. Light and Darkness are eternal principles living side by side, possessing equal reality. For, although it is permissible to the individual to pass out of the Darkness and enter into Light, the Darkness itself does not disappear: it remains and maintains its domain, and even it is said that some human beings are meant eternally for this domain. That is the Manichean principle and that also is fundamentally the dualistic conception of chit-achit in some Indian systems (although the principle of chit or light is usually given a higher position and priority of excellence).
The Christian too accepts the dual principle, but does not give equal status to the two. Satan is there, an eternal reality: it is anti-God, it seeks to oppose God, frustrate his work. It is the great tempter whose task it is to persuade, to inspire man to remain always an earthly creature and never turn to know or live in God. Now the crucial question that arises is, what is the necessity of this Antagonist in God's scheme of creation? What is the meaning of this struggle and battle? God could have created, if he had chosen, a world without Evil. The orthodox Christi an answer is that in that case one could not have fully appreciated the true value and glory of God's presence. It is to manifest and proclaim the great victory that the strife and combat has been arranged in which Man triumphs in the end and God's work stands vindicated. The place of Satan is always Hell, but he cannot drag down a soul into his pit to hold it there eternally (although according to one doctrine there are or may be certain eternally damned souls).
Goe the carries the process of convergence and even harmony of the two powers a little further and shows that although they are contrary apparently, they are not contradictory principles in essence. For, Satan is, after all, God's servant, even a very obedient servant; he is an instrument in the hand of the Almighty to work out His purpose. The purpose is to help and lead man, although in a devious way, towards a greater understanding, a nearer approach to Himself.
The Challenge and the Pact
There is on the earthly stage the play of a challenge, a tw ofold challenge, one between God and Satan and another, as a consequence, between Man and Satan.
Satan is jealous of man who is God's favourite. He tells God that his partiality to man is misplaced. God has put into man a little of his light (reason and intelligence and something more perhaps), but to what purpose? Man tries to soar, he thinks he flies high and wide, but in fact he is and will be an insect that "lies always in the grass and sings its old song in the grass." God answers that whatever the perplexity in which man now is, in the end he will come out and reach the Light with a greater and richer experience of it. Satan smiles in return and says he will prove otherwise. Given a free hand, he can do whatever he likes with man: "Dust shall he eat and with a relish." God willingly agrees to the challenge: there is no harm in Satan's trying his hand. Indeed, Satan will prove to be a good companion to man; for man is normally prone to inertia and sinks into repose and rest and stagnation. Satan will be the goad, the force that drives towards ceaseless activity. For activity is life, and without activity no progress.
Thus, as sanctioned by God, there is a competition, a wager between man and Satan. The pact between the parties is this that, on the one hand, Satan will serve man here in life upon earth, and on the other hand, in return, man will have to serve Satan there, on the other side of life. That is to say, Satan will give the whole world to man to enjoy, man will have to give Satan only his soul. Man in his ignorance says he does not care for his soul, does not know of a there or elsewhere: he will be satisfied if he gets what he wants upon earth. That, evidently, is the demand of what is familiarly known as life-force (lan vital): the utmost fulfilment of the life-force is what man stands for, although the full significance of the movement may not be clear to him or even to Satan at the moment. For life-force does not necessarily drag man down, as its grand finale as it were, into hellhowever much Satan might wish it to be so. In what way, we shall see presently. Now Satan promises man all that he would desire and even more: he would give him his fill so' that he will ask for no more. Man takes up the challenge and declares that his hunger is insatiable, whatever Satan can bring to it, it will take in and press on: satisfaction and satiety will never come in his way. Satan thinks he knows better, for he is armed with a master weapon to lay man low and make him cry halt!
Love Human and Love Divine
Satan proposes to lead man down into hell through a sure means, nothing more sure, according to him, viz., love for a woman and a woman's love in return. Nothing like that to make man earth-bound or hell-bound and force out of him the nostalgic cry, "Time must have a stop." A most simple, primal and primeval lyric love will most suit Satan's purpose. Hence the Margaret episode. Love=Passion=Lust=Hell; that is the inevitable equation sequence, and through which runs the magic thread of infatuation. And that charm is invincible. Satan did succeed and was within an ace, as they say, of the final and definitive triumph: but that was not to be, for he left out of account an incalculable element. Love, even human love has, at least can have, a wonderful power, the potency of reversing the natural decree and bring about a supernatural intervention. Human love can at a crucial momentin extremiscall down the Divine Grace, which means God's love for man. And the soul meant for perdition and about to be seized and carried away by Satan finds itself suddenly free and lifted up and borne by Heaven's messengers. Human Jove is divine love itself in earthly form and figure and whatever its apparent aberrations it is in soul and substance that thing. Satan is hoisted with his own petard. That is God's irony.
But Goethe's Satan seems to know or feel something of his fate. He knows his function and the limit too of his function. He speaks of the doomsday for people, but it is his doomsday also, he says in mystic terms. Yes, it is his doomsday, for it is the day of man's liberation. Satan has to release man from the pact that stands cancelled. The soul of man cannot be sold, even if he wanted it.
The Cosmic Rhythm
The angels weave the symphony that is creation. They represent the various notes and rhythmsin their higher and purer degrees that make up the grand harmony of the spheres. It is magnificent, this music that moves the cosmos, and wonderful the glory of God manifest therein. But is it absolutely perfect? Is there nowhere any flaw in it? There is a doubting voice that enters a dissenting note. That is Satan, the Antagonist, the Evil One. Man is the weakest link in the chain of the apparently all-perfect harmony. And Satan boldly proposes to snap it if God only let him do so. He can prove to God that the true nature of his creation is not cosmos but chaos not a harmony in peace and light, but a confusion, a Walpurgis Night. God acquiesces in the play of this apparent breach and proves in the end that it is part of a wider scheme, a vaster harmony. Evil is rounded off by Grace.
The total eradication of Evil from the world and human nature and the remoulding of a terrestrial life in the substance and pattern of the Highest Good that is beyond all dualities is a conception which it was not for Goe the to envisage. In the order of reality or existence, first there is the consciousness of division, of trenchant separation in which Good is equated with not-evil and evil with not-good. This is the outlook of individualised consciousness. Next, as the consciousness grows and envelops the whole existence, good and evil are both embraced and are found to form a secret and magic harmony. That is the universal or cosmic consciousness. And Goethe's genius seems to be an outflowering of something of this status of consciousness. But there is still a higher status, the status of transcendence in which evil is not simply embraced but dissolved and even transmuted into a supreme reality of which it is an aberration, a reflection or projection, a lower formulation. That is the mystery of a spiritual realisation to which Goe the aspired perhaps, but had not the necessary initiation to enter into.
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01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
object:01.12 - Three Degrees of Social Organisation
author class:Nolini Kanta Gupta
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Three Degrees of Social Organisation
Declaration of Rights is a characteristic modern phenomenon. It is a message of liberty and freedom,no doubt of secular liberty and freedomthings not very common in the old world; and yet at the same time it is a clarion that calls for and prepares strife and battle. If the conception of Right has sanctified the individual or a unit collectivity, it has also pari passu developed a fissiparous tendency in human organisation. Society based on or living by the principle of Right becomes naturally and inevitably a competitive society. Where man is regarded as nothing moreand, of course, nothing lessthan a bundle of rights, human aggregation is bound to be an exact image of Darwinian Naturered in tooth and claw.
But Right is not the only term on which an ideal or even a decent society can be based. There is another term which can serve equally well, if not better. I am obviously referring to the conception of duty. I tis an old world conception; it isa conception particularly familiar to the East. The Indian term for Right is also the term for dutyadhikara means both. In Europe too, in more recent times, when after the frustration of the dream of a new world envisaged by the French Revolution, man was called upon again to rise and hope, it was Mazzini who brought forward the new or discarded principle as a mantra replacing the other more dangerous one. A hierarchy of duties was given by him as the pattern of a fulfilled ideal life. In India, in our days the distinction between the two attitudes was very strongly insisted upon by the great Vivekananda.
Vivekananda said that if human society is to be remodelled, one must first of all learn not to think and act in terms of claims and rights but in terms of duties and obligations. Fulfil your duties conscientiously, the rights will take care of themselves; it is such an attitude that can give man the right poise, the right impetus, the right outlook with regard to a collective living. If instead of each one demanding what one considers as one's dues and consequently scrambling and battling for them, and most often not getting them or getting at a ruinous pricewhat made Arjuna cry, "What shall I do with all this kingdom if in regaining it I lose all my kith and kin dear to me?"if, indeed, instead of claiming one's right, one were content to know one's duty and do it as it should be done, then not only there would be peace and amity upon earth, but also each one far from losing anything would find miraculously all that one most needs and must have,the necessary, the right rights and all.
It might be objected here however that actually in the history of humanity the conception of Duty has been no less pugnacious than that of Right. In certain ages and among certain peoples, for example, it was considered the imperative duty of the faithful to kill or convert by force or otherwise as many as possible belonging to other faiths: it was the mission of the good shepherd to burn the impious and the heretic. In recent times, it was a sense of high and solemn duty that perpetrated what has been termed "purges"brutalities undertaken, it appears, to purify and preserve the integrity of a particular ideological, social or racial aggregate. But the real name of such a spirit is not duty but fanaticism. And there is a considerable difference between the two. Fanaticism may be defined as duty running away with itself; but what we are concerned with here is not the aberration of duty, but duty proper self-poised.
One might claim also on behalf of the doctrine of Right that the right kind of Right brings no harm, it is as already stated another name for liberty, for the privilege of living and it includes the obligation to let live. One can do what one likes provided one does not infringe on an equal right of others to do the same. The measure of one's liberty is equal to the measure of others' liberty.
Here is the crux of the question. The dictum of utilitarian philosophers is a golden rule which is easy to formulate but not so to execute. For the line of demarcation between one's own rights and the equal rights of others is so undefinable and variable that a title suit is inevitable in each case. In asserting and establishing and even maintaining one's rights there is always the possibilityalmost the certainty of encroaching upon others' rights.
What is required is not therefore an external delimitation of frontiers between unit and unit, but an inner outlook of nature and a poise of character. And this can be cultivated and brought into action by learning to live by the sense of duty. Even then, even the sense of duty, we have to admit, is not enough. For if it leads or is capable of leading into an aberration, we must have something else to check and control it, some other higher and more potent principle. Indeed, both the conceptions of Duty and Right belong to the domain of mental ideal, although one is usually more aggressive and militant (Rajasic) and the other tends to be more tolerant and considerate (sattwic): neither can give an absolute certainty of poise, a clear guarantee of perfect harmony.
Indian wisdom has found this other, a fairer terma tertium quid,the mystic factor, sought for by so many philosophers on so many counts. That is the very well- known, the very familiar termDharma. What is Dharma then? How does it accomplish the miracle which to others seems to have proved an impossibility? Dharma is self-law, that is to say, the law of the Self; it is the rhythm and movement of our inner or inmost being, the spontaneous working out of our truth-conscious nature.
We may perhaps view the three terms Right, Duty and Dharma as degrees of an ascending consciousness. Consciousness at Its origin and in its primitive formulation is dominated by the principle of inertia (tamas); in that state things have mostly an undifferentiated collective existence, they helplessly move about acted upon by forces outside them. A rise in growth and evolution brings about differentiation, specialisation, organisation. And this means consciousness of oneself of the distinct and separate existence of each and everyone, in other words, self-assertion, the claim, the right of each individual unit to be itself, to become itself first and foremost. It is a necessary development; for it signifies the growth of self consciousness in the units out of a mass unconsciousness or semi-consciousness. It is the expression of rajas, the mode of dynamism, of strife and struggle, it is the corrective of tamas.
In the earliest and primitive society men lived totally in a mass consciousness. Their life was a blind obedienceobedience to the chief the patriarch or pater familiasobedience to the laws and customs of the collectivity to which one belonged. It was called duty; it was called even dharma, but evidently on a lower level, in an inferior formulation. In reality it was more of the nature of the mechanical functioning of an automaton than the exercise of conscious will and deliberate choice, which is the very soul of the conception of duty.
The conception of Right had to appear in order to bring out the principle of individuality, of personal freedom and fulfilment. For, a true healthy collectivity is the association and organisation of free and self-determinate units. The growth of independent individuality naturally means at first clash and rivalry, and a violently competitive society is the result. It is only at this stage that the conception of duty can fruitfully come in and develop in man and his society the mode of Sattwa, which is that of light and wisdom, of toleration and harmony. Then only a society is sought to be moulded on the principle of co-ordination and co-operation.
Still, the conception of duty cannot finally and definitively solve the problem. It cannot arrive at a perfect harmonisation of the conflicting claims of individual units; for, duty, as I have already said, is a child of mental idealism, and although the mind can exercise some kind of control over life-forces, it cannot altogether eliminate the seeds of conflict that lie imbedded in the very nature of life. It is for this reason that there is an element of constraint in duty; it is, as the poet says, the "stern daughter of the Voice of God". One has to compel oneself, one has to use force on oneself to carry out one's dutythere is a feeling somehow of its being a bitter pill. The cult of duty means rajas controlled and coerced by Sattwa, not the transcendence of rajas. This leads us to the high and supreme conception of Dharma, which is a transcendence of the gunas. Dharma is not an ideal, a standard or a rule that one has to obey: it is the law of self-nature that one inevitably follows, it is easy, spontaneous, delightful. The path of duty is heroic, the path of Dharma is of the gods, godly (cf. Virabhava and Divyabhava of the Tantras).
The principle of Dharma then inculcates that each individual must, in order to act, find out his truth of being, his true soul and inmost consciousness: one must entirely and integrally merge oneself into that, be identified with it in such a manner that all acts and feelings and thoughts, in fact all movements, inner and outerspontaneously and irrepressibly well out of that fount and origin. The individual souls, being made of one truth-nature in its multiple modalities, when they live, move and have their being in its essential law and dynamism, there cannot but be absolute harmony and perfect synthesis between all the units, even as the sun and moon and stars, as the Veda says, each following its specific orbit according to its specific nature, never collide or haltna me thate na tas thatuh but weave out a faultless pattern of symphony.
The future society of man is envisaged as something of like nature. When the mortal being will have found his immortal soul and divine self, then each one will be able to give full and free expression to his self-nature (swabhava); then indeed the utmost sweep of dynamism in each and all will not cause clash or conflict; on the contrary, each will increase the other and there will be a global increment and fulfilmentparasparam bhavayantah. The division and conflict, the stress and strain that belong to the very nature of the inferior level of being and consciousness will then have been transcended. It is only thus that a diviner humanity can be born and replace all the other moulds and types that can never lead to anything final and absolutely satisfactory.
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The Basis of Unity The World War
01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
In these latest poems of his, Eliot has become outright a poet of the Dark Night of the Soul. The beginnings of the new avatar were already there certainly at the very beginning. The Waste Land is a good preparation and passage into the Night. Only, the negative element in it was stronger the cynicism, the bleakness, the sereness of it all was almost overwhelming. The next stage was "The Hollow Men": it took us right up to the threshold, into the very entrance. It was gloomy and fore-boding enough, grim and seriousno glint or hint of the silver lining yet within reach. Now as we find ourselves into the very heart of the Night, things appear somewhat changed: we look at the past indeed, but can often turn to the future, feel the pressure of the Night yet sense the Light beyond overarching and embracing us. This is how the poet begins:
I said to my soul, be still, and let the dark come upon you
Which shall be the darkness of God.1
and continues
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but what he adds is characteristic of the new outlook
For hope would be hope for the wrong thing; wait without love
For love would be love of the wrong thing; there is yet faith
But the faith and the love and the hope are all in the waiting.
--
Yes, by the force of this secret knowledge he has discovered, this supreme skill in action, as it is termed in the Eastern lore, I that the poet at last comes out into the open, into the light and happiness of the Dawn and the Day:
Whisper of running streams, and winter lightning.
The wild thyme unseen and the wild strawberry,
--
of death and birth.
It is the song of redemption, of salvation achieved, of Paradise regained. The full story of the purgatory, of man's calvary is beautifully hymned in these exquisite lines of a haunting poetic beauty married to a real mystic sense:
The dove descending breaks the air
With flame of incandescent terror
of which the tongues declare
The one discharge from sin and error.
--
Lies in the choice of pyre or pyre
To be redeemed from fire by fire.2
The Divine Love is a greater fire than the low smouldering fire that our secular unregenerate life is. One has to choose and declare his adhesion. Indeed, the stage of conversion, the crucial turn from the ordinary life to the spiritual life Eliot has characterised in a very striking manner. We usually say, sometimes in an outburst of grief, sometimes in a spirit of sudden disgust and renunciation that the world is dark and dismal and lonesome, the only thing to do here is to be done with it. The true renunciation, that which is deep and abiding, is not, however, so simple a thing, such a short cut. So our poet says, but the world is not dark enough, it is not lonesome enough: the world lives and moves in a superficial half-light, it is neither real death nor real life, it is death in life. It is this miserable mediocrity, the shallow uncertainty of consciousness that spells danger and ruin for the soul. Hence the poet exclaims:
. . . . Not here
--
Into the world of perpetual solitude,. . . .
Internal darkness, deprivation
And destitution of all property,
Desiccation of the world of sense,
Evacuation of the world of fancy,
Inoperancy of the world of spirit;3
Yes, that is the condition demanded, an entire vacuity in which nothing moves. That is the real Dark Night of the Soul. It is then only that the Grace leans down and descends, then only beams in the sweet Light of lights. Eliot has expressed the experience in these lines of rare beauty and sincerity :
Time and the bell have buried the day,
--
Fingers of yew be curled
Down on us? After the kingfisher's wing
--
At the still point of the turning world.4
Eliot's is a very Christian soul, but we must remember at the same time that he is nothing if not modern. And this modernism gives all the warp and wo of woven upon that inner core. How is it characterised? First of all, an intellectualism that requires a reasoned and rational synthesis of all experiences. Another poet, a great poet of the soul's Dark Night was, as we all know, Francis Thompson: it was in his case not merely the soul's night, darkness extended even to life, he lived the Dark Night actually and physically. His haunting, weird lines, seize within their grip our brain and mind and very flesh
My days have crackled and gone up in smoke,5
--
Suffered the trampling ho of of every hour
The night's slow-wheel'd car.. . .
But Thompson was not an intellectual, his doubts and despondencies were not of the mental order, he was a boiling, swelling life-surge, a geyser, a volcano. He, too, crossed the Night and saw the light of Day, but in a different way. Well, I he did not march into the day, it was the Day that marched I into him! Yes, the Divine Grace came and seized him from behind with violence. A modern, a modernist consciousness cannot expect that indulgence. God meets him only halfway, he has to work up himself the other half. He has laid so many demands and conditions: the knots in his case are not cut asunder but slowly disengaged.
The modern temper is especially partial to harmony: it cannot assert and reject unilaterally and categorically, it wishes to go round an object and view all its sides; it asks for a synthesis and reconciliation of differences and contraries. Two major chords of life-experience that demand accord are Life and Death, Time and Eternity. Indeed, the problem of Time hangs heavy on the human consciousness. It has touched to the quick philosophers and sages in all ages and climes; it is the great question that confronts the spiritual seeker, the riddle that the Sphinx of life puts to the journeying soul for solution.
A modern Neo-Brahmin, Aldous Huxley, has given a solution of the problem in his now famous Shakespearean apothegm, "Time must have a stop". That is an old-world solution rediscovered by the modern mind in and through the ravages of Time's storm and stress. It means, salvation lies, after all, beyond the flow of Time, one must free oneself from the vicious and unending circle of mortal and mundane life. As the Rajayogi controls and holds his breath, stills all life-movement and realises a dead-stop of consciousness (Samadhi), even so one must control and stop all secular movements in oneself and attain a timeless stillness and vacancy in which alone the true spiritual light and life can descend and manifest. That is the age-long and ancient solution to which the Neo-Brahmin as well the Neo-Christian adheres.
Eliot seems to demur, however, and does not go to that extreme length. He wishes to go beyond, but to find out the source and matrix of the here below. As I said, he seeks a synthesis and not a mere transcendence: the transcendence is indeed a part of the synthesis, the other part is furnished by an immanence. He does not cut away altogether from Time, but reaches its outermost limit, its rim, its summit, where it stops, not altogether annihilated, but held in suspended animation. That is the "still point" to which he refers in the following lines:
At the still point of the turning world. Neither flesh nor fleshless;
Neither from nor towards; at the still point, there the dance is,
--
He aims at the neutral point between the positive and the negative poles, which is neither, yet holding the two togetherat the crossing of Yes and No, the known and the unknown, the local and the eternal. That is what he means when he says:
Here, the intersection of the timeless moment
Is England and nowhere. Never and always.7
--
of the petrel and the porpoise. In my end is my beginning. 8
There must be a beginning, an affirmation. The other side of nature is not merely transcended and excluded, it must be taken up too, given some place, its proper place in the totality, in the higher synthesis:
So Krishna, as when he admonished Arjuna
On the field of battle.
Not fare well,
--
Now, a modern poet is modern, because he is doubly attracted and attached to things of this world and this mundane life, in spite of all his need and urge to go beyond for the larger truth and the higher reality. Apart from the natural link with which we are born, there is this other fascination which the poor miserable things, all the little superficialities, trivialities especially have for the modern mind in view of their possible sense and significance and right of existence. These too have a magic of their own, not merely a black magic:
..... our losses, the torn seine,
--
And the gear of foreign dead men. . . .10
or even these local names and habitations:
--
All manner of thing shall be well. 12
Nothing can be clearer with regard to the ultimate end the poet has in view. Listen once more to the hymn of the higher reconciliation:
The dance along the artery
The circulation of the lymph
Are figured in the drift of stars
Ascend to summer in the tree
--
The Word was made flesh and the Word was made Poetry. To express the supreme Word in life, that is the work of the sage, the Rishi. To express the Word in speech, that is the labour of the Poet. Eliot undertook this double function of the poet and the sage and he found the task difficult. The poet has to utter the unutterable, if he is to clo the in words the mystic experience of the sage in him. That is Eliot's ambition:
.... Words, after speech, reach
--
And a lower and more facile inspiration tempts the poet and he often speaks with a raucous voice, even as the Arch-tempter sought to lure the Divine Word made flesh:
... Shrieking voices
--
Is most attacked by voices of temptation,16
Our poet is too self-conscious, he himself feels that he has not the perfect voice. A Homer, even a Milton possesses a unity of tone and a wholeness of perception which are denied to the modern. To the modern, however, the old masters are not subtle enough, broad enough, psychological enough, let us say the word, spiritual enough. And yet the poetic inspiration, more than the religious urge, needs the injunction not to be busy with too many things, but to be centred upon the one thing needful, viz., to create poetically and not to discourse philosophically or preach prophetically. Not that it is impossible for the poet to swallow the philosopher and the prophet, metabolising them into the substance of his bone and marrow, of "the trilling wire in his blood", as Eliot graphically expresses. That perhaps is the consummation towards which poetry is tending. But at present, in Eliot, at least, the strands remain distinct, each with its own temper and rhythm, not fused and moulded into a single streamlined form of beauty. Our poet flies high, very high indeed at times, often or often he flies low, not disdaining the perilous limit of bathos. Perhaps it is all wilful, it is a mannerism which he cherishes. The mannerism may explain his psychology and enshrine his philosophy. But the poet, the magician is to be looked for elsewhere. In the present collection of poems it is the philosophical, exegetical, discursive Eliot who dominates: although the high lights of the subject-matter may be its justification. Still even if we have here doldrums like
That the past has another pattern, and ceases to be a mere sequence
Or even development: the latter a partial fallacy Encouraged by superficial notions of evolution, Which becomes, in the popular mind, a means of disowning the past.17
we have also high flights like the lines I have already quoted:
--
which make one wish to have more of the kind. Perhaps his previous works contained lines more memorable, for example, those justly famous
Eyes I dare not meet in dreams
--
Here the poet is almost grimly tense, concentrated and has not allowed himself to be dissipated by thinkings and arguments, has confined himself wholly to a living experience. That is because the poet has since then moved up and sought a more rarefied air, a more even and smooth temper. The utter and absolute poetic ring of the Inferno is difficult to maintain in the Paradiso, unless and until the poet transforms himself wholly into the Rishi, like the poet of the Gita or the Upanishads.
"East Coker"
--
"The Hound of Heaven"
"Burnt Norton"
01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Ex oriente lux. Out of the East the Light, and that light is of the nature and substance of beauty, of creative and dynamic beauty in the life the spirit. This, I suppose, is Roerich's message in a nutshell. The Light of the East is always the light of the ample consciousness that dwells on the heights of our being in God.
The call that stirred a Western soul, made him a wanderer over the world in quest of the Holy Grail and finally lodged him in the Home of the Snows is symbolic of a more than individual destiny. It is representative of the secret history of a whole culture and civilisation that have been ruling humanity for some centuries, its inner want and need and hankering and fulfilment. The West shall come to the East and be reborn. That is the prophecy of occult seers and sages.
I speak of Roerich as a Western soul, but more precisely perhaps he is a soul of the mid-region (as also in another sense we shall see subsequently) intermediary between the East and the West. His external make-up had all the characteristic elements of the Western culture, but his mind and temperament, his inner soul was oriental. And yet it was not the calm luminous staticancientsoul that an Indian or a Chinese sage is; it is a nomad soul, newly awakened, young and fresh and ardent, something primitive, pulsating with the unspoilt green sap of life something in the manner of Whitman. And that makes him all the more representative of the young and ardent West yearning for the light that was never on sea or land.
Is it not strange that one should look to the East for the light? There is a light indeed that dwells in the setting suns, but that is the inferior light, the light that moves level with the earth, pins us down to the normal and ordinary life and consciousness: it" leads into the Night, into Nihil, pralaya. It is the light of the morning sun that man looks up to in his forward march, the sun that rises in the East whom the Vedic Rishi invoked in these magnificent lines:
Lo, the supreme light of all lights is come, a vast and varied consciousness is born in us. . . .
It is not a mere notion or superstition, it is an occult reality that gives sanctity to a particular place or region. The saintly soul has always been also a pilgrim, physically, to holy places, even to one single holy place, if he so chooses. The puritan poet may say tauntingly:
--
the pilgrim soul of Roerich declares with but equal vehemence and assurance:
All teachers journeyed to the mountains. The higher knowledge, the most inspired songs, the most superb sounds and colours are created in the mountains. On the highest mountains there is the Supreme: the highest mountains stand as witnesses of Great Reality.
Indeed, Roerich considers the Himalayas as the very abode, the tabernacle itself thesanctum sanctorum of the Spirit, the Light Divine. Many of Roerich's paintings have mountain ranges, especially snow-bound mountain ranges, as their theme. There is a strange kinship between this yearning artistic soul, which seems solitary in spite of its ardent humanism, and the silent heights, rising white tier upon tier reflecting prism like the fiery glowing colours, the vast horizons, the wide vistas vanishing beyond.
Roerich is one of the prophets and seers who have ever been acclaiming and preparing the Golden Age, the dream that humanity has been dreaming continuously since its very childhood, that is to say, when there will be peace and harmony on earth, when racial, cultural or ideological egoism will no longer divide man and mana thing that seems today a chimera and a hallucinationwhen there will be one culture, one civilisation, one spiritual life welding all humanity into a single unit of life luminous and beautiful. Roerich believes that such a consummation can arrive only or chiefly through the growth of the sense of beauty, of the aesthetic temperament, of creative labour leading to a wider and higher consciousness. Beauty, Harmony, Light, Knowledge, Culture, Love, Delight are cardinal terms in his vision of the deeper and higher life of the future.
The stress of the inner urge to the heights and depths of spiritual values and realities found special and significant expression in his paintings. It is a difficult problem, a problem which artists and poets are tackling today with all their skill and talent. Man's consciousness is no longer satisfied with the customary and the ordinary actions and reactions of life (or thought), with the old-world and time-worn modes and manners. It is no more turned to the apparent and the obvious, to the surface forms and movements of things. It yearns to look behind and beyond, for the secret mechanism, the hidden agency that really drives things. Poets and artists are the vanguards of the age to come, prophets and pioneers preparing the way for the Lord.
Roerich discovered and elaborated his own technique to reveal that which is secret, express that which is not expressed or expressible. First of all, he is symbolical and allegorical: secondly, the choice of his symbols and allegories is hieratic, that is to say, the subject-matter refers to objects and events connected with saints and legends, shrines and enchanted places, hidden treasures, spirits and angels, etc. etc.; thirdly, the manner or style of execution is what we may term pantomimic, in other words, concrete, graphic, dramatic, even melodramatic. He has a special predilection for geometrical patterns the artistic effect of whichbalance, regularity, fixity, soliditywas greatly utilised by the French painter Czanne and poet Mallarm who seem to have influenced Roerich to a considerable degree. But this Northerner had not the reticence, the suavity, the tonic unity of the classicist, nor the normality and clarity of the Latin temperament. The prophet, the priest in him was the stronger element and made use of the artist as the rites andceremoniesmudras and chakras of his vocation demanded. Indeed, he stands as the hierophant of a new cultural religion and his paintings and utterances are, as it were, gestures that accompany a holy ceremonial.
A Russian artist (Monsieur Benois) has stressed upon the primitivealmost aboriginalelement in Roerich and was not happy over it. Well, as has been pointed out by other prophets and thinkers, man today happens to be so sophisticated, artificial, material, cerebral that a [all-back seems to be necessary for him to take a new leap forward on to a higher ground. The pure aesthete is a closed system, with a consciousness immured in an ivory tower; but man is something more. A curious paradox. Man can reach the highest, realise the integral truth when he takes his leap, not from the relatively higher levels of his consciousness his intellectual and aesthetic and even moral status but when he can do so from his lower levels, when the physico-vital element in him serves as the springing-board. The decent and the beautiful the classic grace and aristocracyform one aspect of man, the aspect of "light"; but the aspect of energy and power lies precisely in him where the aboriginal and the barbarian find also a lodging. Man as a mental being is naturally sattwic, but prone to passivity and weakness; his physico-vital reactions, on the other hand, are obscure and crude, simple and vehement, but they have life and energy and creative power, they are there to be trained and transfigured, made effective instruments of a higher illumination.
All elemental personalities have something of the unconventional and irrational in them. And Roerich is one such in his own way. The truths and realities that he envisages and seeks to realise on earth are elemental and fundamental, although apparently simple and commonplace.
***
0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a sadhak of the Sri Aurobindo Ashram.
How can my effort to serve the Divine become more
--
By wanting Him more and more in every part of your being -
integrally.
--
announcement: The supramental consciousness will enter a phase of realising power in 1967."1
Have things advanced at the required speed?
--
an aspiration to remember the activities of the night
when you wake up.
--
movement of the head and keep still for a few minutes, with a concentration to remember what happened
during your sleep.
--
The soul is the eternal essence at the centre of the psychic being.
The soul is in fact like a divine spark which puts on many states
of being of increasing density, down to the most material; it is
inside the body, within the solar plexus, so to say.2 These states
--
and perfected in the course of many earthly lives and form the
psychic being. When the psychic being is fully formed, it is aware
of the consciousness of the soul and manifests it perfectly.
1 February 1967
--
habit, in spite of the fact that I want to get rid of these
reactions. What should I do?
The radical method is to cut off all mental and vital connection
with these people; but until you know how to do this, you
--
clear from statements she has made elsewhere; see, for example, in Series Thirteen of
this volume, the last paragraph of her reply of 20 September 1969.
Series Eleven - To a Sadhak
--
gives way to the fancies of your outer nature - I am
speaking here of the truth of your being. Moreover, he
sometimes moulds himself according to your outer aspirations, and if you live like the devotees who alternate
between periods of estrangement and embrace, of ecstasy
and despair, the Divine too will be farther from you or
--
What is the meaning of "outer aspiration" and
"outer attitude"? What is the best outer attitude?
--
That is why the yoga of the body-cells is indispensable.
25 February 1967
--
and the secret Purusha in the heart are projections of it.
The soul is the Purusha that enters into the evolution.
--
This is one way of putting it. Mental definitions are never more
than approximations, ways of speaking.
10 March 1967
My body is very weak and full of unconsciousness and
tamas. How can this body become Your good instrument?
At the centre of each cell lies the Divine Consciousness. By
aspiration and repeated self-giving, the cells must be made transparent.
--
"To be aware of the consciousness of the soul" - is this
the same thing as uniting with the Divine?
To become aware of the consciousness of the soul is the surest
and easiest way of uniting with the Divine.
25 March 1967
--
This difficulty usually comes from a lack of unification of the
being. Certain parts are recalcitrant and refuse to receive. They
--
Looking at the present state of the world, we can say
that the worst has already happened. We await the day
--
One moment of the Lord probably means many years for
us!
--
fact that there is no formal date for the creation of
our Ashram, could it be said from the true occult point
--
When I want to be closer to You, I see that I must overcome my ego. But when I think of overcoming my ego,
I see that I must be closer to You. How can I solve this
--
When I am able to offer You money or some object, it
brings me great joy, and when some part of my being
offers itself to You the joy I feel is greater still. But in
spite of this experience my whole being is not offered to
You. What stupidity! How can I change this?
We are made up of many different parts which have to be unified
around the psychic being, if we are conscious of it or at least
around the central aspiration. If this unification is not done, we
--
How can I get rid of the habit of feeling that I own the
material things that belong to me?
If you belong entirely and totally to the Divine, then all that belongs to you, all that forms part of your material being, belongs
to the Divine.
--
or resists, throw it into the flame of Agni, which is the fire of
aspiration.
--
The hands of painters, sculptors, musicians (especially pianists) are usually very conscious and always are skilful. It is a
question of training.
29 May 1967
--
This "something" is the insincerity of an ignorant self-esteem
which has not yet understood that it is nobler and l oftier to
--
Please tell me how I can get rid of the past, which clings
so heavily.
To get rid of the past is something so difficult that it seems almost
impossible.
--
Yes, the two states are complementary, but that does not necessarily mean that they are simultaneous. Most often, "to live for
Thee" comes first and if the being is unified and sincere, "to live
--
But of course, for the first to be perfect, the second must be
present.
--
receive a small part of it because I am not receptive
enough.
This is the exact image of the state of the world which suffers
because it is not receptive, when it could live in beatitude if it
--
I have begun to see that both the personal effort of the
sadhak and its result depend on the Divine Grace.
--
we are hardly even aware of it, and what we call "ourselves" is
that in us which is unaware that it is divine.
--
To establish the reign of the Divine on earth, who is
slower - man or the Divine Himself?
--
In the eyes of the Divine man is slow indeed!
But perhaps in these two cases, the slowness is not the same.
--
man very often returns in his daughter's child?
First the dead man must have a daughter in order to be reborn
--
The body is able to bear the pressure of time because it knows
and feels quite concretely that it does not itself live and act, but
--
This, moreover, is the secret of all endurance.
12 August 1967
--
of the disciples of the Ashram all belong to the same family. In spite of this, there is often a lack of collaboration
among us. Why is that, Mother?
--
But in any case, mutual misunderstanding and lack of collaboration can only come from the outer physical and vital being
which is formed in this life and is not yet under the rule and
influence of the psychic. As soon as one is united with one's
psychic, all the conflicts due to clashing bad wills can no longer
--
Shadow is the symbol of the inconscient. This is where men
rest at night from the effort of the day to become conscious.
When consciousness becomes all-powerful, shadow will no
--
yoga the chakras open from above by the descent of the
Mother's force.
What is the difference between the results of the
opening of the chakras in these two systems?
In Sri Aurobindo's integral yoga, there are no such rigid rules
--
own experiences. Nevertheless, Sri Aurobindo has often said
and written that his yoga begins where the others leave off.
This is to say that yoga ordinarily consists in awakening the
--
then the consciousness descends through all the states of being
down to the most material, bringing the Divine Force with it so
--
"O India, land of light and spiritual knowledge! Wake up to your true mission in the
world, show the way to union and harmony." - Message for the inauguration of All
India Radio, Pondicherry, 23 September 1967. Words of the Mother - I, CWM, Vol. 13,
p. 367.
--
You have taught me the importance of awakening the
divine consciousness in the body, and now I pray to You
--
The cells of the body thirst for the Divine Consciousness and
when they are brought into contact with It their aspiration
--
to their accounts. One of them refuses to speak to me
about it and the other says, "Have trust in God, you will
--
of its laziness. That even the body has a will of its own
is a new experience for me.
--
The oldest tradition says that the first four emanations of
the Mahashakti - Consciousness, Love, Truth and Life - cut
themselves off (separated themselves) from their Supreme Origin
and became Unconsciousness, Suffering, Falsehood and Death.
--
Naturally, this is a way of speaking which corresponds to a
Reality that is difficult to put into words.
--
Transformation demands a very high degree of aspiration, surrender and receptivity, doesn't it?
Transformation demands a total and integral consecration. But
isn't that the aspiration of every sincere sadhak?
Total means vertically in all the states of being, from the
most material to the most subtle.
Integral means horizontally in all the different and often
contradictory parts which make up the outer being (physical,
--
The fragrance of the flowers given by the Mother is often
something extraordinary.
--
former lives. But a drop of Your Grace can enable me to
make up for all the lost time.
--
to establish contact with the Divine, but sincerity of aspiration.
19 December 1967
--
are mentioned in nearly all the old legends of the saints?
Tears and anguish indicate the presence of a weak and paltry
nature which is still unable to receive the Divine in all his power
--
Day and night hundreds of calls are coming - but the Consciousness is always alert and it answers.
One is limited only materially by time and space.
--
That victory will form part of the triumph of Truth.
Wealth should not be a personal property and should be at
the disposal of the Divine for the welfare of all.
4 January 1968
--
a change of psychological attitude on the part of those
who own money than any change in the law of property.
Undoubtedly.
--
The disciples of the Ashram have a sure and easy way to
put their money at the disposal of the Divine: they offer
it to the Mother.
--
one should get rid of the sense of property and spend his
money according to the Divine command within, from
--
should be used for the progress of the earth, this person will
be developed enough inwardly to receive the knowledge of how
best to make use of the money.
8 January 1968
--
Yes, it is a very conscious flower - I have had many pro ofs of
it.
--
Is constant remembrance of the Divine the beginning of
union?
A beginning of union comes even before constant remembrance.
When the remembrance is constant, one often feels a Presence
that imposes itself on the remembrance.
--
the upper petal of the Transformation flower), You said,
"The Transcendent is both one and two (or dual) at the
--
is a succession: one, two... But this is only a way of
speaking. There is no succession, no beginning. Beyond,
--
be experienced; one can have the experience of it."
Please correct these lines.
--
say that the emanation is made up of the very substance of
the emanator, whereas the formation is made up of a substance
external to the formator.
--
like a child made from the substance of its mother and that the
formation is like a living statue made out of a material external
to the sculptor.
--
It seems to me that the very land of Auroville aspires. Is
it true, Sweet Mother?
--
that confronts me very often.
Politics and so-called justice are still, in humanity, what is most
--
Can one say that all waste reflects a waste of consciousness?
Waste of any kind is the result of unconsciousness.
Consciousness in its purity is perfect and infallible.
--
In theory, it applies to everyone. But the vast majority of human beings fall into unconsciousness, and if there is a contact
with pure Being it is quite unconscious. Very few persons are
conscious of this relation. It is usually the result of Yoga.
8 April 1968
--
one wakes up, it is the waking being that is not conscious of the
activities of the night.
16 April 1968
--
speaks of "the Truth that seeks to descend upon us" and
"is already there within us". Please explain this paradox
--
centre of our being, etc. and at the same time is beyond the creation, the Divine towards whom the whole creation is moving,
but whom it could never reach if it did not carry him in itself.
One must go beyond notions of space and Matter to be able
to understand.
--
When I thought of writing to You this morning about
the night of bonds and attachments that have enveloped
me for the last three weeks, I felt that all these things
--
"In the spiritual order of things, the higher we project our view and our aspiration,
the greater the Truth that seeks to descend upon us, because it is already there within us
--
automatically do the work of unifying the being.
In this way, everything that has to be transformed will be
--
(2) Never allow any part of the being or any of its movements to contradict one's aspiration.
This also makes it necessary to become conscious of one's
nights, because the activities of the night often contradict the
aspiration of the day and undo its work.
Vigilance, sincerity, continuity of effort, and the Grace will
do the rest.
--
on different colours in the light of the psychic flame.
The very notion of good and bad is completely changed.
One can say very simply that all that leads to the Divine is
--
The simplest and most effective way is to offer it to the Divine;
the more sincere and radical this offering is, the more quickly
the result will come.
--
Are they not two ways of saying the same thing? - certainly
two ways of doing the same thing.
3 June 1968
--
What is the origin of man's love for his own ignorance?
It is inconscience.
Inconscience is the negation of all effort. Ignorance (that
is, the acknowledgement that there is something to be known
which we do not know) is the first effect of the divine influence
on the inconscient.
--
Sri Aurobindo speaks of Savitri's firmness of purpose in
the following line:
--
Can one say that such determination is demanded of the
sadhak who aspires for transformation?
This is the great mystery of creation: immutable and yet eternally
renewed.
--
The conversion of the Asuras.
24 June 1968
Isn't the power of the Asuras as boundless as the power
of the gods?
The vibrations of evil are in truth less powerful than the vibrations of good.
26 June 1968
Can one say that total sincerity and the abolition of the
ego are closely interdependent?
--
Sincerity is compared to an atmosphere or a sheet of glass. If the
one or the other is completely transparent, it lets light through
--
In the evolution, the individual is far ahead of the earth, but
as long as he lives on earth there is a certain interdependence.
But the condition of the earth is sure to become such that a
supramental being will soon be able to live on it.
--
If the universe is one, shouldn't the liberation of one single person on earth have the power to liberate everyone?
Oneness means identity in origin; but in the manifestation each
entity follows its own path of conscious return to the Oneness.
28 September 1968
--
the long duration and difficulty of the creation if its goal is that
all and everything should once more become consciously divine.
--
Is immunity to the attack of adverse forces possible
without transformation?
--
One has to cut off all connection with the manifested world
in order to be immune.
But in any case, transformation gives the power of victory.
18 October 1968
--
But the capacity to perceive and receive it and the habit of
distorting it differ with each one.
--
To remain conscious of it, one must reduce the range of the
subconscient in oneself and thus increase the consciousness.
--
Sri Aurobindo, The Synthesis of Yoga, SABCL, Vol. 20, p. 52.
Sri Aurobindo, Savitri, Book I, Canto 3.
What should one do to reduce the range of the subconscient?
To grow in consciousness is the very aim of life on earth. It is
through the experience of successive lives that the range of the
subconscient is gradually reduced.
--
Unwound the triple cord of mind and freed
The heavenly wideness of a Godhead's gaze."14
What does "the triple cord of mind" mean?
The cords symbolise the limitations of the mind; and there are
three of them because there is a physical mind, a vital mind and
a mental mind.
--
The nights companions of his musing spirit."15
Yes, there comes a time when nothing, absolutely nothing is
--
The light began of the Trinity supreme."16
Is the "Trinity supreme" Sachchidananda?
--
Divine and Virat in the twinkling of an eye. What a
good Guru and what a good disciple!
Speed is not necessarily a sign of superiority.
These "instantaneous" conversions are most often the result
of many lives of preparation.
17 November 1968
--
Is this the secret of the luminous body?
It is a poetic way of expressing the transformation which is going
to take place and which is more complicated than that.
--
It seems to me, Mother, that when man does not accept the Divine, it is more out of ignorance than out of
wickedness. Isn't it so?
It is undoubtedly out of ignorance and fear of what he doesn't
know.
--
Essentially they are the same; but the plenitude of the response
far exceeds the intensity of the call. The response always exceeds
our receptivity by far.
--
Because it is part of the play?
It is the human mind that has the conception of success and
failure. It is the human mind that wants one thing and does not
--
be a docile and if possible a conscious instrument of the Divine
Will.
--
The ego was created for the work of individualisation; when the
work is achieved, it is not unusual for the ego to accept its own
--
The human pleasure of possessing is a perversion of
what, Mother?
All pleasure is a perversion, by egoistic limitation, of the Ananda
which is the purpose of the universal manifestation.
11 December 1968
--
become aware of a wonderful transformation in all things.
13 December 1968
In order to be conscious of the constant Presence, is
memory a good aid?
--
Sri Aurobindo, The Synthesis of Yoga, SABCL, Vol. 20, p. 103.
Series Eleven - To a Sadhak
--
the participation of feeling and sensation?
To have the perception of the Presence, the participation of feeling is indispensable, and when sensation collaborates, then the
perception becomes concrete and tangible.
--
Can man delay or hasten the coming of this hour?
Neither the one nor the other in their apparent contradiction
--
In the present state of human consciousness, it is good for it
to think that aspiration and human effort can hasten the advent
--
In its essential truth, but one usually keeps the perception of the
illusory appearance at the same time.
--
yogi puts this knowledge to the test of the essential truth.
Yes, one can put it that way. But above all, it is the attitude
--
The usefulness of seeing clearly instead of being blind.
The usefulness of no longer being deceived by outward
appearances.
The usefulness of knowing the true purpose of life instead
of living in ignorance and falsehood.
--
Is the perception of the illusory appearance automatic
for the yogi?
--
automatic perception of the outer world; but this perception is
more complete than the ordinary one, as if it revealed something
--
Therefore, Mother, the transformation of the body is
necessary even to live in the Integral Knowledge!
--
In Sri Aurobindo's yoga, the transformation of the body is
indispensable so far as it can be done. Because the aim of this
yoga is not an escape from the physical consciousness but a
divinisation of that consciousness.
31 December 1968
0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a student in the Sri Aurobindo International Centre of Education who began writing to the Mother at the age of sixteen.
Sweet Mother,
I used to have the habit of reading Savitri or one of
Your books before going to bed at night. But now I have
--
regularly. I do not understand the true value of these
things. Should one do them regularly or only when one
--
regularly, because it is the laziness of unconsciousness that keeps
you from doing them.
--
unified the whole of one's being around the psychic centre.
This unification is indispensable if one wants to be the
master of one's being and of all its actions.
It is a long and meticulous work that requires much perseverance, but the result is worth the trouble, for it brings not
only mastery but also the possibility of the transformation and
illumination of the consciousness.
Do you want to do it?
--
to make a complete offering, how should one proceed,
never forgetting that it is for the Divine?
--
I would like to know the true meaning of birthdays,
for it is an important day here.
--
From the viewpoint of the inner nature, the individual is more receptive on his birthday from year to year, and thus it is an opportune moment to help him to make some new progress each year.
Blessings.
--
thoughts and actions, but one is rarely conscious of it. To become
conscious of the psychic being, one must want to do so, make
one's mind as silent as possible, and enter deep into the heart
--
the habit of silent concentration and descent into the depths of
one's being.
The discovery of the psychic being is a definite and very
concrete fact, as all who have had the experience know.
--
The body is capable of progressing and it can gradually learn
to do what it could not do before. But its capacity for progress
--
Therefore, one must be patient and follow the rhythm of
one's body, which is more reasonable and knows what it can
--
Those who have had the memory of past lives have declared the
reality of rebirth.
There have been - and there still are - beings whose inner
--
When we are in the midst of Nature, what should
we think about? Does being in contact with Nature help
--
But if one deeply feels the beauty of Nature and communes
with her, that can help in widening the consciousness.
--
Love of Nature is usually the sign of a pure and healthy being uncorrupted by modern civilisation. It is in the silence of a
peaceful mind that one can best commune with Nature.
--
How can one get rid of, or rather correct, jealousy
and laziness?
--
the true love: the love that loves for the joy of loving and has no
need to be loved in return; one also learns to draw Force from
--
using this Force in the service of the Divine one receives from
Him all that one has spent and much more.
--
go out of the body? Where does the mind go?
The possibilities are different for each person: there are as many
--
You can become conscious of your nights and your sleep
just as you are conscious of your days. It is a matter of inner
development and discipline of the consciousness.
Blessings.
--
becoming conscious of the Divine Presence in oneself the
only thing or does becoming conscious of one's movements, of one's speech, etc. also count?
Series Twelve - To a Student
You may be sure that becoming conscious of the Divine Presence
in oneself considerably changes one's whole way of being and
gives an exceptional control over all activities, mental, vital and
--
Is our vital formed solely of desires, selfish feelings,
etc., or is there something good in it too?
--
What does Sri Aurobindo mean when he speaks of
change of consciousness?
Passing from the general ignorant human consciousness to the
yogic consciousness founded on the knowledge of the Divine
Presence.
--
When the sun sets, a kind of peace descends on earth and this
peace is helpful for sleep.
--
forces of Nature, and that is not very wise.
Blessings.
--
he who has become conscious of the Divine and become His
faithful instrument can avoid error, if he is careful to act only at
--
Between the body of the supramental being and the body of
man, there will surely be a difference comparable to that which
--
Physical education means principally all the various exercises for the development and maintenance of the body.
Naturally, here we have combined the two. But this is mainly
--
elder brothers and sisters who take a lot of trouble to help you.
Blessings.
--
beings? Does He expect something of us?
This world is Himself. He wants everything - ourselves and the
0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a student in the Sri Aurobindo International Centre of Education who began writing to the Mother at the age of sixteen.
Sweet Mother,
--
others who will do it in this very lifetime. It is a question of will.
It is for you to choose.
--
It means to become conscious of the Divine Presence in oneself or on the spiritual heights, and, once one is conscious of
His Presence, to surrender to Him completely so that one no
--
Most often, it is the vital consciousness that goes out of the body
and has the form, the appearance of the person's body. If one
person dreams of another, it means that both have met at night,
most often in the vital region, but it can also happen elsewhere,
in the subtle physical or the mental. There are any number of
different possibilities in dreams.
--
the scientific as well as the spiritual point of view?
Because the darkness tries to prevent the light from coming.
--
It is man (the human being) who calls all kinds of feelings
"love": all the desires, attractions, vital exchanges, sexual relations, attachments, even friendships, and many other things
--
But all that is not even the shadow of love nor even its
deformation.
--
vibration of desire, which is passionate, dark and often violent.
Selfishness means wanting everything for oneself, understanding nothing but oneself, caring for others only ins ofar
--
uses the word "self-realisation" to mean realisation of the Self,
that is to say, becoming conscious of the Divine in oneself and
identifying with Him.
--
Ordinarily, one becomes aware of the presence of this consciousness only when one has to face some danger or an unexpected event or a great sorrow.
One has, then, to come into conscious contact with that and
--
What will be the result of changing the vital into
something good; in other words, what will be the
--
The vital is the receptacle of all the bad impulses, all wickedness,
cowardice, weakness and avarice.
--
The seat of power in action is in the purified vital.
Blessings.
--
could see things as they really are; and in the hope of understanding better, they have sought for a diviner vision, a global and true
vision - with the result of Yoga. And those who have succeeded
in their endeavour have found that when one is united with the
Divine, one's vision of things changes totally, and they have all
come to the same conclusion: unite with the Divine and you will
--
The work of unifying the being consists of:
(1) becoming aware of one's psychic being.
(2) putting before the psychic being, as one becomes aware
of them, all one's movements, impulses, thoughts and acts of
will, so that the psychic being may accept or reject each of these
movements, impulses, thoughts or acts of will. Those that are
accepted will be kept and carried out; those that are rejected will
be driven out of the consciousness so that they may never come
back again.
--
In search of a knowledge truer than ordinary knowledge.
The fifth and ninth in understanding what death is.
The birthday in finding out the purpose of life.
Blessings.
--
however, few of them take the trouble to do it, so they lose the
fine opportunity that has been given to them.
--
others remain half conscious like the vast majority of human
beings.
--
the bondage of religions. Do you want to contradict his work
for the sake of a childish idle curiosity?
Up to now, all those who have gone have done so without
--
In The Hour of God Sri Aurobindo has written:
"There are moments when the Spirit moves among men
and the breath of the Lord is abroad upon the waters
of our being; there are others when it retires and men
are left to act in the strength or the weakness of their
own egoism"1 and in one of your letters, you have said
that one must not rely on one's ego but on the psychic.
--
through thousands of years of ascending evolution, that men
have learned to be conscious. Now they are ready to manifest
--
What is this great change that you speak of? And
how can we be of help to it?
This great change is the appearance on earth of a new race that
will be to man what man is to the animal. The consciousness of
this new race is already at work on earth to give light to all who
are capable of receiving it and heeding it.
Blessings.
--
The Mother's New Year Message of 1970.
Sweet Mother,
How should the news of death be received, especially
when it is someone close to us?
--
the characters and if the film is tragic or full of suspense,
we get so involved that we cry or feel frightened. And if
--
instead of being moved or troubled, you can calmly judge the
value of a film, whether it is well made or well acted, or whether
the scenes have any artistic value.
--
How can we know the truth of the facts when reading newspapers? What is the best way of knowing the
truth of the world?
The best way is to find the truth in ourselves - then we shall be
0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a sadhak of the Sri Aurobindo Ashram
We are at a moment of transition in the history of the earth.
It is merely a moment in eternal time, but this moment is long
--
plastic enough and offers resistance; this is why the number of
incomprehensible disorders and even diseases is increasing and
--
work and a receptivity full of trust and peace which makes the
task easier.
--
because the transformation begins with the opening of the consciousness to the action of the new forces; thus individuals have
a unique and wonderful opportunity to open themselves to the
--
The purpose of individual existence is the joy of discovering the
Divine and uniting with Him. When one has understood this,
--
Sri Aurobindo has revealed to us a few of the marvels that the
future will bring to the earth and has encouraged us to prepare
--
another. It is only when one gets rid of the ego that one becomes
a free being.
--
In the difficult hours of life, the imperative duty of each one is
to overcome his ego in a total and unconditional self-giving to
--
Grant that we may become conscious and effective collaborators in the fulfilment of Thy Will.
5 December 1971
--
for help and light. The wisdom of men is ignorant. Only the
Divine knows.
--
(2) progressive abolition of the ego.
The divine help is assured to those who set to work sincerely.
--
difficult solution: to transform it and make it an instrument of
the Divine.
--
to concentrate on it by making it the witness of all your inner
movements and the judge of all that you should or should not
do, and to strive to submit your external nature to its decisions.
--
The psychic being is the individual sheath of the Divine Presence.
It is found deep within oneself, beyond all thoughts.
--
The psychic is conscious of its progressive formation during successive lives upon earth, so it has the memory of the important
moments in its previous lives.
--
Feeling alone in the midst of human beings is the sign that you
are beginning to feel the need to find in your own being contact
--
depths of your consciousness, beyond all mental activity.
16 December 1971
--
One moment of conscious communion with the Divine can
shatter all resistance, however powerful it may be.
--
Let us learn to be silent so that the Lord may make use of
us.
--
have driven all defeatism out of our consciousness.
It is by perfecting our faith in the Divine Grace that we shall
be able to conquer the defeatism of the subconscient.
20 December 1971
Total union and the perfect manifestation of the Divine are the
sole means of putting an end to the suffering and misery of the
physical world which are the cause of subconscient pessimism.
It is only in perfect union with the Divine that the consciousness
--
the true goal of earthly existence.
21 December 1971
To know why we live: discovery of the Divine and conscious
union with Him.
--
the stronghold of bad will, for each one's duty is to transform
himself regardless of what others may do.
If men knew that this transformation, the abolition of egoism, is the only way to gain constant peace and delight, they
would consent to make the necessary effort. This, then, is the
--
(3) Those who consecrate their life to the service of humanity through some activity done not for personal satisfaction
but truly to be useful to others without calculation and without
--
effort required to find the Divine, to be conscious of His Will
and to work exclusively to serve Him.
--
ordinary law of suffering, disappointment and sorrow.
It is only in the last category - if one has chosen it in all
--
finds the certitude of total fulfilment and a constant luminous
peace.
--
We are at a decisive hour in the history of the earth. It is preparing for the coming of the superman and because of this the old
way of life is losing its value. We must strike out boldly on the
path of the future despite its new demands. The pettinesses once
tolerable, are tolerable no longer. We must widen ourselves to
--
The result of the creation is a detailed multiplication of consciousness.
When the vision of the whole and the vision of all the details
are united in a single active consciousness, the creation will have
--
In time and space no two human beings have the same consciousness, and the sum of all these consciousnesses is but a partial
and diminished manifestation of the Divine Consciousness.
That is why I said "progressive perfection", because the
manifestation of the consciousness of detail is infinite and unending.
9 January 1972
--
come from the absence of personal desires.
One could take as a programme:
--
must be convinced that the possibility of progress is unlimited.
Progress is youth; one can be young at a hundred.
--
When the body has learned the art of constantly progressing
towards an increasing perfection, we shall be well on the way to
overcoming the inevitability of death.
16 January 1972
If the growth of consciousness were considered as the principal
goal of life, many difficulties would find their solution.
The best way to avoid growing old is to make progress the
goal of our life.
18 January 1972
--
cure ourselves of ignorance and incapacity - then life becomes
tremendously interesting and worth living.
--
force and gave us the example of what we must do to prepare
ourselves for this manifestation. The best thing we can do is to
--
contrary be sublimated and used for progress and higher development so as to prepare the coming of the new race. But first, the
vital and the physical have to be free of all desire - otherwise
one is courting disaster.
--
The Divine alone can liberate us from the mechanism of
universal Nature. And this liberation is indispensable for the
birth and development of the new race.
It is only by giving ourselves entirely to the Divine in perfect
--
abolition of desires.
The psychic being knows this with certainty; so, by uniting
--
In the depths of our being, in the silence of contemplation, a
luminous force floods our consciousness with a vast and luminous peace which prevails over all petty reactions and prepares
us for union with the Divine - the very purpose of individual
existence.
--
Thus, the purpose and goal of life is not suffering and struggle
but an all-powerful and happy realisation.
--
element. It was around the ego that the different states of being
were grouped; but now that the birth of superhumanity is being
prepared, the ego has to disappear and give way to the psychic
--
man and thus prepares the coming of superhumanity.
The psychic is immortal and it is through the psychic that
--
The first thing one learns on the way is that the joy of giving is
far greater than the joy of taking.
Then gradually one learns that to forget oneself is the source
--
the Divine, and that is the source of an ever-increasing bliss.
Series Fourteen - To a Sadhak
--
were convinced of it, they would all want to do yoga.
9 February 1972
Human consciousness is so corrupted that men prefer the miseries of the ego and its ignorance to the luminous joy that comes
from a sincere surrender to the Divine. So great is their blindness
--
subject to the miseries of their ego than make the effort needed
to get rid of them.
So completely blind are they that they would not hesitate
to make the Divine a slave of their ego, if such a thing were
possible, in order to avoid giving themselves to the Divine.
--
We want to be true servitors of the Divine.
"Supreme Lord, Perfect Consciousness, You alone know
--
to be capable and worthy of serving You as we would. Make us
conscious of our possibilities, but also of our difficulties so that
we may overcome them in order to serve You faithfully."
The supreme happiness is to be true servitors of the Divine.
14 February 1972
--
ways of progressing:
(1) To widen the field of one's consciousness.
(2) To understand ever better and more completely what
--
(1) To constantly enrich the possibilities of the instrument.
(2) To ceaselessly perfect the functioning of this instrument.
(3) To make this instrument increasingly receptive and obedient to the Divine.
--
purify oneself of all that prevents one from being totally surrendered to the Divine. To make one's consciousness more and
more receptive to the Divine Influence.
--
To waste one's time seeking the satisfaction of one's petty
desires is sheer folly. True happiness is possible only when one
--
Grant that I may become conscious of Your Presence.
9 March 1972
--
Lord, give us the silence of Your contemplation, the silence rich
with Your effective Presence.
--
we may be fully conscious of it.
Grant that we may know that You are our life, our consciousness and our being, and that without You everything is
--
To prepare for immortality, the consciousness of the body must
first identify itself with the Eternal Consciousness.
--
I answered: "The Will of the Supreme Lord."
It is a subject for contemplative meditation.
--
birthright of the new race, the race of tomorrow, the superman.
To live according to Truth will be his birthright.
Let us do our best to prepare the coming of the New Being. The mind must fall silent and be replaced by the TruthConsciousness - the consciousness of details harmonised with
the consciousness of the whole.
19 March 1972
0 1951-09-21, #Agenda Vol 01, #unset, #Integral Yoga
of my body
Your all-knowledge,
0 1952-08-02, #Agenda Vol 01, #unset, #Integral Yoga
Only when it is no longer necessary for my body to resemble the bodies of men in order to make them progress will it be free to be supramentalized.1
***
0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Integral Yoga
(Mother reads to the disciples an excerpt from Sri Aurobindos THE MOTHER, in which he describes the different aspects of the Creative Powerwhat is India is called the Shakti, or the Motherwhich have presided over universal evolution.)
There are other great Personalities of the Divine Mother, but they were more difficult to bring down and have not stood out in front with so much prominence in the evolution of the earth-spirit. There are among them Presences indispensable for the supramental realization,most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda1 which flows from a supreme divine Love, the Ananda that alone can heal the gulf between the highest heights of the supramental spirit and the lowest abysses of Matter, the Ananda that holds the key of a wonderful divines Life and even now supports from its secrecies the work of all the other Powers of the universe.
Sri Aurobindo, The Mother
--
She has come, bringing with Her a splendor of power and love, an intensity of divine joy heret ofore unknown to the Earth. The physical atmosphere has been completely changed by her descent, permeated with new and marvelous possibilities.
But if She is ever to reside and act here, She has to find at least a minimal receptivity, at least one human being with the required vital and physical qualities, a kind of super-Parsifal gifted with an innate and integral purity, yet possessing at the same time a body strong enough and poised enough to bear unwaveringly the intensity of the Ananda She brings.
Thus far, She has not found what is needed. Men remain obstinately men and do not want to or are unable to become supermen. All they can receive and express is a love at their own dimension: a human lovewhereas the supreme bliss of divine Ananda eludes their perception.
At times, finding the world unready to receive Her, She contemplates withdrawing. But how cruel a loss this would be!
It is true that at present, her presence is more rhetorical than factual, since so far She has had no chance to manifest. Yet even so, She is a powerful instrument in the Work, for of all the Mothers aspects, She holds the greatest power to transform the body. Indeed, those cells which can vibrate at the touch of the divine Joy, receive it and bear it, are cells reborn, on their way to becoming immortal.
But the vibrations of divine Bliss and those of pleasure cannot cohabit in the same vital and physical house. We must therefore TOTALLY renounce all feelings of pleasure to be ready to receive the divine Ananda. But rare are those who can renounce pleasure without thereby renouncing all active participation in life or sinking into a stern asceticism. And among those who realize that the transformation is to be wrought in active life, some pretend that pleasure is a form of Ananda gone more or less astray and legitimize their search for self-satisfaction, thereby creating a virtually insuperable obstacle to their own transformation.
Now, if there is anything else you wish to ask me Anyone may ask, anyoneanyone who has something to saynot just the students.
--
This is borne out by the fact that her descent took place at a given moment and for two or three weeks the atmospherenot only of the Ashram but of the Earthwas so highly charged with such a power of such an intense divine Bliss creating so marvelous a force that things difficult to do before could be done almost instantly.
There were repercussions the world over. But I dont believe that a single one of you noticed it you cannot even tell me when it happened, can you?
When did it happen?
--
But there was a formidable battle with the Inconscient, for when I saw that the level of receptivity was not what it should have been, I blamed the Inconscient and tried to wage the battle there.
I dont say it was ineffectual, but between the result obtained and the result hoped for, there was a considerable difference. But as I said, you who are all so near, so steeped in this atmosphere who among you noticed anything?You simply went on with your little lives as usual.
--
Oh! But you see, from an occult standpoint, it is a selection. From an external standpoint you could say that there are people in the world who are far superior to you (and I would not disagree!), but from an occult standpoint, it is a selection. There are It can be said that without a doubt the majority of young people here have come because it was promised them that they would be present at the Hour of Realization but they just dont remember it! (Mother laughs) I have already said several times that when you come down on earth, you fall on your head, which leaves you a little dazed! (laughter) Its a pity, but after all, you dont have to remain dazed all your lives, do you? You should go deep within yourselves and there find the immortal consciousness then you can see very well, you can very clearly remember the circumstances in which you you aspired to be here for the Hour of the Works realization.
But actually, to tell you the truth, I think your lives are so easy that you dont exert yourselves very much! How many among you have truly an INTENSE need to find their psychic beings? To find out truly who they are? To find out what their roles are, why they are here? You just let yourselves drift. You even complain when things arent easy enough! You just take things as they come. And sometimes, should an aspiration arise in you and you encounter some difficulty in yourself, you say, Oh, Mother is there! Shell take care of it for me! And you think about something else.
Mother, previously things were very strict in the Ashram, but not now. Why?
--
The first condition was: Nothing more to do with your family Well, we are a long way from that! But I repeat that it only happened because of the war and not because we stopped seeing the need to cut all family ties; on the contrary, this is an indispensable condition because as long as you hang on to all these cords which bind you to ordinary life, which make you a slave to the ordinary life, how can you possibly belong to the Divine alone? What childishness! It is simply not possible. If you have ever taken the trouble to read over the early ashram rules, you would find that even friendships were considered dangerous and undesirable We made every effort to create an atmosphere in which only ONE thing counted: the Life Divine.
But as I said, bit by bit things changed. However, this had one advantage: we were too much outside of life. So there were a number of problems which had never arisen but which would have suddenly surged up the moment we wanted a complete manifestation. We took on all these problems a little prematurely, but it gave us the opportunity to solve them. In this way we learned many things and surmounted many difficulties, only it complicated things considerably. And in the present situation, given such a large number of elements who havent even the slightest idea why theyre here (!) well, it demands a far greater effort on the disciples part than before.
Before, when there were we started with 35 or 36 people but even when it got up to 150, even with 150it was as if they were all nestled in a cocoon in my consciousness: they were so near to me that I could constantly guide ALL their inner or outer movements. Day and night, at each moment, everything was totally under my control. And naturally, I think they made a great deal of progress at that time: it is a fact that I was CONSTANTLY doing the sadhana2 for them. But then, with this baby boom The sadhana cant be done for little sprouts who are 3 or 4 or 5 years old! Its out of the question. The only thing I can do is wrap them in the Consciousness and try to see that they grow up in the best of all possible conditions. However, the one advantage to all this is that instead of there being such a COMPLETE and PASSIVE dependence on the disciples part, each one has to make his own little effort. Truly, thats excellent.
I dont know to whom I was mentioning this today (I think it was for a Birthday3 No, I dont know now. It was to someone who told me he was 18 years old. I said that between the ages of 18 and 20, I had attained a constant and conscious union with the Divine Presence and that I had done this ALL ALONE, without ANYONES help, not even books. When a little later I chanced upon Vivekanandas Raja Yoga, it really seemed so wonderful to me that someone could explain something to me! And it helped me realize in only a few months what would have otherwise taken years.
I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, Read the Gita (this translation of the Gita which really wasnt worth much but it was the only one available at the timein those days I wouldnt have understood anything in other languages; and besides, the English translations were just as bad and well, Sri Aurobindo hadnt done his yet!). He said, Read the Gita knowing that Krishna is the symbol of the immanent God, the God within. That was all. Read it with THAT knowledgewith the knowledge that Krishna represents the immanent God, the God within you. Well, within a month, the whole thing was done!
So some of you people have been here since the time you were toddlerseverything has been explained to you, the whole thing has been served to you on a silver platter (not only with words, but through psychic aid and in every possible way), you have been put on the path of this inner discovery and then you just go on drifting along: When it comes, it will come.If you even spare it that much thought!
So thats how it is.
--
If you look at yourselves straight in the face and you see what you are, then if by chance you should resolve to But what really astounds me is that you dont even seem to feel an intense NEED to do this! But how can we know? Because you DO know, you have been told over and over again, it has been drummed into your heads. You KNOW that you have a divine consciousness within you. And yet you can go on sleeping night after night, playing day after day, doing your lessons ad infinitum and still not be not have a BURNING desire and will to come into contact with yourselves!With yourselves, yes, the you just there, inside (motion towards the center of the chest) Really, its beyond me!
As soon as I found outand no one told me, I found out through an experienceas soon as I found out that there was a discovery to be made within myself, well, it became THE MOST IMPORTANT thing in the world. It took precedence over everything else!
--
For Her, this body is but one instrument among so many others in an eternity of ages to come, and for Her its only importance is that attri buted to it by the Earth and mankind the extent to which it can be used as a channel to further Her manifestation. If I find myself surrounded by people who are incapable of receiving Her, then for Her, I am quite useless.
It is very clear. So it is not I who can make Her stay. And I certainly cannot ask Her to stay for egotistical reasons. Moreover, all these Aspects, all these Personalities manifest constantly but they never manifest for personal reason. Not one of them has ever thought of helping my bodybesides, I dont ask them to because that is not their purpose. But it is more than obvious that if the people around me were receptive, She could permanently manifest since they could receive Herand this would help my body enormously because all these vibrations would run through it. But She never gets even a chance to manifestnot a single one. She only meets people who dont even feel Her when Shes there! They dont even notice Her, theyre not even aware of her presence. So how can She manifest in these conditions? Im not going to ask Her, Please come and change my body. We dont have that kind of relationship! Furthermore, the body itself wouldnt agree. It never thinks of itself, it never pays attention to itself, and besides, it is only through the work that it can be transformed.
Yes, certainly had there been any receptivity when She came down and had She been able to manifest with the power with which She came But I can tell you one thing: even before Her coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time I didnt seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan5 came here, and when he saw me, he could scarcely believe his eyes! He said, But my god, is it you? I said, of course!
Only when we went down from the vital plane into the physical plane, all this went awaybecause on the physical plane, the work is much harder and we had so much to do, so many things to change.
--
Well, I am only telling you all this because I thought someone might ask me about it, but otherwise I dont have that kind of relationship with Her. You see, if you consider this body, this poor body, it is very innocent: it in no way tries to draw attention to itself nor to attract forces nor to do anything at all except its workas best it can. And thats how it stands: its importance is proportionate to its usefulness and to the significance the world attri butes to itsince its action is for the world.
But in and of itself, it is only one body among countless others. Thats all.
(To the disciple handling the microphone:) Its over now.
--
The Mother of Ananda, or the Creative Power's aspect of Joy.
W.W. Pearson, a friend of Rabindranath Tagore, who had come from Tagore's Ashram in 1923; Mother had met him with Tagore in 1916 in Japan.
***
0 1955-03-26, #Agenda Vol 01, #unset, #Integral Yoga
Mother, once more I come to ask you for Mahakalis1 intervention. After a period when everything seemed much better, I again awake to impossible mornings when I live badly, very badly, far from you, incapable of calling you and, whats more, of feeling your Presence or your help.
I dont know what mud is stirring about in me, but everything is obscured, and I cannot dissociate myself from these vital waves.
Mother, without Mahakalis grace, I shall never be able to get out of this mechanical round, to shatter these old formations, ever the same, which keep coming back. Mother, I beg of you, help. me to BREAK this shell in which I am suffocating. Deliver me from myself, deliver me in spite of myself. Alone, I am helpless; sometimes I cannot even call you! May your force come and burn all my impurities, shatter my resistances.
Signed: Bernard2
Mahakali: the eternal Mother in her warrior aspect, She who severs the heads of the demons.
Such was our old, meaningless name (except for its Germanic root: 'hard bear') until a certain March 3, 1957, when Mother named us Sat-prem ('the one who loves truly').
0 1955-04-04, #Agenda Vol 01, #unset, #Integral Yoga
I am not so absurdly pretentious as to blame the divine, nor yourself and I remain quite convinced that all this is my own fault. Undoubtedly I have not known how to surrender totally in some part of myself, or I do not aspire enough or know how to open myself as needed. Also, I should rely entirely upon the divine to take care of my progress and not be concerned about the absence of experiences. I have therefore asked myself why I am so far away from the true attitude, the genuine opening, and I see two main reasons: on the one hand, the difficulties inherent in my own nature, and on the other, the outer conditions of this sadhana. These conditions do not seem to be conducive to helping me overcome the difficulties in my own nature.
I feel that I am turning in circles and taking one step backward for each one forward. Furthermore, instead of helping me draw nearer to the divine consciousness, my work in the Ashram (the very fact of working for to change work, even if I felt like it, would not change the overall situation), diverts me from this divine consciousness, or at least keeps me in a superficial consciousness from which I am unable to unglue myself as long as I am busy writing letters, doing translations, corrections or classes.1 I know its my own fault, that I should know how to be detached from my work and do it by relying upon a deeper consciousness, but what can be done? Unless I receive the grace, I cannot remember the essential thing as long as the outer part of my being is active.
When I am not immediately engrossed in work, I have to confront a thousand little temptations and daily difficulties that come from my contact with other beings and a life that does indeed remain in life. Here, even more, there is the feeling of an impossible struggle, and all these little difficulties seem to gnaw away at me; scarcely has one hole been filled when another opens up, or the same one reappears, and there is never any real victoryone has constantly to begin everything again. Finally, it seems to me that I really live only one hour a day, during the evening distribution at the playground.2 It is scarcely a life and scarcely a sadhana!
Consequently, I understand much better now why in the traditional yogas one settled all these difficulties once and for all by escaping from the world, without bothering to transform a life that seems so untransformable.
--
By continuing this daily little ant-like struggle and by having to confront the same desires, the same distractions every day, it seems to me I am wasting my energy in vain. Sri Aurobindos Yoga, which is meant to include life, is so difficult that one should come to it only after having already established the solid base of a concrete divine realization. That is why I want to ask you if I should not withdraw for a certain time, to Almora,3 for example, to Brewsters place,4 to live in solitude, silence, meditation, far away from people, work and temptations, until a beginning of Light and Realization is concretized in me. Once this solid base is acquired, it would be easier for me to resume my work and the struggle here for the true transformation of the outer being. But to want to transform this outer being without having fully illumined the inner being seems to me to be putting the cart before the horse, or at least condemning myself to a pitiless and endless battle in which the best of my forces are fruitlessly consumed.
In all sincerity, I must say that when I was at Brewsters place in Almora, I felt very near to that state in which the Light must surge forth. I quite understand the imperfection of this process, which involves fleeing from difficulties, but this would only be a stage, a strategic retreat, as it were.
Mother, this is not a vital desire seeking to divert me from the sadhana, for my life has no other meaning than to seek the divine, but it seems to be the only solution that could bring about some progress and get me out of this lukewarm slump in which I have been living day after day. I cannot be satisfied living merely one hour a day, when I see you.
I know that you do not like to write, Mother, but couldnt you say in a few words if you approve of my project or what I should do? In spite of all my rebellions and discouragements and resistances, I am your child. O Mother, help me!
Signed: Bernard
--
You may go to Almora if you think it will help you break this shell of the outer consciousness, so obstinately impenetrable.
Perhaps being far away from the Ashram for a while will help you feel the special atmosphere that exists here and that cannot be found anywhere else to the same extent.
--
For a long time, Satprem took care of the correspondence with the outside, along with Pavitra, not to mention editing the Ashram Bulletin as well as Mother's writings and talks, translating Sri Aurobindo's works into French, and conducting classes at the Ashram's 'International Centre of Education.'
Every evening at the Playground, the disciples passed before Mother one by one to receive symbolically some food.
--
An American artist, an old friend of D.H. Lawrence, and Satprem's friend.
***
0 1955-06-09, #Agenda Vol 01, #unset, #Integral Yoga
Mother, I cannot say that it is a nostalgia for the outside world that is drawing me backwards nor some attachment to a personal form of life, nor even some vital desire seeking its own satisfaction. That old world no longer attracts me, and I do not see at all what I would do there. Yet something is standing in my way.
If only I could see a distinct error blocking my path which I could clearly attack But I feel that I am not responsible, that it is not my personal fault if I remain without aspiration, stagnating. I feel like a battlefield of contending forces that are beyond me and against which I can do NOTHING. Oh Mother, it is not an excuse for a lack of will, or at least I dont think so I pr ofoundly feel like a helpless toy, totally helpless.
If the divine force, if your grace, does not intervene to shatter this obscure resistance that is drawing me downwards in spite of myself, I dont know what will become of me Mother, I am not blackmailing you, I am only expressing my helplessness, my anguish.
During the day, I live more or less calmly in my little morass, but as evening and the moment to meet you draw near, then the forces pinning me to the ground begin raging beneath your pressure, and I feel at times an unbearable tearing that burns and constricts in my throat like tears that cannot be shed. Afterwards, Truth regains possession of me but the following day it all begins again.
Mother, it is an impossible, absurd, unlivable life. I feel as though I have no hand in this cruel little game. Oh Mother, why doesnt your grace trust that deep part in me which knows so well that you are the Truth? Deliver me from these evil forces since, pr ofoundly, it is you and you alone I want. Give me the aspiration and strength I do not have. If you do not do this Yoga for me, I feel I shall never have the strength to go on.
--
Your case is not unique; there are others (and among the best and the most faithful) who are likewise a veritable battlefield for the forces opposing the advent of the truth. They feel powerless in this battle, sorrowful witnesses, victims without the strength to fight, for this is taking place in that part of the physical consciousness where the supramental forces are not yet fully active, although I am confident they soon will be. Meanwhile, the only remedy is to endure, to go through this suffering and to await patiently the hour of liberation.
While reading your prayer, I too prayed that it be heard.
0 1955-09-03, #Agenda Vol 01, #unset, #Integral Yoga
Mother, it seems that for weeks I have been knocking against myself at every turn, as though I were in a prison, and I cannot get out of it. Mother, I need your Space, your Light, to get out of this walled-in night that is suffocating me.
No matter where I concentrate, in my heart, above my head, between my eyes, I bang everywhere into an unyielding wall; I no longer know which way to turn, what I must do, say, pray in order to be freed from all this at last. Mother, I know that I am not making all the effort I should, but help me to make this effort, I implore your grace. I need so much to find at last this solid rock upon which to lean, this space of light where finally I may seek refuge. Mother, open the psychic being in me, open me to your sole Light which I need so much. Without your grace, I can only turn in circles, hopelessly. O Mother, may I live in you.
Your child,
0 1955-09-15, #Agenda Vol 01, #unset, #Integral Yoga
Mother suddenly everything seems to have crystallizedall the little revolts, the little tensions, the ill will and petty vital demandsforming a single block of open, determined resistance. I have become conscious that from the beginning of my sadhana, the mind has led the gamewith the psychic behind and has held me in leash, helped muzzle all contrary movements, but at no time, or only rarely, has the vital submitted or opened to the higher influence. The rare times when the vital participated, I felt a great progress. But now, I find myself in front of this solid mass that says No and is not at all convinced of what the mind has been imposing upon it for almost two years now.
Mother, I am sufficiently awakened not to rebel against your Light and to understand that the vital is but one part of my being, but I have come to the conclusion that the only way of convincing this vital is not to force or stifle it, but to let it go through its own experience so it may understand by itself that it cannot be satisfied in this way. I feel the need to leave the Ashram for a while to see how I can get along away from here and to realize, no doubt, that one can really brea the only here.
I have friends in Bangalore whom I would like to join for two or three weeks, perhaps more, perhaps less, however long it may take to confront this vital with its own freedom. I need a vital activity, to move, to sail, for example, to have friends etc. The need I am feeling is exactly that which I sought to satisfy in the past through my long boat journeys along the coast of Brittany. It is a kind of thirst for space and movement.
Otherwise, Mother, there is this block before me that is obscuring all the rest and taking away my taste for everything. I would like to leave, Mother, but not in revolt; may it be an experience to go through that receives your approval. I would not like to be cut off from you by your displeasure or your condemnation, for this would seem to me terrible and leave me no other recourse but to plunge into the worst excesses in order to forget.
Mother, I would like you to forgive me, to understand me and, above all, not to deprive me of your Love. I would like you to tell me if I may leave for a few weeks and how you feel about it. It seems to me that I am pr ofoundly your child, in spite of all this??
Signed: Bernard
0 1955-10-19, #Agenda Vol 01, #unset, #Integral Yoga
The three images of total self-giving to the Divine:
1) To prostrate oneself at His feet in a surrender of all pride, with a perfect HUMILITY.
2) To unfold ones being before Him, to open entirely ones body from head to toe, as one opens a book, spreading open ones centers so as to make all their movements visible in a total SINCERITY that allows nothing to remain hidden.
--
These movements may be accompanied by three formulas, or any one of them, depending upon the case:
1) May Your Will be done and not mine.
--
Generally, when these movements are made in the right way, they are followed by a perfect identification, a dissolution of the ego, bringing about a sublime felicity.
***
0 1956-02-29 - First Supramental Manifestation - The Golden Hammer, #Agenda Vol 01, #unset, #Integral Yoga
This evening the Divine Presence, concrete and material, was there present amongst you. I had a form of living gold, bigger than the universe, and I was facing a huge and massive golden door which separated the world from the Divine.
As I looked at the door, I knew and willed, in a single movement of consciousness, that THE TIME HAS COME, and lifting with both hands a mighty golden hammer I struck one blow, one single blow1 on the door and the door was shattered to pieces.
Then the supramental Light and Force and Consciousness rushed down upon earth in an uninterrupted flow.
0 1956-03-19, #Agenda Vol 01, #unset, #Integral Yoga
Note written by Mother in French. At this period, Mother's back was already bent. This straightening of her back seems to be the first physiological effect of the 'Supramental Manifestation' of February 29, which is perhaps the reason why Mother noted down the experience under the name 'Agenda of the Supramental Action on Earth.' It was the first time Mother gave a title to what would become this fabulous document of 13 volumes. The experience took place during a 'translation class' when, twice a week, Mother would translate the works of Sri Aurobindo into French before a group of disciples.
AGENDA of THE SUPRAMENTAL ACTION ON EARTH
On March 19 during the translation class the inner voice said:
0 1956-03-20, #Agenda Vol 01, #unset, #Integral Yoga
The control over the movements of the vertebrae, lost a long time ago (which resulted in a kind of insensitivity and incapacity to move them at will) has returned to a great extent: the consciousness is once again able to express itself and the back can straighten up very visibly.
***
--
Almost a total straightening, along with a very clear perception of the new force and power in the cells of the body.
Mother appeared on her balcony daily at about 6 a.m. to give a few moments of meditation to her disciples before the beginning of the day's work.
***
0 1956-03-21, #Agenda Vol 01, #unset, #Integral Yoga
The age of Capitalism and business is drawing to a close.
But the age of Communism, too, will pass. For Communism as it is preached is not constructive, it is a weapon to combat plutocracy. But when the battle is over and the armies are disbanded for want of employment, then Communism, having no more utility, will be transformed into something else that will express a higher truth.
We know this truth, and we are working for it so that it may reign upon earth.
0 1956-04-04, #Agenda Vol 01, #unset, #Integral Yoga
Mother, two months ago I had a clear mental perception of what was asked of me: to spend the rest of my life here. This is the source of my difficulties and of the inner hell I have been living through ever since. Each time I try to emerge, there is this image that rises up in me: your-whole-life and this casts me into a violent conflict. When I came here, I thought of staying for two or three years; for me the Ashram was a means of realization, not an end.
I understand now that as long as my whole being has not ACCEPTED that it must finish its life here, there is no way out nor any recovery possible. Through my mental force alone, this acceptance is impossible; I have been turning infernally in circles these past two months, and the mind is in league with the vital. Therefore, a force greater than mine must help me accept that my way is here. I need you, Mother, for without you I am lost. I need you to tell me that the Truth of my being is indeed here and that I am truly ready to follow this path. Mother, I beseech you, help me to see the truth of my being, give me some sign that my way is here and not elsewhere. I beg of you, Mother, help me to know.
I also had a very clear sensation that you were abandoning me, that you had no further interest in me and I could just as well do as I pleased. Perhaps you cannot forgive some of my inner rebellions which have been so very violent? Am I totally guilty? Is it true that you are abandoning me?
I am broken and battered in the depths of my being as I was in my flesh in the concentration camps. Will the divine grace take pity on me? Can you, do you want to help me? Alone I can do nothing. I am in an absolute solitude, even beyond all rebellion, at my very end.
Yet I love you in spite of all that I am.
Signed: Bernard
0 1956-04-20, #Agenda Vol 01, #unset, #Integral Yoga
The difficulties of the past weeks have taught me that as soon as one strays from the true consciousness, in however trifling a way, anything may happen, any excess, any aberration, any imbalance and I have felt very dangerous things prowling about me. Mother, you told me in regard to Patrick1 that the law of the manifestation was a law of freedom, even the freedom to choose wrongly. This evening, it has been my very deep perception that this freedom is virtually always a freedom to choose wrongly. I harbor a great fear of losing the true consciousness once again. I have become aware of how fragile everything in me is and that very little would be enough to carry me away.
Therefore, Sweet Mother, I come to ask a great grace of you, from the depths of my heart: take my freedom into your hands. Prevent me from falling back, far away from you. I place this freedom in your hands. Keep me safe, Mother, protect me. Grant me the grace of watching over me and of taking me in your hands completely, like a child whose steps are unsure. I no longer want this Freedom. It is you I want, the Truth of my being. Mother, as a grace, I implore you to free me from my freedom to choose wrongly.
I am your child and I love you.
--
Agreedwith all my heart I accept the gift you give me of your freedom to choose wrongly And it is with all my heart, too, that I shall always help you make the choice that leads straight to the goal that is, towards your real self.
With all my affection and my blessings.
--
A friend of Satprem's who died insane in a Japanese hospital in India
***
0 1956-04-23, #Agenda Vol 01, #unset, #Integral Yoga
Mother takes a passage from Prayers and Meditations of September 25, 1914:
The Lord hast willed, and Thou dost execute;
0 1956-04-24, #Agenda Vol 01, #unset, #Integral Yoga
The manifestation of the Supramental upon earth is no more a promise but a living fact, a reality.
It is at work here, and one day will come when the most blind, the most unconscious, even the most unwilling shall be obliged to recognize it.
0 1956-05-02, #Agenda Vol 01, #unset, #Integral Yoga
Oh, really! How ignorant! It has been promised for such a very long time, it has been said for such a very long timenot only here in the Ashram, but ever since the beginning of the earth. There have been all kinds of predictions, by all kinds of prophets. It has been said, There will be a new heaven and a new earth, a new race shall be born, the world shall be transformed Prophets have spoken of this in every tradition.
You said, They are fulfilled.
--
When the mind came down upon earth, something like a million years went by between the manifestation of the mind in the earth atmosphere and the appearance of the first man. But it will go faster this time because man is waiting for something, he has a vague idea: he is awaiting in some way or another the advent of the superman. Whereas the apes were certainly not awaiting the birth of man, they never thought of it for the excellent reason that they probably dont think very much! But man has thought about it and is waiting, so it will go faster. But faster probably still means thousands of years. We shall speak of this again in a few thousand years!
(silence)
Those who are ready within, who are open and in touch with the higher forces, those who have had a more or less direct personal contact with the Supramental Light and Consciousness, are capable of feeling the difference in the earth atmosphere.
But for this only like can know like. Only the Supramental Consciousness in an individual can perceive the Supramental acting in the earth atmosphere. Those who, for whatever reason, have developed this perception can see it. But those who are not even remotely conscious of their inner beings, who would be quite at a loss to say what their souls look like, are certainly not ready to perceive the difference in the earth atmosphere. They still have quite a way to go for that. Because, for those whose consciousness is more or less exclusively centered in the outer beingmental, vital and physicalthings need to have an absurd or unexpected appearance to be noticeable. And then they call it a miracle.
But we do not call a miracle the constant miracle of the forces that intervene to change circumstances and human natures and which have very far-reaching consequences, for we see only the appearance, and this appearance seems quite natural. But in truth, if you were to reflect upon the least thing that happens, you would be forced to acknowledge that it is miraculous.
It is simply because you do not reflect upon it and assume things to be as they are, what they are, unquestioningly; otherwise you would have quite a number of opportunities everyday to say to yourself, But look! That is absolutely amazing! How did it happen?
Quite simply, the habit of a purely superficial way of seeing.
Sweet Mother, what should be our attitude towards this New Consciousness?
--
If you want to look at it as an object of curiosity, then you have only to look at it, to try to understand.
If you want it to change you, you must open yourself and strive to progress.
--
Because a lot of people have come here, and they are asking, How are we going to benefit from it?
Oh!
--
Because when something new comes, we always have the idea of benefiting from it.
No! Not only in the case of something new: in every case, there is always this idea of benefiting. However, that is the best way to get nothing.
Who are you trying to fool? The Divine? That is hardly possible.
--
The number of disciples is increasing now day by day. What does this indicate?
But inevitablyit will increase more and more! Which is why I cannot do what I used to do when there were one hundred and fifty people in the Ashram. If they had just a little bit of common sense, they would understand that I cannot have the same relationship with people now (just imagine, 1,800 people these last days!), so I cannot have the same relationship with 1,845 people (exactly, I believe) as with thirty or even a hundred. That seems an easy enough logic to understand.
But they want everything to remain as it was and, as you say, to be the first to benefit.
--
Look. If all of you who have heard of this, not once but perhaps hundreds of times, who have spoken of it yourselves, thought about it, hoped for it, wanted it (there are some people who have come here only for this, to receive the Supramental Force and to be transformed into supermen, this has been their goal) then how is it that you were ALL such strangers to this Force that when it came, you did not even feel it?!
Can you solve that problem for me? If you find the solution to this problem, you will have the solution to the difficulty.
I am not speaking of people from outside who have never thought about it, who have never felt concerned and who do not even know that there may be something like the Supermind to receive, in fact. I am speaking of people who have built their lives upon this aspiration (and I dont doubt their sincerity for a minute), who have workedsome of them for thirty years, some for thirty-five, others somewhat lessall the while saying, When the supermind comes When the supermind comes That was their refrain: When the supermind comes Consequently, they were really in the best possible frame of mind, one could not have dreamt of a better predisposition. How is it, then, that their inner preparation was so lets just say incomplete, that they did not feel the Vibration immediately, as soon as it came, through a shock of identity?
Individually, each ones goal was to make himself ready, to enter into a more or less intimate individual relationship with this Force, so as to help the process; or else, if he could not help, at least be ready to recognize and be open to the Force when it would manifest. Then instead of being an alien element in a world in which your OWN inner capacity remains unmanifest, you suddenly become THAT, you enter directly, fully, into the very atmosphere: the Force is there, all around you, permeating you.
If you had had a little inner contact, you would have recognized it immediately, dont you think so?
Well, in any event, that was the case for those who had a little inner contact; they recognized it, they felt it, and they said, Ah, there it is! It has come! But how is it that so many hundreds of peoplenot to mention the handful of those who really wanted only that, thought only of that, had staked their whole lives on thathow is it that they felt nothing? What can this mean?
It is well known that only like knows like. It is an obvious fact.
There was indeed a possibility to enter into contact with the Thing individuallythis was even what Sri Aurobindo had described as being the necessary procedure: a certain number of people would enter into contact with this Force through their inner effort and their aspiration. We had called it the ascent towards the Supermind. And IF and when they had touched the Supermind through an inner ascent (that is, by freeing themselves from the material consciousness), they should have recognized it SPONTANEOUSLY as soon as it came. But a preliminary contact was indispensableif you have never touched it, how can you recognize it?
Thats how the universal movement works (I read this to you a few days ago): through their inner effort and inner progress, certain individuals, who are the pioneers, the forerunners, enter into communication with the new Force which is to manifest, and they receive it in themselves. And because a number of calls like this surge forth, the thing becomes possible, and the era, the time, the moment for the manifestation comes. This is how it happened and the Manifestation took place.
But then, all those who were ready should have recognized it.
I hasten to tell you that some did recognize it, but they were so few But as for those who ask these questions, who even took the trouble to come here, who took the train to gulp this down as you gulp down a s oft drink, how can they possibly feel anything whatsoever if they have not prepared themselves at all? Yet they are already speaking of pr ofiting: We want to benefit from it
After all, if they have even a tiny bit of sincerity (not too much, its tiring!), a tiny bit of sincerity, it is quite possible (I am joking), it is quite possible that they might get a few good kicks to make them go faster! It is possible. In fact, I think thats what will happen.
But really, this attitude this rather overly commercial attitude, is usually not very pr ofitable. If you have difficulties and you sincerely aspire, it is likely that the difficulties will diminish. Let us hope so.
--
What I call a descent is this: first of all, the consciousness climbs in ascent, then you catch the Thing up above and redescend with it. This is an INDIVIDUAL event.
When this individual event has taken place sufficiently to allow a more general possibility to emerge, it is no longer a descent but a manifestation.
--
What I call a descent takes place in the individual consciousness. In the same way, we speak of ascent (there is no ascent really, there is no high or low, no direction: its all a manner of speaking)we speak of ascent when we feel ourselves rising up towards something, and we call it a descent when, after having caught this thing, we bring it down into ourselves.
But when the doors are opened and the flood pours in, it can no longer be called a descent: it is a Force that spreads everywhere. Understood? Ah!
--
Mother is referring to the darshan of April 24, 1956. Four times a year, for 'darshan,' visitors increasingly poured into the Ashram to pass one by one before Mother (and formerly, Sri Aurobindo) to receive her look.
***
0 1956-08-10, #Agenda Vol 01, #unset, #Integral Yoga
In fact, following the 'Supramental Manifestation' of February 29, 1956, all of Mother's physical difficulties increased, as though all the obscurities in the physical consciousness were surging forth beneath the pressure of the new light. The same observation applies to the disciples who were around Mother and undoubtedly to the world as a whole. A strange 'mysterious acceleration' was beginning to take hold of the world.
***
0 1956-09-12, #Agenda Vol 01, #unset, #Integral Yoga
A light, not like the golden light of the Supermind: rather a kind of phosphorescence. I felt that had it been night, it would have been physically visible.
And it was denser than my physical body: the physical body seemed to me almost unrealas though crumblylike sand running through your fingers.
I would have been incapable of speaking, words seemed so petty, narrow, ignorant.
I saw (how shall I put it?) the successive preparations which took place, in certain anterior beings, in order to achieve this.
--
The experience of February 29 was of a general nature; but this one was intended for me.
An experience I had never had.
--
I had had a somewhat similar experience at the time of the union of the supreme creative principle with the physical consciousness. But that was a subtle experience, while this was materialin the body.
I did not have the experience, I did not look at it: I WAS it.
And it radiated from me: myriads of little sparks that were penetrating everybody I saw them enter into each one of those present.
One more step.
0 1956-09-14, #Agenda Vol 01, #unset, #Integral Yoga
Scarcely has a moment gone by since I left that I have not thought of you, but I wanted to wait for things to be clear and settled in me before writing, for you obviously have other things to do than listen to platonic declarations.
My friends keep telling me that I am not ready and that, like R,1 whom they knew, I should go and spend some time in society. They say that my idea of going to the Himalayas is absurd, and they advise me to return to Brazil for a few years to stay with W W is an elderly American millionaire the only good rich man I knowwho wanted to make me an heir, as it were, to his financial affairs and who treats me rather like a son. He was quite disappointed when I came back to India. My friends tell me that if I have to go through a period in the outside world, the best way to do it is to remain near someone who is fond of me, while at the same time ensuring a material independence for the future.
These questions of money do not interest me. In fact, nothing interests me except this something I feel within me. The only question for me is to know whether I am truly ready for the Yoga, or if my failings are not the sign of some immaturity. Mother, you alone can tell me what is right.
I feel a bit lost, cut off from you. The idea of going to the Himalayas is absurd and I am abandoning it. My friends tell me that I may remain with them as long as I wish, but this is hardly a solution; I dont even feel like writing a book any longernothing seems to appeal to me except the trees in this garden and the music that fills a large part of my days. There is no solution other than the Ashram or Brazil. You alone can tell me what to do.
I KNOW that ultimately my place is near you, but is that my place at present, after all these failings? Spontaneously, it is you I want, you alone who represent the light and all that is real in this world; I can love no one but you nor be interested in anything but this thing within me, but will it not all begin again once I have returned to the Ashram? You alone know the stage I am at, what is good for me, what is possible.
--
I feel that I am your child in spite of all my contradictions and failings. I love you.
Signed: Bernard
--
But perhaps you have felt this way because you had left your work in the Ashram for an entirely personal, that is, necessarily egoistical reason, and egoism always isolates one from the great current of universal forces. That is why, too, you no longer clearly perceive my love and my help which nevertheless are always with you.
You asked me what I see and whether your difficulties will not reappear upon your return to the Ashram. It may well be. If you return as you still are at present, it may be that after a very short period it will all begin again. That is why I am going to propose something to you but to accept it you will have to be heroic and very determined in your consecration to my work.
--
Just now, the work is being delayed, curtailed, limited, almost endangered for want of money.
That which you would not do for yourself personally, would you not do it for the divine cause?
Go to Brazil, to this good rich man, make him understand the importance of our work, the extent to which his fortune would be used to the utmost for the good of all and for the earths salvation were he to put it, even partially, at the disposal of our action. Win this victory over the power of money, and by so doing you will be freed from all your personal difficulties. Then you can return here with no apprehension, and you will be ready for the transformation.
Reflect upon this, take your time, tell me very frankly how you feel about it and whether it appears to you, as it does to me, to be a door opening onto a path that will bring you back, free and strong at last to me.
0 1956-10-07, #Agenda Vol 01, #unset, #Integral Yoga
It was because I hadnt thought of it. It hadnt even grazed my consciousness. The divine will is not at all like that, it is not a will: it is a VISION, a global vision, that sees and No, it does not guide (to guide suggests something outside, but nothing is outside), a creative vision, as it were; yet even then, the word create does not here have the meaning we generally attri bute to it.
And what is the Ashram? (I dont even mean in terms of the Universeon Earth only.) A speck. And why should this speck receive exceptional treatment? Perhaps if people here had realized the supermind. But are they so exceptional as to expect exceptional treatment?
As Sri Aurobindo says, people see God as a magnified man: he is the Demiurge, Jehovahwhat I call the Lord of Falsehood.
Arbitrariness. But the Divine is not like that!
--
But the divine vision is global. The people in the Ashram do not want this strike but what about the others? They are ignorant, mean, full of ill will, etc., but in their own way they are following a path, and why should they be deprived of the Grace? By the fact that their action is against the Ashram? It is certainly a Grace.
I said that I had not even thought of intervening. When things threatened to turn bad, I simply applied a force so that it wouldnt become too serious.
Complete surrender It is not a matter of giving what is small to something greater nor of losing ones will in the divine will; it is a matter of ANNULLING ones will in something that is of another nature.
What comes to replace this human will?
--
I used to be different (although I was said to be non-interfering); I acted, if at all, to defend myself But I understood very quickly that even this was a reaction of ignorance and that things would be set right automatically if one remained in the true consciousness.
A consciousness that sees and makes you see.
Which is why things go amiss when people try to force me to act: I am outside of myself, so to speak. As soon as I come back here, with no one around, then I see.
I have called for a greater package of Grace and asked that the truth of things prevail. We shall see what happens.
Mother is referring to a strike by the salaried workers of the Ashram, one of the numerous internal and external difficulties constantly assailing Her.
***
0 1956-10-08, #Agenda Vol 01, #unset, #Integral Yoga
Be always at the height of yourself, in all circumstances.
Then I wondered when and how I am at the height of myself. And this is what I saw:
Two things which were parallel and concomitant that is, they are always together:
--
The otheridentity with the supreme Grace, which obliterates and abolishes all errors committed in the action by whomsoever and whatsoever and which annuls all the consequences of these errors.
And the moment I perceived this, I saw that my third attitude in action, which is the will for progress for the whole earth as well as for each particular individual, was not the height of my being.
***
--
One is never anything but a divine apprentice: the Divine of yesterday is only an apprentice to the Divine of tomorrow No, I am not speaking of a progressive manifestation that is much farther below.
When I am at my highest, I am already too high for the manifestation.
--
No, it is exactly the opposite of what you are saying. It is not that the Divine in his divinity is opposed to his own manifested selfHe is very far beyond, beyond the necessity for Grace; He perceives his unique and exclusive responsibility, and that it is He and He alone who must change in His Manifestation so that all may change.
***
0 1956-10-28, #Agenda Vol 01, #unset, #Integral Yoga
I am facing the same difficulties as before my departure to Hyderabad, and I have made the same mistakes. The main reason for this state is that, on the one hand, words and ideas seem to have lost all power over me, and on the other, the vital elan which led me thus far is dead. So upon what shall my faith rest? I still have some faith, of course, but it has become totally ABSTRACT. The vital does not cooperate, so I feel all withered, suspended in a void, nothing seems to give me direction anymore. There is no rebelliousness in me, but rather a void.
In this state, I am ceaselessly thinking of my forest in Guiana or of my travels through Africa and the ardor that filled me with life in those days. I seem to need to have my goal before me and to walk towards it. Outer difficulties also seem to help me resolve my inner problems: there is a kind of need in me for the elements the sea, the forest, the desert for a milieu with which I can wrestle and through which I can grow. Here, I seem to lack a dynamic point of leverage. Here, in the everyday routine, everything seems to be falling apart in me. Should I not return to my forest in Guiana?
Mother, I implore you, in the name of whatever led me to you in the first place, give me the strength to do WHAT HAS TO BE DONE. You who see and who can, decide for me. You are my Mother. Whatever my shortcomings, my difficulties, I feel I am so deeply your child.
Signed: Bernard
--
One should beware of the charm of memories. What remains of past experiences is the effect they have had in the development of the consciousness. But when one attempts to relive a memory by placing oneself again in similar circumstances, one realizes quite rapidly how devoid they are of their power and charm, because they have lost their usefulness for progress.
You are now beyond the stage when the virgin forest and the desert can be useful for your growth. They had put you in contact with a life vaster than your own and they widened the limits of your consciousness. But now you need something else.
So far, your whole life has revolved around yourself; all you have done, even the apparently most disinterested or least egoistic act, has been done with a view to your own personal growth or illumination. It is time to live for something other than yourself, something other than your own individuality.
Open a new chapter in your existence. Live, no longer for your own realization or the realization of your ideal, however exalted it may be, but to serve an eternal work that transcends your individuality on all sides.
Signed: Mother
0 1956-11-22, #Agenda Vol 01, #unset, #Integral Yoga
For weeks on end, I have been spending nearly all my nights battling with serpents. Last night, I was attacked by three different kinds of serpents, each more venomous and repugnant than the other???
Signed: Bernard
0 1956-12-12, #Agenda Vol 01, #unset, #Integral Yoga
For years I have dreamed of going to Chinese Turkestan. Should I head in that direction? Or towards Africa?
I dont see a thing, nothing. Oh Mother, I turn towards you in this void that is stifling me. Hear my prayer. Tell me what I must do. Give me a sign. Mother, you are my sole recourse, for who else would show me the path to be taken, who else but you would love me? Or is my fate to go off into the night?
Forgive me, Mother, for loving you so poorly, for giving myself so badly. Mother, you are my only hope, all the rest in me is utter despair.
0 1956-12-26, #Agenda Vol 01, #unset, #Integral Yoga
I feel that this Truth of my being, this self most intensely felt, is independent from any form or institution. As far back as I can reach in my consciousness, this thing has been there; it was what drove me at an early age to liberate myself from my family, my religion, my country, a pr ofession, marriage or society in general. I feel this thing to be a kind of absolute freedom, and I have been feeling within me this same pr ofound drive for more than a year. Is this need for freedom wrong? And yet is it not because of this that the best in me has blossomed?
This is actually what is happening in me: I never really accepted the W solution, and the solution of Somalil and doesnt appeal to me. But I feel drawn by the idea of Turkestan, as I already told you, and this is why:
Ten years ago, I had two intuitions the first of which, to my great astonishment, was realized. It was that I had something important to do in South America and though I never could have foreseen such a voyage, I went there. The second was that I had something to do in Turkestan.
Mother, this is the problem around which I have desperately been turning in circles. What is the truth of my destiny? Is it that which is urging me so strongly to leave, or that which is struggling against my freedom? For ultimately, sincerely, what I want is to fulfill my lifes truth. If I have ever had a will, then it is: LET BE WHAT MUST BE. Mother, how can one truly know? Is this drive, this very old and very CLEAR urge in me, false??
Your child,
0 1957-01-01, #Agenda Vol 01, #unset, #Integral Yoga
A power greater than that of Evil
can alone win the victory.
0 1957-01-18, #Agenda Vol 01, #unset, #Integral Yoga
The conflict that is tearing me apart is between this shadowy part of a past that does not want to die, and the new light. I wonder if, rather than escaping to some desert, it would not be wiser to resolve this conflict by objectify it, by writing this book I spoke to you about.
But I would like to know whether it is really useful for me to write this book, or whether it is not just some inferior task, a makeshift.
You told me one day that I could be useful to you. Then, by chance, I came across this passage from Sri Aurobindo the other day: Everyone has in him something divine, something his own, a chance of perfection and strength in however small a sphere which God offers him to take or refuse.
Could you tell me, as a favor, what this particular thing is in me which may be useful to you and serve you? If I could only know what my real work is in this world All the conflicting impulses in me stem from my being like an unemployed force, like a being whose place has not yet been determined.
What do you see in me, Mother? Is it through writing that I shall achieve what is to be achievedor does all this still belong to a nether world? But if so, then of what use am I? If I were good at something, it would give me some air to breathe.
Your child,
0 1957-04-09, #Agenda Vol 01, #unset, #Integral Yoga
For I SEE that, were I to give in now, I would be done forthere would be no alternative but to live out the rest of my days in the Ashram. But everything in me rebels at this idea. The idea of winding up as General Secretary of the Ashram, like Pavitra, makes my skin crawl. It is absurd, and I apologize for speaking this way, Mother, for I admire Pavitra but I cant help it, I cant do it, I do not want to end up like that.
For more than a year now, I have been hypnotized by the idea that if I give in, I will be condemned to remain here. Once more, forgive me for speaking so absurdly, for of course I know it is not a condemnation; and yet a part of me feels that it would be.
Thus I am so tense that I do not even want to close my eyes to meditate for fear of yielding. And I fall into all kinds of errors that horrify me, simply because the pressure is too strong at times, and I literally suffocate. Mother, I am not cut out to be a disciple.
I realize that all the progress I was able to make during the first two years has been lost and I am just as before, worse than beforeas if all my strength were in ruin, all faith in myself undoneso much so that at times I curse myself for having come here at all.
That is the situation, Mother. I feel my unworthiness pr ofoundly. I am the opposite of Satprem, unable to love and to give myself. Everything in me is sealed tight.
So what is to be done? I intend asking your permission to leave as soon as the book is finished (I am determined to finish it, for it will rid me of the past it represents). I expect nothing from the world, except a bit of external space, in the absence of another space.
Signed: Bernard
P.S. And yet, even if I leave, I know that I shall have to come back here Everything is a paradox, and I CANNOT get out of this paradox.
***
--
I read your letter yesterday, and here is the answer that immediately came to me. I add to it the assurance that nothing has changed, nor can change, in my relationship with you, and that you are and always will be my child for that is the truth of your being.
Here is what I wrote:
In your ignorance, you created a phantom of your destiny, and then, out of this non-existent ghost, you made a hobgoblin around which all the resistances of your outer nature have crystallized.
It is a double ignorance:
0 1957-07-03, #Agenda Vol 01, #unset, #Integral Yoga
I have been asked if we are doing a collective yoga and what are the conditions of a collective yoga.
First, I could tell you that to do a collective yoga, there has to be a collectivity! And I could speak to you about the different conditions required to be a collectivity. But last night (smiling), I had a symbolic vision of our collectivity.
This vision took place early in the night and woke me up with a rather unpleasant feeling. Then I fell back to sleep and forgot about it; but a little while ago, when I was thinking of the question put to me, it returned. It returned with a great intensity and so imperatively that now, just as I wanted to tell you what kind of collectivity we wish to realize according to the ideal described by Sri Aurobindo in the last chapter of The Life Divinea gnostic, supramental collectivity, the only kind that can do Sri Aurobindos integral yoga and be realized physically in a progressive collective body becoming more and more divine the recollection of this vision became so imperative that I couldnt speak.
Its symbolism was very clear, though of quite a familiar nature, as it were, and because of its very familiarity, unmistakable in its realism Were I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I express it?)an immense hotel where all the terrestrial possibilities were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building were suddenly torn down and rebuilt while people were still living in them, such that if you went off somewhere within the immense hotel itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organized yet there was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written here1 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.
It went something like this: somewhere, in the center of this enormous edifice, there was a room reservedas it seemed in the story for a mother and her daughter. The mother was a lady, an elderly lady, a very influential matron who had a great deal of authority and her own views concerning the entire organization. Her daughter seemed to have a power of movement and activity enabling her to be everywhere at once while at the same time remaining in her room, which was well, a bit more than a roomit was a kind of apartment which, above all, had the characteristic of being very central. But she was constantly arguing with her mother. The mother wanted to keep things just as they were, with their usual rhythm, which precisely meant the habit of tearing down one thing to rebuild another, then again tearing down that to build still another, thus giving the building an appearance of frightful confusion. But the daughter did not like this, and she had another plan. Most of all, she wanted to bring something completely new into the organization: a kind of super-organization that would render all this confusion unnecessary. Finally, as it was impossible for them to reach an understanding, the daughter left the room to go on a kind of general inspection She went out, looked everything over, and then wanted to return to her room to decide upon some final measures. But this is where something rather peculiar began happening.
She clearly remembered where her room was, but each time she set out to go there, either the staircase disappeared or things were so changed that she could no longer find her way! So she went here and there, up and down, searched, went in and out but it was impossible to find the way to her room! Since all of this assumed a physical appearanceas I said, a very familiar and very common appearance, as is always the case in these symbolic visions there was somewhere (how shall I put it?) the hotels administrative office and a woman who seemed to be the manager, who had all the keys and who knew where everyone was staying. So the daughter went to this person and asked her, Could you show me the way to my room?But of course! Easily! Everyone around the manager looked at her as if to say, How can you say that? However, she got up, and with authority asked for a key the key to the daughters roomsaying, I shall take you there. And off she went along all kinds of paths, but all so complicated, so bizarre! The daughter was following along behind her very attentively, you see, so as not to lose sight of her. But just as they should have come to the place where the daughters room was supposed to be, suddenly the manageress (let us call her the manageress), both the manageress and her key vanished! And the sense of this vanishing was so acute that at the same time, everything vanished!
So to help you understand this enigma, let me tell you that the mother is physical Nature as she is, and the daughter is the new creation. The manageress is the worlds organizing mental consciousness as Nature has developed it thus far, that is, the most advanced organizing sense to have manifested in the present state of material Nature. This is the key to the vision.
Naturally, when I awoke, I immediately knew what could resolve this problem which appeared so absolutely insoluble. The vanishing of the manageress and her key was an obvious sign that she was altogether incapable of leading what could be called the creative consciousness of the new world to its true place.
I knew this, but I did not have a vision of the solution, which means it has yet to manifest; this thing had not yet manifested in the building, this fantastic construction, although it is the very mode of consciousness which could transform this incoherent creation into something real, truly conceived, willed and materialized, with a center in its proper place, a recognized place, and with a REAL effective power.
(silence)
The symbolism is quite clear in that all the possibilities are there, all the activities are there, but in disorder and confusion. They are neither coordinated nor centralized nor unified around the central and unique truth and consciousness and will. So this brings us back precisely to this question of a collective yoga and of a collectivity capable of realizing it. What should this collectivity be?
It is certainly not an arbitrary construction of the type built by men, where everything is put pell-mell, without any order, without reality, and which is held together by only illusory ties. Here, these ties were symbolized by the hotels walls, while actually in ordinary human constructions (if we take a religious community, for example), they are symbolized by the building of a monastery, an identity of clothing, an identity of activities, an identity even of movementor to put it more precisely: everyone wears the same uniform, everyone gets up at the same time, everyone eats the same thing, everyone says his prayers together, etc.; there is an overall identity. But naturally, on the inside there remains the chaos of many disparate consciousnesses, each one following its own mode, for this kind of group identification, which extends right up to an identity of beliefs and dogma, is absolutely illusory.
Yet it is one of the most common types of human collectivityto group together, band together, unite around a common ideal, a common action, a common realization but in an absolutely artificial way. In contrast to this, Sri Aurobindo tells us that a true communitywhat he terms a gnostic or supramental communitycan be based only upon the INNER REALIZATION of each one of its members, each realizing his real, concrete oneness and identity with all the other members of the community; that is, each one should not feel himself a member connected to all the others in an arbitrary way, but that all are one within himself. For each one, the others should be as much himself as his own bodynot in a mental and artificial way, but through a fact of consciousness, by an inner realization.
(silence)
This means that before hoping to realize such a gnostic collectivity, each one must first of all become (or at least start to become) a gnostic being. It is obvious that the individual work must take the lead and the collective work follow; but the fact remains that spontaneously, without any arbitrary intervention of will the individual progress IS restrained or CHECKED, as It were, by the collective state. Between the collectivity and the individual, there exists an interdependence from which one cannot be totally free, even if one tries. And even he who might try, in his yoga, to free himself totally from the human and terrestrial state of consciousness, would be at least subconsciously bound by the state of the whole, which impedes and PULLS BACKWARDS. One can attempt to go much faster, one can attempt to let all the weight of attachments and responsibilities fall off, but in spite of everything, the realization of even the most advanced or the leader in the march of evolution is dependent upon the realization of the whole, dependent upon the state in which the terrestrial collectivity happens to be. And this PULLS backwards to such an extent that sometimes one has to wait centuries for the earth to be ready before being able to realize what is to be realized.
This is why Sri Aurobindo has also written somewhere else that a double movement is necessary: the effort for individual progress and realization must be combined with the effort of trying to uplift the whole so as to enable it to make a progress indispensable for the greater progress of the individual: a mass progress, if you will, that allows the individual to take a further step forward.
And now you understand why I had thought it would be useful to have a few meditations in common, to work at creating a common atmosphere a bit more organized than my big hotel of last night!
So, the best way to use these meditations (and they are going to increase, since we are now also going to replace the distributions with short meditations) is to go deep within yourselves, as far as you can, and find the place where you can feel, perceive and perhaps even create an atmosphere of oneness wherein a force of order and organization can put each element in its true place, and out of the chaos existing at this hour, make a new, harmonious world surge forth.
The Supramental Manifestation, (Cent. Ed. XVI, pp. 33-36.)
0 1957-07-18, #Agenda Vol 01, #unset, #Integral Yoga
I have just received a letter from my friends in charge of the French Archaeological Expedition to Afghanistan. They need someone to assist them on their next field excavations (August 15 December 15) and have offered to take me if I wish to join them.
If I must have some new experience outside, this one has the advantage of being short-termed and not far away from India, and it is also in an interesting milieu. The only disadvantage is that I would have to pay for the trip as far as Kabul. But I dont want to do anything that displeases you or of which you do not really approve. In the event you might feel this to be a worthwhile experience, I would have to leave by the beginning of August.
I place this in your hands, sincerely.
0 1957-10-08, #Agenda Vol 01, #unset, #Integral Yoga
There is no question of my abandoning the path and I remain convinced that the only goal in life is spiritual. But I need things to help me along the way: I am not yet ripe enough to depend upon inner strength alone. And when I speak of the forest or a boat, it is not only for the sake of adventure or the feeling of space, but also because they mean a discipline. Outer constraints and difficulties help me, they force me to remain concentrated around that which is best in me. In a sense, life here is too easy. Yet it is also too hard, for one must depend on ones own discipline I do not yet have that strength, I need to be helped by outer circumstances. The very difficulty of life in the outside world helps me to be disciplined, for it forces me to concentrate all my vital strength in effort. Here, this vital part is unemployed, so it acts foolishly, it strains at the leash.
I doubt that a new experience outside can really resolve things, but I believe it might help me make it to the next stage and consolidate my inner life. And if you wish, I would return in a year or two.
I shall soon have completed the revision1 of The Life Divine and The Human Cycle, so I believe I shall have done the best I could, at present, to serve you. October 30th is my birthday. Could I leave immediately thereafter?
It is not because I am unhappy with the Ashram that I want to leave, but because I am unhappy with myself and because I want to master myself through other means.
--
There is a joy to which you still seem completely closed: it is the joy of SERVING.
In truth, the only thing in the world that interests you, directly or indirectly, is YOURSELF. That is why you feel imprisoned within such narrow, stifling limits.
--
of Mother's French translation of these two books by Sri Aurobindo.
***
0 1957-10-17, #Agenda Vol 01, #unset, #Integral Yoga
There are all kinds of freedommental freedom, vital freedom, spiritual freedomwhich are the fruits of successive masteries. But a completely new freedom has become possible with the Supramental Manifestation: it is the freedom of the body.
One of the very first results of the supramental manifestation was to give the body a freedom and an autonomy it has never before known. And when I say freedom, I dont mean some psychological perception or an inner state of consciousness, but something else and far betterit is a new phenomenon in the body, in the cells of the body. For the first time, the cells themselves have felt that they are free, that they have the power to decide. When the new vibrations came and combined with the old ones, I felt it at once and it showed me that a new world was really taking birth.
In its normal state, the body always feels that it is not its own master: illnesses invade it without its really being able to resist thema thousand factors impose themselves or exert pressure upon it. Its sole power is the power to defend itself, to react. Once the illness has got in, it can fight and overcome iteven modern medicine has acknowledged that the body is cured only when it decides to get cured; it is not the drugs per se that heal, for if the ailment is temporarily suppressed by a drug without the bodys will, it grows up again elsewhere in some other form until the body itself has decided to be cured. But this implies only a defensive power, the power to react against an invading enemyit is not true freedom.
But with the supramental manifestation, something new has taken place in the body: it feels it is its own master, autonomous, with its two feet solidly on the ground, as it were. This gives a physical impression of the whole being suddenly drawing itself up, with its head lifted high I am my own master.
We live perennially with a burden on our shoulders, something that bows our heads down, and we feel pulled, led by all kinds of external forces, we dont know by whom or what, nor where tothis is what men call Fate, Destiny. When you do yoga, one of the first experiences the experience of the kundalini, as it is called here in Indiais precisely one in which the consciousness rises, breaks through this hard lid, here, at the crown of the head, and at last you emerge into the Light. Then you see, you know, you decide and you realizedifficulties may still remain, but truly speaking one is above them. Well, as a result of the supramental manifestation, it is THIS experience that came into the body. The body straightened its head up and felt its freedom, its independence.
During the flu epidemic, for example, I spent every day in the midst of people who were germ carriers. And one day, I clearly felt that the body had decided not to catch this flu. It asserted its autonomy. You see, it was not a question of the higher Will deciding, no. It didnt take place in the highest consciousness: the body itself decided. When you are way above in your consciousness, you see things, you know things; but in actual fact, once you descend again into matter, it is like water running through sand. In this respect, things have changed, the body has a DIRECT power, independent of any outer intervention. Even though it is barely visible, I consider this to be a very important result.
And this new vibration in the body has allowed me to understand the mechanism of the transformation. It is not something that comes from a higher Will, not a higher consciousness that imposes itself upon the body: it is the body itself awakening in its cells, a freedom of the cells themselves, an absolutely new vibration that sets disorders righteven disorders that existed prior to the supramental manifestation.
Naturally, all this is a gradual process, but I am hopeful that little by little this new consciousness will grow, gain ground and victoriously resist the old forces of destruction and annihilation, and this Fatality we believed to be so inexorable.
***
0 1957-10-18, #Agenda Vol 01, #unset, #Integral Yoga
This evening, you spoke of the possibility of shortening the path of realization to a few months, days or hours. And yesterday, when you talked to me about the freedom of the body, you spoke of the experience of the Kundalini, of this breaking of the lid that makes you emerge once and for all, above difficulties, into the light.
I need a practical method corresponding to my present possibilities and to results of which I am presently capable. I feel that my efforts are dispersed by concentrating sometimes here, sometimes therea feeling of not knowing exactly what to do to break through and get out of all this. Would you point out some particular concentration to which I could adhere, a particular method that I would stick to?
I am well aware that a supple attitude is recommended in the Yoga, yet for the time being, it seems to me that one well-defined method would help me hold on1this practical aspect would help me. I will do it methodically, obstinately, until it cracks for good.
0 1957-11-12, #Agenda Vol 01, #unset, #Integral Yoga
The integral yoga is made up of an uninterrupted series of tests that you must pass through without any advance notice, thereby forcing you to be always vigilant and attentive.
Three groups of examiners conduct these tests. Apparently they have nothing in common and their methods are so different, at times even so seemingly contradictory, that they do not appear to work towards the same goal, and yet they complete one another, they work together for a common aim and each is indispensable for the integral result.
These three categories of tests are: those conducted by the forces of Nature, those conducted by the spiritual and divine forces, and those conducted by the hostile forces. This latter category is the most deceptive in its appearance, and a constant state of vigilance, sincerity and humility is required so as not to be caught by surprise or unprepared.
The most commonplace circumstances, people, the everyday events of life, the most seemingly insignificant things, all belong to one or another of these three categories of examiners. In this considerably complex organization of tests, those events generally considered the most important in life are really the easiest of all examinations to pass, for they find you prepared and on your guard. One stumbles more easily over the little pebbles on the path, for they attract no attention.
The qualities more particularly required for the tests of physical Nature are endurance and plasticity, cheerfulness and fearlessness.
For the spiritual tests: aspiration, confidence, idealism, enthusiasm and generosity in self-giving.
--
But do not imagine that those who are tested are on one side and those who test on the other; depending upon the times and circumstances, we are both examiners and examined, and it may even happen that simultaneously, at the very same moment, we are the examined and the examiner. And whatever benefits we derive depend, in both quality and quantity, upon the intensity of our aspiration and the alertness of our consciousness.
To conclude, a final recommendation: never pose as an examiner. For while it is good to remember constantly that perhaps one is passing a very important test, it is, on the other hand, extremely dangerous to imagine oneself entrusted with applying tests to others, for that is an open door to the most absurd and harmful vanities. It is not an ignorant human will that decides these things but the Supreme Wisdom.
0 1957-11-13, #Agenda Vol 01, #unset, #Integral Yoga
Widen yourself as far as the extreme bounds of the universe and beyond.
Take upon yourself always all the necessities of progress and dissolve them in the ecstasy of Unity. Then you will be divine.
***
0 1957-12-13, #Agenda Vol 01, #unset, #Integral Yoga
Sweet Mother, this is what is rising from my soul: I feel in me something unemployed, something seeking to express itself in life. I want to be like a knight, your knight, and go off in search of a treasure that I could bring back to you. The world has lost all sense of the wonderful, all beauty of Adventure, this quest known to the knights of the Middle Ages. It is this that calls so relentlessly within me, this need for a quest in the world and for a beautiful Adventure which at the same time would be an adventure of the soul. How I wish that the two things, inner and outer, be JOINED, that the joy of action, of the open road and the quest help the souls blossoming, that they be like a prayer of the soul expressed in life. The knights of the Middle Ages knew this. Perhaps it is all childish and absurd in the midst of this 20th century, but this is what I feel, this that is summoning me to leavenot anything base, not anything mediocre, only a need for something in me to be fulfilled. If only I could bring you back a beautiful treasure!
After that, perhaps I would be riper to accept the everyday life of the Ashram, and know how to give myself better.
Mother, I feel all this very strongly; I need your help to follow the true path of my being and fulfill this new outer cycle, should you see that it has to be fulfilled. I feel so strongly that something remains for me to DO. Guide me, Sweet Mother.
Your child,
0 1957-12-21, #Agenda Vol 01, #unset, #Integral Yoga
There is a whole gradation of planes of consciousness, from the physical consciousness to my radiant consciousness at the very highest level, that which knows the Will of the Supreme. I keep all these planes of consciousness in front of me, working simultaneously, coordinatedly, and I am acting on each plane, gathering the information proper to each plane, so as to have the integral truth of things. Thus, when I have a decision to make in regard to one of you, I plug into you directly from that level of the supreme consciousness which sees the deep truth of your being. But at the same time, my decision is shaped, as it were, by the information given to me by the other planes of consciousness and particularly by the physical consciousness, which acts as a recorder.
This physical consciousness records all it sees, all your reactions, your thoughts, all the factswithout preference, without prejudice, without personal will. Nothing escapes it. Its work is almost mechanical. Therefore I know what to tell or to ask you according to the integral truth of your being and its present possibilities. Ordinarily, in the normal man, the physical consciousness does not see things as they are, for three reasons: because of ignorance, because of preference, and because of an egoistic will. You color what you see, eliminate what displeases you. In short, you see only what you desire to see.
Now, I recently had a very striking experience: a discrepancy occurred between my physical consciousness and the consciousness of the world. In some instances decisions made in the Light and the Truth produced unexpected results, upheavals in the consciousness of others that were neither foreseen nor desired, and I did not understand. No matter how hard I tried, I could not understand and I emphasize this word understand. At last, I had to leave my highest consciousness and pull myself down into the physical consciousness to find out what was happening. And there, in my head, I saw what appeared to be a little cell bursting, and suddenly I understood: the recording had been defective. The physical consciousness had neglected to register certain of your lower reactions. It could not have been through preference or through personal will (these things were eliminated from my consciousness long, long ago). But I saw that this most material consciousness was already completely permeated with the transforming supramental truth, and it could no longer follow the rhythm of normal life. It was much more attuned to the true consciousness than to the world! I couldnt possibly blame it for lagging behind; on the contrary, it was in front, too far ahead! There was a discrepancy between the rhythm of the transformation of my being and the worlds own rhythm. The supramental action on the world is slow, it does not act directlyit acts by infiltration, by traversing the successive layers, and the results are slow to come about. So I had to pull myself violently down in order to wait for the others.
One must at times know how not to know.
This experience showed me once more the necessity to be perfectly humble before the Lord. It is not enough merely to rise to the heights, to the ethereal planes of consciousness: these planes have also to descend into matter and illuminate it. Otherwise, nothing is really done. One must have the patience to establish the communication between the high and the low. I am like a tempest, a hurricaneif I listened to myself, I would tear into the future, and everything would go flying! But then, there would no longer be any communication with the rest.
One must have the patience to wait.
Humility, a perfect humility, is the condition for all realization. The mind is so cocksure. It thinks it knows everything, understands everything. And if ever it acts through idealism to serve a cause that appears noble to it, it becomes even more arrogant more intransigent, and it is almost impossible to make it see that there might be something still higher beyond its noble conceptions and its great altruistic or other ideals. Humility is the only remedy. I am not speaking of humility as conceived by certain religions, with this God that belittles his creatures and only likes to see them down on their knees. When I was a child, this kind of humility revolted me, and I refused to believe in a God that wants to belittle his creatures. I dont mean that kind of humility, but rather the recognition that one does not know, that one knows nothing, and that there may be something beyond what presently appears to us as the truest, the most noble or disinterested. True humility consists in constantly referring oneself to the Lord, in placing all before Him. When I receive a blow (and there are quite a few of them in my sadhana), my immediate, spontaneous reaction, like a spring, is to throw myself before Him and to say, Thou, Lord. Without this humility, I would never have been able to realize anything. And I say I only to make myself understood, but in fact I means the Lord through this body, his instrument. When you begin living THIS kind of humility, it means you are drawing nearer to the realization. It is the condition, the starting point.
***
(Note written by Mother in connection with the conversation of December 21, 1957)
At the very top, a constant vision of the Supremes will.
In the world, an overall vision of what is to be done.
Individually, at each moment and in each circumstance, the vision of the truth of the moment, of the circumstance, of the individual.
In the external consciousness, the impersonal and mechanical recording of what is happening and of what are the people and things that comprise both the field of action and the limitations imposed upon this action. The recording is innately automatic and mechanical, without any kind of evaluation, as objective as possible.
***
0 1958-01-01, #Agenda Vol 01, #unset, #Integral Yoga
to the splendor of this collaboration.
(Message of January 1, 1958)
Sweet Mother, will you explain this years message?
There is nothing to explain. It is an experience, something that took place, and when it took place, I noted it down; and it so happens that it occurred just as I remembered that I had to write something for the new year (which at that time was the following year, that is, the year beginning today). When I remembered that I had to write somethingnot because of that, but simultaneouslythis experience came, and when I noted it down, I realized that it was the message for this year!
(Mother reads the notation of her experience)
During one of our classes (October 30, 1957), I spoke of the limitless abundance of Nature, this tireless Creatrice who takes the multitude of forms, mixes them together, separates them again and reforms them, again undoes them, again destroys them, in order to move on to ever new combinations. As I said, it is a huge cauldron. Things get churned up in it and somehow something emerges; if its defective, it is thrown back in and something else is taken out One form, two forms or a hundred forms make no difference to her, there are thousands upon thousands of formsand one year, a hundred years, a thousand years, millions of years, what difference does it make? Eternity lies before her! She quite obviously enjoys herself and is in no hurry. If you speak to her of pressing on or of rushing through some part of her work or other, her reply is always the same: But what for? Why? Arent you enjoying it?
The evening I told you these things, I totally identified myself with Nature and I entered into her play. And this movement of identification brought forth a response, a new kind of intimacy between Nature and myself, a long movement of drawing ever nearer which culminated in an experience that came on November 8.
Nature suddenly understood. She understood that this newborn Consciousness does not seek to reject her, but wants to embrace her entirely. She understood that this new spirituality does not stand apart from life, does not timorously recoil before the awesome richness of her movement, but on the contrary wants to integrate all her facets. She understood that the supramental consciousness is not there to diminish her but to make her complete.
Then, from the supreme Reality came this command: Awaken, O Nature, to the joy of collaboration. And suddenly, all Nature rushed forth in an immense bounding of joy, saying, I accept! I will collaborate! And at the same time, there came a calm, an absolute tranquillity, to allow this receptacle, this body, to receive and contain without breaking and without losing anything of the Joy of Nature that was rushing forth in a movement of grateful recognition like an overwhelming flood. She accepted, she sawwith all eternity before her that this supramental consciousness would fulfill her more perfectly and impart a still greater force to her movement and more richness, more possibilities to her play.
And suddenly, as if resounding from every corner of the earth, I heard these great notes which are sometimes heard in the subtle physicalra ther like those of Beethovens Concerto in Dwhich come at moments of great progress, as though fifty orchestras were bursting forth all at once without a single discordant note, to sound the joy of this new communion of Nature and Spirit, the meeting of old friends who, after a long separation, find each other once more.
Then came these words: O Nature, Material Mother, thou hast said that thou wilt collaborate, and there is no limit to the splendor of this collaboration.
And the radiant felicity of this splendor was perceived in a perfect peace.
Such was the birth of this years message.
***
--
I have one thing to add: we must not misinterpret the meaning of this experience and imagine that henceforth everything will take place without difficulties or always in accordance with our personal desires. It is not at this level. It does not mean that when we do not want it to rain, it will not rain! Or when we want some event to take place in the world, it will immediately take place, or that all difficulties will be abolished and everything will be like a fairy tale. It is not like that. It is something more pr ofound. Nature has accepted into her play of forces the newly manifested Force and has included it in her movements. But as always, the movements of Nature take place on a scale infinitely surpassing the human scale and invisible to the ordinary human consciousness. It is more of an inner, psychological possibility that has been born in the world than a spectacular change in earthly events.
I mention this because you might be tempted to believe that fairy tales are going to be realized upon earth. The time has not yet come.
--
We must have a great deal of patience and a very wide and very complex vision to understand how things work.
(silence)
The miracles that are taking place are not what could be called literary miracles, for they do not take place as in storybooks. They are visible only to a very pr ofound vision of thingsvery pr ofound, very comprehensive, very vast.
(silence)
You first have to be able to follow the methods and the means of the Grace to recognize its action. You first have to be able to remain unblinded by appearances to see the deeper truth of things.
***
0 1958-01-22, #Agenda Vol 01, #unset, #Integral Yoga
It is an error to confuse Joy and Felicity. They are two very different things. Not only are their vibrations different, but their colors are different. The color of Felicity is blue, a clear silvery blue (the blue of the Ashram flag), very luminous and transparent. And it has a passive and fresh quality that refreshes and rejuvenates.
Whereas Joy is a golden rose color, a pale gold with a tinge of red, a very pale red. It is active, warm, fortifying, intensifying. The first is sweetness, the second is tenderness.
And Blisswhat I spontaneously call Blissis the synthesis of both. It is found in the very heights of the supramental consciousness, in a diamond light, an uncolored, sparkling light containing all the colors. Joy and Felicity form two sides of a triangle that has Bliss at its apex.
Bliss contains coolness and warmth, passivity and activity, repose and action, sweetness and tenderness, all at the same time. Divine tenderness is something very different from sweetnessit is a paroxysm of joy, a vibration so strong that the body feels it will burst, so it is forced to widen.
The diamond light of Bliss has the power to melt all hostile forces. Nothing can resist it. No consciousness, no being, no hostile will can draw near it without immediately being dissolved, for it is the Divine light in its pure creative power.
***
0 1958-01-25, #Agenda Vol 01, #unset, #Integral Yoga
Note written by Mother in English (with a touch of irony so reminiscent of Sri Aurobindo).
(Concerning Pakistan)
0 1958-02-03a, #Agenda Vol 01, #unset, #Integral Yoga
I would like to tell you that I am staying, very simply, for something in me wants this, but I am afraid to make a decision that I may not be able to keep. A force other than mine is needed. In short, you have to do the willing for me, to utter a word that would help me understand truly that I must stay here. Grant me the grace of helping and enlightening me. I would like to decide without preference, in obedience to the sole Truth and in accordance with my real possibilities.
I have received a long letter from Swami,1 who in essence says that I should be able to realize what I have to realize right here with you, but he does not refuse to take me with him should I persist in my intention.
0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Integral Yoga
Between the beings of the supramental world and men, there exists approximately the same gap as between men and animals. Sometime ago, I had the experience of identification with animal life, and it is a fact that animals do not understand us; their consciousness is so constituted that we elude them almost entirely. And yet I have known domestic animalscats and dogs, but especially catswho made an almost yogic effort of consciousness to understand us. But generally, when they watch us living and acting, they dont understand, they dont SEE US as we are and they suffer because of us. We are a constant enigma to them Only a very tiny part of their consciousness is linked to us. And it is the same for us when we try to look at the supramental world. Only when the link of consciousness has been built shall we see itand even then, only that part of our being which has undergone the transformation will be capable of seeing it as it isotherwise the two worlds would remain as separate as the animal world and the human world.
The experience I had on February 3 proves this. Before, I had had an individual, subjective contact with the supramental world, whereas on February 3, I went strolling there in a concrete wayas concretely as I used to go strolling in Paris in times pastin a world that EXISTS IN ITSELF, beyond all subjectivity.
--
The supramental world exists in a permanent way, and I am there permanently in a supramental body. I had pro of of this today when my earthly consciousness went there and consciously remained there between two and three oclock in the afternoon: I now know that for the two worlds to join in a constant and conscious relationship what is missing is an intermediate zone between the existing physical world and the supramental world as it exists. This zone has yet to be built, both in the individual consciousness and in the objective world, and it is being built. When formerly I used to speak of the new world that is being created, I was speaking of this intermediate zone. And similarly, when I am on this side that is, in the realm of the physical consciousness and I see the supramental power, the supramental light and substance constantly permeating matter, I am seeing and participating in the construction of this zone.
I found myself upon an immense ship, which is the symbolic representation of the place where this work is being carried out. This ship, as big as a city, is thoroughly organized, and it had certainly already been functioning for quite some time, for its organization was fully developed. It is the place where people destined for the supramental life are being trained. These people (or at least a part of their being) had already undergone a supramental transformation because the ship itself and all that was aboard was neither material nor subtle-physical, neither vital nor mental: it was a supramental substance. This substance itself was of the most material supramental, the supramental substance nearest the physical world, the first to manifest. The light was a blend of red and gold, forming a uniform substance of luminous orange. Everything was like that the light was like that, the people were like thateverything had this color, in varying shades, however, which enabled things to be distinguished from one another. The overall impression was of a shadowless world: there were shades, but no shadows. The atmosphere was full of joy, calm, order; everything worked smoothly and silently. At the same time, I could see all the details of the education, the training in all domains by which the people on board were being prepared.
This immense ship had just arrived at the shore of the supramental world, and a first batch of people destined to become the future inhabitants of the supramental world were about to disembark. Everything was arranged for this first landing. A certain number of very tall beings were posted on the wharf. They were not human beings and never before had they been men. Nor were they permanent inhabitants of the supramental world. They had been delegated from above and posted there to control and supervise the landing. I was in charge of all this since the beginning and throughout. I myself had prepared all the groups. I was standing on the bridge of the ship, calling the groups forward one by one and having them disembark on the shore. The tall beings posted there seemed to be reviewing those who were disembarking, allowing those who were ready to go ashore and sending back those who were not and who had to continue their training aboard the ship. While standing there watching everyone, that part of my consciousness coming from here became extremely interested: it wanted to see, to identify all the people, to see how they had changed and to find out who had been taken immediately as well as those who had to remain and continue their training. After awhile, as I was observing, I began to feel pulled backwards and that my body was being awakened by a consciousness or a person from here1and in my consciousness, I protested: No, no, not yet! Not yet! I want to see whos there! I was watching all this and noting it with intense interest It went on like that until, suddenly, the clock here began striking three, which violently jerked me back. There was the sensation of a sudden fall into my body. I came back with a shock, but since I had been called back very suddenly, all my memory was still intact. I remained quiet and still until I could bring back the whole experience and preserve it.
The nature of objects on this ship was not that which we know upon earth; for example, the clothes were not made of cloth, and this thing that resembled cloth was not manufacturedit was a part of the body, made of the same substance that took on different forms. It had a kind of plasticity. When a change had to be made, it was done not by artificial and outer means but by an inner working, by a working of the consciousness that gave the substance its form or appearance. Life created its own forms. There was ONE SINGLE substance in all things; it changed the nature of its vibration according to the needs or uses.
Those who were sent back for more training were not of a uniform color; their bodies seemed to have patches of a grayish opacity, a substance resembling the earth substance. They were dull, as though they had not been wholly permeated by the light or wholly transformed. They were not like this all over, but in places.
The tall beings on the shore were not of the same color, at least they did not have this orange tint; they were paler, more transparent. Except for a part of their bodies, only the outline of their forms could be seen. They were very tall, they did not seem to have a skeletal structure, and they could take on any form according to their needs. Only from their waists to their feet did they have a permanent density, which was not felt in the rest of their body. Their color was much more pallid and contained very little red, it verged rather on gold or even white. The parts of whitish light were translucid; they were not absolutely transparent, but less dense, more subtle than the orange substance.
Just as I was called back, when I was saying, Not yet , I had a quick glimpse of myself, of my form in the supramental world. I was a mixture of what these tall beings were and the beings aboard the ship. The top part of myself, especially my head, was a mere silhouette of a whitish color with an orange fringe. The more it approached the feet, the more the color resembled that of the people on the ship, or in other words, orange; the more it went up towards the top, the more translucid and white it was, and the red faded. The head was only a silhouette with a brilliant sun at its center; from it issued rays of light which were the action of the will.
As for the people I saw aboard ship, I recognized them all. Some were here in the Ashram, some came from elsewhere, but I knew them as well. I saw everyone, but as I realized that I would not remember everyone when I came back, I decided not to give any names. Besides, it is unnecessary. Three or four faces were very clearly visible, and when I saw them, I understood the feeling that I have had here, on earth, while looking into their eyes: there was such an extraordinary joy On the whole, the people were young; there were very few children, and their ages were around fourteen or fifteen, but certainly not below ten or twelve (I did not stay long enough to see all the details). There were no very old people, with the exception of a few. Most of the people who had gone ashore were of a middle ageagain, except for a few. Several times before this experience, certain individual cases had already been examined at a place where people capable of being supramentalized are examined; I had then had a few surprises which I had noted I even told some people. But those whom I disembarked today I saw very distinctly. They were of a middle age, neither young children nor elderly people, with only a few rare exceptions, and this quite corresponded to what I expected. I decided not to say anything, not to give any names. As I did not stay until the end, it would be impossible for me to draw an exact picture, for it was neither absolutely clear nor complete. I do not want to say things to some and not say them to others.
What I can say is that the criterion or the judgment was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they were made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the result of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values are different.
When I came back, along with the memory of the experience, I knew that the supramental world was permanent, that my presence there is permanent, and that only a missing link is needed to allow the consciousness and the substance to connectand it is this link that is being built. At that time, my impression (an impression which remained rather long, almost the whole day) was of an extreme relativityno, not exactly that, but an impression that the relationship between this world and the other completely changes the criterion by which things are to be evaluated or judged. This criterion had nothing mental about it, and it gave the strange inner feeling that so many things we consider good or bad are not really so. It was very clear that everything depended upon the capacity of things and upon their ability to express the supramental world or be in relationship with it. It was so completely different, at times even so opposite to our ordinary way of looking at things! I recall one little thing that we usually consider bad actually how funny it was to see that it is something excellent! And other things that we consider important were really quite unimportant there! Whether it was like this or like that made no difference. What is very obvious is that our appreciation of what is divine or not divine is incorrect. I even laughed at certain things Our usual feeling about what is anti-divine seems artificial, based upon something untrue, unliving (besides, what we call life here appeared lifeless in comparison with that world); in any event, this feeling should be based upon our relationship between the two worlds and according to whether things make this relationship easier or more difficult. This would thus completely change our evaluation of what brings us nearer to the Divine or what takes us away from Him. With people, too, I saw that what helps them or prevents them from becoming supramental is very different from what our ordinary moral notions imagine. I felt just how ridiculous we are.
(Then Mother speaks to the children)
There is a continuation to all this, which is like the result in my consciousness of the experience of February 3, but it seems premature to read it now. It will appear in the April issue [ of the Bulletin], as a sequel to this.
But one thing and I wish to stress this point to youwhich now seems to me to be the most essential difference between our world and the supramental world (and it is only after having gone there consciously, with the consciousness that ordinarily works here, that this difference appeared to me in what might be called its enormity): everything here, except for what happens within and at a very deep level, seemed absolutely artificial to me. Not one of the values of ordinary physical life is based upon truth. Just as we have to buy cloth, sew it together, then put it on our backs in order to dress ourselves, likewise we have to take things from outside and then put them inside our bodies in order to feed ourselves. For everything, our life is artificial.
A true, sincere, spontaneous life, as in the supramental world, is a springing forth of things through the fact of conscious will, a power over substance that shapes this substance according to what we decide it should be. And he who has this power and this knowledge can obtain whatever he wants, whereas he who does not has no artificial means of getting what he desires.
In ordinary life, EVERYTHING is artificial. Depending upon the chance of your birth or circumstances, you have a more or less high position or a more or less comfortable life, not because it is the spontaneous, natural and sincere expression of your way of being and of your inner need, but because the fortuity of lifes circumstances has placed you in contact with these things. An absolutely worthless man may be in a very high position, and a man who might have marvelous capacities of creation and organization may find himself toiling in a quite limited and inferior position, whereas he would be a wholly useful individual if the world were sincere.
It is this artificiality, this insincerity, this complete lack of truth that appeared so shocking to me that one wonders how, in a world as false as this one, we can arrive at any truthful evaluation of things.
But instead of feeling grieved, morose, rebellious, discontent, I had rather the feeling of what I spoke of at the end: of such a ridiculous absurdity that for several days I was seized with an uncontrollable laughter whenever I saw things and people! Such a tremendous laughter, so absolutely inexplicable (except to me), because of the ridiculousness of these situations.
When I invited you on a voyage into the unknown, a voyage of adventure,2 I did not know just how true were my words! And I can promise those who are ready to embark upon this adventure that they will make some very astonishing discoveries.
Indeed, one of the people near Mother had pulled Her out of the experience.
See Questions and Answers, (July 10, 1957).
0 1958-02-15, #Agenda Vol 01, #unset, #Integral Yoga
Last night, I had the vision of what this supramental world could become if men were not sufficiently prepared. The confusion existing at present upon earth is nothing in comparison to what could take place. Imagine that every powerful will has the power to transform matter as it likes! If the sense of collective oneness did not grow in proportion to the development of power, the resulting conflict would be yet more acute and chaotic than our material conflicts.
***
0 1958-02-25, #Agenda Vol 01, #unset, #Integral Yoga
Some people come to see me in utter despair, in tears, in what they call terrible moral suffering; when I see them like that I slightly shift the needle in that part of my consciousness containing all of you, and when they leave, they are completely relieved. It is just like a compass needle I slightly shift the needle in my consciousness, and its over. Naturally, through habit, it returns later on. But these are mere soap bubbles.
I too have known suffering, but there was always a part of me that knew how to hold itself back and remain alo of.
The only thing in the world that still appears intolerable to me now is all physical deterioration, physical suffering, the ugliness the powerlessness to express this capacity of beauty inherent in every being. But this, too, will be conquered one day. Here, too the power will come one day to shift the needle a little. Only, one has to climb higher in consciousness: the deeper into matter you want to descend, the higher must you ascend in consciousness.
It will take time. Sri Aurobindo was surely right when he spoke of a few centuries.
***
0 1958-03-07, #Agenda Vol 01, #unset, #Integral Yoga
Since my departure, I have been feeling your Force continually, almost constantly. And I feel an infinite gratitude that you are there, and that this thread from you to me keeps me anchored to something in this world. Simply knowing that you exist, that you are there, that I have a goal, a centerfills me with infinite gratitude. On a street in Madras, the day after I left, I suddenly had a poignant experience: I felt that if that were not in me, I would fall to pieces on the sidewalk, I would crumble, nothing would be left, nothing. And this experience remains. Like a litany, something keeps repeating almost incessantly, I need you, need you, I have only you, you alone in the world. You are all my present, all my future, I have only you Mother, I am living in a state of need, like hunger.
On the way, I stopped at J and Es place. They are living like native fishermen, in loincloths, in a coconut grove by the sea. The place is exceedingly beautiful, and the sea full of rainbow-hued coral. And suddenly, within twenty-four hours, I realized an old dreamor rather, I purged myself of an old and tenacious dream: that of living on a Pacific island as a simple fisherman. And all at once, I saw, in a flash, that this kind of life totally lacks a center. You float in a nowhere. It plunges you into some kind of higher inertia, an illumined inertia, and you lose all true substance.
As for me, I am totally out of my element in this new life, as though I were uprooted from myself. I am living in the temple, in the midst of pujas,1 with white ashes on my forehead, barefoot dressed like a Hindu, sleeping on cement at night, eating impossible curries, with some good sunburns to complete the cooking. And there I am, clinging to you, for if you were not there I would collapse, so absurd would it all be. You are the only realityhow many times have I repeated this to myself, like a litany! Apart from this, I am holding up quite well physically. But inside and outside, nothing is left but you. I need you, thats all. Mother, this world is so horrifyingly empty. I really feel that I would evaporate if you werent there. Well, no doubt I had to go through this experience Perhaps I will be able to extract some book from it that will be of use to you. We are like children who need a lot of pictures in order to understand, and a few good kicks to realize our complete stupidity.
Swami must soon take to the road again, through Ceylon, towards March 20 or 25. So I shall go wandering with him until May; towards the beginning of May, he will return to India. I hope to have learned my lesson by then, and to have learned it well. Inwardly, I have understood that there is only you but its these problem children on the surface who must be made to toe the line once and for all.
Sweet Mother, I am in a hurry to work for you. Will you still want me? Mother, I need you, I need you. I would like to ask you an absurd question: Do you think of me? I have only you, you alone in the world.
Your child,
--
To your question, I reply: I do not think of you, I feel you; you are with me, I am with you, in the light
Your place has remained vacant here; you alone can fill it, and it awaits your return, when the moment comes.
As soon as the problem children on the surface will also have learned their lesson, you have only to let me know of the date of your return and you will be welcome.
With you always and everywhere.
0 1958-04-03, #Agenda Vol 01, #unset, #Integral Yoga
I was waiting for things to be well established in me before writing you again. An important change has occurred: it seems that something in me has clickedwhat Sri Aurobindo calls the central will, perhapsand I am living literally in the obsession of divine realization. This is what I want, nothing else, it is the only goal in life, and at last I have understood (not with the head) that the outer realization in the world will be the consequence of the inner realization. So thousands of times a day, I repeat, Mother, I want to be your instrument, ever more conscious, I want to express your truth, your light. I want to be what you want, as you want, when you want. There is in me now a kind of need for perfection, a will to abolish this ego, a real understanding that to become your instrument means at the same time to find the perfect plenitude of ones personality. So I am living in an almost constant state of aspiration, I feel your force constantly, or nearly so, and if I am distracted a few minutes, I experience a void, an uneasiness that calls me back to you.
And at the same time, I saw that it is you who is doing everything, you who aspires in me, you who wants the progress, and that all I myself am in this affair is a screen, a resisting obstacle. O Mother, break this screen that I may be wholly transparent before you, that your transforming force may purify all the secret recesses in my being, that nothing may remain but you and you alone. O Mother, may all my being be a living expression of your light, your truth.
Mother, from the depths of my being, I offer you a sole prayer: may I become your more and more perfect instrument, a sword of light in your hands. Oh, to get out of this ego that belittles everything, diminishes everything, to emerge from it! All is falsehood in it.
And I, who understood nothing of love, am beginning to suspect who Satprem is. Mother, your grace is infinite, it has accompanied me everywhere in my life.
We are still in Kataragama, and we shall only go up to northern Ceylon, to Jaffna, around the 15th, then return to India towards the beginning of May if the visa problems are settled. Only in India, at the temple of Rameswaram, can I receive the orange robe. I am living here as a sannyasi, but dressed in white, like a Hindu. It is a stark life, nothing more. I have seen however, that truth does not lie in starkness but in a change of consciousness. (Desire always finds a means to entrench itself in very small details and in very petty and stupid, though well-rooted, avidities.)
Mother, I am seeing all the mean pettiness that obstructs your divine work. Destroy my smallness and take me unto you. May I be sincere, integrally sincere.
--
We have a lot of work to do together, because I have kept everything for your return.
I am trying to be near you as MATERIALLY as possible in order to help your body victoriously pass through the test.
I want it to come out of this tempered forever, above all attacks.
May the joy of luminous love be with you.
Until we meet,
0 1958-05-01, #Agenda Vol 01, #unset, #Integral Yoga
I saw there (center of the heart) the Master of the Yoga; he was no different from me, but nevertheless I saw him, and he even seemed slightly imbued with color. Well, he does everything, he decides everything, he organizes everything with an almost mathematical precision and in the smallest detailseverything.
To do the divine Will I have been doing the sadhana for a long time, and I can say that not a day has passed that I have not done the Divines Will. But I didnt know what it was! I was living in all the inner realms, from the subtle physical to the highest regions, yet I didnt know what it was I always had to listen, to refer things, to pay attention. Now, no morebliss! There are no more problems, and everything is done in such harmony! Even if I had to leave my body, I would be in bliss! And it would happen in the best possible way.
Only now am I beginning to understand what Sri Aurobindo has written in The Synthesis of Yoga! And the human mind, the physical mind, appears so stupid, so stupid!
***
0 1958-05-10, #Agenda Vol 01, #unset, #Integral Yoga
This morning, I suddenly looked at my body (usually, I dont look at it I am inside it, working), I looked at my body and said to myself, Lets see, what would a witness say about this body?the witness Sri Aurobindo speaks of in The Synthesis of Yoga. Nothing very remarkable. So I formulated it like this (Mother reads a written note):
This body has neither the uncontested authority of a god nor the imperturbable calm of the sage.
So, what then?
--
I saw and understood very well that by concentrating, I could have given it the attitude of the absolute authority of the eternal Mother. When Sri Aurobindo told me, You are She, at the same time he bestowed upon my body this attitude of absolute authority. But as I had the inner vision of this truth, I concerned myself very little with the imperfections of the physical body I didnt bother about that, I only used it as an instrument. Sri Aurobindo did the sadhana for this body, which had only to remain constantly open to his action.1
Afterwards, when he left and I had to do the Yoga myself, to be able to take his physical place, I could have adopted the attitude of the sage, which is what I did since I was in an unparalleled state of calm when he left. As he left his body and entered into mine, he told me, You will continue, you will go right to the end of the work. It was then that I imposed a calm upon this body the calm of total detachment. And I could have remained like that.
But in a way, absolute calm implies withdrawal from action, so a choice had to be made between one or the other. I said to myself, I am neither exclusively this nor exclusively that. And actually, to do Sri Aurobindos work is to realize the Supramental on earth. So I began that work and, as a matter of fact, this was the only thing I asked of my body. I told it, Now you shall set right everything which is out of order and gradually realize this intermediate supermanhood between man and the supramental being or, in other words, what I call the superman.
And this is what I have been doing for the last eight years, and even much more during the past two years, since 1956. Now it is the work of each day, each minute.
Thats where I am. I have renounced the uncontested authority of a god, I have renounced the unshakable calm of the sage in order to become the superman. I have concentrated everything upon that.
We shall see.
--
In a considerable number of people, it is their body, the physical body, that obstinately resists.
The difficulty is greater for Westerners than for Indians. Its as though their substance were steeped in falsehood. It also happens with Indians, of course, but generally the falsehood is much more in the vital than in the physicalbecause after all, the physical has been utilized by bodies belonging to enlightened beings. The European substance seems steeped in rebellion; in the Indian substance this rebelliousness is subdued by an influence of surrender. The other day, someone was telling me about some Europeans with whom he corresponds, and I said, But tell them to read, to learn, to follow The Synthesis of Yoga!it leads you straight to the path. Whereupon he replied, Oh, but they say its full of talk on surrender, surrender, always surrender and they want none of it.
They want none of it! Even if the mind accepts, the body and the vital refuse. And when the body refuses, it refuses with the stubbornness of a stone.
Is it not due to the bodys unconsciousness?
No. From the minute it is conscious, it is conscious of its own falsehood! It is conscious of this law, of that law, of this third law that fourth law, this tenth laweverything is a law. We are subject to physical laws: this will produce such and such a result if you do that, this will happen, etc. Oh! It reeks! I know it well. I know it very well. These laws reek of falsehood. In the body, we have no faith in the divine Grace, none, none, none, none! Those who have not undergone a tapasya2 as I have, say, Yes, all these inner moral things, feelings, psychology, all that is very good; we want the Divine and we are ready to But all the same, material facts are material facts, they have their concrete reality, after all an illness is an illness, food is food, and everything you do has a consequence, and when you are bah, bah, bah, bah, bah!
We must understand that this isnt trueit isnt true, its a falsehood, all this is sheer falsehood. It is NOT TRUE, it is not true!
If only we would accept the Supreme inside our bodies, if we had the experience I had a few days ago3: the supreme Knowledge in action along with the complete abolition of all consequences, past and future. Each second has its own eternity and its own law, which is a law of absolute truth.
When I had this experience, I understood that only a month ago I was still uttering mountain-sized imbecilities. And I laughed to the point of almost approving those who say, But all the same, the Supreme does not decide the number of sugar cubes you put in your c offee! That would be to project your own way of being onto the Supreme. But this is an Himalayan imbecility! It is a stupidity, the minds pretentious stupidity projecting itself onto the divine life and imagining that the divine life conforms to its own projection.
The Supreme does not decide: He knows. The Supreme does not want: He sees. And it is so for each thousandth of a second, eternally. Thats all. And it is the only true condition.
I know that the experience I had the other day is new and that I was the first person on earth to have it. But it is the only thing that is true. All the rest
I began my sadhana at birth, without knowing that I was doing it. I have continued it throughout my whole life, which means for almost eighty years (even though for perhaps the first three or four years of my life it was only something stirring about in unconsciousness). But I began a deliberate, conscious sadhana at about the age of twenty-two or twenty-three, upon prepared ground. I am now more than eighty years old: I have thought of nothing but that, I have wanted nothing but that, I had no other interest in life, and not for a single minute have I ever forgotten that it was THAT that I wanted. There were not periods of remembering and forgetting: it was continuous, unceasing, day and night, from the age of twenty-four and I had this experience for the first time about a week ago! So, I say that people who are in a hurry, people who are impatient, are arrogant fools.
It is a hard path. I try to make it as comfortable as possible, but nevertheless, it is a hard path. And it is obvious that it cannot be otherwise. You are beaten and battered until you understand. Until you are in that state in which all bodies are your body. But at that point, you begin to laugh! You were upset by this, hurt by that, you suffered from this or that but now, how laughable it all seems! And not only the head, but the body too finds it laughable!
--
but it is so deeply rooted: all the reactions of the body-consciousness are like that, with a kind of shrinking at the idea of allowing a higher power to intervene.
(silence)
From the positive point of view, I am convinced that we agree upon the result to be obtained, that is, an integral and unreserved consecrationin love, knowledge and actionto the Supreme AND TO HIS WORK. I say to the Supreme and to his work because consecration to the Supreme alone is not enough. Now we are here for the supramental realization, this is what is expected of us, but to reach it, our consecration to it must be total, unreserved absolutely integral. I believe you have understood thisin other words, that you have the will to realize it.
From the negative point of view I mean the difficulties to be overcomeone of the most serious obstacles is that the ignorant and falsifying outer consciousness, the ordinary consciousness legitimizes all the so-called physical laws, causes, effects and consequences, all that science has discovered physically and materially. All this is an unquestionable reality to the consciousness, a reality that remains independent and absolute even in the face of the eternal divine Reality.
And it is so automatic that it is unconscious.
When it is a question of movements like anger, desire, etc., you recognize that they are wrong and must disappear, but when material laws are in questionlaws of the body, for example, its needs, its health, its nourishment, all those things they have such a solid, compact, established and concrete reality that it appears absolutely unquestionable.
Well, to be able to cure that, which of all the obstacles is the greatest (I mean the habit of putting spiritual life on one side and material life on the other, of acknowledging the right of material laws to exist), one must make a resolution never to legitimize any of these movements, at any cost.
To be able to see the problem as it is, it is absolutely indispensable, as a first step, to get out of the mental consciousness, even out of a mental transcription (in the highest mind) of the supramental vision and truth. A thing cannot be seen as it is, in its truth, except in the supramental consciousness, and if you try to explain, it immediately begins to escape you because you are obliged to give it a mental formulation.
As for me, I saw the thing only at the time of this experience,4 and as a result of this experience. But it is impossible to formulate even the experience itself, and as soon as I endeavored to formulate it and the more I was able to formulate it, the more the thing faded, escaped.
Consequently, if you do not remember having had the experience, you are left in the same condition as before, but with the difference that now you know, you can know, that these material laws do not correspond to the truth thats all. They do not at all correspond to the truth, so consequently, if you want to be faithful to your aspiration, you must in no way legitimize all that. Rather, you must say that it is an infirmity from which we are suffering for the moment, for an intermediate periodit is an infirmity and an ignorance for it really is an ignorance (this is not just a word): it is ignorance, it is not the thing as it is, even in regard to our present material bodies. Therefore, we will not legitimize anything. What we say is thisit is an infirmity which has to be endured for the time being, until we get out of it, but we do NOT ACKNOWLEDGE all this as a concrete reality. It does NOT have a concrete reality, it has a false realitywhat we call concrete reality is a false reality.
And the pro of I have the pro of because I experienced it myselfis that from the minute you are in the other consciousness, the true consciousness, all these things which appear so real, so concrete, change INSTANTLY. There are a number of things, certain material conditions of my bodymaterial that changed instantly. It did not last long enough for everything to change, but some things changed and never returned, they remained changed. In other words, if that consciousness were kept constantly, it would be a perpetual miracle (what we would call a miracle from our ordinary point of view), a fantastic and perpetual miracle! But from the supramental point of view, it would not be a miracle at all, it would be the most normal of things.
Therefore, if we do not want to oppose the supramental action by an obscure, inert and obstinate resistance, we have to admit once and for all that none of these things should be legitimized.
This last sentence was later added by Mother in writing.
0 1958-05-11 - the ship that said OM, #Agenda Vol 01, #unset, #Integral Yoga
One of the things that most gives me the feeling of the miraculous is when these obscure throngs1really tamasic2 beings, in fact, with children crying, people coughingwhen all that is gathered there, and then suddenly silence.
Each time that happens, I have truly the feeling of a miracle! I immediately say, Oh, Lord! Your Grace is infinite!
***
--
I said to myself, Who could have done that? I was not sure if only I had heard it, so I asked. The reply was, But it was the ship leaving! There was actually a ship which had left during the night3that is in support of those who said it was a ship. But for me, it was SOMEONE because I felt someone there and I thought, Oh! If someone, in the ardor of his soul, said that in this what I could call an atheistic silence. Because people here are so afraid of following tradition, of being the slaves of the old things, that they cast out anything closely or remotely resembling religion.
It was very strange, because my first reaction was one of bewilderment: how is it that someone I was really bewildered for a fraction, not even the fraction of a second. And then
In any event, if it wasnt a man, if it was a ship, then the ship said it! Because it was THATit was that, it was nothing other than an invocation. And the result was fantastic!
--
And these things act upon my body. It is strange, but it coagulates something: all the cellular life becomes one solid, compact mass, in a tremendous concentrationwith a single vibration. Instead of all the usual vibrations of the body, there is now only one single vibration. It becomes as hard as a diamond, a single massive concentration, as if all the cells of the body had
I became stiff from it. When the forest scene5 was over, I was so stiff that I was like that (gesture): one single mass.
Mother is referring to her 'Darshan' when four times a year She appeared on her balcony high above the assembled mass of disciples and visitors on the street below. The 'darshan days' were February 21, April 24, August 15 and November 24.
Tamas: in Indian psychology, inertia and obscurity.
The waters off Pondicherry occasionally serve as a port.
During an Indian film on Dhruva in which this manna was chanted for a long time. This film was shown at the Ashram Playground on April 29, 1958.
0 1958-05-17, #Agenda Vol 01, #unset, #Integral Yoga
Actually, when I myself am perfect, I believe that all the rest will become perfect automatically. But it does not seem possible to become perfect without there being a beginning of realization from the other side. So it proceeds like that, bumping from one side to the other, and we go stumbling along like a drunken man!
***
0 1958-05-30, #Agenda Vol 01, #unset, #Integral Yoga
I have noticed that in at least ninety-nine cases out of a hundred, it is an excuse people give to themselves. I have seen that practically, in the case of almost all the people who write to me saying, I am being violently attacked by hostile forces, its an excuse they are giving. It means that certain things in their nature do not want to yield, so they put all the blame on the hostile forces.
As a matter of fact, my tendency is more and more towards something in which the role of these hostile forces will be reduced to that of an examinerwhich means that they are there to test the sincerity of your spiritual quest. These elements have a reality in their action and for the workthis is their great reality but when you go beyond a certain region, it all grows dim to such a degree that it is no longer so well defined, so distinct. In the occult world, or rather if you look at the world from the occult point of view, these hostile forces are very real, their action is very real, quite concrete, and their attitude towards the divine realization is positively hostile; but as soon as you go beyond this region and enter into the spiritual world where there is no longer anything but the Divine in all things, and where there is nothing undivine, then these hostile forces become part of the total play and can no longer be called hostile forces: it is only an attitude that they have adoptedor more precisely, it is only an attitude adopted by the Divine in his play.
This again belongs to the dualities that Sri Aurobindo speaks of in (The Synthesis of Yoga, these dualities that are being reabsorbed. I dont know if he spoke of this particular one; I dont think so, but its the same thing. Its again a certain way of seeing. He has written of the Personal-Impersonal duality, Ishwara-Shakti, Purusha-Prakriti but there is still one more: Divine and anti-divine.
***
0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Integral Yoga
Its all the same thing, but the word realization can be reserved for something that is durable, that does not wear off. Because everything on earth fades awayeverything fades away, nothing remains. In this sense, there has never been any realization, for everything fades away. Nothing is ever permanent. And I know for myself: I am doing the sadhana at a gallop, as it were; never are two experiences identical nor do they recur in the same way. As soon as something is established, the next thing begins immediately. It may appear to fade away, but it doesnt fade away; rather, it is the basis upon which the next thing is built.
***
This morning while I was on the balcony, I had an interesting experience: the experience of mans effort, in all its forms and through all the ages, to approach the Divine. And I seemed to be growing wider and wider so that all the forms and all the ways of approaching the Divine attempted by man would be contained in the present Work.
It was represented by a kind of image in which I was as vast as the Universe, and each way of approaching the Divine was like a tiny image containing the characteristic form of this approach. And my impression was this: Why do people always limit, limit themselves? Narrow, narrow, narrow! They understand only when it is narrow.
Take all! Take all within you. And then you will begin to understandyou will begin.
--
It was in 1910 that I had this sort of reversal of consciousness about which I spoke the other evening that is, the first contact with the higher Divine and it completely changed my life.
From that moment on, I was conscious that all one does is the expression of the indwelling Divine Will. But it is the Divine Will AT THE VERY CENTER of oneself, although for a while there remained an activity in the physical mind. But this was stilled two or three days after I saw Sri Aurobindo for the first time in 1914, and it never started up again. Silence settled. And the consciousness was established above the head.
In the first experience [ of 1910], the consciousness was established in the psychic depths of the being, and from that poise issued the feeling of no longer doing anything but what the Divine wantedit was the consciousness that the divine Will was all-powerful and that there was no longer any personal will, although there was still some mental activity and everything had to be made silent. In 1914, it was silenced, and the consciousness was established above the head. Here (the heart) and here (above the head), the connection is constant.
Does one exclude the other?
They exist simultaneously; its the same thing. When you start becoming truly conscious, you realize that it depends upon the kinds of activities you have to do. When you do a certain kind of work, it is in the heart that the Force gathers to radiate outwards, and when you do another kind of work, it is above the head that the Force concentrates to radiate outwards, but the two are not separate: the center of activity is here or there depending upon what you have to do.
As for the latest experience,1 I cant say for sure that no one has ever had it, because someone like Ramakrishna, individuals like that, could have had it. But I am not sure, for when I had this experience (not of the divine Presence, which I had already felt in the cells for a long time, but the experience that the Divine ALONE is acting in the body, that He has BECOME the body, yet all the while retaining his character of divine omniscience and omnipotence) well, the whole time it remained actively like that, it was absolutely impossible to have the LEAST disorder in the body, and not only in the body, but IN ALL THE SURROUNDING MATTER. It was as if every object obeyed without even needing to decide to obey: it was automatic. There was a divine harmony in EVERYTHING (it took place in my bathroom upstairs, certainly to demonstrate that it exists in the most trivial things), in everything, constantly. So if that is established in a permanent way, there CAN NO LONGER be illness it is impossible. There can no longer be accidents, there can no longer be illness, there can no longer be disorders, and everything should harmonize (probably in a progressive way) just as that was harmonized: all the objects in the bathroom were full of a joyful enthusiasmeverything obeyed, everything!
As it was the first experience, it started to fade slightly when I began having contact with people; but I really had the feeling that it was a first experience, new upon earth. For I have experienced an absolute identity of the will with the divine Will ever since 1910, it has never left me. It isnt that, its SOMETHING ELSE. It is MATTER BECOMING THE DIVINE. And it really came with the feeling that this thing was happening for the first time upon earth. It is difficult to say for sure, but Ramakrishna died of cancer, and now that I have had the experience, I know in an ABSOLUTE way that this is impossible. If he had decided to go because the Divine wanted him to go, it would have been an orderly departure, in total harmony and with a total will, whereas this illness is a means of disorder.
Is this experience of May 1 related to the Supramental Manifestation of 1956? Is it a supramental experience?
It is the result of the descent of the supramental substance into Matter. Only this substancewhat it has put into physical Mattercould have made it possible. It is a new ferment. From the material standpoint, it removes from physical Matter its tamas, the heaviness of its unconsciousness, and from the psychological standpoint, its ignorance and its falsehood. Matter is subtilized. But it has surely come only as a first experience to show how it will be.
It is truly a state of absolute omniscience and omnipotence in the body which changes all the vibrations around it.
It is likely that the greatest resistance will be in the most conscious beings due to a lack of mental receptivity, due to the mind itself which wants things to continue (as Sri Aurobindo has written) according to its own mode of ignorance. So-called inert matter is much more easily responsive, much moreit does not resist. And I am convinced that among plants, for example, or among animals, the response will be much quicker than among men. It will be more difficult to act upon a very organized mind; beings who live in an entirely crystallized, organized mental consciousness are as hard as stone! It resists. According to my experience, what is unconscious will certainly follow more easily. It was a delight to see the water from the tap, the mouthwash in the bottle, the glass, the spongeit all had such an air of joy and consent! There is much less ego, you see, it is not a conscious ego.
The ego becomes more and more conscious and resistant as the being develops. Very primitive, very simple beings, little children will respond first, because they dont have an organized ego. But these big people! People who have worked on themselves, who have mastered themselves, who are organized, who have an ego made of steel, it will be difficult for them.
Unless they go beyond all this and have enough spiritual knowledge to be able to make the ego surrender in which case the realization will naturally be much greaterit will be more difficult to accomplish, but the result will be far more complete.
When you had this experience of February 3, 1958 [the supramental ship], the vision of your usual consciousness, which is nevertheless a Truth Consciousness, no longer seemed true to you at all. Did you see things you had never before seen, or did you see things in another way?
Yes, one enters into another world.
This consciousness here is true in relation to this world as it is, but the other is something else entirely. An adjustment is needed for the two to touch, otherwise one jumps from one to the other. And that serves no purpose. A progressive passage has to be built between the two. This means that a whole number of rungs of consciousness are missing. This consciousness here must consciously connect with that consciousness there, which means a multitude of stairs passing from one to the other. Then we will be able to rise up progressively, and the whole will arise.
Its action will be somewhat similar to what is described in the Last Judgment, which is an entirely symbolic expression of something that makes us discern between what belongs to the world of falsehood which is destined to disappear and what belongs to this same world of ignorance and inertia but is transformable. One will go to one side and the other to the other side. All that is transformable will be permeated more and more with this new substance and this new consciousness to such an extent that it will rise towards it and serve as a link between the two but all that belongs incorrigibly to falsehood and ignorance will disappear. This was also prophesied in the Gita: among what we call the hostile or anti-divine forces, those capable of being transformed will be uplifted and go off towards the new consciousness, whereas all that is irrevocably in darkness or belongs to an evil will shall be destroyed and vanish from the Universe. And a whole part of humanity that has responded to these forces rather too zealously will certainly vanish with them. And this is what was expressed in this concept of the Last Judgment.
May 1, 1958.
0 1958-06-22, #Agenda Vol 01, #unset, #Integral Yoga
Do not ask questions about the details of the material existence of this body: they are in themselves of no interest and must not attract attention.
Throughout all this life, knowingly or unknowingly, I have been what the Lord wanted me to be, I have done what the Lord wanted me to do. That alone matters.
0 1958-07-02, #Agenda Vol 01, #unset, #Integral Yoga
Ramdas1 must be a continuation of the line of Chaitanya, Ramakrishna, etc .
(silence)
--
Something I have never said completely. On the one hand, there is the attitude of those in yesterday evenings film2: God is everything, God is everywhere, God is in he who smites you (as Sri Aurobindo wroteGod made me good with a blow, shall I tell Him: O Mighty One, I forgive you your harm and cruelty but do not do it again!), an attitude which, if extended to its ultimate conclusion, accepts the world as it is: the world is the perfect expression of the divine Will. On the other hand, there is the attitude of progress and transformation. But for that, you must recognize that there are things in the world which are not as they should be.
In The Synthesis of Yoga, Sri Aurobindo says that this idea of good and bad, of pure and impure, is a notion needed for action; but the purists, such as Chaitanya, Ramakrishna and others, do not agree. They do not agree that it is indispensable for action. They simply say: your acceptance of action as a necessary thing is contrary to your perception of the Divine in all things.
How can the two be reconciled?
I recall that once I tried to speak of this, but no one followed me, no one understood, so I did not insist. I left it open and never pursued it further, for they could not decipher anything or find any meaning in what I was saying. But now I could give a very simple answer: Let the Supreme do the work. It is He who has to progress, not you!
Ramdas does not at all consider that the world as it is, is good.
--
But this crystal clear vision Sri Aurobindo had, where everything is in its place, where contradictions no longer existthey never soared to that height. This was the thing, this really crystalline, perfect supramental vision, even from the standpoint of understanding and knowledge. They never went that far.
***
--
When the Grace acts on the collectivity, each thing, each element, each principle, is put in its place as the result of a karmic logic in the universal movement. This is what gives us the impression of disorder and confusion as we see it.
When the Grace acts on the individual, it gives to each the maximum position according to what he is and what he has realized.
And then, there is a super-grace, as it were, which works in a few exceptional cases, which places you not according to what you are but according to what you are to become, which means that the universal cosmic position is ahead of the individuals progress.
And it is then that you should keep silent and fall on your knees.
Ramdas: a yogi from Northwest India who followed the path of love (bhakti). His whole yoga consisted in repeating the name Ram. He founded the Anand-ashram in Kanhargad, Kerala. He was born in 1884 and died in 1963.
Bishnupriya, a Bengali film.
0 1958-07-05, #Agenda Vol 01, #unset, #Integral Yoga
I have just explained to Z my program for getting out of the present difficulties,1 and I think if he has not concluded that I am totally mad, it is because he has an immense respect for me! But as always in these cases, there is such a joy in me, such an exultation: all the cells are dancing. I understand why people begin singing, dancing, etc. It takes a formidable power to remain like that (gesture of solidity): there is such a desire in the throat to sing!
***
--
Yes, I remember. It was towards the end of the Darshan and I was repeating within me, Lord, Lord, Lord, Lord But wordlessly. It came like that (gesture) and went far, far, far, far! It is all here (motion around the head). And that (Mother points to her chin) is determination (but there should have been a little more light on the chin!), the realizing will.
Thats it: the capacity to be an ABSOLUTELY receptive passivitylike thatin TOTAL silence and surrender, and at the same time here, there, an IRREDUCIBLE, OMNIPOTENT will with a total power to effectuate, shattering all resistances. Both simultaneously without one inhibiting the other, in the same joy that is the GREAT secret! The harmonization of opposites, in joy and plenitude, ALWAYS, ALWAYS, for all problems: that is the great secret.
In regard to the Ashram's financial difficulties.
0 1958-07-06, #Agenda Vol 01, #unset, #Integral Yoga
When I was young, I was as poor as a turkey, as poor as could be! As an artist, I sometimes had to go out in society (as artists are forced to do). I had lacquered boots that were cracked and I painted them so it wouldnt show! This is to tell you the state I was inpoor as a turkey. So one day, in a shop window, I saw a very pretty petticoat much in fashion then, with lace, ribbons, etc. (It was the fashion in those days to have long skirts which trailed on the floor, and I didnt have a petticoat which could go with such things I didnt care, it didnt matter to me in the least, but since Nature had told me I would always have everything I needed, I wanted to make an experiment.) So I said, Well, I would very much like to have a petticoat to go with those skirts. I got five of them! They came from every direction!
And it is always like that. I never ask for anything, but if by chance I say to myself, Hmm, wouldnt it be nice to have that, mountains of them pour in! So last year, I made an experiment, I told Nature, Listen, my little one, you say that you will collaborate, you told me I would never lack anything. Well then, to put it on a level of feelings, it would really be fun, it would give me joy (in the style of Krishnas joy), to have A LOT of money to do everything I feel like doing. Its not that I want to increase things for myself, no; you give me more than I need. But to have some fun, to be able to give freely, to do things freely, to spend freely I am asking you to give me a crore of rupees1 for my birthday!
She didnt do a thing! Nothing, absolutely nothing: a complete refusal. Did she refuse or was she unable to? It may be that I always saw that money was under the control of an asuric force. (I am speaking of currency, cash; I dont want to do business. When I try to do business, it generally succeeds very well, but I dont mean that. I am speaking of cash.) I never asked her that question.
You see, this is how it happened: theres this Ganesh2 We had a meditation (this was more than thirty years ago) in the room where Prosperity3 is now distributed. There were eight or ten of us, I believe. We used to make sentences with flowers; I arranged the flowers, and each one made a sentence with the different flowers I had put there. And one day when the subject of prosperity or wealth came up, I thought (they always say that Ganesh is the god of money, of fortune, of the worlds wealth), I thought, Isnt this whole story of the god with an elephant trunk merely a lot of human imagination? Thereupon, we meditated. And who should I see walk in and park himself in front of me but a living being, absolutely alive and luminous, with a trunk that long and smiling! So then, in my meditation, I said, Ah! So its true that you exist! of course I exist! And you may ask me for whatever you wish, from a monetary standpoint, of course, and I will give it to you!
So I asked. And for about ten years, it poured in, like this (gesture of torrents). It was incredible. I would ask, and at the next Darshan, or a month or several days later, depending, there it was.
Then the war and all the difficulties came, bringing a tremendous increase of people and expenditure (the war cost a fortuneanything at all cost ten times more than before), and suddenly, finished, nothing more. Not exactly nothing, but a thin little trickle. And when I asked, it didnt come. So one day, I put the question to Ganesh through his image (! ), I asked him, What about your promise?I cant do it, its too much for me; my means are too limited!Ah! I said to myself (laughing), What bad luck! And I no longer counted on him.
Once someone even asked Santa Claus! A young Muslim girl who had a special liking for Father Christmas I dont know why, as it was not part of her religion! Without saying a word to me, she called on Santa Claus and told him, Mother doesnt believe in you; you should give Her a gift to prove to Her that you exist. You can give it to Her for Christmas. And it happened! She was quite proud.
But it only happened like that once. And as for Ganesh, that was the end of it. So then I asked Nature. It took her a long time to accept to collaborate. But as for the money, I shall have to ask her about it; because for me personally, it is still going on. I think, Hmm, wouldnt it be nice to have a wristwatch like that. And I get twenty of them! I say to myself, Well, if I had that and I get thirty of them! Things come in from every side, without my even uttering a word I dont even ask, they just come.
The first time I came here and spoke with Sri Aurobindo about what was needed for the Work, he told me (he also wrote it to me) that for the secure achievement of the Work we would need three powers: one was the power over health, the second was the power over government, and the third was the power over money.
Health naturally depends upon the sadhana; but even that is not so sure: there are other factors. As for the second, the power over government, Sri Aurobindo looked at it, studied it, considered it very carefully, and finally he told me, There is only one way to have that power: it is TO BE the government. One can influence individuals, one can transmit the will to them, but their hands are tied. In a government, there is no one individual, nor even several who is all-powerful and who can decide things. One must be the government oneself and give it the desired orientation.
For the last, for money, he told me, I still dont know exactly what it depends on. Then one day I entered into trance with this idea in mind, and after a certain journey I came to a place like a subterranean grotto (which means that it is in the subconscient, or perhaps even in the inconscient) which was the source, the place and the power over money. I was about to enter into this grotto (a kind of inner cave) when I saw, coiled and upright, an immense serpent, like an all black python, formidable, as big as a seven-story house, who said, You cannot pass!Why not? Let me pass!Myself, I would let you pass, but if I did, they would immediately destroy me.Who, then, is this they?They are the asuric4 powers who rule over money. They have put me here to guard the entrance, precisely so that you may not enter.And what is it that would give one the power to enter? Then he told me something like this: I heard (that is, he himself had no special knowledge, but it was something he had heard from his masters, those who ruled over him), I heard that he who will have a total power over the human sexual impulses (not merely in himself, but a universal power that is, a power enabling him to control this everywhere, among all men) will have the right to enter. In other words, these forces would not be able to prevent him from entering.
A personal realization is very easy, it is nothing at all; a personal realization is one thing, but the power to control it among all men that is, to control or master such movements at will, everywhereis quite another. I dont believe that this condition has been fulfilled. If what the serpent said is true and if this is really what will vanquish these hostile forces that rule over money, well then, it has not been fulfilled.
--
Therefore, its an affair between the asuras and the human species. To transform itself is the only solution left to the human speciesin other words, to tear from the asuric forces the power of ruling over the human species.
You see, the human species is a part of Nature, but as Sri Aurobindo has explained, from the moment mind expressed itself in man, it put him into a relationship with Nature very different from the relationship all the lower species have with her. All the lower species right up to man are completely under the rule of Nature; she makes them do whatever she wants, and they can do nothing without her consent. Whereas man begins to act and to live as an equal; not as an equal in terms of power, but from the standpoint of consciousness (he is beginning to do so since he has the capacity to study and to find out Natures secrets). He is not superior to her, far from it, but he is on an equal footing. And so he has acquiredthis is a fac the has acquired a certain power of independence that he immediately used to put himself under the influence of the hostile forces, which are not terrestrial but extra-terrestrial.
I am speaking of terrestrial Nature. Through their mental power, men had the choice and the freedom to make pacts with these extraterrestrial vital forces. There is a whole vital world that has nothing to do with the earth, it is entirely independent or prior to earths existence, it is self-existentwell, they have brought that down here! They have made what we see! And such being the case This is what terrestrial Nature told me: It is beyond my control.
So considering all that, Sri Aurobindo came to the conclusion that only the supramental power (Mother brings down her hands) as he said, will be able to rule over everything. And when that happens, it will be all overincluding Nature. For a long time, Nature rebelled (I have written about it often). She used to say, Why are you in such a hurry? It will be done one day. But then last year, there was that extraordinary experience.5 And it was because of that experience that I told her, Well, now that we agree, give me some pro of; I am asking you for some pro ofdo it for me. She didnt budge, absolutely nothing.
Perhaps it is a kind of it can hardly be called an intuition, but a kind of divination of this idea that made people speak of selling ones soul to the devil for money, of money being an evil force, which produces this shrinking on the part of all those who want to lead a spiritual life but as for that, they shrink from everything, not only from money!
Perhaps it would not be necessary to have this power over all men, but in any event, it should be great enough to act upon the mass. It is likely that once a certain movement has been mastered to some degree, what the mass does or doesnt do (this whole human mass that has barely, barely emerged into even the mental consciousness) will become quite irrelevant. You see, the mass is still under the great rule of Nature. I am referring to mental humanity, predominantly mental, which developed the mind but misused it and immediately set out on the wrong pathfirst thing.
There is nothing to say since the first thing done by the divine forces which emanated for the Creation was to take the wrong path!6 That is the origin, the seed of this marvelous spirit of independence the negation of surrender, in other words. Man said, I have the power to think; I will do with it what I want, and no one has the right to intervene. I am free, I am an independent being, IN-DE-PEN-DENT! So thats how things stand: we are all independent beings!
But yesterday, in fact, I was looking (with all these mantras and these prayers and this whole vibration that has descended into the atmosphere, creating a state of constant calling in the atmosphere), and I remembered the old movements and how everything now has changed! I was also thinking of the old disciplines, one of which is to say, I am That.7 People were told to sit in meditation and repeat, I am That, to reach an identification. And it all seemed to me so obsolete, so childish, but at the same time a part of the whole. I looked, and it seemed so absurd to sit in meditation and say, I am That! I, what is this I who is That; what is this I, where is it? I was trying to find it, and I saw a tiny, microscopic point (to see it would almost require some gigantic instrument), a tiny, obscure point in an im-men-sity of Light, and that little point was the body. At the same timeit was absolutely simultaneous I saw the Presence of the Supreme as a very, very, very, VERY immense Being, within which was I in an attitude of (I was only a sensation, you see), an attitude (gesture of surrender) like this. There were no limits, yet at the same time, one felt the joy of being permeated, enveloped and of being able to widen, widen, widen indefinitelyto widen the whole being, from the highest consciousness to the most material consciousness. And then, at the same time, to look at this body and to see every cell, every atom vibrating with a divine, radiant Presence with all its Consciousness, all its Power, all its Will, all its Loveall, all, really and a joy! An extraordinary joy. And one did not disturb the other, nothing was contradictory and everything was felt at the same time. That was when I said, But truly! This body had to have the training it has had for more than seventy years to be able to bear all that without starting to cry out or dance or leap up or whatever it might be! No, it was calm (it was exultant, but it was very calm), and it remained in control of its movements and its words. In spite of the fact that it was really living in another world, it could apparently act normal due to this strenuous training in self-control by the REASONby the reasonover the whole being, which has tamed it and given it such a great cohesive power that I can BE in the experience, I can LIVE this experience, and at the same time respond with the most amiable of smiles to the most idiotic questions!
And then, it always ends in the same way, by a canticle to the action of the grace: O, Lord! You are truly marvelous! All the experiences I have needed to pass through You have given to me, all the things I needed to do to make this body ready You have made me do, and always with the feeling that it was You who was making me do itand with the universal disapproval of all the right-minded humanity!
About one million dollars.
Ganesh: a god with the head of an elephant; the son of Parvati, the Divine Mother.
The room where, on the first of each month, Mother distributed to the disciples their needs for the month.
Asuras: the demons or dark forces of the mental plane.
The experience of Nature's collaboration (November 8, 1957).
In effect, according to tradition, the first divine forces that emanated for the creation were the Asuras, who turned into demons. The gods were created later to repair the disorder engendered by the demons.
So'ham, the traditional mantra of the Vedantic path, which declares that the world is an illusion.
***
0 1958-07-19, #Agenda Vol 01, #unset, #Integral Yoga
There are two such fruitspeaches and golden green plums. It is the same for both. You must take them warm from the tree, bite into them, and you are filled with the taste of paradise.
Every fruit should be eaten in a special way.
At heart, this is the symbol of the earthly Paradise and the tree of Knowledge: by biting into the fruit of Knowledge, one loses the spontaneity of movement and begins objectivizing, learning, questioning. So as soon as they ate of this fruit, they were full of sin.
I say that every fruit should be eaten in its own way. The being who lives according to his own nature, his own truth, must spontaneously find the right way of using things. When you live according to the truth of your being, you dont need to learn things: you do them spontaneously, according to the inner law. When you sincerely follow your nature, spontaneously and sincerely, you are divine. As soon as you think or look at yourself acting or start questioning, you are full of sin.
It is mans mental consciousness that has filled all Nature with the idea of sin and all the misery it brings. Animals are not at all unhappy in the way we are. Not at all, not at all, exceptas Sri Aurobindo saysthose that are corrupted. Those that are corrupted are those that live with men. Dogs have the sense of sin and guilt, for their whole aspiration is to resemble man. Man is the god. Hence there is dissimulation, hypocrisy: dogs lie. But men admire that. They say, Oh! How intelligent they are!
They have lost their divinity.
--
Its not a question of being conscious. There is no doubt that man is more evolved than the tiger, but the tiger is more divine than man. One shouldnt confuse things. These are two entirely different things.
The Divine is everywhere, in everything. We should never forget itnot for a second should we forget it. He is everywhere, in everything; and in an unconscious but spontaneous, therefore sincere, way, all that exists below the mental manifestation is divine, without mixture; in other words, it exists spontaneously and in harmony with its nature. It is man with his mind who has introduced the idea of guilt. Naturally, he is much more conscious! Theres no question about it, its a fact, although what we call consciousness (what we call it, that is, what man calls consciousness) is the power to objectify and mentalize things. It is not the true consciousness, but its what men call consciousness. So according to the human mode, it is obvious that man is much more conscious than the animal, but the human brings in sin and perversion which do not exist outside of this state we call consciouswhich in fact is not conscious but merely consists in mentalizing things and in having the ability to objectify them.
It is an ascending curve, but a curve that swerves away from the Divine. So naturally, one has to climb much higher to find a higher Divine, since it is a conscious Divine, whereas the others are divine spontaneously and instinctively, without being conscious of it. All our moral notions of good and evil, all of that, are what we have thrown over the creation with our distorted and perverted consciousness. It is we who have invented it.
We are the distorting intermediary between the purity of the animal and the divine purity of the gods.
***
0 1958-07-21, #Agenda Vol 01, #unset, #Integral Yoga
Human beings dont know how to keep energy. When something happensan accident or an illness, for example and they ask for help, a double or a triple dose of energy is sent. If they happen to be receptive, they receive it. This energy is given for two reasons: to restore order out of the disorder caused by the accident or illness, and to impart a transformative force to repair or change the source of the illness or accident.
But instead of using the energy in this way, they immediately throw it out. They start stirring about, reacting, working, speaking They feel full of energy and they throw it all out! They cant keep anything. So naturally, since the energy was not sent to be wasted like that but for an inner use, they feel absolutely flat, run down. And it is universal. They dont know, they do not know how to make this movementto turn within, to use the energy (not to keep it, it doesnt keep), to use it to repair the damage done to the body and to go deeply within to find the reason for this accident or illness, and there to change it by an aspiration, an inner transformation. Instead of that, right away they start speaking, stirring about, reacting, doing this or that!
In fact, the immense majority of human beings feel they are living only when they waste their energy. Otherwise, it does not seem to them to be life.
Not to waste energy means to utilize it towards the ends for which it was given. If energy is given for the transformation, for the sublimation of the being, it must be used for that; if energy is given to restore something that has been disrupted in the body, it must be used for that.
Naturally, if a special work is given to someone along with the energy to do this work, its very good as long as it is being used towards the end for which it was given.
But as soon as a man feels energetic, he immediately rushes into action. Or else, those who dont have the sense of doing something useful start gossiping. And still worse, those who have no control over themselves become intolerant and start arguing! If someone contradicts their will, they feel full of energy and they mistake that for a godlike wrath!
***
0 1958-07-23, #Agenda Vol 01, #unset, #Integral Yoga
In the final analysis, seeing the world such as it is and seems meant to be irremediably, human intellect has decided that this universe must be an error of God and that the manifestation or creation is certainly the result of a desire, the desire to manifest, know oneself, enjoy oneself. So the only thing to do is to put an end to this error as soon as possible by refusing to cling to desire and its fatal consequences.
But the Supreme Lord answers that the comedy is not entirely played out, and He adds: Wait for the last act; undoubtedly you will change your mind.
0 1958-07-25a, #Agenda Vol 01, #unset, #Integral Yoga
Lord God of Kindness
and Mercy.
--
For it is You who is, who lives and who knowsit is You who does all things, You who is the result of every action.
***
0 1958-07-25b, #Agenda Vol 01, #unset, #Integral Yoga
What you want of me, let me be.
What you want me to do, let me do.1
0 1958-08-07, #Agenda Vol 01, #unset, #Integral Yoga
It is very difficult to manage both at the same time: the transformation of the body and taking care of people. But what can I do? I told Sri Aurobindo I would do the work, and I am doing it I cannot just abandon everything.
When I think of the time the hatha yogis devote to the work on the bodythey do nothing but that; they do nothing but that all the time, until they have attained a certain point. This is in fact the reason why Sri Aurobindo wanted none of it: he found that it took a lot of time for a rather meager result.
***
Day and night, I am investigating all that has to be transformed I can assure you that there is plenty of work!
Last night, I had many dreams (not really dreams, but ); I used to find them very interesting because they gave me certain indications, all kinds of things, but when I saw it all now, I said to myself, Good Lord! What a waste of time! Instead, I could be living in a supramental consciousness and seeing things. So during the night, I made a resolution to change all this too. My nights have to change. I am already changing my days; now my nights have to change. But then all this subconscious in Matter, all this, it all has to change! Theres no choice, it has to be seen to.
Once you set to this work, it is such a formidable task! But what can I do?
0 1958-08-08, #Agenda Vol 01, #unset, #Integral Yoga
Its remarkable that things you have understood in your consciousness reappear as problems to be solved in the cells of the body.
In the cells, both things are there. The body is convinced of the divine Presence everywhere, that all is the Divineit lives in that; and at the same time, it shrinks from certain contacts! I saw that this morning, both things at once, and I said, Lord, I know nothing at all!
There (gesture above the head), everything has been resolved, I could write books on how to resolve this or that, how the synthesis is made, etc., but here (the body) I live this synthesis stumblingly. The two coexist, but it is still not THAT (gesture, hands clasped together, pointing upwards).
--
What problems come up! If there were a plague or cholera, for example, would the supramental Force in the cells, the supramental realization, be able to restore order out of the disorder that allows the epidemic to be? I dont mean on an individual levelindividually, if you are in a certain consciousness, you can remain untouched I am not speaking of that, I am speaking impersonally, as it were.
We know nothing. We believe we know, but as soon as it is a question of that (the body), we know nothing. As soon as we are in the subtle physical, we know everything, we live in bliss but here, we know nothing, nothing, absolutely nothing.
***
0 1958-08-09, #Agenda Vol 01, #unset, #Integral Yoga
Evidently the gods of the Puranas are a good deal worse than human beings, as we saw in that film the other day1 (and that story was absolutely true). The gods of the Overmind are infinitely more egocentric the only thing that counts for them is their power, the extent of their power. Man has in addition a psychic being, so consequently he has true love and compassionwherein lies his superiority over the gods. It was very, very clearly expressed in this film, and its very true.
The gods are faultless, for they live according to their own nature, spontaneously and without constraint; it is their godly way. But if one looks at it from a higher point of view, if one has a higher vision, a vision of the whole, they have fewer qualities than man. In this film, it was proved that through their capacity for love and self-giving, men can have as much power as the gods, and even morewhen they are not egoists, when they can overcome their egoism.
Certainly man is nearer the Supreme than the gods. Provided he fulfills the necessary conditions, he can be nearerhe isnt so automatically, but he can be, he has the power, the potentiality to be.
Anusuya: wife of the rishi Atri and endowed with a great inner force. In her husband's absence, three gods came (Brahma, Vishnu and Shiva) disguised as brahmins and asked her for something to eat. Then they refused to eat unless she served them naked. Since they were brahmins, she could not send them away without feeding them, so by her inner power, she changed them into babies and served them naked. This film was shown at the Ashram Playground on August 5, 1958.
***
--- Grep of noun of
1st earl baldwin of bewdley
1st earl of balfour
1st viscount montgomery of alamein
abatement of a nuisance
academy of motion picture arts and sciences
academy of television arts and sciences
accordance of rights
ace of clubs
ace of diamonds
ace of hearts
ace of spades
act of god
act of terrorism
acts of the apostles
age of consent
age of fishes
age of mammals
age of man
age of reason
age of reptiles
alehoof
alienation of affection
alpine type of glacier
alternation of generations
american federation of labor
american federation of labor and congress of industrial organizations
american war of independence
amount of money
analysis of variance
angle of attack
angle of dip
angle of extinction
angle of incidence
angle of inclination
angle of reflection
angle of refraction
angle of view
anointing of the sick
apex of the sun's way
apostle of germany
apostle of the gentiles
apple of discord
apple of peru
arab republic of egypt
arcuate artery of the kidney
arcuate vein of the kidney
area 17 of brodmann
area of cardiac dullness
aristarchus of samos
ark of the covenant
armenian secret army for the liberation of armenia
army for the liberation of rwanda
army of muhammad
army of the confederacy
army of the pure
army of the righteous
arnold of brescia
arrhenius theory of dissociation
artery of the labyrinth
artery of the penis bulb
artery of the vestibule bulb
article of clothing
article of commerce
article of faith
article of furniture
articles of agreement
articles of confederation
articles of incorporation
ascension of christ
ascension of the lord
assemblies of god
association for the advancement of retired persons
association of islamic groups and communities
association of orangemen
association of southeast asian nations
assumption of mary
atrium of the heart
attar of roses
attorney general of the united states
augustine of hippo
axis of rotation
bachelor of arts
bachelor of arts in library science
bachelor of arts in nursing
bachelor of divinity
bachelor of laws
bachelor of literature
bachelor of medicine
bachelor of music
bachelor of naval science
bachelor of science
bachelor of science in architecture
bachelor of science in engineering
bachelor of theology
back of beyond
bag of tricks
balance-of-payments problem
balance of international payments
balance of payments
balance of power
balance of trade
ball of fire
balm of gilead
balsam of peru
balsam of tolu
band of partisans
bank of england
bank of japan
bard of avon
baron clive of plassey
baron lloyd webber of sydmonton
baron olivier of birghton
baron snow of leicester
baroness jackson of lodsworth
baroness thatcher of kesteven
basal body temperature method of family planning
base of operations
basil of caesarea
battle of atlanta
battle of austerlitz
battle of boyne
battle of britain
battle of brunanburh
battle of bull run
battle of bunker hill
battle of caporetto
battle of chattanooga
battle of chickamauga
battle of cowpens
battle of crecy
battle of cunaxa
battle of cynoscephalae
battle of el alamein
battle of flodden field
battle of fontenoy
battle of fredericksburg
battle of gettysburg
battle of granicus river
battle of guadalcanal
battle of hastings
battle of hohenlinden
battle of ipsus
battle of issus
battle of ivry
battle of jena
battle of jutland
battle of kerbala
battle of lake trasimenus
battle of langside
battle of lepanto
battle of leuctra
battle of little bighorn
battle of lule burgas
battle of lutzen
battle of magenta
battle of maldon
battle of marathon
battle of marston moor
battle of midway
battle of minden
battle of monmouth
battle of monmouth court house
battle of naseby
battle of navarino
battle of omdurman
battle of panipat
battle of pharsalus
battle of philippi
battle of pittsburgh landing
battle of plassey
battle of plataea
battle of poitiers
battle of puebla
battle of pydna
battle of ravenna
battle of rocroi
battle of rossbach
battle of saratoga
battle of sempatch
battle of shiloh
battle of soissons-reims
battle of solferino
battle of spotsylvania courthouse
battle of st mihiel
battle of tannenberg
battle of tertry
battle of teutoburger wald
battle of tewkesbury
battle of the aisne
battle of the ardennes bulge
battle of the bismarck sea
battle of the bulge
battle of the chemin-des-dames
battle of the coral sea
battle of the little bighorn
battle of the marne
battle of the philippine sea
battle of the somme
battle of the spanish armada
battle of thermopylae
battle of trafalgar
battle of trasimeno
battle of valmy
battle of verdun
battle of wagram
battle of wake
battle of wake island
battle of waterloo
battle of wits
battle of ypres
battle of zama
bay of bengal
bay of biscay
bay of campeche
bay of fundy
bay of naples
bay of ob
beam of light
bearer of the sword
beast of burden
bed of flowers
bed of roses
bells of ireland
benefit of clergy
benzoate of soda
bicarbonate of soda
bichloride of mercury
bight of benin
bill of attainder
bill of entry
bill of exchange
bill of fare
bill of goods
bill of health
bill of indictment
bill of lading
bill of particulars
bill of review
bill of rights
bill of sale
bird of jove
bird of juno
bird of minerva
bird of night
bird of paradise
bird of passage
bird of prey
bishop of rome
black hole of calcutta
blink of an eye
block of metal
bloom of youth
blue wall of silence
board of appeals
board of directors
board of education
board of regents
board of selectmen
board of trade unit
board of trustees
body of water
body of work
bolt of lightning
bombproof
bone of contention
book of account
book of amos
book of baruch
book of common prayer
book of daniel
book of deuteronomy
book of ecclesiastes
book of esther
book of exodus
book of ezekiel
book of ezra
book of facts
book of genesis
book of habakkuk
book of haggai
book of hosea
book of instructions
book of isaiah
book of jeremiah
book of job
book of joel
book of jonah
book of joshua
book of judges
book of judith
book of knowledge
book of lamentations
book of leviticus
book of malachi
book of maps
book of micah
book of mormon
book of nahum
book of nehemiah
book of numbers
book of obadiah
book of proverbs
book of psalms
book of revelation
book of ruth
book of susanna
book of the prophet daniel
book of tobit
book of zachariah
book of zephaniah
bosom of abraham
bottom of the inning
boy orator of the platte
boy scouts of america
bradley method of childbirth
breach of contract
breach of duty
breach of promise
breach of the covenant of warranty
breach of the peace
breach of trust
breach of trust with fraudulent intent
breach of warranty
break of day
break of serve
break of the day
breast of lamb
breast of veal
breath of fresh air
british house of commons
british house of lords
broth of a boy
broth of a man
bruno of toul
bundle of his
burden of proof
bureau of alcohol tobacco and firearms
bureau of customs
bureau of diplomatic security
bureau of engraving and printing
bureau of intelligence and research
bureau of justice assistance
bureau of justice statistics
bureau of the census
calculus of variations
calendar method of birth control
camphorated tincture of opium
can of worms
canal of schlemm
cancer of the blood
cancer of the liver
canticle of canticles
canticle of simeon
cape of good hope
cape of good hope province
capital of afghanistan
capital of alabama
capital of alaska
capital of antigua and barbuda
capital of argentina
capital of arizona
capital of arkansas
capital of armenia
capital of australia
capital of austria
capital of azerbaijan
capital of bahrain
capital of bangladesh
capital of barbados
capital of belarus
capital of belgium
capital of benin
capital of bolivia
capital of botswana
capital of brazil
capital of burundi
capital of california
capital of cameroon
capital of canada
capital of cape verde
capital of central africa
capital of chad
capital of chile
capital of colombia
capital of colorado
capital of connecticut
capital of costa rica
capital of cuba
capital of cyprus
capital of delaware
capital of djibouti
capital of ecuador
capital of egypt
capital of estonia
capital of ethiopia
capital of finland
capital of florida
capital of france
capital of gabon
capital of gambia
capital of georgia
capital of ghana
capital of greece
capital of grenada
capital of guatemala
capital of guinea
capital of guinea-bissau
capital of hawaii
capital of hungary
capital of iceland
capital of idaho
capital of illinois
capital of india
capital of indiana
capital of indonesia
capital of iowa
capital of iran
capital of iraq
capital of ireland
capital of israel
capital of italy
capital of jamaica
capital of japan
capital of jordan
capital of kansas
capital of kazakhstan
capital of kentucky
capital of kenya
capital of kuwait
capital of kyrgyzstan
capital of laos
capital of latvia
capital of lebanon
capital of lesotho
capital of liberia
capital of libya
capital of liechtenstein
capital of lithuania
capital of louisiana
capital of luxembourg
capital of madagascar
capital of maine
capital of malawi
capital of malaysia
capital of malta
capital of maryland
capital of massachusetts
capital of mexico
capital of michigan
capital of minnesota
capital of mississippi
capital of missouri
capital of moldova
capital of mongolia
capital of montana
capital of morocco
capital of mozambique
capital of nebraska
capital of nepal
capital of nevada
capital of new hampshire
capital of new jersey
capital of new mexico
capital of new york
capital of new zealand
capital of nicaragua
capital of niger
capital of nigeria
capital of north carolina
capital of north dakota
capital of north korea
capital of northern ireland
capital of norway
capital of ohio
capital of oklahoma
capital of oman
capital of oregon
capital of pakistan
capital of panama
capital of papua new guinea
capital of paraguay
capital of pennsylvania
capital of peru
capital of poland
capital of portugal
capital of qatar
capital of red china
capital of rhode island
capital of romania
capital of rwanda
capital of san marino
capital of saudi arabia
capital of senegal
capital of serbia and montenegro
capital of seychelles
capital of sierra leone
capital of singapore
capital of slovakia
capital of somalia
capital of south africa
capital of south carolina
capital of south dakota
capital of south korea
capital of spain
capital of sri lanka
capital of sudan
capital of suriname
capital of swaziland
capital of sweden
capital of switzerland
capital of syria
capital of taiwan
capital of tajikistan
capital of tanzania
capital of tennessee
capital of texas
capital of thailand
capital of the bahamas
capital of the dominican republic
capital of the netherlands
capital of the philippines
capital of the russian federation
capital of the ukraine
capital of the united kingdom
capital of the united states
capital of tibet
capital of togo
capital of trinidad and tobago
capital of tunisia
capital of turkey
capital of turkmenistan
capital of uganda
capital of uruguay
capital of utah
capital of uzbek
capital of vanuatu
capital of venezuela
capital of vermont
capital of vietnam
capital of virginia
capital of washington
capital of west virginia
capital of western samoa
capital of wisconsin
capital of wyoming
capital of zambia
capital of zimbabwe
cast of characters
catherine of aragon
cause of action
cause of death
cedar of goa
cedar of lebanon
center of attention
center of buoyancy
center of curvature
center of flotation
center of gravity
center of immersion
center of mass
central artery of the retina
central vein of retina
central vein of suprarenal gland
central veins of liver
centre of attention
centre of buoyancy
centre of curvature
centre of flotation
centre of gravity
centre of immersion
centre of mass
certificate of deposit
certificate of incorporation
certificate of indebtedness
cervical glands of the uterus
chain of mountains
chair of state
chairman of the board
chamber of commerce
chancellor of the exchequer
change-of-pace
change-of-pace ball
change of color
change of course
change of direction
change of integrity
change of life
change of location
change of magnitude
change of mind
change of shape
change of state
characteristic root of a square matrix
charge of quarters
chest of drawers
chief of staff
chief of state
chloride of lime
choice of words
church of christ scientist
church of england
church of ireland
church of jesus christ of latter-day saints
church of rome
church of scientology
church of the brethren
circle of curvature
circle of willis
circuit court of appeals
circumflex artery of the thigh
cirrhosis of the liver
city of bridges
city of brotherly love
city of god
city of light
city of london
city of the angels
city of westminster
clean bill of health
cloven hoof
cluster of differentiation 4
cluster of differentiation 8
co-operative republic of guyana
coat-of-mail shell
coat of arms
coat of mail
coat of paint
cock of the rock
code of behavior
code of conduct
coefficient of absorption
coefficient of concordance
coefficient of correlation
coefficient of drag
coefficient of elasticity
coefficient of expansion
coefficient of friction
coefficient of mutual induction
coefficient of reflection
coefficient of self induction
coefficient of viscosity
collector of internal revenue
college of cardinals
color of law
colossus of rhodes
colour of law
combination in restraint of trade
comity of nations
commercial letter of credit
commission on the status of women
commonwealth of australia
commonwealth of dominica
commonwealth of independent states
commonwealth of nations
commonwealth of puerto rico
commonwealth of the bahamas
communist party of kampuchea
community of interests
community of scholars
comptroller of the currency
conclusion of law
confederate states of america
confession of judgement
confession of judgment
conflict of interest
congregation of the inquisition
congress of industrial organizations
congress of racial equality
congressional medal of honor
conjunctival layer of bulb
conjunctival layer of eyelids
conservation of charge
conservation of electricity
conservation of energy
conservation of mass
conservation of matter
conservation of momentum
conservation of parity
conspiracy of silence
constant of gravitation
constant of proportionality
constitution of the united states
contempt of congress
contempt of court
context of use
contract of adhesion
contract of hazard
conveyance of title
convolution of broca
cooper union for the advancement of science and art
coronoid process of the mandible
corpuscular theory of light
cost-of-living allowance
cost-of-living benefit
cost-of-living index
cost of capital
cost of living
council of basel-ferrara-florence
council of chalcedon
council of constance
council of economic advisors
council of ephesus
council of trent
council of vienne
country of origin
course of action
course of instruction
course of lectures
course of study
court of appeals
court of assize
court of assize and nisi prius
court of chancery
court of domestic relations
court of justice
court of law
court of saint james's
crack of doom
cream-of-tartar tree
cream of tartar
criminal intelligence services of canada
cross of calvary
cross of lorraine
crown-of-the-field
crown of thorns
crux of the matter
cult of personality
cup of tea
curb roof
current of air
cut of beef
cut of lamb
cut of meat
cut of mutton
cut of pork
cut of veal
cycle of rebirth
dalton's law of partial pressures
dance of death
date of reference
day of atonement
day of judgement
day of judgment
day of reckoning
day of remembrance
day of rest
day of the month
day of the week
dead hand of the past
decimal system of classification
deck of cards
declaration of estimated tax
declaration of independence
deed of conveyance
deed of trust
defect of speech
defender of the faith
degree of a polynomial
degree of a term
degree of freedom
delusions of grandeur
delusions of persecution
democratic and popular republic of algeria
democratic front for the liberation of palestine
democratic people's republic of korea
democratic republic of sao tome and principe
democratic republic of the congo
democratic socialist republic of sri lanka
department of agriculture
department of anthropology
department of biology
department of chemistry
department of commerce
department of commerce and labor
department of computer science
department of corrections
department of defense
department of defense laboratory system
department of economics
department of education
department of energy
department of energy intelligence
department of english
department of health and human services
department of health education and welfare
department of history
department of homeland security
department of housing and urban development
department of justice
department of justice canada
department of labor
department of linguistics
department of local government
department of mathematics
department of music
department of philosophy
department of physics
department of psychology
department of sociology
department of state
department of the federal government
department of the interior
department of the treasury
department of transportation
department of veterans affairs
detachment of the retina
difference of opinion
director of central intelligence
director of research
disability of walking
disciples of christ
disease of the neuromuscular junction
disease of the skin
disproof
dissolution of marriage
district of columbia
disturbance of the peace
dittany of crete
divine right of kings
doctor of arts
doctor of dental medicine
doctor of dental surgery
doctor of divinity
doctor of education
doctor of fine arts
doctor of humane letters
doctor of humanities
doctor of laws
doctor of medicine
doctor of music
doctor of musical arts
doctor of optometry
doctor of osteopathy
doctor of philosophy
doctor of public health
doctor of sacred theology
doctor of science
doctor of the church
doctor of theology
doctrine of analogy
domain of a function
double standard of sexual behavior
drug of abuse
duchess of ferrara
duchess of windsor
due process of law
duke of argyll's tea tree
duke of cumberland
duke of edinburgh
duke of lancaster
duke of marlborough
duke of wellington
duke of windsor
earl of leicester
earl of warwick
economy of scale
eigenvalue of a matrix
eigenvalue of a square matrix
einstein's general theory of relativity
einstein's special theory of relativity
einstein's theory of relativity
elasticity of shear
eleanor of aquitaine
electrical line of force
element of a cone
element of a cylinder
elixir of life
ellipsoid of revolution
embryoma of the kidney
emperor of rome
empire state of the south
end of the world
energy of activation
epiphany of our lord
episcopal church of scotland
epistle of james
epistle of jeremiah
epistle of jude
epistle of paul the apostle to philemon
epistle of paul the apostle to the colossians
epistle of paul the apostle to the ephesians
epistle of paul the apostle to the galatians
epistle of paul the apostle to the philippians
epistle of paul the apostle to the romans
epistle of paul the apostle to titus
equal protection of the laws
estate of the realm
eusebius of caesarea
execution of instrument
executive office of the president
eye of ra
factor of proportionality
factor of safety
facts of life
fair-maids-of-france
fall of man
false lily of the valley
fast of ab
fast of av
fast of esther
fast of gedaliah
fast of tammuz
fast of tevet
fast of the firstborn
father of radio
father of the church
father of the submarine
feast of booths
feast of dedication
feast of dormition
feast of lights
feast of sacrifice
feast of tabernacles
feast of the circumcision
feast of the dedication
feast of the unleavened bread
feast of weeks
feature of speech
federal bureau of investigation
federal bureau of prisons
federal democratic republic of ethiopia
federal islamic republic of the comoros
federal republic of germany
federal republic of nigeria
federal republic of yugoslavia
federated states of micronesia
federation of saint kitts and nevis
federation of tribes
federative republic of brazil
feeling of movement
fenestra of the cochlea
fenestra of the vestibule
ferdinand of aragon
festival of lights
fibrocystic disease of the breast
fibrocystic disease of the pancreas
fibrous dysplasia of bone
field of battle
field of fire
field of force
field of honor
field of operation
field of operations
field of regard
field of study
field of view
field of vision
figure of eight
figure of merit
figure of speech
fillet of sole
finding of fact
finding of law
firmness of purpose
first baron marks of broughton
first baron rutherford of nelson
first battle of ypres
first council of constantinople
first council of lyons
first council of nicaea
first duke of marlborough
first duke of wellington
first earl kitchener of khartoum
first earl of beaconsfield
first earl of chatham
first earl of orford
first epistle of john
first epistle of paul the apostle to the corinthians
first epistle of paul the apostle to the thessalonians
first epistle of paul the apostle to timothy
first epistle of peter
first law of motion
first law of thermodynamics
first lord of the treasury
first of may
first of october antifascist resistance group
first viscount haldane of cloan
firth of clyde
firth of forth
fissure of rolando
fissure of sylvius
flag of truce
flight of stairs
flight of steps
flow of air
flower-of-an-hour
flowers-of-an-hour
flowers of zinc
followers of the phrophet
food and agriculture organization of the united nations
footsteps-of-spring
foramen of monro
forces of umar al-mukhtar
form of address
form of government
foundry proof
fountain of youth
fourth council of constantinople
fourth earl of chesterfield
fourth earl of orford
fourth of july
frame of mind
frame of reference
francis of assisi
freedom of assembly
freedom of religion
freedom of speech
freedom of the press
freedom of the seas
freedom of thought
french roof
friend of the court
fringed grass of parnassus
fruit of the poisonous tree
full-of-the-moon
full phase of the moon
fulminate of mercury
gable roof
gall of the earth
galley proof
gambrel roof
game of chance
ganof
garden of eden
gates of the arctic national park
general certificate of secondary education
general theory of relativity
geoffrey of monmouth
gestalt law of organization
gestalt principle of organization
god of war
going-out-of-business sale
gold of pleasure
goof
gospel of luke
grace of god
grains of paradise
grand duchy of luxembourg
grass-of-parnassus
great plains of north america
great seal of the united states
great wall of china
gregory of nazianzen
guard of honor
guest of honor
guibert of ravenna
gulf of aden
gulf of aegina
gulf of akaba
gulf of alaska
gulf of antalya
gulf of aqaba
gulf of bothnia
gulf of california
gulf of campeche
gulf of carpentaria
gulf of corinth
gulf of finland
gulf of guinea
gulf of lepanto
gulf of martaban
gulf of mexico
gulf of ob
gulf of oman
gulf of riga
gulf of saint lawrence
gulf of siam
gulf of sidra
gulf of st. lawrence
gulf of suez
gulf of tehuantepec
gulf of thailand
gulf of venice
guy of burgundy
hair of the dog
hall of fame
hall of residence
hanging gardens of babylon
hardening of the arteries
hashemite kingdom of jordan
head of hair
head of household
head of state
heart of dixie
heat of condensation
heat of dissociation
heat of formation
heat of fusion
heat of solidification
heat of solution
heat of sublimation
heat of transformation
heat of vaporisation
heat of vaporization
helen of troy
hen-of-the-woods
hen of the woods
henry of navarre
herb of grace
hero of alexandria
highlands of scotland
hip roof
hipped roof
holy day of obligation
holy of holies
hoof
hook of holland
horn of africa
horn of plenty
horse of the wood
house of burgesses
house of cards
house of commons
house of correction
house of detention
house of god
house of hanover
house of ill repute
house of islam
house of lancaster
house of lords
house of prayer
house of prostitution
house of representatives
house of tudor
house of war
house of windsor
house of worship
house of york
houses of parliament
hub of the universe
hurricane roof
huygens' principle of superposition
hyperbilirubinemia of the newborn
hypostasis of christ
ignatius of loyola
imaginary part of a complex number
immaculate conception of the virgin mary
implements of war
inborn error of metabolism
inclination of an orbit
independent state of papua new guinea
independent state of samoa
index of refraction
induction of labor
induration of the arteries
industrial workers of the world
infringement of copyright
insignia of rank
instrument of execution
instrument of punishment
instrument of torture
international association of lions clubs
international court of justice
international system of units
invasion of iwo
invasion of privacy
islamic army of aden
islamic army of aden-abyan
islamic group of uzbekistan
islamic jihad for the liberation of palestine
islamic party of turkestan
islamic republic of iran
islamic republic of mauritania
islamic republic of pakistan
islamic state of afghanistan
island of guernsey
island of jersey
islands of langerhans
isle of man
isle of skye
isle of wight
isles of langerhans
isles of scilly
islets of langerhans
isthmus of corinth
isthmus of darien
isthmus of kra
isthmus of panama
isthmus of suez
isthmus of tehuantepec
jack of all trades
jaundice of the newborn
jaws of life
jesus of nazareth
jewels-of-opar
joan of arc
john of gaunt
joint chiefs of staff
judgement of dismissal
judgment of conviction
judgment of dismissal
justice of the peace
kepler's law of planetary motion
kettle of fish
kinetic theory of gases
kinetic theory of heat
king of beasts
king of england
king of france
king of great britain
king of swing
king of the germans
king of the herring
kingdom of belgium
kingdom of bhutan
kingdom of cambodia
kingdom of denmark
kingdom of god
kingdom of lesotho
kingdom of morocco
kingdom of nepal
kingdom of norway
kingdom of saudi arabia
kingdom of spain
kingdom of swaziland
kingdom of sweden
kingdom of thailand
kingdom of the netherlands
kingdom of tonga
kiss of death
kiss of life
kiss of peace
knight of the round table
knight of the square flag
labor of love
labour of love
labyrinth of minos
lady-of-the-night
lady of pleasure
lady of the house
lamaze method of childbirth
land of enchantment
land of lincoln
land of opportunity
lap of honour
lap of luxury
lap of the gods
lautaro faction of the united popular action movement
law of action and reaction
law of archimedes
law of areas
law of averages
law of chemical equilibrium
law of closure
law of common fate
law of conservation of energy
law of conservation of mass
law of conservation of matter
law of constant proportion
law of continuation
law of definite proportions
law of diminishing returns
law of effect
law of equal areas
law of equivalent proportions
law of gravitation
law of independent assortment
law of large numbers
law of mass action
law of moses
law of motion
law of multiple proportions
law of nations
law of nature
law of parsimony
law of partial pressures
law of proximity
law of reciprocal proportions
law of segregation
law of similarity
law of the land
law of thermodynamics
law of volumes
lawrence of arabia
laying on of hands
league of iroquois
league of nations
leaning tower of pisa
leave of absence
leboyer method of childbirth
left atrium of the heart
leg of lamb
length of service
lens of the eye
letter of credit
letter of intent
letter of jeremiah
letter of mark and reprisal
letter of marque
letter of the alphabet
letters of administration
letters of marque
liberation tigers of tamil eelam
life-of-man
light-of-love
lily-of-the-valley tree
lily of the incas
lily of the nile
lily of the valley
line of battle
line of business
line of control
line of credit
line of defence
line of defense
line of descent
line of destiny
line of duty
line of fate
line of fire
line of flight
line of force
line of gab
line of heart
line of inquiry
line of latitude
line of least resistance
line of life
line of longitude
line of march
line of merchandise
line of poetry
line of products
line of questioning
line of reasoning
line of saturn
line of scrimmage
line of sight
line of succession
line of thought
line of verse
line of vision
line of work
loaf of bread
lobe of the lung
localisation of function
localization of function
locus of infection
logical proof
loin of lamb
looseness of the bowels
lord britten of aldeburgh
lord of misrule
loss of consciousness
lowlands of scotland
magnetic line of force
maid of honor
man-of-the-earth
man-of-war
man-of-war bird
man of action
man of affairs
man of deeds
man of letters
man of means
man of the cloth
man of the world
manner of speaking
manner of walking
mansard roof
manual of arms
margin of error
margin of profit
margin of safety
mark of cain
marriage of convenience
martyrs of al-aqsa
marvel-of-peru
mary queen of scots
mask of pregnancy
massachusetts institute of technology
master of architecture
master of arts
master of arts in library science
master of arts in teaching
master of ceremonies
master of divinity
master of education
master of fine arts
master of laws
master of library science
master of literature
master of science
master of science in engineering
master of theology
mathematical proof
matron of honor
matter of course
matter of fact
matter of law
medal of honor
medium of exchange
meeting of minds
member of parliament
mess of pottage
method of accounting
method of choice
method of fluxions
method of least squares
meyerhof
middle of the roader
milk of magnesia
millimeter of mercury
minister of finance
minister of religion
ministry of transportation test
minute of arc
modulus of elasticity
modulus of rigidity
moment of a couple
moment of a magnet
moment of inertia
moment of truth
month of sundays
mother-of-pearl
mother-of-pearl cloud
mother-of-thousands
mother of thyme
movement of holy warriors
music of the spheres
nation of islam
national academy of sciences
national association of realtors
national association of securities dealers automated quotations
national baseball hall of fame
national institute of justice
national institute of standards and technology
national institutes of health
national liberation front of corsica
national library of medicine
neck of the woods
neglect of duty
new phase of the moon
newton's first law of motion
newton's law of gravitation
newton's law of motion
newton's second law of motion
newton's theory of gravitation
newton's third law of motion
next of kin
ninth of ab
ninth of av
nodes of ranvier
note of hand
object of a preposition
object of the verb
oblique vein of the left atrium
obstruction of justice
odo of lagery
off-axis reflector
off-broadway
off-day
off-licence
off-line equipment
off-line operation
off-roader
off-season
off-speed pitch
off-white
off year
offal
offbeat
offenbach
offence
offender
offense
offensive
offensive activity
offensiveness
offer
offer price
offerer
offering
offeror
offertory
office
office-bearer
office block
office boy
office building
office furniture
office of inspector general
office of intelligence support
office of management and budget
office of naval intelligence
office of the dead
office staff
officeholder
officer
officer's mess
official
official document
official emissary
official immunity
officialdom
officialese
officiant
officiating
officiation
officiousness
offing
offprint
offset
offset lithography
offset printing
offsetting balance
offshoot
offshore rig
offside
offspring
offstage
ofo
oftenness
oil of cloves
oil of turpentine
oil of vitriol
oil of wintergreen
old-man-of-the-woods
old man of the mountain
one of the boys
oracle of apollo
oracle of delphi
order of business
order of magnitude
order of our lady of mount carmel
order of payment
order of saint benedict
order of the day
order of the purple heart
organ of corti
organ of hearing
organ of speech
organization for the prohibition of chemical weapons
organization of american states
organization of petroleum-exporting countries
organization of the oppressed on earth
ostwald's theory of indicators
otho of lagery
otto fritz meyerhof
otto meyerhof
out-of-body experience
out-of-court settlement
out-of-doors
out-of-the-box thinking
out of bounds
ovulation method of family planning
pack of cards
pad of paper
pair of pincers
pair of pliers
pair of scissors
pair of tongs
pair of tweezers
pair of virginals
palace of versailles
pane of glass
parallel of latitude
parcel of land
part-of-speech tagger
part of speech
party of democratic kampuchea
party of god
pascal's law of fluid pressures
passion of christ
patent of invention
path of least resistance
peace of mind
peace of westphalia
peer of the realm
pellitory-of-spain
pellitory-of-the-wall
people's mujahidin of iran
people's republic of bangladesh
people's republic of china
people of color
people of colour
period of play
period of time
periodic apnea of the newborn
permanganate of potash
person of color
person of colour
personal line of credit
pharaoh of egypt
phase of cell division
phase of the moon
philip ii of macedon
philip ii of spain
philip of valois
physiological jaundice of the newborn
piece of ass
piece of cake
piece of cloth
piece of eight
piece of furniture
piece of ground
piece of land
piece of leather
piece of material
piece of music
piece of paper
piece of tail
piece of work
piece of writing
pied piper of hamelin
piedmont type of glacier
pillar of islam
pillar of strength
pillars of hercules
pink of my john
pipe of peace
pit of the stomach
pittsburgh of the south
place of birth
place of business
place of origin
place of worship
plan of action
plan of attack
plaster of paris
plea of insanity
plot of ground
plot of land
point of accumulation
point of apoapsis
point of departure
point of entry
point of honor
point of intersection
point of no return
point of order
point of periapsis
point of reference
point of view
poof
pooling of interest
popular democratic front for the liberation of palestine
popular front for the liberation of palestine
popular front for the liberation of palestine-general command
port-of-spain
port of call
port of entry
port of spain
portuguese man-of-war
posterior vein of the left ventricle
power of appointment
power of attorney
practice of law
practice of medicine
prayer of azariah and song of the three children
precession of the equinoxes
presence of mind
president of the united states
press of canvas
press of sail
price of admission
pride-of-india
pride of barbados
pride of bolivia
pride of california
pride of place
prime of life
prince-of-wales'-heath
prince-of-wales feather
prince-of-wales fern
prince-of-wales plume
prince eugene of savoy
prince of darkness
prince of smolensk
prince of wales
prince of wales heath
princess grace of monaco
princess of wales
principality of andorra
principality of liechtenstein
principality of monaco
principle of equivalence
principle of liquid displacement
principle of parsimony
principle of relativity
principle of superposition
prisoner of war
prisoner of war camp
prisoner of war censorship
privilege of the floor
process of monition
prof
proof
proposal of marriage
protector of boundaries
puff of air
pyramids of egypt
quality of life
queen of england
queen of the may
queen of the night
question of fact
question of law
rack of lamb
radius of curvature
range of a function
range of mountains
rate of attrition
rate of depreciation
rate of exchange
rate of flow
rate of growth
rate of inflation
rate of interest
rate of pay
rate of payment
rate of respiration
rate of return
ray of light
read method of childbirth
rear of barrel
rear of tube
regression of y on x
reign of terror
rejoicing of the law
religious society of friends
remission of sin
reproof
republic of albania
republic of angola
republic of armenia
republic of austria
republic of belarus
republic of benin
republic of bolivia
republic of bosnia and herzegovina
republic of botswana
republic of bulgaria
republic of burundi
republic of cameroon
republic of cape verde
republic of chad
republic of chile
republic of china
republic of colombia
republic of costa rica
republic of cote d'ivoire
republic of croatia
republic of cuba
republic of cyprus
republic of djibouti
republic of ecuador
republic of el salvador
republic of equatorial guinea
republic of estonia
republic of fiji
republic of finland
republic of ghana
republic of guatemala
republic of guinea
republic of guinea-bissau
republic of haiti
republic of honduras
republic of hungary
republic of iceland
republic of india
republic of indonesia
republic of iraq
republic of ireland
republic of kazakhstan
republic of kenya
republic of kiribati
republic of korea
republic of latvia
republic of liberia
republic of lithuania
republic of madagascar
republic of malawi
republic of maldives
republic of mali
republic of malta
republic of mauritius
republic of moldova
republic of mozambique
republic of namibia
republic of nauru
republic of nicaragua
republic of niger
republic of palau
republic of panama
republic of paraguay
republic of peru
republic of poland
republic of san marino
republic of senegal
republic of seychelles
republic of sierra leone
republic of singapore
republic of slovenia
republic of south africa
republic of suriname
republic of tajikistan
republic of the congo
republic of the gambia
republic of the marshall islands
republic of the philippines
republic of the sudan
republic of trinidad and tobago
republic of tunisia
republic of turkey
republic of uganda
republic of uzbekistan
republic of vanuatu
republic of venezuela
republic of yemen
republic of zambia
republic of zimbabwe
respiratory distress syndrome of the newborn
restraint of trade
resurrection of christ
revelation of saint john the divine
revolutionary armed forces of colombia
revolutionary organization of socialist muslims
rhythm method of birth control
right atrium of the heart
right of action
right of election
right of entry
right of first publication
right of offset
right of privacy
right of re-entry
right of search
right of way
right to the pursuit of happiness
ring of color
risk of exposure
risk of infection
rite of passage
robert's rules of order
rock of gibraltar
roll of tobacco
roof
roof of the mouth
rose of china
rose of jericho
rose of sharon
round ligament of the uterus
round of drinks
round of golf
row of bricks
royal academy of arts
royal society of london for improving natural knowledge
rule of cy pres
rule of evidence
rule of grammar
rule of law
rule of morphology
rule of thumb
rules of order
sacrament of the eucharist
saddle of lamb
saddle roof
saddleback roof
saint francis of assisi
saint ignatius of loyola
saint teresa of avila
saul of tarsus
scale of c major
scale of measurement
scene of action
school of dentistry
school of law
school of medicine
school of music
school of nursing
school of thought
scourge of god
scourge of the gods
sea of azof
sea of azoff
sea of azov
sea of cortes
sea of japan
sea of marmara
sea of marmora
sea of okhotsk
seal of approval
second battle of ypres
second coming of christ
second council of constantinople
second council of lyons
second council of nicaea
second earl of chatham
second earl of guilford
second epistel of john
second epistle of paul the apostle to the corinthians
second epistle of paul the apostle to the thessalonians
second epistle of paul the apostle to timothy
second epistle of peter
second law of motion
second law of thermodynamics
second marquis of rockingham
secretary of agriculture
secretary of commerce
secretary of commerce and labor
secretary of defense
secretary of education
secretary of energy
secretary of health and human services
secretary of health education and welfare
secretary of housing and urban development
secretary of labor
secretary of state
secretary of state for the home department
secretary of the interior
secretary of the navy
secretary of the treasury
secretary of transportation
secretary of veterans affairs
secretary of war
self-reproof
sense of balance
sense of direction
sense of duty
sense of equilibrium
sense of hearing
sense of humor
sense of humour
sense of movement
sense of purpose
sense of responsibility
sense of right and wrong
sense of shame
sense of smell
sense of taste
sense of the meeting
sense of touch
service of process
seven hills of rome
seven wonders of the ancient world
seven wonders of the world
shades of
shaft of light
shah of iran
sheet of paper
shield of david
ship of the line
shortness of breath
side of bacon
side of beef
side of meat
side of pork
siege of orleans
siege of syracuse
siege of vicksburg
siege of yorktown
sign of the cross
sign of the zodiac
sixth baron byron of rochdale
size of it
skirt of tasses
slate roof
sleight of hand
slip of paper
slip of the tongue
sloop of war
slough of despond
socialist republic of vietnam
society of friends
society of jesus
soldier of fortune
soldiers of god
solemnity of mary
son of a bitch
song of solomon
song of songs
source of illumination
south of houston
special theory of relativity
speed of light
sphere of influence
spirit of turpentine
spirits of ammonia
spirits of wine
spoof
st. francis of assisi
st. gregory of nazianzen
st. ignatius of loyola
st. mary of bethlehem
staff of life
staggered board of directors
standard of life
standard of living
standard of measurement
star-of-bethlehem
star of david
star of the veldt
state of affairs
state of bahrain
state of eritrea
state of flux
state of grace
state of israel
state of katar
state of kuwait
state of matter
state of mind
state of nature
state of qatar
state of the art
state of the vatican city
state of war
station of the cross
stations of the cross
statue of liberty
statute of limitations
stay of execution
stock of record
stockholder of record
straight-line method of depreciation
strait of calais
strait of dover
strait of georgia
strait of gibraltar
strait of hormuz
strait of magellan
strait of messina
strait of ormuz
stream of consciousness
string of beads
string of words
style of architecture
subornation of perjury
sugar of lead
suit of armor
suit of armour
suit of clothes
sultan of swat
sultanate of oman
sum of money
sunroof
sunshine-roof
supporters of islam
supreme court of the united states
surveillance of disease
survival of the fittest
sword of damocles
system of logic
system of macrophages
system of measurement
system of numeration
system of rules
system of weights
system of weights and measures
table of contents
talk of the town
tarzan of the apes
tau coefficient of correlation
technical analysis of stock trends
temple of apollo
temple of artemis
temple of jerusalem
temple of solomon
tendon of achilles
teresa of avila
term of a contract
term of enlistment
term of office
tetralogy of fallot
thales of miletus
thatched roof
the likes of
the way of the world
the ways of the world
theater of operations
theater of the absurd
theater of war
theatre of operations
theatre of war
theory of dissociation
theory of electrolytic dissociation
theory of evolution
theory of games
theory of gravitation
theory of gravity
theory of indicators
theory of inheritance
theory of organic evolution
theory of preformation
theory of probability
theory of punctuated equilibrium
theory of relativity
thermodynamics of equilibrium
third battle of ypres
third council of constantinople
third epistel of john
third law of motion
third law of thermodynamics
ticket-of-leave
tile roof
time of arrival
time of day
time of departure
time of life
time of origin
time of year
time out of mind
tincture of iodine
tincture of opium
title of respect
tone of voice
top of the inning
top of the line
tour of duty
tower of babel
tower of london
tower of pharos
tower of strength
toxaemia of pregnancy
toxemia of pregnancy
train of thought
transfer of training
transfiguration of jesus
transurethral resection of the prostate
transverse muscle of abdomen
traveler's letter of credit
traveller's letter of credit
treaty of versailles
tree of heaven
tree of knowledge
tree of the gods
tribes of israel
tropic of cancer
tropic of capricorn
tug-of-war
turn of events
turn of expression
turn of phrase
turn of the century
twelve tribes of israel
twilight of the gods
type of architecture
u.s. house of representatives
u.s. national library of medicine
union of burma
union of serbia and montenegro
union of soviet socialist republics
unit of ammunition
unit of measurement
unit of time
unit of viscosity
united church of christ
united kingdom of great britain and northern ireland
united mine workers of america
united republic of tanzania
united self-defense force of colombia
united self-defense group of colombia
united society of believers in christ's second appearing
united states department of defense
united states department of state
united states house of representatives
united states national library of medicine
united states of america
universe of discourse
university of california at berkeley
university of chicago
university of michigan
university of nebraska
university of north carolina
university of paris
university of pennsylvania
university of pittsburgh
university of sussex
university of texas
university of vermont
university of washington
university of west virginia
university of wisconsin
us house of representatives
use of goods and services
vanguards of conquest
vault of heaven
vein of penis
vestibule of the ear
vestibule of the vagina
veterans of foreign wars
vicar of christ
vice president of the united states
voice of conscience
vote of confidence
walk of life
wall of silence
war of 1812
war of american independence
war of greek independence
war of nerves
war of the austrian succession
war of the grand alliance
war of the league of augsburg
war of the roses
war of the spanish succession
warning of attack
warning of war
wars of the roses
waste of effort
waste of energy
waste of material
waste of money
waste of time
water of crystallisation
water of crystallization
water of hydration
waterproof
wave theory of light
way of life
weapon of mass destruction
wild lily of the valley
william of occam
william of ockham
william of orange
william of wykeham
wisdom of jesus the son of sirach
wisdom of solomon
witloof
wolof
woman of the house
woman of the street
woof
word of advice
word of farewell
word of god
word of honor
word of mouth
work of art
world council of churches
worship of heavenly bodies
worship of man
writ of certiorari
writ of detinue
writ of election
writ of error
writ of execution
writ of habeas corpus
writ of mandamus
writ of prohibition
writ of right
year of grace
yellow dwarf of potato
yellow prussiate of potash
yeoman of the guard
zeno of citium
zeno of elea
zeroth law of thermodynamics
zone of interior
Wikipedia - 0.999... -- Alternative decimal expansion of the number 1
Wikipedia - 0s -- First decade of the 1st century AD
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Wikipedia - 1321 lepers' plot -- Alleged conspiracy of French lepers to spread their disease
Wikipedia - 1330 in Scotland -- List of events in Scotland during 1330
Wikipedia - 1348 in Ireland -- List of events in Ireland during 1348
Wikipedia - 13 Hours: The Secret Soldiers of Benghazi -- 2016 film directed by Michael Bay
Wikipedia - 13-hydroxydocosanoate 13-beta-glucosyltransferase -- Class of enzymes
Wikipedia - 13th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1940
Wikipedia - 13th Aero Squadron -- WW1 division of the United States Army
Wikipedia - 13th Annual Latin Grammy Awards -- 13th edition of the Latin Grammy Awards
Wikipedia - 13th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 13th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 13th Asia Pacific Screen Awards -- edition of award ceremony
Wikipedia - 13th Brigade (Australia) -- Brigade of the Australian Army
Wikipedia - 13th Dalai Lama -- 19th and 20th-century Dalai Lama of Tibet
Wikipedia - 13th district of Budapest
Wikipedia - 13th government of Turkey -- government in Turkey history
Wikipedia - 13th Japan Film Professional Awards -- 13th edition of the Japan Film Professional Awards
Wikipedia - 13th Signal Regiment (United Kingdom) -- Specialist signals unit of the Royal Corps of Signals
Wikipedia - 13th Ward of New Orleans
Wikipedia - 140 West 57th Street -- Office building in Manhattan, New York
Wikipedia - 1434 oath -- Oath taken by members of the English gentry
Wikipedia - 1453-1821: The Coming of Liberation -- 2008 turn-based strategy video game
Wikipedia - 1461 L'Aquila earthquake -- Earthquake in the Abruzzo region of Italy
Wikipedia - 1491: New Revelations of the Americas Before Columbus -- Book by Charles C. Mann
Wikipedia - 1492: Conquest of Paradise -- 1992 film directed by Ridley Scott
Wikipedia - 1,4-Butanediol -- One of four stable isomers of butanediol.
Wikipedia - 14 July Revolution -- Coup d'etat in Iraq in 1958 resulting in the overthrow of the Hashemite monarchy
Wikipedia - 14th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1941
Wikipedia - 14th Air Defence Artillery Regiment (Belgium) -- Air defence artillery regiment in the Land Component of the Belgian Armed Forces
Wikipedia - 14th Airlift Squadron (Poland) -- Airlift squadron of the Polish Air Force
Wikipedia - 14th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 14th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 14th Armored Brigade (Turkey) -- Brigade of the Turkish Army based in Northern Cyprus
Wikipedia - 14th arrondissement of Paris
Wikipedia - 14th Battalion (Royal Montreal Regiment), CEF -- Battalion of the First World War Canadian Expeditionary Force
Wikipedia - 14th government of Turkey -- government in Turkey history
Wikipedia - 14th Japan Film Professional Awards -- 14th edition of the Japan Film Professional Awards
Wikipedia - 14th Street bridges -- Complex of five bridges across the Potomac River, connecting Arlington, Virginia, and Washington, D.C
Wikipedia - 14th Street Tunnel shutdown -- Ongoing reconstruction of the New York City Subway's 14th Street Tunnel
Wikipedia - 14th Street (Washington, D.C.) -- Street in northwest and southwest quadrants of Washington, D.C., US
Wikipedia - 14th Waffen Grenadier Division of the SS (1st Galician) -- World War II German military formation
Wikipedia - 14th Ward of New Orleans
Wikipedia - 14 Wall Street -- Office skyscraper in Manhattan, New York
Wikipedia - 1500-1550 in Western European fashion -- Costume in the first half of the 16th century
Wikipedia - 1-50 series (CTA) -- Class of Chicago Transit Authority cars
Wikipedia - 150th birth anniversary of Swami Vivekananda
Wikipedia - 150th meridian west -- A line of longitude which forms a great circle with the 30th meridian east
Wikipedia - 152mm SpGH DANA -- Type of Self-propelled gun
Wikipedia - 1550-1600 in Western European fashion -- Costume in the second half of the 16th century
Wikipedia - 15760 Albion -- Trans-Neptunian object, prototype of cubewanos
Wikipedia - 1585 Ottoman expedition against the Druze -- Ottoman military campaign against the Druze of the Mount Lebanon region (1585)
Wikipedia - 1593 transported soldier legend -- Miraculous story of teleportation from Spanish Philippines
Wikipedia - 159th Fighter Wing -- American unit of the Louisiana Air National Gard
Wikipedia - 15 February 2003 anti-war protests -- Coordinated day of protests in over 600 cities against the War in Iraq
Wikipedia - 15-Minute Hamlet -- 1976 comedic abridgement of Hamlet by Tom Stoppard.
Wikipedia - 15th-16th century Moscow-Constantinople schism -- Split between the Churches of Moscow and Constantinople
Wikipedia - 15th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1942
Wikipedia - 15th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 15th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 15th arrondissement of Paris
Wikipedia - 15th district of Budapest
Wikipedia - 15th government of Turkey -- government in Turkey history
Wikipedia - 15th Infantry Brigade (United Kingdom) -- Former infantry brigade of the British Army
Wikipedia - 15th Japan Film Professional Awards -- 15th edition of the Japan Film Professional Awards
Wikipedia - 15th Legislative Assembly of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 15th Separate Motor Rifle Brigade -- Peacekeeping unit of the Russian army
Wikipedia - 1600-1650 in Western European fashion -- Costume in the first half of the 17th century
Wikipedia - 160th Anti-Aircraft Artillery Brigade (Ukraine) -- Formation of the Ukrainian Air Force
Wikipedia - 161st meridian west -- Line of longitude
Wikipedia - 162d Depot Brigade (United States) -- Depot brigade of the United States Army
Wikipedia - 162nd meridian west -- Line of longitude
Wikipedia - 1630s -- List of events which happened during the 1630s
Wikipedia - 1639 transit of Venus -- Earliest transit of Venus
Wikipedia - 1650-1700 in Western European fashion -- Costume in the second half of the 17th century
Wikipedia - 1669 eruption of Mount Etna -- 17th-century volcanic eruption in Sicily
Wikipedia - 1686 in Portugal -- Portugal-related evens during the year of 1686
Wikipedia - 1689 papal conclave -- Following the death of Pope Innocent XI
Wikipedia - 1691 papal conclave -- Following the death of Pope Alexander VIII
Wikipedia - 16 Days of Glory -- 1985 film
Wikipedia - 16 Martyrs of Japan
Wikipedia - 16 mm film -- Historically popular and economical gauge of film
Wikipedia - 16S ribosomal RNA -- Gene region used in phylogenies reconstruction of prokaryotes (bacteria and archea) because of its slow evolution rate
Wikipedia - 16S rRNA pseudouridine516 synthase -- Class of enzymes
Wikipedia - 16th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1943
Wikipedia - 16th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 16th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 16th arrondissement of Paris
Wikipedia - 16th Brigade (Australia) -- Infantry brigade of the Australian Army during 1917-1946
Wikipedia - 16th district of Budapest
Wikipedia - 16th Japan Film Professional Awards -- 16th edition of the Japan Film Professional Awards
Wikipedia - 16th Legislative Assembly of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 16th Ward of New Orleans
Wikipedia - 16 Years of Alcohol
Wikipedia - 1717 Omani invasion of Bahrain -- Invasion of Bahrain in 1717 by Oman ending Safavid rule of Bahrain
Wikipedia - 1740 Batavia massacre -- Pogrom of ethnic Chinese in Batavia (present-day Jakarta)
Wikipedia - 1755 Cape Ann earthquake -- Magnitude 6 earthquake (November 18, 1755) off the coast of Massachusetts
Wikipedia - 1757 caretaker ministry -- Government of Great Britain
Wikipedia - 1766 food riots -- a series of riots in England
Wikipedia - 1770s -- Decade of the Gregorian calendar
Wikipedia - 1780 Epsom Derby -- First annual running of the Derby horse race on 4 May 1780 on Epsom Downs, Surrey
Wikipedia - 1794 in sports -- Sports-related events of 1794
Wikipedia - 17 cm SK L/40 gun -- Type of Naval gunRailway gunCoast-defence gun
Wikipedia - 17 Million Fuck Offs -- 2019 British comedy folk song
Wikipedia - 17M-NM-2-Aminoestrogen -- Class of chemical compounds
Wikipedia - 17q21.31 microdeletion syndrome -- Rare genetic disorder caused by a deletion of six genes
Wikipedia - 17 State Street -- Office skyscraper in Manhattan, New York
Wikipedia - 17th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1944
Wikipedia - 17th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 17th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 17th arrondissement of Paris
Wikipedia - 17th Brigade (Australia) -- Infantry brigade of the Australian Army 1917-1946
Wikipedia - 17th-century French art -- Style of French art
Wikipedia - 17th Congress of the Philippines
Wikipedia - 17th Japan Film Professional Awards -- 17th edition of the Japan Film Professional Awards
Wikipedia - 17th Legislative Assembly of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 17th Lok Sabha -- Lower house of the Parliament of India (2019-)
Wikipedia - 17th Politburo of the Chinese Communist Party
Wikipedia - 17th Street Canal -- Canal in Louisiana, United States of America
Wikipedia - 17th Ward of New Orleans
Wikipedia - 1800s (decade) -- Decade of the Gregorian calendar
Wikipedia - 1802 Vrancea earthquake -- Early days of the Romanian earthquakes
Wikipedia - 1804 Haiti massacre -- Massacre of the French population in Haiti following the Haitian Revolution
Wikipedia - 180th meridian -- The meridian 180M-BM-0 east or west of the Prime Meridian with which it forms a great circle
Wikipedia - 1810s -- Decade of the Gregorian calendar
Wikipedia - 1811-1812 New Madrid earthquakes -- Series of earthquakes during 1811-1812 impacting on Missouri USA
Wikipedia - 1811 German Coast uprising -- Slave rebellion in the Territory of Orleans
Wikipedia - 1813 crossing of the Blue Mountains -- Australian mountaineering expedition
Wikipedia - 1815 eruption of Mount Tambora -- Catastrophic volcanic eruption in present-day Indonesia
Wikipedia - 1820s in Western fashion -- Costume and fashion of the 1820s
Wikipedia - 1820s -- Decade of the Gregorian calendar
Wikipedia - 1830s in Western fashion -- Costume and fashion of the 1830s
Wikipedia - 1831 Bristol riots -- Part of the 1831 reform riots in England
Wikipedia - 1840 Constitution of the Hawaiian Kingdom -- Hawaiian-language basic law of the kingdom of Hawaii in the Pacific.
Wikipedia - 1840s in Western fashion -- Costume and fashion of the 1840s
Wikipedia - 1840s -- Decade of the Gregorian calendar
Wikipedia - 1842 Cap-HaM-CM-/tien earthquake -- Estimated magnitude of 8.1
Wikipedia - 1846-1860 cholera pandemic -- The third major outbreak of cholera, 1846-1860 worldwide pandemic
Wikipedia - 1850s in Western fashion -- Costume and fashion of the 1850s
Wikipedia - 1850s -- Decade of the Gregorian calendar
Wikipedia - 1854 Broad Street cholera outbreak -- Severe outbreak of cholera that occurred in 1854 during the 1846-1860 cholera worldwide pandemic
Wikipedia - 1860s in Western fashion -- Costume and fashion of the 1860s
Wikipedia - 1860s -- Decade of the Gregorian calendar
Wikipedia - 1863 in Australia -- Overview of notable events in Australia during 1863
Wikipedia - 1867 Belmont Stakes -- First running of the Belmont Stakes
Wikipedia - 1870s in Western fashion -- Costume and fashion of the 1870s
Wikipedia - 1870s -- Decade of the Gregorian calendar
Wikipedia - 1872 Prohibition National Convention -- Convention of the U.S. Prohibition Party
Wikipedia - 1877 U.S. Patent Office fire -- 1877 fire in Washington, D.C.
Wikipedia - 1880s in Western fashion -- Costume and fashion of the 1880s
Wikipedia - 1880s -- Decade of the Gregorian calendar
Wikipedia - 1882 Belmont Stakes -- 16th running of the Belmont Stakes
Wikipedia - 1883 eruption of Krakatoa -- Catastrophic volcanic eruption
Wikipedia - 1883 in sports -- Sports-related events of 1883
Wikipedia - 1885 Belmont Stakes -- 19th running of the Belmont Stakes
Wikipedia - 1887 Yellow River flood -- Flood of the Yellow River in China
Wikipedia - 1888 Belmont Stakes -- 1888 running of a stakes race in the United States
Wikipedia - 1889 in sports -- Sports-related events of 1889
Wikipedia - 188th Armored Brigade -- Unit of the Israel Defense Forces
Wikipedia - 1890-91 Royal Arsenal F.C. season -- 5th season of the club that was to become Arsenal F.C.
Wikipedia - 1890 Manifesto -- Manifesto against polygamy in The Church of Jesus Christ of Latter-day Saints
Wikipedia - 1890s in Western fashion -- Costume and fashion of the 1890s
Wikipedia - 1890s -- Decade of the Gregorian calendar
Wikipedia - 1892 Epsom Derby -- 112th running of the Epsom Derby horse race
Wikipedia - 1893 Women's Suffrage Petition -- Petition to the New Zealand Government in support of women's suffrage
Wikipedia - 1894-S Barber dime -- Rare variety of the United States dime
Wikipedia - 1895 Preakness Stakes -- 20th running of the Preakness Stakes
Wikipedia - 1896 Summer Olympics -- Games of the I Olympiad, held in Athens
Wikipedia - 1899 Belmont Stakes -- 33rd running of the Belmont Stakes
Wikipedia - 1899 Preakness Stakes -- 24th running of the Preakness Stakes
Wikipedia - 1899 Yakutat Bay earthquakes -- Series of earthquakes in Alaska, USA
Wikipedia - 18 Fingers of Death! -- 2006 film
Wikipedia - 18. Oktober 1977 -- series of paintings by Gerhard Richter
Wikipedia - 18p- -- Deletion of the short arm of chromosome 18
Wikipedia - 18 Shades of Gay
Wikipedia - 18S ribosomal RNA -- Gene region used to reconstruct the evolutionary history of eukaryotes because of its slow evolution rate
Wikipedia - 18th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 18th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 18th arrondissement of Paris
Wikipedia - 18th Brigade (Australia) -- Infantry brigade of the Australian Army during WWII
Wikipedia - 18th Central Committee of the Chinese Communist Party -- Wikimedia list article
Wikipedia - 18th-century history of Germany
Wikipedia - 18th Division (South Vietnam) -- Army of the Republic of Vietnam (ARVN)
Wikipedia - 18th government of Turkey -- government in Turkey history
Wikipedia - 18th Japan Film Professional Awards -- 18th edition of the Japan Film Professional Awards
Wikipedia - 18 Wheels of Steel -- Truck-simulation video game series
Wikipedia - 1900 Amur anti-Chinese pogroms -- 1900 pogrom of ethnic Chinese in Blagoveshchensk, Russian Empire
Wikipedia - 1900s (decade) -- Decade of the Gregorian calendar (1900-1909)
Wikipedia - 1900 Uruguayan Primera Division -- Statistics for 1900 season of Primera Division Uruguaya
Wikipedia - 1904 Summer Olympics -- Games of the III Olympiad, celebrated in Saint Louis (United States) in 1904
Wikipedia - 1905 French law on the Separation of the Churches and the State -- Legal basis of state secularism in France
Wikipedia - 1905 French law on the separation of the State and the Church
Wikipedia - 1905 Partition of Bengal
Wikipedia - 1905 Russian Revolution -- Wave of political and social unrest in areas of the Russian Empire
Wikipedia - 1906 Ecuador-Colombia earthquake -- Offshore earthquake west of Ecuador and Colombia in January 1906
Wikipedia - 1906 San Francisco earthquake -- Major earthquake that struck San Francisco and the coast of Northern California
Wikipedia - 1907 Tiflis bank robbery -- Robbery of bank stagecoach by Bolsheviks in 1907
Wikipedia - 1910 Belmont Stakes -- 44th running of the Belmont Stakes
Wikipedia - 1910s in comics -- Timeline of significant 1910s comic events
Wikipedia - 1910s -- Decade of the Gregorian calendar (1910-1919)
Wikipedia - 1911 Revolution -- Revolution in China that overthrew the Qing dynasty and established the Republic of China
Wikipedia - 1914-15 Star -- Campaign medal of the British Empire
Wikipedia - 1914 in British music -- Music-related events in the United Kingdom during the year of 1914
Wikipedia - 1916 Summer Olympics -- Games of the VI Olympiad, scheduled to be played in Berlin, Germany, in 1916 but canceled due to World War I
Wikipedia - 1917 Code of Canon Law
Wikipedia - 1918 Stanley Cup Finals -- Series of ice hockey games to determine seasonal champion
Wikipedia - 1919 Belmont Stakes -- 51st running of the Belmont Stakes
Wikipedia - 1919 New Year Honours (OBE) -- Appointments of Officers of the Order of the British Empire in the 1919 New Year Honours
Wikipedia - 1919 New Year Honours -- Appointments by King George V to reward and highlight good works by citizens of the British Empire
Wikipedia - 1919 Preakness Stakes -- 44th running of the Preakness Stakes
Wikipedia - 1919 South Wales race riots -- Outbreaks of violence in Newport, Cardiff and Barry in June 1919
Wikipedia - 1919 United States anarchist bombings -- Series of bombings in the US in 1919
Wikipedia - 191st Motorized Infantry Brigade (People's Republic of China) -- 191st Motorized Infantry Brigade (People's Republic of China)
Wikipedia - 1920 Belmont Stakes -- 52nd running of the Belmont Stakes
Wikipedia - 1920 Bolivian coup d'etat -- Bloodless takeover of power in Bolivia on July 12, 1920
Wikipedia - 1920 Epsom Derby -- 141st running of the Epsom Derby horse race
Wikipedia - 1920s -- Decade of the Gregorian calendar (1920-1929)
Wikipedia - 1922 British Mount Everest expedition -- First attempt to reach summit of world's highest mountain
Wikipedia - 1922 confiscation of Russian Orthodox Church property
Wikipedia - 1924 British Mount Everest expedition -- Attempt at first ascent of Mount Everest in 1924
Wikipedia - 1924 Winter Olympics -- 1st edition of Winter Olympics, held in Chamonix (France)
Wikipedia - 1925-26 Allsvenskan -- 1926-1926 season of Fotbollsallsvenskan
Wikipedia - 1925 Preakness Stakes -- 50th running of the Preakness Stakes
Wikipedia - 1926 Preakness Stakes -- 51st running of the Preakness Stakes
Wikipedia - 1927 in American television -- Television-related events in the USA during the year of 1927
Wikipedia - 1927 Preakness Stakes -- 52nd running of the Preakness Stakes
Wikipedia - 1928 Isle of Man TT -- Motorcycle race
Wikipedia - 1928 Preakness Stakes -- 53rd running of the Preakness Stakes
Wikipedia - 1928 Summer Olympics -- Games of the IX Olympiad, celebrated in Amsterdam in 1928
Wikipedia - 1928 Thames flood -- A combined storm surge and river flood of the River Thames
Wikipedia - 1928 Winter Olympics -- 2nd edition of Winter Olympics, held in Sankt Moritz (Switzerland)
Wikipedia - 1929 Hebron massacre -- Massacre of Jewish residents of Hebron by Arab residents in 1929 Arab riots in Mandatory Palestine
Wikipedia - 1929 Preakness Stakes -- 54th running of the Preakness Stakes
Wikipedia - 1929 Ryder Cup -- 1929 edition of the Ryder Cup
Wikipedia - 1930-1945 in Western fashion -- Costume and fashion from the 1930s to the end of World War II
Wikipedia - 1930 Belmont Stakes -- 62nd running of an American Thoroughbred race
Wikipedia - 1930 British Empire Games -- 1st edition of the British Empire Games
Wikipedia - 1930 International University Games -- Thirty nations competed in a programme of eight sports
Wikipedia - 1930s -- Decade of the Gregorian calendar (1930-1939)
Wikipedia - 1932 Winter Olympics -- 3rd edition of Winter Olympics, held in Lake Placid (NY)
Wikipedia - 1933 anti-Nazi boycott -- Boycott of German products by foreign critics of the Nazi Party
Wikipedia - 1933 Western Australian secession referendum -- Referendum on secession of Western Australia from Commonwealth of Australia
Wikipedia - 1935 Belmont Stakes -- 67th running of the Belmont Stakes
Wikipedia - 1936 Constitution of the Soviet Union -- Led by Joseph Stalin, promising increased democracy
Wikipedia - 1936 Summer Olympics -- Games of the XI Olympiad, celebrated in Berlin in 1936
Wikipedia - 1937 Belmont Stakes -- 69th running of the Belmont Stakes
Wikipedia - 1939-40 Winter Offensive -- Military offensive
Wikipedia - 1940s -- Decade of the Gregorian calendar (1940-1949)
Wikipedia - 1941 Belmont Stakes -- 73rd running of the Belmont Stakes
Wikipedia - 1941 VFL season -- Season of the Victorian Footbal League competition
Wikipedia - 1942 Design Light Fleet Carrier -- 1940s class of aircraft carriers of the Royal Navy
Wikipedia - 1943 University of Oslo fire
Wikipedia - 1945 Katsuyama killing incident -- Killing of three American soldiers by Okinawans in 1945.
Wikipedia - 1945 Local Council of the Russian Orthodox Church
Wikipedia - 1946 African Mine Workers' Union strike -- Strike by mine workers of Witwatersrand started on August 12, 1946
Wikipedia - 1946 Belmont Stakes -- 78th running of the Belmont Stakes
Wikipedia - 1946 Bulgarian Cup Final -- Final of the Bulgarian Cup
Wikipedia - 1947-48 Montenegrin Republic League -- Third season of the Montenegrin Republic League
Wikipedia - 1947 Amritsar train massacre -- Massacre of Indian refugees by Sikhs
Wikipedia - 1947 Preakness Stakes -- 57th running of the Preakness Stakes
Wikipedia - 1947 Royal New Zealand Navy mutinies -- Series of mutinies in 1947 in the New Zealand navy
Wikipedia - 1948 Belmont Stakes -- 80th running of the Belmont Stakes
Wikipedia - 1949 Belmont Stakes -- 81st running of the Belmont Stakes
Wikipedia - 1950s -- Decade of the Gregorian calendar (1950-1959)
Wikipedia - 1951-1952 Massachusetts legislature -- Session of the legislature of Massachusetts, United States
Wikipedia - 1951 in spaceflight -- List of spaceflights in 1951
Wikipedia - 1951 Mediterranean Games -- First edition of the Mediterranean Games
Wikipedia - 1951 Preakness Stakes -- 76th running of the Preakness Stakes
Wikipedia - 1953 American Karakoram expedition -- Attempt at first ascent of K2 in 1953
Wikipedia - 1953 British Mount Everest expedition -- First successful ascent of Mount Everest
Wikipedia - 1953 Iranian coup d'etat -- Overthrow of the democratically elected government of Iran
Wikipedia - 1953 Rupertwildt -- asteroid from the outer region of the asteroid belt
Wikipedia - 1954 Caribbean Series -- Sixth edition of The Caribbean Series
Wikipedia - 1954 Geneva Conference -- Conference among several nations that took place in Geneva from April 26->July 20, 1954; dealt with aftermath of Korean War and the First Indochina War, resulting in the partition of Vietnam-This conference 1954 divided Vietnam land into 2 countries
Wikipedia - 1955 Preakness Stakes -- 80th running of the Preakness Stakes
Wikipedia - 1955 State of Vietnam referendum -- Referendum on the form of government
Wikipedia - 1956 in Michigan -- List of events which happened in Michigan, United States in 1956
Wikipedia - 1956 Preakness Stakes -- 81st running of the Preakness Stakes
Wikipedia - 1957 Chevrolet -- Make of US auto
Wikipedia - 1957 Preakness Stakes -- 82nd running of the Preakness Stakes
Wikipedia - 1958 Asian Games -- Third edition of the Asian Games
Wikipedia - 1958 Mars Bluff B-47 nuclear weapon loss incident -- Accidental release of a nuclear weapon in South Carolina, United States
Wikipedia - 1958 Pakistani coup d'etat -- Events surrounding the deposing of Pakistani President Iskander Mirza by Ayub Khan, Pakistani Army Commander-in-Chief
Wikipedia - 1958 Preakness Stakes -- 83rd running of the Preakness Stakes
Wikipedia - 1959 Curitiba riots -- Comb War was a protest that started in December 8th 1959 in the city of Curitiba
Wikipedia - 1959 Junior Springboks tour of South America -- A series of rugby union matches played in Argentina
Wikipedia - 1959 King George VI and Queen Elizabeth Stakes -- Ninth running of the King George VI and Queen Elizabeth Stakes
Wikipedia - 1959 Preakness Stakes -- 84th running of the Preakness Stakes
Wikipedia - 1960 Preakness Stakes -- 85th running of the Preakness Stakes
Wikipedia - 1960 Summer Olympics -- Games of the XVII Olympiad, celebrated in Rome in 1960
Wikipedia - 1960s -- Decade of the Gregorian calendar (1960-1969)
Wikipedia - 1961 Intercontinental Cup -- 1961 edition of the FIFA Intercontinental Cup
Wikipedia - 1961 New York Titans season -- 1961 season of AFL team New York Titans
Wikipedia - 1961 Preakness Stakes -- 86th running of the Preakness Stakes
Wikipedia - 1962 New Year Honours -- Commonwealth realms of Queen Elizabeth
Wikipedia - 1962 New York Titans season -- 1962 season of AFL team New York Titans
Wikipedia - 1962 Preakness Stakes -- 87th running of the Preakness Stakes
Wikipedia - 1962 Singaporean integration referendum -- Referendum on the terms of integration of Singapore into the Federation of Malaysia
Wikipedia - 1963 New York Jets season -- 1963 season of AFL team New York Jets
Wikipedia - 1963 Preakness Stakes -- 88th running of the Preakness Stakes
Wikipedia - 1964 European Nations' Cup -- 1964 edition of the UEFA European Nations' Cup
Wikipedia - 1964 (film) -- 2015 documentary film about the events of 1964
Wikipedia - 1964 in sports -- Sports-related events of 1964
Wikipedia - 1964 New York Jets season -- 1964 season of AFL team New York Jets
Wikipedia - 1964 New York World's Fair -- Showcase of mid-20th-century American culture and technology fair
Wikipedia - 1964 Preakness Stakes -- 89th running of the Preakness Stakes
Wikipedia - 1965 Indian Everest Expedition -- First successful Indian summit of Mount Everest
Wikipedia - 1965 New York Jets season -- 1965 season of AFL team New York Jets
Wikipedia - 1965 Preakness Stakes -- 90th running of the Preakness Stakes
Wikipedia - 1966-67 Czechoslovak Extraliga season -- Season of the Czechoslovak Extraliga
Wikipedia - 1966 anti-Igbo pogrom -- Series of massacres of Igbo people in Nigeria
Wikipedia - 1966 British Empire and Commonwealth Games -- 8th edition of the British Empire and Commonwealth Games
Wikipedia - 1966 Felthorpe Trident crash -- Crash of a Trident airliner in a pre-delivery flight in 1966
Wikipedia - 1966 flood of the Arno -- November 1966 flood of the Arno River in Tuscany, Italy
Wikipedia - 1966 New York Jets season -- 1966 season of AFL team New York Jets
Wikipedia - 1966 Preakness Stakes -- 91st running of the Preakness Stakes
Wikipedia - 1967 Australian referendum (Aboriginals) -- Question 2 of 1967 Australian referendum, about counting Indigenous people in the census and allowing the government to legislate separately for them
Wikipedia - 1967 Buffalo riot -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 Milwaukee riot -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 Newark riots -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 New York Jets season -- 1967 season of AFL team New York Jets
Wikipedia - 1967 Palestinian exodus -- Flight of around 280,000 to 325,000 Palestinians out of the territories captured by Israel during and in the aftermath of the Six-Day War
Wikipedia - 1967 Plainfield riots -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 Preakness Stakes -- 92nd running of the Preakness Stakes
Wikipedia - 1967 Saginaw riot -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1968 New York Jets season -- 1968 season of AFL team New York Jets; first and to date only Super Bowl appearance and win
Wikipedia - 1968 Preakness Stakes -- 93rd running of the Preakness Stakes
Wikipedia - 1968 Summer Olympics -- Games of the XIX Olympiad, held in Mexico City in 1968
Wikipedia - 1969 Curacao uprising -- Series of riots and protests
Wikipedia - 1969 Libyan coup d'etat -- Coup d'etat carried out by the Libyan Free Unionist Officers Movement (1969)
Wikipedia - 1969 New York Jets season -- 1969 season of AFL team New York Jets
Wikipedia - 1969 Preakness Stakes -- 94th running of the Preakness Stakes
Wikipedia - 1969 race riots of Singapore -- 1969 civil unrest in Singapore
Wikipedia - 1969 Santa Barbara oil spill -- Oil platform blow-out fouled the coast of California resulting in environmental legislation
Wikipedia - 1970 British Annapurna South Face expedition -- First ascent of Himalayan mountain face using rock climbing techniques
Wikipedia - 1970 Lesotho coup d'etat -- Self-coup of Leabua Jonathan
Wikipedia - 1970 Preakness Stakes -- 95th running of the Preakness Stakes
Wikipedia - 1970s -- Decade of the Gregorian calendar (1970-1979)
Wikipedia - 1971-72 Cypriot First Division -- The 33rd season of Cypriot First Division
Wikipedia - 1971 Bangladesh genocide -- 1971 deportation, ethnic cleansing, mass murder and genocidal rape of Bengali people in East Pakistan
Wikipedia - 1971 in home video -- Home video-related events of 1971
Wikipedia - 1971 January 22 Surgut Aeroflot Antonov An-12 crash -- Aviation accident in the Soviet Union
Wikipedia - 1971 January 31 Surgut Aeroflot Antonov An-12 crash -- Aviation accident in the Soviet Union
Wikipedia - 1971 Preakness Stakes -- 96th running of the Preakness Stakes
Wikipedia - 1971 RAF Hercules crash -- Aviation accident off the coast of Italy
Wikipedia - 1972 in home video -- Home video-related events of 1972
Wikipedia - 1972 Montreal Museum of Fine Arts robbery -- Highest-value theft in Canadian history
Wikipedia - 1972 Preakness Stakes -- 97th running of the Preakness Stakes
Wikipedia - 1972 Qatari coup d'etat -- Palace overthrow of Ahmad bin Ali Al Thani
Wikipedia - 1972 Summer Olympics -- Games of the XX Olympiad, held in Munich in 1972
Wikipedia - 1973-1975 recession -- Period of economic stagnation in the Western world
Wikipedia - 1973 Belmont Stakes -- 105th running of the Belmont Stakes
Wikipedia - 1973 Preakness Stakes -- 98th running of the Preakness Stakes
Wikipedia - 1974 Houses of Parliament bombing -- 1974 bombing of the British Houses of Parliament
Wikipedia - 1974 Preakness Stakes -- 99th running of the Preakness Stakes
Wikipedia - 1974 White House helicopter incident -- 1974 incident in which a U.S. Army pilot landed a stolen helicopter on the South Lawn of the White House
Wikipedia - 1975 Australian constitutional crisis -- Dismissal of Prime Minister Gough Whitlam by Governor-General John Kerr
Wikipedia - 1975 in home video -- Home video-related events of 1975
Wikipedia - 1975 Ladbroke International (snooker) -- Professional invitational team snooker event
Wikipedia - 1975 M-EM-;abbar Avro Vulcan crash -- Crash of a British jet bomber in eastern Malta
Wikipedia - 1975 Preakness Stakes -- 100th running of the Preakness Stakes
Wikipedia - 1975 South Pacific Games -- Fifth edition of the South Pacific Games, held in Guam
Wikipedia - 1975 Spring Offensive -- The final North Vietnamese campaign in the Vietnam War that led to the capitulation of South Vietnam
Wikipedia - 1975 United Kingdom European Communities membership referendum -- British referendum of 1975
Wikipedia - 1976 African Cup of Nations squads -- Wikimedia list article
Wikipedia - 1976 in home video -- Home video-related events of 1976
Wikipedia - 1976 Philadelphia Legionnaires' disease outbreak -- First occasion of a cluster of a pneumonia cases later identified as Legionnaires' disease
Wikipedia - 1976 Preakness Stakes -- 101st running of the Preakness Stakes
Wikipedia - 1976 Rothmans Sun-7 Series -- A motor racing competition for Touring Cars of under 3 litre capacity
Wikipedia - 1976 Summer Olympics -- Games of the XXI Olympiad, held in Montreal in 1976
Wikipedia - 1976 Tehran UFO incident -- Radar and visual sighting of a UFO over Tehran, Iran
Wikipedia - 1977 Arizona armored car robbery -- 1977 robbery of an armored car
Wikipedia - 1977 Atocha massacre -- far-right massacre of five people in Madrid in 1977
Wikipedia - 1977 Australian referendum -- Public vote in Australia containing a total of five questions
Wikipedia - 1977 Belmont Stakes -- 109th running of the Belmont Stakes
Wikipedia - 1977 in home video -- Home video-related events of 1977
Wikipedia - 1977 Preakness Stakes -- 102nd running of the Preakness Stakes
Wikipedia - 1977 Silver Jubilee and Birthday Honours -- List of honours
Wikipedia - 1978-79 Bundesliga -- 16th season of the Bundesliga
Wikipedia - 1978-79 FA Trophy -- Tenth season of the FA Trophy
Wikipedia - 1978 Belmont Stakes -- 110th running of the Belmont Stakes
Wikipedia - 1978 Constitution of the People's Republic of China
Wikipedia - 1978 in home video -- Home video-related events of 1978
Wikipedia - 1978 LAV HS 748 accident -- Aviation accident off the Venezuelan coast
Wikipedia - 1978 Mauritanian coup d'etat -- Military overthrow of Moktar Ould Daddah
Wikipedia - 1978 North Sea storm surge -- A storm surge which occurred over 11-12 January causing extensive [[coastal flooding]] and considerable damage on the east coast of England between the Humber and Kent
Wikipedia - 1978 Palace of Versailles bombing -- Terrorist bombing in which one person was injured
Wikipedia - 1978 Preakness Stakes -- 103rd running of the Preakness Stakes
Wikipedia - 1979 Arizona Republic / Jimmy Bryan 150 -- First round of the 1979 IndyCar season
Wikipedia - 1979 in home video -- Home video-related events of 1979
Wikipedia - 1979 Pan American Games -- Eighth edition of the Pan American Games
Wikipedia - 1979 Preakness Stakes -- 104th running of the Preakness Stakes
Wikipedia - 1979 vote of no confidence in the Callaghan ministry -- 1979 political event in the UK
Wikipedia - 1980 Damascus Titan missile explosion -- Explosion of a US ICBM in Arkansas
Wikipedia - 1980 eruption of Mount St. Helens -- Major volcanic eruption in Skamania County, Washington, U.S.
Wikipedia - 1980 in games -- Game-related events of 1980
Wikipedia - 1980 in home video -- Home video-related events of 1980
Wikipedia - 1980 murders of U.S. missionaries in El Salvador -- Murders
Wikipedia - 1980 Preakness Stakes -- 105th running of the Preakness Stakes
Wikipedia - 1980s in video games -- Aspect of history
Wikipedia - 1980s oil glut -- oversupply of oil in the 1980s
Wikipedia - 1980s professional wrestling boom -- Era of professional wrestling
Wikipedia - 1980 Summer Olympics -- Games of the XXII Olympiad, held in Moscow in 1980
Wikipedia - 1980s -- Decade of the Gregorian calendar (1980-1989)
Wikipedia - 1981 Epsom Derby -- 202nd annual running of the Derby horse race
Wikipedia - 1981 in home video -- Home video-related events of 1981
Wikipedia - 1981 Preakness Stakes -- 106th running of the Preakness Stakes
Wikipedia - 1981 South Africa rugby union tour of New Zealand and the United States -- Controversial rugby tour of New Zealand and the US by the South African rugby team
Wikipedia - 1981 South Africa rugby union tour of New Zealand
Wikipedia - 1982 Bass and Golden Leisure Classic -- Invitational professional snooker event, held 29 May 1982
Wikipedia - 1982 British Army Gazelle friendly fire incident -- Accidental downing of a helicopter in the Falklands War
Wikipedia - 1982 Commonwealth Games -- 12th edition of the Commonwealth Games
Wikipedia - 1982 Hama massacre -- Suppression of the Islamic Uprising in Syria
Wikipedia - 1982 in home video -- Home video-related events of 1982
Wikipedia - 1982 in spaceflight -- Events of the year 1982 in spaceflight
Wikipedia - 1982 invasion of the Falkland Islands -- 1982 Argentine invasion of the Falklands
Wikipedia - 1982 Preakness Stakes -- 107th running of the Preakness Stakes
Wikipedia - 1982 World's Strongest Man -- 6th edition of the World's Strongest Man Contest held in California
Wikipedia - 1983-1986 Kurdish rebellions in Iraq -- Kurdish rebellion against the Government of Saddam Hussein In Iraq
Wikipedia - 1983 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1983 Can-Am season -- 16th season of Sports Car Club of America series
Wikipedia - 1983 Code of Canon Law
Wikipedia - 1983 in home video -- Home video-related events of 1983
Wikipedia - 1983 Pan American Games -- Ninth edition of the Pan American Games
Wikipedia - 1983 Preakness Stakes -- 108th running of the Preakness Stakes
Wikipedia - 1984 Allsvenskan -- 1984 season of Fotbollsallsvenskan
Wikipedia - 1984 anti-Sikh riots -- 1984 series of organised pogroms against Sikhs in India
Wikipedia - 1984 in home video -- Home video-related events of 1984
Wikipedia - 1984 Preakness Stakes -- 109th running of the Preakness Stakes
Wikipedia - 1984 Summer Olympics -- Games of the XXIII Olympiad, held in Los Angeles in 1984
Wikipedia - 1984 Winter Olympics -- 14th edition of Winter Olympics, held in Sarajevo (Yugoslavia) in 1984
Wikipedia - 1985 in home video -- Home video-related events of 1985
Wikipedia - 1985 Preakness Stakes -- 110th running of the Preakness Stakes
Wikipedia - 1985: The Year of the Spy -- Year with most spies arrested in US
Wikipedia - 1986 enlargement of the European Communities -- Accession of Spain and Portugal to the European Communities
Wikipedia - 1986 in home video -- Home video-related events of 1986
Wikipedia - 1986 Killing of Kekuojalie Sachu and Vikhozo Yhoshu -- 1986 killing of students by police forces in Kohima, Nagaland, India
Wikipedia - 1986 Lesotho coup d'etat -- Military overthrow of Leabua Jonathan
Wikipedia - 1986 Preakness Stakes -- 111th running of the Preakness Stakes
Wikipedia - 1986 United States bombing of Libya -- US April 1986 military operation in Libya
Wikipedia - 1987 in home video -- Home video-related events of 1987
Wikipedia - 1987 Preakness Stakes -- 112th running of the Preakness Stakes
Wikipedia - 1987 (What the Fuck Is Going On?) -- Debut album of The Justified Ancients of Mu Mu
Wikipedia - 1988-94 British broadcasting voice restrictions -- |Partial ban on radio and TV broadcast in the UK of voices of certain Republican and Loyalist figures
Wikipedia - 1988 African Cup of Nations squads -- Wikimedia list article
Wikipedia - 1988 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1988 Currie Cup Division B -- 49th season of the second division of the Rugby competition
Wikipedia - 1988 Gilgit massacre -- Major instance of Shia-Sunni sectarian violence in Gilgit-Baltistan, Pakistan
Wikipedia - 1988 in home video -- Home video-related events of 1988
Wikipedia - 1988 Local Council of the Russian Orthodox Church
Wikipedia - 1988 Preakness Stakes -- 113th running of the Preakness Stakes
Wikipedia - 1988 Santam Bank Trophy Division A -- Third tier of domestic South African rugby
Wikipedia - 1988 Santam Bank Trophy Division B -- Fourth tier of domestic South African rugby season
Wikipedia - 1988 Summer Olympics -- Games of the XXIV Olympiad, celebrated in Seoul (South Korea) in 1988
Wikipedia - 1989 Currie Cup Division B -- Second division of the Currie Cup Rugby competition in South Africa
Wikipedia - 1989 DC Prostitute Expulsion -- 1989 attempted expulsion of suspected sex workers from Washington, D.C.
Wikipedia - 1989 Haitian coup d'etat attempt -- Attempted military overthrow of Prosper Avril
Wikipedia - 1989 in home video -- Home video-related events of 1989
Wikipedia - 1989 murders of Jesuits in El Salvador
Wikipedia - 1989 Philippine coup d'etat attempt -- Attempted coup d'etat against the government of Corazon Aquino
Wikipedia - 1989 Preakness Stakes -- 114th running of the Preakness Stakes
Wikipedia - 1989 Santam Bank Trophy Division A -- Third tier of domestic South African rugby
Wikipedia - 1989 Santam Bank Trophy Division B -- Fourth tier of domestic South African rugby
Wikipedia - 1990 Armagh City roadside bomb -- Killing of four men by the Provisional IRA
Wikipedia - 1990 Commonwealth Games -- 14th edition of the Commonwealth Games
Wikipedia - 1990 Currie Cup Division A -- Top division of the premier domestic rugby union competition in South Africa
Wikipedia - 1990 in home video -- Home video-related events of 1990
Wikipedia - 1990 Local Council of the Russian Orthodox Church
Wikipedia - 1990 Lough Neagh ambush -- Killing of four men by the Provisional IRA
Wikipedia - 1990 Nepalese revolution -- Restoration of democracy in Nepal
Wikipedia - 1990 Preakness Stakes -- 115th running of the Preakness Stakes
Wikipedia - 1990s in fashion -- Costume and fashion of the 1990s
Wikipedia - 1990s post-Soviet aliyah -- Migration of Jews from the former USSR to Israel
Wikipedia - 1990s -- Decade of the Gregorian calendar (1990-1999)
Wikipedia - 1991 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1991 Belmont Stakes -- 123rd running of the Belmont Stakes
Wikipedia - 1991 eruption of Mount Pinatubo -- Volcanic eruption in the Philippines in 1991
Wikipedia - 1991 Haitian coup d'etat -- Overthrow of recently elected president Jean-Bertrand Aristide
Wikipedia - 1991 in home video -- Home video-related events of 1991
Wikipedia - 1991 Lesotho coup d'etat -- Military overthrow of Justin Lekhanya
Wikipedia - 1991 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 1991
Wikipedia - 1991 Preakness Stakes -- 116th running of the Preakness Stakes
Wikipedia - 1991 Queensland four year terms referendum -- Maximum term of the Parliament of Queensland from three years to four years
Wikipedia - 1991 RTHK Top 10 Gold Songs Awards -- 1991 edition of a Hong Kong music award
Wikipedia - 1991 Ryder Cup -- 1991 edition of the Ryder Cup
Wikipedia - 1992 in home video -- Home video-related events of 1992
Wikipedia - 1992 Peruvian constitutional crisis -- Constitutional crisis after the dissolution of the Peruvian legislature and judiciary
Wikipedia - 1992 Preakness Stakes -- 117th running of the Preakness Stakes thoroughbred horse race
Wikipedia - 1992 Republican National Convention -- Political convention of the Republican Party
Wikipedia - 1992 Tour of Flanders -- 1992 cycle race
Wikipedia - 1992 V-League -- Statistics of the V-League in the 1992 season.
Wikipedia - 1993-94 Elitserien season -- 1993-1994 season of the Swedish Elite League
Wikipedia - 1993-94 Pirveli Liga -- 5th season of the Georgian Pirveli Liga
Wikipedia - 1993 child sexual abuse accusations against Michael Jackson -- Evan Chandler's accusations of Michael Jackson sexually abusing Jordan Chandler
Wikipedia - 1993 in home video -- Home video-related events of 1993
Wikipedia - 1993 "Maize Blue" University of Michigan Solar Car
Wikipedia - 1993 Masters of Formula 3 -- Formula 3 race
Wikipedia - 1993 National Art Museum of Azerbaijan theft -- Art theft in Baku, Azerbaijan
Wikipedia - 1993 Preakness Stakes -- 118th running of the Preakness Stakes
Wikipedia - 1993 Storm of the Century -- March 1993 snowstorm in the United States
Wikipedia - 1993 World Trade Center bombing -- Truck bomb detonated below the North Tower of the World Trade Center in New York City
Wikipedia - 1994-1996 United States broadcast television realignment -- Series of events between Fox Broadcasting Company and New World Communications
Wikipedia - 1994-95 Liga EBA season -- First season of the Liga EBA
Wikipedia - 1994-95 Regionalliga -- 1st season of the Regionalliga as a third-level league
Wikipedia - 1994 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1994 Baku Metro bombings -- Series of terrorist incidents in 1994, in Baku
Wikipedia - 1994 Chicago Marathon -- 17th running of the Chicago Marathon
Wikipedia - 1994 in home video -- Home video-related events of 1994
Wikipedia - 1994 Kangaroo tour of Great Britain and France
Wikipedia - 1994 Preakness Stakes -- 119th running of the Preakness Stakes
Wikipedia - 1994 State of Origin series -- 1994 rugby game in the State of Origin series
Wikipedia - 1995-1997 Gujarat political crisis -- Political crisis in Indian state of Gujarat
Wikipedia - 1995-96 Liga EBA season -- 2nd season of the Liga EBA
Wikipedia - 1995-96 Regionalliga -- 2nd season of the Regionalliga as a third-level league
Wikipedia - 1995 Atlantic hurricane season -- Period of formation of tropical cyclones in the North Atlantic Ocean in 1995
Wikipedia - 1995 in home video -- Home video-related events of 1995
Wikipedia - 1995 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1995 Preakness Stakes -- 120th running of the Preakness Stakes
Wikipedia - 1995 Qatari coup d'etat -- Palace overthrow of Khalifa bin Hamad Al Thani
Wikipedia - 1995 University of Maryland conference on crime and genetics -- Conference held by the University of Maryland about genetics and crime
Wikipedia - 1996-97 Regionalliga -- 3rd season of the Regionalliga as a third-level league
Wikipedia - 1996-97 strikes in South Korea -- Series of strikes in Asia
Wikipedia - 1996 Epsom Derby -- 217th annual running of the Derby horse race
Wikipedia - 1996 Golden Globes (Portugal) -- List of awards in arts and sport
Wikipedia - 1996 in home video -- Home video-related events of 1996
Wikipedia - 1996 Moscow-Constantinople schism -- Schism between the Eastern Orthodox Churches of the Moscow Patriarchate and the Ecumenical Patriarchate which started on 23 February 1996 and ended on 16 May 1996.
Wikipedia - 1996 Mount Everest disaster -- Events of 10-11 May 1996, when eight people were caught in a blizzard and died on Mount Everest
Wikipedia - 1996 Preakness Stakes -- 121st running of the Preakness Stakes
Wikipedia - 1996 Qatari coup d'etat attempt -- Attempted overthrow of Hamad bin Khalifa Al Thani
Wikipedia - 1996 Summer Olympics -- Games of the XXVI Olympiad, in Atlanta
Wikipedia - 1996 Vuelta a EspaM-CM-1a -- 51st edition of the cycling Grand Tour
Wikipedia - 1997-98 National League 2 South -- The eleventh season of rugby union
Wikipedia - 1997-98 Regionalliga -- 4th season of the Regionalliga as a third-level league
Wikipedia - 1997 Argentina rugby union tour of New Zealand -- Series of sporting events
Wikipedia - 1997 Asian financial crisis -- Financial crisis of many Asian countries during the second half of 1997
Wikipedia - 1997 Belmont Stakes -- 129th running of the Belmont Stakes
Wikipedia - 1997 Constitution of Fiji -- 1997 constitution of Fiji
Wikipedia - 1997 Empire State Building shooting -- Shooting on the observation deck of the Empire State Building in Manhattan, New York City
Wikipedia - 1997 Fed Cup Asia/Oceania Zone Group II - Pool B -- Group B of the 1997 Fed Cup Asia/Oceania Zone Group II
Wikipedia - 1997 Fed Cup -- 1997 edition of the Fed Cup, competition between national teams in women's tennis
Wikipedia - 1997 in home video -- Home video-related events of 1997
Wikipedia - 1997 Preakness Stakes -- 122nd running of the Preakness Stakes
Wikipedia - 1997 Raghopur Massacre -- An incident in a series of caste related violence in the Eastern Indian state of Bihar
Wikipedia - 1997 Red River flood -- Major flood on the Red River of the North
Wikipedia - 1998-99 Ecuador financial crisis -- Period of economic instability
Wikipedia - 1998-99 Meistriliiga (ice hockey) season -- Ninth season of the Meistriliiga, the top level of ice hockey in Estonia
Wikipedia - 1998-99 Regionalliga -- 5th season of the Regionalliga as a third-level league
Wikipedia - 1998 abduction of foreign engineers in Chechnya -- Abductions and murders in Chechnya
Wikipedia - 1998 Bank of America robbery -- 1998 robbery in New York, U.S.A.
Wikipedia - 1998 Belmont Stakes -- 130th running of the Belmont Stakes
Wikipedia - 1998 bombing of Iraq -- US and UK bombardment of Iraq in December 1998
Wikipedia - 1998 in home video -- Home video-related events of 1998
Wikipedia - 1998 kidnapping of Mormon missionaries in Saratov, Russia -- 1998 kidnapping case
Wikipedia - 1998 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1998 Preakness Stakes -- 123rd running of the Preakness Stakes
Wikipedia - 1998 Tour de France -- 85th edition of cycling Grand Tour
Wikipedia - 1998 U.S. Open Cup Final -- 1998 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 1999-2000 Regionalliga -- 6th season of the Regionalliga as a third-level league
Wikipedia - 1999 Belmont Stakes -- 131st running of the Belmont Stakes
Wikipedia - 1999 Fed Cup -- 1999 edition of the Fed Cup
Wikipedia - 1999 in home video -- Home video-related events of 1999
Wikipedia - 1999 Kvalserien -- 25th edition of Kvalserien
Wikipedia - 1999 Kyrgyzstan League -- Statistics of Kyrgyzstan League for the 1999 season.
Wikipedia - 1999 Loomis truck robbery -- Robbery of a semi-trailer truck transporting money in California, US
Wikipedia - 1999 Matamoros standoff -- Standoff in Matamoros, Mexico
Wikipedia - 1999 Preakness Stakes -- 124th running of the Preakness Stakes
Wikipedia - 1999 Seattle WTO protests -- Protests of the 1999 WTO conference in Seattle, Washington, US
Wikipedia - 1:99 Concert -- Fund raiser concert for victims of the 2003 SARS outbreak at the Hong Kong Stadium
Wikipedia - 19 Squadron SAAF -- Squadron of the South African Air Force
Wikipedia - 19th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1946
Wikipedia - 19th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 19th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 19th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 19th Japan Film Professional Awards -- 19th edition of the Japan Film Professional Awards
Wikipedia - 1DayLater -- Time-tracking and invoicing software
Wikipedia - 1E -- Privately owned IT software and services company based in the United Kingdom
Wikipedia - 1 Maccabees -- First book of the Maccabees.
Wikipedia - 1M-BM-9M-BM-9=1 (Power of Destiny) -- 2018 studio album by Wanna One
Wikipedia - 1M-BM-= Knights: In Search of the Ravishing Princess Herzelinde -- 2008 film
Wikipedia - 1 M-CM-^W 1 -- book of poetry by E. E. Cummings
Wikipedia - 1-Methylcyclopropene -- Synthetic plant growth regulator blocking the effects of ethylene (competitive inhibitor)
Wikipedia - 1 of the Girls (group) -- Cleveland-based R&B group
Wikipedia - 1Password -- Password management software
Wikipedia - 1 Peter 4 -- Chapter of the New Testament
Wikipedia - 1 Police Plaza -- Office building in Manhattan, New York
Wikipedia - 1st Airborne Corps (Soviet Union) -- Airborne corps of the Red Army during World War II
Wikipedia - 1st Airlift Squadron -- Part of US Air Force 89th Airlift Wing operating executive transport
Wikipedia - 1st Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 1st Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 1st Armoured Division (India) -- Division of the Indian Army
Wikipedia - 1st Army Group (Kingdom of Yugoslavia) -- Royal Yugoslav Army formation
Wikipedia - 1st Army (Kingdom of Yugoslavia) -- Royal Yugoslav Army formation
Wikipedia - 1st arrondissement of Paris
Wikipedia - 1st Battalion, 4th Marines -- USMC infantry battalion based out of Camp Pendleton, California
Wikipedia - 1st Brigade (Ireland) -- Unit of the Irish Army
Wikipedia - 1st Canadian Screen Awards -- 1st year of awards given by the Academy of Canadian Cinema & Television
Wikipedia - 1st Cavalry Division (Kingdom of Yugoslavia) -- Royal Yugoslav Army combat formation
Wikipedia - 1st Close Health Battalion (Australia) -- Battalion of the Australian Army
Wikipedia - 1st Congress of the Comintern -- 1919 gathering which established the Comintern
Wikipedia - 1st Cossack Cavalry Division -- Russian Cossack division of German Army
Wikipedia - 1st Dalai Lama -- Dalai Lama of Tibet (1391-1474)
Wikipedia - 1st Durham Rifle Volunteers -- Former part-time unit of the British Army
Wikipedia - 1st Federal Parliament of Nepal -- First Federal Parliament of the Federal Republic of Nepal
Wikipedia - 1st government of Turkey -- government in Turkey history
Wikipedia - 1st Helicopter Squadron -- VIP Helicopter Squadron of the US Air Force base in the National Capital Region
Wikipedia - 1st inauguration of George Washington -- 1st inauguration of George Washington
Wikipedia - 1st Japan Film Professional Awards -- 1st edition of the Japan Film Professional Awards
Wikipedia - 1st Legislative Assembly of Singapore -- Legislative Assembly of Singapore
Wikipedia - 1st meridian east -- Meridian 1M-BM-0 east of Greenwich
Wikipedia - 1st Missouri Field Battery -- Unit of the Confederate States Army
Wikipedia - 1st Nepalese Constituent Assembly -- 2008-2012 unicameral legislature of Nepal
Wikipedia - 1st New Guinea Infantry Battalion -- Battalion of the Australian Army during World War II
Wikipedia - 1st November of 1954 Great Mosque
Wikipedia - 1st of May: All Belongs to You -- 2008 film
Wikipedia - 1st of tha Month
Wikipedia - 1st Parachute Battalion (Hungary) -- Unit of the Royal Hungarian Army
Wikipedia - 1st Parachute Battalion (South Africa) -- Paratroop unit of the South African Army
Wikipedia - 1st Parliament of the Province of Canada -- Parliament of the former Province of Canada
Wikipedia - 1st Provisional Marine Brigade -- Ad hoc infantry brigade of the US Marine Corps
Wikipedia - 1st Rank Raju (2019 film) -- 2019 Telugu comedy film remake of Kannada movie by the same title
Wikipedia - 1st Senate of Puerto Rico -- First meeting of senators of the Senate of Puerto Rico
Wikipedia - 1st Split Partisan Detachment -- Former unit of the Yugoslav Partisans during World War II
Wikipedia - 1st SS Panzer Division Leibstandarte SS Adolf Hitler -- Military unit of Nazi Germany
Wikipedia - 1st Tactical Airlift Group (JASDF) -- Unit of the Japan Air Self-Defense Force
Wikipedia - 1st Tank Division (Imperial Japanese Army) -- Tank Division of IJA
Wikipedia - 1st U-boat Flotilla -- 1935-1944 submarine unit of the German Navy
Wikipedia - 1st (United Kingdom) Division -- Armoured division of the British Army
Wikipedia - 1st United States Sharpshooters -- Union unit during the US Civil War consisting of marksmen
Wikipedia - 1st Ward of New Orleans
Wikipedia - 1st World Festival of Youth and Students -- Youth festival, 1947
Wikipedia - 1 yen coin -- Smallest denomination of the Japanese yen currency
Wikipedia - 2000-01 Regionalliga -- 7th season of the Regionalliga as a third-level league
Wikipedia - 20,000 Martyrs of Nicomedia
Wikipedia - 20,000 rials note -- Denomination of Iranian currency
Wikipedia - 2000 Belmont Stakes -- 132nd running of the Belmont Stakes
Wikipedia - 2000 Dover incident -- Illegal immigration incident resulting in the deaths of 58 people
Wikipedia - 2000 in home video -- home video-related events of 2000
Wikipedia - 2000 Preakness Stakes -- 125th running of the Preakness Stakes
Wikipedia - 2000s in Japan -- Decade of hope and optimism in Japanese history
Wikipedia - 2000 Songs of Farida -- 2020 film
Wikipedia - 2000s -- Decade of the Gregorian calendar (2000-2009)
Wikipedia - 2000 yen note -- Rarely circulated denomination of Japanese yen
Wikipedia - 2001-02 India-Pakistan standoff -- Major military standoff between India and Pakistan from late-2001 to mid-2002
Wikipedia - 2001-02 Regionalliga -- 8th season of the Regionalliga as a third-level league
Wikipedia - 2001 Bangladesh-India border clashes -- Series of armed skirmishes between Bangladesh and India
Wikipedia - 2001 Belmont Stakes -- 133rd running of the Belmont Stakes
Wikipedia - 2001 Bradford riots -- Period of rioting in Bradford, England
Wikipedia - 2001 in home video -- Home video-related events of 2001
Wikipedia - 2001 Preakness Stakes -- 126th running of the Preakness Stakes
Wikipedia - 2001 Vancouver TV realignment -- Realignment of television stations in Vancouver and Victoria, British Columbia
Wikipedia - 2002-03 Regionalliga -- 9th season of the Regionalliga as a third-level league
Wikipedia - 2002-03 ULEB Cup -- Inaugural season of ULEB Cup
Wikipedia - 2002-06 municipal reorganization of Montreal -- Merger and demerger of municipalities on the Island of Montreal, Quebec
Wikipedia - 2002 Atlantic hurricane season -- Summary of the relevant tropical storms in the Atlantic in 2002
Wikipedia - 2002 Belmont Stakes -- 134th running of the Belmont Stakes
Wikipedia - 2002 Commonwealth Games results -- Results of the 17th Commonwealth Games
Wikipedia - 2002 Gibraltar sovereignty referendum -- Referendum of Gibraltarian citizens to determine if they wished to share sovereignty with Spain
Wikipedia - 2002 Gran Premio Telmex-Gigante -- Final round of the 2002 CART FedEx Champ Car World Series
Wikipedia - 2002 Humanitarian Bowl -- 6th edition of the Humanitarian Bowl
Wikipedia - 2002 in home video -- home video-related events of 2002
Wikipedia - 2002 Preakness Stakes -- 127th running of the Preakness Stakes
Wikipedia - 2002 Winter Olympics -- 19th edition of Winter Olympics, held in Salt Lake City (United States) in 2002
Wikipedia - 2003-04 Regionalliga -- 10th season of the Regionalliga as a third-level league
Wikipedia - 2003 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2003 Baghdad DHL attempted shootdown incident -- Attempted shootdown of DHL cargo airliner near Baghdad International Airport
Wikipedia - 2003 Belmont Stakes -- 135th running of the Belmont Stakes
Wikipedia - 2003 in home video -- home video-related events of 2003
Wikipedia - 2003 invasion of Iraq -- Conventional war between a United States-led coalition and Iraq
Wikipedia - 2003 Istanbul bombings -- series of four suicide bombings in Istanbul, Turkey
Wikipedia - 2003 Kangaroo tour of Great Britain and France -- Tour by the Australia national rugby league team
Wikipedia - 2003 Midwest monkeypox outbreak -- Outbreak of monkeypox in the United States
Wikipedia - 2003 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2003 Pan American Games -- 14th edition of the Pan American Games
Wikipedia - 2003 Popular Democratic Party of Puerto Rico primaries -- Held in Puerto Rico on Tuesday, November 9, 2003
Wikipedia - 2003 Port of Oakland dock protest -- Anti-war protest in Oakland CA USA
Wikipedia - 2003 Preakness Stakes -- 128th running of the Preakness Stakes
Wikipedia - 2004-05 Regionalliga -- 11th season of the Regionalliga as a third-level league
Wikipedia - 2004 24 Hours of Le Mans -- Automobile endurance racing event
Wikipedia - 2004 Belmont Stakes -- 136th running of the Belmont Stakes
Wikipedia - 2004 Davis Cup Americas Zone -- One of three Zones of the Davis Cup tennis competition in 2004
Wikipedia - 2004 enlargement of the European Union
Wikipedia - 2004 in home video -- home video-related events of 2004
Wikipedia - 2004 Palm Island death in custody -- Death in custody of Aboriginal man Cameron Doomadgee on Palm Island, Queensland, Australia
Wikipedia - 2004 Preakness Stakes -- 129th running of the Preakness Stakes
Wikipedia - 2004 Summer Olympics -- Games of the XXVIII Olympiad, held in Athens in 2004
Wikipedia - 2004 Universal Forum of Cultures -- 141-day international event that took place in Barcelona, Spain
Wikipedia - 2004 Uruguayan Primera Division -- Statistics for 2004 season of Primera Division Uruguaya
Wikipedia - 2004 -- Year of the Gregorian calendar
Wikipedia - 2005-06 Regionalliga -- 12th season of the Regionalliga as a third-level league
Wikipedia - 2005-06 Uruguayan Primera Division -- Statistics for 2005-06 season of Primera Division Uruguaya
Wikipedia - 2005 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2005 Belmont Stakes -- 137th running of the Belmont Stakes
Wikipedia - 2005 Canadian federal budget -- Budget of the Government of Canada for the 2005-2006 fiscal year
Wikipedia - 2005 in home video -- Home video-related events of 2005
Wikipedia - 2005 Mauritanian coup d'etat -- Military overthrow of Maaouya Ould Sid'Ahmed Taya
Wikipedia - 2005 Melbourne thunderstorm -- Severe weather event affecting parts of Victoria, Australia
Wikipedia - 2005 Molson Indy Montreal -- 10th round of 2005 Champ Car season
Wikipedia - 2005 Preakness Stakes -- 130th running of the Preakness Stakes
Wikipedia - 2005 Rally of Turkey -- Rally
Wikipedia - 2005 Royal Air Force Hercules shootdown -- Shooting down of a Royal Air Force Lockheed C-130K Hercules C3
Wikipedia - 2005 Uruguayan Primera Division -- Statistics for 2005 season of Primera Division Uruguaya
Wikipedia - 2006-07 Regionalliga -- 13th season of the Regionalliga as a third-level league
Wikipedia - 2006 1000 km of Istanbul -- Le Mans Series season
Wikipedia - 2006 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2006 Belmont Stakes -- 138th running of the Belmont Stakes
Wikipedia - 2006 Commonwealth Games medal table -- ranking of participants by medal total
Wikipedia - 2006 Commonwealth Games -- 18th edition of the Commonwealth Games
Wikipedia - 2006 Dahab bombings -- Three bomb attacks on the Egyptian resort city of Dahab, in the Sinai Peninsula
Wikipedia - 2006 Fed Cup Asia/Oceania Zone Group I - Play-offs -- Play-offs of the 2006 Fed Cup Asia/Oceania Zone Group I
Wikipedia - 2006 Holiday Cup -- Eighth edition of a women's water polo competition
Wikipedia - 2006 in home video -- Home video-related events of 2006
Wikipedia - 2006 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2006 Pangandaran earthquake and tsunami -- Destructive tsunami earthquake south of Java Island
Wikipedia - 2006 Preakness Stakes -- 131st running of the Preakness Stakes
Wikipedia - 2006 Sao Paulo violence outbreak -- Clash between law enforcement officials and criminals in Brazil
Wikipedia - 2007-08 I-League -- First season of I-League
Wikipedia - 2007-08 Regionalliga -- 14th season of the Regionalliga as a third-level league
Wikipedia - 2007-08 Writers Guild of America strike -- US television labor dispute November 2007 - February 2008
Wikipedia - 2007-2008 Nazko earthquakes -- Series of earthquakes in Canada
Wikipedia - 2007 Belmont Stakes -- 139th running of the Belmont Stakes
Wikipedia - 2007 Carnation murders -- Familicide of the Anderson family in 2007
Wikipedia - 2007 CONCACAF Gold Cup -- 9th edition of the Gold Cup
Wikipedia - 2007 cyberattacks on Estonia -- Series of cyberattacks which began on 27 April 2007
Wikipedia - 2007 enlargement of the European Union -- Bulgaria and Romania joining the Europe Union.
Wikipedia - 2007 Free Airlines L-410 crash -- Aviation accident in Democratic Republic of Congo
Wikipedia - 2007 Greek forest fires -- Series of forest fires across Greece throughout summer 2007
Wikipedia - 2007 in home video -- Home video-related events of 2007
Wikipedia - 2007 in rail transport -- List of events related to rail transport in 2007
Wikipedia - 2007 Iranian arrest of Royal Navy personnel -- 2007 incident between Iran and the UK
Wikipedia - 2007 killing of French tourists in Mauritania -- Terrorist attack in Mauritania on December 24, 2007
Wikipedia - 2007 Pakistani state of emergency -- 2007 political crisis in Pakistan
Wikipedia - 2007 Parapan American Games -- The third edition of the Parapan American Games
Wikipedia - 2007 Preakness Stakes -- 132nd running of the Preakness Stakes
Wikipedia - 2008-09 3. Liga -- 1st season of the 3. Liga
Wikipedia - 2008-09 Elitserien (men's handball) -- 75th season of the top division of Swedish handball
Wikipedia - 2008-09 I-League -- Second season of I-League
Wikipedia - 2008-09 Los Angeles Lakers season -- Season of the team the Los Angeles Lakers
Wikipedia - 2008-09 Regionalliga -- 1st season of the Regionalliga
Wikipedia - 2008-2009 Canadian parliamentary dispute -- Dispute regarding the royal power of prorogation in Canada.
Wikipedia - 2008-2011 Icelandic financial crisis -- The default of all three of Iceland's major commercial banks
Wikipedia - 2008 Belmont Stakes -- 140th running of the Belmont Stakes
Wikipedia - 2008 Christmas massacres -- Attacks in the Democratic Republic of the Congo
Wikipedia - 2008 in home video -- Home video-related events of 2008
Wikipedia - 2008 Kandhamal nun gang rape case -- Rape of a nun in Odisha
Wikipedia - 2008 Kosovo declaration of independence -- Declaration of independence for Kosovo
Wikipedia - 2008 Liechtenstein tax affair -- Series of tax investigations in numerous countries
Wikipedia - 2008 Mauritanian coup d'etat -- Military overthrow of Sidi Ould Cheikh Abdallahi
Wikipedia - 2008 Popular Democratic Party of Puerto Rico primaries -- Held in puerto Rico on March 9, 2008
Wikipedia - 2008 Preakness Stakes -- 133rd running of the Preakness Stakes
Wikipedia - 2008 Summer Olympics -- Games of the XXIX Olympiad, held in Beijing in 2008
Wikipedia - 2008 Ukrainian Super Cup -- Fifth edition of the Ukrainian Super Cup
Wikipedia - 2008 United States House of Representatives elections in Maryland
Wikipedia - 2008 Universal Studios fire -- 2008 fire that destroyed part of Universal's backlot
Wikipedia - 2008 U.S. Open Cup Final -- 2008 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2008 Victoria Cup -- Series of ice hockey games in 2008
Wikipedia - 2009-10 3. Liga -- 2nd season of the 3. Liga
Wikipedia - 2009-10 I-League -- Third season of I-League
Wikipedia - 2009-10 Nemzeti Bajnoksag I (men's handball) -- Season of Hungarian handball league
Wikipedia - 2009-10 Regionalliga -- 2nd season of the Regionalliga
Wikipedia - 2009 Belmont Stakes -- 141st running of the Belmont Stakes
Wikipedia - 2009 bombing of Indian embassy in Kabul -- Suicide bomb attack
Wikipedia - 2009 FIFA Confederations Cup knockout stage -- Knockout stage of the 2009 FIFA Confederations Cup
Wikipedia - 2009 imprisonment of American journalists by North Korea -- Diplomatic standoff between US and North Korea
Wikipedia - 2009 India floods -- Floods that affected various states of India in July 2009
Wikipedia - 2009 in home video -- Home video-related events of 2009
Wikipedia - 2009 Lakewood shooting -- Killings of police officers
Wikipedia - 2009 Nevsky Express bombing -- Bombing of a high speed train travelling between Moscow and Saint Petersburg
Wikipedia - 2009 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2009
Wikipedia - 2009 Preakness Stakes -- 134th running of the Preakness Stakes
Wikipedia - 2009 shooting of Pittsburgh police officers -- 2009 Pittsburgh Police murders
Wikipedia - 2009 shootings of Oakland police officers -- Killings of police officers
Wikipedia - 2009 structural changes to local government in England -- 2009 changes to the structure of state administration on a local level in England
Wikipedia - 2009 U.S. Open Cup Final -- 2009 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 200 Market -- Commercial office building in downtown Portland, Oregon
Wikipedia - 2010-11 3. Liga -- 3rd season of the 3. Liga
Wikipedia - 2010-11 I-League -- Fouth season of I-League
Wikipedia - 2010-11 Liga EBA season -- 17th season of the Liga EBA
Wikipedia - 2010-11 Regionalliga -- 3rd season of the Regionalliga
Wikipedia - 2010-2011 University of Puerto Rico strikes -- Student strikes which took place between May 2010 and June 2010 at UPR campuses
Wikipedia - 2010 Belmont Stakes -- 142nd running of the Belmont Stakes
Wikipedia - 2010 Commonwealth Games medal table -- Ranking of participants by medal total
Wikipedia - 2010 eruptions of Eyjafjallajokull -- Volcanic events in Iceland
Wikipedia - 2010 eruptions of Mount Merapi -- Eruption in Indonesia
Wikipedia - 2010 G20 Seoul summit -- Fifth meeting of the G-20 heads of government
Wikipedia - 2010 in home video -- Home video-related events of 2010
Wikipedia - 2010 Kashmir unrest -- Series of violent protests and riots in the Kashmir Valley which started in June 2010 after an Indian Army announcement
Wikipedia - 2010 Papua earthquake -- 2010 magnitude 7.0 earthquake in Papua, province of Indonesia
Wikipedia - 2010 Preakness Stakes -- 135th running of the Preakness Stakes
Wikipedia - 2010 Rally Estonia -- The 1st edition of Rally Estonia
Wikipedia - 2010 Russian wildfires -- Series of wildfires
Wikipedia - 2010 Ryder Cup -- 2010 edition of the Ryder Cup
Wikipedia - 2010 Suzuka GT 300km -- First round of 2010 Super GT season
Wikipedia - 2010s -- Decade of the Gregorian calendar (2010-2019)
Wikipedia - 2010 U.S. Open Cup Final -- 2010 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2011 1000 km of Spa
Wikipedia - 2011-12 3. Liga -- 4th season of the 3. Liga
Wikipedia - 2011-12 I-League -- Fifth season of I-League
Wikipedia - 2011-12 Liga EBA season -- 18th season of the Liga EBA
Wikipedia - 2011-12 Mascom Top 8 Cup -- The inaugural season of the Mascom Top 8 Cup
Wikipedia - 2011-12 Regionalliga -- 4th season of the Regionalliga
Wikipedia - 2011-14 terrorist attacks in Kenya -- Timeline of terrorist attacks in Kenya
Wikipedia - 2011-2017 California drought -- One of the worst North American West Coast droughts on record
Wikipedia - 2011 Belmont Stakes -- 143rd running of the Belmont Stakes
Wikipedia - 2011 CAF Confederation Cup group stage -- The group stage featured the eight winners from the play-off round.
Wikipedia - 2011 Census of India -- 15th Indian Census
Wikipedia - 2011 F-League -- 1st season of the F-League
Wikipedia - 2011 Hetherington House Occupation -- Anti-austerity protest at the University of Glasgow, Scotland
Wikipedia - 2011 Pan American Games -- 16th edition of the Pan American Games
Wikipedia - 2011 Preakness Stakes -- 136th running of the Preakness Stakes
Wikipedia - 2011 Thai House of Representatives -- Wikipedia list article
Wikipedia - 2011 TM-EM-^Mhoku earthquake and tsunami -- 2011 magnitude 9.0 - 9.1 earthquake off the coast of Japan
Wikipedia - 2011 United Kingdom census -- 2011 census of the population of the United Kingdom
Wikipedia - 2011 U.S. Open Cup Final -- 2011 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2011 Vuelta a EspaM-CM-1a -- 66th edition of the cycling Grand Tour
Wikipedia - 2012-13 3. Liga -- 5th season of the 3. Liga
Wikipedia - 2012-13 I-League -- Sixth season of I-League
Wikipedia - 2012-13 Liga EBA season -- 19th season of the Liga EBA
Wikipedia - 2012-13 Liga Nationala (women's handball) -- Season of the Romanian Women's Handball League
Wikipedia - 2012-13 Mascom Top 8 Cup -- Second edition of the Mascom Top 8 Cup
Wikipedia - 2012-13 Regionalliga -- 5th season of the Regionalliga
Wikipedia - 2012 Anaheim, California police shooting and protests -- Protests of July 2012, in the US, that involved two fatal shootings by police officers
Wikipedia - 2012 Belmont Stakes -- 144th running of the Belmont Stakes
Wikipedia - 2012 Boca del Rio murder of journalists -- Massacre in Veracruz, Mexico
Wikipedia - 2012 Davis Cup World Group -- 2012 edition of the Davis Cup World Group
Wikipedia - 2012 Green Party of Prince Edward Island leadership election
Wikipedia - 2012 in home video -- Home video-related events of 2012
Wikipedia - 2012 Kermadec Islands eruption -- A major undersea volcanic eruption in the Kermadec Islands of New Zealand
Wikipedia - 2012 Mexico Learjet 25 crash -- American singer Jenni Rivera crashed south of Monterrey, Mexico
Wikipedia - 2012 Michoacan murder of photographers -- The kidnapping and murder of two Mexican photographers
Wikipedia - 2012 Middle East respiratory syndrome coronavirus outbreak -- Epidemic of Middle East respiratory syndrome coronavirus
Wikipedia - 2012 National Reconnaissance Office space telescope donation to NASA -- Declassification and donation to NASA of two identical space telescopes
Wikipedia - 2012 phenomenon -- Range of eschatological beliefs surrounding the date 21 December 2012
Wikipedia - 2012 Popular Democratic Party of Puerto Rico primaries -- Held in Puerto Rico on March 18, 2012
Wikipedia - 2012 Preakness Stakes -- 137th running of the Preakness Stakes
Wikipedia - 2012 Summer Olympics -- Games of the XXX Olympiad, held in London in 2012
Wikipedia - 2012 transit of Venus -- Transit of Venus across the Sun visible from Earth on 5-6 June 2012
Wikipedia - 2012 United States Shadow Senator election in the District of Columbia
Wikipedia - 2012 U.S. Open Cup Final -- 2012 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2012 Valley First Crown of Curling -- World Curling Tour event
Wikipedia - 2013-14 3. Liga -- 6th season of the 3. Liga
Wikipedia - 2013-14 I-League -- Seventh season of I-League
Wikipedia - 2013-14 Liga EBA season -- 20th season of the Liga EBA
Wikipedia - 2013-14 Mascom Top 8 Cup -- | The third edition of the Mascom Top 8 Cup
Wikipedia - 2013-14 Regionalliga -- 6th season of the Regionalliga
Wikipedia - 2013-14 Segunda Division de Futsal -- 21st season of second-tier futsal in Spain
Wikipedia - 2013-14 South-West Indian Ocean cyclone season -- Event of tropical cyclone formation in the Indian Ocean
Wikipedia - 2013-2014 Hamburg demonstrations -- Series of protests in Germany
Wikipedia - 2013 Africa Cup of Nations knockout stage
Wikipedia - 2013 Belmont Stakes -- 145th running of the Belmont Stakes
Wikipedia - 2013 Boston Marathon -- 117th edition of the Boston Marathon
Wikipedia - 2013 Constitution of Fiji -- Fourth constitution of Fiji that came into effect in 2013
Wikipedia - 2013 Croatian constitutional referendum -- Constitutional referendum in Croatia on the definition of marriage
Wikipedia - 2013 dengue outbreak in Singapore -- Outbreak of dengue in Singapore
Wikipedia - 2013 Department of Justice investigations of reporters
Wikipedia - 2013 Egyptian coup d'etat -- Egyptian political incident: incumbent President of Egypt Mohamed Morsi was overthrown by a military-led coalition
Wikipedia - 2013 in home video -- Home video-related events of 2013
Wikipedia - 2013 in sports -- Sports-related events of 2013
Wikipedia - 2013 Kamloops Crown of Curling -- World Curling Tour event
Wikipedia - 2013 Latakia offensive
Wikipedia - 2013 LFL Canada season -- Never-played season of LFL Canada
Wikipedia - 2013 Mediterranean Games -- 17th edition of the Mediterranean Games
Wikipedia - 2013 Preakness Stakes -- 138th running of the Preakness Stakes
Wikipedia - 2013 Summer Deaflympics -- 2013 multi-sport event in Sofia, Bulgaria
Wikipedia - 2013 U.S. Open Cup Final -- 2013 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2014-15 3. Liga -- 7th season of the 3. Liga
Wikipedia - 2014-15 I-League -- Eighth season of I-League
Wikipedia - 2014-15 Liga EBA season -- 21st season of the Liga EBA
Wikipedia - 2014-15 Mascom Top 8 Cup -- The fourth edition of the Mascom Top 8 Cup
Wikipedia - 2014-15 Regionalliga -- 7th season of the Regionalliga
Wikipedia - 2014-2015 India-Pakistan border skirmishes -- A series of armed skirmishes between India and Pakistan
Wikipedia - 2014 Asian Games -- 17th edition of the Asian Games
Wikipedia - 2014 Belmont Stakes -- 146th running of the Belmont Stakes
Wikipedia - 2014 Brazilian economic crisis -- Crisis that began during the presidency of Dilma Rousseff
Wikipedia - 2014 Commonwealth Games medal table -- ranking of participants by medal total
Wikipedia - 2014 Commonwealth Games -- 20th edition of the Commonwealth Games sports event
Wikipedia - 2014 Drapac Cycling season -- Professional cycling season
Wikipedia - 2014 England rugby union tour of New Zealand -- Rugby union test series in 2014
Wikipedia - 2014 G20 Brisbane summit -- Meeting of heads of state regarding economic issues
Wikipedia - 2014 Grozny bombing -- 2014 terrorist attack in the city of Grozny, Chechen Republic, Russia
Wikipedia - 2014 Hong Kong protests -- series of street protests
Wikipedia - 2014 in Canadian television -- Television-related events in Canada during the year of 2014
Wikipedia - 2014 Indian Super League season -- First season of ISL
Wikipedia - 2014 in home video -- Home video-related events of 2014
Wikipedia - 2014 in sports -- Sports-related events of 2014
Wikipedia - 2014 Kunming attack -- Knife attack at Kunming Railway Station in the city of Kunming, Yunnan
Wikipedia - 2014 Lake Albert boat disaster -- Capsizing of a boat on Lake Albert in 2014
Wikipedia - 2014 Malta migrant shipwreck -- Ship that sank off the coast of Malta, killing around 500
Wikipedia - 2014 Monte Carlo Rally -- 82nd running of the Monte Carlo Rally
Wikipedia - 2014 Oso mudslide -- Landslide east of Oso, Washington, United States
Wikipedia - 2014 Preakness Stakes -- 139th running of the Preakness Stakes
Wikipedia - 2014 Scottish independence referendum -- Vote on the independence of Scotland from the United Kingdom
Wikipedia - 2014 U.S. Open Cup Final -- 2014 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2014 Wales summit -- Summit of the North Atlantic Treaty Organization
Wikipedia - 2014 Winter Olympics closing ceremony -- Closing ceremony of the 2014 Winter Olympics
Wikipedia - 2014 Winter Olympics -- 22nd edition of the Winter Olympics, held in Sochi, Russia
Wikipedia - 2015-16 3. Liga -- 8th season of the 3. Liga
Wikipedia - 2015-16 Azerbaijan Women's Volleyball Super League -- Season of a volleyball league
Wikipedia - 2015-16 British and Irish Cup -- seventh annual rugby competition for semi-professional clubs from Britain and Ireland
Wikipedia - 2015-16 Hong Kong League Cup -- 13th edition of the Hong Kong League Cup
Wikipedia - 2015-16 I-League -- Ninth season of I-League
Wikipedia - 2015-16 Liga EBA season -- 22nd season of the Liga EBA
Wikipedia - 2015-16 Regionalliga -- 8th season of the Regionalliga
Wikipedia - 2015-2016 New Zealand flag referendums -- Public votes on proposed changes to the flag of New Zealand
Wikipedia - 2015-2016 United Kingdom renegotiation of European Union membership -- Process that preceded Brexit referendum
Wikipedia - 2015-2016 Zika virus epidemic -- Widespread epidemic of Zika fever
Wikipedia - 2015 24 Hours of Le Mans -- Automobile endurance event
Wikipedia - 2015 Algarve Cup squads -- Lists of the squads for the 2015 Algarve Cup
Wikipedia - 2015 Al-Hawl offensive
Wikipedia - 2015 Belmont Stakes -- 147th running of the Belmont Stakes
Wikipedia - 2015 Boston Marathon -- 119th edition of the Boston Marathon
Wikipedia - 2015 Butler Bulldogs softball team -- American sports team season
Wikipedia - 2015 Cheltenham Gold Cup -- 87th running of the Cheltenham Gold Cup horse race
Wikipedia - 2015 Cyprus Women's Cup squads -- List of players competing at the 8th edition of the Cyprus Women's Cup
Wikipedia - 2015 East Village gas explosion -- Explosion caused by illegal tapping of a gas main
Wikipedia - 2015 Fort Bliss shooting -- Murder of psychologist at El Paso VA clinic
Wikipedia - 2015 Indian Super League season -- Second season of ISL
Wikipedia - 2015 Indian swine flu outbreak -- Outbreak of the 2009 pandemic H1N1 virus in India
Wikipedia - 2015 in home video -- Home video-related events of 2015
Wikipedia - 2015 Israel Premier Lacrosse League season -- Season of the Israel Premier Lacrosse League
Wikipedia - 2015 kidnapping and beheading of Copts in Libya -- Persecution of Christians in the Modern Era and 21st century Christian Martyrs and Saints
Wikipedia - 2015 Pan American Games -- 17th edition of the Pan American Games
Wikipedia - 2015 Parapan American Games -- 5th edition of the Parapan American Games
Wikipedia - 2015 Preakness Stakes -- 140th running of the Preakness Stakes
Wikipedia - 2015 Services Air Airbus A310 crash -- Air accident in the Democratic Republic of the Congo
Wikipedia - 2015 Super Rugby season -- Season 20 of rugby union competition
Wikipedia - 2015 term United States Supreme Court opinions of Ruth Bader Ginsburg -- 2015 opinions of Associate Justice Ruth Bader Ginsburg's tenure on the Court (US)
Wikipedia - 2015 Tour of Flanders -- Bicycle race
Wikipedia - 2015 U.S. Open Cup Final -- 2015 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2015 Webby Awards -- 19th annual edition of the Webby Awards
Wikipedia - 2015 West African offensive
Wikipedia - 2015 Zaria massacre -- Armed attack by the Nigerian military on the Shia community of Zaria, Kaduna, Nigeria
Wikipedia - 2016-17 3. Liga -- 9th season of the 3. Liga
Wikipedia - 2016-17 I-League -- Tenth season of I-League
Wikipedia - 2016-17 Liga EBA season -- 23rd season of the Liga EBA
Wikipedia - 2016-17 Regionalliga -- 9th season of the Regionalliga
Wikipedia - 2016-2018 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2016 Abu Kamal offensive
Wikipedia - 2016 Algarve Cup squads -- Lists of the squads for the 2016 Algarve Cup
Wikipedia - 2016 Ariyalur gang rape case -- Incident of gang rape and murder of a minor girl.
Wikipedia - 2016 Belmont Stakes -- 148th running of the Belmont Stakes
Wikipedia - 2016 clown sightings -- Rash of random appearances of malevolent clowns
Wikipedia - 2016 Cyprus Women's Cup squads -- List of players competing at the 9th edition of the Cyprus Women's Cup
Wikipedia - 2016 Dabiq offensive
Wikipedia - 2016 deaths in American television -- List of deaths of notable people in American television
Wikipedia - 2016 Fed Cup Americas Zone Group I - Play-offs -- Tennis competition stage
Wikipedia - 2016 Grand National -- 169th running of the Grand National horse race
Wikipedia - 2016 Indian Line of Control strike -- Surgical strike by Indian Army against terrorists
Wikipedia - 2016 Indian Super League season -- Third season of ISL
Wikipedia - 2016 in home video -- Home video-related events of 2016
Wikipedia - 2016 Iowa Republican presidential caucuses -- Part of the American Presidential race
Wikipedia - 2016 Irish government formation -- Events of March to May 2016, resulting in a minority government
Wikipedia - 2016 Israel Premier Lacrosse League season -- Season of the Israel Premier Lacrosse League
Wikipedia - 2016 Khanasir offensive
Wikipedia - 2016 Louisiana Republican presidential primary -- Republican 2016 presidential primary in the U.S. state of Louisiana
Wikipedia - 2016 MBC Entertainment Awards -- List of South Korean MBC Entertainment Awards
Wikipedia - 2016 MENA Golf Tour -- Professional golf tour
Wikipedia - 2016 New Progressive Party of Puerto Rico primaries -- Held in Puerto Rico on June 5, 2016
Wikipedia - 2016 North Cyprus Open -- Professional pool event, held June 2016
Wikipedia - 2016 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2016
Wikipedia - 2016 Popular Democratic Party of Puerto Rico primaries -- Held in Puerto Rico on June 5, 2016
Wikipedia - 2016 Preakness Stakes -- 141st running of the Preakness Stakes
Wikipedia - 2016 SBS Entertainment Awards -- List of South Korean SBS Entertainment Awards
Wikipedia - 2016 SheBelieves Cup squads -- List of players competing at the inaugural edition of the SheBelieves Cup
Wikipedia - 2016 shooting of Baton Rouge police officers -- Killings of police officers by Gavin Eugene Long in Baton Rouge, Louisiana
Wikipedia - 2016 shooting of Dallas police officers -- Mass murder by Micah Xavier Johnson during Black Lives Matter protest
Wikipedia - 2016 shootings of Des Moines police officers -- Killings of police officers by Scott Michael Greene in Iowa
Wikipedia - 2016 stabbing of Charleroi police officers
Wikipedia - 2016 State of the Nation Address (Philippines) -- State of the Nation Address in the Philippines
Wikipedia - 2016 Summer Olympics -- Games of the XXXI Olympiad, held in Rio de Janeiro in 2016
Wikipedia - 2016 Thane stabbing -- Mass murder in the Indian city of Thane
Wikipedia - 2016 United Kingdom European Union membership referendum -- National vote to advise Parliament on whether the UK should remain a member of, or leave, the European Union
Wikipedia - 2016 United States wireless spectrum auction -- Process of reassigning frequency bands for new uses
Wikipedia - 2016 U.S. Open Cup Final -- 2016 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2017-18 2. Bundesliga -- 44th edition of 2. Bundesliga
Wikipedia - 2017-18 3. Liga -- 10th season of the 3. Liga
Wikipedia - 2017-18 Australian parliamentary eligibility crisis -- Crisis over the eligibility of members of the Parliament of Australia over citizenship
Wikipedia - 2017-18 Bergen County eruv controversy -- Establishment of religion controversy
Wikipedia - 2017-18 I-League -- Eleventh season of I-League
Wikipedia - 2017-18 Indian Super League season -- Fourth season of ISL
Wikipedia - 2017-18 Liga EBA season -- 24th season of the Liga EBA
Wikipedia - 2017-18 Regionalliga -- 10th season of the Regionalliga
Wikipedia - 2017-2018 Iranian protests -- Series of demonstrations in Iran beginning on 28 December 2017
Wikipedia - 2017-2018 North Korea crisis -- Escalating tensions between North Korea and the United States, due to the rapidly improved nuclear weapons capability of North Korea
Wikipedia - 2017-2018 South African listeriosis outbreak -- Widespread outbreak of Listeria monocytogenes food poisoning
Wikipedia - 2017-2020 Thai temple fraud investigations -- Investigations into fraud Thai government officers and temples
Wikipedia - 2017 Abu Kamal offensive
Wikipedia - 2017 Algarve Cup squads -- Lists of the squads for the 2017 Algarve Cup
Wikipedia - 2017 Algarve Cup -- The 24th edition of the Algarve Cup
Wikipedia - 2017 Belmont Stakes -- 149th running of the Belmont Stakes
Wikipedia - 2017 Copa Libertadores de Beach Soccer -- Second edition of the Copa Libertadores de Beach Soccer
Wikipedia - 2017 Cyprus Women's Cup squads -- List of players competing at the 10th edition of the Cyprus Women's Cup
Wikipedia - 2017 Dutch Open -- Professional pool event, held August 2017
Wikipedia - 2017 Hama offensive
Wikipedia - 2017 in home video -- Home video-related events of 2017
Wikipedia - 2017 Karachi stabbings -- A series of attacks
Wikipedia - 2017 LFA Segunda -- Second season of the Liga Futebol Amadora Segunda Divisao
Wikipedia - 2017 Marathon County spree shooting -- 2017 spree shooting in Schofield and Rothschild, Wisconsin, USA
Wikipedia - 2017 MBC Entertainment Awards -- List of South Korean MBC Entertainment Awards
Wikipedia - 2017 Medford, New Jersey helicopter crash -- Helicopter crash resulting in the death of singer Troy Gentry
Wikipedia - 2017 MENA Golf Tour -- Professional golf tour
Wikipedia - 2017 Pacific typhoon season -- Period of formation of tropical cyclones in the Western Pacific Ocean in 2017
Wikipedia - 2017 Pakistan Super League players draft -- 2nd season of the Pakistan Super League
Wikipedia - 2017 Preakness Stakes -- 142nd running of the Preakness Stakes
Wikipedia - 2017 SBS Entertainment Awards -- List of South Korean SBS Entertainment Awards
Wikipedia - 2017 SheBelieves Cup squads -- List of players competing at the 2nd edition of the SheBelieves Cup
Wikipedia - 2017 shelling of Alxanli -- Shelling of Alxanli by the Armenian Armed Forces in 2017
Wikipedia - 2017 Supreme Court of Afghanistan bombing
Wikipedia - 2017 U.S. Open Cup Final -- 2017 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2017 VTB United League Playoffs -- Final games of the 2016-17 VTB United League
Wikipedia - 2017 Zimbabwean coup d'etat -- The Overthrow of the Mugabe Regime in Zimbabwe
Wikipedia - 2018-19 2. Bundesliga -- 45th edition of 2. Bundesliga
Wikipedia - 2018-19 3. Liga -- 11th season of the 3. Liga
Wikipedia - 2018-19 Al Ittihad Alexandria Club season -- 104th season of Al Ittihad
Wikipedia - 2018-19 Campeonato Nacional de Futebol Feminino -- The 34th edition of Campeonato Nacional de Futebol Feminino
Wikipedia - 2018-19 Cypriot Cup -- The 77th season of Cypriot Cup
Wikipedia - 2018-19 Danish Superliga -- 29th season of the Danish Superliga
Wikipedia - 2018-19 education workers' strikes in the United States -- Withdrawal of labor by US teachers, 2018
Wikipedia - 2018-19 FIBA Europe Cup Play-offs -- Sport season
Wikipedia - 2018-19 I-League -- Twelfth season of I-League
Wikipedia - 2018-19 Indian Super League season -- Fifth season of ISL
Wikipedia - 2018-19 Liga EBA season -- 25th season of the Liga EBA
Wikipedia - 2018-19 Orszagos Bajnoksag I (women's water polo) -- 36th season of the Orszagos Bajnoksag I, Hungary's premier Water polo league
Wikipedia - 2018-19 Regionalliga -- 11th season of the Regionalliga
Wikipedia - 2018-19 World Rugby Women's Sevens Series -- Seventh edition of the global circuit for women's national rugby sevens teams
Wikipedia - 2018-2020 Nicaraguan protests -- Wave of protests in Nicaragua
Wikipedia - 2018 Algarve Cup squads -- Lists of the squads for the 2018 Algarve Cup
Wikipedia - 2018 Asian Games -- 18th edition of the Asian Games
Wikipedia - 2018 Asian Tour -- Professional golf season
Wikipedia - 2018 Attica wildfires -- Series of wildfires in Greece in 2018
Wikipedia - 2018 Australian Open - Women's singles final -- The Women's Singles final of the 2018 Australian Open between Simona Halep and Caroline Wozniacki
Wikipedia - 2018 Belmont Stakes -- 150th running of the Belmont Stakes
Wikipedia - 2018 Canadian banknote series -- Eighth series of banknotes of the Canadian dollar
Wikipedia - 2018 collapse of the rue d'Aubagne -- French disaster
Wikipedia - 2018 Colorado teachers' strike -- Colorado teachers' withdrawal of labor, 2018
Wikipedia - 2018 Commonwealth Games medal table -- ranking of participants by medal total
Wikipedia - 2018 Copa America Femenina -- The eighth edition of the CONMEBOL Copa America Femenina
Wikipedia - 2018 Copa Paulino Alcantara -- 1st season of the Copa Paulino Alcantara
Wikipedia - 2018 Cyprus Women's Cup squads -- List of players competing at the 11th edition of the Cyprus Women's Cup
Wikipedia - 2018 Dally M Awards -- Official annual awards of the National Rugby League
Wikipedia - 2018 deaths in American television -- List of deaths of notable people in American television
Wikipedia - 2018 ICC Women's World Twenty20 squads -- List of cricketers
Wikipedia - 2018 in home video -- Home video-related events of 2017
Wikipedia - 2018 in music -- music-related events of 2018
Wikipedia - 2018 in Papua New Guinea -- Papua New Guinea-related evens during the year of 2018
Wikipedia - 2018 KBS Entertainment Awards -- List of South Korean KBS Entertainment Awards
Wikipedia - 2018 Mako Brimob standoff
Wikipedia - 2018 Malaysia HFMD outbreak -- Outbreak of hand, foot and mouth disease among children in Malaysia
Wikipedia - 2018 MBC Entertainment Awards -- List of South Korean MBC Entertainment Awards
Wikipedia - 2018 Moscow-Constantinople schism -- Ongoing split between the Eastern Orthodox patriarchates of Moscow and Constantinople
Wikipedia - 2018 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2018 Preakness Stakes -- 143rd running of the Preakness Stakes
Wikipedia - 2018 Prix de l'Arc de Triomphe -- 97th running of the Prix de l'Arc de Triomphe horse race
Wikipedia - 2018 Puebla helicopter crash -- 2018 accident that killed the Governor of Puebla, Mexico
Wikipedia - 2018 SBS Entertainment Awards -- List of South Korean SBS Entertainment Awards
Wikipedia - 2018 SheBelieves Cup squads -- List of players competing at the 3rd edition of the SheBelieves Cup
Wikipedia - 2018 Southern Syria offensive
Wikipedia - 2018 State of the Nation Address (Philippines) -- State of the Nation Address in the Philippines
Wikipedia - 2018 Sunda Strait tsunami -- Tsunami in coastal regions of Banten and Lampung, Indonesia
Wikipedia - 2018 Trinidad and Tobago floods -- Series of floods
Wikipedia - 2018 Union budget of India -- Annual financial statement
Wikipedia - 2018 U.S. Open Cup Final -- 2018 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2018 Yumbi violence -- Massacre in Democratic Republic of the Congo
Wikipedia - 2019-2020 measles outbreak in the Democratic Republic of the Congo -- Measles epidemic in the DRC in 2019
Wikipedia - 2019-2021 Persian Gulf crisis -- Period of military tensions between the US and Iran
Wikipedia - 2019-20 2. Bundesliga -- 46th edition of 2. Bundesliga
Wikipedia - 2019-20 3. Liga -- 12th season of the 3. Liga
Wikipedia - 2019-20 Australian region cyclone season -- Period of tropical cyclone activity
Wikipedia - 2019-20 Bundesliga -- 57th season of the Bundesliga
Wikipedia - 2019-20 Calcutta Premier Division -- 122nd season of Calcutta Premier Division
Wikipedia - 2019-20 Campeonato Nacional Feminino -- The 35th edition of Campeonato Nacional de Futebol Feminino
Wikipedia - 2019-20 Copa MX -- The 82nd staging of the Copa MX
Wikipedia - 2019-20 Cypriot Cup -- The 78th season of Cypriot Cup
Wikipedia - 2019-20 Danish Superliga -- The 30th season of the Danish Superliga
Wikipedia - 2019-20 Eredivisie -- The 64th season of the Eredivisie
Wikipedia - 2019-20 I-League -- 13th season of I-League
Wikipedia - 2019-20 Indian Super League season -- Sixth season of the Indian Super League
Wikipedia - 2019-20 Iranian protests -- Protests against the Government of Iran
Wikipedia - 2019-20 Ligue 1 -- 82nd season of Ligue 1 in 2019/20
Wikipedia - 2019-20 Naisten Liiga season -- 37th season of the Naisten Liiga
Wikipedia - 2019-20 Primeira Liga -- 28th season of the Primeira Liga
Wikipedia - 2019-20 Qatar Stars League -- 47th season of the Qatar Stars League
Wikipedia - 2019-20 Regionalliga -- 12th season of the Regionalliga
Wikipedia - 2019-20 Serie B -- The 88th season of the Serie B
Wikipedia - 2019-20 South Pacific cyclone season -- Period of tropical cyclone activity in the South Pacific Ocean.
Wikipedia - 2019-20 United Kingdom floods -- Severe flooding events in the United Kingdom over the winter of 2019-20
Wikipedia - 2019-20 World Rugby Women's Sevens Series -- The 8th edition of the global circuit for women's national rugby sevens teams
Wikipedia - 2019-21 Regionalliga Bayern -- 8th season of the Regionalliga Bayern
Wikipedia - 2019 AFC Asian Cup -- 17th edition of the AFC Asian Cup
Wikipedia - 2019 Africa U-23 Cup of Nations -- The third edition of the Africa U-23 Cup of Nations
Wikipedia - 2019 Algarve Cup squads -- Lists of the squads for the 2019 Algarve Cup
Wikipedia - 2019 Algarve Cup -- The 26th edition of the Algarve Cup
Wikipedia - 2019 Antalya Open (pool) -- Professional pool competition, held November 2019
Wikipedia - 2019 anti-Muslim riots in Sri Lanka -- Series of religiously motivated riots targeting Muslims in Sri Lanka
Wikipedia - 2019 ARCA Menards Series -- 67th season of the ARCA Menards Series
Wikipedia - 2019 Argentina, Paraguay and Uruguay blackout -- Blackout affecting Argentina, Uruguay and parts of Paraguay
Wikipedia - 2019 Arnold Strongman Classic -- Arnold Strongman Classic event of 2019
Wikipedia - 2019 Atlantic hurricane season -- Period of formation of tropical cyclones in the North Atlantic Ocean in 2019
Wikipedia - 2019 Baltimore ransomware attack -- Massive ransomware attack against the government of the City of Baltimore
Wikipedia - 2019 Belmont Stakes -- 151th running of the Belmont Stakes
Wikipedia - 2019 Bihar encephalitis outbreak -- Outbreak of acute encephalitis syndrome in India
Wikipedia - 2019 Blancpain GT Sports Club -- Fifth season of the Blancpain GT Sports Club
Wikipedia - 2019 Boston Marathon -- 2019 running of the Boston Marathon
Wikipedia - 2019 British prorogation controversy -- Unlawful and voided suspension of Parliament
Wikipedia - 2019 Campeonato Paulista Serie A3 -- The 26th season of Campeonato Paulista Serie A3 under its current title and the 66th season under its current league division format
Wikipedia - 2019 CONCACAF Gold Cup Final -- Final match of the 2019 edition of the CONCACAF Gold Cup
Wikipedia - 2019 CONCACAF Gold Cup -- The 15th edition of the CONCACAF Gold Cup
Wikipedia - 2019 Copa Libertadores Femenina -- The 11th edition of the CONMEBOL Libertadores Femenina
Wikipedia - 2019 Copa Paulino Alcantara -- 2nd season of the Copa Paulino Alcantara
Wikipedia - 2019 Cotabato earthquakes -- series of earthquakes in the Philippines
Wikipedia - 2019 Cyprus Women's Cup squads -- List of players competing at the 12th edition of the Cyprus Women's Cup
Wikipedia - 2019 D1NZ season -- Premier drifting series of New Zealand
Wikipedia - 2019 Dally M Awards -- Official annual awards of the National Rugby League
Wikipedia - 2019 Dayton shooting -- Mass shooting in Dayton, Ohio, United States of America
Wikipedia - 2019 deaths in American television -- List of deaths of notable people in American television
Wikipedia - 2019 decisions of the Trademarks Opposition Board -- 2019 list of Trademarks Opposition Board decisions
Wikipedia - 2019 Dow Tennis Classic -- ITF professional tennis competition, Midland, U.S.
Wikipedia - 2019 Durand Cup -- 129th edition of the Durand Cup
Wikipedia - 2019 El Paso shooting -- Mass shooting in El Paso, Texas, United States of America
Wikipedia - 2019 Epsom Derby -- 240th running of the annual Derby horse race
Wikipedia - 2019 European Games -- The second edition of the European Games
Wikipedia - 2019 Euro Tour season -- Nine-ball pool season of events
Wikipedia - 2019 FAMAS Awards -- Awarding ceremony given by the Filipino Academy of Movie Arts and Sciences
Wikipedia - 2019 FIVB Volleyball Men's Nations League -- The second edition of the FIVB Volleyball Men's Nations League
Wikipedia - 2019 FIVB Volleyball Women's Nations League -- The second edition of the FIVB Volleyball Women's Nations League
Wikipedia - 2019 Giro di Sicilia -- 24th edition of the Giro di Sicilia
Wikipedia - 2019 Hyderabad gang rape -- 2019 rape and murder of a woman in India
Wikipedia - 2019 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2019 Indonesia Pro Futsal League -- Twelfth season of Indonesia Pro Futsal League
Wikipedia - 2019 in Indian sport -- Sports-related events in India during the year of 2019
Wikipedia - 2019 in Papua New Guinea -- Papua New Guinea-related evens during the year of 2019
Wikipedia - 2019 Iranian shoot-down of American drone -- Military action in the Strait of Hormuz
Wikipedia - 2019 J3 League -- 6th season of the Japanese J3 League
Wikipedia - 2019 Japan Series -- 70th edition of the Japan Series
Wikipedia - 2019 KBS Entertainment Awards -- List of South Korean KBS Entertainment Awards
Wikipedia - 2019 K League 2 -- Seventh season of the K League 2, the second tier South Korean professional league
Wikipedia - 2019 League of Ireland Cup -- 46th season of the League of Ireland's secondary knockout competition
Wikipedia - 2019 Lebanese Challenge Cup -- 2019 edition of the Lebanese Challenge Cup
Wikipedia - 2019 Lebanese Elite Cup -- 2019 edition of the Lebanese Elite Cup
Wikipedia - 2019 Lebanese Super Cup -- 19th edition of the Lebanese Super Cup
Wikipedia - 2019 Liga 3 -- Third season of the Liga 3 in Indonesia
Wikipedia - 2019 Major League Lacrosse season -- 19th season of Major League Lacrosse
Wikipedia - 2019 MBC Entertainment Awards -- List of South Korean MBC Entertainment Awards
Wikipedia - 2019 Meistriliiga -- The 29th season of the Meistriliiga
Wikipedia - 2019 MENA Tour -- Professional golf tour
Wikipedia - 2019 merger of CBS and Viacom {{DISPLAYTITLE:2019 merger of CBS and Viacom -- 2019 merger of CBS and Viacom {{DISPLAYTITLE:2019 merger of CBS and Viacom
Wikipedia - 2019 Mettupalayam wall collapse -- Collapse of a wall which killed 17 people and led to protests
Wikipedia - 2019 Mini Challenge UK -- Eighteenth season of the Mini Challenge UK
Wikipedia - 2019 Monte Carlo Rally -- 87th edition of Rallye Automobile Monte-Carlo
Wikipedia - 2019 MTV Movie & TV Awards -- The 28th edition of the MTV Movie & TV Awards
Wikipedia - 2019 National Amateur Cup -- 96th edition of cup competition in American soccer
Wikipedia - 2019 NPSL season -- 107th season of FIFA-sanctioned soccer in the United States
Wikipedia - 2019 NRL Women's season results -- Second season of professional women's rugby league in Australia
Wikipedia - 2019 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2019
Wikipedia - 2019 Pacific typhoon season -- Period of formation of tropical cyclones in the Western Pacific Ocean in 2019
Wikipedia - 2019 Pan American Games -- 18th edition of the Pan American Games
Wikipedia - 2019 Papua protests -- series of protests by Papuans in Indonesian Papua
Wikipedia - 2019 PNGNRL season -- Season of rugby league
Wikipedia - 2019 Preakness Stakes -- 144th running of the Preakness Stakes
Wikipedia - 2019 Premier Lacrosse League season -- Inaugural season of the Premier Lacrosse League
Wikipedia - 2019 Rally Argentina -- 39th edition of Rally Argentina
Wikipedia - 2019 Rally Australia -- 28th edition of Rally Australia
Wikipedia - 2019 Rally Catalunya -- 55th edition of Rally de Catalunya
Wikipedia - 2019 Rally Chile -- 1st edition of Rally Chile
Wikipedia - 2019 Rally de Portugal -- 53rd edition of Rally de Portugal
Wikipedia - 2019 Rallye Deutschland -- 37th edition of Rallye Deutschland
Wikipedia - 2019 Rally Estonia -- The 9th edition of Rally Estonia
Wikipedia - 2019 Rally Finland -- 69th edition of Rally Finland
Wikipedia - 2019 Rally Italia Sardegna -- 16th edition of Rally Italia Sardegna
Wikipedia - 2019 Rally Mexico -- 16th edition of Rally Mexico
Wikipedia - 2019 Rally Sweden -- 67th edition of Rally Sweden
Wikipedia - 2019 Rally Turkey -- 12th edition of Rally Turkey
Wikipedia - 2019 redefinition of the SI base units
Wikipedia - 2019 Samoa assassination plot -- Attempt to kill Prime Minister of Samoa
Wikipedia - 2019 SBS Entertainment Awards -- List of South Korean SBS Entertainment Awards
Wikipedia - 2019 SheBelieves Cup squads -- List of players competing at the 4th edition of the SheBelieves Cup
Wikipedia - 2019 Shute Shield season -- 146th season of a premier rugby union competition in Sydney
Wikipedia - 2019 Siberia wildfires -- Spate of forest fires in Russia
Wikipedia - 2019 Southeast Asian Games -- 30th edition of the Southeast Asian Games
Wikipedia - 2019 Southern Libya offensive
Wikipedia - 2019 Sports Car Challenge of Mid-Ohio -- Sports race
Wikipedia - 2019 State of the Nation Address (Philippines) -- State of the Nation Address in the Philippines
Wikipedia - 2019 Tell Rifaat clashes -- Part of the Syrian Civil War
Wikipedia - 2019 Toronto International Film Festival -- 44th edition of the festival
Wikipedia - 2019 Tour de Corse -- 62nd edition of Rally Corsica
Wikipedia - 2019 Tour de France -- 106th edition of cycling Grand Tour
Wikipedia - 2019 Tour de l'Avenir -- 2019 edition of the Tour de l'Avenir
Wikipedia - 2019 UCI Europe Tour -- Fifteenth season of the UCI Europe Tour
Wikipedia - 2019 UEFA Champions League Final -- The final of the 2018-19 edition of the UEFA Champions League
Wikipedia - 2019 U.S. Open Cup Final -- 2019 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2019 U.S. Open Cup -- 106th edition of cup competition in American soccer
Wikipedia - 2019 Vuelta a EspaM-CM-1a, Stage 12 to Stage 21 -- Second half of the 2019 Grand Tour
Wikipedia - 2019 Vuelta a EspaM-CM-1a, Stage 1 to Stage 11 -- First half of the 2019 Grand Tour
Wikipedia - 2019 Wales Rally GB -- 75th edition of Wales Rally GB
Wikipedia - 2019 Winter Deaflympics -- 19th Winter Deaflympics, Province of Sondrio 2019
Wikipedia - 2019 with the United Nations -- Overview of United Nations-related events in 2019
Wikipedia - 2019 World Beach Games -- The inaugural event of the World Beach Games
Wikipedia - 2019 World Pool Masters -- Professional 9-Ball Pool event
Wikipedia - 2019 World's Strongest Man -- World's Strongest Man event of 2019
Wikipedia - 201 Portage -- Office building in Winnipeg, Manitoba
Wikipedia - 2020-2021 Minneapolis-Saint Paul racial unrest -- Series of protests and riots in the U.S. state of Minnesota
Wikipedia - 2020-21 3. Liga -- 13th season of the 3. Liga
Wikipedia - 2020-21 Ayn Issa clashes -- Part of the Syrian Civil War
Wikipedia - 2020-21 Campeonato Nacional de Futebol Feminino -- The 36th edition of Campeonato Nacional de Futebol Feminino
Wikipedia - 2020-21 Chattanooga FC season -- 2nd season of the National Independent Soccer Association
Wikipedia - 2020-21 Danish Superliga -- The 30th season of the Danish Superliga
Wikipedia - 2020-21 Denmark Series -- 56th season of the Denmark Series
Wikipedia - 2020-21 Eerste Divisie -- Sixty-fifth season of Eerste Divisie since its establishment in 1955
Wikipedia - 2020-21 Eredivisie -- The 65th season of the Eredivisie
Wikipedia - 2020-21 European Rugby Challenge Cup pool stage -- Seventh season of the European Rugby Challenge Cup
Wikipedia - 2020-21 I-League -- 14th season of I-League
Wikipedia - 2020-21 Indian Super League season -- Seventh season of the Indian Super League
Wikipedia - 2020-21 Naisten Liiga season -- 38th season of the Naisten Liiga
Wikipedia - 2020-21 New York Cosmos season -- 1st season of the National Independent Soccer Association
Wikipedia - 2020-21 Primeira Liga -- 87th season of the Primeira Liga
Wikipedia - 2020-21 Qatar Stars League -- 47th season of the Qatar Stars League
Wikipedia - 2020-21 Regionalliga -- 13th season of the Regionalliga
Wikipedia - 2020-21 Saudi Professional League -- Season of the Saudi Professional League
Wikipedia - 2020-21 Serie B -- The 89th season of the Serie B
Wikipedia - 2020 24 Hours of Le Mans -- 88th 24 Hours of Le Mans race
Wikipedia - 2020 Algarve Cup squads -- Lists of the squads for the 2020 Algarve Cup
Wikipedia - 2020 Algarve Cup -- The 27th edition of the Algarve Cup
Wikipedia - 2020 American athlete strikes -- Strike actions by athletes in response to the killing of Jacob Blake
Wikipedia - 2020 ARCA Menards Series West -- 67th season of the ARCA Menards Series West
Wikipedia - 2020 Arkansas Razorbacks softball team -- American college softball season
Wikipedia - 2020 Arnold Strongman Classic -- Arnold Strongman Classic event of 2020
Wikipedia - 2020 AV2 -- First known asteroid of the Vatira population
Wikipedia - 2020 Belmont Stakes -- 152nd running of the Belmont Stakes
Wikipedia - 2020 boogaloo killings -- Killings of security personnel and law enforcement officers in California
Wikipedia - 2020 Calabasas helicopter crash -- January 2020 Helicopter crash resulting in the death of Kobe Bryant
Wikipedia - 2020 Campeonato Paulista Serie A2 -- The 27th season of Campeonato Paulista Serie A2 under its current title and the 97th season under its current league division format
Wikipedia - 2020 Campeonato Paulista Serie A3 -- The 27th season of Campeonato Paulista Serie A3 under its current title and the 67th season under its current league division format
Wikipedia - 2020 CD3 -- temporary satellite of Earth
Wikipedia - 2020 Central Vietnam floods -- Series of severve rainfall and floods in Central Vietnam, 2020
Wikipedia - 2020 CONCACAF Champions League Final -- 2020 edition of the CONCACAF Champions League Final
Wikipedia - 2020 Cyprus Women's Cup squads -- List of players competing at the 13th edition of the Cyprus Women's Cup
Wikipedia - 2020 Cyprus Women's Cup -- The 13th edition of the Cyprus Women's Cup
Wikipedia - 2020 Dakar Rally -- 42nd edition of the Dakar Rally, held in Saudi Arabia
Wikipedia - 2020 Daytona 500 -- 62nd Running of the event, held in Daytona Beach, Florida
Wikipedia - 2020 deaths in American television -- List of deaths of notable people in American television
Wikipedia - 2020 Delhi riots -- 2020 series of riots and violent incidents at North East Delhi
Wikipedia - 2020 Democratic Party presidential candidates -- Candidates for the Democratic Party nominee for President of the United States in 2020
Wikipedia - 2020 Deutsche Tourenwagen Masters -- 2020 edition of Deutsche Tourenwagen Masters
Wikipedia - 2020 dismissal of inspectors general -- Overview of the dismissal of inspectors general of 2020
Wikipedia - 2020 Epsom Derby -- 241st running of the Epsom Derby horse race
Wikipedia - 2020 FA Women's League Cup Final -- Ninth edition of FA Women's League Cup Final
Wikipedia - 2020 Florida Cup -- Sixth edition of Florida Cup
Wikipedia - 2020 Formula One pre-season testing -- Pre-season testing of the 2020 Formula One season
Wikipedia - 2020 G20 Riyadh summit -- Summit of the leaders of all G20 member nations in Riyadh, Saudi Arabia.
Wikipedia - 2020 General Directorate of Security Super King Air 350 crash -- Aircraft crash in Van, Turkey
Wikipedia - 2020 Google services outages -- Global outage of Google services in 2020
Wikipedia - 2020 Green National Convention -- National nominating convention for the Green Party of the United States
Wikipedia - 2020 Green Party of England and Wales leadership election
Wikipedia - 2020 Green Party presidential primaries -- series of primaries, caucuses and state conventions
Wikipedia - 2020 Indian agriculture acts -- Acts of the Parliament of India
Wikipedia - 2020 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2020 IndyCar Series -- 25th season of the IndyCar Series
Wikipedia - 2020 in Israel -- List of Israeli events for 2020
Wikipedia - 2020 in Romania -- History of events in 2020 in Romania
Wikipedia - 2020 International Darts Open -- 2020 edition of International Darts Open
Wikipedia - 2020 Irish Greyhound Derby -- 2020 edition of the Irish Greyhound Derby competition
Wikipedia - 2020 J1 League -- 2020 edition of the J1 League
Wikipedia - 2020 J3 League -- 7th season of the Japanese J3 League
Wikipedia - 2020 Japan Series -- 71st edition of the Japan Series
Wikipedia - 2020 KBS Entertainment Awards -- List of South Korean KBS Entertainment Awards
Wikipedia - 2020 King George VI and Queen Elizabeth Stakes -- 70th running of the King George VI and Queen Elizabeth Stakes
Wikipedia - 2020 K League 2 -- Eighth season of the K League 2, the second tier South Korean professional league
Wikipedia - 2020 League of Ireland Cup -- 47th season of the League of Ireland's secondary knockout competition
Wikipedia - 2020 Libertarian Party presidential primaries -- Series of electoral contests
Wikipedia - 2020 Liga 3 -- Fourth season of the Liga 3 in Indonesia
Wikipedia - 2020 Lyon shooting -- Shooting of a Greek Orthodox priest in Lyon, France
Wikipedia - 2020 Madhya Pradesh political crisis -- Political crisis in Indian state of Madhya Pradesh
Wikipedia - 2020 Maine Question 1 -- People's veto referendum on reversing removal of vaccination exemptions
Wikipedia - 2020 Major League Lacrosse season -- 20th season of Major League Lacrosse
Wikipedia - 2020 Meistriliiga -- The 29th season of the Meistriliiga
Wikipedia - 2020 MENA Tour -- Professional golf tour
Wikipedia - 2020 Michigan graduate students strike -- 2020 labor strike at the University of Michigan
Wikipedia - 2020 Mini Challenge UK -- Eighteenth season of the Mini Challenge UK
Wikipedia - 2020 Monte Carlo Rally -- 88th edition of Rallye Automobile Monte-Carlo
Wikipedia - 2020 New Orleans sanitation strike -- Withdrawal of labor by US teachers, 2018
Wikipedia - 2020 Nintendo data leak -- Online leak of video game development data
Wikipedia - 2020 Nova Scotia attacks -- Series of murders in Nova Scotia, Canada
Wikipedia - 2020 NPSL season -- 108th season of FIFA-sanctioned soccer in the United States
Wikipedia - 2020 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2020
Wikipedia - 2020 Pacific typhoon season -- Period of formation of tropical cyclones in the Western Pacific Ocean in 2020
Wikipedia - 2020 PBA D-League Aspirants' Cup -- Ninth and final Aspirants' Cup season of the PBA D-League
Wikipedia - 2020 PBA Philippine Cup -- Conference of the 2020 PBA season
Wikipedia - 2020 Peruvian protests -- Demonstrations against the removal of President Vizcarra
Wikipedia - 2020 Pinatar Cup squads -- List of players competing at the 1st edition of the Pinatar Cup
Wikipedia - 2020 Pinatar Cup -- 2020 edition of the Pinatar Cup
Wikipedia - 2020 Premier Lacrosse League season -- Inaugural season of the Premier Lacrosse League
Wikipedia - 2020 Rajasthan political crisis -- Cabinet crisis in Indian state of Rajasthan
Wikipedia - 2020 Rally Argentina -- 40th edition of Rally Argentina
Wikipedia - 2020 Rally de Portugal -- 54th edition of Rally de Portugal
Wikipedia - 2020 Rallye Deutschland -- 38th edition of Rallye Deutschland
Wikipedia - 2020 Rally Estonia -- 10th edition of Rally Estonia
Wikipedia - 2020 Rally Finland -- 70th edition of Rally Finland
Wikipedia - 2020 Rally Italia Sardegna -- 17th edition of Rally Italia Sardegna
Wikipedia - 2020 Rally Japan -- 7th edition of Rally Japan
Wikipedia - 2020 Rally Mexico -- 17th edition of Rally Mexico
Wikipedia - 2020 Rally Monza -- 41st edition of ACI Rally Monza
Wikipedia - 2020 Rally New Zealand -- 40th edition of Rally New Zealand
Wikipedia - 2020 Rally Sweden -- 68th edition of Rally Sweden
Wikipedia - 2020 Rally Turkey -- 13th edition of Rally Turkey
Wikipedia - 2020 Russian constitutional referendum -- vote on amendments to the Constitution of Russia
Wikipedia - 2020 Safari Rally -- 68th edition of Safari Rally
Wikipedia - 2020 SBS Entertainment Awards -- List of South Korean SBS Entertainment Awards
Wikipedia - 2020 SheBelieves Cup squads -- List of players competing at the 5th edition of the SheBelieves Cup
Wikipedia - 2020 Speedway of Nations -- Third edition of the FIM Speedway of Nations
Wikipedia - 2020 State of the Nation Address (Philippines) -- State of the Nation Address in the Philippines
Wikipedia - 2020 Summer Paralympics -- 2020 edition of the Summer Paralympics
Wikipedia - 2020s -- Decade of the Gregorian calendar (2020-2029)
Wikipedia - 2020 Tarlac shooting -- Killings of Sonya and Frank Gregorio
Wikipedia - 2020 Toronto International Film Festival -- 45th edition of the festival
Wikipedia - 2020 Tournoi de France squads -- The inaugural edition of the Tournoi de France
Wikipedia - 2020 Tournoi de France -- The first edition of the Tournoi de France
Wikipedia - 2020 Turkish Women's Cup squads -- List of players competing at the 3rd edition of the Turkish Women's Cup
Wikipedia - 2020 UCI Europe Tour -- Sixteenth season of the UCI Europe Tour
Wikipedia - 2020 UEFA Champions League Final -- The final of the 2019-20 season of the UEFA Champions League
Wikipedia - 2020 United States census -- 24th national census of the United States, taken on April 1, 2020
Wikipedia - 2020 United States Postal Service crisis -- Events that caused delays in delivery of mail
Wikipedia - 2020 U.S. Open Cup -- 107th edition of cup competition in American soccer
Wikipedia - 2020 vote of no confidence in the Faizal Azumu ministry -- 2020 political event in Malaysia
Wikipedia - 2020 Wales Rally GB -- 76th edition of Wales Rally GB
Wikipedia - 2020 World's Strongest Man -- World's Strongest Man event of 2020
Wikipedia - 2020 XFL season -- Inaugural season of the XFL (2020)
Wikipedia - 2020 Ypres Rally -- 56th edition of Ypres Rally
Wikipedia - 2021 ARCA Menards Series East -- 35th season of the ARCA Menards Series East
Wikipedia - 2021 ARCA Menards Series West -- 68th season of the ARCA Menards Series West
Wikipedia - 2021 ARCA Menards Series -- 69th season of the ARCA Menards Series
Wikipedia - 2021 Australian census -- Eighteenth Australian national Census of Population and Housing
Wikipedia - 2021 CONCACAF League -- The 5th edition of the CONCACAF League
Wikipedia - 2021 G20 Rome summit -- Summit of the leaders of all G20 member nations in Rome, Italy.
Wikipedia - 2021 IndyCar Series -- 26th season of the IndyCar Series
Wikipedia - 2021 in Israel -- List of Israeli events for 2021
Wikipedia - 2021 in public domain -- Works entering the public domain during the year of 2021
Wikipedia - 2021 in Romania -- History of events in 2021 in Romania
Wikipedia - 2021 in the Federated States of Micronesia
Wikipedia - 2021 in the United Kingdom -- UK-related events due during the year of 2021
Wikipedia - 2021 J1 League -- 2021 edition of the J1 League
Wikipedia - 2021 Junior Pan American Games -- 1st edition of the Junior Pan American Games
Wikipedia - 2021 League of Ireland Premier Division -- 37th season of the League of Ireland Premier Division
Wikipedia - 2021 Meistriliiga -- The 29th season of the Meistriliiga
Wikipedia - 2021 Monte Carlo Rally -- 89th edition of Rallye Automobile Monte-Carlo
Wikipedia - 2021 NWSL Challenge Cup -- Second edition of top women's soccer league cup in the United States
Wikipedia - 2021 Republic of the Congo presidential election
Wikipedia - 2021 Southeast Asian Games -- 31st edition of the Southeast Asian Games
Wikipedia - 2021 storming of the United States Capitol
Wikipedia - 2021 UCI Europe Tour -- Seventeenth season of the UCI Europe Tour
Wikipedia - 2021 UEFA Europa League Final -- The final match of the 2020-21 UEFA Europa League
Wikipedia - 2021 U.S. Open Cup -- 107th edition of cup competition in American soccer
Wikipedia - 2022 Copa America Femenina -- The 9th edition of the CONMEBOL
Wikipedia - 2023 World Beach Games -- The Second edition of the World Beach Games
Wikipedia - 2024 Copa America -- 48th edition of the Copa America
Wikipedia - 2024 Winter Youth Olympics -- 2024 edition of the Winter Youth Olympics
Wikipedia - 20.3 cm/45 Type 41 naval gun -- Japanese naval gun and coastal artillery used throughout the first half of the 20th century
Wikipedia - 205 Live (WWE brand) -- A professional wrestling brand in the WWE
Wikipedia - 205 Martyrs of Japan
Wikipedia - 205 - Room of Fear -- 2011 film
Wikipedia - 205 (Scottish) Field Hospital -- Royal Army Medical Corps of the British Army.
Wikipedia - 2081: A Hopeful View of the Human Future -- Book by Gerard K. O'Neill
Wikipedia - 20-gauge shotgun -- Type of smooth-bore shotgun
Wikipedia - 20 km of Lausanne
Wikipedia - 20M-CM-^W138mmB -- Type of ammunition
Wikipedia - 20-pounder Parrott rifle -- Type of Rifled cannon
Wikipedia - 20s -- Third decade of the first century AD
Wikipedia - 20th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1947
Wikipedia - 20th Anniversary of the Million Man March: Justice or Else
Wikipedia - 20th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 20th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 20th arrondissement of Paris
Wikipedia - 20th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 20th-century art -- history of art during the 20th century
Wikipedia - 20th Century's Greatest Hits: 100 English-Language Books of Fiction
Wikipedia - 20th Congress of the Communist Party of the Soviet Union
Wikipedia - 20th hijacker -- Possible additional terrorist in the September 11 attacks of 2001
Wikipedia - 20th Japan Film Professional Awards -- 20th edition of the Japan Film Professional Awards
Wikipedia - 20th Saskatchewan Legislature -- Provincial legislature of Saskatchewan from 1982 to 1986
Wikipedia - 20th Senate of Puerto Rico -- Wikimedia list article
Wikipedia - 2/10th Battalion (Australia) -- Former infantry battalion of the Australian Army
Wikipedia - 2/15th Battalion (Australia) -- Former infantry battalion of the Australian Army
Wikipedia - 2+1 road -- Design of road
Wikipedia - 21st Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1948
Wikipedia - 21st Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 21st Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 2/1st Battalion (Australia) -- Battalion of the Australian Army
Wikipedia - 21st Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 21st Century King James Version -- Update of the King James Version
Wikipedia - 21st century Madagascar plague outbreaks -- Outbreaks of plague in Madagascar during the 21st century
Wikipedia - 21st Japan Film Professional Awards -- 21st edition of the Japan Film Professional Awards
Wikipedia - 2/1st Machine Gun Battalion (Australia) -- Former battalion of the Australian Army
Wikipedia - 2/1st Pioneer Battalion (Australia) -- Pioneer battalion of the Australian Army
Wikipedia - 21st Senate of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 221B Baker Street -- Address of the fictional detective Sherlock Holmes
Wikipedia - 22.2 surround sound -- Surround sound component of Super Hi-Vision
Wikipedia - 2/23rd Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 2/24th Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 225 Park Avenue South -- Office building in Manhattan, New York
Wikipedia - 2/25th Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 2 + 2 = 5 -- Example of Party logic presented in Nineteen Eighty-Four
Wikipedia - 2/26th Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 2/28th Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 2-(2-Hydroxyphenyl)-2H-benzotriazoles -- Class of chemical compounds
Wikipedia - 22nd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1949
Wikipedia - 22nd Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 22nd Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 22nd Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 22nd Japan Film Professional Awards -- 22nd edition of the Japan Film Professional Awards
Wikipedia - 2/2nd Machine Gun Battalion (Australia) -- Former battalion of the Australian Army
Wikipedia - 22nd Senate of Puerto Rico -- Upper house of the 14th Legislative Assembly of Puerto Rico
Wikipedia - 22nd South African Music Awards -- 2016 edition of the South African Music Awards
Wikipedia - 22nd South African Parliament -- Parliament of South Africa, 1994-1999
Wikipedia - 2+2 road -- Design of road
Wikipedia - 22 Shvat -- Yartzeit of Rebbetzin Chaya Mushka Schneerson
Wikipedia - 2/31st Battalion (Australia) -- Former infantry battalion of the Australian Army
Wikipedia - 2/33rd Battalion (Australia) -- Former infantry battalion of the Australian Army
Wikipedia - 23 November 2006 Sadr City bombings -- series of car bombs and mortar attacks in Iraq
Wikipedia - 23 People -- Group of Iranian prisoners in the Iran-Iraq War
Wikipedia - 23rd Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 23rd Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 2/3rd Battalion (Australia) -- Former infantry battalion of the Australian Army
Wikipedia - 23rd Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 23rd Division (South Vietnam) -- Division of the Army of the Republic of Vietnam
Wikipedia - 23rd Japan Film Professional Awards -- 23rd edition of the Japan Film Professional Awards
Wikipedia - 2/3rd Machine Gun Battalion (Australia) -- former battalion of the Australian Army
Wikipedia - 2/3rd Pioneer Battalion (Australia) -- Assault pioneer battalion of the Australian Army
Wikipedia - 23rd Senate of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 2,3-sigmatropic rearrangement -- Class of chemical reaction
Wikipedia - 24/7: The Passion of Life -- 2005 film
Wikipedia - 24 Commando Royal Engineers -- Unit of the British Army's Royal Engineers
Wikipedia - 24-hour news cycle -- 24-hour investigation and reporting of news, concomitant with fast-paced lifestyles
Wikipedia - 24 Hours in the Life of a Woman (1931 film) -- 1931 film
Wikipedia - 24 Hours in the Life of a Woman (1968 film) -- 1968 film
Wikipedia - 24 Hours of a Woman's Life -- 1952 film by Victor Saville
Wikipedia - 24 Hours of Explicit Sex -- 1985 film by Jose Mojica Marins
Wikipedia - 24 Hours of Foo -- US television program
Wikipedia - 24 Hours of Le Mans Virtual -- 2020 sim racing esports event
Wikipedia - 24-methylenesterol C-methyltransferase -- Class of enzymes
Wikipedia - 24 (season 1) -- Season of television series
Wikipedia - 24th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1951
Wikipedia - 24th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 24th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 2/4th Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 24th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 24th government of Turkey -- government in the history of Turkey
Wikipedia - 250t-class torpedo boat -- Boat of the Austro-Hungarian Navy
Wikipedia - 250th Tunnelling Company -- Tunnelling company of the Royal Engineers of the British Army in World War I
Wikipedia - 251 Club of Vermont -- Civic tourism club in Vermont
Wikipedia - 251 Menlove Avenue -- childhood home of John Lennon in Liverpool, England
Wikipedia - 2,5-Dihydrofuran -- Chemical compound
Wikipedia - 2,5-dioxovalerate dehydrogenase -- Class of enzymes
Wikipedia - 2.5D musical -- Japanese type of musical based on anime, manga or video games
Wikipedia - 2.5D -- Simulation of the appearance of being three-dimensional
Wikipedia - 25S Satellite Communications Systems Operator/Maintainer -- Military communication of the United States
Wikipedia - 25th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1952
Wikipedia - 25th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 25th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 25th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 25th Reserve Division (German Empire) -- Unit of the Imperial German Army in World War I
Wikipedia - 25th Senate of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 266th Rifle Division (Soviet Union) -- Rifle division of Soviet Red Army during World War 2
Wikipedia - 267th Aviation Regiment of School of Reserve Officers -- Aviation regiment
Wikipedia - 26 Broadway -- Office skyscraper in Manhattan, New York
Wikipedia - 26 June 2015 Islamist attacks -- Group of Islamist attacks in France, Kuwait, Syria, Somalia and Tunisia
Wikipedia - 26 Martyrs of Japan
Wikipedia - 26th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1953
Wikipedia - 26th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 26th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 26th Congress of the Communist Party of the Soviet Union (diamond) -- Largest diamond ever found in Russia or the former USSR as of 2016
Wikipedia - 26th of July Movement -- Cuban political organization
Wikipedia - 26th Parliament of Ontario -- 1959-1963 legislature of Ontario, Canada
Wikipedia - 26th Senate of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 2709 Sagan -- Asteroid named in honor of Carl Sagan
Wikipedia - 270 Park Avenue -- Office skyscraper in Manhattan, New York
Wikipedia - 2727 California Street -- US nonprofit arts organization
Wikipedia - 27th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1954
Wikipedia - 27th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 2/7th Battalion (Australia) -- Former infantry battalion of the Australian Army
Wikipedia - 27th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 27th House of Representatives of Puerto Rico -- Lower house of the 15th Legislative Assembly of Puerto Rico
Wikipedia - 27th International Film Festival of India -- Indian film festival
Wikipedia - 27th Mohammad Rasulullah Division -- Former division of the Iranian IRGC
Wikipedia - 27th Parliament of Turkey -- Legislature of Turkey (2018-present)
Wikipedia - 27th South African Parliament -- Current session of South African Parliament
Wikipedia - 287th Rifle Division -- Division of the Soviet Union's Red Army
Wikipedia - 28 Bolsheviks -- Group of Chinese students who studied in Moscow
Wikipedia - 28 Fundamental Beliefs -- Core beliefs of the Seventh-day Adventist Church
Wikipedia - 28 generals of the Cloud Terrace -- portraits on the Cloud Terrace of the founding generals of the Eastern Han dynasty (60 AD)
Wikipedia - 28 Liberty Street -- Office skyscraper in Manhattan, New York
Wikipedia - 28th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1955
Wikipedia - 28th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 2/8th Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 28th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 29 Orionis -- Star in the constellation of Orion
Wikipedia - 29th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1956
Wikipedia - 29th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 2/9th Battalion (Australia) -- Former infantry battalion of the Australian Army
Wikipedia - 29th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 29th House of Representatives of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 29th International Film Festival of India -- Indian film festival
Wikipedia - 29th parallel north -- Circle of latitude
Wikipedia - 2A28 Grom -- Main armament of the BMP-1 and BMD-1 infantry fighting vehicles
Wikipedia - 2AM discography -- Discography of South Korean boy group 2AM
Wikipedia - 2 Broadway -- Office skyscraper in Manhattan, New York
Wikipedia - 2 Broke Girls (season 1) -- Season of television series
Wikipedia - 2 Corinthians 10 -- Book of the New Testament
Wikipedia - 2 Corinthians 11 -- Book of the New Testament
Wikipedia - 2 Corinthians 12 -- Book of the New Testament
Wikipedia - 2 Corinthians 13 -- Chapter of a book of the New Testament
Wikipedia - 2 Corinthians 1 -- Book of the New Testament
Wikipedia - 2 Corinthians 2 -- Book of the New Testament
Wikipedia - 2 Corinthians 3 -- Book of the New Testament
Wikipedia - 2 Corinthians 4 -- Book of the New Testament
Wikipedia - 2 Corinthians 5 -- Book of the New Testament
Wikipedia - 2 Corinthians 6 -- Book of the New Testament
Wikipedia - 2 Corinthians 7 -- Book of the New Testament
Wikipedia - 2 Corinthians 8 -- Book of the New Testament
Wikipedia - 2 Corinthians 9 -- Book of the New Testament
Wikipedia - 2. Divisioona -- Fourth level of Finnish ice hockey
Wikipedia - 2D to 3D conversion -- Process of transforming 2D film to 3D form
Wikipedia - 2E6 (mathematics) -- Family of groups in group theory
Wikipedia - 2 Enoch -- Apocryphal book of the Bible
Wikipedia - 2 euro cent coin -- Coin of the European Union
Wikipedia - 2-Hydroxy-5-methoxybenzaldehyde -- Organic compound and isomer of vanillin
Wikipedia - 2MASS -- Astronomical survey of the whole sky in the infrared
Wikipedia - 2M-BM-=-ton 6M-CM-^W6 truck -- Class of military medium duty trucks
Wikipedia - 2-meter band -- range of radio frequencies
Wikipedia - 2nd Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 2nd Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 2nd Armoured Brigade (France) -- Armoured brigade of the French Army
Wikipedia - 2nd Battalion, 26th Marines -- Infantry battalion of the US Marine Corps
Wikipedia - 2nd Brigade (Australia) -- Brigade of the Australian Army
Wikipedia - 2nd Canadian Screen Awards -- 2nd year of awards given by the Academy of Canadian Cinema & Television
Wikipedia - 2nd Cavalry Division (German Empire) -- Unit of the German Army in World War I
Wikipedia - 2nd Combat Engineer Battalion -- Battalion of the United States Marine Corps
Wikipedia - 2nd Dalai Lama -- Dalai Lama of Tibet (1476-1542)
Wikipedia - 2nd Division (Portugal) -- Part of the Portuguese Expeditionary Corps that fought in World War I
Wikipedia - 2nd General Health Battalion (Australia) -- Medical unit of the Australian Army
Wikipedia - 2nd government of Turkey -- government in Turkey history
Wikipedia - 2nd inauguration of George Washington -- 2nd inauguration of George Washington
Wikipedia - 2nd Japan Film Professional Awards -- 2nd edition of the Japan Film Professional Awards
Wikipedia - 2nd Marine Division (South Korea) -- Unit of the Republic of Korea Marine Corps
Wikipedia - 2nd Nepalese Constituent Assembly -- Second Constituent Assembly of Nepal (2014-2017)
Wikipedia - 2nd New Guinea Infantry Battalion -- Battalion of the Australian Army during World War II
Wikipedia - 2nd New Zealand Division -- Combat formation of the New Zealand Military Forces
Wikipedia - 2nd Oklahoma Legislature -- Meeting of the legiative branch of the government of Oklahoma
Wikipedia - 2nd Red Banner Army -- Soviet field army of World War II
Wikipedia - 2nd Regiment, Royal Horse Artillery -- Regiment of the Royal Horse Artillery
Wikipedia - 2nd Spanish Armada -- Fleet of Spanish ships, intended to attack England in 1596
Wikipedia - 2nd Tank Division (Soviet Union) -- Division of the Red Army and Soviet Ground Forces
Wikipedia - 2nd United States Sharpshooters -- Union unit during the US Civil War consisting of marksmen.
Wikipedia - 2NUR -- Radio station at the University of Newcastle in Newcastle, Australia
Wikipedia - 2 ore (World War II Danish coin) -- Coin made during the German occupation of Denmark
Wikipedia - 2% out of Sync
Wikipedia - 2 Peter 1 -- Written by Peter an Apostle of Jesus.
Wikipedia - 2S4 Tyulpan -- Type of Self-propelled mortar
Wikipedia - 2S7 Pion -- Type of Self-propelled artillery
Wikipedia - 30,000 Pounds of Bananas -- Song performed by Harry Chapin
Wikipedia - 300: Rise of an Empire -- 2014 film directed by Noam Murro
Wikipedia - 30 Days of Night (film)
Wikipedia - 30 Days of Night
Wikipedia - 30 for 30 -- Series of documentary films airing on ESPN from 2009
Wikipedia - 3.0 (professional wrestling) -- Professional wrestling tag team
Wikipedia - 30 Rockefeller Plaza -- Office skyscraper in Manhattan, New York
Wikipedia - 30 Rock (season 1) -- season of television series
Wikipedia - 30 Rock (season 6) -- Season of television series
Wikipedia - 30s -- Fourth decade of the first century AD
Wikipedia - 30th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1957
Wikipedia - 30th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 30th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 30th Cavalry Squadron, Queen's Guard (Thailand) -- Special operations force of the Royal Thai Army
Wikipedia - 30th House of Representatives of Puerto Rico -- Lower house of the 18th Legislative Assembly of Puerto Rico
Wikipedia - 30th Mixed Brigade -- Unit of the Spanish Republican Army
Wikipedia - 30 Years of Adventure: A Celebration of Dungeons Dragons
Wikipedia - 310 helix -- Type of secondary structure
Wikipedia - 316th Cavalry Brigade -- Unit of the US Army, part of US Army Armor School
Wikipedia - 317a and 317b mummies -- Daughters of Tutankhamun
Wikipedia - 31st Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1958
Wikipedia - 31st Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 31st Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 31st Delaware General Assembly -- Legislature of Delaware, United States, from 1807-1808
Wikipedia - 31st International Film Festival of India -- Indian film festival
Wikipedia - 322nd Signal Regiment -- Regiment of the SFR Yugoslav Air Force
Wikipedia - 3-2 engineering -- Type of engineering degree program
Wikipedia - 32nd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1959
Wikipedia - 32nd Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 32nd Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 32nd Indian Armoured Division -- Armoured division of the Indian Army during World War II
Wikipedia - 33 Martyrs Memorial -- Monument in Turkey to the memory of 33 unarmed recruits killed by PKK
Wikipedia - 33rd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1960
Wikipedia - 33rd Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 33rd Armoured Division -- Part of I Corps "Strike Corp" of Indian Army
Wikipedia - 33rd Brigade (Australia) -- Infantry brigade of the Australian Army during 1945-46
Wikipedia - 33rd International Film Festival of India -- Indian film festival
Wikipedia - 33rd Waffen Grenadier Division of the SS Charlemagne -- French units of the Waffen-SS
Wikipedia - 347 Series -- Series of etchings by Pablo Picasso
Wikipedia - 3,4-Methylenedioxyamphetamine -- Empathogen-entactogen, psychostimulant, and psychedelic drug of the amphetamine family
Wikipedia - 34th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1961
Wikipedia - 34th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 34th Brigade (Australia) -- Infantry brigade of the Australian Army during the occupation of Japan
Wikipedia - 34th International Film Festival of India -- Indian film festival
Wikipedia - 3546 Atanasoff
Wikipedia - 35 Pegasi -- Star in the constellation of Pegasus
Wikipedia - 35 Shots of Rum -- 2008 film by Claire Denis
Wikipedia - 35th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1962
Wikipedia - 35th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 35th International Film Festival of India -- Indian film festival
Wikipedia - 35th parallel north -- Circle of latitude
Wikipedia - 35th Street Bridge -- Bridge in United States of America
Wikipedia - 360 Main (Winnipeg) -- Hi-rise office building downtown Winnipeg, Canada
Wikipedia - 365 Days of Astronomy -- Astronomy podcast
Wikipedia - 36th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1963
Wikipedia - 36th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 36th International Film Festival of India -- Indian film festival
Wikipedia - 36th parallel north -- Circle of latitude
Wikipedia - 36 Views of Mount Fuji (Hokusai)
Wikipedia - 3-7 kisrhombille -- Semiregular tiling of the hyperbolic plane
Wikipedia - 37th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1964
Wikipedia - 37th Aerospace Rescue and Recovery Squadron -- Former rescue squadron of the USAF active during the Vietnam War
Wikipedia - 37th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 37th Cabinet of Kuwait -- Executive arm of the State of Kuwait
Wikipedia - 37th International Film Festival of India -- Indian film festival
Wikipedia - 38.1 cm /45 Model 1926 naval gun -- Type of coastal artillery
Wikipedia - 38. Aniversario de Arena Mexico -- Mexican professional wrestling show
Wikipedia - 38 cm SK C/34 naval gun -- Type of Naval gun, Railroad gun and Coastal defense
Wikipedia - 38th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1965
Wikipedia - 38th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 38th Guards Air Assault Brigade -- Special forces brigade of the Armed Forces of Belarus
Wikipedia - 38th International Film Festival of India -- Indian film festival
Wikipedia - 38th parallel north -- Circle of latitude
Wikipedia - 39 Melachot -- Categories of activity prohibited by biblical law on Shabbat
Wikipedia - 39th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1966
Wikipedia - 39th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 39th International Film Festival of India -- Indian film festival
Wikipedia - 39th parallel north -- Circle of latitude
Wikipedia - 3 Acts of Murder -- 2009 television film directed by Rowan Woods
Wikipedia - 3alpha(or 20beta)-hydroxysteroid dehydrogenase -- Class of enzymes
Wikipedia - 3Below: Tales of Arcadia -- animated science fantasy TV series
Wikipedia - 3 Count -- Professional wrestling stable
Wikipedia - 3D audio effect -- Class of sound effect
Wikipedia - 3 Days of a Blind Girl -- 1993 film by Chan Wing-Chiu
Wikipedia - 3D cell culture -- Free-floating three-dimensional culture of cells
Wikipedia - 3D computer graphics software
Wikipedia - 3D computer graphics -- Graphics that use a three-dimensional representation of geometric data
Wikipedia - 3D microfabrication
Wikipedia - 3D modeling software
Wikipedia - 3D Slash -- 3D modeling software
Wikipedia - 3D software
Wikipedia - 3D XPoint -- Novel computer memory type meant to offer higher speeds than flash memory and lower prices than DRAM
Wikipedia - 3 Enoch -- Apocryphal book of the Bible
Wikipedia - 3 GB barrier -- Limitation of some 32-bit operating systems running on x86 microprocessors
Wikipedia - 3-hydroxybenzoate 4-monooxygenase -- Class of enzymes
Wikipedia - 3Live Kru -- Professional wrestling stable
Wikipedia - 3M22 Zircon -- Type of anti-ship missile
Wikipedia - 3M-54 Kalibr -- Type of missile
Wikipedia - 3-Minute Warning -- Professional wrestling tag team
Wikipedia - 3MM-1 -- A star-forming galaxy about 12.5 billion light-years away that is obscured by clouds of dust
Wikipedia - 3 Nuts in Search of a Bolt -- 1964 film
Wikipedia - 3 of Hearts (album) -- self-titled debut studio album by American group 3 of Hearts
Wikipedia - 3rd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1929 and 1930
Wikipedia - 3rd Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 3rd Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 3rd Battalion, 3rd Marines -- Infantry battalion of the United States Marine Corps
Wikipedia - 3rd Battle Squadron -- Naval squadron of the British Navy
Wikipedia - 3rd Canadian Screen Awards -- 3rd year of awards given by the Academy of Canadian Cinema & Television
Wikipedia - 3rd government of Turkey -- government in Turkey history
Wikipedia - 3rd Health Support Battalion (Australia) -- Medical unit of the Australian Army
Wikipedia - 3rd International Film Festival of India -- Indian film festival
Wikipedia - 3rd Japan Film Professional Awards -- 3rd edition of the Japan Film Professional Awards
Wikipedia - 3rd Legislative Assembly of Singapore -- Last legislative assembly of Singapore, 1963-1965
Wikipedia - 3rd Missouri Light Battery -- Artillery battery of the Confederate States Army
Wikipedia - 3rd Motor Brigade (Australia) -- Motorised brigade of the Australian Army
Wikipedia - 3rd Municipal Sportshall of Ano Liosia -- Indoor sporting arena in Ano Liosia, Attica Region, Greece
Wikipedia - 3rd New Guinea Infantry Battalion -- Battalion of the Australian Army in World War II
Wikipedia - 3rd (Royal Marine) Brigade -- Infantry brigade of the Royal Marines
Wikipedia - 3rd Spanish Armada -- Fleet of Spanish ships, intended to attack England in 1597
Wikipedia - 3 Rivers Recreation Area Airport -- Airport in Oregon, United States of America
Wikipedia - 400 kV Thames Crossing -- Overhead power line crossing of the River Thames
Wikipedia - 400-series highways (British Columbia) -- Former series of highways in British Columbia
Wikipedia - 401(k) -- Type of retirement/pension plan in the United States
Wikipedia - 403(b) -- Type of retirement/pension plan in the United States
Wikipedia - 40/4 Chair -- Type of stackable chair
Wikipedia - 40 George Square -- University building in City of Edinburgh, Scotland
Wikipedia - 40 Pounds of Trouble -- 1962 film
Wikipedia - 40s -- Fifth decade of the first century AD
Wikipedia - 40th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1967
Wikipedia - 40th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 40th International Film Festival of India -- Indian film festival
Wikipedia - 40th parallel north -- Circle of latitude
Wikipedia - 413 series -- Class of Japanese electric multiple unit
Wikipedia - 41 Aquarii -- Double star in the constellation of Aquarius
Wikipedia - 41st Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1968
Wikipedia - 41st Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 41st International Film Festival of India -- Indian film festival
Wikipedia - 42 Martyrs of Amorium -- Byzantine officials executed by the Abbasids, 845 CE
Wikipedia - 42nd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1969
Wikipedia - 42nd Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 42nd Infantry Brigade (United Kingdom) -- Brigade of the British Army
Wikipedia - 42nd International Film Festival of India -- Indian film festival
Wikipedia - 42 (school) -- Self-study institutions of higher education
Wikipedia - 43rd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1970
Wikipedia - 43rd Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 43rd Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 43rd Canadian Parliament -- Parliamentary term of the Parliament of Canada
Wikipedia - 43rd International Film Festival of India -- Indian film festival
Wikipedia - 43 Sagittarii -- Star in the constellation of Sagittarius
Wikipedia - 44 Montgomery -- Office building in San Francisco
Wikipedia - 44th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1971
Wikipedia - 44th Airborne Division (India) -- Airborne division of the Indian Army during World War II
Wikipedia - 44th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 44th International Film Festival of India -- Indian film festival
Wikipedia - 44th Karlovy Vary International Film Festival -- 2009 edition of the international film festival
Wikipedia - 44 Union Square -- Office building in Manhattan, New York
Wikipedia - 45th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1972
Wikipedia - 45th Annual Grammy Awards -- 45th version of the American Grammy Awards, held in 2003
Wikipedia - 45th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 45th International Film Festival of India -- Indian film festival
Wikipedia - 45th parallel north -- Circle of latitude often called the halfway point between the equator and the North Pole
Wikipedia - 4-6-0 -- Wheel arrangement of a locomotive with 4 leading wheels, 6 driving wheels and no trailing wheels
Wikipedia - 461st Flight Test Squadron -- US Air Force squadron, part of Air Force Materiel Command
Wikipedia - 46M-BM-0 halo -- Rare member of the family of ice crystal halos
Wikipedia - 46th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1973
Wikipedia - 46th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 46th International Film Festival of India -- Indian film festival
Wikipedia - 47 BC Battle of the Nile
Wikipedia - 47North -- Imprint of Amazon Publishing for speculative fiction
Wikipedia - 47th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1974
Wikipedia - 47th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 47th International Film Festival of India -- Indian film festival
Wikipedia - 480p -- Shorthand name for a family of video display resolutions
Wikipedia - 48 Hours of Hallucinatory Sex -- 1987 film directed by Jose Mojica Marins
Wikipedia - 48 Portraits -- Series of 48 portrait images of Gerhard Richter
Wikipedia - 48th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1975
Wikipedia - 48th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 48th Army (Soviet Union) -- Field army of the Soviet Red Army
Wikipedia - 48th International Film Festival of India -- Indian film festival
Wikipedia - 49-Mile Scenic Drive -- Designated scenic road tour highlighting much of San Francisco, California
Wikipedia - 49th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1976
Wikipedia - 49th Anniversary of Lucha Libre in Estado de Mexico -- 2011 International Wrestling Revolution Group event
Wikipedia - 49th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 49th International Film Festival of India -- Indian film festival
Wikipedia - 49th Parallel Coffee Roasters -- Canadian coffee roaster company
Wikipedia - 49th parallel north -- Circle of latitude
Wikipedia - 4 Dollars of Revenge -- 1965 film by Alfonso Balcazar
Wikipedia - 4-formylbenzenesulfonate dehydrogenase -- Class of enzymes
Wikipedia - 4-hydroxymandelate oxidase -- Class of enzymes
Wikipedia - 4imprint -- London-based direct marketer of promotional merchandise
Wikipedia - 4-manifold -- Manifold of dimension four
Wikipedia - 4Q127 -- Part of the Dead Sea Scrolls
Wikipedia - 4 Seasons of Loneliness -- 1997 single by Boyz II Men
Wikipedia - 4th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1930/1931
Wikipedia - 4th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 4th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 4th Canadian Screen Awards -- 4th year of awards given by the Academy of Canadian Cinema & Television
Wikipedia - 4th Corps (Turkey) -- Corps of the Turkish Land Forces
Wikipedia - 4th Dalai Lama -- Dalai Lama of Tibet (1589-1616)
Wikipedia - 4th Dimension roller coaster -- Type of steel roller coaster
Wikipedia - 4th Dimension (Software)
Wikipedia - 4th government of Turkey -- government in Turkey history
Wikipedia - 4th International Film Festival of India -- Indian film festival
Wikipedia - 4th Japan Film Professional Awards -- 4th edition of the Japan Film Professional Awards
Wikipedia - 4th Mechanised Infantry Brigade (Turkey) -- Brigade of the Turkish Army based in KeM-EM-^_an, Edirne Province
Wikipedia - 4th Motor Brigade (Australia) -- Motorised brigade of the Australian Army during World War II
Wikipedia - 4th New Guinea Infantry Battalion -- Battalion of the Australian Army during World War II
Wikipedia - 4th of August Regime
Wikipedia - 4th Tank Battalion (Thailand) -- Special operations force of the Royal Thai Army
Wikipedia - 4th Ward, New York -- Ward of New York City
Wikipedia - 4th World Congress of the Communist International
Wikipedia - 4X -- Genre of strategy-based video and board games
Wikipedia - 500 euro note -- Banknote of the European Union
Wikipedia - 500 yen coin (commemorative) -- Denomination of the Japanese yen
Wikipedia - 501(c)(3) organization -- Type of nonprofit organization in the United States exempt from federal income tax
Wikipedia - 501(c) organization -- Type of tax-exempt nonprofit organization in the United States
Wikipedia - 501 Squadron (Portugal) -- Transport squadron of the Portuguese Air Force
Wikipedia - 501.V2 variant -- Variant of the SARS-CoV-2 virus
Wikipedia - 509th Composite Group -- US Air Force unit tasked with the atomic bombing of Hiroshima and Nagasaki
Wikipedia - 50 Hudson Yards -- Office skyscraper under construction in Manhattan, New York
Wikipedia - 50 Miles More -- American gun control advocacy nonprofit organization
Wikipedia - 50s -- Sixth decade of the first century AD
Wikipedia - 50th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1977
Wikipedia - 50th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 50th International Film Festival of India -- Indian film festival
Wikipedia - 54th parallel south -- Circle of latitude
Wikipedia - 55 Pegasi -- Star in the constellation of Pegasus
Wikipedia - 55P/Tempel-Tuttle -- Periodic comet with an orbital period of 33 years, parent body of the Leonid meteor shower
Wikipedia - 55th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1982
Wikipedia - 55th Anniversary of Lucha Libre in Estado de Mexico -- 2017 International Wrestling Revolution Group event
Wikipedia - 55th Armoured Regiment (India) -- Armored regiment of Indian military
Wikipedia - 568 Group -- Consortium of American universities and colleges practicing need-blind admissions
Wikipedia - 56 Artillery Lane -- Building in London Borough of Tower Hamlets
Wikipedia - 56 Sagittarii -- Star in the southern constellation of Sagittarius.
Wikipedia - 56th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1983
Wikipedia - 56th Air Refueling Squadron -- US Air Force unit part of Air Education and Training Command
Wikipedia - 56th Anniversary of Lucha Libre in Estado de Mexico -- 2018 International Wrestling Revolution Group event
Wikipedia - 57th/60th Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 57th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1984
Wikipedia - 57th Anniversary of Lucha Libre in Estado de Mexico -- 2018 International Wrestling Revolution Group event
Wikipedia - 58 Persei -- Multiple-star system in the constellation of Perseus
Wikipedia - 58th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1985
Wikipedia - 59th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1986
Wikipedia - 59th Street/University of Chicago station -- Chicago Metra station
Wikipedia - 5 Aquilae -- Quadruple star system in the constellation of Aquila
Wikipedia - 5beta-cholestane-3alpha,7alpha-diol 12alpha-hydroxylase -- Class of enzymes
Wikipedia - 5 Columbus Circle -- Office building in Manhattan, New York
Wikipedia - 5G -- Fifth generation of cellular mobile communications
Wikipedia - 5-manifold -- Manifold of dimension five
Wikipedia - 5M-CM-^W5=25 -- 1921 exhibition of modern art which took place in Moscow, Russia
Wikipedia - 5-Methylcytosine -- methylated form of the DNA base cytosine
Wikipedia - 5 Seconds of Summer (album) -- 2014 studio album by 5 Seconds of Summer
Wikipedia - 5 Seconds of Summer -- Australian pop rock band
Wikipedia - 5th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1931/1932
Wikipedia - 5th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 5th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 5th arrondissement of Paris -- French municipal arrondissement in M-CM-^Nle-de-France, France
Wikipedia - 5th Canadian Screen Awards -- 5th year of awards given by the Academy of Canadian Cinema & Television
Wikipedia - 5th Dalai Lama -- Dalai Lama of Tibet (1617-1682)
Wikipedia - 5th Division (Australia) -- Australian Army formation of World War I and II
Wikipedia - 5th government of Turkey -- government in Turkey history
Wikipedia - 5th International Film Festival of India -- Indian film festival
Wikipedia - 5th Japan Film Professional Awards -- 5th edition of the Japan Film Professional Awards
Wikipedia - 5th Nigeria National Assembly -- |Federal Republic of Nigeria
Wikipedia - 608 Fifth Avenue -- Office building in Manhattan, New York
Wikipedia - 60 Aquarii -- Star in the constellation of Aquarius
Wikipedia - 60s -- Seventh decade of the first century AD
Wikipedia - 60th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1987
Wikipedia - 613 commandments -- Traditional Jewish enumeration of commandments in the Torah
Wikipedia - 61st Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1988
Wikipedia - 62nd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1989
Wikipedia - 62nd Annual Grammy Awards -- 2020 edition of the Annual Grammy Awards
Wikipedia - 62nd Writers Guild of America Awards -- 2010 award ceremony
Wikipedia - 62 Sagittarii -- Star in the constellation of Sagittarius
Wikipedia - 63 Ceti -- Star in the constellation of Cetus
Wikipedia - 63rd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1990
Wikipedia - 63rd Annual Grammy Awards -- 2021 edition of the Annual Grammy Awards
Wikipedia - 64-bit computing -- Use of processors that have a word size of 64 bits
Wikipedia - 64-gun ship -- Type of ship of the line
Wikipedia - 64th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1991
Wikipedia - 65 Broadway -- Office skyscraper in Manhattan, New York
Wikipedia - 65daysofstatic
Wikipedia - 65th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1992
Wikipedia - 66th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1993
Wikipedia - 67th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1994
Wikipedia - 6805 Abstracta -- carbonaceous Themistian asteroid and slow rotator from the outer region of the asteroid belt
Wikipedia - 6G (network) -- 6th generation of cellular mobile communications
Wikipedia - 6ix9ine discography -- Discography of American rapper Tekashi 6ix9ine
Wikipedia - 6th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1932/1933
Wikipedia - 6th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 6th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 6th Army (France) -- Field army of the French Army during World War I and World War II
Wikipedia - 6th arrondissement of Paris -- French municipal arrondissement in M-CM-^Nle-de-France, France
Wikipedia - 6th Canadian Screen Awards -- 6th year of awards given by the Academy of Canadian Cinema & Television
Wikipedia - 6th Circuit Court of Appeals
Wikipedia - 6th Congress of the Communist Party of Yugoslavia -- political event in Yugoslavia
Wikipedia - 6th Electoral Unit of Republika Srpska (NSRS) -- Parliamentary constituency
Wikipedia - 6th government of Turkey -- government in Turkey history
Wikipedia - 6th International Film Festival of India -- Indian film festival
Wikipedia - 6th Japan Film Professional Awards -- 6th edition of the Japan Film Professional Awards
Wikipedia - 6th National Congress of the Communist Party of Vietnam
Wikipedia - 6th Nigeria National Assembly -- |Federal Republic of Nigeria
Wikipedia - 6th Reserve Officers' Training Corps Brigade -- Army Reserve Officers' Training Corps brigade based at Hunter Army Airfield, Georgia, US
Wikipedia - 6-ton 6M-CM-^W6 truck -- Type of 6-ton 6x6 truck
Wikipedia - 70000 Tons of Metal -- Annual heavy metal music festival at sea
Wikipedia - 70 St Mary Axe -- Office building in the City Of London
Wikipedia - 70s -- Eighth decade of the first century AD
Wikipedia - 71 Ophiuchi -- star in the constellation of Ophiuchus
Wikipedia - 71st Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1998
Wikipedia - 722 redemption -- Provision of United States bankruptcy law
Wikipedia - 728C Naval Air Squadron -- Naval Air Squadron of the Royal Navy's Fleet Air Arm
Wikipedia - 72nd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1999
Wikipedia - 735-737 Japanese smallpox epidemic -- Major smallpox epidemic that afflicted much of Japan
Wikipedia - 73rd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 2000
Wikipedia - 73rd British Academy Film Awards -- Instance of British Academy Film Awards
Wikipedia - 74 Days of Love -- Burmese television series
Wikipedia - 74th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts and Sciences for achievement in filmmaking in 2001
Wikipedia - 7.5 cm FK 18 -- 1930s towed 75 mm field gun of German origin
Wikipedia - 75mm gun M2-M6 -- Standard American tank guns of the Second World War
Wikipedia - 75th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts and Sciences for achievement in filmmaking in 2002
Wikipedia - 7.62 mm caliber -- Caliber of ammunition
Wikipedia - 7.65M-CM-^W20mm Longue -- Type of ammunition
Wikipedia - 76th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts and Sciences for achievement in filmmaking in 2003
Wikipedia - 777 and Other Qabalistic Writings of Aleister Crowley
Wikipedia - 777 and other Qabalistic writings of Aleister Crowley
Wikipedia - 77 Aquarii -- Star in the constellation of Aquarius
Wikipedia - 77th World Science Fiction Convention -- The 77th occurrence of the World Science Fiction Convention
Wikipedia - 79 Ceti -- Star in the constellation of Cetus
Wikipedia - 79th Regiment of Foot (1757) -- British military unit 1757 - 1763
Wikipedia - 7 Billion Others -- Series of videos by Yann Arthus-Bertrand
Wikipedia - 7-bone roast -- Cut of beef
Wikipedia - 7-Eleven -- Japanese-owned American international chain of convenience stores
Wikipedia - 7 Faces of Dr. Lao -- 1964 film
Wikipedia - 7, Lok Kalyan Marg -- Official residence and principal workplace of the Prime Minister of India
Wikipedia - 7M-CM-^W7 Tales of a Sevensleeper -- 1985 book by Hanna Johansen
Wikipedia - 7th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1934
Wikipedia - 7th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 7th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 7th Army (Kingdom of Yugoslavia) -- WWII Royal Yugoslav Army formation
Wikipedia - 7th Battalion (Australia) -- Infantry battalion of the Australian Army
Wikipedia - 7th Combat Service Support Battalion (Australia) -- Logistics unit of the Australian Army
Wikipedia - 7th government of Turkey -- government in Turkey history
Wikipedia - 7th International Film Festival of India -- Indian film festival
Wikipedia - 7th Japan Film Professional Awards -- 7th edition of the Japan Film Professional Awards
Wikipedia - 7th Nigeria National Assembly -- |Federal Republic of Nigeria
Wikipedia - 7th World Scout Jamboree -- Reunion of scouts held in Austria in August, 1951
Wikipedia - 7 World Trade Center -- Either of two office buildings that have existed at the same location in Manhattan, New York
Wikipedia - 7z -- Family of archive file formats used by 7-Zip
Wikipedia - 80,000 Hours -- Non-profit organization that conducts research on which jobs have most positive social impact
Wikipedia - 80/35 Music Festival -- Multi-day music festival in Iowa, United States of America
Wikipedia - 805 Squadron RAN -- Flying squadron of the British and Australian Fleet Air Arms
Wikipedia - 808 Naval Air Squadron -- Flying squadron of the British and Australian Fleet Air Arms
Wikipedia - 809 Council of Aachen
Wikipedia - 80s -- Ninth decade of the first century AD
Wikipedia - 81 Ceti -- Star in the constellation of Cetus
Wikipedia - 81st Academy Awards -- Awards for films of 2008
Wikipedia - 82nd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 2009
Wikipedia - 82nd Avenue of Roses Parade -- Annual event in Portland, Oregon
Wikipedia - 8.3 filename -- Filename convention used by old versions of DOS and Windows
Wikipedia - 84th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 2011
Wikipedia - 84th parallel north -- Circle of latitude in the Arctic
Wikipedia - 87th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts and Sciences for achievement in filmmaking in 2014
Wikipedia - 8.8 cm Flak 18/36/37/41 -- Type of anti-aircraft gun
Wikipedia - 89th Academy Awards -- Edition of film award ceremony
Wikipedia - 89th Operations Group -- Part of US Air Force 89th Airlift Wing operating executive transport
Wikipedia - 8-Circuit Model of Consciousness
Wikipedia - 8 Days of Christmas (song) -- 2001 song by Destiny's Child
Wikipedia - 8 Man -- Franchise about superhero of the same name
Wikipedia - 8 Out of 10 Cats Does Countdown -- British television panel game show
Wikipedia - 8 Out of 10 Cats -- British television comedy panel game
Wikipedia - 8th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1935
Wikipedia - 8th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 8th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 8th Canadian Screen Awards -- 8th year of awards given by the Academy of Canadian Cinema & Television
Wikipedia - 8th CPLP Summit -- 8th biennial meeting of heads of government
Wikipedia - 8th Day Center for Justice -- Non-profit organization in Chicago, Illinois, United States
Wikipedia - 8th government of Turkey -- government in Turkey history
Wikipedia - 8th International Film Festival of India -- Indian film festival
Wikipedia - 8th Japan Film Professional Awards -- 8th edition of the Japan Film Professional Awards
Wikipedia - 8th Ward of New Orleans -- One of the Downtown Wards of New Orleans
Wikipedia - 90 Church Street -- Historic post office in Manhattan, New York
Wikipedia - 90 Feet Road -- Initial part of Srinagar-Leh Highway
Wikipedia - 90 mm gun M1/M2/M3 -- Type of anti-aircraft gun and anti-tank gun (M1, M2) and tank gun (M3)
Wikipedia - 90s -- Tenth decade of the first century AD
Wikipedia - 90th Guards Lvov Tank Division (1985-1997) -- Armored division of the Soviet Army
Wikipedia - 90th Task Force (Thailand) -- Special operations force of the Royal Thai Army
Wikipedia - 9/11 Living Memorial Plaza -- Cenotaph in the Arazim Valley of Ramot, Jerusalem
Wikipedia - 9-1-1: Lone Star -- American procedural drama television series and spin-off of 9-1-1
Wikipedia - 9/11 Review Commission -- Commission to evaluate the FBI's counterterrorism performance following the attacks of September 11, 2001
Wikipedia - 9-1-1 Tapping Protocol -- Means by which those hard of hearing can utilize 9-1-1
Wikipedia - 9/11 Truth movement -- Group of loosely affiliated 9/11 conspiracy theorists
Wikipedia - 91st Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 2018
Wikipedia - 91st Mixed Brigade -- Unit of the Spanish Republican Army
Wikipedia - 9454 Wilshire Boulevard -- Office building in Beverly Hills, California (USA)
Wikipedia - 95th Division (People's Republic of China) -- 95th Division (People's Republic of China)
Wikipedia - 96th Battalion (Canadian Highlanders), CEF -- Infantry battalion of the Great War Canadian Expeditionary Force.
Wikipedia - 99 Bottles of Beer -- Counting song
Wikipedia - 99th Airlift Squadron -- Part of US Air Force 89th Airlift Wing operating executive transport
Wikipedia - 9 North -- A region of hydrothermal vents on the East Pacific Rise in the Pacific Ocean
Wikipedia - 9 Parachute Squadron RE -- Airborne unit of the British army
Wikipedia - 9 spheres of heaven
Wikipedia - 9 Star Ki -- Chinese system of astrology
Wikipedia - 9th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1936
Wikipedia - 9th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 9th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 9th Army (Soviet Union) -- Army of the Soviet Union
Wikipedia - 9th Force Support Battalion (Australia) -- Logistics unit of the Australian Army
Wikipedia - 9th government of Turkey -- government in Turkey history
Wikipedia - 9th International Film Festival of India -- Indian film festival
Wikipedia - 9th Japan Film Professional Awards -- 9th edition of the Japan Film Professional Awards
Wikipedia - 9th Parliament of British Columbia -- Legislative assembly of British Columbia from 1900 to 1903
Wikipedia - 9th Streamy Awards -- Edition of awards for excellence in online video production
Wikipedia - 9th term Sejm and 10th term Senate of Poland -- Legislature of the Republic of Poland
Wikipedia - 9th Ward of New Orleans -- Region in New Orleans, Louisiana
Wikipedia - A-002 -- Third abort test of the Apollo spacecraft
Wikipedia - A1081 road -- Road in the south of England
Wikipedia - A113 -- Reference often used in media created by alumni of California Institute of the Arts
Wikipedia - A120 road -- Road in the east of England
Wikipedia - A1237 road -- Part of the ring road around York, England
Wikipedia - A2 Helmet -- Combat helmet of the Vietnam People's Army
Wikipedia - A2 milk -- Type of cows milk
Wikipedia - A4e -- For-profit welfare-to-work company based in the United Kingdom
Wikipedia - A52 road -- Major road in the East Midlands of England
Wikipedia - AAAA battery -- Type of battery
Wikipedia - Aaaaba -- Genus of beetles
Wikipedia - AAA Contest Board -- Former motorsports division of American Automobile Association
Wikipedia - AAAES -- Non-profitable, non-governmental educational organization
Wikipedia - Aaages -- Genus of beetles
Wikipedia - AAA Hall of Fame -- Professional wrestling hall of fame
Wikipedia - Aaata -- Genus of beetles
Wikipedia - AAA vs MLW -- Mexican professional wrestling show
Wikipedia - AAA When Worlds Collide -- Professional wrestling pay-per-view event
Wikipedia - AA battery -- Standardized type of battery
Wikipedia - AABB -- Organization of blood banks in the United States
Wikipedia - Aa calceata -- Species of orchid
Wikipedia - Aachen Hauptbahnhof -- Railway station in Aachen, Germany
Wikipedia - Aades -- Genus of beetles
Wikipedia - Aadhaar -- Unique ID number for residents of India, based on their biometric and demographic data
Wikipedia - AAH Pharmaceuticals -- Pharmaceutical wholesaler of the United Kingdom
Wikipedia - AAI Group of Companies -- Logistics company
Wikipedia - AAK (company) -- producer of Vegetable Oils and Fats
Wikipedia - Aak -- Count ceremonial music of Korea
Wikipedia - Aalborg Municipality -- Municipality in Nordjylland region of Denmark
Wikipedia - Aalen - Heidenheim -- Federal electoral district of Germany
Wikipedia - Aalenian -- First age of the Middle Jurassic
Wikipedia - Aaliyah: The Princess of R&B -- 2014 biographical television film directed by Bradley Walsh
Wikipedia - Aalmi Majlis Tahaffuz Khatm-e-Nubuwwat -- An international movement for religious preaching and reform of Islam
Wikipedia - Aalst-Oudenaarde (Chamber of Representatives constituency) -- Belgian political subdivision
Wikipedia - Aalto University School of Business
Wikipedia - Aamir Khan filmography -- Filmography of Indian actor Aamir Khan
Wikipedia - A- and B-class destroyer -- 1929 class of British destroyers
Wikipedia - Aandhi-Toofan -- 1985 film by Babbar Subhash
Wikipedia - AANES-Syria relations -- Relations between the Autonomous Administration of North and East Syria and the Syrian Arab Republic
Wikipedia - Aa paleacea -- Species of orchid
Wikipedia - Aa (plant) -- Genus of flowering plants in the orchid family Orchidaceae
Wikipedia - Aapravasi Ghat -- Building complex in Port Louis, on the Indian Ocean island of Mauritius
Wikipedia - AArch64 -- 64-bit extension of the ARM architecture
Wikipedia - Aardonyx -- Extinct genus of dinosaur of the Jurassic from South Africa
Wikipedia - Aardwolf -- Species of mammal
Wikipedia - Aaron Aguilera -- American professional wrestler and actor
Wikipedia - Aaron Anderson -- United States Navy Medal of Honor recipient
Wikipedia - Aaron and Margaret Parker Jr. House -- Farm house on US National Register of Historic Places
Wikipedia - Aaron Baddeley -- Australian professional golfer
Wikipedia - Aaron Bank -- United States Army officer
Wikipedia - Aaron ben Meshullam ben Jacob of Lunel -- Jewish scholar
Wikipedia - Aaron ben Moses ben Asher -- Jewish scribe who refined the Tiberian system of writing vowel sounds in Hebrew
Wikipedia - Aaron Berechiah of Modena -- Italian cabalist
Wikipedia - Aaron Bold -- Canadian professional lacrosse player
Wikipedia - Aaron Burr Sr. -- Father of Aaron Burr and President of Princeton University (1716-1757)
Wikipedia - Aaron Cohen (Deputy NASA administrator) -- Former Deputy Administrator of NASA
Wikipedia - Aaron Columbus Burr -- American goldsmith and silversmith and son of Aaron Burr (1808-1882)
Wikipedia - Aaron D. Ford -- Attorney General of Nevada
Wikipedia - Aaron Hoffman -- American writer and lyricist for theatre and the screen (1880-1924)
Wikipedia - Aaron Leitmannstetter -- German professional golfer
Wikipedia - Aaron of Aleth
Wikipedia - Aaron Ogden -- American soldier, lawyer, United States Senator and Governor of New Jersey (1756-1839)
Wikipedia - Aaron Panofsky -- American sociologist of science
Wikipedia - Aaron Rai -- English professional golfer
Wikipedia - Aaron Rakeffet-Rothkoff -- American rabbi and historian
Wikipedia - Aaron R. Fisher -- United States Army officer
Wikipedia - Aaron Rosanoff -- Russian-American psychiatrist
Wikipedia - Aaronsohnia factorovskyi -- Species of plant
Wikipedia - Aaronsohnia pubescens -- Species of plant
Wikipedia - Aaron Sojourner -- Economist with University of Minnesota
Wikipedia - Aaron's sign -- Referred pain in the epigastrium indicative of appendicitis
Wikipedia - Aaron Townsend -- Australian professional golfer
Wikipedia - Aaron -- Prophet, high priest, and the brother of Moses in the Abrahamic religions
Wikipedia - Aaron Wise (golfer) -- American professional golfer
Wikipedia - AARP -- Nonprofit organization
Wikipedia - Aastrup -- Name of 5 settlements in Denmark
Wikipedia - AB7 (railway carriage) -- Class of Swedish rail passenger car
Wikipedia - Ababeel (NGO) -- Nonprofit medical, rescue, emergency, charitable trust and charitable organization
Wikipedia - Ababil-100 -- Type of Short-range ballistic missile
Wikipedia - Abacaelostus -- Genus of beetles
Wikipedia - Abaca slippers -- Traditional footwear of the Philippines, made from the Abaca plant
Wikipedia - Abacavir/lamivudine/zidovudine -- Mixture of chemical compounds
Wikipedia - Abaca -- Species of plant
Wikipedia - Abacetini -- Tribe of beetles
Wikipedia - Abacetodes -- Genus of beetles
Wikipedia - Abacetus aeratus -- Species of insect
Wikipedia - Abacetus anjouaniananus -- Species of insect
Wikipedia - Abacetus belli -- Species of ground beetle
Wikipedia - Abacetus carinifer -- Species of insect (ground beetle)
Wikipedia - Abacetus congoensis -- Species of insect
Wikipedia - Abacetus distinctus -- Species of insect
Wikipedia - Abacetus rugatinus -- Species of insect
Wikipedia - Abacetus -- Genus of beetles
Wikipedia - Abacidus -- Genus of beetles
Wikipedia - Abacillius -- Genus of beetles
Wikipedia - Abacillodes -- Genus of beetles
Wikipedia - Abaciscus atmala -- Species of moth
Wikipedia - Abaciscus costimacula -- Species of moth
Wikipedia - Abaciscus figlina -- Species of moth
Wikipedia - Abaciscus intractabilis -- Species of moth
Wikipedia - Abaciscus kathmandensis -- Species of moth
Wikipedia - Abaciscus lutosus -- Species of moth
Wikipedia - Abaciscus paucisignata -- Species of moth
Wikipedia - Abaciscus shaneae -- Species of moth
Wikipedia - Abaciscus stellifera -- Species of moth
Wikipedia - Abaciscus tristis -- Species of moth
Wikipedia - Abaco Barb -- Extinct Bahamian breed of horse
Wikipedia - Abaco Islands -- Group of islands in the Bahamas
Wikipedia - Abacoleptus -- Genus of beetles
Wikipedia - Abacomorphus -- Genus of beetles
Wikipedia - Abacophrastus -- Genus of beetles
Wikipedia - Abacops -- Genus of beetles
Wikipedia - Abacot Ranger -- Breed of domestic duck
Wikipedia - Abacus Institute of Engineering and Management -- College in West Bengal
Wikipedia - Abaddon -- Place of destruction and the archangel of the abyss in the Hebrew Bible
Wikipedia - Abadehella -- Genus of foraminifera (fossil)
Wikipedia - Abadie's sign of tabes dorsalis
Wikipedia - Abadiu of Antinoe
Wikipedia - Abagrotis nefascia -- Species of moth
Wikipedia - Abaiba -- Genus of beetles
Wikipedia - Abalone -- Common name for a group of sea snails
Wikipedia - Abamun of Tarnut
Wikipedia - Abandonia -- Online database of DOS video games
Wikipedia - Abandonware -- Software for which no support is available
Wikipedia - Abantidas -- 3rd century BC tyrant of the Greek city-state of Sicyon
Wikipedia - Abanycha -- Genus of beetles
Wikipedia - Abaoji -- Emperor of the Khitans and founder of the Liao dynasty (872-926)
Wikipedia - Abaqa Khan -- second Mongol ruler (Ilkhan) of the Ilkhanate (1234-1282) (r.1265-1282)
Wikipedia - Abaraeus -- Genus of beetles
Wikipedia - Abarema abbottii -- Species of plant
Wikipedia - Abaris (beetle) -- Genus of beetles
Wikipedia - Ab'aro -- River in the Tembien highlands of Ethiopia
Wikipedia - A Barrel Full of Dollars -- 1971 film
Wikipedia - Abasa -- 80th chapter of the Qur'an
Wikipedia - Abas Basir -- Minister of higher education, Former Director-General of the South Asia Co-operative Environment Programme
Wikipedia - A Basket of Clams (Winslow Homer) -- Painting by Winslow Homer
Wikipedia - Abas (son of Lynceus) -- Legendary Ancient Greek King of Argos
Wikipedia - Abatement (heraldry) -- Defacement of a coat of arms
Wikipedia - Abathar Muzania -- A demiurge mentioned in the literature of Mandaeism
Wikipedia - Abatia -- Genus of about ten species of Central and South American trees in the willow family Salicaceae
Wikipedia - Abatocera -- Genus of beetles
Wikipedia - A Battery, Honourable Artillery Company -- Horse artillery battery of the United Kingdom
Wikipedia - Abax (beetle) -- Genus of beetles
Wikipedia - Abaz Kupi -- Albanian military officer, anti-communist politician and founder of the Legaility Movement (1892-1976)
Wikipedia - Abbad ibn al-Ghamr al-Shihabi -- Abbasid governor of Yemen (833-835)
Wikipedia - Abbad II al-Mu'tadid -- Member of the Abbadid dynasty and emir of Seville, Al-Andalus (r. 1042-1069)
Wikipedia - Abbahu -- Member of the third generation of Amoraim
Wikipedia - Abbala -- Arabic ethnic group of the Sahel
Wikipedia - Abba Mari ben Isaac of St Gilles -- French judge
Wikipedia - Abban of Magheranoidhe
Wikipedia - Abban of New Ross
Wikipedia - Abba P. Schwartz -- American Assistant Secretary of State
Wikipedia - Abbas al-Musawi -- Lebanese Shia cleric and co-founder and Secretary General of Hezbollah (1952-1992)
Wikipedia - Abbas Anvari -- Iranian Professor in Physics
Wikipedia - Abbas Hajari -- Iranian communist and military officer
Wikipedia - Abbas ibn Abd al-Muttalib -- Paternal uncle of Muhammad (c.568-c.653)
Wikipedia - Abbas ibn Ali -- Son of Imam Ali and Fatima, Hero of Battle of Siffin and Battle of Karbala (647-680)
Wikipedia - Abbas Ibrahim (Lebanese officer) -- Lebanese major general
Wikipedia - Abbasid invasion of Asia Minor (806) -- 9th century attack on Byzantium
Wikipedia - Abbas III -- Safavid Shah of Iran (1732-c.1740) (r.1732-1736)
Wikipedia - Abbas II of Egypt -- Khedive of Egypt and Sudan (1874-1944) (r. 1892-1914)
Wikipedia - Abbas II of Persia -- Safavid Shah of Iran (1632-1666) (r. 1642-1666)
Wikipedia - Abbas I of Egypt -- Wali of Egypt and Sudan (1812-1854) (r. 1848-1854)
Wikipedia - Abbas I of Persia
Wikipedia - Abbasites -- Extinct genus of ammonites
Wikipedia - Abbassus -- Ancient town of Phrygia
Wikipedia - Abbas the Great -- Shah of the Persian Safavid Empire (1571-1629) (r. 1588-1629)
Wikipedia - Abbaye de Tamie -- A soft cheese made from unpasteurised cow's milk by the monks of Tamie Abbey
Wikipedia - Abbert River -- Watercourse in County Galway, Ireland, tributary of the Clare
Wikipedia - Abbe Smith -- American attorney and professor
Wikipedia - Abbess of Ely
Wikipedia - Abbess of Maubeuge
Wikipedia - Abbess -- Female superior of a community of nuns, often an abbey
Wikipedia - Abbey library of Saint Gall -- Monastery library in St. Gallen, Switzerland
Wikipedia - Abbey library of St. Gallen
Wikipedia - Abbey of Aghaboe
Wikipedia - Abbey of Bec
Wikipedia - Abbey of Cluny
Wikipedia - Abbey of Echternach
Wikipedia - Abbey of Fleury
Wikipedia - Abbey of Fruttuaria
Wikipedia - Abbey of Gellone
Wikipedia - Abbey of Gorze
Wikipedia - Abbey of Grandmont
Wikipedia - Abbey of Hersfeld
Wikipedia - Abbey of Mellifont
Wikipedia - Abbey of Monte Cassino
Wikipedia - Abbey of Montecassino
Wikipedia - Abbey of Montsalvy -- Former Catholic abbey in Montsalvy, France
Wikipedia - Abbey of Prm
Wikipedia - Abbey of Rath Melsigi
Wikipedia - Abbey of Saint Bertin
Wikipedia - Abbey of Saint Denis
Wikipedia - Abbey of Saint-Denis
Wikipedia - Abbey of Saint-Etienne, Caen -- Benedictine abbey located in Caen, Calvados, France
Wikipedia - Abbey of Saint Gall
Wikipedia - Abbey of Saint Genevieve -- Monastery in Paris suppressed at the time of the French Revolution
Wikipedia - Abbey of Saint-Gilles -- Abbey in Gard, France
Wikipedia - Abbey of Saint-Hubert
Wikipedia - Abbey of Saint-Leonard des Chaumes -- former Cistercian monastery in Aunis, France
Wikipedia - Abbey of Saint Martial, Limoges
Wikipedia - Abbey of Saint-Pierre-le-Vif
Wikipedia - Abbey of Saint-Remi
Wikipedia - Abbey of Saint Scholastica, Subiaco
Wikipedia - Abbey of Saint-Seine
Wikipedia - Abbey of Saint-Symphorien, Autun
Wikipedia - Abbey of Saint-Victor, Paris
Wikipedia - Abbey of Saint Wandrille
Wikipedia - Abbey of San Galgano
Wikipedia - Abbey of Santa Giustina
Wikipedia - Abbey of Santo Domingo de Silos
Wikipedia - Abbey of Stavelot
Wikipedia - Abbey of St. Bertin
Wikipedia - Abbey of St Gall
Wikipedia - Abbey of St. Gall
Wikipedia - Abbey of St Genevieve
Wikipedia - Abbey of St John, Laon
Wikipedia - Abbey of St. Maurice, Agaunum
Wikipedia - Abbey of St Meen
Wikipedia - Abbey of St. Peter in Oudenburg
Wikipedia - Abbey of St. Victor, Marseille
Wikipedia - Abbey of St. Victor, Paris
Wikipedia - Abbey of St Werburgh
Wikipedia - Abbey of the Holy Ghost
Wikipedia - Abbey of Thelema
Wikipedia - Abbey River, Limerick -- Distributary of the Shannon in Limerick
Wikipedia - Abbey Theatre -- National Theatre of Ireland, Dublin, origins tied to the Irish Literary Revival
Wikipedia - Abbey, Western Australia -- Suburb of Busselton, Western Australia
Wikipedia - Abbey -- Monastery or convent, under the authority of an abbot or an abbess
Wikipedia - Abbey Wood -- Neighbourhood of London, England
Wikipedia - Abbie Hoffman -- American political and social activist (1936-1989)
Wikipedia - Abbo of Fleury -- Monk and abbot of Fleury Abbey (c.945-1004)
Wikipedia - Abbot of Arbroath
Wikipedia - Abbot of Bec
Wikipedia - Abbot of Cluny -- Wikimedia list of persons by position held
Wikipedia - Abbot of Crowland
Wikipedia - Abbot of Ely
Wikipedia - Abbot of Glastonbury
Wikipedia - Abbot of Iona
Wikipedia - Abbot of Lobbes
Wikipedia - Abbot of Monte Cassino
Wikipedia - Abbot of Montecassino
Wikipedia - Abbot of Rievaulx
Wikipedia - Abbot of Shaolin -- 1979 film
Wikipedia - Abbot of St Albans
Wikipedia - Abbot of Westminster
Wikipedia - Abbot Oliba -- Catalan count of Berga and Ripoll, abbot of Santa Maria de Ripoll and Sant Miquel de Cuixa and bishop of Vic (c.971-1046)
Wikipedia - Abbot's Chair -- Remains of former monastic cross in North Wales
Wikipedia - Abbotsford, Scottish Borders -- Historic house in the region of the Scottish Borders
Wikipedia - Abbreviation -- Shortened form of a word or phrase
Wikipedia - Abby Hoffman -- Canadian track and field athlete
Wikipedia - Abby Lee Miller -- American dance instructor, choreographer, and owner of Reign Dance Productions
Wikipedia - Abc conjecture -- The product of distinct prime factors of a,b,c, where c is a+b, is rarely much less than c
Wikipedia - ABCD line -- Series of embargoes against Japan beginning in 1940
Wikipedia - ABC Kids (TV programming block) -- Children's block of animated television series and live-action children's television series
Wikipedia - ABC model of flower development
Wikipedia - ABC Motors -- Manufacturer of cars, aircraft, motor scooters, and engines
Wikipedia - ABCM-Zweisprachigkeit -- French network of community schools
Wikipedia - ABC News Radio -- Radio service of ABC News in the United States
Wikipedia - ABC News -- News division of Walt Disney Television
Wikipedia - ABC notation -- A shorthand form of musical notation
Wikipedia - ABC Online -- Online services of the Australian Broadcasting Corporation
Wikipedia - ABC Owned Television Stations -- Television station division of ABC
Wikipedia - ABC Records -- US record label; imprint of ABC Records, Inc.
Wikipedia - ABC Saturday Movie of the Week -- American television series
Wikipedia - ABC Signature -- Television production studio of Walt Disney Television
Wikipedia - ABC Warehouse -- Michigan chain of appliance and electronics stores
Wikipedia - Abd al-Aziz al-Fishtali -- Moroccan secretary of state for correspondence and poet (1549-1621)
Wikipedia - Abd al-Aziz ibn Marwan -- Umayyad prince and Governor of Egypt
Wikipedia - Abd al-Haqq I -- Early 13th century Marinid sheikh of Morocco
Wikipedia - Abd al-Jabbar ibn Ahmad -- Mu'tazilite theologian and member of the ShafiM-bM-^@M-^Xi school (935-1025)
Wikipedia - Abd Al-Karim Al-Iryani -- Prime Minister of Yemen
Wikipedia - Abd al-Karim al-Jundi -- Syrian military officer and founding member of the Ba'ath Party's Military Committee (1932-1969)
Wikipedia - Abd al-Karim Qasim -- Iraqi Army brigadier, nationalist and Prime Minister of Iraq from 1958 to 1963
Wikipedia - Abd-al Karim -- Emir of Afghanistan
Wikipedia - Abdallah al-Mahdi Billah -- Founder of the Fatimid Caliphate
Wikipedia - Abdalla Hamdok -- Prime Minister of Sudan (2019-present)
Wikipedia - Abd Allah bin Tariq -- Companion of Muhammad
Wikipedia - Abdallah ibn Abd al-Malik -- Umayyad prince, general and governor of Egypt (c.677-c.750)
Wikipedia - Abd Allah ibn al-Hakam al-Tujibi -- Ruler of Zaragoza
Wikipedia - Abdallah ibn Ali -- Abbasid governor of Syria (al-Sham)
Wikipedia - Abdallah ibn Buluggin -- Zirid king of Granada (r. 1073-1090)
Wikipedia - Abd Allah ibn Hasan -- Emir of Mecca and ruler of the Hejaz from 1630 to 1631
Wikipedia - Abdallah ibn Ishaq ibn Ibrahim -- Governor of Baghdad and Police chief
Wikipedia - Abdallah ibn Mu'awiya -- 8th century Alid leader of a rebellion against the Umayyad Caliphate
Wikipedia - Abdallah ibn Sa'd -- Governor of Egypt (646-656)
Wikipedia - Abdallah ibn Tahir al-Khurasani -- Governor of Khorasan from 828 to 845
Wikipedia - Abdallah ibn Ubaydallah ibn al-Abbas -- Governor of Yemen and Amir al-hajj
Wikipedia - Abdallah ibn Umar ibn Abd al-Aziz -- Umayyad Prince and Governor of Iraq
Wikipedia - Abdallah Nasur -- Ugandan military officer and government official
Wikipedia - Abd al-Malik ibn Marwan ibn Musa ibn Nusayr -- Last Umayyad Governor of Egypt 750 CE
Wikipedia - Abd al-Muttalib -- Chief Leader of the Quraysh and grandfather of Muhammad (c.497-578)
Wikipedia - Abdalodon -- Genus of basal cynodonts
Wikipedia - Abdal of Turkey -- Ethnoreligious group
Wikipedia - Abdalonymus -- 4th-century BC King of Sidon
Wikipedia - Abd al-Rahim ibn Ja'far ibn Sulayman al-Hashimi -- Abbasid Governor of Yemen (835-839)
Wikipedia - Abd al-Rahman al-Mahdi -- Imam of the Ansar and Sudanese politician (1885-1959)
Wikipedia - Abd al-Rahman ibn Abd Allah al-Ghafiqi -- Muslim general of the 8th century
Wikipedia - Abd al-Rahman ibn Utba al-Fihri -- Governor of Egypt (684-684
Wikipedia - Abd al-Rahman III -- eighth Emir of Cordoba
Wikipedia - Abd al-Rahman II -- Fourth Emir of Cordoba
Wikipedia - Abd al-Rahman IV -- Caliph of Cordoba
Wikipedia - Abd al-Rahman I -- Founder of the Emirate of Cordoba
Wikipedia - Abd al-Wahid ibn Sulayman -- Umayyad Prince and Governor of Hejaz
Wikipedia - Abd al-Wahid -- Hafsid sultan of Tunis
Wikipedia - Abda of Hira -- Assyrian Church of the East monk
Wikipedia - Abda of Kaskhar
Wikipedia - Abdashtart I -- Phoenician king of Sidon
Wikipedia - Abdas of Susa
Wikipedia - Abdelaziz Belkhadem -- Prime Minister of Algeria (2006-2008)
Wikipedia - Abdelaziz Bouteflika -- Algerian politician, former President of Algeria
Wikipedia - Abdelaziz Djerad -- Algerian political scientist and current Prime Minister of Algeria
Wikipedia - Abdelbaset al-Megrahi -- Libyan convicted of the Lockerbie bombing
Wikipedia - Abdel Fattah el-Sisi -- Sixth President of Egypt
Wikipedia - Abdelkader Bensalah -- Algerian politician, former Acting Head of State of Algeria
Wikipedia - Abdellah Kadiri -- Moroccan politician and military officer
Wikipedia - Abdelmadjid Tebboune -- President of Algeria since 2019
Wikipedia - Abdel Rahman al-Taweel -- Libyan military officer
Wikipedia - Abdel Rahman Swar al-Dahab -- Former President of Sudan
Wikipedia - Abdemon -- Phoenician king of Cyprus
Wikipedia - Abderrahmane Youssoufi -- Prime Minister of Morocco
Wikipedia - Abdeslam Boulaich -- Moroccan story-teller, some of
Wikipedia - Abdias of Babylon -- First bishop of Babylon and one of the Seventy Apostles
Wikipedia - Abdication of Edward VIII -- 1936 constitutional crisis in Britain
Wikipedia - Abdication of Francis II, Holy Roman Emperor
Wikipedia - Abdication of Nicholas II
Wikipedia - Abdication -- Voluntary or forced renunciation of sovereign power
Wikipedia - Abdiel-class minelayer -- Class of six fast minelayers commissioned into the Royal Navy
Wikipedia - Abdi-Joof -- Somalian politician
Wikipedia - Abdirahman Abdishakur Warsame -- Former Minister of National defence and International Cooperation ; Leader of Wadajir Party
Wikipedia - Abdirashid Shermarke -- President of Somalia
Wikipedia - Abdirizak Haji Hussein -- Prime Minister of Somalia
Wikipedia - Abdisho bar Berika -- 14th century bishop of the Assyrian Church of the East
Wikipedia - Abdomen -- Part of the body between the chest and pelvis
Wikipedia - Abdopus aculeatus -- Species of cephalopod
Wikipedia - Abdoulkader Kamil Mohamed -- Prime Minister of Djibouti (2013-present)
Wikipedia - Abdounia minutissima -- Genus of Requiem Shark
Wikipedia - Abdrabbuh Mansur Hadi -- Yemeni marshal and politician; President of Yemen (2012-present)
Wikipedia - Abductive reasoning -- Form of logical inference which seeks the simplest and most likely explanation
Wikipedia - Abductor digiti minimi muscle of foot -- Muscle which lies along the lateral (outer) border of the foot
Wikipedia - Abductor hallucis muscle -- Intrinsic muscle of the foot
Wikipedia - Abdul Ahad Karzai -- Politician in Afghanistan and tribal leader of the Popalzais
Wikipedia - Abdul Aziz Abdul Ghani -- Prime Minister of Yemen
Wikipedia - Abdul-Aziz Abood -- Tanzanian Member of Parliament
Wikipedia - Abdulaziz bin Muhammad -- 18th and 19th-century ruler of the First Saudi State
Wikipedia - Abdul Aziz Sarkar -- Bangladeshi police officer
Wikipedia - Abdulaziz -- Sultan of the Ottoman Empire (1830-1876) (r. 1861-1876)
Wikipedia - Abdul Gafoor Mahmud -- Bengal-Pakistani-Bangladeshi military officer
Wikipedia - Abdul Halim of Kedah -- Sultan of Kedah
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Wikipedia - Abdul Kadir Raden Temenggung Setia Pahlawan -- National Hero of Indonesia
Wikipedia - Abdulkadir Sheikh Dini -- Somali politician and military official
Wikipedia - Abdulkareem Adisa -- Military Governor of Oyo State, Nigeria
Wikipedia - Abdul Karim Abdullah al-Arashi -- President of North Yemen
Wikipedia - Abdul Karim (the Munshi) -- Indian servant of Queen Victoria
Wikipedia - Abdul Kerim al-Qubrusi -- Representative of the Naqshbandi-Nazimiyya Sufi Order in the USA
Wikipedia - Abdul Khaleque (Assamese politician) -- Indian politician, Member of Parliament from Barpeta constituency
Wikipedia - Abdulla Aripov -- Prime Minister of Uzbekistan (2016-present)
Wikipedia - Abdullah al-Mansoori -- Bahraini naval officer
Wikipedia - Abdullah al-Nadeem -- Writer, poet, journalist, and a pioneer of Egyptian nationalism
Wikipedia - Abdullah Al-Salim Al-Sabah -- 11h Ruler of Kuwait and 1st Emir of the State of Kuwait
Wikipedia - Abdullah al-Sallal -- First president of North Yemen
Wikipedia - Abdullah Barghouti -- Commander of Hamas' armed wing serving 67 life-term sentences
Wikipedia - Abdullah bin Faisal bin Turki Al Saud -- Saudi Arabian prince and ruler of the Second Saudi State
Wikipedia - Abdullah bin Khalifa of Zanzibar -- Sultan of Zanzibar
Wikipedia - Abdullah bin Nasser bin Khalifa Al Thani -- Qatari politician; Prime Minister of Qatar (2013-2020)
Wikipedia - Abdullah bin Rashid -- Emir of Jabal Shammar
Wikipedia - Abdullah bin Zayed Al Nahyan -- United Arab Emirates minister of foreign affairs
Wikipedia - Abdullah ibn Abd al-Muttalib -- Father of the Islamic prophet Muhammad
Wikipedia - Abdullah ibn Ali ibn Abi Talib -- Son of Ali ibn Abi Talib and Umm al-Banin
Wikipedia - Abdullah ibn Hasan -- Great-grandson of Muhammad who was killed in the Battle of Karbala
Wikipedia - Abdullah ibn Muhammad -- son of the Islamic Prophet Muhammad
Wikipedia - Abdullah ibn Suhayl -- Companion (Sahabi) of Muhammad
Wikipedia - Abdullah ibn Umar -- Companion of Muhammad and Islamic Scholar
Wikipedia - Abdullahi Dikko -- Controller-General of the Nigeria customs service 2009-2015
Wikipedia - Abdullah II of Jordan -- King of the Hashemite Kingdom of Jordan
Wikipedia - Abdullah II of Kanem -- cousin king
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Wikipedia - Abdullah I of Jordan -- 20th-century King of Jordan
Wikipedia - Abdullahi Wuse -- Speaker of Niger State House of Assembly, Nigeria
Wikipedia - Abdullah Laghmani -- Former Afghan deputy chief of security
Wikipedia - Abdullah Morsi -- Son of former Egyptian President Mohamed Morsi
Wikipedia - Abdullah of Saudi Arabia -- King of Saudi Arabia
Wikipedia - Abdullahpur Union -- A Union of Bhola District
Wikipedia - Abdullah Yusuf Azzam -- Palestinian Sunni Islamic scholar and theologian and founding member of al-Qaeda
Wikipedia - Abdul Latif Dayfallah -- Yemeni military officer and politician
Wikipedia - Abdul Latif Ibrahimi -- Former Governor of the Afghan Provinces Kunduz, Faryab and Takhar
Wikipedia - Abdul Majed -- Bangladeshi military officer
Wikipedia - Abdul-Malik Badreddin al-Houthi -- Leader of the Zaidi revolution movement Ansar Allah
Wikipedia - Abdulmejid II -- Last Caliph of the Ottoman Dynasty
Wikipedia - Abdul Muhsin bin Abdulaziz Al Saud -- Saudi royal, government official, and poet
Wikipedia - Abdul Qadir al-Badri -- Former Prime Minister of Libya
Wikipedia - Abdul Qadir Bajamal -- Prime Minister of Yemen
Wikipedia - Abdul Rahman Al Faisal -- Saudi Arabian prince, military officer and businessman
Wikipedia - Abdul Rahman bin Abdulaziz Al Saud -- Member of House of Saud
Wikipedia - Abdulrahman bin Saad al-Shahrani -- Major general of the Royal Saudi Land Forces
Wikipedia - Abdul Razak Hussein -- Former Malaysian politician, 2nd and former Prime Minister of Malaysia
Wikipedia - Abdulreza Shahlai -- Iranian militiar officer (born c. 1957)
Wikipedia - Abdul Sathar Kunju -- Indian police officer
Wikipedia - Abdur Rahim Khan -- Pakistan Air Force Officer (1925-1990)
Wikipedia - Abdurrahman Wahid -- 4th president of Indonesia
Wikipedia - Abdurrauf as-Singkili -- Sufi Muslim sheikh and spiritual leader of the Shattariyya tariqa
Wikipedia - Abdussalam Ashour -- Libyan security officer
Wikipedia - Abdus Salam School of Mathematical Sciences -- University in Lahore, Punjab, Pakistan
Wikipedia - Abdus Sattar (president) -- President of Bangladesh
Wikipedia - Abecedarium -- Archaeological inscription consisting of the letters of an alphabet, almost always listed in order
Wikipedia - A'Becketts Creek -- Tributary of the Duck River in Australia
Wikipedia - A Behavioral Theory of the Firm
Wikipedia - Abelater -- Genus of beetles
Wikipedia - Abel Bliss Professorship
Wikipedia - Abel Gonzales -- American chef of deep fried foods
Wikipedia - Abelia -- Genus of flowering plants in the honeysuckle family Caprifoliaceae
Wikipedia - Abel, King of Denmark
Wikipedia - Abellio ScotRail -- Dutch-owned national train operating company of Scotland
Wikipedia - Abel Maldonado -- 48th Lieutenant Governor of California
Wikipedia - Abelmoschus crinitus -- Species of plant
Wikipedia - Abelmoschus ficulneus -- Species of plant
Wikipedia - Abelmoschus manihot -- Species of plant
Wikipedia - Abelmoschus moschatus -- Species of plant
Wikipedia - Abel of Reims
Wikipedia - Abel-Ruffini theorem -- Equations of degree 5 or higher cannot be solved by radicals
Wikipedia - Abel's binomial theorem -- A mathematical identity involving sums of binomial coefficients
Wikipedia - Abel's identity -- On the Wronskian of two solutions of a homogeneous second-order linear differential equation
Wikipedia - Abenaki mythology -- Mythology of American indigenous people
Wikipedia - Aberarth - Carreg Wylan -- Site of Special Scientific Interest in Ceredigion, west Wales.
Wikipedia - Abercius of Hieropolis -- 2nd-century Bishop of Hieropolis and saint
Wikipedia - Aberdeenshire -- Council area of Scotland
Wikipedia - Aberdeen -- Third most populous city of Scotland
Wikipedia - Aberfan disaster -- Catastrophic collapse of colliery spoil tip in Wales
Wikipedia - Aberford Dykes -- Series of archaeological earthworks
Wikipedia - Abergele cattle -- Type of cattle
Wikipedia - Aberration of light
Wikipedia - A Better Chance -- Non-profit organisation in the USA
Wikipedia - A Better Class of Person -- 1985 film
Wikipedia - Abgarid dynasty -- Dynasty of Nabataean Arab origin who were rulers of Edessa and Osroene (134 BC - 242 AD)
Wikipedia - Abgar II -- 1st-century BC king of Osroene
Wikipedia - Abgar VIII -- King of Osroene from 177 to 212
Wikipedia - Abgar V of Edessa
Wikipedia - Abgar V -- 1st century AD King of Osroene
Wikipedia - Abha -- Capital of 'Asir Region in Saudi Arabia
Wikipedia - Abhayanand -- Indian Police Service officer
Wikipedia - Abhay Shreeniwas Oka -- Chief Justice of Karnataka High Court
Wikipedia - Abhidhamma PiM-aM-9M--aka -- Primary theology of Buddhist doctrine, the third part of the Tripitaka
Wikipedia - Abhijit Guha (Indian Army officer) -- Indian Lieutenant General
Wikipedia - Abhilasha Kumari -- Former judge who served in various high courts of India
Wikipedia - Abhilash Tomy -- Indian naval officer and yachtsman
Wikipedia - Abhinandan Varthaman -- Officer in the Indian Air Force
Wikipedia - Abhinavabharati -- Commentary on Bharata Muni's work of dramatic theory, the Natyasastra
Wikipedia - Abhinav Bindra -- Indian businessman and retired professional shooter
Wikipedia - Abhishek Pallava -- Indian police officer
Wikipedia - Abhyankar-Moh theorem -- Every embedding of a complex line into the complex affine plane extends to an automorphism
Wikipedia - Abhyankar's lemma -- Allows one to kill tame ramification by taking an extension of a base field
Wikipedia - Abiah Folger -- Mother of Benjamin Franklin
Wikipedia - Abia State -- State of Nigeria
Wikipedia - Abibus of Edessa -- 4th-century Christian martyr and saint
Wikipedia - Abibus of Samosata
Wikipedia - Abid Hasan -- Indian National Army officer
Wikipedia - Abidjan -- City and district of Ivory Coast
Wikipedia - Abies homolepis -- Species of plant
Wikipedia - Abies koreana -- Species of plant
Wikipedia - Abies lasiocarpa -- Species of plant
Wikipedia - Abies pinsapo -- species of plant in the family Pinaceae
Wikipedia - Abietoideae -- Subfamily of the conifer family Pinaceae
Wikipedia - Abiezrite -- The descendants of Abieze
Wikipedia - Abigail Adams Smith -- Daughter of U.S. president John Adams
Wikipedia - Abigail Adams -- 2nd First Lady of the United States (1797-1801)
Wikipedia - Abigail Boyd -- Member of the New South Wales Legislative Council
Wikipedia - Abigail Kinoiki Kekaulike Kawananakoa -- Heiress, preservationist, and descendent of the House of Kawananakoa
Wikipedia - Abigail Swann -- Assistant Professor of Atmospheric Science and Ecology
Wikipedia - Abigail Vieregg -- Professor of physics
Wikipedia - Abijah of Judah
Wikipedia - Abila (grasshopper) -- Genus of grasshoppers
Wikipedia - A Bill of Divorcement (1922 film) -- 1922 film
Wikipedia - A Bill of Divorcement (1932 film) -- 1932 film
Wikipedia - A Bill of Divorcement (1940 film) -- 1940 film by John Farrow
Wikipedia - Abingdon Health -- British manufacturer of diagnostic tests
Wikipedia - Abingdon-on-Thames -- Market town in Vale of White Horse, Oxfordshire, England
Wikipedia - Abingdon (plantation) -- Plantation site in Virginia, United States of America
Wikipedia - Abir Chatterjee filmography -- Filmography of Indian actor Abir Chatterjee
Wikipedia - Abiru -- Aristocratic privy counsellors of the Rwandan monarchy
Wikipedia - Abisara geza -- Species of insect
Wikipedia - Abistamenes -- 4th-century BC satrap of Cappadocia
Wikipedia - Abitibi River -- tributary of Moose river, flowing in North-East of Ontario, in Canada.
Wikipedia - Abitibi-Temiscamingue -- Federal electoral district of Canada
Wikipedia - A Bit of Fry & Laurie -- British sketch comedy television series
Wikipedia - A Bit of Heaven -- 1928 film
Wikipedia - A Bit of Jade -- 1918 film by Edward Sloman
Wikipedia - A Bit of Love -- 1932 film
Wikipedia - Abiy Ahmed -- Current Prime Minister of Ethiopia
Wikipedia - Abjad -- Type of writing system where each symbol stands for a consonant
Wikipedia - Ab Justice -- American professional golfer
Wikipedia - Abkhazian Air Force -- Air force of the Republic of Abkhazia
Wikipedia - Abkhazian Armed Forces -- Military of Abkhazia
Wikipedia - Ab Khel Jamay Ga -- Pakistan Super League 2017 official anthem
Wikipedia - Ab Khel Ke Dikha -- Pakistan Super League 2016 official anthem
Wikipedia - Ablaberoides -- Genus of beetles
Wikipedia - Ablai Khan -- Khan of the Kazakh Khanate (1711-1781)
Wikipedia - Ablation -- Removal of material from the surface of an object by vaporization, chipping, or other erosive processes
Wikipedia - Ablattaria -- Genus of beetles
Wikipedia - Ableton -- Music software company
Wikipedia - ABMAP -- Collection of metric data on domestic animals
Wikipedia - AbM-CM-.me -- A vertical shaft in karst terrain that may be very deep and usually opens into a network of subterranean passages
Wikipedia - AbM-EM-+ Lahab -- Uncle of the Islamic prophet MuM-aM-8M-%ammad
Wikipedia - A. B. M. Khairul Haque -- Chief Justice of Bangladesh
Wikipedia - A.B.M. Ruhul Amin Howlader -- Bangladeshi politician and Member of Parliament
Wikipedia - Abner Graboff -- American artist, illustrator
Wikipedia - Abner of Burgos
Wikipedia - Abnormal psychology -- Sub-discipline of psychology
Wikipedia - ABO blood group system -- Classification of blood types
Wikipedia - Abode of Chaos -- Museum in Saint-Romain-au-Mont-d'Or, France, created by Thierry Ehrmann
Wikipedia - Abok Ayuba -- Speaker of the Plateau State House of Assembly, Nigeria
Wikipedia - Abolhassan Banisadr -- 1st president of the Islamic Republic of Iran
Wikipedia - Abolition of feudalism in France -- Abolition of the feudal system by the Constituent Assembly
Wikipedia - Abolition of Income Tax and Usury Party
Wikipedia - Abolition of monarchy
Wikipedia - Abolition of nuclear weapons
Wikipedia - Abolition of Racially Based Land Measures Act, 1991
Wikipedia - Abolition of slavery
Wikipedia - Abolition of the Caliphate -- Event in Turkey in 1924
Wikipedia - Abolition of the Ottoman sultanate -- Abolition of the Ottoman Sultanate by the Grand National Assembly of Turkey on 1 November 1922
Wikipedia - Abolla -- Long cloak or mantle of Ancient Rome, based on a wool cloak of Ancient Greece
Wikipedia - Abominable fancy -- Eternal punishment of the damned in Hell would entertain the saved
Wikipedia - Abomination of Desolation
Wikipedia - Abomination of desolation -- Apocalyptic biblical phrase
Wikipedia - Abo of Tiflis -- Christian martyr
Wikipedia - A Book of Giants -- 1963 fairy tale book by Ruth Manning-Sanders
Wikipedia - Aboriginal breastplate -- A form of regalia used in pre-Federation Australia
Wikipedia - Aboriginal Community Court -- Specialised form of court used for Indigenous offenders in Western Australia
Wikipedia - Aboriginal Heritage Act 1972 -- Law governing the protection of Aboriginal cultural sites in Western Australia
Wikipedia - Aboriginal Land Rights Act 1976 -- Act of the Parliament of Australia, first in the country to recognise the Aboriginal system of land ownership
Wikipedia - Aboriginal Lands Trust Act 1966 -- Act of the Parliament of South Australia, the first major recognition of Aboriginal land rights in Australia
Wikipedia - Aboriginal Legal Service of Western Australia -- Organisation providing legal services to Indigenous people in Western Australia
Wikipedia - Aboriginal Tent Embassy -- Permanent protest occupation in Canberra representing the rights of Aboriginal Australians
Wikipedia - Abort (computing) -- Unscheduled termination of a process
Wikipedia - Abortion in Mississippi -- Termination of pregnancy in Mississippi, United States
Wikipedia - Abortion in Texas -- Termination of pregnancy in Texas, United States
Wikipedia - Abortion in the Republic of Ireland -- Termination of pregnancy in Republic of Ireland
Wikipedia - Abortion in the United States by state -- Termination of pregnancy in states of the United States
Wikipedia - Abortion in the United States -- Termination of a pregnancy in the United States
Wikipedia - Abortion Legislation Act 2020 -- Act of Parliament in New Zealand
Wikipedia - Abortion-rights movements -- Social movement that advocates for the right of access to abortion services
Wikipedia - Abortion -- Ending of a pregnancy before a fetus can survive outside the uterus
Wikipedia - Abossey Okai -- Suburb of Accra, Ghana
Wikipedia - Aboubakr Bensaihi -- Belgian actor of Moroccan descent
Wikipedia - Aboud Jumbe -- Second President of Zanzibar
Wikipedia - Above the fold -- Top section of the front page of a newspaper or website
Wikipedia - A Boy Made of Blocks -- 2016 novel by Keith Stuart
Wikipedia - A Boy of Flanders -- 1924 film by Victor Schertzinger
Wikipedia - Abraam, Bishop of Faiyum
Wikipedia - Abraam Bishop of Fayoum
Wikipedia - Abraam, Bishop of Fayoum
Wikipedia - Abra-Catastrophe -- Three-part special in the third season of ''The Fairly OddParents''
Wikipedia - Abra de Ilog -- Municipality of the Philippines in the province of Occidental Mindoro
Wikipedia - Abraeinae -- Subfamily of beetles
Wikipedia - Abraeus -- Genus of beetles
Wikipedia - Abraham Acton -- Recipient of the Victoria Cross
Wikipedia - Abraham Ancer -- Mexican professional golfer
Wikipedia - Abraham and Coprius of Gryazovets
Wikipedia - Abraham and Onesimus of Kiev Caves
Wikipedia - Abraham Benjamin Bah Kofi -- Ghanaian diplomat
Wikipedia - Abraham Chiron -- founder of Freemasonry in South Africa
Wikipedia - Abraham Colles -- Irish doctor, academic, President of the RSCI
Wikipedia - Abraham Greenawalt -- American Civil War Medal of Honor recipient
Wikipedia - Abraham Hayward -- English man of letters
Wikipedia - Abrahamic religions -- A group of religions that claim worship of the God of Abraham
Wikipedia - Abraham II of Jerusalem
Wikipedia - Abraham Isaac Kook -- First Ashkenazi chief rabbi of the British Mandatory Palestine
Wikipedia - Abraham Kofi Asante -- Ghanaian politician
Wikipedia - Abraham Lincoln: A History -- 1890 biography of Abraham Lincoln
Wikipedia - Abraham Lincoln II -- Grandson of President Lincoln
Wikipedia - Abraham Lincoln -- American politician and 16th president of the United States
Wikipedia - Abraham Lubin -- President of the Cantors Assembly
Wikipedia - Abraham of Arazd
Wikipedia - Abraham of Arbela -- Bishop of Arbela
Wikipedia - Abraham of Bulgaria
Wikipedia - Abraham of Clermont
Wikipedia - Abraham of Cyrrhus
Wikipedia - Abraham of Farshut
Wikipedia - Abraham of Galich
Wikipedia - Abraham of Mirozha
Wikipedia - Abraham of Rostov
Wikipedia - Abraham of Scetes
Wikipedia - Abraham of Smolensk
Wikipedia - Abraham of the High Mountain -- 4th-century Christian saint
Wikipedia - Abraham O. Woodruff -- Apostle of The Church of Jesus Christ of Latter-day Saints
Wikipedia - Abraham Pais Prize for History of Physics -- Annual prize recognizes outstanding scholarly achievements in the history of physics
Wikipedia - Abraham's family tree -- Family tree of Abraham appearing in the biblical Book of Genesis
Wikipedia - Abrahamskraal Formation -- Geological formation of the Beaufort Group in South Africa
Wikipedia - Abraham the Great of Kidunja
Wikipedia - Abraham Van Buren (I) -- Businessman, father of Martin van Buren
Wikipedia - Abraham Whipple -- Continental Navy officer, pioneer to the Ohio Country
Wikipedia - Abra Honda, Camuy, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Abram Ioffe -- Soviet physicist
Wikipedia - Abram Irvin McDowell -- Former mayor of Columbus, Ohio
Wikipedia - Abram P. Haring -- American Civil War Medal of Honor recipient
Wikipedia - Abranovce -- municipality of Slovakia
Wikipedia - Abra of Poitiers -- Nun and saint
Wikipedia - Abra Provincial Board -- Legislative body of the province of Abra, Philippines
Wikipedia - Abras, Corozal, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Abrasion (mechanical) -- Removal and deformation of material on a surface as a result of mechanical action of the opposite surface
Wikipedia - Abraxas consputa -- Species of insect
Wikipedia - Abraxas grossulariata -- Species of moth
Wikipedia - Abraxas pantaria -- Species of moth
Wikipedia - Abraxas sylvata -- Species of moth
Wikipedia - Abraxas -- Mystical word of Gnostic origins that carries many meanings, including as a proper name
Wikipedia - A Breath of Scandal -- 1960 film
Wikipedia - Abrictosaurus -- Extinct genus of dinosaur from the early Jurassic of southern Africa
Wikipedia - Abridgement -- Condensing or reduction of a book or other creative work into a shorter form
Wikipedia - A Briefer History of Time (Hawking and Mlodinow book) -- 2005 popular science book by Stephen Hawking
Wikipedia - A Briefer History of Time (Schulman book) -- Science humor book by the American astronomer Eric Schulman
Wikipedia - A Brief History of Blasphemy -- 1990 book by Richard Webster
Wikipedia - A Brief History of Time -- 1988 book by Stephen Hawking
Wikipedia - Abrodiella -- Genus of beetles
Wikipedia - Abrogation in public law -- The doctrine of abrogation in UK public law
Wikipedia - Abrograptidae -- Extinct family of graptolites
Wikipedia - Abronia alpina -- Species of plant
Wikipedia - Abronia ammophila -- Species of plant
Wikipedia - Abronia cuetzpali -- Species of lizard, Anguidae family
Wikipedia - Abronia (lizard) -- Genus of lizards, family of Anguidae
Wikipedia - Abronia pogonantha -- Species of plant
Wikipedia - Abropus -- Genus of beetles
Wikipedia - Abroscelis -- Genus of beetles
Wikipedia - Abrosoma virescens -- Species of insect
Wikipedia - Abrostola agnorista -- Species of moth
Wikipedia - Abrostola asclepiadis -- Species of moth
Wikipedia - Abrostola tripartita -- Species of moth
Wikipedia - Abrostola triplasia -- Species of moth
Wikipedia - Abrotanella caespitosa -- Species of plant
Wikipedia - Abrotanella diemii -- Species of plant
Wikipedia - Abrotanella emarginata -- Species of plant
Wikipedia - Abrotanella fertilis -- Species of plant
Wikipedia - Abrotanella forsteroides -- Species of plant
Wikipedia - Abrotanella inconspicua -- Species of plant
Wikipedia - Abrotanella linearis -- Species of plant
Wikipedia - Abrotanella muscosa -- Species of plant
Wikipedia - Abrotanella nivigena -- Species of plant
Wikipedia - Abrotanella papuana -- Species of plant
Wikipedia - Abrotanella patearoa -- Species of plant
Wikipedia - Abrotanella purpurea -- Species of plant
Wikipedia - Abrotanella pusilla -- Species of plant
Wikipedia - Abrotanella scapigera -- Species of plant
Wikipedia - Abrotanella spathulata -- Species of plant
Wikipedia - Abrotanella submarginata -- Species of plant
Wikipedia - Abrotanella trichoachaenia -- Species of plant
Wikipedia - Abrotanella trilobata -- Species of plant
Wikipedia - A. Bruce Bielaski -- Director of the FBI (1883 - 1964)
Wikipedia - Abrus aureus -- Species of plant
Wikipedia - Abrus kaokoensis -- Species of plant
Wikipedia - Abrus madagascariensis -- Species of plant
Wikipedia - Abrus precatorius -- Species of flowering plant in the bean family Fabaceae
Wikipedia - Abrus sambiranensis -- Species of plant
Wikipedia - Abruzzo -- Region of Italy
Wikipedia - Abryna -- Genus of beetles
Wikipedia - Absalom Jordan -- American Civil War Medal of Honor recipient
Wikipedia - ABS-CBNnews.com -- Philippine website of ABS-CBN News
Wikipedia - Abscess -- Localized collection of pus that has built up within the tissue of the body
Wikipedia - Abscissa and ordinate -- Horizontal and vertical axes/coordinate numbers of a 2D coordinate system or graph
Wikipedia - Abscission -- The shedding of various parts of an organism
Wikipedia - Absecon Island -- Island on the Jersey Shore of the Atlantic Ocean
Wikipedia - Abseiling -- Rope-controlled descent of a vertical surface
Wikipedia - Abselema of Edessa
Wikipedia - Absement -- Measure of sustained displacement of an object from its initial position
Wikipedia - Absence of good
Wikipedia - Absence of Malice -- 1981 film by Sydney Pollack
Wikipedia - Absence of the Good -- 1999 film
Wikipedia - Absence seizure -- type of generalized seizure
Wikipedia - Absentee voting in the United Kingdom -- Overview of absentee voting in the United Kingdom
Wikipedia - Absent-minded professor
Wikipedia - Absheron District -- District of Azerbaijan
Wikipedia - Absoft Fortran Compilers
Wikipedia - Absolutely (Story of a Girl) -- 2000 single by Nine Days
Wikipedia - Absolute magnitude -- Measure of the luminosity of celestial objects
Wikipedia - Absolute monarchy -- Form of government in which the monarch has absolute power
Wikipedia - Absolute Poverty of Christ -- Franciscan doctrine of the 13th century
Wikipedia - Absolute space and time -- Theoretical foundation of Newtonian mechanics
Wikipedia - Absolute threshold of hearing -- minimum sound level that an average human can hear
Wikipedia - Absorption band -- Range on the electromagnetic spectrum which are characteristic of a certain transition from initial to final state in a substance
Wikipedia - Absorption law -- An identity linking a pair of binary operations
Wikipedia - Absorption (pharmacology) -- Movement of a drug into the bloodstream or lymph
Wikipedia - ABS (satellite operator) -- Bermuda-based operator of communication satellites
Wikipedia - Abstract algebra -- Mathematical study of algebraic structures
Wikipedia - Abstract art -- Art with a degree of independence from visual references in the world
Wikipedia - Abstract Families of Languages
Wikipedia - Abstract family of acceptors
Wikipedia - Abstract family of languages
Wikipedia - Abstraction (computer science) -- Technique for arranging complexity of computer systems
Wikipedia - Abstraction (linguistics) -- Use of terms for concepts removed from the objects to which they were originally attached
Wikipedia - Abstraction (software engineering)
Wikipedia - Abstraction -- Conceptual process where general rules and concepts are derived from the usage and classification of specific examples
Wikipedia - Abstract (law) -- Summary of a legal document
Wikipedia - Abstract object theory -- Branch of metaphysics regarding abstract objects
Wikipedia - Abstract strategy game -- strategy game in which the theme is not important to the experience of playing
Wikipedia - Abteilung III b -- Military intelligence service of the Prussian/German Army until the end of World War I
Wikipedia - Abu Abd Allah al-Sheikh Muhammad ibn Yahya -- The first Wattasid Sultan of Morocco and King of Fez
Wikipedia - Abu Abdallah ibn al-Hakim -- 13th-century Vizier of Grenada
Wikipedia - Abu Ageila -- In the north of the Sinai peninsula
Wikipedia - Abu al-Ala Ahmad al-Amiri -- Abbasid governor of Yemen (842-844)
Wikipedia - Abu al-As ibn al-Rabi' -- son-in-law of the Islamic Prophet Muhammad
Wikipedia - Abu al-Muhajir Dinar -- Governor of Ifriqiya (674-681)
Wikipedia - Abu Ayyub al-Ansari -- Companion and the stand-bearer of the Islamic prophet Muhammad
Wikipedia - Abubakar Audu -- |Governor of Kogi State
Wikipedia - Abubakar Kundiri -- Nigerian university professor of soil science
Wikipedia - Abubakarpur Union -- A Union of Bhola District
Wikipedia - Abu Bakarr Fofanah -- Sierra Leonean politician
Wikipedia - Abubakar Sani Bello -- Governor of Niger State of Nigeria
Wikipedia - Abubakar Shekau -- Nigerian militant and leader of Boko Haram (born 1975)
Wikipedia - Abubakar Y. Suleiman -- Speaker of the Bauchi State House of Assembly, Nigeria
Wikipedia - Abu Bakr II -- Ninth Mansa of the Mali Empire
Wikipedia - Abu Bakr Lawik -- Ruler of Ghazna from the historical Lawik dynasty
Wikipedia - Abu Bakr -- First Muslim Caliph and the best friend/companion of the Prophet Muhammad
Wikipedia - Abu Buraidah al-Aslami -- Sahaba of Muhammad and narrator of hadith
Wikipedia - A Bucket of Blood -- 1959 film
Wikipedia - Abu Dawood Al-Tayalisi -- Iraqi collector of hadith
Wikipedia - Abu Dhabi Investment Office -- Investment promotion agency in UAE
Wikipedia - Abu Dhabi -- Federal capital of the United Arab Emirates
Wikipedia - Abu Hafs ibn Amr -- Last Arab emir of Malatya
Wikipedia - Abu Hafs Umar al-Murtada -- Caliph of the Almohad Caliphate 1248-1266
Wikipedia - Abu Hussain Sarkar -- Bengali politician and Chief Minister of East Pakistan (1894-1969)
Wikipedia - Abu Ibrahim al-Hashimi al-Qurashi -- Leader of the Islamic State of Iraq and the Levant since 2019
Wikipedia - Abu Jandal al-Masri -- Daesh official
Wikipedia - Abuja -- Capital of Nigeria
Wikipedia - Abu'l-Fazl ibn Mubarak -- Grand vizier of Mughal emperor Akbar
Wikipedia - Abu'l-Hasan Ali ibn al-Furat -- 10th century Abbasid vizier and Official
Wikipedia - Abul Hasan ash-Shadhili -- Founder of the Shadhili Sufi order
Wikipedia - Abulhassan Navab -- Iranian professor/cleric (born 1958)
Wikipedia - Abulia -- Neurological symptom of lack of will or initiative
Wikipedia - Abul Kashem Fazlul Haq (professor) -- Bangladeshi writer, translator and critic
Wikipedia - Abu'l-Qasim ibn Hammud ibn al-Hajar -- 12th-century Arab leader and official in Sicily
Wikipedia - Abu Mashar Sindhi -- Sindhi Muslim scholar of hadith
Wikipedia - Abu Mohammad al-Adnani -- Former official spokesman for ISIL (1977-2016)
Wikipedia - Abu MuM-aM-8M-%ammad Chishti -- Sufi of Chishti Order
Wikipedia - Abuna Theophilos -- 20th-century Patriarch of Ethiopia
Wikipedia - A Bunch of Amateurs -- 2008 film by Andy Cadiff
Wikipedia - Abundance (ecology) -- Relative representation of a species in anr ecosystem
Wikipedia - Abundance of elements in Earth's crust -- Wikimedia list article
Wikipedia - Abundance of Life -- 1950 film
Wikipedia - Abundance of the chemical elements -- Abundance at scales including the Universe, the Earth and the human body
Wikipedia - Abundances of the elements (data page)
Wikipedia - Abundantia -- Roman personification of abundance
Wikipedia - Abundant number -- Number that is smaller than the sum of its proper divisors
Wikipedia - Abundius of Umbria
Wikipedia - A Bundle of Asparagus -- 1880 painting by Manet
Wikipedia - Abune Mathias -- 21st-century Patriarch of Ethiopian Orthodox Tewahedo Church
Wikipedia - Abune Merkorios -- 20th and 21st-century Patriarch of the Ethiopian Orthodox Tewahedo Church
Wikipedia - Abu Nidal -- Palestinian militant, founder of Fatah (1937-2002)
Wikipedia - Abu Numayy II -- Sharif of Mecca (1506-1584)
Wikipedia - Abu Numayy I -- 13th century Emir of Mecca
Wikipedia - Abu Omar al-Baghdadi -- 1st leader of ISI
Wikipedia - Abura-age -- Deep-fried tofu slices
Wikipedia - Abu Sa'd al-Hasan -- Emir of Mecca from 1250 to 1253
Wikipedia - Abu Sa'id Mirza -- Sultan of the Timurid Empire (1451-1469)
Wikipedia - Abu Saleh Mohammad Nasim -- Chief of Army Staff
Wikipedia - Abuse of notation
Wikipedia - Abuse of Power (film) -- 1971 film by Stavros Tsiolis
Wikipedia - Abuse of Power (novel) -- Book by Michael Savage
Wikipedia - Abuse of power
Wikipedia - Abu Taher Mohammad Haider -- Bangladesh Army officer, recipient of Bir Uttom
Wikipedia - Abu Taher -- Bangladeshi military officer
Wikipedia - Abu Talib ibn Abd al-Muttalib -- leader of Banu Hashim, a clan of the Qurayshi tribe of Mecca (c.535-c.619)
Wikipedia - Abutilon guineense -- Species of plant
Wikipedia - Abutilon indicum -- Species of plant
Wikipedia - Abutilon pitcairnense -- Species of plant
Wikipedia - Abutilon theophrasti -- Species of plant
Wikipedia - Abu Ubaidah ibn al-Jarrah -- Companion of Muhammad and Military leader
Wikipedia - Abu Yazid -- 10th-century Kharijite Berber leader of a revolt against the Fatimids
Wikipedia - Abuzaydabadi dialect -- Language of people in Abuzaydabad, central Iran
Wikipedia - AB v CD (Australia) -- High Court of Australia judgement
Wikipedia - A.B. -- Organization of blood banks in the United States
Wikipedia - Abyan campaign (March-August 2015) -- Campaign of the Yemeni Civil War
Wikipedia - Abyan Governorate -- Governorate of Yemen
Wikipedia - Abycendaua duplicata -- Genus of beetles
Wikipedia - Abylopsis -- Genus of siphonophore
Wikipedia - Abyssal hill -- A small hill that rises from the floor of an abyssal plain
Wikipedia - Abyssal zone -- Deep layer of the ocean between 4000 and 9000 meters
Wikipedia - Abyssinian cat -- Breed of cat
Wikipedia - Abyssinian crimsonwing -- Species of bird
Wikipedia - Abyssinian Development Corporation -- Non-profit organisation in the USA
Wikipedia - Abyssinian ground hornbill -- Species of bird
Wikipedia - Abyssinian woodpecker -- Species of bird
Wikipedia - AC50 -- Class of racing catamaran yacht that was developed for the 2017 America's Cup
Wikipedia - AC72 -- Class of racing catamaran yacht that was developed for the 2013 America's Cup
Wikipedia - AC75 -- 75ft sailing hydrofoil monohull class developed for the 2021 America's Cup
Wikipedia - Acabanga -- Genus of beetles
Wikipedia - A Cabinet of Curiosities (painting) -- Painting by Frans Francken the Younger
Wikipedia - Acabyara -- Genus of beetles
Wikipedia - Acacallis (mythology) -- In Greek mythology, a princess of Crete
Wikipedia - Acacia acanthoclada -- Species of plant
Wikipedia - Acacia acinacea -- Species of plant
Wikipedia - Acacia aneura var. aneura -- Variety of shrub or small tree
Wikipedia - Acacia aneura var. argentea -- Variety of shrub or small tree
Wikipedia - Acacia aneura var. intermedia -- Variety of shrub or small tree
Wikipedia - Acacia aneura var. macrocarpa -- Variety of shrub or small tree
Wikipedia - Acacia aneura var. major -- Variety of shrub or small tree
Wikipedia - Acacia aneura var. tenuis -- Variety of shrub or small tree
Wikipedia - Acacia aneura -- Species of shrub or small tree
Wikipedia - Acacia aptaneura -- Species of plant
Wikipedia - Acacia ayersiana var. latifolia -- Variety of plants
Wikipedia - Acacia ayersiana -- Species of plant
Wikipedia - Acacia baileyana -- Species of shrub
Wikipedia - Acacia balsamea -- Species of shrub
Wikipedia - Acacia barakulensis -- Species of shrub
Wikipedia - Acacia barrettiorum -- Species of shrub
Wikipedia - Acacia bartlei -- Species of shrub
Wikipedia - Acacia basedowii -- Species of shrub
Wikipedia - Acacia baxteri -- Species of shrub
Wikipedia - Acacia beauverdiana -- Species of tree
Wikipedia - Acacia beckleri -- Species of shrub
Wikipedia - Acacia benthamii -- Species of shrub
Wikipedia - Acacia bidentata -- Species of shrub endemic to Western Australia
Wikipedia - Acacia bifaria -- Species of shrub
Wikipedia - Acacia biflora -- Species of shrub
Wikipedia - Acacia binata -- Species of shrub
Wikipedia - Acacia binervia -- Species of plant
Wikipedia - Acacia bivenosa -- Species of shrub
Wikipedia - Acacia blakei -- Species of shrub
Wikipedia - Acacia brachystachya -- Species of plant
Wikipedia - Acacia calcicola -- Species of plant
Wikipedia - Acacia cambagei -- Species of plant
Wikipedia - Acacia carneorum -- Species of plant
Wikipedia - Acacia caroleae -- Species of plant
Wikipedia - Acacia concinna -- Species of plant
Wikipedia - Acacia confusa -- Species of plant
Wikipedia - Acacia coriacea subsp. sericophylla -- Subspecies of plant
Wikipedia - Acacia cupularis -- Species of plant
Wikipedia - Acacia cyclops -- Species of plant
Wikipedia - Acacia cyperophylla -- Species of plant
Wikipedia - Acacia dictyophleba -- Species of plant
Wikipedia - Acacia doratoxylon -- Species of plant
Wikipedia - Acacia elachantha -- Species of plant
Wikipedia - Acacia enterocarpa -- Species of plant
Wikipedia - Acacia estrophiolata -- Species of plant
Wikipedia - Acacia euthycarpa -- Species of plant
Wikipedia - Acacia farinosa -- Species of plant
Wikipedia - Acacia fasciculifera -- Species of plant
Wikipedia - Acacia fuscaneura -- Species of plant
Wikipedia - Acacia galioides -- Species of plant
Wikipedia - Acacia georginae -- Species of plant
Wikipedia - Acacia gibbosa -- Species of plant
Wikipedia - Acacia grasbyi -- Species of plant
Wikipedia - Acacia gunnii -- Species of plant
Wikipedia - Acacia hakeoides -- Species of plant
Wikipedia - Acacia havilandiorum -- Species of plant
Wikipedia - Acacia imbricata -- Species of plant
Wikipedia - Acacia incurvaneura -- Species of plant
Wikipedia - Acacia iteaphylla -- Species of plant
Wikipedia - Acacia jennerae -- Species of plant
Wikipedia - Acacia kempeana -- Species of plant
Wikipedia - Acacia koaia -- Species of plant
Wikipedia - Acacia koa -- Species of flowering tree in the pea family endemic to the Hawaiian Islands
Wikipedia - Acacia laricina -- Species of plant
Wikipedia - Acacia latzii -- Species of plant
Wikipedia - Acacia leiophylla -- Species of plant
Wikipedia - Acacia ligulata -- Species of plant
Wikipedia - Acacia loderi -- Species of plant
Wikipedia - Acacia maitlandii -- Species of plant
Wikipedia - Acacia mathuataensis -- Species of legume
Wikipedia - Acacia melleodora -- Species of plant
Wikipedia - Acacia mitchellii -- Species of plant
Wikipedia - Acacia montana -- Species of plant
Wikipedia - Acacia mulganeura -- Species of plant
Wikipedia - Acacia multisiliqua -- Species of shrub or tree
Wikipedia - Acacia myrtifolia -- Species of plant
Wikipedia - Acacia nyssophylla -- Species of plant
Wikipedia - Acacia olgana -- Species of plant
Wikipedia - Acacia oswaldii -- Species of plant
Wikipedia - Acacia oxyclada -- Species of plant
Wikipedia - Acacia papyrocarpa -- Species of plant
Wikipedia - Acacia paradoxa -- Species of plant
Wikipedia - Acacia paraneura -- Species of plant
Wikipedia - Acacia pennivenia -- Species of plant
Wikipedia - Acacia polyadenia -- Species of plant
Wikipedia - Acacia prainii -- Species of plant
Wikipedia - Acacia pruinocarpa -- Species of plant
Wikipedia - Acacia pulchella -- Species of shrub
Wikipedia - Acacia pycnantha -- Golden wattle, a tree of the family Fabaceae native to southeastern Australia
Wikipedia - Acacia ramulosa -- Species of plant
Wikipedia - Acacia repens -- Species of plant
Wikipedia - Acacia rhigiophylla -- Species of plant
Wikipedia - Acacia rigens -- Species of plant
Wikipedia - Acacia salicina -- Species of plant
Wikipedia - Acacia saligna -- Species of plant in the family Fabaceae native to Australia
Wikipedia - Acacia sclerophylla -- Species of plant
Wikipedia - Acacia sibirica -- Species of plant
Wikipedia - Acacia silvestris -- Species of plant
Wikipedia - Acacia sophorae -- Species of plant
Wikipedia - Acacia strongylophylla -- Species of plant
Wikipedia - Acacia suaveolens -- Species of plant
Wikipedia - Acacia symonii -- Species of plant
Wikipedia - Acacia tarculensis -- Species of plant
Wikipedia - Acacia tenuissima -- Species of plant
Wikipedia - Acacia tetragonophylla -- Species of plant
Wikipedia - Acacia uncifolia -- Species of plant
Wikipedia - Acacia validinervia -- Species of plant
Wikipedia - Acacia verniciflua -- Species of plant
Wikipedia - Acacia victoriae -- Species of plant
Wikipedia - Acacia -- Genus of plants
Wikipedia - Acaciella angustissima -- Species of plant
Wikipedia - Acacius of Amida
Wikipedia - Acacius of Beroea -- 5th-century Bishop of Beroea
Wikipedia - Acacius of Caesarea -- 4th-century Bishop of Caesarea and saint
Wikipedia - Acacius of Constantinople
Wikipedia - Acacius of Sebaste -- 4th-century priest and saint
Wikipedia - Academe of St. Jude Thaddeus -- Private school in Cavite, Philippines
Wikipedia - Academia de Drags (season 1) -- Season 1 of Brazilian show "Academia de Drags"
Wikipedia - Academia Ecuatoguineana de la Lengua EspaM-CM-1ola -- Equatoguinean language regulator of Spanish
Wikipedia - Academia Ecuatoriana de la Lengua -- Ecuadorian language regulator of Spanish
Wikipedia - Academia EspaM-CM-1ola de la Radio -- Spanish institution with aims of promoting Spanish radio
Wikipedia - Academia Europaea -- Pan-European academy of sciences
Wikipedia - Academia PuertorriqueM-CM-1a de la Lengua EspaM-CM-1ola -- Puerto Rican language regulator of Spanish
Wikipedia - Academia Sinica -- National Academy of Taiwan
Wikipedia - Academic achievement among different groups in Germany -- Overview of the academic achievement among different ethnic groups in Germany
Wikipedia - Academic art -- Style of painting and sculpture
Wikipedia - Academic boycott of Israel -- Boycott of Israeli universities and academics
Wikipedia - Academic boycott of South Africa -- Series of boycotts of South African academic institutions and scholars
Wikipedia - Academic Dictionary of Lithuanian
Wikipedia - Academic discipline -- Academic field of study or profession
Wikipedia - Academic dress of Imperial College London -- Robes, gowns, and hoods worn by graduates and associates of Imperial College London.
Wikipedia - Academic dress of the University of Exeter
Wikipedia - Academic dress -- Attire worn by students and officials at certain schools and universities for commencement
Wikipedia - Academic fencing -- Sword fight between two male members of different fraternities with sharp weapons
Wikipedia - Academic Free License -- Permissive free software license
Wikipedia - Academic genealogy of chemists
Wikipedia - Academic grading in Australia -- Overview of academic grading in Australia
Wikipedia - Academic grading in Austria -- Overview of academic grading in Austria
Wikipedia - Academic grading in Bangladesh -- Overview of academic grading in Bangladesh
Wikipedia - Academic grading in Canada -- Overview of academic grading in Canada
Wikipedia - Academic grading in China -- Overview of academic grading in China
Wikipedia - Academic grading in Denmark -- Overview of academic grading in Denmark
Wikipedia - Academic grading in Egypt -- Overview of academic grading in Egypt
Wikipedia - Academic grading in Finland -- Overview of academic grading in Finland
Wikipedia - Academic grading in France -- Overview of academic grading in France
Wikipedia - Academic grading in Germany -- Overview of academic grading in Germany
Wikipedia - Academic grading in Greece -- Overview of academic grading in Greece
Wikipedia - Academic grading in Hong Kong -- Overview of academic grading in Hong Kong
Wikipedia - Academic grading in India -- Overview of academic grading in India
Wikipedia - Academic grading in Indonesia -- Overview of academic grading in Indonesia
Wikipedia - Academic grading in Ireland -- Overview of academic grading in Ireland
Wikipedia - Academic grading in Italy -- Overview of academic grading in Italy
Wikipedia - Academic grading in Morocco -- Overview of academic grading in Morocco
Wikipedia - Academic grading in Russia -- Overview of academic grading in Russia
Wikipedia - Academic grading in Serbia -- Overview of academic grading in Serbia
Wikipedia - Academic grading in Singapore -- Overview of academic grading in Singapore
Wikipedia - Academic grading in Sweden -- Overview of academic grading in Sweden
Wikipedia - Academic grading in the Philippines -- Overview of academic grading in the Philippines
Wikipedia - Academic grading in the United Kingdom -- Overview of academic grading in the United Kingdom
Wikipedia - Academic halls of the University of Oxford -- Former educational institutions within the University of Oxford
Wikipedia - Academic honor code -- Honor system is a set of rules or ethical principles
Wikipedia - Academician -- Member of an art, literary, or scientific academy
Wikipedia - Academic Institute of Oriental Studies
Wikipedia - Academic publishing -- Subfield of publishing which distributes academic research and scholarship
Wikipedia - Academic quarter (year division) -- Division of the academic year into four parts
Wikipedia - Academic Ranking of World Universities
Wikipedia - Academic ranks (Portugal and Brazil) -- Description of academic ranks in Portuguese speaking countries
Wikipedia - Academic standards -- benchmarks of education
Wikipedia - Academic studies about Wikipedia -- Research on Wikipedia's usage and the quality of its content and administration
Wikipedia - Academic study of new religious movements
Wikipedia - Academic term -- Subdivision of the academic year at educational institutions
Wikipedia - Academie royale de peinture et de sculpture -- Academy that sought to professionalize the artists working for the French court
Wikipedia - Academies of Belgium -- Belgian academic learned societies
Wikipedia - Academies of West Memphis -- High school in West Memphis, Tennessee
Wikipedia - Academy (automobile) -- English dual-control car built by West of Coventry between 1906 and 1908
Wikipedia - Academy Award for Best Actor -- Award presented annually by the Academy of Motion Picture Arts and Sciences
Wikipedia - Academy Award for Best Actress -- Award presented annually by the Academy of Motion Picture Arts and Sciences
Wikipedia - Academy Award for Best Adapted Screenplay -- Category of film award
Wikipedia - Academy Award for Best Director -- Category of film award
Wikipedia - Academy Award for Best Supporting Actor -- One of the Academy Awards of Merit
Wikipedia - Academy Award for Best Supporting Actress -- Award presented annually by the Academy of Motion Picture Arts and Sciences
Wikipedia - Academy Award Review of Walt Disney Cartoons
Wikipedia - Academy of Achievement
Wikipedia - Academy of Allied Health & Science -- Magnet school in Monmouth County, New Jersey, United States
Wikipedia - Academy of American Poets
Wikipedia - Academy of Arts & Sciences (San Francisco, California) -- Public high school
Wikipedia - Academy of Arts, Berlin -- National German academic institution for the advancement of the arts
Wikipedia - Academy of Art University -- For-profit art school in San Francisco
Wikipedia - Academy of Athens (modern)
Wikipedia - Academy of Classical Design
Wikipedia - Academy of climate change education and research
Wikipedia - Academy of Clinical Laboratory Physicians and Scientists -- Learned society
Wikipedia - Academy of Country Music Awards -- American country music award
Wikipedia - Academy of Doom -- 2008 film by Chip Gubera
Wikipedia - Academy of Economic Studies of Moldova -- University in Moldova
Wikipedia - Academy of European Law -- International centre for training and debate for lawyers
Wikipedia - Academy of Finance -- Finance-based high school education program sponsored by the National Academy Foundation
Wikipedia - Academy of Fine Arts in Warsaw -- Polish arts university
Wikipedia - Academy of Gondishapur
Wikipedia - Academy of Gundishapur
Wikipedia - Academy of Information Technology and Engineering -- High school in Stamford, Connecticut, United States
Wikipedia - Academy of Interactive Arts and Sciences' Hall of Fame
Wikipedia - Academy of Interactive Arts Sciences
Wikipedia - Academy of Interactive Entertainment -- Australian videos game and animation school
Wikipedia - Academy of Live and Recorded Arts -- British drama school
Wikipedia - Academy of Management
Wikipedia - Academy of Medical Sciences (United Kingdom)
Wikipedia - Academy of Medical Sciences
Wikipedia - Academy of Model Aeronautics
Wikipedia - Academy of Motion Picture Arts and Sciences -- Professional honorary organization
Wikipedia - Academy of Mount St. Ursula
Wikipedia - Academy of Natural Sciences of Drexel University -- Natural history research institution and museum in Philadelphia, US
Wikipedia - Academy of Natural Sciences of Philadelphia
Wikipedia - Academy of Neonatal Nursing -- US professional organization
Wikipedia - Academy of Notre Dame de Namur
Wikipedia - Academy of Notre Dame -- Catholic preparatory school
Wikipedia - Academy of Our Lady of Good Counsel
Wikipedia - Academy of Performing Arts in Prague -- University in Prague
Wikipedia - Academy of Persian Language and Literature -- Official regulatory institution of the Persian language, headquartertered in Tehran, Iran
Wikipedia - Academy of Saint Elizabeth -- Catholic high school in Morris County, New Jersey, United States
Wikipedia - Academy of San Carlos -- Located in Mexico City, it was the first major art academy and the first art museum in the Americas
Wikipedia - Academy of Science of South Africa -- National science academy
Wikipedia - Academy of Sciences Leopoldina
Wikipedia - Academy of Sciences of Albania
Wikipedia - Academy of Sciences of the Soviet Union -- Highest scientific institution of the Soviet Union (1925-1991)
Wikipedia - Academy of Sciences of the USSR
Wikipedia - Academy of sciences
Wikipedia - Academy of Social Sciences
Wikipedia - Academy of State Customs Committee (Azerbaijan) -- Higher education institution
Wikipedia - Academy of St Martin in the Fields -- English chamber orchestra
Wikipedia - Academy of Technology -- College in West Bengal
Wikipedia - Academy of Television Arts & Sciences Foundation -- Charitable arm of the Academy of Television Arts & Sciences
Wikipedia - Academy of Television Arts & Sciences -- American television organization
Wikipedia - Academy of the Hebrew Language
Wikipedia - Academy of the Holy Angels -- Catholic high school in Bergen County, New Jersey, United States
Wikipedia - Academy of the Ministry of Internal Affairs of Tajikistan -- Military academy in Tajikistan
Wikipedia - Academy of Underwater Arts and Sciences
Wikipedia - Academy ratio -- Aspect ratio with a width of 1.37 units and height of 1
Wikipedia - Academy -- Institution of higher learning
Wikipedia - Acadia National Park -- National park in the US state of Maine
Wikipedia - Acadians -- Descendants of the 17th-century French colonists who settled in Acadia
Wikipedia - Acaena alpina -- Species of perennial shrub
Wikipedia - Acaena exigua -- Species of plant
Wikipedia - Acaena magellanica -- Species of plant
Wikipedia - Acaena novae-zelandiae -- Species of plant
Wikipedia - Acaena rorida -- Species of plant
Wikipedia - Acaenasuchus -- Genus of reptiles
Wikipedia - Acaena tenera -- Species of plant
Wikipedia - Acaiatuca -- Genus of beetles
Wikipedia - Acaiu spinosus -- Genus of beetles
Wikipedia - Acakyra -- Genus of beetles
Wikipedia - Acalanthis -- Genus of beetles
Wikipedia - Acalathus -- Genus of beetles
Wikipedia - Acalitus brevitarsus -- Species of mite
Wikipedia - Acalles carinatus -- Species of weevil beetle
Wikipedia - Acalles clavatus -- Species of weevil beetle
Wikipedia - Acalles costifer -- Species of weevil beetle
Wikipedia - Acalles indigens -- Species of weevil beetle
Wikipedia - Acalles porosus -- Species of weevil beetle
Wikipedia - Acalles -- Genus of beetles
Wikipedia - Acallistus -- Genus of beetles
Wikipedia - Acallodes saltoides -- Species of weevil beetle
Wikipedia - Acallodes ventricosus -- Species of weevil beetle
Wikipedia - Acallodes -- Genus of beetles
Wikipedia - Acalodegma -- Genus of beetles
Wikipedia - Acalolepta -- Genus of beetles
Wikipedia - Acalymma -- Genus of beetles
Wikipedia - Acalypha padifolia -- Species of plant
Wikipedia - Acalyphoideae -- Subfamily of plants
Wikipedia - Acalyptris lesbia -- Species of moth
Wikipedia - Acalyptris limonii -- Species of moth
Wikipedia - Acalyptris loranthella -- Species of moth
Wikipedia - Acalyptris maritima -- Species of moth
Wikipedia - Acalyptris minimella -- Species of moth
Wikipedia - Acalyptris pistaciae -- Species of moth
Wikipedia - Acalyptris platani -- Species of moth
Wikipedia - Acalyptris pyrenaica -- Species of moth
Wikipedia - Acalyptris vepricola -- Species of moth
Wikipedia - Acalyptus -- Genus of beetles
Wikipedia - Acamas (son of Antenor) -- Ancient Greek mythological figure from the Trojan War
Wikipedia - Acamas (son of Theseus) -- Ancient Greek mythological son of Theseus
Wikipedia - Acamptonectes -- Extinct genus of ophthalmosaurid ichthyosaur known from England and Germany
Wikipedia - Acamptopappus -- Genus of flowering plants in the family Asteraceae
Wikipedia - Acamptus echinus -- Species of weevil beetle
Wikipedia - Acamptus -- Genus of beetles
Wikipedia - Acangassu -- Tribe of beetles
Wikipedia - Acanista -- Genus of beetles
Wikipedia - A Can of Bees -- 1979 album by the Soft Boys
Wikipedia - Acanthaceae -- Family of flowering plants comprising the acanthus
Wikipedia - Acanthacris -- Genus of grasshoppers
Wikipedia - Acanthamoeba -- Genus of protozoans found in soil, fresh water and other habitats
Wikipedia - Acanthaspis quinquespinosa -- Species of assassin bug
Wikipedia - Acanthephyra -- Genus of shrimp
Wikipedia - Acantherus -- Genus of grasshoppers
Wikipedia - Acanthesthes -- Genus of beetles
Wikipedia - Acanthetaxalus bostrychoides -- Genus of beetles
Wikipedia - Acanthicolepis -- Genus of annelids
Wikipedia - Acanthinodera -- Genus of beetle
Wikipedia - Acanthobrama telavivensis -- species of fish
Wikipedia - Acanthocalycium -- Genus of plants from Argentina
Wikipedia - Acanthocalyx delavayi -- Species of plant
Wikipedia - Acanthocalyx -- genus of flowering plants in the honeysuckle family Caprifoliaceae
Wikipedia - Acanthocephala -- A phylum of parasitic thorny-headed worms
Wikipedia - Acanthocephalini -- Tribe of leaf-footed bugs
Wikipedia - Acanthocephalus amplexifolius -- Species of plant
Wikipedia - Acanthocephalus benthamianus -- Species of plant
Wikipedia - Acanthocercus atricollis -- Species of reptile
Wikipedia - Acanthocereus tetragonus -- Species of plant
Wikipedia - Acanthocereus -- genus of plant in the family Cactaceae
Wikipedia - Acanthochondria cornuta -- Species of parasitic copepod
Wikipedia - Acanthocinini -- Tribe of beetles
Wikipedia - Acanthocinus -- Genus of beetles
Wikipedia - Acanthocis -- Genus of insects
Wikipedia - Acanthocladium -- Species of plant
Wikipedia - Acanthoclita acrocroca -- A moth of the family Tortricidae from Sri Lanka
Wikipedia - Acanthocnemus -- Genus of beetles
Wikipedia - Acanthocobitis pavonacea -- Species of fish
Wikipedia - Acanthodela erythrosema -- Species of moth
Wikipedia - Acanthodela protophaes -- Species of moth
Wikipedia - Acanthoderes -- Genus of beetles
Wikipedia - Acanthoderini -- Tribe of beetles
Wikipedia - Acanthodoxus -- Genus of beetles
Wikipedia - Acanthoferonia -- Genus of beetles
Wikipedia - Acanthofrontia -- Acanthofrontia
Wikipedia - Acanthognathus brevicornis -- Species of ant
Wikipedia - Acanthognathus laevigatus -- Species of ant
Wikipedia - Acanthognathus lentus -- Species of ant
Wikipedia - Acanthognathus ocellatus -- Species of ant
Wikipedia - Acanthognathus poinari -- Extinct species of ant
Wikipedia - Acanthognathus rudis -- Species of ant
Wikipedia - Acanthognathus stipulosus -- Species of ant
Wikipedia - Acanthognathus teledectus -- Species of ant
Wikipedia - Acanthognathus -- Genus of ants
Wikipedia - Acanthogobio guentheri -- Species of fish
Wikipedia - Acanthohoplites -- Extinct genus of Cretaceous ammonites
Wikipedia - Acantholimon libanoticum -- Species of plant in the family Plumbaginaceae
Wikipedia - Acantholimon -- species of plant in the family Plumbaginaceae
Wikipedia - Acantholipes regularis -- Species of moth
Wikipedia - Acantholipes singularis -- Species of moth
Wikipedia - Acanthomyrmex basispinosus -- Species of ant
Wikipedia - Acanthomyrmex careoscrobis -- a species of ant found in Indonesia
Wikipedia - Acanthomyrmex concavus -- Species of ant
Wikipedia - Acanthomyrmex crassispinus -- Species of ant
Wikipedia - Acanthomyrmex dusun -- Species of ant
Wikipedia - Acanthomyrmex ferox -- Species of ant
Wikipedia - Acanthomyrmex foveolatus -- Species of ant
Wikipedia - Acanthomyrmex glabfemoralis -- Species of ant
Wikipedia - Acanthomyrmex humilis -- Species of ant
Wikipedia - Acanthomyrmex laevis -- Species of ant
Wikipedia - Acanthomyrmex luciolae -- Species of ant
Wikipedia - Acanthomyrmex mindanao -- Species of ant
Wikipedia - Acanthomyrmex minus -- Species of ant
Wikipedia - Acanthomyrmex notabilis -- Species of ant
Wikipedia - Acanthomyrmex padanensis -- Species of ant
Wikipedia - Acanthomyrmex sulawesiensis -- Species of ant
Wikipedia - Acanthomyrmex thailandensis -- Species of ant
Wikipedia - Acanthomyrmex -- Genus of ants
Wikipedia - Acanthonessa -- Genus of beetles
Wikipedia - Acanthonitis -- Genus of beetles
Wikipedia - Acanthoodes -- Genus of beetles
Wikipedia - Acanthophila alacella -- Species of moth
Wikipedia - Acanthophila latipennella -- Species of moth
Wikipedia - Acanthophila obscura -- Species of moth
Wikipedia - Acanthophippium splendidum -- Species of plant
Wikipedia - Acanthophis -- Genus of elapid snakes commonly called death adders
Wikipedia - Acanthopholis -- Genus of reptiles (fossil)
Wikipedia - Acanthophyllum -- Genus of flowering plants in the pink family Caryophyllaceae
Wikipedia - Acanthoponera goeldii -- Species of ant
Wikipedia - Acanthoponera minor -- Species of ant
Wikipedia - Acanthoponera mucronata -- Species of ant
Wikipedia - Acanthoponera peruviana -- Species of ant
Wikipedia - Acanthoponera -- Genus of ants
Wikipedia - Acanthops centralis -- Species of insect
Wikipedia - Acanthopsyche atra -- Species of moth
Wikipedia - Acanthopterygii -- Superorder of bony fishes
Wikipedia - Acanthosaura coronata -- Species of reptile
Wikipedia - Acanthoscelides -- Genus of beetles
Wikipedia - Acanthoscelidius curtus -- Species of weevil beetle
Wikipedia - Acanthoscelidius guttatus -- Species of weevil beetle
Wikipedia - Acanthoscelidius mendicus -- Species of weevil beetle
Wikipedia - Acanthoscelidius utahensis -- Species of weevil beetle
Wikipedia - Acanthoscelidius -- Genus of beetles
Wikipedia - Acanthoscelis -- Genus of beetles
Wikipedia - Acanthospermum consobrinum -- Species of plant
Wikipedia - Acanthostichus arizonensis -- Species of ant
Wikipedia - Acanthostichus bentoni -- Species of ant
Wikipedia - Acanthostichus brevicornis -- Species of ant
Wikipedia - Acanthostichus hispaniolicus -- Extinct species of ant
Wikipedia - Acanthostichus -- Genus of ants
Wikipedia - Acanthosybra -- Genus of beetle
Wikipedia - Acanthotheelia -- Exstinct genus of echinoderms
Wikipedia - Acanthothericles -- Genus of grasshoppers
Wikipedia - Acanthotritus -- Genus of beetles
Wikipedia - Acanthovalva inconspicuaria -- Species of moth
Wikipedia - Acanthoxia -- Genus of grasshoppers
Wikipedia - Acanthuridae -- Family of fishes with caudal spines
Wikipedia - Acanthurus leucosternon -- Species of fish
Wikipedia - Acanthurus polyzona -- Species of fish
Wikipedia - Acanthus hirsutus -- species of plant in the family Acanthaceae
Wikipedia - Acanthus of Sparta -- 8th-century BC Greek athlete
Wikipedia - Acapiata dilatata -- Genus of beetles
Wikipedia - A Caprice of Pompadour -- 1931 film
Wikipedia - ACAPS -- A Norwegian non-profit, non-governmental project
Wikipedia - Acarepipona insolita -- species of wasp
Wikipedia - Acaricide -- Agent that kills members of the arachnid subclass Acari
Wikipedia - Acariformes -- Superorder of mite
Wikipedia - Acari -- Subclass of arachnids
Wikipedia - Acarnan (son of Alcmaeon) -- Ancient Greek mythological figure
Wikipedia - Acaromimus americanus -- Species of weevil beetle
Wikipedia - Acaromimus -- Genus of beetles
Wikipedia - Acartus -- Genus of beetles
Wikipedia - Acasanga -- Genus of beetles
Wikipedia - A Case of Conscience -- Novel by James Blish
Wikipedia - A Case of Identity -- Short story by Arthur Conan Doyle
Wikipedia - A Case of Need -- Novel by Michael Crichton
Wikipedia - Acasis viretata -- Species of moth
Wikipedia - Acasis viridata -- Species of moth
Wikipedia - Acasta-class destroyer -- Class of British destroyers
Wikipedia - Acaster South Ings -- Site of Special Scientific Interest in North Yorkshire, England
Wikipedia - Acastoides -- Genus of trilobites (fossil)
Wikipedia - A. Catharine Ross -- Professor of nutritional sciences
Wikipedia - Acathius of Melitene -- 3rd-century bishop and saint from Armenia
Wikipedia - Acatinga -- Genus of beetles
Wikipedia - A Causal Theory of Knowing -- Article
Wikipedia - A. C. Benson -- English essayist, poet, author and Master of Magdalene College, Cambridge (1862-1925)
Wikipedia - A. C. Bhaktivedanta Swami Prabhupada -- Indian spiritual teacher and the founder-preceptor of the International Society for Krishna Consciousness (1896-1977)
Wikipedia - Accabonac Harbor -- A harbor off [[Gardiners Bay]] in the U.S. state of New York at the eastern end of Long Island
Wikipedia - Accademia della Crusca -- Language regulator of Italian
Wikipedia - Accademia delle Arti del Disegno -- Academy of artists in Florence, Italy
Wikipedia - Accademia di Belle Arti di Napoli -- Art academy of Naples (Italy)
Wikipedia - Accademia di Belle Arti di Venezia -- Public tertiary academy of art in Venice, Italy, founded in 1750
Wikipedia - Acca lanuginosa -- Species of plant
Wikipedia - Acca of Hereford
Wikipedia - Acca of Hexham
Wikipedia - Accelerated experiential dynamic psychotherapy -- A mind-body psychotherapy that is informed by research in the areas of attachment theory, emotion theory, and neuroscience of change
Wikipedia - Accelerating change -- Perceived increase in the rate of technological change throughout history
Wikipedia - Accelerating expansion of the Universe
Wikipedia - Accelerating expansion of the universe
Wikipedia - Acceleration -- Rate of change of velocity
Wikipedia - Accent (sociolinguistics) -- Manner of pronunciation peculiar to a particular individual, location, or nation
Wikipedia - Accentuation effect -- Effect of categorization
Wikipedia - Acceptance of evolution by religious groups -- General review of religious attitudes towards evolution
Wikipedia - Acceptance testing -- Test to determine if the requirements of a specification or contract are met
Wikipedia - Acceptance -- A person's assent to the reality of a situation
Wikipedia - Accessibility Toolkit -- Software library
Wikipedia - Accessible Media Inc. -- Canadian non-profit media company
Wikipedia - Accessible tourism -- Accessibility of tourism for disabled people
Wikipedia - Access key -- Keyboard shortcut allowing a user to jump to a specific part of a web page via the keyboard, definable through the HTML accesskey attribute
Wikipedia - Access network -- Part of a telecommunication network
Wikipedia - Accessory breast -- Condition of having an additional breast
Wikipedia - Accessory fruit -- Botanical category of fruit
Wikipedia - Accessory muscles of respiration
Wikipedia - Accessory muscle -- Rare anatomic duplication of a muscle
Wikipedia - Accessory spleen -- Small nodule found apart from the main body of the spleen
Wikipedia - Accessory visual structures -- External parts of the eye including eyebrow, eyelid, and lacrimal apparatus
Wikipedia - Access Software
Wikipedia - Accidental (music) -- Note whose pitch is not a member of the scale or mode indicated by the most recently applied key signature
Wikipedia - Accidents and incidents involving the North American P-51 Mustang -- List of accidents and incidents involving the North American P-51 Mustang and its variants
Wikipedia - Accident -- Unforeseen and unplanned event or circumstance, often with a negative outcome
Wikipedia - Accipiter -- Genus of birds
Wikipedia - Accipitridae -- Family of birds of prey
Wikipedia - Accipitrimorphae -- Clade of birds
Wikipedia - Acclamatio -- An expression of enthusiasm in Ancient Roman and Byzantine tradition
Wikipedia - Accoella -- Genus of beetles
Wikipedia - Accolade -- Central act in the rite of passage ceremonies conferring knighthood
Wikipedia - Accommodation at the University of Hong Kong
Wikipedia - Accommodation of Crews (Supplementary Provisions) Convention, 1970 -- International Labour Organization Convention
Wikipedia - Accompaniment -- Musical parts which provide the rhythmic and/or harmonic support for the melody or main themes of a song or instrumental piece
Wikipedia - Accordion effect -- Occurs when fluctuations in the motion of a travelling body causes disruptions in the flow of elements following it
Wikipedia - Accordion (GUI) -- Expandable GUI element containing vertically stacked list of items
Wikipedia - Accord of Winchester
Wikipedia - Accounting and Corporate Regulatory Authority -- Statutory board under ministry of finance in Singapore
Wikipedia - Accounting and Finance Association of Australia and New Zealand -- Professional non-profit organization
Wikipedia - Accounting scandals -- Scandal arising from the disclosure of financial misdeeds
Wikipedia - Accounting -- Measurement, processing and communication of financial information about economic entities
Wikipedia - Account verification -- Process of verifying ownership of a website account
Wikipedia - Accra College of Medicine -- Medical school in Ghana
Wikipedia - Accra -- Capital of Ghana
Wikipedia - Accredited registrar -- Registrar certified by a body as meeting the requirements of a standard
Wikipedia - Accrediting Commission of Career Schools and Colleges -- 501(c)(3) nonprofit organization in the United States
Wikipedia - Accretion (astrophysics) -- The accumulation of particles into a massive object by gravitationally attracting more matter
Wikipedia - Accretion (coastal management) -- The process of coastal sediment returning to the visible portion of a beach
Wikipedia - Acculturation gap -- concept in sociology relating to the intergenerational effects of immigration
Wikipedia - Acculturation -- Process of cultural and psychological change
Wikipedia - Accuracy paradox -- flaw of binary classification
Wikipedia - Accurate News and Information Act -- A statute passed by the Legislative Assembly of Alberta, Canada, in 1937
Wikipedia - Accurizing -- Process of improving the accuracy and precision of a gun
Wikipedia - Accusative case -- Grammatical case used to mark the direct object of a transitive verb
Wikipedia - Accused of Murder -- 1956 film by Joseph Kane
Wikipedia - Ace Attorney -- Series of adventure games by Capcom
Wikipedia - Ace Books -- American specialty publisher of science fiction and fantasy books
Wikipedia - Ace Combat 6: Fires of Liberation -- Combat flight simulation video game
Wikipedia - Ace Combat Xi: Skies of Incursion -- Video game
Wikipedia - Ace Combat X: Skies of Deception -- Video game
Wikipedia - Ace Eli and Rodger of the Skies -- 1973 film by John Erman
Wikipedia - Ace Frehley -- American musician best known as the former lead guitarist and founding member of the rock band Kiss
Wikipedia - Aceh -- Province of Indonesia
Wikipedia - ACE inhibitor -- Class of medications used primarily to treat high blood pressure
Wikipedia - Aceitunas -- Barrio of Moca, Puerto Rico
Wikipedia - A Celebration of Harry Potter -- Annual event held at Universal Orlando Resort, 2014-2018
Wikipedia - A Celebration of Horses: The American Saddlebred -- The American Saddlebred, the pilot episode of ''A Celebration of Horses'' starring William Shatner
Wikipedia - AceMedia -- Content Management Software Package
Wikipedia - Acentria -- Genus of moths
Wikipedia - Acentrinops -- Genus of beetles
Wikipedia - Acentropinae -- Subfamily of moths
Wikipedia - Acentrus -- Genus of beetles
Wikipedia - A Century of Dishonor
Wikipedia - Ace of Aces (1933 film) -- 1933 film by J. Walter Ruben
Wikipedia - Ace of Action -- 1926 film
Wikipedia - Ace of Cactus Range -- 1924 film by Denver Dixon and Malon Andrus
Wikipedia - Ace of Cakes -- American reality television show
Wikipedia - Ace of Coins
Wikipedia - Ace of Cups -- Playing card
Wikipedia - Ace of Diamond Act II -- Anime series
Wikipedia - Ace of Diamond -- Japanese manga series and its adaptations
Wikipedia - Ace of Spades: Bad Destiny -- 2012 film
Wikipedia - Ace of Spades (serial) -- 1925 film
Wikipedia - Ace of spades -- Playing card
Wikipedia - Ace of Swords
Wikipedia - Ace of the Saddle -- 1919 film
Wikipedia - Ace of Wands (Tarot card)
Wikipedia - Acepsimas of Hnaita -- 4th-century Christian bishop, martyr, and saint
Wikipedia - Aceramarca gracile opossum -- Species of opossum
Wikipedia - Acer Aspire desktops -- Series of desktop computers
Wikipedia - Acer Aspire One -- Line of netbooks by Acer Inc.
Wikipedia - Aceratherium -- Genus of extinct rhinoceros
Wikipedia - Acerba animi -- 1932 encyclical on persecution of Catholics in Mexico
Wikipedia - Acer beckianum -- Extinct species of maple
Wikipedia - Acerbia alpina -- Species of moth
Wikipedia - Acer buergerianum -- Species of plant
Wikipedia - Acer caesium -- Species of plant
Wikipedia - Acer campbellii -- Species of plant
Wikipedia - Acer ceriferum -- Species of plant
Wikipedia - Acer confertifolium -- Species of plant
Wikipedia - Acer cordatum -- Species of plant
Wikipedia - Acer coriaceifolium -- Species of plant
Wikipedia - Acer diabolicum -- | Species of plant in the maple family
Wikipedia - Acer elegantulum -- Species of plant
Wikipedia - Acerella -- Genus of arthropods
Wikipedia - Acer erianthum -- Species of plant
Wikipedia - Acer fabri -- Species of plant
Wikipedia - Acer ginnala -- Species of plant
Wikipedia - Acer heldreichii -- species of plant in the family Sapindaceae
Wikipedia - Acer henryi -- Species of plant
Wikipedia - Acericecis ocellaris -- Species of fly
Wikipedia - Acericecis -- Genus of flies
Wikipedia - Acer longipes -- Species of plant
Wikipedia - Acer lucidum -- Species of plant
Wikipedia - Acer maximowiczii -- Species of plant
Wikipedia - Acer paxii -- Species of plant
Wikipedia - Acer pilosum -- Species of plant
Wikipedia - Acer platanoides -- Species of flowering plant in the soapberry family Sapindaceae
Wikipedia - Acer pseudoplatanus -- Species of flowering plant in the lychee family Sapindaceae
Wikipedia - Acerronia Polla -- Roman servant and friend of Agrippina the Younger
Wikipedia - Acer saccharinum -- Species of flowering plant in the family Sapindaceae
Wikipedia - Acer saccharum -- Species of flowering plant in the family Sapindaceae
Wikipedia - Acer shenkanense -- Species of plant
Wikipedia - Acer shirasawanum -- Species of maple
Wikipedia - Acer sinopurpurascens -- Species of plant
Wikipedia - Acer sutchuenense -- Species of plant
Wikipedia - Acer sycopseoides -- Species of plant
Wikipedia - A Certain Magical Index: The Movie - The Miracle of Endymion -- 2013 film by Hiroshi Nishikiori
Wikipedia - A Certain Scientific Railgun -- 2009 Manga spin-off series of A Certain Magical Index
Wikipedia - Acer tonkinense -- Species of plant
Wikipedia - Acer velutinum -- species of plant in the family Sapindaceae
Wikipedia - Acervularia pentagona -- Species of plant
Wikipedia - Aces & Eights -- Professional wrestling stable
Wikipedia - Aces of ANSI Art -- Group of artists
Wikipedia - Aceso -- Greek goddess of healing
Wikipedia - Acestrilla -- Genus of beetles
Wikipedia - Acestrocephalus -- Genus of characin
Wikipedia - Acestrorhynchus falcatus -- Species of fish
Wikipedia - Acetabularia acetabulum -- Species of alga
Wikipedia - Acetabularia -- Genus of green algae in the family Polyphysaceae
Wikipedia - Acetobacter aceti -- Species of bacterium
Wikipedia - Acetomicrobium flavidum -- Species of bacterium
Wikipedia - A. C. Graham -- British scholar and Sinologist and Professor of Classical Chinese at the University of London (1919-1991)
Wikipedia - Achabeti fortress -- Historic fortress in country of Georgia
Wikipedia - Achaea, Dreams of Divine Lands
Wikipedia - Achaean League -- Hellenistic-era confederation of Greek city states
Wikipedia - Achaemenid conquest of Egypt
Wikipedia - Achaemenid conquest of the Indus Valley
Wikipedia - Achaetocephala -- Genus of beetles
Wikipedia - Achaeus of Syracuse -- 4th-century BC Greek playwright
Wikipedia - Achaeus (son of Xuthus) -- Ancient Greek mythological progenitor of the Achaeans
Wikipedia - Achaicus of Corinth
Wikipedia - A Change of Climate -- 1994 book by Hilary Mantel
Wikipedia - A Change of Heart (TV series) -- Hong Kong television series
Wikipedia - A Change of Skin -- book by Carlos Fuentes
Wikipedia - A Change of Spirit -- 1912 film
Wikipedia - Acha of Deira -- Anglo-Saxon princess
Wikipedia - Achardella -- Genus of beetles
Wikipedia - Acharya Narendra Deva University of Agriculture and Technology -- University in Kumarganj, Uttar Pradesh India
Wikipedia - Achates Power -- American developer of opposed-piston, two-stroke, compression ignition engines
Wikipedia - Achatinella apexfulva -- Reportedly extinct species of colorful, tropical, arboreal pulmonate land snail
Wikipedia - Achatinella lila -- Species of land snail
Wikipedia - Achatocarpaceae -- Family of plants
Wikipedia - Achatocarpus -- Genus of plants
Wikipedia - Achelousaurus -- Genus of ceratopsid dinosaur from North America
Wikipedia - Achenbach System of Empirically Based Assessment
Wikipedia - Achene -- Class of simple non-opening dry fruits
Wikipedia - Achenoderus -- Genus of beetles
Wikipedia - Ache people -- Indigenous people of Paraguay
Wikipedia - Acheri -- The ghost or spirit of a little girl who was either murdered or abused and left to die
Wikipedia - Acheron-class destroyer -- Class of twenty-three destroyers of the British Royal Navy, completed between 1911 and 1912
Wikipedia - Acheroniotes -- Genus of beetles
Wikipedia - Acherontemys -- Genus of turtles
Wikipedia - Acherontia atropos -- Species of moth
Wikipedia - Acheson House -- House in City of Edinburgh, Scotland, UK
Wikipedia - Achievement (heraldry) -- Full display or depiction of all the heraldic components to which the bearer of a coat of arms is entitled
Wikipedia - Achievement Hunter -- A video gaming website and a division of Rooster Teeth Productions
Wikipedia - Achievement Medal -- Military decoration of the United States Armed Forces
Wikipedia - A Child of Our Time -- Oratorio composed by Michael Tippett
Wikipedia - A Child's History of England -- Book by Charles Dickens
Wikipedia - Achillas of Alexandria
Wikipedia - Achillea millefolium -- Species of plant
Wikipedia - Achillea pratensis -- Species of plant
Wikipedia - Achille Lauro hijacking -- 1985 hijacking of Italian MS Achille Lauro by four Palestine Liberation Front members off the coast of Egypt
Wikipedia - Achilles' heel -- Critical weakness which can lead to downfall in spite of overall strength
Wikipedia - Achilles tendon rupture -- Medical condition were the tendon at the back of the ankle breaks
Wikipedia - Achilles tendon -- Tendon at the back of the lower leg
Wikipedia - Achill Island -- Island off the western coast of Ireland, in County Mayo
Wikipedia - Achillius of Larissa
Wikipedia - Achim Hofer -- German musicologist and music educator
Wikipedia - Achintya Bheda Abheda -- A school of Bhakti-Yoga Vedanta Vaishnava representing the philosophy of inconceivable one-ness and difference
Wikipedia - Achiote, Naranjito, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Achirus mazatlanus -- Species of fish
Wikipedia - Achlya flavicornis -- Species of false owlet moth
Wikipedia - Achlya hoerburgeri -- Species of false owlet moth
Wikipedia - Achlya jezoensis -- Species of false owlet moth
Wikipedia - Achlya longipennis -- Species of false owlet moth
Wikipedia - Achlya tateyamai -- Species of false owlet moth
Wikipedia - Achlys -- Ancient Greek primordial goddess of sadness
Wikipedia - Achnatherum pekinense -- Species of plant
Wikipedia - A Choice of Kipling's Verse -- T. S. Eliot book
Wikipedia - A Choice of Magic -- 1971 book by Ruth Manning-Sanders
Wikipedia - Acholius -- 3rd-century Roman historian and official
Wikipedia - Acholoe (animal) -- Genus of annelids
Wikipedia - Achomi language -- Iranian language spoken in the south of Iran
Wikipedia - Achondroplasia -- Genetic condition; specifically, the most common form of dwarfism
Wikipedia - Achrafieh -- District of Beirut, Lebanon
Wikipedia - Achrastenus -- Genus of beetles
Wikipedia - A Christmas Carol (Doctor Who) -- 2010 Christmas special episode of Doctor Who
Wikipedia - Achromobacter denitrificans -- Species of bacterium
Wikipedia - A Chronicle of Amorous Accidents -- 1986 film by Andrzej Wajda
Wikipedia - Achrysonini -- Tribe of beetles
Wikipedia - Achryson -- Genus of beetles
Wikipedia - Achthophora -- Genus of beetles
Wikipedia - Achurum carinatum -- Species of grasshopper
Wikipedia - Achurum minimipenne -- Species of grasshopper
Wikipedia - Achurum sumichrasti -- Species of grasshopper
Wikipedia - Achurum -- Genus of grasshoppers
Wikipedia - Achyra nigrirenalis -- Species of moth
Wikipedia - Achyranthes aspera -- Species of plant
Wikipedia - Achyra rantalis -- Species of moth
Wikipedia - Achziv -- Ancient site on the Mediterranean coast of northern Israel
Wikipedia - Acianthera aberrans -- Species of plant
Wikipedia - Acianthera adirii -- Species of plant
Wikipedia - Acianthera aechme -- Species of plant
Wikipedia - Acianthera agathophylla -- Species of plant
Wikipedia - Acianthera alainii -- Species of plant
Wikipedia - Acianthera albopurpurea -- Species of plant
Wikipedia - Acianthera amaralii -- Species of plant
Wikipedia - Acianthera angustisepala -- Species of plant
Wikipedia - Acianthera antennata -- Species of plant
Wikipedia - Acianthera breviflora -- Species of plant
Wikipedia - Acianthera brunnescens -- Species of plant
Wikipedia - Acianthera butcheri -- Species of plant
Wikipedia - Acianthera caldensis -- Species of plant
Wikipedia - Acianthera calypso -- Species of plant
Wikipedia - Acianthera cerberus -- Species of plant
Wikipedia - Acianthera chamelopoda -- Species of plant
Wikipedia - Acianthera chionopa -- Species of plant
Wikipedia - Acianthera chrysantha -- Species of plant
Wikipedia - Acianthera circumplexa -- Species of plant
Wikipedia - Acianthera denticulata -- Species of plant
Wikipedia - Acianthera fumioi -- Species of plant
Wikipedia - Acianthera johnsonii -- Species of plant
Wikipedia - Acianthera juxtaposita -- Species of plant
Wikipedia - Acianthera octophrys -- Species of plant
Wikipedia - Acianthera odontotepala -- Species of plant
Wikipedia - Acianthera per-dusenii -- Species of plant
Wikipedia - Acianthera pernambucensis -- Species of plant
Wikipedia - Acianthera scabripes -- Species of orchid
Wikipedia - Acianthera scalpricaulis -- Species of plant
Wikipedia - Acianthera subrotundifolia -- Species of plant
Wikipedia - Acianthera violaceomaculata -- Species of plant
Wikipedia - Acianthera viridis -- Species of plant
Wikipedia - Acianthera wageneriana -- Species of plant
Wikipedia - Acianthera wawraeana -- Species of plant
Wikipedia - Acianthera welsiae-windischiae -- Species of plant
Wikipedia - Acianthera zumbae -- Species of plant
Wikipedia - Acibadem University School of Medicine -- Private, graduate school in Istanbul, Turkey
Wikipedia - Acicarpha -- Genus of Calyceraceae plants
Wikipedia - Acicula -- Anatomical feature of annelids
Wikipedia - Acidalia Colles -- Group of hills in the Mare Acidalium quadrangle of Mars
Wikipedia - Acidaspis -- Genus of trilobites
Wikipedia - Acid attack -- Form of violent assault
Wikipedia - Acid-base titration -- Method of chemical quantitative analysis
Wikipedia - Acid for the Children -- 2019 memoir of Red Hot Chili Peppers bassist Flea
Wikipedia - Acid-free paper -- A type of paper used for preservation
Wikipedia - Acid green -- Shade of yellow-green
Wikipedia - Acid house party -- Type of illegal party typically staged in warehouses in 1987-1989
Wikipedia - Acidianus rod-shaped virus 1 -- Species of virus
Wikipedia - Acidiferrobacter -- Genus of bacteria
Wikipedia - Aciditerrimonas ferrireducens -- Species of bacterium
Wikipedia - Acidithrix ferrooxidans -- Species of bacterium
Wikipedia - Acidity function -- Measure of acidity
Wikipedia - Acid mine drainage -- Outflow of acidic water produced by sulfide oxidation from metal mines or coal mines
Wikipedia - Acidocerini -- Tribe of beetles
Wikipedia - Acidomonas -- Genus of bacteria
Wikipedia - Acidonia -- Monotypic genus of shrub in the family Proteaceae
Wikipedia - Acidovorax valerianellae -- Species of bacterium
Wikipedia - Acid rock -- Subgenre of psychedelic rock music
Wikipedia - Acid strength -- Measure of the tendency of an acid to dissociate
Wikipedia - ACID -- Set of properties (atomicity, consistency, isolation, durability) of database transactions intended to guarantee validity even in the event of errors, power failures, etc.
Wikipedia - Acid -- Type of chemical substance
Wikipedia - Acilius (beetle) -- Genus of beetles
Wikipedia - Acinaces -- Type of Scythian short sword
Wikipedia - Acineta superba -- Species of plant
Wikipedia - Acinetobacter celticus -- Species of bacteria
Wikipedia - Acinetobacter guerrae -- Species of bacteria
Wikipedia - Acinetobacter parvus -- Species of bacterium
Wikipedia - Acinetobacter portensis -- Species of bacteria
Wikipedia - Acinetobacter -- Genus of bacteria
Wikipedia - Acinipe -- Genus of grasshoppers
Wikipedia - Acinopus -- Genus of beetles
Wikipedia - Acinteyya -- Four issues that should not be thought about, since this distracts from practice, and hinders the attainment of liberation
Wikipedia - Acioa -- Genus of plants
Wikipedia - Aciotis oliveriana -- Species of plant
Wikipedia - Acis autumnalis -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis fabrei -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis ionica -- species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis longifolia -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis nicaeensis -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis (plant) -- Genus of flowering plants in the family Amaryllidaceae
Wikipedia - Acis rosea -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis tingitana -- species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis trichophylla -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Acis valentina -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - A City of Sadness -- 1989 film directed by Hou Hsiao-hsien
Wikipedia - Aciura coryli -- Species of fruit fly
Wikipedia - Acklam, Middlesbrough -- Suburb of Middlesbrough in north-east England
Wikipedia - Ackling Dyke -- Section of Roman road in England
Wikipedia - Acknowledgment (creative arts and sciences) -- Expression of gratitude for assistance in creating a work
Wikipedia - A-class destroyer (1913) -- 1913 class of British destroyers
Wikipedia - Acleris abietana -- Species of moth
Wikipedia - Acleris arcticana -- Species of moth
Wikipedia - Acleris aspersana -- Species of moth
Wikipedia - Acleris boscanoides -- Species of moth
Wikipedia - Acleris caledoniana -- Species of moth
Wikipedia - Acleris caucasica -- Species of moth
Wikipedia - Acleris fimbriana -- Species of moth
Wikipedia - Acleris forsskaleana -- Species of moth
Wikipedia - Acleris hippophaeana -- Species of moth
Wikipedia - Acleris implexana -- Species of moth
Wikipedia - Acleris lacordairana -- Species of moth
Wikipedia - Acleris lipsiana -- Species of moth
Wikipedia - Acleris lorquiniana -- Species of moth
Wikipedia - Acleris minuta -- Species of moth
Wikipedia - Acleris napaea -- Species of moth
Wikipedia - Acleris nigrilineana -- Species of moth
Wikipedia - Acleris notana -- Species of moth
Wikipedia - Acleris obtusana -- Species of moth
Wikipedia - Acleris permutana -- Species of moth
Wikipedia - Acleris quercinana -- Species of moth
Wikipedia - Acleris roscidana -- Species of moth
Wikipedia - Acleris rosella -- Species of insect
Wikipedia - Acleris scabrana -- Species of moth
Wikipedia - Acleris schalleriana -- Species of moth
Wikipedia - Acleris shepherdana -- Species of moth
Wikipedia - Acleris sinica -- Species of insect
Wikipedia - Acleris tibetica -- Species of moth
Wikipedia - Acleris tremewani -- Species of moth from Myanmar
Wikipedia - Acleris umbrana -- Species of moth
Wikipedia - Acleris undulana -- Species of moth
Wikipedia - Acleros bibundica -- Species of insect
Wikipedia - A Clockwork Origin -- 9th episode of the sixth season of ''Futurama''
Wikipedia - Aclopinae -- Subfamily of beetles
Wikipedia - Aclopus -- Genus of beetles
Wikipedia - A Cloud of Red Dust -- Studio album debut by Stefon Harris
Wikipedia - Aclypea -- Genus of beetles
Wikipedia - Aclytia signatura -- Species of insect
Wikipedia - Acmaegenius -- Genus of beetles
Wikipedia - Acmaeodera -- Genus of beetles
Wikipedia - Acmaeoderella -- Genus of beetles
Wikipedia - Acmaeoderini -- Tribe of beetles
Wikipedia - Acmaeoderoides -- Genus of beetles
Wikipedia - Acmaeoderopsis -- Genus of beetles
Wikipedia - ACME (health software)
Wikipedia - Acmeshachia gigantea -- Species of moth
Wikipedia - Acmocera -- Genus of beetles
Wikipedia - Acmocerini -- Tribe of beetles
Wikipedia - ACM SIGACT -- Association of Computing Machinery (ACM) special interest group
Wikipedia - ACM SIGMOD Conference on Management of Data
Wikipedia - ACM SIGPLAN Programming Languages Software Award
Wikipedia - ACM Software System Award
Wikipedia - ACM Software Systems Award
Wikipedia - ACM Symposium on Principles of Database Systems
Wikipedia - ACM Symposium on Theory of Computing
Wikipedia - ACM Symposium on User Interface Software and Technology
Wikipedia - ACM Transactions on Mathematical Software
Wikipedia - Acnemia nitidicollis -- Species of fly
Wikipedia - Acneus -- Genus of beetles
Wikipedia - Acochlidiacea -- Order of molluscs
Wikipedia - Acoela -- Order of flatworm-like bilaterian animals
Wikipedia - Acoetes -- Set of mythological Greek characters
Wikipedia - Acokanthera laevigata -- Species of plant
Wikipedia - Acokanthera oblongifolia -- Species of plant
Wikipedia - Acokanthera oppositifolia -- Species of plant
Wikipedia - Acokanthera schimperi -- Species of plant
Wikipedia - Acolaspoides -- genus of beetles
Wikipedia - A Collection of original local songs -- Folk songs from the Geordie area of England
Wikipedia - Acoloithus falsarius -- North American moth species of family Zygaenidae
Wikipedia - A Column of Fire -- 2017 novel by Ken Follett
Wikipedia - Acolytes of Cthulhu -- Anthology of Cthulhu Mythos stories
Wikipedia - Acolytes Protection Agency -- Professional wrestling tag team
Wikipedia - Acoma (beetle) -- Genus of beetles
Wikipedia - A Comedy of Terrors -- 2021 historical novel by Lindsey Davis
Wikipedia - A Common Word Between Us and You -- Open letter, dated 13 October 2007, from leaders of the Islamic religion to leaders of the Christian religion
Wikipedia - A Comprehensive Grammar of the English Language
Wikipedia - Acompsia antirrhinella -- Species of moth
Wikipedia - Acompsia cinerella -- Species of moth
Wikipedia - Acompsia delmastroella -- Species of moth
Wikipedia - Acompsia dimorpha -- Species of moth
Wikipedia - Acompsia maculosella -- Species of moth
Wikipedia - Acompsia minorella -- Species of moth
Wikipedia - Acompsia muellerrutzi -- Species of moth
Wikipedia - Acompsia ponomarenkoae -- Species of moth
Wikipedia - Acompsia pyrenaella -- Species of moth
Wikipedia - Acompsia schmidtiellus -- Species of moth
Wikipedia - Acompsia subpunctella -- Species of moth
Wikipedia - Acompsia tripunctella -- Species of moth
Wikipedia - Acompsophloeus -- Genus of beetles
Wikipedia - Aconcagua mummy -- Incan capacocha mummy of a seven-year-old boy, dated to around 1500 AD
Wikipedia - A Confederacy of Dunces -- Picaresque novel by John Kennedy Toole
Wikipedia - A Conflict of Visions
Wikipedia - A Congregation of Ghosts -- 2009 film by Mark Collicott
Wikipedia - Aconitum anthora -- Species of plant
Wikipedia - Aconitum carmichaelii -- Species of plant
Wikipedia - Aconitum columbianum -- Species of plant
Wikipedia - Aconitum coreanum -- Species of plant
Wikipedia - Aconitum degenii -- Species of plant
Wikipedia - Aconitum ferox -- Species of plant
Wikipedia - Aconitum henryi -- Species of plant
Wikipedia - Aconitum lycoctonum -- Species of plant
Wikipedia - Aconitum napellus -- Species of plant
Wikipedia - Aconitum plicatum -- Species of plant
Wikipedia - Aconitum tauricum -- Species of plant
Wikipedia - Aconitum violaceum -- species of plant
Wikipedia - Aconitum -- Genus of flowering plants in the buttercup family Ranunculaceae
Wikipedia - Aconodes -- Genus of beetles
Wikipedia - Aconopteroides -- Genus of beetles
Wikipedia - Aconopterus -- Genus of beetles
Wikipedia - A Conspiracy of Friends -- Book by Alexander McCall Smith
Wikipedia - Acontia crocata -- Species of moth
Wikipedia - Acontia lucida -- Species of moth
Wikipedia - Acontia nitidula -- Species of moth
Wikipedia - Acontinae -- Subfamily of skinks
Wikipedia - A Contribution to the Critique of Political Economy
Wikipedia - Acopa carina -- Species of moth
Wikipedia - Acoptus -- Genus of beetles
Wikipedia - A Copy of My Mind -- 2015 film
Wikipedia - Acorethra -- Genus of beetles
Wikipedia - A Corner in Cotton -- 1916 film by Fred J. Balshofer
Wikipedia - Acornsoft Logo
Wikipedia - Acornsoft
Wikipedia - Acorn tube -- Family of VHF/UHF vacuum tubes
Wikipedia - Acorn -- Nut of the oak tree
Wikipedia - Acorn woodpecker -- Species of bird
Wikipedia - Acorn worm -- Class of hemichordate invertebrates
Wikipedia - Acorus calamus -- Species of plant
Wikipedia - Acosmetia caliginosa -- Species of moth
Wikipedia - Acossus terebra -- Species of moth
Wikipedia - Acosta Bridge -- Bridge in Florida, United States of America
Wikipedia - A Counterblaste to Tobacco -- 1604 anti-tobacco treatise by King James VI of Scotland
Wikipedia - A Couple of Down and Outs -- 1923 film by Walter Summers
Wikipedia - A Course of Modern Analysis -- Landmark textbook in mathematical analysis by E. T. Whittaker, originally published in 1902 with four editions.
Wikipedia - A Court of Thorns and Roses -- Book series by Sarah J. Maas
Wikipedia - Acoustical oceanography -- The use of underwater sound to study the sea, its boundaries and its contents
Wikipedia - Acoustical Society of America
Wikipedia - Acoustic Doppler current profiler -- A hydroacoustic current meter used to measure water current velocities over a depth range using the Doppler effect
Wikipedia - Acoustic foam -- Open celled foam used for soundproofing
Wikipedia - Acoustic radiometer -- Device used to measure elements of sound
Wikipedia - Acoustic release -- An oceanographic device for the deployment and subsequent recovery of instrumentation from the sea floor, in which the recovery is triggered remotely by an acoustic command signal
Wikipedia - Acoustic seabed classification -- The partitioning of a seabed acoustic image into discrete physical entities or classes
Wikipedia - Acoustic signature -- Characteristic combination of sound emissons
Wikipedia - Acoustics -- Branch of physics involving mechanical waves
Wikipedia - Acoustic tag -- Device that enables detection and tracking of animals
Wikipedia - ACPI Encyclopaedia of Philosophy
Wikipedia - ACP Montreal-Nord -- Semi-professional soccer club
Wikipedia - Acqua Panna -- Brand of bottled water
Wikipedia - Acqui Cathedral -- Cathedral in the city of Acqui Terme, Italy
Wikipedia - Acquisition of 21st Century Fox by Disney
Wikipedia - Acquittal -- The legal result of a verdict of not guilty
Wikipedia - Acracantha -- Genus of flies
Wikipedia - Acraea acara -- Species of butterfly
Wikipedia - Acraea annonae -- Species of butterfly
Wikipedia - Acraea buschbecki -- Species of butterfly
Wikipedia - Acraea ungemachi -- Species of insect
Wikipedia - Acraepheus -- Ancient Greek mythological figure and son of Apollo
Wikipedia - Acraga victoria -- Species of moth
Wikipedia - Acrapex albivena -- Species of moth
Wikipedia - Acratini -- Tribe of beetles
Wikipedia - Acratocnus -- Genus of sloths
Wikipedia - Acratus (beetle) -- Genus of beetles
Wikipedia - Acreana -- Genus of beetles
Wikipedia - Acrecebus -- Species of mammal (fossil)
Wikipedia - Acre-foot -- Non-SI unit of volume
Wikipedia - Acrepidopterum -- Genus of beetles
Wikipedia - Acres of Lions -- Canadian rock band
Wikipedia - Acre (state) -- State of Brazil
Wikipedia - Acre -- Unit of area
Wikipedia - Acria amphorodes -- Indian species of moth in genus Acria
Wikipedia - Acria ceramitis -- Asian species of moth in genus Acria
Wikipedia - Acria cocophaga -- Chinese species of moth in genus Acria
Wikipedia - Acria emarginella -- Asian species of moth in genus Acria
Wikipedia - Acria equibicruris -- Chinese species of moth in genus Acria
Wikipedia - Acria gossypiella -- Species of insect
Wikipedia - Acria -- Moth genus of superfamily Gelechioidea
Wikipedia - Acrida cinerea -- Species of insect
Wikipedia - Acrida conica -- Species of grasshopper
Wikipedia - Acrida ungarica -- Species of grasshopper
Wikipedia - Acrida -- Genus of grasshoppers
Wikipedia - Acrida willemsei -- Species of grasshopper
Wikipedia - Acrididae -- Family of grasshoppers in the suborder Caelifera
Wikipedia - Acridinae -- Subfamily of grasshoppers
Wikipedia - Acridini -- Tribe of grasshoppers
Wikipedia - Acridoidea -- Superfamily of grasshoppers
Wikipedia - Acridoschema -- Genus of beetles
Wikipedia - Acrisius -- Ancient Greek mythological King of Argos
Wikipedia - Acristatherium -- Extinct monospecific genus of basal eutherian
Wikipedia - A Critique of Pure Tolerance -- 1965 book by Robert Paul Wolff, Barrington Moore Jr., and Herbert Marcuse
Wikipedia - Acritus -- Genus of beetles
Wikipedia - Acrobasis advenella -- Species of moth
Wikipedia - Acrobasis bithynella -- Species of moth
Wikipedia - Acrobasis centunculella -- Species of moth
Wikipedia - Acrobasis comptoniella -- Species of moth
Wikipedia - Acrobasis consociella -- Species of moth
Wikipedia - Acrobasis dulcella -- Species of moth
Wikipedia - Acrobasis fallouella -- Species of moth
Wikipedia - Acrobasis getuliella -- Species of moth
Wikipedia - Acrobasis glaucella -- Species of moth
Wikipedia - Acrobasis juglandis -- Species of moth
Wikipedia - Acrobasis legatea -- Species of moth
Wikipedia - Acrobasis marmorea -- Species of moth
Wikipedia - Acrobasis obliqua -- Species of moth
Wikipedia - Acrobasis porphyrella -- Species of moth
Wikipedia - Acrobasis repandana -- Species of moth
Wikipedia - Acrobasis romanella -- Species of moth
Wikipedia - Acrobasis sodalella -- Species of moth
Wikipedia - Acrobasis suavella -- Species of moth
Wikipedia - Acrobasis tricolorella -- Species of moth
Wikipedia - Acrobasis tumidana -- Species of moth
Wikipedia - Acrobasis vaccinii -- Species of moth
Wikipedia - Acrobasis xanthogramma -- Species of moth
Wikipedia - Acrobatics -- Performance of extraordinary human feats of balance, agility, and motor coordination
Wikipedia - Acrocephalus (bird) -- Genus of birds
Wikipedia - Acroceras macrum -- Species of plant
Wikipedia - Acrocercops astericola -- Species of insect
Wikipedia - Acrocercops calicella -- Species of insect
Wikipedia - Acrocercops cocciferellum -- Species of moth
Wikipedia - Acrocercops extenuata -- Species of moth
Wikipedia - Acrocercops leucotoma -- Species of moth
Wikipedia - Acrocercops nebropa -- Species of insect
Wikipedia - Acrocercops tacita -- Species of moth
Wikipedia - Acroceronia -- Monotypic genus of flies
Wikipedia - Acrochordoidea -- Family of reptiles
Wikipedia - Acrocinini -- Tribe of beetles
Wikipedia - Acrocinus -- Genus of beetles
Wikipedia - Acrocirridae -- Family of annelids
Wikipedia - Acrocnida -- Genus of echinoderms
Wikipedia - Acrogenys -- Genus of beetles
Wikipedia - Acrojana rosacea -- Species of moth
Wikipedia - Acrojana salmonea -- Species of moth
Wikipedia - Acrojana sciron -- Species of moth
Wikipedia - Acrojana scutaea -- Species of moth
Wikipedia - Acrojana simillima -- Species of moth
Wikipedia - Acrojana splendida -- Species of moth
Wikipedia - Acrojana -- Genus of moths
Wikipedia - Acrolepia autumnitella -- Species of moth
Wikipedia - Acrolepia rejecta -- Species of moth
Wikipedia - Acrolepiopsis brevipennella -- Species of moth
Wikipedia - Acrolepiopsis marcidella -- Species of moth
Wikipedia - Acrolepiopsis tauricella -- Species of moth
Wikipedia - Acrolepiopsis vesperella -- Species of moth
Wikipedia - Acrolepis -- Extinct genus of fishes
Wikipedia - Acrolophitini -- Tribe of grasshoppers
Wikipedia - Acrolophitus hirtipes -- Species of grasshopper
Wikipedia - Acrolophitus maculipennis -- Species of grasshopper
Wikipedia - Acrolophitus nevadensis -- Species of grasshopper
Wikipedia - Acrolophitus pulchellus -- Species of grasshopper
Wikipedia - Acrolophitus -- Genus of grasshoppers
Wikipedia - Acrolophus mycetophagus -- Species of moth
Wikipedia - Acrolophus punctellus -- Species of insect
Wikipedia - Acrolophus -- Genus of moths
Wikipedia - Acromacer -- Genus of beetles
Wikipedia - Acromegalomma interruptum -- Species of annelid
Wikipedia - Acromegaly -- Human disease that results in excess growth of certain parts of the body
Wikipedia - Acromyrmex ambiguus -- Species of ant
Wikipedia - Acromyrmex ameliae -- Species of ant
Wikipedia - Acromyrmex aspersus -- Species of ant
Wikipedia - Acromyrmex balzani -- Species of ant
Wikipedia - Acromyrmex biscutatus -- Species of ant
Wikipedia - Acromyrmex coronatus -- Species of ant
Wikipedia - Acromyrmex crassispinus -- Species of ant
Wikipedia - Acromyrmex diasi -- Species of ant
Wikipedia - Acromyrmex disciger -- Species of ant
Wikipedia - Acromyrmex evenkul -- Species of ant
Wikipedia - Acromyrmex fracticornis -- Species of ant
Wikipedia - Acromyrmex heyeri -- Species of ant
Wikipedia - Acromyrmex hispidus -- Species of ant
Wikipedia - Acromyrmex hystrix -- Species of ant
Wikipedia - Acromyrmex insinuator -- Species of ant
Wikipedia - Acromyrmex landolti -- Species of ant
Wikipedia - Acromyrmex laticeps -- Species of ant
Wikipedia - Acromyrmex lobicornis -- Species of ant
Wikipedia - Acromyrmex lundii -- Species of ant
Wikipedia - Acromyrmex mesopotamicus -- Species of ant
Wikipedia - Acromyrmex niger -- Species of ant
Wikipedia - Acromyrmex nigrosetosus -- Species of ant
Wikipedia - Acromyrmex nobilis -- Species of ant
Wikipedia - Acromyrmex octospinosus -- Species of ant
Wikipedia - Acromyrmex pubescens -- Species of ant
Wikipedia - Acromyrmex pulvereus -- Species of ant
Wikipedia - Acromyrmex rugosus -- Species of ant
Wikipedia - Acromyrmex silvestrii -- Species of ant
Wikipedia - Acromyrmex striatus -- Species of ant
Wikipedia - Acromyrmex subterraneus -- Species of ant
Wikipedia - Acromyrmex versicolor -- Species of ant
Wikipedia - Acromyrmex volcanus -- Species of ant
Wikipedia - Acromyrmex -- Genus of ants
Wikipedia - Acronia (genus) -- Genus of beetles
Wikipedia - Acronicta alni -- Species of moth
Wikipedia - Acronicta auricoma -- Species of moth
Wikipedia - Acronicta cinerea -- Species of moth
Wikipedia - Acronicta cuspis -- Species of moth
Wikipedia - Acronicta dactylina -- Species of moth
Wikipedia - Acronicta euphorbiae -- Species of moth
Wikipedia - Acronicta hamamelis -- |Species of moth of the family Noctuidae
Wikipedia - Acronicta hasta -- Species of moth
Wikipedia - Acronicta impressa -- Species of moth
Wikipedia - Acronicta insularis -- Species of moth
Wikipedia - Acronicta intermedia -- Species of moth
Wikipedia - Acronicta menyanthidis -- Species of moth
Wikipedia - Acronicta nigricans -- Species of moth
Wikipedia - Acronicta oblinita -- Species of moth
Wikipedia - Acronicta retardata -- Species of moth
Wikipedia - Acronicta rumicis -- Species of moth
Wikipedia - Acronicta strigosa -- Species of moth
Wikipedia - Acronis -- Swiss technology company specializing in backup and disaster recovery software and services
Wikipedia - Acronym Finder -- Online dictionary and database of abbreviations
Wikipedia - Acronymolpus -- genus of beetles
Wikipedia - Acrophialophora fusispora -- Species of ascomycete fungus found in soil, air and various plants
Wikipedia - Acrophobia -- Extreme or irrational fear of heights
Wikipedia - Acropolis of Athens -- Ancient citadel above the city of Athens, Greece
Wikipedia - Acropolitis magnana -- Species of insect
Wikipedia - Acropolium of Carthage
Wikipedia - Acropoma -- Genus of fish
Wikipedia - Acropora speciosa -- Species of coral
Wikipedia - Acropora -- Genus of stony coral
Wikipedia - Acroporidae -- Family of stony corals
Wikipedia - Acropteroxys -- Genus of beetles
Wikipedia - Acropyga acutiventris -- Species of ant
Wikipedia - Acropyga epedana -- Species of ant
Wikipedia - Acropyga glaesaria -- Extinct species of ant
Wikipedia - Acropyga rubescens -- Species of ant
Wikipedia - Acropyga -- Genus of ants
Wikipedia - Acrosanthes -- Genus of plants
Wikipedia - Acrosome reaction -- The discharge, by sperm, of a single, anterior secretory granule following the sperm's attachment to the zona pellucida surrounding the oocyte. The process begins with the fusion of the outer acrosomal membrane with the sperm plasma membrane and ends
Wikipedia - Acrospelion -- Genus of Poaceae plants
Wikipedia - Acrosphaera -- Genus of radiolaria
Wikipedia - Across the Sea of Suns
Wikipedia - Acrostic -- Writing in which the first letter, syllable or word of each line, paragraph or other recurring feature in the text spells out a word or a message
Wikipedia - Acrosyntaxis rhyparastis -- Species of moth
Wikipedia - Acroterion -- Architectural ornament on a flat pedestal mounted at the apex or corner of the pediment of a building
Wikipedia - Acrotheloidea -- Superfamily of brachiopods (fossil)
Wikipedia - Acrotona -- Genus of beetles
Wikipedia - Acrotriche depressa -- Species of plant
Wikipedia - Acrotylus -- Genus of grasshoppers
Wikipedia - A Cruel Angel's Thesis -- Theme song of the anime Neon Genesis Evangelion
Wikipedia - Acruspex -- Genus of beetles
Wikipedia - ACS Award in Pure Chemistry -- Award of the American Chemical Society
Wikipedia - Act 22 of 2012 -- 2012 law passed as an effort that wealthy investors relocate to Puerto Rico
Wikipedia - Actaea asiatica -- Species of plant
Wikipedia - Actaea pachypoda -- Species of plant
Wikipedia - Actaea (plant) -- Genus of plants
Wikipedia - Actaea podocarpa -- Species of plant
Wikipedia - Actaea racemosa -- Species of plant
Wikipedia - Actaea simplex -- Species of plant
Wikipedia - Actaea spicata -- Species of plant
Wikipedia - Actaeus (mythology) -- Set of mythological Greek characters
Wikipedia - Actaeus -- Ancient Greek mythological King of Athens
Wikipedia - Acta Sanctorum -- Encyclopedic text examining the lives of Christian saints
Wikipedia - ActBlue -- Political nonprofit organization
Wikipedia - ACT Book of the Year -- Australian annual literary award
Wikipedia - Actebia fennica -- Species of moth
Wikipedia - Actebia praecox -- Species of moth
Wikipedia - Actebia squalida -- Species of moth
Wikipedia - Actebia -- Genus of moths
Wikipedia - Actenicerus -- Genus of beetles
Wikipedia - Acteniopsis -- Genus of insects
Wikipedia - Actenodes -- Genus of beetles
Wikipedia - Actenoncus -- Genus of beetles
Wikipedia - Actenonyx -- Genus of beetles
Wikipedia - Act for the Relief of the Poor 1601
Wikipedia - Act for the Settlement of Ireland 1652 -- English law that punished participants in the Irish Rebellion of 1641
Wikipedia - Actiastes -- Genus of beetles
Wikipedia - Actidium -- Genus of fungi in the family Mytilinidiaceae
Wikipedia - Actigraphy -- Non-invasive method of monitoring human rest/activity cycles
Wikipedia - Acting Hamlet in the Village of Mrdusa Donja -- 1974 film
Wikipedia - Acting -- Impersonation of a character
Wikipedia - Acting Witan of Mercia -- Political organisation in England
Wikipedia - Actinia fragacea -- Species of sea anemone
Wikipedia - Actinidia arguta -- Species of plant
Wikipedia - Actinidia deliciosa -- Species of plant
Wikipedia - Actinidia kolomikta -- Species of plant
Wikipedia - Actinidia polygama -- Species of plant
Wikipedia - Actinidia -- Genus of plants native to temperate eastern Asia
Wikipedia - Actinobacteridae -- Subclass of bacteria
Wikipedia - Actinocatenispora rupis -- Species of bacterium
Wikipedia - Actinocatenispora sera -- Species of bacterium
Wikipedia - Actinocatenispora thailandica -- Species of bacterium
Wikipedia - Actinocrispum wychmicini -- Species of bacterium
Wikipedia - Actinoleuca -- Genus of sea snails
Wikipedia - Actinomyces georgiae -- Species of bacterium
Wikipedia - Actinomyces gerencseriae -- Species of bacterium
Wikipedia - Actinomyces naeslundii -- Species of bacterium
Wikipedia - Actinomyces radicidentis -- Species of bacterium
Wikipedia - Actinomycetales -- Order of Actinobacteria
Wikipedia - Actinophytocola xanthii -- Species of bacterium
Wikipedia - Actinoplanes abujensis -- Species of bacterium
Wikipedia - Actinoplanes atraurantiacus -- Species of bacterium
Wikipedia - Actinoplanes cibodasensis -- Species of bacterium
Wikipedia - Actinoplanes couchii -- Species of bacterium
Wikipedia - Actinoplanes friuliensis -- Species of bacterium
Wikipedia - Actinoplanes lichenis -- Species of bacterium
Wikipedia - Actinoplanes luteus -- Species of bacterium
Wikipedia - Actinoplanes nipponensis -- Species of bacterium
Wikipedia - Actinoplanes xinjiangensis -- Species of bacterium
Wikipedia - Actinopolyspora halophila -- Species of bacterium
Wikipedia - Actinopolyspora mortivallis -- Species of bacterium
Wikipedia - Actinopolyspora righensis -- Species of bacterium
Wikipedia - Actinopolyspora xinjiangensis -- Species of bacterium
Wikipedia - Actinoporus elegans -- Species of cnidarian
Wikipedia - Actinopterygii -- Class of ray-finned bony fishes
Wikipedia - Actinopteryx -- Genus of beetles
Wikipedia - Actinoptilum -- Genus of sea pen
Wikipedia - Actinopyga agassizii -- Species of sea cucumber
Wikipedia - Actinopyga miliaris -- Species of sea cucumber
Wikipedia - Actinorectispora indica -- Species of bacterium
Wikipedia - Actinorhabdospora filicis -- Species of bacterium
Wikipedia - Actinostemma -- Genus of Cucurbitaceae plants
Wikipedia - Actinostrobus acuminatus -- Species of plant
Wikipedia - Actinotia radiosa -- Species of moth
Wikipedia - Actinotignum schaalii -- Species of bacterium
Wikipedia - Actinulida -- An order of medusoid hydrozoans
Wikipedia - Actinus -- Genus of beetles
Wikipedia - Actin -- Family of proteins
Wikipedia - Action and Renewal Movement -- Political party in the Republic of the Congo
Wikipedia - Action-angle coordinates -- Method of solution for certain mechanical problems
Wikipedia - Action at Barfleur -- Part of the battle of Barfleur-La Hougue
Wikipedia - Action Congress of Nigeria -- Political party
Wikipedia - Action for Renewal of Chad -- Political party in Chad
Wikipedia - Action Front of National Socialists/National Activists -- German neo-Nazi organization banned in 1983
Wikipedia - Action hero -- Archetypal protagonist of action-genre fiction
Wikipedia - Action of 13 January 1797 -- 1797 naval battle between the French and British
Wikipedia - Action of 13 May 1944 -- Naval battle during the Second World War
Wikipedia - Action of 13 October 1796 -- Naval engagement in French Revolutionary Wars
Wikipedia - Action of 16 May 1797 -- Naval battle near Tripoli, Libya
Wikipedia - Action of 17 July 1944 -- Submarine engagement in World War II
Wikipedia - Action of 18 November 1809 -- Naval engagement of the Napoleonic wars
Wikipedia - Action of 19 August 1916 -- North Sea naval battle between the UK and German fleets
Wikipedia - Action of 1 August 1801 -- 1801 naval battle of the First Barbary War
Wikipedia - Action of 1 January 1800 -- Naval battle of the Quasi War
Wikipedia - Action of 22 September 1914 -- German U-boat ambush of British cruisers
Wikipedia - Action of 25 January 1797
Wikipedia - Action of 26 April 1944 -- Naval battle during the Second World War
Wikipedia - Action of 27 March 1942 -- Naval battle during the Second World War
Wikipedia - Action of 4 April 1941 -- Naval battle during the Second World War
Wikipedia - Action of 5 October 1804 -- Naval battle
Wikipedia - Action of 6 December 1782
Wikipedia - Action of 6 June 1942 -- Naval battle during the Second World War
Wikipedia - Action of 6 May 1801 -- 1801 naval battle between Spanish and British ships
Wikipedia - Action of 7 February 1813 -- Naval battle between France and Britain
Wikipedia - Action of 9 February 1799 (South Africa) -- Minor naval engagement of the French Revolutionary Wars
Wikipedia - Action of 9 January 1921 -- Short naval battle of the Russian Civil War
Wikipedia - Action of Faial -- naval engagement during the Anglo-Spanish War
Wikipedia - Action Office
Wikipedia - Action of March 1677 -- Battle of Tobago (3 March 1677) between a Dutch fleet and a French force attempting to recapture Tobago
Wikipedia - Action (physics) -- Physical quantity of dimension energy M-CM-^W time
Wikipedia - Actisanes -- Ancient Greek mythological King of Ethiopia
Wikipedia - Actitis -- Genus of birds
Wikipedia - Activated carbon -- Form of carbon processed to have small, low-volume pores that increase the surface area
Wikipedia - Activated charcoal cleanse -- Pseudoscientific use of medicine
Wikipedia - Activated sludge model -- Group of mathematical methods coordinated by the International Water Association (IWA)
Wikipedia - Activating function -- Approximation of the effect of an electric field on neurons
Wikipedia - Activation-induced cytidine deaminase -- Creates mutations in DNA[6] by deamination of cytosine base, which turns it into uracil (which is recognized as a thymine).
Wikipedia - Active Advance Pro Wrestling -- Japanese professional wrestling promotion and training facility
Wikipedia - Active and passive transformation -- Distinction between meanings of Euclidean space transformations
Wikipedia - ActiveCampaign -- American software company
Wikipedia - Active Directory -- Directory service created by Microsoft for Windows domain networks
Wikipedia - Active electronically scanned array -- Type of phased array radar
Wikipedia - Active fault -- A geological fault likely to be the source of an earthquake sometime in the future
Wikipedia - Active Format Description -- Standard set of codes for television or set-top-box decoders
Wikipedia - Active galactic nucleus -- Compact region at the center of a galaxy that has a much-higher-than-normal luminosity
Wikipedia - Active imagination -- Conscious method of experimentation
Wikipedia - Active immunization -- Natural or therapeutic induction of immunity after exposure to an antigen
Wikipedia - Active measures -- Term for the actions of political warfare conducted by the Soviet and Russian security services
Wikipedia - Active reserve (KGB) -- Member of the KGB undercover in the Soviet Union
Wikipedia - Active traffic management -- Various methods of smoothing traffic flows on busy motorways
Wikipedia - Active users -- Performance metric for success of an internet product
Wikipedia - ActiveX -- Software framework by Microsoft introduced in 1996
Wikipedia - Activities of daily living -- Term used in healthcare to refer to people's daily self care activities
Wikipedia - Activity coefficient -- Value accounting for thermodynamic non-ideality of mixtures
Wikipedia - ActivTrak (software) -- cloud-based user activity monitoring software
Wikipedia - ACT (nonprofit organization) -- Administrator of the ACT tests
Wikipedia - Actodus -- Genus of beetles
Wikipedia - Act of Aggression (film) -- 1975 film
Wikipedia - Act of Attainder
Wikipedia - Act of Betrayal -- 1988 television film by Lawrence Gordon Clark
Wikipedia - Act of Canonical Communion with the Moscow Patriarchate
Wikipedia - Act of Congress -- Law enacted by the United States Congress
Wikipedia - Act of Consecration to the Sacred Heart of Jesus
Wikipedia - Act of Denial -- Death metal supergroup
Wikipedia - Act of God (film) -- 2009 Canadian documentary about lightning strikes directed by Jennifer Baichwal
Wikipedia - Act of heroic charity
Wikipedia - Act of Independence of Central America -- Declaration of independence from Spain
Wikipedia - Act of Independence of Lithuania -- Proclamation restoring an independent State of Lithuania
Wikipedia - Act of Murder (film) -- 1964 film
Wikipedia - Act of Parliament
Wikipedia - Act of Reprisal -- 1964 film
Wikipedia - Act of Settlement 1701 -- United Kingdom law disqualifying Catholic monarchs
Wikipedia - Act of state doctrine -- Legal doctrine
Wikipedia - Act of Supremacy 1559
Wikipedia - Act of Supremacy
Wikipedia - Act of Uniformity 1662
Wikipedia - Act of Vengeance (1974 film) -- 1974 film
Wikipedia - Act of Violence (1959 film) -- 1958 Australian television film
Wikipedia - Act of Violence -- 1948 film by Fred Zinnemann
Wikipedia - Act on Product Safety of Electrical Appliances and Materials -- Law governing electrical appliance safety in Japan
Wikipedia - Act-On -- American software company
Wikipedia - Actophilornis -- Genus of birds
Wikipedia - Actor model -- Model of concurrent computation
Wikipedia - Actors of the Comedie-Francaise -- painting by French artist Jean-Antoine Watteau
Wikipedia - Act Prohibiting Importation of Slaves -- US Congressional Act of 1807
Wikipedia - Acts 20 -- Acts of the Apostles, chapter 20
Wikipedia - Acts 24 -- Acts of the Apostles, chapter 24
Wikipedia - Acts 3 -- Acts of the Apostles, chapter 3
Wikipedia - Acts of Andrew and Bartholomew
Wikipedia - Acts of Apostles
Wikipedia - Acts of john
Wikipedia - Acts of Literature
Wikipedia - Acts of Pilate
Wikipedia - Acts of Reparation to the Virgin Mary
Wikipedia - Acts of reparation
Wikipedia - Acts of repudiation -- Violence against critics of Cuban government
Wikipedia - Acts of Supremacy -- 16th century English laws establishing Royal Supremacy
Wikipedia - Acts of Thaddeus -- Letters between King Abgar V and Jesus (544-944 CE)
Wikipedia - Acts of the Apostles (genre)
Wikipedia - Acts of the Apostles -- Book of the New Testament
Wikipedia - Acts of the Martyrs
Wikipedia - Acts of Thomas -- Apocryphic book of the New Testament
Wikipedia - Acts of Union 1707 -- Acts of Parliament creating the United Kingdom of Great Britain
Wikipedia - Acts of Union 1800 -- acts of the Parliaments of Great Britain and Ireland which united those two Kingdoms
Wikipedia - Acts of Worship (film) -- 2001 film by Rosemary Rodriguez
Wikipedia - Acts of Xanthippe, Polyxena, and Rebecca
Wikipedia - Actual innocence -- Standard of review in legal cases
Wikipedia - Actuality film -- Non-fiction film genre that uses footage of real events
Wikipedia - Actuarial Society of South Africa HIV/AIDS models -- Actuarial mathematical models used in assessing the impact of the epidemic in South Africa
Wikipedia - Actuary -- Analyst of business risk and uncertainty
Wikipedia - A Cube of Sugar -- 2011 film
Wikipedia - Acueducto de Albear -- A water supply system of Havana, Cuba
Wikipedia - Aculeata -- Infraorder of insects
Wikipedia - Acullico -- Small bolus of coca is placed in the mouth between the cheek and jaw
Wikipedia - AcuM-CM-1a Island -- A small island south of Point Rae, off the south coast of Laurie Island in the South Orkney Islands
Wikipedia - Acupalpus -- Genus of beetles
Wikipedia - A Cup of Kindness (play) -- Play written by Ben Travers
Wikipedia - Acura -- Luxury vehicle division of Honda
Wikipedia - Acus -- Genus of sea snails
Wikipedia - Acutandra -- Genus of beetles
Wikipedia - Acute care -- Branch of secondary health care
Wikipedia - Acute chest syndrome -- Potentially lethal blockage of lung vasculature in sickle cell anaemia
Wikipedia - Acute flaccid myelitis -- Condition of the spinal cord with symptoms of rapid onset of arm or leg weakness
Wikipedia - Acute limb ischaemia -- Occurs when there is a sudden lack of blood flow to a limb
Wikipedia - Acute lymphoblastic leukemia -- Blood cancer characterised by overproduction of lymphoblasts
Wikipedia - Acute myeloid leukemia -- Cancer of the myeloid line of blood cells
Wikipedia - Acute myelomonocytic leukemia -- Form of acute myeloid leukemia
Wikipedia - Acute necrotizing ulcerative gingivitis -- Common, non-contagious infection of the gums with sudden onset
Wikipedia - Acute promyelocytic leukemia -- Subtype of acute myeloid leukaemia characterised by accumulation of promyelocytes
Wikipedia - Acute prostatitis -- Serious bacterial infection of the prostate gland
Wikipedia - Acute radiation syndrome -- Health problems caused by exposure to high levels of ionizing radiation
Wikipedia - Acute toxicity -- Adverse effects of a substance that result either from a single exposure
Wikipedia - Acute visual loss -- Loss of visual acuity associated with illness or aging
Wikipedia - Acutosternus -- Genus of beetles
Wikipedia - A. C. Woolner -- 20th-century vice-chancellor of the University of the Punjab
Wikipedia - Acyphoderes -- Genus of beetles
Wikipedia - Adaakoya Festival -- Festival of the Gurunsis in Bolgatanga
Wikipedia - Ada Bruhn Hoffmeyer -- Danish weapons expert
Wikipedia - Ada, Countess of Atholl -- 13th century English noblewoman
Wikipedia - Adactylotis contaminaria -- Species of moth
Wikipedia - Adada (Pisidia) -- Town of Pisidia in Asia minor
Wikipedia - Ada E. North -- first female State Librarian of Iowa
Wikipedia - Ada E. Purpus -- Postmaster of Laguna Beach, California
Wikipedia - Adagia -- Collection of Greek and Latin proverbs, compiled by Erasmus of Rotterdam
Wikipedia - Adai Khan -- Emperor of the Northern Yuan Dynasty
Wikipedia - Adaina ambrosiae -- Species of plume moth
Wikipedia - Adaina atahualpa -- Species of plume moth
Wikipedia - Adaina beckeri -- Species of plume moth
Wikipedia - Adaina bernardi -- Species of plume moth
Wikipedia - Adaina bipunctatus -- Species of plume moth
Wikipedia - Adaina bolivari -- Species of plume moth
Wikipedia - Adaina cinerascens -- Species of plume moth
Wikipedia - Adaina costarica -- Species of plume moth
Wikipedia - Adaina desolata -- Species of plume moth
Wikipedia - Adaina everdinae -- Species of plume moth
Wikipedia - Adaina excreta -- Species of plume moth
Wikipedia - Adaina fuscahodias -- Species of plume moth
Wikipedia - Adaina gentilis -- Species of plume moth
Wikipedia - Adaina hodias -- Species of plume moth
Wikipedia - Adaina invida -- Species of plume moth
Wikipedia - Adaina ipomoeae -- Species of plume moth
Wikipedia - Adaina microdactoides -- Species of plume moth
Wikipedia - Adaina microdactyla -- Species of plume moth
Wikipedia - Adaina montanus -- Species of plume moth
Wikipedia - Adaina obscura -- Species of plume moth
Wikipedia - Adaina parainvida -- Species of plume moth
Wikipedia - Adaina periarga -- Species of plume moth
Wikipedia - Adaina perplexus -- Species of plume moth
Wikipedia - Adaina planaltina -- Species of plume moth
Wikipedia - Adaina praeusta -- Species of plume moth
Wikipedia - Adaina primulacea -- Species of plume moth
Wikipedia - Adaina propria -- Species of plume moth
Wikipedia - Adaina scalesiae -- Species of plume moth
Wikipedia - Adaina simplicius -- Species of plume moth
Wikipedia - Adaina thomae -- Species of plume moth
Wikipedia - Adaina zephyria -- Species of plume moth
Wikipedia - Adair Turner, Baron Turner of Ecchinswell
Wikipedia - Adakite -- A class of intermediate to felsic volcanic rocks containing low amounts of yttrium and ytterbium
Wikipedia - Adaku Ufere-Awoonor -- International Energy Professional
Wikipedia - Adala Prabhakara Reddy -- Member of the 17th Lok Sabha
Wikipedia - Adalard of Corbie
Wikipedia - Adalbert, Archbishop of Bremen
Wikipedia - Adalbert (Archbishop of Magdeburg)
Wikipedia - Adalbert Atto of Canossa -- Italian noble
Wikipedia - Adalbert of Egmond
Wikipedia - Adalbert of Ivrea
Wikipedia - Adalbert of Magdeburg
Wikipedia - Adalbert of Mainz
Wikipedia - Adalbert of Pomerania
Wikipedia - Adalbert of Prague
Wikipedia - Adalberto Pereira dos Santos -- Former Vice President of Brazil
Wikipedia - Adalbert Schneider -- First Gunnery Officer on battleship Bismarck
Wikipedia - Adaleres flandersi -- Species of weevil beetle
Wikipedia - Adaleres humeralis -- Species of weevil beetle
Wikipedia - Adaleres ovipennis -- Species of weevil beetle
Wikipedia - Adaleres -- Genus of beetles
Wikipedia - Adalia (beetle) -- Genus of beetles
Wikipedia - Adalrich, Duke of Alsace -- 7th-century Frankish nobleman
Wikipedia - Adalric of Gascony
Wikipedia - Adal Sultanate -- Former Somali kingdom and sultanate located in the Horn of Africa
Wikipedia - Adama Barrow -- 3rd President of the Gambia
Wikipedia - Adam and Eve -- The first man and woman according to the creation myth of the Abrahamic religions
Wikipedia - Adamanduga -- genre of literature
Wikipedia - Adam Archibald -- Recipient of the Victoria Cross
Wikipedia - Adamas Institute of Technology -- College in West Bengal
Wikipedia - Adamawa Region -- region of Cameroon
Wikipedia - Adamawa State House of Assembly -- Legislative arm of the government of Adamawa State of Nigeria
Wikipedia - Adamawa State -- State of Nigeria
Wikipedia - Adamawa turtle dove -- Species of bird
Wikipedia - Adam Beattie -- U.S. state senator of Michigan and soldier
Wikipedia - Adam Bland -- Australian professional golfer
Wikipedia - Adam Blyth -- Australian professional golfer
Wikipedia - Adam Braver -- American author of historical fiction
Wikipedia - Adam Courchaine -- Canadian professional ice hockey centre
Wikipedia - Adam Cwejman -- Swedish politician of Jewish origin
Wikipedia - Adam Delimkhanov -- Russian politician of Chechen descent
Wikipedia - Adam Desnoyers -- American author and winner of the 2003 O
Wikipedia - Adam Eckfeldt -- Second chief coiner of the United States Mint
Wikipedia - Adam Ephraim Adam I -- Obong of Calabar
Wikipedia - Adam Fairclough -- British historian of the United States
Wikipedia - Adam FitzRoy -- 14th-century illegitimate son of Edward II of England
Wikipedia - Adam Foundation Prize in Creative Writing -- International Institute of Modern Letters at Victoria University of Wellington Prize
Wikipedia - Adam Gaiser -- American scholar of Islamic studies
Wikipedia - Adam Gregg -- Lieutenant Governor of Iowa
Wikipedia - Adam Grunewald -- SS officer
Wikipedia - Adam Had Four Sons -- 1941 film by Gregory Ratoff
Wikipedia - Adam Hadwin -- Canadian professional golfer
Wikipedia - Adam Hofman -- Polish politician
Wikipedia - Adam Kadmon -- mystical concept of a heavenly man or world
Wikipedia - Adam Kuckhoff -- German writer, journalist, and German resistance fighter against the Third Reich
Wikipedia - Adam Laxalt -- 33rd Attorney General of Nevada
Wikipedia - Adam Levine -- American singer-songwriter from California, lead singer of the band Maroon 5
Wikipedia - Adam Loftus (bishop) -- British bishop
Wikipedia - Adam Long (golfer) -- American professional golfer
Wikipedia - Adam McCullock -- American Medal of Honor recipient
Wikipedia - Adam Mednick -- Swedish professional golfer
Wikipedia - Adam Moleyns -- 15th-century Bishop of Chichester
Wikipedia - Adam Muir (British Army officer) -- British Army officer
Wikipedia - Adam of Bremen
Wikipedia - Adam of Eynsham
Wikipedia - Adam of Harcarse -- Scottish Abbott
Wikipedia - Adam of Melrose
Wikipedia - Adam of Saint Victor
Wikipedia - Adam of St. Victor
Wikipedia - Adam-ondi-Ahman -- Historic site in Daviess County, Missouri, U.S.; according to The Church of Jesus Christ of Latter-day Saints (LDS Church), the site where Adam and Eve lived after being expelled from the Garden of Eden
Wikipedia - Adam Osborne -- American writer and software publisher
Wikipedia - Adam Saathoff -- American sports shooter
Wikipedia - Adam's apple -- Feature of the human neck
Wikipedia - Adam S. Boehler -- American businessman and government official
Wikipedia - Adams House (Harvard College) -- Residential House of Harvard College
Wikipedia - Adams Island, New Zealand -- island off Southern New Zealand
Wikipedia - Adamstown, Dublin -- New western suburb of Dublin, Ireland, near Lucan
Wikipedia - Adamstown, Pitcairn Islands -- Capital and only settlement of the Pitcairn Islands
Wikipedia - Adam the Welshman -- Welsh theologian and Bishop of St Asaph
Wikipedia - Adam Wakenshaw -- Recipient of the Victoria Cross
Wikipedia - Adam Walker (British politician) -- Chairman of the British National Party
Wikipedia - Adam Weishaupt -- German philosopher and founder of the Order of Illuminati
Wikipedia - Adam Wodnicki -- Polish professor
Wikipedia - Adana (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Adana massacre of 1909
Wikipedia - Adana massacre -- A massacre of Armenian Christians by Ottoman Muslims
Wikipedia - A Dance to the Music of Time -- Book series
Wikipedia - Adansonia digitata -- Species of plant
Wikipedia - Adansonia -- Genus of plants known as baobabs
Wikipedia - Adanson's mud turtle -- Species of reptile
Wikipedia - Ada of Caria -- Satrap of Caria
Wikipedia - Adaora Adimora -- Professor of Medicine and epidemiology
Wikipedia - Adapisoriculidae -- Extinct family of eutherian mammals
Wikipedia - Adaptations of A Christmas Carol -- Wikimedia list article
Wikipedia - Adaptations of Agatha Christie -- List of Christie's works adapted for other media
Wikipedia - Adaptations of Puss in Boots -- Adaptations of a fairy tale about a cat
Wikipedia - Adaptations of Sherlock Holmes -- Wikimedia list article
Wikipedia - Adaptations of The Hobbit -- List of adaptations of The Hobbit novel by J.R.R. Tolkien
Wikipedia - Adaptations of The Wizard of Oz -- Wikimedia list article
Wikipedia - Adaptations of works by Robert E. Howard -- Aspect of history
Wikipedia - Adaptations of works of Rabindranath Tagore in film and television
Wikipedia - Adaptive Execution Office
Wikipedia - Adaptive function of mating type -- Aspect of fungal sexual reproduction
Wikipedia - Adaptive immune system -- Subsystem of the immune system that is composed of specialized, systemic cells and processes
Wikipedia - Adaptive software development
Wikipedia - A Dash of Courage -- 1916 film
Wikipedia - ADAT Lightpipe -- Standard for the transfer of digital audio between equipment
Wikipedia - Ada TV -- Television channel in the Turkish Republic of Northern Cyprus
Wikipedia - A Daughter of Australia (1922 film) -- 1922 film
Wikipedia - A Daughter of Love -- 1925 film
Wikipedia - A Daughter of Luxury -- 1922 film by Paul Powell
Wikipedia - A Daughter of the Congo -- 1930 film
Wikipedia - A Daughter of the Gods -- 1916 film by Herbert Brenon
Wikipedia - A Daughter of the Law -- 1921 film
Wikipedia - A Daughter of the Poor -- 1917 silent film by Edward Dillon
Wikipedia - A Daughter of the Sioux -- 1925 film directed by Ben F. Wilson
Wikipedia - A Daughter of the Wolf -- 1919 film by Irvin Willat
Wikipedia - A Daughter of Two Worlds -- 1920 film by James Young
Wikipedia - Adawro River -- River in the Tembien highlands of Ethiopia
Wikipedia - A Day in the Death of Joe Egg (film) -- 1972 film by Peter Medak
Wikipedia - A Day in the Death of Joe Egg -- 1967 play
Wikipedia - A Day in the Life of a Tree -- Song written by Brian Wilson and Jack Rieley for US band The Beach Boys
Wikipedia - A Day in the Life of Ranger Smith -- Cartoon
Wikipedia - A Day of Roses in August -- 1927 film
Wikipedia - Ada Zanditon -- Fashion designer of London, United Kingdom
Wikipedia - Ad beatissimi Apostolorum -- 1914 encyclical of Pope Benedict XV
Wikipedia - Ad blocking -- Software feature removing online advertising in a web browser or application
Wikipedia - Adbusters -- Canadian nonprofit organization
Wikipedia - Adcock antenna -- A type of radio antenna array, used mainly for early radio navigation
Wikipedia - Addae Tuntum Festival -- Festival of the people of Kukoum
Wikipedia - Ad Dakhiliyah Governorate -- Governorate of Oman
Wikipedia - Adda of Bernicia
Wikipedia - Ad-Darazi -- 11th-century Ismaili preacher and early leader of the Druze faith
Wikipedia - Adda (South Asian) -- Concept in South Asia, especially Bengal, conversation among a group of people
Wikipedia - Addedomarus -- 1st century BC king of the British Trinovantes
Wikipedia - Added tone chord -- Chord made of a tertian triad and a miscellaneous fourth note
Wikipedia - Added value -- Used as a measure of shareholder value in the financial analysis of shares
Wikipedia - Adderley Street -- Major street in CBD of Cape Town, South Africa
Wikipedia - Ad Dhahirah Governorate -- Governorate of Oman
Wikipedia - Addiction vulnerability -- A range of genetic and environmental risk factors for developing an addiction
Wikipedia - Addi Keshofo River -- River in the Tembien highlands of Ethiopia
Wikipedia - Addington (provincial electoral district) -- Former electoral district of Ontario, Canada
Wikipedia - Addison Gallery of American Art
Wikipedia - Addison-Wesley Professional
Wikipedia - Additional Articles of the Constitution of the Republic of China -- Constitutional revisions and amendments that serve as the Constitution of Taiwan
Wikipedia - Additional Forces Act -- Created the Army of Reserve for the defence of England
Wikipedia - Additions to Daniel -- Three chapters of the Book of Daniel, found in the Septuagint but not in the Hebrew and Aramaic; regarded as canonical in several Christian traditions, incl. Catholicism and Eastern Orthodoxy, but not in Judaism or most forms of Protestantism
Wikipedia - Addition theorem -- Result that expresses a function f(x + y) in terms of f(x) and f(y)
Wikipedia - Additive combinatorics -- An area of combinatorics in mathematics
Wikipedia - Additive Manufacturing by Material Extrusion of metals and ceramics
Wikipedia - Additive number theory -- Study of subsets of integers and behavior under addition
Wikipedia - Additive white Gaussian noise -- Basic noise model used in Information theory to mimic the effect of many random processes that occur in nature
Wikipedia - Addled Parliament -- James I of England's parliament of 1614
Wikipedia - Add-on (Mozilla) -- Mozilla term for software modules that can be added to the Firefox web browser and related applications
Wikipedia - Address Management System -- Database of US postal addresses
Wikipedia - Address pool -- A set of addresses in the IP address allocation hierarchy
Wikipedia - Address Resolution Protocol -- Telecommunications protocol used for resolution of network layer addresses
Wikipedia - Address to the Women of America -- 1971 speech by Gloria Steinem
Wikipedia - Addu Atoll -- Atoll of the Maldives
Wikipedia - Adductor canal -- Aponeurotic tunnel in the middle third of the thigh
Wikipedia - Adductor muscles of the hip -- The most common reference in humans, but may also refer to
Wikipedia - Ad-Dukhan -- 44th chapter of the Qur'an
Wikipedia - Ade A. Olufeko -- Technologist, designer and entrepreneur of Ijebu ancestry
Wikipedia - Adebola Babatunde Ekanola -- Acting Vice Chancellor of University of Ibadan
Wikipedia - A Debt of Honour (1921 film) -- 1921 film
Wikipedia - A Debt of Honour -- 1922 film
Wikipedia - A Decree of Destiny -- 1911 film
Wikipedia - Adedotun Aremu Gbadebo III -- Alake of Egba, Nigeria
Wikipedia - Ade (drink suffix) -- Type of drink
Wikipedia - Adeela Abdulla -- Indian Administrative Service officer
Wikipedia - A Defence of Common Sense
Wikipedia - A Defence of Masochism -- 1998 non-fiction book on BDSM by Anita Phillips
Wikipedia - A Defence of Poetry
Wikipedia - A Defense of Abortion
Wikipedia - A Degree of Murder -- 1967 film
Wikipedia - Adeimantus of Collytus
Wikipedia - Adela albicinctella -- Species of moth
Wikipedia - Adela australis -- Species of moth
Wikipedia - Adela croesella -- Species of moth
Wikipedia - Adela cuprella -- Species of moth
Wikipedia - Adela homalella -- Species of moth
Wikipedia - Adelaide, Abbess of Vilich
Wikipedia - Adelaide College of the Arts -- Art school in Adelaide, Australia
Wikipedia - Adelaide, Countess of Burgundy -- Countess suo jure of Burgundy
Wikipedia - Adelaide-Darwin rail corridor -- A series of five railway lines comprising Australia's north-south transcontinental railway route
Wikipedia - Adelaide Island -- island on the north side of Marguerite Bay off the west coast of the Antarctic Peninsula
Wikipedia - Adelaide L. Sanford -- American educator and advocate for curricula for students of African descent
Wikipedia - Adelaide of Austria
Wikipedia - Adelaide of Italy -- 10th century Empress of the Holy Roman Empire and Saint of the Catholic Church
Wikipedia - Adelaide of Lowenstein-Wertheim-Rosenberg -- Duchess of Braganza
Wikipedia - Adelaide of Metz -- Medieval French noblewoman
Wikipedia - Adelaide of Rheinfelden
Wikipedia - Adelaide of Susa
Wikipedia - Adelaide of Vohburg -- 12th century Queen of Germany
Wikipedia - Adelaide/Rixa of Poland
Wikipedia - Adelaide's warbler -- Species of bird
Wikipedia - Adelaide -- Capital of South Australia
Wikipedia - Adela mazzolella -- Species of moth
Wikipedia - Adel Amin Hafez -- Egyptian Air Force chief of staff
Wikipedia - Adelantado -- Title held by Spanish nobles in service of their respective kings during the Middle Ages
Wikipedia - Adela of Flanders
Wikipedia - Adela of France, Countess of Flanders
Wikipedia - Adela of Milan -- Northern Italian noblewoman
Wikipedia - Adela of Normandy -- 11th and 12th-century daughter of William the Conqueror and Countess of Blois
Wikipedia - Adela paludicolella -- Species of moth
Wikipedia - Adela pantherellus -- Species of moth
Wikipedia - Adela praepilosa -- Species of moth
Wikipedia - Adelard of Bath -- 12th-century English natural philosopher
Wikipedia - Adelard of Ghent
Wikipedia - Adelard of Spoleto -- Duke of Spoleto
Wikipedia - Adela repetitella -- Species of moth
Wikipedia - Adela violella -- Species of moth
Wikipedia - Adelbert Ames -- Union Army general and Medal of Honor recipient
Wikipedia - Adele Hagner Stamp -- First dean of women at the University of Maryland
Wikipedia - Adeleorina -- Suborder of microscopic, spore-forming, single-celled parasites in the aplcomplex phylum
Wikipedia - Adele Racheli -- Italian engineer, patent office owner
Wikipedia - Adele Rautenstrauch -- German patron of the arts and donor
Wikipedia - Adeline Akufo-Addo -- First Lady in the second republic of Ghana
Wikipedia - Adeline, Countess of Cardigan and Lancastre -- British noble
Wikipedia - Adeline Marie Russell, Duchess of Bedford -- activist
Wikipedia - Adelin of Sez
Wikipedia - Adeliza of Louvain -- 12th-century queen and wife of King Henry I of England
Wikipedia - Adeliza -- 11th and 12th-century daughter of William the Conqueror
Wikipedia - Adelle of the Saracens -- 12th-century Italian physician
Wikipedia - Adelmota of Carrara -- 14th-century Italian physician
Wikipedia - Adelobasileus -- Genus of mammaliamorph cynodonts
Wikipedia - Adel (official) -- Moroccan public official
Wikipedia - Adeloidea -- Superfamily of moths
Wikipedia - Adelolf, Count of Boulogne -- Count of Boulogne; member of the House of Flanders
Wikipedia - Adelomyrmex -- Genus of ants
Wikipedia - Adelophthalmidae -- A family of eurypterids, an extinct group of aquatic arthropods.
Wikipedia - Adelophthalmus -- Genus of arthropods (fossil)
Wikipedia - Adelopomorpha -- Genus of beetles
Wikipedia - Adelostemma -- Genus of plant
Wikipedia - Adelotopus -- Genus of beetles
Wikipedia - Adelso -- island in the middle of Lake MM-CM-$laren in Sweden
Wikipedia - Adenanthos acanthophyllus -- Species of shrub endemic to Western Australia
Wikipedia - Adenanthos apiculatus -- Species of shrub of the family Proteaceae, native to the south coast of Western Australia
Wikipedia - Adenanthos argyreus -- Species of shrub endemic to southwest Western Australia
Wikipedia - Adenanthos barbiger -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Adenanthos cacomorphus -- Species of shrub in the family Proteaceae from southwest Western Australia
Wikipedia - Adenanthos cuneatus -- A shrub of the family Proteaceae native to the south coast of Western Australia.
Wikipedia - Adenanthos cygnorum -- Species of shrub in the family Proteaceae endemic to Western Australia
Wikipedia - Adenanthos dobagii -- Species of shrub in the family Proteaceae endemic to southwestern Australia
Wikipedia - Adenanthos dobsonii -- Species of flowering plant from the family Proteaceae endemic to Western Australia
Wikipedia - Adenanthos drummondii -- Species of shrub of the family Proteaceae, native to the south coast of Western Australia
Wikipedia - Adenanthos filifolius -- Species of shrub endemic to southwest Western Australia
Wikipedia - Adenanthos flavidiflorus -- Species of shrub of the family Proteaceae native to Western Australia
Wikipedia - Adenanthos forrestii -- Species of flowering plant from the family Proteaceae from Western Australia
Wikipedia - Adenanthos glabrescens -- Species of shrub endemic to southwest Western Australia
Wikipedia - Adenanthos gracilipes -- Species of shrub of the family Proteaceae native to Western Australia
Wikipedia - Adenanthos ileticos -- Species of shrub in the family Proteaceae from the south-west of Western Australia
Wikipedia - Adenanthos labillardierei -- Species of shrub endemic to southwest Western Australia
Wikipedia - Adenanthos linearis -- Species of shrub of the family Proteaceae, native to the south coast of Western Australia
Wikipedia - Adenanthos macropodianus -- Species of shrub in the family Proteaceae endemic to Kangaroo Island in South Australia
Wikipedia - Adenanthos M-CM-^W cunninghamii -- Species of hybrid shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Adenanthos M-CM-^W pamela -- Naturally occurring hybrid of A. detmoldii and A. obovatus in Western Australia
Wikipedia - Adenanthos meisneri -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Adenanthos oreophilus -- Species of shrub endemic to southwest Western Australia
Wikipedia - Adenanthos pungens -- Species of shrub in the family Proteaceae endemic to the south-west of Western Australia
Wikipedia - Adenanthos sect. Adenanthos -- Taxonomic section of plants in the genus Proteaceae
Wikipedia - Adenanthos sect. Eurylaema -- Taxonomic section of the flowering plant genus Adenanthos (Proteaceae)
Wikipedia - Adenanthos stictus -- Species of shrub of the family Proteaceae, native to the south coast of Western Australia
Wikipedia - Adenanthos velutinus -- Species of shrub of the family Proteaceae native to Western Australia
Wikipedia - Adenanthos venosus -- Species of flowering plant in the family Proteaceae from Western Australia
Wikipedia - Adenanthos -- Genus of Australian native shrubs in the flowering plant family Proteaceae
Wikipedia - Aden Duale -- Member of the National Assembly of Kenya
Wikipedia - Aden Governorate -- Governorate of Yemen
Wikipedia - Adenia digitata -- Species of plant
Wikipedia - Adenia hondala -- Species of plant
Wikipedia - Adenia -- Genus of plants
Wikipedia - Adenike Oyetunde -- Nigerian founder of amputees united
Wikipedia - Adenium obesum -- Species of plant
Wikipedia - Adeno-associated virus -- Species of virus that infects humans mildly
Wikipedia - Adenocarpus decorticans -- species of plant in the family Fabaceae
Wikipedia - Adenodolichos acutifoliolatus -- Species of plant
Wikipedia - Adenodolichos baumii -- Species of plant
Wikipedia - Adenodolichos exellii -- Species of plant
Wikipedia - Adenodolichos huillensis -- Species of plant
Wikipedia - Adenodolichos kaessneri -- Species of plant
Wikipedia - Adenodolichos paniculatus -- Species of plant
Wikipedia - Adenodolichos punctatus -- Species of plant
Wikipedia - Adenodolichos rhomboideus -- Species of plant
Wikipedia - Adenodolichos rupestris -- Species of plant
Wikipedia - Adenomyosis -- Extension of endometrial tissue into the myometrium
Wikipedia - Adenopeltis -- Species of plant
Wikipedia - Adenophorus -- Genus of plants
Wikipedia - Adenosine receptor -- Class of four receptor proteins to the molecule adenosine
Wikipedia - Adenostemma -- Genus of plants
Wikipedia - Adenoviral keratoconjunctivitis -- Common and highly contagious viral infection of the eye
Wikipedia - Aden-Owen-Carlsberg Triple Junction -- The junction of three tectonic plate boundaries in the northwest Indian Ocean
Wikipedia - Aden Ridge -- Part of an active oblique rift system in the Gulf of Aden, between Somalia and the Arabian Peninsula
Wikipedia - Aden -- Port city and temporary capital of Yemen
Wikipedia - Adenylyl cyclase -- Class of enzymes
Wikipedia - Adephaga -- Suborder of beetles
Wikipedia - Aderidae -- Family of beetles
Wikipedia - Adermatoglyphia -- Rare genetic disorder causing lack of fingerprints
Wikipedia - Adesh Institute of Medical Sciences & Research -- Private Medical College in Bathinda
Wikipedia - Adesmia microphylla -- Species of plant
Wikipedia - Adesmia muricata -- Species of plant
Wikipedia - Adesmiella cordipicta -- Genus of beetles
Wikipedia - Adesmoides -- Genus of beetles
Wikipedia - Adesmus -- Genus of beetles
Wikipedia - Adesoji Adelaja -- Nigerian professor
Wikipedia - Adetomyrma aureocuprea -- Species of ant
Wikipedia - Adetomyrma bressleri -- Species of ant
Wikipedia - Adetomyrma caputleae -- Species of ant
Wikipedia - Adetomyrma cassis -- Species of ant
Wikipedia - Adetomyrma caudapinniger -- Species of ant
Wikipedia - Adetomyrma cilium -- Species of ant
Wikipedia - Adetomyrma clarivida -- Species of ant
Wikipedia - Adetomyrma goblin -- Species of ant
Wikipedia - Adetomyrma venatrix -- Species of ant
Wikipedia - Adetomyrma -- Genus of ants
Wikipedia - Adetoun Ogunsheye -- First Nigerian Female Professor ever
Wikipedia - Adetus -- Genus of beetles
Wikipedia - A Devil of a Woman -- 1951 film
Wikipedia - AdExtent -- Israeli software company
Wikipedia - Adh-Dhariyat -- 51st chapter of the Qur'an
Wikipedia - Adhemarius gannascus -- Species of moth
Wikipedia - Adhemarius palmeri -- Species of moth
Wikipedia - Adhemar of Le Puy -- 11th-century French bishop and crusader
Wikipedia - Adherbal (king of Numidia) -- 2nd-century BC King of Numidia
Wikipedia - Adherent point -- An point that belongs to the closure of some give subset of a topological space.
Wikipedia - Adhesive bonding of semiconductor wafers -- A wafer bonding technique
Wikipedia - Adhesive capsulitis of the shoulder -- Painful disease restricting movement
Wikipedia - Adhola people -- Ethnic group of Uganda
Wikipedia - Adi Agom Kebang -- Main discussion forum for the Adi people of Arunachal Pradesh, India
Wikipedia - A Dialogue of Comfort Against Tribulation
Wikipedia - A Dialogue of Comfort against Tribulation
Wikipedia - Adiantum aethiopicum -- Species of plant
Wikipedia - Adiantum alarconianum -- Species of plant
Wikipedia - Adiantum diaphanum -- Species of plant
Wikipedia - Adiantum fengianum -- Species of plant
Wikipedia - Adiantum peruvianum -- Species of plant
Wikipedia - Adiantum sinicum -- Species of plant
Wikipedia - Adiantum tenerum -- Species of plant
Wikipedia - Adiantum viridimontanum -- A rare fern found only in outcrops of serpentine rock in New England and Eastern Canada
Wikipedia - A Diary of Chuji's Travels -- 1927 film
Wikipedia - A Dictionary of Americanisms -- Dictionary of English words and phrases that originated in the United States
Wikipedia - A Dictionary of Greek and Roman Antiquities -- English language encyclopedia
Wikipedia - A Dictionary of Musical Themes -- 1949 reference book by Morgenstern and Barlow
Wikipedia - A Dictionary of the English Language -- 1755 dictionary by Samuel Johnson
Wikipedia - Adidas Originals -- Line of casual sports clothing
Wikipedia - A Different Kind of Truth -- 2012 album by Van Halen
Wikipedia - Adikanfo Festival -- Festival of the people of Hwidiem
Wikipedia - Adil Abdul-Mahdi -- Former Prime Minister of Iraq
Wikipedia - AdilM-EM-^_ah Kadin -- Ottoman consort, wife of Sultan Mustafa III
Wikipedia - Adilson da Silva -- Brazilian professional golfer
Wikipedia - Adin Falkoff
Wikipedia - Adinolepis -- Genus of beetles
Wikipedia - Adipocere -- Waxy substance formed by anaerobic hydrolysis of fat
Wikipedia - Adiposphaerion -- Genus of beetles
Wikipedia - Adirondack Blue -- Variety of potato
Wikipedia - Adirondack Park -- part of forest preserve in northeastern USA
Wikipedia - A Disease of Language
Wikipedia - Adistemia -- Genus of beetles
Wikipedia - Aditi Ashok -- Indian professional golfer
Wikipedia - Aditi -- The mother of Adityas
Wikipedia - Aditya Puri -- Ex-managing director of HDFC Bank
Wikipedia - Adivasi -- Collective term for the tribes of India who are considered indigenous people of India
Wikipedia - A Division (New York City Subway) -- Division of the New York City Subway
Wikipedia - A Division of the Spoils -- 1975 book by Paul Scott
Wikipedia - Adiyaman (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Adjarians -- Ethnographic group of Georgians
Wikipedia - Adjective -- Part of speech that describes a noun or pronoun
Wikipedia - Adjinga -- Genus of beetles
Wikipedia - Adjunct professors in North America
Wikipedia - Adjunct Professor
Wikipedia - Adjunct professor -- Academic title
Wikipedia - Adjuntas barrio-pueblo -- Historical and administrative center (seat) of Adjuntas, Puerto Rico
Wikipedia - Adjustable bed -- type of bed which can be adjusted as needed
Wikipedia - Adjusted Service Rating Score -- System used by US Army at the end of WWII to determine which soldiers were eligible to be repatriated to the US
Wikipedia - Adjutant general -- Military chief administrative officer
Wikipedia - Adjuvant -- Pharmacological or immunological agent that improves the immune response of a vaccine
Wikipedia - Adlercreutz (baronial family) -- baronial family branch of commander family
Wikipedia - Adlertag -- First day of German military operations to destroy the British air force
Wikipedia - Adlerzia -- Genus of ants
Wikipedia - Adlumia fungosa -- Species of flowering plants in the poppy family Papaveraceae
Wikipedia - Adly Mansour -- Egyptian judge and statesman; former interim President of Egypt
Wikipedia - AdM-CM-;naic -- Fictional language in the fantasy works of J. R. R. Tolkien
Wikipedia - Admete californica -- Species of mollusc
Wikipedia - Admetella -- Genus of annelids
Wikipedia - Admete viridula -- Species of sea snail
Wikipedia - Admetophoneus -- Genus of prehistoric tetrapods
Wikipedia - Admetus of Epirus -- 5th-century Greek ruler of Epirus
Wikipedia - Administrador de Infraestructuras Ferroviarias -- Operator of most of Spain's railway infrastructure
Wikipedia - Administration for Native Americans -- United States program office
Wikipedia - Administration of Estates Act 1925 -- UK statute
Wikipedia - Administration of justice -- Process by which a legal system is executed
Wikipedia - Administration of Muslim Law Act -- Statute of the Parliament of Singapore
Wikipedia - Administration of the Patrimony of the Apostolic See
Wikipedia - Administration of Thrissur
Wikipedia - Administrative Conference of the United States -- Independent agency of the US government
Wikipedia - Administrative controls -- Training, procedure, policy, or practice that lessen the threat of a hazard by improving worker behavior
Wikipedia - Administrative counties of England -- Former subnational divisions of England
Wikipedia - Administrative detention -- Arrest and detention of individuals by the state without trial
Wikipedia - Administrative distance -- A number of arbitrary unit used in network routing decisions
Wikipedia - Administrative divisions of Armenia
Wikipedia - Administrative divisions of Assam -- Regional divisions in Assam
Wikipedia - Administrative divisions of Bihar -- Regional divisions in Bihar
Wikipedia - Administrative divisions of Burma
Wikipedia - Administrative divisions of Cambodia
Wikipedia - Administrative divisions of China -- Class of regions in the People's Republic of China
Wikipedia - Administrative divisions of Croatia -- List of historical and current administrative divisions of Croatia
Wikipedia - Administrative divisions of France
Wikipedia - Administrative divisions of French Polynesia -- List of administrative divisions in France
Wikipedia - Administrative divisions of Georgia (country)
Wikipedia - Administrative divisions of Haryana -- Regional divisions in Harayana
Wikipedia - Administrative divisions of Hungary
Wikipedia - Administrative divisions of India -- Subnational administrative units of India
Wikipedia - Administrative divisions of ISIL
Wikipedia - Administrative divisions of Jharkhand -- Regional divisions in Jharkhand
Wikipedia - Administrative divisions of Karnataka -- Regional divisions in Karnataka
Wikipedia - Administrative divisions of Michigan -- Human settlement in United States of America
Wikipedia - Administrative divisions of Morocco
Wikipedia - Administrative divisions of Moscow Oblast -- Wikipedia list article
Wikipedia - Administrative divisions of New York (state) -- Administrative divisions of New York state
Wikipedia - Administrative divisions of Omsk Oblast -- Wikipedia list article
Wikipedia - Administrative divisions of Poland
Wikipedia - Administrative divisions of Portugal -- Overview of the administrative divisions of Portugal
Wikipedia - Administrative divisions of Romania
Wikipedia - Administrative divisions of Rostov Oblast
Wikipedia - Administrative divisions of Ryazan Oblast
Wikipedia - Administrative divisions of Singapore -- ways Singapore has been subdivided for administrative purposes
Wikipedia - Administrative divisions of Somalia
Wikipedia - Administrative divisions of Sverdlovsk Oblast -- Wikimedia list article
Wikipedia - Administrative divisions of Taiwan -- Administrative division of Taiwan
Wikipedia - Administrative divisions of the Maldives
Wikipedia - Administrative divisions of the People's Republic of China
Wikipedia - Administrative divisions of the Philippines
Wikipedia - Administrative divisions of the Tang dynasty
Wikipedia - Administrative divisions of Tyumen Oblast -- Wikipedia list article
Wikipedia - Administrative divisions of Ukraine
Wikipedia - Administrative divisions of Ulyanovsk Oblast -- Wikipedia list article
Wikipedia - Administrative divisions of Uttarakhand -- Regional divisions in Uttarakhand
Wikipedia - Administrative divisions of Uttar Pradesh -- Regional divisions in Uttar Pradesh
Wikipedia - Administrative divisions of West Bengal -- Regional divisions in West Bengal
Wikipedia - Administrative divisions of Yemen -- One of two main types of bureaucratic divisions in Yemen
Wikipedia - Administrative geography of Bangladesh -- Bangladeshi administrative geography
Wikipedia - Administrative geography of the United Kingdom -- Geographical subdivisions of local government in Great Britain and Northern Ireland
Wikipedia - Administrative heads of the Australian Antarctic Territory -- Wikimedia list article
Wikipedia - Administrative law -- Branch of law governing administrative agencies
Wikipedia - Administrative leave -- Temporary leave of an employee from a job
Wikipedia - Administrative Office of the United States Courts -- Administrative agency of the US federal court system
Wikipedia - Administrative Professionals Day -- Day to recognize secretaries and others
Wikipedia - Administrative regions of Greece -- First administrative subdivisions of Greece
Wikipedia - Administrative units of Pakistan -- Provinces and territories under the administrative authority of Pakistan
Wikipedia - Administrator (of ecclesiastical property)
Wikipedia - Administrator of Tokelau -- New Zealand government administrator
Wikipedia - Adminius -- 1st century AD ruler of the British Catuvellauni tribe
Wikipedia - Admiral-class battlecruiser -- Class of Royal Navy battlecruisers
Wikipedia - Admiral-class ironclad -- Class of pre-dreadnoughts of the Royal Navy
Wikipedia - Admiral Grigorovich-class frigate -- Russian class of frigates
Wikipedia - Admiral of the Fleet (Royal Navy) -- Highest rank of the British Royal Navy
Wikipedia - Admiral of the Navy (United States) -- rank in the United States Navy
Wikipedia - Admiral of the Red -- Rank of the navy of the United Kingdom
Wikipedia - Admiral's House, Hampstead -- Listed building in the London Borough of Camden
Wikipedia - Admiralty Bay (South Shetland Islands) -- Bay of Antarctica
Wikipedia - Admiralty Experimental Station -- Research department of the British Admiralty
Wikipedia - Admiralty House, Sydney -- Official residence of the Governor-General of Australia in Kirribilli, Sydney
Wikipedia - Admiralty Islands campaign -- Series of WWII battles
Wikipedia - Admiralty law -- The totality of applicable law for the oceans and their use
Wikipedia - Admiralty M-class destroyer -- Class of destroyers of the Royal Navy
Wikipedia - Admiralty type flotilla leader -- Class of British flotilla leaders
Wikipedia - Admissible representation -- Class of representations
Wikipedia - Admittance parameters -- Properties of an electrical network in terms of a matrix of ratios of currents to voltages
Wikipedia - Adna Chaffee -- 2nd Chief of Staff of the United States Army
Wikipedia - Adnan Al-Kaissie -- Iraqi professional wrestler and wrestling manager
Wikipedia - Adnan AlKateb -- British journalist of Syrian origin
Wikipedia - Adnan Iqbal Chaudhry -- | Justice of the Sindh High Court
Wikipedia - Adnan Selcuk Mizrakli -- Former Mayor of Diyarbakir, Turkey
Wikipedia - Adnan Yousoof -- Pakistani sailor
Wikipedia - Adnation -- The fusion of multiple whorls of a flower to petals
Wikipedia - Ad nauseam -- Discussion that has continued to the point of nausea
Wikipedia - Adnetoscyllium -- Extinct genus of bamboo shark
Wikipedia - Adobe Acrobat -- Set of application software to view, edit and manage files in Portable Document Format (PDF)
Wikipedia - Adobe Connect -- Suite of software for remote training, web conferencing, presentation, and desktop sharing
Wikipedia - Adobe Creative Cloud -- Software as a service offering from Adobe Inc.
Wikipedia - Adobe Distiller -- Software application
Wikipedia - Adobe Dreamweaver -- Proprietary web development software
Wikipedia - Adobe Experience Cloud -- Online marketing and Web analytics software
Wikipedia - Adobe Flash Player -- Software for viewing multimedia, rich Internet applications, and streaming video and audio
Wikipedia - Adobe Inc. -- American multinational computer software company
Wikipedia - Adobe InDesign -- Desktop publishing software
Wikipedia - Adobe Lightroom -- Photo editing and management software
Wikipedia - Adobe PageMill -- HTML editor software
Wikipedia - Adobe Photoshop Express -- graphic editing Software
Wikipedia - Adobe Photoshop -- Raster graphics editing software
Wikipedia - Adobe Premiere Pro -- Video editing software
Wikipedia - Adobe Software
Wikipedia - Adobe World Headquarters -- Office skyscraper complex, California
Wikipedia - A Dog of Flanders (1935 film) -- 1935 film directed by Edward Sloman
Wikipedia - A Dog of the Regiment -- 1927 film
Wikipedia - Adolescence of Cain -- 1959 film by Roman Chalbaud
Wikipedia - Adolescence of Utena -- 1999 film by Kunihiko Ikuhara
Wikipedia - Adolescence -- Transitional stage of physical and psychological development
Wikipedia - Adolescent and young adult oncology -- Medical branch dealing with prevention, diagnosis, and treatment of cancer in adolescent and young adults
Wikipedia - Adolescent medicine -- Medical subspecialty that focuses on care of patients who are in the adolescent period of development
Wikipedia - Adolescent sexuality in the United States -- Issues related to sexuality of US adolescents
Wikipedia - Adolf Appellof -- Swedish marine zoologist
Wikipedia - Adolf Baeumker -- German officer and aviation researcher
Wikipedia - Adolf Cech -- Czech conductor who premiered many of DvoM-EM-^Yak pieces.
Wikipedia - Adolf Deucher -- Member of the Swiss Federal Council
Wikipedia - Adolf Furrer -- Swiss military officer and small arms designer
Wikipedia - Adolf-Heinz Beckerle -- German politician, SA officer, and diplomat
Wikipedia - Adolf Hitler and vegetarianism -- Adolf Hitler's abstention from the consumption of meat
Wikipedia - Adolf Hitler's rise to power -- Overview of Adolf Hitler's rise to power
Wikipedia - Adolf Hitler's wealth and income -- Overview of the wealth and income of Adolf Hitler
Wikipedia - Adolf Hofer (luger) -- Austrian luger
Wikipedia - Adolf Hofrichter -- German politician
Wikipedia - Adolf, King of the Romans -- Late 13th century King of the Romans
Wikipedia - Adolf Kirchhoff
Wikipedia - Adolf Kristoffersen -- Norwegian politician
Wikipedia - Adolf Muschg -- Swiss writer and professor of literature
Wikipedia - Adolfo CofiM-CM-1o -- Spanish art director
Wikipedia - Adolf of Altena
Wikipedia - Adolf of Germany
Wikipedia - Adolf of Osnabrck
Wikipedia - Adolf Ogi -- 82nd President of the Swiss Confederation
Wikipedia - Adolfo Lopez Mateos -- 48th president of Mexico
Wikipedia - Adolfo Ruiz Cortines -- 47th president of Mexico
Wikipedia - Adolfo Suarez -- Prime Minister of Spain (1976-1981)
Wikipedia - Adolf VI of Berg
Wikipedia - Adolf von Rauch (born 1805) -- Cavalry officer in the Prussian Army
Wikipedia - Adolph Ernst Knoch -- American theologian and translator of the Concordant Version of the Bible
Wikipedia - Adolph II of Nassau
Wikipedia - Adolph Medlycott -- Bishop of the Catholic Archdiocese of Thrissur (1838-1918)
Wikipedia - Adolphus Roffe -- American equestrian
Wikipedia - Adolphustown -- Former township now part of Greater Napanee, Ontario, Canada
Wikipedia - Adomnan of Iona
Wikipedia - Adomnan -- Abbot of Iona Abbey, hagiographer, statesman, clerical lawyer
Wikipedia - Adonis cyllenea -- species of plant in the family Ranunculaceae
Wikipedia - Adonis flammea -- Species of plant
Wikipedia - Adonis (plant) -- Genus of flowering plants in the buttercup family Ranunculaceae
Wikipedia - Adonis vernalis -- Species of flowering plant in the buttercup family Ranunculaceae
Wikipedia - Adonis -- Greek god of beauty and desire
Wikipedia - Ado of Vienne
Wikipedia - Adoor Prakash -- Indian politician and Member of Parliament, Lok Sabha
Wikipedia - Adoor (State Assembly constituency) -- Constituency of the Kerala legislative assembly in India
Wikipedia - Adopting Act of 1729 -- none
Wikipedia - Adoption of Chinese literary culture
Wikipedia - Adoption of the Gregorian calendar
Wikipedia - Adoption -- Legal provision for transference of legal parentage
Wikipedia - Adora Cheung -- American software developer
Wikipedia - Adoration of the Christ Child (Lippi, Prato) -- Painting by Filippo Lippi
Wikipedia - Adoration of the Christ Child (Lotto, Krakow) -- 1508 painting by Lorenzo Lotto
Wikipedia - Adoration of the Christ Child (Lotto, Washington) -- 1523 painting by Lorenzo Lotto
Wikipedia - Adoration of the Christ Child (Uccello) -- c. 1430s fresco by Paolo Uccello
Wikipedia - Adoration of the Christ Child with Saint Jerome, Saint Mary Magdalene and Saint Eustace -- c. 1436 panel painting by Paolo Uccello
Wikipedia - Adoration of the Magi (Biscaino) -- painting by Bartolomeo Biscaino
Wikipedia - Adoration of the Magi (Castello) -- painting by Valerio Castello
Wikipedia - Adoration of the Magi (Cesare da Sesto) -- Painting by Cesare da Sesto in the National Museum of Capodimonte, Naples
Wikipedia - Adoration of the Magi (Leonardo) -- Unfinished painting by Leonardo da Vinci
Wikipedia - Adoration of the Magi (Stom) -- Painting series by Matthias Stom
Wikipedia - Adoration of the Magi (Veronese) -- Painting by Paolo Veronese
Wikipedia - Adoration of the Magi
Wikipedia - Adoration of the Shepherds (Crivelli) -- Painting by Carlo Crivelli
Wikipedia - Adoration of the Shepherds (Lotto) -- painting by Lorenzo Lotto
Wikipedia - Adoration of the Shepherds (Santafede) -- Painting by Fabrizio Santafede in the National Museum of Capodimonte, Naples
Wikipedia - Adoration of the Shepherds (Savoldo) -- Painting by Girolamo Savoldo
Wikipedia - Adoration of the Shepherds (Signorelli) -- Painting by Luca Signorelli
Wikipedia - Adoration of the Shepherds (Stom) -- Painting series by Matthias Stom
Wikipedia - Adoration of the Shepherds -- Part of the nativity story and common subject in Christian art
Wikipedia - Adoration of the Shepherds with Saints Nazarius and Celsus -- Painting by Moretto da Brescia
Wikipedia - Adorers of the Blood of Christ
Wikipedia - Adoretus -- Genus of beetles
Wikipedia - Ad orientem -- Eastward orientation of some Christian worship
Wikipedia - Adornment -- Accessory or ornament worn to enhance the beauty or status of the wearer
Wikipedia - A dos Francos -- Civil parish of Caldas da Rainha, Portugal
Wikipedia - Adosinda -- Queen of Asturias from 774 to 783
Wikipedia - Adotela -- Genus of beetles
Wikipedia - Adoxaceae -- Species of plant
Wikipedia - Adoxa moschatellina -- Species of flowering plant in the family Adoxaceae
Wikipedia - Adoxa -- genus of flowering plants in the family Adoxaceae
Wikipedia - Adoxophyes lacertana -- Species of insect
Wikipedia - Ad Petri Cathedram -- 1959 papal encyclical of pastoral character
Wikipedia - Adranes -- Genus of beetles
Wikipedia - Adranodoros -- 3rd-century BC tyrant of Syracuse
Wikipedia - Adra railway division -- Railway division of India
Wikipedia - Adrar Province -- Province of Algeria
Wikipedia - Adrar Region -- region of Mauritania
Wikipedia - Adrastus of Aphrodisias -- 2nd-century Greek philosopher
Wikipedia - A Dreamer's Tales -- Book of fantasy stories by Lord Dunsany
Wikipedia - A Dream of Armageddon -- Short story by H. G. Wells
Wikipedia - A Dream of Fair Women
Wikipedia - A Dream of Happiness -- 1924 film
Wikipedia - A Dream of John Ball -- 1888 novel by William Morris
Wikipedia - A Dream of Passion -- 1978 film
Wikipedia - A Dream of Red Mansions (1988 film series) -- Serial feature film by Xie Tieli
Wikipedia - Adreno -- Series of graphics processing units
Wikipedia - Adriaan de Groot (software developer) -- Dutch computer programmer
Wikipedia - Adriaan van der Meyden -- Dutch colonial governor of Ceylon
Wikipedia - Adriaan van Kervel -- Governor of the Cape Colony
Wikipedia - Adriaan van 't Hoff -- Dutch painter
Wikipedia - Adriana Ambesi -- Italian film actress of the 1960s
Wikipedia - Adriana Hoffmann -- Chilean botanist
Wikipedia - Adrian and Natalia of Nicomedia
Wikipedia - Adriana quadripartita -- Species of plant
Wikipedia - Adriana UmaM-CM-1a-Taylor -- American professor of education
Wikipedia - Adrian Bejan -- Romanian-American professor
Wikipedia - Adrian Bird -- British geneticist and professor
Wikipedia - Adrian Carmack -- Video game artist and co-founder of id Software
Wikipedia - Adrian Carton de Wiart -- British Army officer and recipient of the Victoria Cross
Wikipedia - Adrian Cole (RAAF officer) -- Royal Australian Air Force senior commander
Wikipedia - Adriane Rini -- Philosopher and professor at Massey University, New Zealand
Wikipedia - Adrian Ettlinger -- American electrical engineer and software developer
Wikipedia - Adrian Fenty -- Sixth mayor of the District of Columbia
Wikipedia - Adrian Furnham -- British University Psychology Professor
Wikipedia - Adrian Gregory -- American softball coach
Wikipedia - Adrian Hasler -- Prime Minister of Liechtenstein
Wikipedia - Adrian Luckman -- Glaciologist and professor of geology at Swansea University
Wikipedia - Adriano Bernardini -- Italian prelate of the Catholic Church
Wikipedia - Adriano Castellesi -- 16th-century Bishop of Hereford, Bishop of Bath and Wells, and cardinal
Wikipedia - Adrian of Canterbury -- 8th-century Berber abbot of St Augustine's, Canterbury and saint
Wikipedia - Adrian of May
Wikipedia - Adrian of Moscow
Wikipedia - Adrian of Nicomedia
Wikipedia - Adrian of Poshekhonye
Wikipedia - Adrian Ramsay -- Former Deputy Leader of the Green Party of England and Wales
Wikipedia - Adrian Willaert -- French-Flemish composer and founder of the Venetian School
Wikipedia - Adriaphaenops -- Genus of beetles
Wikipedia - Adriatic campaign of 1807-1814 -- Campaign in the Napoleonic Wars
Wikipedia - Adriatic Sea -- Body of water between the Italian Peninsula and the Balkan Peninsula
Wikipedia - Adrien Mork -- French professional golfer
Wikipedia - Adrienne Clarkson -- Canadian journalist and 26th Governor General of Canada
Wikipedia - Adrienne Mayor -- Historian of ancient science
Wikipedia - Adrienne McNeil Herndon -- American actress, professor and activist
Wikipedia - Adrimus -- Genus of beetles
Wikipedia - Adriopea pallidata -- Genus of beetles
Wikipedia - ADR (treaty) -- United Nations treaty that governs transnational road transport of hazardous materials
Wikipedia - AdS/CFT correspondence -- Duality between theories of gravity on anti-de Sitter space and conformal field theories
Wikipedia - Adscita albanica -- Species of moth
Wikipedia - Adscita alpina -- Species of moth
Wikipedia - Adscita bolivari -- Species of moth
Wikipedia - Adscita capitalis -- Species of moth
Wikipedia - Adscita geryon -- Species of moth
Wikipedia - Adscita italica -- Species of moth
Wikipedia - Adscita jordani -- Species of moth
Wikipedia - Adscita krymensis -- Species of moth
Wikipedia - Adscita mannii -- Species of moth
Wikipedia - Adscita obscura -- Species of moth
Wikipedia - Adscita schmidti -- Species of moth
Wikipedia - Adscita statices -- Species of moth
Wikipedia - Adsorption -- Process resulting from the attraction of atoms, ions, or molecules from a gas, liquid, or solution sticking to a surface
Wikipedia - Adult ADHD Self-Report Scale -- A self-reported questionnaire used to assist in the diagnosis of ADHD in adults
Wikipedia - Adult adoption -- Legal provision for transference of legal parentage of an adult
Wikipedia - Adult attention deficit hyperactivity disorder -- The neurobiological condition of attention deficit hyperactivity disorder (ADHD) in adults
Wikipedia - Adultcentrism -- Exaggerated egocentrism of adults
Wikipedia - Adult chat (television) -- Genre of television programming
Wikipedia - Adult development -- Changes that occur in biological and psychological domains of human life from adolescence
Wikipedia - Adult education -- Any form of learning adults engage in beyond traditional schooling
Wikipedia - Adultery -- Type of extramarital sex
Wikipedia - Adult Film Association of America -- Pornographic film award
Wikipedia - Adult movie theater -- Movie theater designed for the exhibition of pornographic films
Wikipedia - Adult Swim Games -- Video game publishing division of Adult Swim
Wikipedia - Adult Use of Marijuana Act -- 2016 California voter initiative that legalized recreational cannabis
Wikipedia - Advaita Ashrama -- branch of the Ramakrishna Math
Wikipedia - Advaita Guru Parampara -- traditional list historical teachers of Advaita Vedanta
Wikipedia - Advaita Parivara -- succession of disciples descending from SrM-DM-+ Advaita M-DM-^@carya
Wikipedia - Advaita Vedanta -- school of Hindu philosophy; a classic path to spiritual realization
Wikipedia - Advance Australia Fair -- Official national anthem of Australia since 1984
Wikipedia - Advanced Air -- Airline of the United States
Wikipedia - Advanced Combat Optical Gunsight -- American series of telescopic sights manufactured by Trijicon
Wikipedia - Advanced Dungeons Dragons: Heroes of the Lance
Wikipedia - Advanced Dungeons Dragons: Treasure of Tarmin
Wikipedia - Advanced Encryption Standard -- Standard for the encryption of electronic data
Wikipedia - Advanced Engineering Materials -- Journal of material science
Wikipedia - Advanced Gas-cooled Reactor -- Type of nuclear reactor
Wikipedia - Advanced Institute of Modern Management & Technology -- College in West Bengal
Wikipedia - Advanced learner's dictionary -- Type of monolingual learner's dictionary
Wikipedia - Advanced Linux Sound Architecture -- Software framework
Wikipedia - Advanced maternal age -- Older age of a mother at conception and its associated health effects
Wikipedia - Advanced persistent threat -- Set of stealthy and continuous computer hacking processes
Wikipedia - Advanced Placement -- American program with college-level classes offered to high school students
Wikipedia - Advancement of Learning
Wikipedia - Advance ratio -- Ratio of freestream speed to tip speed
Wikipedia - Advance Wars: Days of Ruin -- Video game
Wikipedia - Advantage of terrain -- Land combat consideration
Wikipedia - Advection -- The transport of a substance by bulk motion
Wikipedia - Advent calendar -- Special calendar used to count the days of Advent in anticipation of Christmas
Wikipedia - Advent candle -- A candle marked with the days of December up to Christmas Eve
Wikipedia - Adventist University of the Antilles -- Private, coeducational, Christian, and non-profit university in Mayaguez, Puerto Rico
Wikipedia - Adventure Island (water park) -- Water park located northeast of Tampa, Florida from Busch Gardens Tampa
Wikipedia - Adventure of a Lifetime -- 2015 single by Coldplay
Wikipedia - Adventures in Oz -- Collection of graphic novels set in the land of Oz
Wikipedia - Adventures in Stationery -- history of office supplies
Wikipedia - Adventures of a Brown Man in Search of Civilization -- 1972 film
Wikipedia - Adventures of Aladdin -- 1978 film
Wikipedia - Adventures of a Plumber's Mate -- 1978 film by Stanley Long
Wikipedia - Adventures of a Private Eye -- 1977 film by Stanley Long
Wikipedia - Adventures of a Taxi Driver -- 1976 film by Stanley Long
Wikipedia - Adventures of Captain America
Wikipedia - Adventures of Carol -- 1917 US silent film directed by Harley Knoles
Wikipedia - Adventures of Huckleberry Finn -- Novel by Mark Twain
Wikipedia - Adventures of Jojo -- 2018 film
Wikipedia - Adventures of Joselito and Tom Thumb -- 1960 film by Rene Cardona
Wikipedia - Adventures of Juan Lucas -- 1949 film by Rafael Gil
Wikipedia - Adventures of Juku the Dog -- 1931 film
Wikipedia - Adventures of Krosh -- 1961 film
Wikipedia - Adventures of Nils Holgersson -- 1962 film
Wikipedia - Adventures of Red Ryder -- 1940 film by John English, William Witney
Wikipedia - Adventures of Rusty -- 1945 film by Paul Burnford
Wikipedia - Adventures of Sherlock Holmes; or, Held for Ransom -- 1905 film by J. Stuart Blackton
Wikipedia - Adventures of Superman (TV series) -- US 1950s television series
Wikipedia - Adventures of Tarzan -- 1985 film
Wikipedia - Adventures of the Barber of Seville -- 1954 film
Wikipedia - Adventures of the Bengal Lancers -- 1964 film
Wikipedia - Adventures of the Queen -- 1975 film
Wikipedia - Adventures of the Yellow Suitcase -- 1970 film
Wikipedia - Adventures of Zatoichi -- 1964 film
Wikipedia - Adventure therapy -- Type of psychotherapy
Wikipedia - Adventure Time: Pirates of the Enchiridion -- 2018 video game
Wikipedia - Adventure Time (season 10) -- Season of television series
Wikipedia - Adventure Time (season 9) -- Season of television series
Wikipedia - Adventure Time: The Secret of the Nameless Kingdom -- 2014 top-down adventure video game
Wikipedia - Adverb -- Class of words
Wikipedia - Adversarial machine learning -- Research field that lies at the intersection of machine learning and computer security
Wikipedia - Adverse effects of electronic cigarettes
Wikipedia - Advertising in biology -- Use of displays by organisms to signal for selective advantage
Wikipedia - Advertising mail -- Distribution of advertising by direct mail or letterbox drop
Wikipedia - Advertising -- Form of communication for marketing, typically paid for
Wikipedia - Advice (complexity) -- Computational input that relies on the length but not content of the input
Wikipedia - Advice (opinion) -- Relayed to another person, group or party often offered as a guide to action and/or conduct
Wikipedia - Advocacy of suicide
Wikipedia - Advocates of Roman congregations
Wikipedia - Advocate -- Profession in the field of law
Wikipedia - Advogato -- Free software online community
Wikipedia - Adygea -- First-level administrative division of Russia
Wikipedia - Adyghe language -- One of the official languages of the Republic of Adygea in Russia
Wikipedia - Adyghe phonology -- System of sounds for the Adyghe language
Wikipedia - A Dynamical Theory of the Electromagnetic Field
Wikipedia - Adyte -- Genus of annelids
Wikipedia - Adzebill -- Extinct genus of birds
Wikipedia - Aeacides of Epirus -- Fourth Century BC king of Epirus, father of Pyrrhus
Wikipedia - Aeacus -- Ancient Greek mythological ruler of the Myrmidons and judge of the dead
Wikipedia - Aechmea blanchetiana -- Species of plant
Wikipedia - Aechmea brachystachys -- Species of plant
Wikipedia - Aechmea bromeliifolia -- Species of plant
Wikipedia - Aechmea calyculata -- Species of plant
Wikipedia - Aechmea drakeana -- Species of plant
Wikipedia - Aechmea fasciata -- Species of plant
Wikipedia - Aechmea fraseri -- Species of plant
Wikipedia - Aechmea fuerstenbergii -- Species of plant
Wikipedia - Aechmea gurkeniana -- Species of plant
Wikipedia - Aechmea 'Hellfire' -- Hybrid cultivar of the genus Aechmea in the Bromeliad family
Wikipedia - Aechmea laevigata -- Species of plant
Wikipedia - Aechmea magdalenae -- Species of plant
Wikipedia - Aechmea miniata -- Species of plant
Wikipedia - Aechmea moorei -- Species of plant
Wikipedia - Aechmea nallyi -- Species of plant
Wikipedia - Aechmea nidularioides -- Species of plant
Wikipedia - Aechmea ornata -- Species of plant
Wikipedia - Aechmea penduliflora -- Species of plant
Wikipedia - Aechmea pineliana -- Species of plant
Wikipedia - Aechmea servitensis -- Species of plant
Wikipedia - Aechmea sphaerocephala -- Species of plant
Wikipedia - Aechmea streptocalycoides -- Species of plant
Wikipedia - Aechmea strobilacea -- Species of plant
Wikipedia - Aechmea tillandsioides -- Species of plant
Wikipedia - Aechmophorus -- Genus of birds
Wikipedia - Aechmutes -- Genus of beetles
Wikipedia - Aeciospore -- Reproductive structure of a fungus
Wikipedia - Aecium -- Reproductive structure of fungi producing aeciospores
Wikipedia - Aedesius of Alexandria
Wikipedia - Aedes scapularis -- Species of insect
Wikipedia - Aedes -- Genus of mosquitoes
Wikipedia - Aedia funesta -- Species of moth
Wikipedia - Aedia leucomelas -- Species of moth
Wikipedia - Aedile -- Office of the Roman Republic
Wikipedia - Aedoea -- Species of insect
Wikipedia - Aedoeus -- Genus of beetles
Wikipedia - Aedophron rhodites -- Species of moth
Wikipedia - Aega antarctica -- Species of crustacean
Wikipedia - A-E gas field -- Oil field on the continental shelf of the Black Sea
Wikipedia - Aegean Airlines -- Flag carrier airline of Greece
Wikipedia - Aegean Islands -- Group of islands
Wikipedia - Aegean Sea -- Part of the Mediterranean Sea between the Balkanian and Anatolian peninsulas
Wikipedia - Aegialeus (King of Argos) -- King of Argos, son of Adrastus
Wikipedia - Aegialeus (King of Sicyon) -- Mythical king of Sicyon
Wikipedia - Aegiale (wife of Diomedes) -- Ancient Greek mythological figure
Wikipedia - Aegialia -- Genus of beetles
Wikipedia - Aegialiinae -- Subfamily of beetles
Wikipedia - Aegialornis -- Extinct genus of birds
Wikipedia - Aegiceras corniculatum -- species of plant in the family Primulaceae
Wikipedia - Aegidius -- Ruler of Soissons
Wikipedia - Aegilops crassa -- species of plant in the family Poaceae
Wikipedia - Aegilops kotschyi -- species of plant in the family Poaceae
Wikipedia - Aeginetia flava -- Species of plant
Wikipedia - Aegiphila cordifolia -- Species of plant
Wikipedia - Aegiphila sordida -- Species of plant
Wikipedia - Aegirocassis -- Extinct genus of anomalocarids
Wikipedia - Aegis -- Shield, buckler, or breastplate of Athena and Zeus bearing the head of Medusa
Wikipedia - Aegle koekeritziana -- Species of moth
Wikipedia - Aegle marmelos -- Species of tree, considered sacred by Hindus
Wikipedia - Aegle semicana -- Species of moth
Wikipedia - Aegocidnexocentrus -- Genus of beetles
Wikipedia - Aegoidus -- Genus of beetles
Wikipedia - Aegomorphus -- Genus of beetles
Wikipedia - Aegopodium podagraria -- Species of flowering plant in the celery family Apiaceae
Wikipedia - Aegoprepes -- Genus of beetles
Wikipedia - Aegoschema -- Genus of beetles
Wikipedia - Aegosoma -- Genus of beetles
Wikipedia - Aegrotocatellus -- Genus of trilobites
Wikipedia - Aegukga -- National anthem of South Korea
Wikipedia - AEG -- 1883-1996 electrical equipment and aircraft manufacturer of Germany
Wikipedia - Aegyptocetus -- Species of mammal
Wikipedia - Aeletes -- Genus of beetles
Wikipedia - Aelia Flaccilla -- Wife of Roman emperor Theodosius I
Wikipedia - Aelia Paetina -- Second wife of Roman emperor Claudius
Wikipedia - Aella of Deira
Wikipedia - Aellopos clavipes -- Species of moth
Wikipedia - Aellopos fadus -- Species of moth
Wikipedia - Aellopos tantalus -- Species of moth
Wikipedia - Aelred of Hexham
Wikipedia - Aelred of Rievaulx
Wikipedia - Aemilia affinis -- Species of moth
Wikipedia - Aemilia asignata -- Species of moth
Wikipedia - Aemilia crassa -- Species of moth
Wikipedia - Aemilia fanum -- Species of moth
Wikipedia - Aemilia Lepida (fiancee of Claudius) -- Noble Roman woman
Wikipedia - Aemilia Lepida -- The name of several Roman women belonging to the gens Aemilia
Wikipedia - Aemilia melanchra -- Species of moth
Wikipedia - Aemilia mincosa -- Species of moth
Wikipedia - Aemilia (moth) -- Genus of moths
Wikipedia - Aemilia ockendeni -- Species of moth
Wikipedia - Aemilia pagana -- Species of moth
Wikipedia - Aemilia peropaca -- Species of moth
Wikipedia - Aemilia rubriplaga -- Species of moth
Wikipedia - Aemilia testudo -- Species of moth
Wikipedia - Aemilius -- Genus of beetles
Wikipedia - Aemocia -- Genus of beetles
Wikipedia - Aemula -- Genus of brachiopods
Wikipedia - Aeneads -- In Roman mythology, the friends, family and companions of Aeneas
Wikipedia - Aeneas Mackintosh -- British Merchant Navy officer and Antarctic explorer
Wikipedia - Aeneas of Gaza -- 5th and 6th-century Neo-Platonic and Christian philosopher
Wikipedia - Aenetus scripta -- Species of moth
Wikipedia - Aengus -- Irish god of youth, love, and poetic inspiration
Wikipedia - Aenictogiton -- Genus of ants
Wikipedia - Aenictus aitkenii -- Species of ant
Wikipedia - Aenictus anceps -- Species of ant
Wikipedia - Aenictus aratus -- Species of ant
Wikipedia - Aenictus arya -- Species of ant
Wikipedia - Aenictus asantei -- Species of ant
Wikipedia - Aenictus asperivalvus -- Species of ant
Wikipedia - Aenictus binghami -- Species of ant
Wikipedia - Aenictus biroi -- Species of ant
Wikipedia - Aenictus brevipodus -- Species of ant
Wikipedia - Aenictus ceylonicus -- Species of ant
Wikipedia - Aenictus chapmani -- Species of ant
Wikipedia - Aenictus currax -- Species of ant
Wikipedia - Aenictus feae -- Species of ant
Wikipedia - Aenictus fergusoni -- Species of ant
Wikipedia - Aenictus fuscipennis -- Species of ant
Wikipedia - Aenictus gracilis -- Species of ant
Wikipedia - Aenictus grandis -- Species of ant
Wikipedia - Aenictus gutianshanensis -- Species of ant
Wikipedia - Aenictus hilli -- Species of ant
Wikipedia - Aenictus idoneus -- Species of ant
Wikipedia - Aenictus longi -- Species of ant
Wikipedia - Aenictus luteus -- Species of ant
Wikipedia - Aenictus mauritanicus -- Species of ant
Wikipedia - Aenictus mentu -- Species of ant
Wikipedia - Aenictus mocsaryi -- Species of ant
Wikipedia - Aenictus pachycerus -- Species of ant
Wikipedia - Aenictus porizonoides -- Species of ant
Wikipedia - Aenictus raptor -- Species of ant
Wikipedia - Aenictus spathifer -- Species of ant
Wikipedia - Aenictus -- Genus of ants
Wikipedia - Aenigmaticum -- Genus of beetles
Wikipedia - Aeolian landform -- Landforms produced by action of the wind
Wikipedia - Aeolidia libitinaria -- Species of sea slug
Wikipedia - Aeolidiidae -- Family of molluscs
Wikipedia - Aeolis quadrangle -- One of a series of 30 quadrangle maps of Mars
Wikipedia - Aeolodermus -- Genus of beetles
Wikipedia - Aeoloplides californicus -- Species of grasshopper
Wikipedia - Aeoloplides chenopodii -- Species of grasshopper
Wikipedia - Aeoloplides elegans -- Species of grasshopper
Wikipedia - Aeoloplides fratercula -- Species of grasshopper
Wikipedia - Aeoloplides fuscipes -- Species of grasshopper
Wikipedia - Aeoloplides minor -- Species of grasshopper
Wikipedia - Aeoloplides rotundipennis -- Species of grasshopper
Wikipedia - Aeoloplides tenuipennis -- Species of grasshopper
Wikipedia - Aeoloplides turnbulli -- Species of grasshopper
Wikipedia - Aeoloplides -- Genus of grasshoppers
Wikipedia - Aeolosoma -- Genus of annelids
Wikipedia - Aeolothapsa malacella -- Species of moth
Wikipedia - Aeolus (beetle) -- Genus of beetles
Wikipedia - Aeolus -- Group of characters in Greek mythology
Wikipedia - Aeon (digital magazine) -- Digital magazine of ideas, philosophy, and culture
Wikipedia - Aeonium canariense -- Species of flowering plant in the stonecrop family Crassulaceae
Wikipedia - Aeonium dodrantale -- Species of plant
Wikipedia - Aeonium glandulosum -- Species of plant
Wikipedia - Aeonium haworthii -- Species of flowering plant in the family Crassulaceae
Wikipedia - Aeonium tabuliforme -- Species of flowering plant in the stonecrop family Crassulaceae endemic to Tenerife
Wikipedia - Aepiblemus -- Genus of beetles
Wikipedia - Aepopsis -- Genus of beetles
Wikipedia - Aepsera -- Genus of beetles
Wikipedia - Aepus -- Genus of beetles
Wikipedia - Aepyornis -- Extinct genus of birds
Wikipedia - Aepypodius -- Genus of birds
Wikipedia - Aepytus I of Arcadia -- Greek mythological figure
Wikipedia - Aequatorium rimachianum -- Species of plant
Wikipedia - Aequorlitornithes -- Taxon of birds
Wikipedia - Aerangis ugandensis -- Species of plant
Wikipedia - Aeranthes adenopoda -- Species of orchid
Wikipedia - Aeranthes aemula -- Species of orchid
Wikipedia - Aeranthes albidiflora -- Species of orchid
Wikipedia - Aeranthes antennophora -- Species of orchid
Wikipedia - Aeranthes arachnites -- Species of orchid
Wikipedia - Aeranthes carnosa -- Species of orchid
Wikipedia - Aeranthes ecalcarata -- Species of orchid
Wikipedia - Aeranthes grandiflora -- Species of orchid
Wikipedia - Aeranthes henricii -- Species of orchid
Wikipedia - Aeranthes ramosa -- Species of orchid
Wikipedia - Aeranthes -- Genus of orchids
Wikipedia - Aeration -- Process of circulating or mixing air with water
Wikipedia - Aerenea -- Genus of beetles
Wikipedia - Aerenica -- Genus of beetles
Wikipedia - Aerenicella spissicornis -- Genus of beetles
Wikipedia - Aerenicini -- Tribe of beetles
Wikipedia - Aerenicopsis -- Genus of beetles
Wikipedia - Aereniphaula -- Genus of beetles
Wikipedia - Aerenomera -- Genus of beetles
Wikipedia - Aergia -- Ancient Greek goddess, the personification of sloth and laziness
Wikipedia - Aerial application -- Dispersal of chemicals from aircraft or helicopters
Wikipedia - Aerial archaeology -- The study of archaeological remains by examining them from altitude.
Wikipedia - Aerial Board of Control -- Fictional supranational organization created by Rudyard Kipling
Wikipedia - Aerial firefighting -- Use of aircraft to combat wildfires
Wikipedia - Aerial lift -- Method of cable transport
Wikipedia - Aerial photography -- Taking images of the ground from the air
Wikipedia - Aerial Regional-scale Environmental Survey -- A 2008 proposal of a robotic Mars aircraft
Wikipedia - Aerial roof markings -- Vehicle markings for aerial identification
Wikipedia - Aerial (skateboarding) -- Type of skateboarding trick
Wikipedia - Aerial toll house -- Disputed, controversial doctrine in the Eastern Orthodox Church, which states that after death the soul, on its way to heaven, goes through aerial toll houses where demons try to accuse the soul of the sins it commited and drag the soul to hell
Wikipedia - Aeribacillus -- Genus of bacteria
Wikipedia - Aerides maculosa -- Species of orchid
Wikipedia - Aerie (clothing retailer) -- Intimate apparel brand of American Eagle Outfitters
Wikipedia - Aer Lingus -- Flag-carrier and second-largest airline of Ireland; part of International Airlines Group
Wikipedia - Aerobic gymnastics -- Type of gymnastics
Wikipedia - Aerobics -- Form of physical exercise
Wikipedia - Aero California -- Former airline of Mexico
Wikipedia - Aero Commander 500 family -- Family of utility transport aircraft
Wikipedia - Aerodraco -- Genus of pterosaurs (fossil)
Wikipedia - Aerodramus -- Genus of birds
Wikipedia - Aerodrom Municipality, Skopje -- Municipality of Northern Macedonia
Wikipedia - Aerodynamics -- Branch of dynamics concerned with studying the motion of air
Wikipedia - Aero East Europe Sila -- Family of Serbian light aircraft
Wikipedia - Aerofan -- Flight training group
Wikipedia - Aeroflot Flight 101/435 -- 1985 aircraft hijacking
Wikipedia - Aeroflot Flight 109 -- 1973 plane crash caused by hijacker with bomb
Wikipedia - Aeroflot Flight 120 -- Aviation accident
Wikipedia - Aeroflot Flight 13 -- 1973 Antonov An-24 crash in Baku
Wikipedia - Aeroflot Flight 141 -- 1973 aviation accident
Wikipedia - Aeroflot Flight 1492 -- Aviation accident in Moscow on 5 May 2019
Wikipedia - Aeroflot Flight 1661 -- 1970 aviation accident in the Soviet Union
Wikipedia - Aeroflot Flight 1912 -- 1971 aviation accident in the Soviet Union
Wikipedia - Aeroflot Flight 19 -- 1973 airliner hijacking in the Soviet Union
Wikipedia - Aeroflot Flight 2022 -- Tupolev Tu-124 crash in 1973
Wikipedia - Aeroflot Flight 2174 -- 1971 aviation accident in the Soviet Union
Wikipedia - Aeroflot Flight 244 -- 1970 hijacking in the Soviet Union
Wikipedia - Aeroflot Flight 245 -- Aviation accident
Wikipedia - Aeroflot Flight 315 (1960) -- 1960 aviation accident
Wikipedia - Aeroflot Flight 3519 -- 1984 Russian aviation accident
Wikipedia - Aeroflot Flight 36 (1960) -- 1960 aviation accident
Wikipedia - Aeroflot Flight 3630 -- 1970 aviation accident
Wikipedia - Aeroflot Flight 3932 -- 1973 plane crash in the Soviet Union
Wikipedia - Aeroflot Flight 6263 -- 1973 aviation accident in the Soviet Union
Wikipedia - Aeroflot Flight 630 -- 1973 aviation accident in the Soviet Union
Wikipedia - Aeroflot Flight 6551 -- 1973 Aeroflot Il-18 crash
Wikipedia - Aeroflot Flight 663 -- Aviation accident
Wikipedia - Aeroflot Flight 6709 -- 1978 Russian aviation accident
Wikipedia - Aeroflot Flight 699 -- 1988 Russian aircraft accident
Wikipedia - Aeroflot Flight 773 -- 1971 airliner bombing
Wikipedia - Aeroflot Flight 7841 -- Soviet passenger flight involved in a 1985 aviation accident
Wikipedia - Aeroflot Flight 964 -- October 1973 Tupolev Tu-104 crash in Moscow
Wikipedia - Aeroflot Flight U-45 -- 1970 aviation accident in the Soviet Union
Wikipedia - Aeroflot -- Flag-carrier airline of Russia
Wikipedia - Aerolineas Argentinas -- Flag-carrier airline of Argentina
Wikipedia - Aerolineas Mas -- Airline of the Dominican Republic
Wikipedia - Aerolineas Mundo -- Cargo airline out of Las Americas International Airport in Santo Domingo, Dominican Republic
Wikipedia - Aeromicrobium marinum -- Species of bacterium
Wikipedia - Aeromicrobium -- Genus of bacteria
Wikipedia - Aeromonas bivalvium -- Species of bacterium
Wikipedia - Aeromonas hydrophila -- Species of heterotrophic, Gram-negative, bacterium
Wikipedia - Aeronautes -- Genus of birds
Wikipedia - Aeronautical Fixed Telecommunication Network -- Worldwide system of aeronautical fixed circuits
Wikipedia - Aeronautics -- Science involved with the study, design, and manufacturing of airflight-capable machines
Wikipedia - Aeron chair -- Office chair designed by Don Chadwick and Bill Stumpf
Wikipedia - Aeronian -- Second stage of the Silurian
Wikipedia - Aeronomy -- Meteorological science of the upper region of the Earth's or other planetary atmospheres
Wikipedia - Aerope (daughter of Cepheus) -- Mythological character
Wikipedia - Aeropedellus clavatus -- Species of grasshopper
Wikipedia - Aeropedellus -- Genus of grasshoppers
Wikipedia - Aerophagia -- Excessive swallowing of air
Wikipedia - Aerosinusitis -- Barotrauma of the sinuses
Wikipedia - Aerosolization -- Process of converting a substance into an aerosol
Wikipedia - Aerosol mass spectrometry -- Application of mass spectrometry to aerosol particles
Wikipedia - Aerosol -- Suspension of fine solid particles or liquid droplets in air or another gas
Wikipedia - Aerospace Data Facility-Colorado -- Satellite ground station operated by the U.S. National Reconnaissance Office
Wikipedia - Aerospace Data Facility-Southwest -- Satellite ground station operated by the U.S. National Reconnaissance Office
Wikipedia - Aerospace Force of the Islamic Revolutionary Guard Corps -- Air warfare branch of Iran's Revolutionary Guard
Wikipedia - Aero Spacelines Pregnant Guppy -- Outsize cargo conversion of the Boeing 377 Stratocruiser
Wikipedia - Aero Spacelines Super Guppy -- Turboprop conversion and enlarged version of outsize cargo carrier Pregnant Guppy
Wikipedia - Aerospace Medical Association -- A professional organization in aviation, space, hyperbaric and environmental medicine
Wikipedia - Aerospatiale Dauphin -- Series of helicopters manufactured in France
Wikipedia - Aerospike engine -- Type of rocket engine that maintains its aerodynamic efficiency across a wide range of altitudes
Wikipedia - Aerostructure -- Component of an aircraft's airframe
Wikipedia - Aertex -- British clothing company based in Manchester, established in 1888, also the name of the original textile manufactured by the company
Wikipedia - Aerva javanica -- Species of plant
Wikipedia - Aerva lanata -- Species of plant
Wikipedia - AES-2id -- Guidelines for the use of the AES3 interface
Wikipedia - AES31 -- Standard for the interchange of digital audio projects
Wikipedia - AES51 -- Method of carrying ATM cells over Ethernet for use by AES47
Wikipedia - AES67 -- Interoperability standard for professional audio over IP
Wikipedia - Aesara of Lucania
Wikipedia - Aeschines of Miletus -- 1st-century BC orator
Wikipedia - Aeschines of Neapolis -- 2nd-century BC Greek philosopher
Wikipedia - Aeschines of Sphettus
Wikipedia - Aeschremon disparalis -- Species of moth
Wikipedia - Aeschrion of Pergamon -- 2nd-century Greek physician
Wikipedia - Aeschrion of Samos -- Ancient Greek poet
Wikipedia - Aeschylus of Alexandria -- Ancient Greek poet
Wikipedia - Aeschylus of Rhodes
Wikipedia - Aeschynanthus -- Genus of flowering plants in the family Gesneriaceae
Wikipedia - Aesculus californica -- Species of plant
Wikipedia - Aesculus hippocastanum -- species of flowering plant in the lychee family Sapindaceae
Wikipedia - Aesculus indica -- Species of plant
Wikipedia - Aesculus sylvatica -- Species of plant
Wikipedia - Aesculus -- Genus of flowering plants in the family Sapindaceae
Wikipedia - Aesopian language -- Code for insiders of a group
Wikipedia - Aesopida -- Genus of beetles
Wikipedia - Aesop's Fables (film series) -- Series of animated short films (1921-1933)
Wikipedia - Aesop's Fables -- Collection of fables credited to Aesop
Wikipedia - Aestheticization of politics
Wikipedia - Aestheticization of violence
Wikipedia - Aesthetics of music
Wikipedia - Aesthetics of nature
Wikipedia - Aesthetics -- Branch of philosophy dealing with the nature of art, beauty, and taste
Wikipedia - Aestivation (botany) -- Positional arrangement of the parts of a flower within a flower bud before it has opened
Wikipedia - Aeta people -- Ethnic group of the Philippines
Wikipedia - Aeterna Dei sapientia -- 1961 encyclical on the unity of Christendom
Wikipedia - Aethalodes verrucosus -- Genus of beetles
Wikipedia - Aethaloessa calidalis -- Species of moth
Wikipedia - Aethaloessa floridalis -- Species of moth
Wikipedia - Aethaloessa -- Genus of moths
Wikipedia - Aethalopteryx atrireta -- Species of moth
Wikipedia - Aethalura punctulata -- Species of moth
Wikipedia - Aethecerinus -- Genus of beetles
Wikipedia - Aethelbert of Kent
Wikipedia - Aethelric of Deira
Wikipedia - Aethelwald of Deira
Wikipedia - Aether (mythology) -- Ancient Greek deity, personification of the upper air
Wikipedia - Aethes atlasi -- Species of moth
Wikipedia - Aethes aurofasciana -- Species of moth
Wikipedia - Aethes austera -- Species of moth
Wikipedia - Aethes beatricella -- Species of moth
Wikipedia - Aethes bilbaensis -- Species of moth
Wikipedia - Aethes caucasica -- Species of moth
Wikipedia - Aethes confinis -- Species of moth
Wikipedia - Aethes conversana -- Species of moth
Wikipedia - Aethes deaurana -- Species of moth
Wikipedia - Aethes decimana -- Species of moth
Wikipedia - Aethes deutschiana -- Species of moth
Wikipedia - Aethes dilucidana -- Species of moth
Wikipedia - Aethes eichleri -- Species of moth
Wikipedia - Aethes fennicana -- Species of moth
Wikipedia - Aethes flagellana -- Species of moth
Wikipedia - Aethes francillana -- Species of moth
Wikipedia - Aethes hartmanniana -- Species of moth
Wikipedia - Aethes kasyi -- Species of moth
Wikipedia - Aethes kindermanniana -- Species of moth
Wikipedia - Aethes kyrkii -- Species of moth
Wikipedia - Aethes languidana -- Species of moth
Wikipedia - Aethes margaritana -- Species of moth
Wikipedia - Aethes margaritifera -- Species of moth
Wikipedia - Aethes margarotana -- Species of moth
Wikipedia - Aethes mauritanica -- Species of moth
Wikipedia - Aethes moribundana -- Species of moth
Wikipedia - Aethes nefandana -- Species of moth
Wikipedia - Aethes pemeantensis -- Species of moth
Wikipedia - Aethes perfidana -- Species of moth
Wikipedia - Aethes piercei -- Species of moth
Wikipedia - Aethes rubigana -- Species of moth
Wikipedia - Aethes rubiginana -- Species of moth
Wikipedia - Aethes rutilana -- Species of moth
Wikipedia - Aethes sanguinana -- Species of moth
Wikipedia - Aethes scalana -- Species of moth
Wikipedia - Aethes smeathmanniana -- Species of moth
Wikipedia - Aethes tesserana -- Species of moth
Wikipedia - Aethes tornella -- Species of moth
Wikipedia - Aethes vicinana -- Species of moth
Wikipedia - Aethes williana -- Species of moth
Wikipedia - Aethes xanthina -- Species of moth
Wikipedia - Aethia -- Genus of birds
Wikipedia - Aethiessa -- Genus of beetles
Wikipedia - Aethionectes -- Genus of beetles
Wikipedia - Aethionema grandiflorum -- species of plant in the family Brassicaceae
Wikipedia - Aethiopia (genus) -- Genus of beetles
Wikipedia - Aethiopian Sea -- The name given to the southern part of the Atlantic Ocean in classical geographical works
Wikipedia - Aethiopia -- Geographical term in classical Greek literature for the upper Nile and areas south of the Sahara
Wikipedia - Aethiopsestis austrina -- Species of false owlet moth
Wikipedia - Aethiopsestis echinata -- Species of false owlet moth
Wikipedia - Aethiopsestis mufindiae -- Species of false owlet moth
Wikipedia - Aetholopus -- Genus of beetles
Wikipedia - Aethomyias -- Genus of birds in the family Acanthizidae
Wikipedia - Aethusa cynapium -- Species of flowering plant in the celery family Apiaceae
Wikipedia - Aetna, Sharp County, Arkansas -- Human settlement in Arkansas, United States of America
Wikipedia - Aetodactylus -- Genus of pterosaur (fossil)
Wikipedia - Aetolus of Aetolia -- Ancient Greek mythological figure
Wikipedia - Aextoxicon -- Species of plant
Wikipedia - AEZ railcar -- Type of train used in Chile
Wikipedia - Afagrilaxia -- Genus of beetles
Wikipedia - A Faithful Soldier of Pancho Villa -- 1967 film
Wikipedia - Afar cattle -- Type of cattle
Wikipedia - AF+BG theorem -- About algebraic curves passing through all intersection points of two other curves
Wikipedia - AFCEA -- Military professional association
Wikipedia - Afdera jimenae -- Species of moth
Wikipedia - Afdera orphnaea -- Species of moth
Wikipedia - AfD pro-Russia movement -- Movement of the Alternative for Germany that support Russia
Wikipedia - A Feast of Snakes -- Novel by Harry Crews
Wikipedia - Afedena River -- River in the Tembien highlands of Ethiopia
Wikipedia - Afep pigeon -- Species of bird
Wikipedia - A few acres of snow
Wikipedia - A Few Cubic Meters of Love -- 2014 film
Wikipedia - A Few Days of Respite -- 2011 film
Wikipedia - Affair of the Diamond Necklace -- Scandal involving King Louis XVI of France and Marie Antoinette
Wikipedia - Affair of the Placards
Wikipedia - Affair of the Poisons -- 17th century murder scandal in France
Wikipedia - Affair of the Sausages -- Event that sparked the Reformation in Zurich
Wikipedia - Affairs of a Gentleman -- 1934 American drama film directed by Edwin L. Marin
Wikipedia - Affairs of Cappy Ricks -- 1937 film by Ralph Staub
Wikipedia - Affairs of State (film) -- 2018 film
Wikipedia - Affairs of the Heart (film) -- 2017 Nigerian Romance film
Wikipedia - Affan ibn Abi al-As -- Arab noble and father of Uthman
Wikipedia - Affect display -- Verbal and non-verbal displays of emotion
Wikipedia - Affective computing -- Area of research in computer science aiming to understand the emotional state of users
Wikipedia - Affective spectrum -- Spectrum of mood disorders
Wikipedia - Affect (psychology) -- Experience of feeling or emotion
Wikipedia - Affiliated Hospital station -- Station of Hohhot Metro
Wikipedia - Affiliated New Thought Network -- An organization of New Thought centers across the United States
Wikipedia - Affiliated Senior High School of National Taiwan Normal University -- High school in Taipei, Taiwan
Wikipedia - Affine bundle -- Type of fiber bundle
Wikipedia - Affine cipher -- Type of substitution cipher
Wikipedia - Affine group -- Group of all affine transformations of an affine space
Wikipedia - Affine plane (incidence geometry) -- Euclidean space of dimension 2 that is axiomatically defined
Wikipedia - Affinity space -- Place of shared learning
Wikipedia - Affirmation of life
Wikipedia - Affirmative action in the United States -- Set of laws, policies, guidelines and administrative practices which is "intended to end and correct the effects of a specific form of discrimination"
Wikipedia - Affirmative action -- Policy of promoting members of groups that have previously suffered from discrimination
Wikipedia - Affirmative defense -- Category of defense strategies that allege mitigating circumstances to achieve acquittal
Wikipedia - Affliction: Day of Reckoning -- Affliction Entertainment MMA event in 2009
Wikipedia - Affluenza -- Negative socio-psychological effects of consumerism
Wikipedia - Affogato -- Italian coffee-based dessert
Wikipedia - Affordance -- Affordance is the possibility of an action on an object or environment
Wikipedia - Afforestation -- Establishment of trees where there were none previously
Wikipedia - Afghan afghani -- Currency of Afghanistan
Wikipedia - Afghan Air Force -- Air warfare branch of Afghanistan's armed forces
Wikipedia - Afghan Americans -- Americans of Afghan birth or descent
Wikipedia - Afghan Armed Forces -- military of Afghanistan
Wikipedia - Afghan (blanket) -- Type of blanket
Wikipedia - Afghan cuisine -- Culinary traditions of Afghanistan
Wikipedia - Afghan identity card -- ID card of Afghanistan
Wikipedia - Afghanistan-China relations -- Diplomatic relations between the Islamic Republic of Afghanistan and the People's Republic of China
Wikipedia - Afghanistan-India relations -- Diplomatic relations between the Islamic Republic of Afghanistan and the Republic of India
Wikipedia - Afghanistan-Pakistan relations -- Diplomatic relations between the Islamic Republic of Afghanistan and the Islamic Republic of Pakistan
Wikipedia - Afghan National Anthem -- National anthem of Afghanistan
Wikipedia - Afghan National Army -- Branch of the Afghan Armed Forces
Wikipedia - Afghanobuthus -- Genus of arachnids
Wikipedia - Afghan peace process -- Process of ending the War in Afghanistan
Wikipedia - Afghan rug -- A type of floor-covering
Wikipedia - AFI Catalog of Feature Films -- Project to list all commercially made and theatrically exhibited American motion pictures
Wikipedia - A Fistful of Death -- 1971 film
Wikipedia - A Fistful of Dollars -- 1964 film directed by Sergio Leone
Wikipedia - Aflac -- Largest provider of supplemental insurance in the United States
Wikipedia - A Flash of Light -- 1910 film
Wikipedia - AFL-CIO -- Federation of American trade unions
Wikipedia - A Flock of Seagulls discography -- Artist discography
Wikipedia - A Flock of Seagulls -- English new wave and synth-pop band
Wikipedia - A. F. M. Ahsanuddin Chowdhury -- Public servant, judge and President of Bangladesh (1915-2001)
Wikipedia - Afocal photography -- A method of photography
Wikipedia - Afognak -- Island in Alaska, United States of America
Wikipedia - Afonso Celso, Viscount of Ouro Preto -- Brazilian politician
Wikipedia - Afonsoconus -- Subgenus of molluscs
Wikipedia - Afonso III of Portugal
Wikipedia - Afonso II of Portugal -- King of Portugal
Wikipedia - Afonso I of Portugal
Wikipedia - Afonso IV of Portugal
Wikipedia - Afonso of Portugal (bishop) -- Portuguese Catholic bishop
Wikipedia - Afonso, Prince Imperial of Brazil
Wikipedia - Afontova Gora -- Complex of archaeological sites in Siberia
Wikipedia - A Forever Kind of Love -- 1962 single by Bobby Vee
Wikipedia - Afossochiton -- Genus of molluscs
Wikipedia - A. F. P. Hulsewe -- Dutch Sinologist and scholar best known for his studies of ancient Chinese law (1910-1993)
Wikipedia - Afrabothris -- Genus of beetles
Wikipedia - Afraid of Love (film) -- 1925 film
Wikipedia - Aframomum corrorima -- species of plant in the family Zingiberaceae
Wikipedia - Aframomum zambesiacum -- Species of plant
Wikipedia - Afrancesado -- Francophile of Spain and Portugal
Wikipedia - Afrarpia -- Genus of moths
Wikipedia - Afrasiab -- Mythical king and hero of Turan
Wikipedia - Afrasura obliterata -- Species of moth
Wikipedia - Africa, Center of the World -- 1981 studio album by Roy Ayers
Wikipedia - Africa Cup of Nations
Wikipedia - Africalpe nubifera -- Species of moth
Wikipedia - African Academy of Languages -- Pan-African organization for the harmonization of Africa's languages
Wikipedia - Africanacetus -- Extinct genus of beaked whale
Wikipedia - African-American English -- Set of English dialects primarily spoken by most black people in the United States
Wikipedia - African-American heritage of presidents of the United States -- Claims and debunked claims of African-American heritage
Wikipedia - African-American Music Appreciation Month -- Annual celebration of African-American music in the United States
Wikipedia - African-American music -- Musical traditions of African American people
Wikipedia - African Americans in Africa -- History of African-American settlement in Africa
Wikipedia - African-American studies -- Study of the history, culture, and politics of black people from the United States
Wikipedia - African armyworm -- Species of moth
Wikipedia - Africanaspis -- Extinct genus of placoderm from Late Devonian South Africa
Wikipedia - Africana womanism -- Ideology focused on women of African descent
Wikipedia - African black duck -- Species of bird
Wikipedia - African black soap -- Kind of soap originating in West Africa
Wikipedia - African black swift -- Species of bird
Wikipedia - African bush elephant -- Species of mammal
Wikipedia - African collared dove -- Species of bird
Wikipedia - African Company of Merchants -- Chartered company operating in the British gold coast
Wikipedia - African Congress of Democrats -- Political party from South Africa
Wikipedia - African Continental Free Trade Area -- free trade area founded in 2018 with trade commencing as of 1 January 2021
Wikipedia - African Convention on the Conservation of Nature and Natural Resources -- Continent-wide agreement signed in 1968 in Algiers
Wikipedia - African crake -- A bird in the rail family that breeds in most of sub-Saharan Africa.
Wikipedia - African cuckoo -- Species of bird
Wikipedia - African Democratic Party of Guinea -- Political party in Guinea
Wikipedia - African Distillers -- Zimbabwean producer of alcoholic beverages
Wikipedia - African Federation for Emergency Medicine -- International medical organization of Africa
Wikipedia - African finfoot -- Species of bird
Wikipedia - African firefinch -- Species of bird
Wikipedia - African forest elephant -- One of two living African elephant species (Loxodonta cyclotis)
Wikipedia - African French -- Generic name of the varieties of a French language
Wikipedia - African Geodetic Reference Frame -- Project designed to unify the many geodetic reference frames of Africa
Wikipedia - African Great Lakes -- Series of lakes in the Rift Valley
Wikipedia - African green pigeon -- Species of bird
Wikipedia - African grey woodpecker -- Species of bird
Wikipedia - African iron overload -- Hemochromatosis characterized by a predisposition to iron loading that is exacerbated by excessive intake of dietary iron, commonly related to consumption of tradition beer brewed in non-galvanized steel drums
Wikipedia - Africanist (Spain) -- Proponents of strong involvement of Spain in Africa
Wikipedia - African jacana -- Species of bird
Wikipedia - African Journal of Marine Science -- A peer-reviewed scientific journal covering all disciplines of marine science
Wikipedia - African Liberation Forces of Mauritania -- Paramilitary organization in Mauritania
Wikipedia - African Library and Information Associations and Institutions -- Non-profit organization based in Ghana
Wikipedia - African mammoth -- Species of mammal (fossil)
Wikipedia - African marsh rat -- Species of rodent
Wikipedia - African Medicines Agency -- Proposed agency of the African Union
Wikipedia - African Office Worker -- Japanese manga series
Wikipedia - African olive pigeon -- Species of bird
Wikipedia - African openbill -- Species of bird
Wikipedia - African oystercatcher -- A large near-threatened wading species of bird redident on the shores of South Africa
Wikipedia - African palm swift -- Species of bird
Wikipedia - African Party for the Independence of Cape Verde -- Political party in Cape Verde
Wikipedia - African Party for the Independence of Guinea and Cape Verde -- Political party in Guinea-Bissau
Wikipedia - African Party for the Independence of the Masses -- Political party in Senegal
Wikipedia - African piculet -- Species of bird
Wikipedia - African pitta -- Species of bird
Wikipedia - African Pygmies -- Group of ethnicities native to Central Africa
Wikipedia - African pygmy goose -- Species of bird
Wikipedia - African rail -- Species of bird
Wikipedia - African reference alphabet -- Set of 60 letters (in the latter edition), used for writing various African languages; initially proposed in 1978 and revised in 1982
Wikipedia - African river martin -- A migratory passerine bird of the swallow family
Wikipedia - African skimmer -- Species of bird
Wikipedia - African snipe -- Species of bird
Wikipedia - African superswell -- Geological region of exceptional tectonic uplift
Wikipedia - African Surface -- A land surface formed by erosion covering large swathes of Africa
Wikipedia - African swamphen -- Species of bird
Wikipedia - African Theological Archministry -- Charitable and spiritual nonprofit organization
Wikipedia - African Union of Railways
Wikipedia - African Union Passport -- Common passport document for citizens of African Union member states
Wikipedia - African wattled lapwing -- Species of bird
Wikipedia - African Writing Today -- Anthology of postcolonial African literature
Wikipedia - Africa Oye -- Festival of African music in the United Kingdom
Wikipedia - Africa Scout Region (World Organization of the Scout Movement) -- Divisional office of the World Scout Bureau headquartered in Nairobi, Kenya
Wikipedia - Africodytes -- Genus of beetles
Wikipedia - Africophilus -- Genus of beetles
Wikipedia - A Friend of Cupid -- 1925 film
Wikipedia - A Friend of Mine (2011 film) -- 2011 film
Wikipedia - A Friend of the Deceased -- 1997 film
Wikipedia - Afrikaans phonology -- System of sounds for the Afrikaans language
Wikipedia - Afrikan Alliance of Social Democrats -- Political party from South Africa
Wikipedia - Afrikan Nikolaevich Krishtofovich
Wikipedia - Afringi Festival -- Festival of the people of Yeji
Wikipedia - Afrixalus fornasini -- Species of amphibian
Wikipedia - Afroartelida -- Genus of beetles
Wikipedia - Afroasiatic languages -- Large language family of Africa and West Asia
Wikipedia - Afroaves -- Clade of birds
Wikipedia - Afrobaenus -- Genus of beetles
Wikipedia - Afro-Bahamians -- Bahamians of African descent
Wikipedia - Afro-Brazilians -- Racial or ethnic group of Brazilians with African ancestry
Wikipedia - Afroccrisis -- Genus of beetles
Wikipedia - Afrochroa -- Genus of beetles
Wikipedia - Afroclivina -- Genus of beetles
Wikipedia - Afrocneros -- A genus of fruit flies in the family Tephritidae
Wikipedia - Afro-Colombians -- Colombian people of African descent
Wikipedia - Afrocucumis -- Genus of echinoderms
Wikipedia - Afrocylindromorphus -- Genus of beetles
Wikipedia - Afrodromia montana -- Species of fly
Wikipedia - Afrodromius -- Genus of beetles
Wikipedia - Afrodryas leda -- Butterfly of the family Pieridae
Wikipedia - Afroedura gorongosa -- Species of African gecko
Wikipedia - Afroeurydemus -- Genus of leaf beetles from Africa
Wikipedia - Afrofuturism
Wikipedia - Afroguatteria -- Genus of Annonaceae plants
Wikipedia - A Frolic of His Own -- Novel by William Gaddis
Wikipedia - Afro-Mexicans -- Mexicans of predominantly African descent
Wikipedia - Afromizonus -- Genus of beetles
Wikipedia - Afromontane -- Subregion of the Afrotropical realm
Wikipedia - Afro-Nicaraguans -- Nicaraguans of African descent
Wikipedia - Afrophidia -- Clade of snakes comprising large and venomous species
Wikipedia - Afrophobia -- Fear or hatred of African people
Wikipedia - Afrophorella -- Genus of beetles
Wikipedia - Afropone -- Extinct genus of ant
Wikipedia - Afroscoparia -- Genus of moths
Wikipedia - Afrosyleter -- Genus of beetles
Wikipedia - Afrosymmoca -- Genus of insects
Wikipedia - Afrotachys -- Genus of beetles
Wikipedia - Afrotainment -- Family of television channels
Wikipedia - Afrotarus -- Genus of beetles
Wikipedia - Afrotis -- Genus of birds
Wikipedia - Afrotyphlops blanfordii -- Species of reptile
Wikipedia - Afrotyphlops brevis -- Species of reptile
Wikipedia - Afrotyphlops calabresii -- Species of reptile
Wikipedia - Afrotyphlops chirioi -- Species of reptile
Wikipedia - Afrotyphlops kaimosae -- Species of reptile
Wikipedia - Afrotyphlops liberiensis -- Species of reptile
Wikipedia - Afrotyphlops mucruso -- Species of reptile
Wikipedia - Afrotyphlops nanus -- Species of reptile
Wikipedia - Afrotyphlops nigrocandidus -- Species of reptile
Wikipedia - Afrotyphlops rouxestevae -- Species of reptile
Wikipedia - Afrotyphlops tanganicanus -- Species of reptile
Wikipedia - Afrovivella -- Genus of flowering plants
Wikipedia - Afrowatsonius sudanicus -- Species of insect
Wikipedia - Afrozomus machadoi -- Species of shorttailed whipscorpions
Wikipedia - Afsharid dynasty -- Iranian royal dynasty of Turkic origin
Wikipedia - Afterdepolarization -- Abnormal depolarizations of cardiac myocytes
Wikipedia - After Exploitation -- UK-based non-profit organisation
Wikipedia - Afterimage (magazine) -- Journal of contemporary art, culture, and politics
Wikipedia - Afterimage -- Image that continues to appear in the eyes after a period of exposure to the original image
Wikipedia - Aftermath of Battles Without Honor and Humanity -- 1979 film by Eiichi Kudo
Wikipedia - Aftermath of the 2021 storming of the United States Capitol
Wikipedia - Aftermath of the Grenfell Tower fire -- 2017 fire in West London
Wikipedia - Aftermath of the Northwest Airlines Flight 253 attack -- Consequences of an attempt to detonate an explosive in a civil flight
Wikipedia - Aftermath of the September 11 attacks -- Effects and subsequent events of the September 11 attacks
Wikipedia - Aftermath of World War II -- Events following the conclusion of World War II
Wikipedia - Aftermath of World War I -- Period after the conclusion of World War I
Wikipedia - Aftermath: The Remnants of War -- 2001 film by Daniel Sekulich
Wikipedia - Afternoon of a Faun (Nijinsky)
Wikipedia - Afternoon Off -- 1979 film by Stephen Frears
Wikipedia - Afternoon of the Bulls -- 1956 film
Wikipedia - After Office Hours (1932 film) -- 1932 film
Wikipedia - After Office Hours -- 1935 film by Robert Zigler Leonard
Wikipedia - After the Development of Agriculture -- Calendar era, according to which 2000 CE is 10000 A.D.A. (M-bM-^@M-^fter the development of agricultureM-bM-^@M-^])
Wikipedia - After Truth: Disinformation and the Cost of Fake News -- 2020 film by Andrew Rossi
Wikipedia - Aftimios Ofiesh
Wikipedia - Afyonkarahisar (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Afzal-ud-Daulah -- The Nizam of Hyderabad, India, from 1857 to 1869
Wikipedia - Afzelia rhomboidea -- Species of plant
Wikipedia - Agabetes -- Genus of beetles
Wikipedia - Agabinae -- Subfamily of beetles
Wikipedia - Agabinus -- Genus of beetles
Wikipedia - Agabus (beetle) -- Genus of beetles
Wikipedia - Agabus -- One of the seventy early Christian disciples
Wikipedia - Agadez Region -- Region of Niger
Wikipedia - Agadir Crisis -- International crisis of deployment of French troops into Morocco
Wikipedia - Agaeocera -- Genus of beetles
Wikipedia - Agafia Lykova -- Member of the hermit Russian Old Believer Lykov family
Wikipedia - Agafia of Rus
Wikipedia - Agagite -- Ethnic group mentioned in Biblical book of Esther
Wikipedia - Against Henry, King of the English -- 1522 book by Martin Luther
Wikipedia - Against Heresies (Irenaeus) -- Work of Christian theology written in Greek by Irenaeus
Wikipedia - Against Sadomasochism -- A feminist critique of BDSM
Wikipedia - Against the Dying of the Light -- 2001 film about the National Screen and Sound Archive of Wales
Wikipedia - Against the Murderous, Thieving Hordes of Peasants -- 1525 pamphlet by Martin Luther
Wikipedia - Against the Odds: Making a Difference in Global Health -- Exhibition at the United States National Library of Medicine
Wikipedia - Aga Khan III -- 48th Imam of the Nizari Ismaili community
Wikipedia - Aga Khan IV -- 49th Imam of Nizari Ismailis
Wikipedia - Agaleus -- Extinct Genus of Stem-Galean Shark
Wikipedia - A Gallery of Children -- 1925 book by A. A. Milne
Wikipedia - Agallissini -- Tribe of beetles
Wikipedia - Agalmaceros -- Extinct genus of deer
Wikipedia - Agama caudospinosa -- Species of reptile
Wikipedia - Agama gracilimembris -- Species of lizard
Wikipedia - Agama (Hinduism) -- Collection of Jain and Hindu religious texts
Wikipedia - A Game of Death -- 1945 film by Robert Wise
Wikipedia - A Game of Thrones (card game) -- Collectible card game
Wikipedia - A Game of Thrones (role-playing game) -- 2005 tabletop role-playing game
Wikipedia - A Game of Thrones -- Novel by George R. R. Martin
Wikipedia - A Game of Wits -- 1917 silent ilm by Henry King
Wikipedia - Agametrus -- Genus of beetles
Wikipedia - Agamopus -- Genus of beetles
Wikipedia - Agamura kermanensis -- Species of gecko
Wikipedia - Agamyxis -- Genus of thorny catfishes
Wikipedia - Aganainae -- Subfamily of moths
Wikipedia - A. Ganeshamurthi -- Member of the Parliament of India
Wikipedia - Aganisia cyanea -- Species of plant
Wikipedia - Agano-class cruiser -- Cruiser class of the Imperial Japanese Navy
Wikipedia - Agano ware -- Type of Japanese pottery
Wikipedia - Aga of Kish -- Ancient Mesopotamian king
Wikipedia - Agaone -- Genus of beetles
Wikipedia - Agapanthia -- Genus of beetles
Wikipedia - Agapanthiini -- Tribe of beetles
Wikipedia - Agapanthiola -- Genus of beetles
Wikipedia - Agapanthoideae -- Subfamily of monocot flowering plants in the family Amaryllidaceae, order Asparagales
Wikipedia - Agapanthus -- Genus of flowering plants in the family Amaryllidaceae
Wikipedia - Agape, Chionia, and Irene -- Christian martyr saints of Thessalonica
Wikipedia - Agape International Missions -- American non-profit organisation
Wikipedia - Agape (moth) -- Genus of moths
Wikipedia - Agapeta angelana -- Species of moth
Wikipedia - Agapeta largana -- Species of moth
Wikipedia - Agapeta zoegana -- Species of moth
Wikipedia - Agapetus of Pechersk
Wikipedia - Agapetus of the Kiev Caves
Wikipedia - Agape -- Greco-Christian term referring to a type of love
Wikipedia - Agapitus of Palestrina
Wikipedia - Agaporomorphus -- Genus of beetles
Wikipedia - Agapytho -- Genus of beetles
Wikipedia - Agar Adamson -- Canadian military officer
Wikipedia - Agaricales -- Order of mushrooms
Wikipedia - Agaricocrinus americanus -- Species of echinoderm
Wikipedia - Agaricocrinus -- Genus of echinoderms
Wikipedia - Agaricomycetes -- Class of fungi
Wikipedia - Agaricomycetidae -- Subclass of fungi
Wikipedia - Agaricomycotina -- Subdivision of fungi
Wikipedia - Agaricus bisporus -- Species of fungus
Wikipedia - Agaricus campestris -- Species of fungus
Wikipedia - Agaricus deserticola -- Species of fungus in the family Agaricaceae endemic to southwestern and western North America
Wikipedia - Agaricus excellens -- Species of mushroom
Wikipedia - Agaritha iolaia -- Genus of beetles
Wikipedia - Agarwood -- type of wood
Wikipedia - Agasphaerops nigra -- Species of weevil beetle
Wikipedia - Agasphaerops -- Genus of beetles
Wikipedia - Agasta (beetle) -- Genus of beetles
Wikipedia - Agastache rupestris -- Species of plant
Wikipedia - Agastus -- Genus of beetles
Wikipedia - Agatea -- Genus of flowering plants in Eudicot family Violaceae
Wikipedia - Agate -- A rock consisting of cryptocrystalline silica alternating with microgranular quartz
Wikipedia - Agatha and the Curse of Ishtar -- British TV drama film
Wikipedia - Agatha and the Truth of Murder
Wikipedia - Agathangelus of Constantinople
Wikipedia - Agathangelus of Rome
Wikipedia - Agatha of Sicily
Wikipedia - Agatha Tiegel Hanson -- American educator of deaf students and writer
Wikipedia - Agatha (wife of Edward the Exile)
Wikipedia - Agatha, wife of Edward the Exile
Wikipedia - Agatheira -- Town of ancient Lydia
Wikipedia - A Gathering of Days -- 1979 novel by Joan Blos
Wikipedia - A Gathering of Eagles -- 1963 film by Delbert Mann
Wikipedia - A Gathering of Old Men (film) -- 1987 film
Wikipedia - Agathe Uwilingiyimana -- Prime Minister of Rwanda
Wikipedia - Agathiceras -- Genus of molluscs (fossil)
Wikipedia - Agathidium -- Genus of beetles
Wikipedia - Agathis australis -- Species of conifer in the family Araucariaceae
Wikipedia - Agathis -- genus of conifers in the kauri family Araucariaceae
Wikipedia - Agathobelus -- Genus of beetles
Wikipedia - Agathoclea (mistress of Ptolemy IV) -- 3rd-century BC Egyptian royal mistress
Wikipedia - Agathocles (son of Lysimachus) -- 3rd-century BC Thracian general
Wikipedia - Agathodaemon -- Spirit (daemon) of the vineyards and grainfields in ancient Greek religion
Wikipedia - Agathodes designalis -- Species of moth
Wikipedia - Agathodes musivalis -- Species of moth
Wikipedia - Agathodes ostentalis -- Species of moth
Wikipedia - Agathodes -- Genus of moths
Wikipedia - Agathomerus -- Genus of beetles
Wikipedia - Agathon comstocki -- Species of fly
Wikipedia - Agathon (fly) -- Genus of flies
Wikipedia - Agathosma crenulata -- Species of plant in the family Rutaceae from southwestern South Africa
Wikipedia - Agattu -- One of the Aleutian Islands
Wikipedia - Agatus -- Genus of beetles
Wikipedia - Agave amica -- Species of plant
Wikipedia - Agave cupreata -- species of plant in the family Asparagaceae
Wikipedia - Agave lechuguilla -- Species of plant native to Chihuahuan Desert
Wikipedia - Agave longiflora -- Species of plant
Wikipedia - Agave parrasana -- species of plant in the family Asparagaceae
Wikipedia - Agave vilmoriniana -- species of plant in the family Asparagaceae
Wikipedia - Agave -- Genus of flowering plants closely related to yucca
Wikipedia - Agavoideae -- subfamily of plants
Wikipedia - Agbada -- Flowing wide sleeved robe worn by men in parts of West Africa and North Africa
Wikipedia - Agbamevo Festival -- Festival of Agotime people in the Volta region
Wikipedia - Agbrigg -- Suburb of Wakefield, West Yorkshire, England
Wikipedia - Agdam District -- District of Azerbaijan
Wikipedia - Agdash District -- District of Azerbaijan
Wikipedia - Agder -- County of Norway
Wikipedia - Age adjustment -- Technique used to compare populations with different age profiles
Wikipedia - Agecroft Hall -- manor house
Wikipedia - Agedashi dM-EM-^Mfu -- Japanese tofu dish
Wikipedia - Age Discrimination in Employment Act of 1967 -- United States labor law
Wikipedia - Age disparity in sexual relationships -- Difference of ages of individuals in sexual relationships
Wikipedia - Agefet -- River in the Tembien highlands of Ethiopia
Wikipedia - Ageing -- Biologically degenerative process that is a deterioration and loss of function over time and leads to death
Wikipedia - Agelaea (beetle) -- Genus of beetles
Wikipedia - Agelanthus keilii -- Species of plant
Wikipedia - Agelanthus myrsinifolius -- Species of plant
Wikipedia - Agelanthus nyasicus -- Species of plant
Wikipedia - Agelasta (genus) -- Genus of beetles
Wikipedia - Agelastes -- Genus of birds
Wikipedia - Agelastica -- Genus of beetles
Wikipedia - Agelaus -- Set of various people in Greek mythology
Wikipedia - Agelenidae -- Family of spiders
Wikipedia - Agelenopsis aperta -- Species of spider
Wikipedia - Ageleodus -- Extinct genus of cartilaginous fish
Wikipedia - Ageletha hemiteles -- Species of moth
Wikipedia - Agelia -- Genus of beetles
Wikipedia - A-Ge-Man: Tales of a Golden Geisha -- 1990 Japanese comedy film by JM-EM-+zM-EM-^M Itami
Wikipedia - Agence Ecofin -- Information agency in Geneva
Wikipedia - Agencia Espacial Mexicana -- National space agency of Mexico
Wikipedia - Agencia Federal de Aviacion Civil -- Civil aviation regulatory body of Mexico
Wikipedia - Agencia Nacional de Inteligencia -- National intelligence agency of Chile
Wikipedia - Agency for Cultural Affairs -- Special body of the Japanese Ministry of Education
Wikipedia - Agency for Defense Development -- South Korean national agency for research and development of defense technology
Wikipedia - Agency of the European Union
Wikipedia - Agency (philosophy) -- Capacity of an actor to act in a given environment
Wikipedia - Ageneotettix brevipennis -- Species of grasshopper
Wikipedia - Ageneotettix deorum -- Species of grasshopper
Wikipedia - Ageneotettix salutator -- Species of grasshopper
Wikipedia - Ageneotettix -- Genus of grasshoppers
Wikipedia - A General History of the Pyrates -- 1724 book published in Britain
Wikipedia - A General Theory of Exploitation and Class -- 1982 book by John Roemer
Wikipedia - A General Theory of Oblivion -- 2013 novel by Jose Eduardo Agualusa
Wikipedia - A General View of Positivism
Wikipedia - Agenesis of the corpus callosum -- Birth defect of the development of the brain
Wikipedia - Ageng Tirtayasa of Banten -- Sixth Sultan of Banten
Wikipedia - A Genius in the Family (book) -- Memoir of Jacqueline du Pre
Wikipedia - Agenjosiana -- Genus of beetles
Wikipedia - Agenoria (locomotive) -- Early steam locomotive built by the Foster, Rastrick and Co partnership of Stourbridge
Wikipedia - Agenor of Aetolia -- Ancient Greek mythological figure
Wikipedia - Agenor of Argos -- Ancient Greek mythological figure
Wikipedia - Agenor of Psophis -- Ancient Greek mythological figure
Wikipedia - Agenor of Troy -- Trojan warrior in the Iliad
Wikipedia - Agent Communications Language -- A proposed standard language for software agent communication
Wikipedia - Agent-general -- Government representative of certain Commonwealth countries in the UK
Wikipedia - A Gentleman of France -- 1921 film
Wikipedia - A Gentleman of Leisure (1915 film) -- 1915 film by George Melford
Wikipedia - A Gentleman of Leisure (1923 film) -- 1923 film by Joseph Henabery
Wikipedia - A Gentleman of Leisure -- 1910 novel by P.G. Wodehouse
Wikipedia - A Gentleman of Paris (1927 film) -- 1927 film by Harry dM-bM-^@M-^YAbbadie dM-bM-^@M-^YArrast
Wikipedia - A Gentleman of Paris (1931 film) -- 1931 film
Wikipedia - A Gentleman of Quality -- 1919 film by James Young
Wikipedia - A Gentleman of the Ring (1926 film) -- 1926 film
Wikipedia - A Gentleman of the Ring (1932 film) -- 1932 film
Wikipedia - Agents of Atlas -- Fictional superhero team in comic books published by Marvel Comics
Wikipedia - Agents of S.H.I.E.L.D. (comic book)
Wikipedia - Agents of S.H.I.E.L.D. (season 1)
Wikipedia - Agents of S.H.I.E.L.D. (season 2)
Wikipedia - Agents of S.H.I.E.L.D. (season 3) -- television season
Wikipedia - Agents of S.H.I.E.L.D. (season 4) -- television season
Wikipedia - Agents of S.H.I.E.L.D. (season 5)
Wikipedia - Agents of S.H.I.E.L.D. (season 6) -- Season of a television series
Wikipedia - Agents of S.H.I.E.L.D. (season 7) -- Seventh season of the ABC-Marvel series
Wikipedia - Agents of S.H.I.E.L.D.: Slingshot
Wikipedia - Agents of S.H.I.E.L.D. -- American television series
Wikipedia - Age of Apocalypse -- 1995-96 Marvel comic book crossover
Wikipedia - Age of Aquarius
Wikipedia - Age of candidacy -- Minimum age for person to be in elected in governmental office
Wikipedia - Age of Cannibals -- 2014 film
Wikipedia - Age of Consent (film) -- 1969 film
Wikipedia - Age of consent -- Age at which a person is considered legally able to consent to sex acts
Wikipedia - Age of criminal responsibility in Australia -- Factors relating to the age of criminal responsibility in Australia, currently 10 years old
Wikipedia - Age of criminal responsibility -- Maximum age at which a child is incapable of committing criminal offences
Wikipedia - Age of Discovery -- Period of European global exploration from early 15th century to 17th century
Wikipedia - Age of Earth -- Scientific dating of the age of the Earth
Wikipedia - Age of Empires II: Definitive Edition -- 2019 real-time strategy video game
Wikipedia - Age of Empires III: Definitive Edition -- 2020 real-time strategy video game
Wikipedia - Age of Empires III -- 2005 real-time strategy video game
Wikipedia - Age of Empires II -- 1999 real-time strategy video game
Wikipedia - Age of Empires (video game)
Wikipedia - Age of Empires -- Real-time strategy video game series
Wikipedia - Age of Enlightenment -- European cultural movement of the 17th, 18th, and 19th centuries
Wikipedia - Age of Exploration
Wikipedia - Age of Indiscretion -- 1935 film by Edward Ludwig
Wikipedia - Age of Intelligent Machines
Wikipedia - Age of Iron -- Book by John Maxwell Coetzee
Wikipedia - Age of majority -- Threshold of adulthood as it pertains to law
Wikipedia - Age of Mythology: The Titans -- Video game
Wikipedia - Age of Mythology -- Spinoff video game of Age of Empires
Wikipedia - Age of Paladins (video game) -- 2008 Iranian video game
Wikipedia - Age of Pericles
Wikipedia - Age of reason (canon law)
Wikipedia - Age of reason
Wikipedia - Age of Ruin -- American metalcore band
Wikipedia - Age of Sail -- Historical era during which international trade and naval warfare were dominated by sailing vessels
Wikipedia - Age of Science -- Book by Ahmed H. Zewail
Wikipedia - Age of Steam Roundhouse -- Locomotive roundhouse museum in Sugarcreek, Ohio
Wikipedia - Age of the Earth
Wikipedia - Age of the Gods
Wikipedia - Age of the Universe
Wikipedia - Age of the universe -- Time elapsed since the Big Bang
Wikipedia - Age of Uprising: The Legend of Michael Kohlhaas -- 2013 film
Wikipedia - Age of Wonders
Wikipedia - Age of X-Man -- 2019 crossover of Marvel Comics
Wikipedia - Age of X
Wikipedia - Ageratina altissima -- Species of plant
Wikipedia - Ageratina macbridei -- Species of plant
Wikipedia - Ageratum conyzoides -- Species of plant
Wikipedia - Ageratum houstonianum -- Species of plant
Wikipedia - Ageratum -- Genus of plants
Wikipedia - Agesander of Rhodes
Wikipedia - Ages of consent in Africa -- Ages of consent for sexual activity in the countries of Africa
Wikipedia - Ages of consent in Asia -- Overview of ages of consent in Asia
Wikipedia - Ages of consent in Europe -- Overview of ages of consent in Europe
Wikipedia - Ages of consent in the United States -- The laws of the US with regard to age of consent
Wikipedia - Ages of Man
Wikipedia - Ages of You -- Song by R.E.M
Wikipedia - A Gest of Robyn Hode -- Child ballad, Robin-Hood-tale
Wikipedia - Agestrata -- Genus of beetles
Wikipedia - Ageusia -- Total loss of the sense of taste
Wikipedia - Aggie Appleby, Maker of Men -- 1933 film by Mark Sandrich
Wikipedia - Agglomerate -- Coarse accumulation of large blocks of volcanic material that contains at least 75% bombs
Wikipedia - Agglutinative language -- Type of synthetic language with morphology that primarily uses agglutination
Wikipedia - Aggradation -- The increase in land elevation due of the deposition of sediment
Wikipedia - Aggravated felony -- Category of criminal offense
Wikipedia - Aggravation (board game) -- strategy board game, variant of Pachisi
Wikipedia - Aggravation (law) -- Any circumstance which increases the guilt or enormity or adds to its injurious consequences of a crime or tort
Wikipedia - Aggregata -- Genus of Conoidasida in the apicomplex phylum
Wikipedia - Aggregated diamond nanorod -- Nanocrystalline form of diamond
Wikipedia - Aggregate (geology) -- Mass of rock, gravel, sand, soil particles, or of minerals in a rock
Wikipedia - Aggressive panhandling -- Legal term for unlawful forms of public begging
Wikipedia - Aggrey House -- Hostel in London in 1934 for African students and students of African descent
Wikipedia - Aggrupation of Parties for Progress -- Political party in the Philippines (e. 2009)
Wikipedia - Agguka I -- 8th c. commander of the Saindhava
Wikipedia - Agha Faisal -- | Justice of the Sindh High Court
Wikipedia - Aghamir Sultanov -- Azerbaijani military officer
Wikipedia - Aghjabadi District -- District of Azerbaijan
Wikipedia - Aghlabids -- Arab dynasty of emirs
Wikipedia - AGH Rostrum Club at Changi -- Rostrum Club formed during World War II at the Prisoner of War camp at Singapore's Changi Prison
Wikipedia - Aghsartan II of Kakheti -- King of Kakheti and Hereti
Wikipedia - AGH University of Science and Technology
Wikipedia - A.G. Huntsman Award for Excellence in the Marine Sciences -- Medal awarded by the Royal Society of Canada
Wikipedia - Agias of Sparta -- 5th-century Spartan seer
Wikipedia - A Gift of Magic -- 1971 young adult supernatural novel by Lois Duncan
Wikipedia - Agile software development -- group of iterative and incremental development methods
Wikipedia - Agile Unified Process -- Iterative software development process framework
Wikipedia - Agility drill -- Form of physical exercise which aims to improve agility
Wikipedia - Agility -- Ability to quickly change the quantity and direction of body speed
Wikipedia - Agilkia Island -- Island in the Nile River, present site of the relocated temple complex of Philae
Wikipedia - Agilofing
Wikipedia - Aging brain -- Degradation of functioning of the brain
Wikipedia - Aging of Japan
Wikipedia - Aging of wine -- Overview about the aging of wine
Wikipedia - Agios Nikolaos (Chania) -- islet on the northern coast of Crete, Greece
Wikipedia - A Girl of London -- 1925 film
Wikipedia - A Girl of the Bush -- 1921 film
Wikipedia - A Girl of the Limberlost (1924 film) -- 1924 film directed by James Leo Meehan
Wikipedia - A Girl of the Limberlost (1934 film) -- 1934 film directed by Christy Cabanne
Wikipedia - A Girl of the People -- 1927 film
Wikipedia - A Girl of the Timber Claims -- 1917 film by Paul Powell
Wikipedia - A Girl of Yesterday -- 1915 film by Allan Dwan
Wikipedia - Agis Stinas -- Greek 20th century revolutionary; first a communist, then a trotskist, and an anarchist at the end of his life
Wikipedia - Agister (New Forest) -- Employee of the New Forest Verderers
Wikipedia - Agkistrodon contortrix -- Species of reptile
Wikipedia - Agkistrodon piscivorus -- Species of reptile
Wikipedia - Agladrillia aureola -- Species of sea snail
Wikipedia - Aglaeactis -- Genus of birds
Wikipedia - Aglaia odorata -- Species of plant
Wikipedia - Aglaia rimosa -- species of plant in the family Meliaceae
Wikipedia - Aglaiocercus -- Genus of birds
Wikipedia - Aglaomorpha fortunei -- Species of plant
Wikipedia - Aglaomyia gatineau -- Species of fly
Wikipedia - Aglaomyia -- Genus of flies
Wikipedia - Aglaonema simplex -- Species of plant
Wikipedia - Aglaope infausta -- Species of moth
Wikipedia - Aglaoschema -- Genus of beetles
Wikipedia - Aglaostola -- Genus of beetles
Wikipedia - A Glass of Darkness
Wikipedia - A Glass of Rage -- 1999 film directed by Aluizio Abranches
Wikipedia - A Glass of Water (1923 film) -- 1923 film
Wikipedia - A Glass of Water (1960 film) -- 1960 film
Wikipedia - Aglaurus, daughter of Cecrops -- Ancient Greek mythological figure
Wikipedia - Aglia tau -- Species of moth
Wikipedia - Aglona Municipality -- Municipality of Latvia
Wikipedia - Aglossa asiatica -- Species of moth
Wikipedia - Aglossa brabanti -- Species of moth
Wikipedia - Aglossa caprealis -- Species of moth
Wikipedia - Aglossa dimidiatus -- Species of moth
Wikipedia - Aglossa exsucealis -- Species of moth
Wikipedia - Aglossa gigantalis -- Species of moth
Wikipedia - Aglossa pinguinalis -- Species of moth
Wikipedia - Aglossa rabatalis -- Species of moth
Wikipedia - Aglossa signicostalis -- Species of moth
Wikipedia - Aglossa -- Genus of moths
Wikipedia - Aglycyderini -- Tribe of beetles
Wikipedia - Aglymbus -- Genus of beetles
Wikipedia - Aglyptinus -- Genus of beetles
Wikipedia - AGM-114 Hellfire -- Type of air-to-surface and surface-to-surface missile
Wikipedia - AGM-154 Joint Standoff Weapon -- Type of glide bomb
Wikipedia - AGM-158 JASSM -- Low observable standoff air-launched cruise missile
Wikipedia - Agnatha -- Superclass of 'fishes'
Wikipedia - Agnathosia mendicella -- Species of moth
Wikipedia - Agnellus of Pisa
Wikipedia - Agnes Burns -- Sister of Scottish poet Robert Burns
Wikipedia - Agnes Fong Sock Har -- Singaporean former military officer
Wikipedia - Agnes I, Countess of Nevers -- Countess of Nevers, Auxerre and Tonnerre
Wikipedia - Agnesiotis -- Genus of beetles
Wikipedia - Agnes of Antioch
Wikipedia - Agnes of Assisi -- Christian saint
Wikipedia - Agnes of Bohemia, Duchess of Jawor -- Polish princess
Wikipedia - Agnes of Bohemia -- Christian saint
Wikipedia - Agnes of Cleves -- Navarrese royal consort, Princess consort of Viana
Wikipedia - Agnes of Denmark
Wikipedia - Agnes of France, Byzantine Empress
Wikipedia - Agnes of France, Duchess of Burgundy
Wikipedia - Agnes of God (film) -- 1985 film by Norman Jewison
Wikipedia - Agnes of God -- 1979 play by John Pielmeier
Wikipedia - Agnes of Jesus
Wikipedia - Agnes of Loon
Wikipedia - Agnes of Merania
Wikipedia - Agnes of Montepulciano
Wikipedia - Agnes of Perigord -- Duchess consort of Durazzo
Wikipedia - Agnes of Poitou -- 11th century empress of the Holy Roman Empire
Wikipedia - Agnes of Prague
Wikipedia - Agnes of Rochlitz
Wikipedia - Agnes of Rome
Wikipedia - Agnes of Wettin and Rochlitz
Wikipedia - Agnes Salm-Salm -- American wife of Prussian prince and soldier of fortune (1844-1912)
Wikipedia - Agnes Woodward -- American music educator and professional whistler
Wikipedia - Agnetapark -- Area of workers' housing in South Holland
Wikipedia - Agnia (beetle) -- Genus of beetles
Wikipedia - Agnidra alextoba -- Species of hook-tip moth
Wikipedia - Agnidra argypha -- Species of hook-tip moth
Wikipedia - Agnidra ataxia -- Species of hook-tip moth
Wikipedia - Agnidra corticata -- Species of hook-tip moth
Wikipedia - Agnidra discispilaria -- Species of hook-tip moth
Wikipedia - Agnidra fenestra -- Species of hook-tip moth
Wikipedia - Agnidra fulvior -- Species of hook-tip moth
Wikipedia - Agnidra furva -- Species of hook-tip moth
Wikipedia - Agnidra fuscilinea -- Species of hook-tip moth
Wikipedia - Agnidra hoenei -- Species of hook-tip moth
Wikipedia - Agnidra scabiosa -- Species of hook-tip moth
Wikipedia - Agnidra specularia -- Species of hook-tip moth
Wikipedia - Agnidra tanyospinosa -- Species of hook-tip moth
Wikipedia - Agnidra tigrina -- Species of hook-tip moth
Wikipedia - Agnidra vinacea -- Species of hook-tip moth
Wikipedia - Agnieszka Brugger -- German politician of Polish origin
Wikipedia - Agnieszka Piotrowska -- British film director of Polish origin
Wikipedia - Agniohammus -- Genus of beetles
Wikipedia - Agniolamia -- Genus of beetles
Wikipedia - Agniolophia -- Genus of beetles
Wikipedia - Agniopsis flavovittatus -- Genus of beetles
Wikipedia - Agnippe lunaki -- Species of moth
Wikipedia - Agni Vlavianos Arvanitis -- Greek professor and researcher in biology
Wikipedia - Agni -- Fire deity of Hinduism
Wikipedia - Agnoderus gnomoides -- Genus of beetles
Wikipedia - Agnoshydrus -- Genus of beetles
Wikipedia - Agnostic atheism -- Lack of belief in the existence of any deity and that such is either unknowable or unknown
Wikipedia - Agnosticism -- View that the existence of any deity is unknown or unknowable
Wikipedia - Agnostokasia -- Genus of grasshoppers
Wikipedia - Agnostrup -- Genus of Mecistocephalidae centipedes
Wikipedia - Agnotology -- The study of culturally induced ignorance or doubt
Wikipedia - Agoma -- Species of insect
Wikipedia - Agonica -- Genus of beetles
Wikipedia - Agonidium -- Genus of beetles
Wikipedia - Agonidus -- Genus of beetles
Wikipedia - Agonobembix -- Genus of beetles
Wikipedia - Agonochaetia intermedia -- Species of moth
Wikipedia - Agonochaetia quartana -- Species of moth
Wikipedia - Agonochaetia terrestrella -- Species of moth
Wikipedia - Agonochaetia -- Genus of moths
Wikipedia - Agonocheila -- Genus of beetles
Wikipedia - Agonoleptus -- Genus of beetles
Wikipedia - Agonops -- Genus of beetles
Wikipedia - Agonopterix adspersella -- Species of moth
Wikipedia - Agonopterix alpigena -- Species of moth
Wikipedia - Agonopterix alstroemeriana -- Species of moth
Wikipedia - Agonopterix angelicella -- Species of moth
Wikipedia - Agonopterix arctica -- Species of moth
Wikipedia - Agonopterix arenella -- Species of moth
Wikipedia - Agonopterix aspersella -- Species of moth
Wikipedia - Agonopterix assimilella -- Species of moth
Wikipedia - Agonopterix astrantiae -- Species of moth
Wikipedia - Agonopterix atomella -- Species of moth
Wikipedia - Agonopterix banatica -- Species of moth
Wikipedia - Agonopterix bipunctosa -- Species of moth
Wikipedia - Agonopterix broennoeensis -- Species of moth
Wikipedia - Agonopterix budashkini -- Species of moth
Wikipedia - Agonopterix cachritis -- Species of moth
Wikipedia - Agonopterix cadurciella -- Species of moth
Wikipedia - Agonopterix capreolella -- Species of moth
Wikipedia - Agonopterix carduella -- Species of moth
Wikipedia - Agonopterix cervariella -- Species of moth
Wikipedia - Agonopterix chironiella -- Species of moth
Wikipedia - Agonopterix ciliella -- Species of moth
Wikipedia - Agonopterix cluniana -- Species of moth
Wikipedia - Agonopterix cnicella -- Species of moth
Wikipedia - Agonopterix comitella -- Species of moth
Wikipedia - Agonopterix conterminella -- Species of moth
Wikipedia - Agonopterix crassiventrella -- Species of moth
Wikipedia - Agonopterix curvilineella -- Species of moth
Wikipedia - Agonopterix curvipunctosa -- Species of moth
Wikipedia - Agonopterix cyrniella -- Species of moth
Wikipedia - Agonopterix doronicella -- Species of moth
Wikipedia - Agonopterix dumitrescui -- Species of moth
Wikipedia - Agonopterix ferocella -- Species of moth
Wikipedia - Agonopterix ferulae -- Species of moth
Wikipedia - Agonopterix flurii -- Species of moth
Wikipedia - Agonopterix fruticosella -- Species of moth
Wikipedia - Agonopterix furvella -- Species of moth
Wikipedia - Agonopterix graecella -- Species of moth
Wikipedia - Agonopterix heracliana -- Species of moth
Wikipedia - Agonopterix hippomarathri -- Species of moth
Wikipedia - Agonopterix hypericella -- Species of moth
Wikipedia - Agonopterix iliensis -- Species of moth
Wikipedia - Agonopterix inoxiella -- Species of moth
Wikipedia - Agonopterix irrorata -- Species of moth
Wikipedia - Agonopterix kuznetzovi -- Species of moth
Wikipedia - Agonopterix laterella -- Species of moth
Wikipedia - Agonopterix leucadensis -- Species of moth
Wikipedia - Agonopterix ligusticella -- Species of moth
Wikipedia - Agonopterix liturosa -- Species of moth
Wikipedia - Agonopterix melancholica -- Species of moth
Wikipedia - Agonopterix mendesi -- Species of moth
Wikipedia - Agonopterix miyanella -- Species of moth
Wikipedia - Agonopterix multiplicella -- Species of moth
Wikipedia - Agonopterix nanatella -- Species of moth
Wikipedia - Agonopterix nervosa -- Species of moth
Wikipedia - Agonopterix nodiflorella -- Species of moth
Wikipedia - Agonopterix ocellana -- Species of moth
Wikipedia - Agonopterix oinochroa -- Species of moth
Wikipedia - Agonopterix ordubadensis -- Species of moth
Wikipedia - Agonopterix pallorella -- Species of moth
Wikipedia - Agonopterix parilella -- Species of moth
Wikipedia - Agonopterix perstrigella -- Species of moth
Wikipedia - Agonopterix petasitis -- Species of moth
Wikipedia - Agonopterix propinquella -- Species of moth
Wikipedia - Agonopterix pupillana -- Species of moth
Wikipedia - Agonopterix purpurea -- Species of moth
Wikipedia - Agonopterix putridella -- Species of moth
Wikipedia - Agonopterix quadripunctata -- Species of moth
Wikipedia - Agonopterix robiniella -- Species of moth
Wikipedia - Agonopterix rotundella -- Species of moth
Wikipedia - Agonopterix rutana -- Species of moth
Wikipedia - Agonopterix scopariella -- Species of moth
Wikipedia - Agonopterix selini -- Species of moth
Wikipedia - Agonopterix senecionis -- Species of moth
Wikipedia - Agonopterix seraphimella -- Species of moth
Wikipedia - Agonopterix silerella -- Species of moth
Wikipedia - Agonopterix socerbi -- Species of moth
Wikipedia - Agonopterix squamosa -- Species of moth
Wikipedia - Agonopterix straminella -- Species of moth
Wikipedia - Agonopterix subpropinquella -- Species of moth
Wikipedia - Agonopterix subumbellana -- Species of moth
Wikipedia - Agonopterix thapsiella -- Species of moth
Wikipedia - Agonopterix thurneri -- Species of moth
Wikipedia - Agonopterix tschorbadjiewi -- Species of moth
Wikipedia - Agonopterix umbellana -- Species of moth
Wikipedia - Agonopterix vendettella -- Species of moth
Wikipedia - Agonopterix yeatiana -- Species of moth
Wikipedia - Agonoriascus -- Genus of beetles
Wikipedia - Agonorites -- Genus of beetles
Wikipedia - Agonotrechus -- Genus of beetles
Wikipedia - Agonoxeninae -- Subfamily of insects
Wikipedia - Agonum melanarium -- species of insect
Wikipedia - Agonum -- Genus of beetles
Wikipedia - Agora of Athens
Wikipedia - Agora of Smyrna -- square of ancient M-DM-0zmir
Wikipedia - Agorism -- social philosophy that advocates a voluntary society by means of counter-economics
Wikipedia - Agorius -- Genus of spiders
Wikipedia - Agostinho Neto -- First President of Angola
Wikipedia - Agostinia -- Genus of beetles
Wikipedia - Agostino Carracci -- Bolognese painter of the Baroque (1557-1602)
Wikipedia - Agostino Centurione -- Doge of the Republic of Genoa and king of Corsica
Wikipedia - Agostino Doria -- Doge of the Republic of Genoa
Wikipedia - Agostino Lomellini -- Doge of the Republic of Genoa
Wikipedia - Agostino Pallavicini -- Doge of the Republic of Genoa and king of Corsica
Wikipedia - Agostino Pinelli Ardimenti -- Doge of the Republic of Genoa
Wikipedia - Agostino Pinelli Luciani -- Doge of the Republic of Genoa
Wikipedia - Agostino Saluzzo -- Doge of the Republic of Genoa and king of Corsica
Wikipedia - Agostino Viale -- Doge of the Republic of Genoa
Wikipedia - Agota Kristof
Wikipedia - Agouti -- Genus of mammals
Wikipedia - Agra (beetle) -- Genus of beetles
Wikipedia - Agraeus (beetle) -- Genus of beetles
Wikipedia - Agra Metro -- Mass rapid transit system in the city of Agra, India
Wikipedia - A Grammar of Motives
Wikipedia - Agranolamia -- Genus of beetles
Wikipedia - Agranular insula -- Non-neocortical anterior region of the insular cortex
Wikipedia - Agraphia -- Loss of ability to write
Wikipedia - Agraphini -- Tribe of beetles
Wikipedia - Agraphus -- Genus of beetles
Wikipedia - Agrarian Party of Russia -- Political party in Russia
Wikipedia - Agrarian system -- Dynamic set of economic and technological factors that affect agricultural practices
Wikipedia - Agraulomyrmex -- Genus of ants
Wikipedia - A Great Big Bunch of You -- 1932 short film
Wikipedia - Agreement on a Cease-fire and Separation of Forces -- 1994 ceasefire agreement after the War in Abkhazia
Wikipedia - Agreement on the Application of Sanitary and Phytosanitary Measures -- An international treaty of the World Trade Organization
Wikipedia - Agriades zullichi -- Species of moth
Wikipedia - Agricius of Trier
Wikipedia - Agricultural Adjustment Act -- United States federal law of the New Deal era
Wikipedia - Agricultural diversification -- re-allocation of farming activities to other crops or livestock or to non-farming activities
Wikipedia - Agricultural expansion -- Growth of agricultural land in the 21st century
Wikipedia - Agricultural marketing -- The entire process of moving agricultural products from the farm to the consumer
Wikipedia - Agricultural Party of Greece -- Defunct political party in Greece
Wikipedia - Agricultural People's Front of Peru -- Political party in Peru
Wikipedia - Agricultural Research Service -- Research agency of the US Department of Agriculture
Wikipedia - Agricultural Universities (India) -- Type of educational institution
Wikipedia - Agricultural value chain -- The whole range of goods and services necessary for an agricultural product to move from the farm to the final customer
Wikipedia - Agricultural wastewater treatment -- Farm management agenda for controlling pollution from surface runoff in agriculture
Wikipedia - Agriculture, forestry, and fishing in Japan -- Sector of the Japanese economy
Wikipedia - Agriculture in California -- Overview of agriculture in California
Wikipedia - Agriculture in Germany -- Aspect of German economy
Wikipedia - Agriculture in Puerto Rico -- A primary sector of the economy of Puerto Rico
Wikipedia - Agriculture in Singapore -- Description of agriculture in Singapore
Wikipedia - Agriculture -- Cultivation of plants and animals to provide useful products
Wikipedia - Agri-Food and Veterinary Authority of Singapore -- Former statutory board in Singapore
Wikipedia - Agrilaxia -- Genus of beetles
Wikipedia - Agrilinae -- Subfamily of beetles
Wikipedia - Agrilochyseus -- Genus of beetles
Wikipedia - Agrilodia -- Genus of beetles
Wikipedia - Agriloides -- Genus of beetles
Wikipedia - Agrilus -- Genus of beetles
Wikipedia - Agrimonia eupatoria -- Species of plant
Wikipedia - Agrimonia pilosa -- Species of plant
Wikipedia - Agriocnemis pieris -- Species of damselfly
Wikipedia - Agrioglypta -- Genus of moths
Wikipedia - Agrionympha -- Genus of moths in family Micropterigidae
Wikipedia - Agriophyllum -- Genus of Amaranthaceae plants
Wikipedia - Agriopis aurantiaria -- Species of moth
Wikipedia - Agriotes -- Genus of beetles
Wikipedia - Agriphila aeneociliella -- Species of moth
Wikipedia - Agriphila argentistrigellus -- Species of moth
Wikipedia - Agriphila atlanticus -- Species of moth
Wikipedia - Agriphila beieri -- Species of moth
Wikipedia - Agriphila biarmicus -- Species of moth
Wikipedia - Agriphila brioniellus -- Species of moth
Wikipedia - Agriphila cyrenaicellus -- Species of moth
Wikipedia - Agriphila dalmatinellus -- Species of moth
Wikipedia - Agriphila deliella -- Species of moth
Wikipedia - Agriphila geniculea -- Species of moth
Wikipedia - Agriphila hymalayensis -- Species of insect
Wikipedia - Agriphila indivisellus -- Species of moth
Wikipedia - Agriphila inquinatella -- Species of moth
Wikipedia - Agriphila latistria -- Species of moth
Wikipedia - Agriphila paleatellus -- Species of moth
Wikipedia - Agriphila poliellus -- Species of moth
Wikipedia - Agriphila selasella -- Species of moth
Wikipedia - Agriphila straminella -- Species of moth
Wikipedia - Agriphila tersellus -- Species of moth
Wikipedia - Agriphila tolli -- Species of moth
Wikipedia - Agriphila trabeatellus -- Species of moth
Wikipedia - Agriphila tristella -- Species of moth
Wikipedia - Agriphila vulgivagellus -- Species of moth
Wikipedia - Agrippa Hull -- Black Continental Army soldier, friend of Tadeusz KoM-EM-^[ciuszko
Wikipedia - Agrippa (mythology) -- King of Alba Longa in Greco-Roman mythology
Wikipedia - Agrippa Postumus -- Youngest son of Marcus Agrippa and Julia the Elder
Wikipedia - Agrippa the Skeptic -- Hellenistic Pyrrhonist philosopher, creator of Agrippa's Trilemma
Wikipedia - Agrippina of Kiev
Wikipedia - Agrippina of Mineo -- Sicilian saint and martyr
Wikipedia - Agrippina the Elder -- Roman woman of the Julio-Claudian dynasty
Wikipedia - Agrippina the Younger -- Roman empress and member of the Julio-Claudian dynasty
Wikipedia - Agrippinus of Carthage
Wikipedia - Agrippinus of Naples
Wikipedia - Agrius cingulata -- Species of moth
Wikipedia - Agrius convolvuli -- Species of moth
Wikipedia - Agrius (son of Porthaon) -- Son of Porthaon
Wikipedia - Agrobacterium -- Genus of bacteria
Wikipedia - Agrochola circellaris -- Species of moth
Wikipedia - Agrochola haematidea -- Species of moth
Wikipedia - Agrochola helvola -- Species of moth
Wikipedia - Agrochola humilis -- Species of moth
Wikipedia - Agrochola litura -- Species of moth
Wikipedia - Agrochola lota -- Species of moth
Wikipedia - Agrochola lychnidis -- Species of moth
Wikipedia - Agrochola macilenta -- Species of moth
Wikipedia - Agrochola nitida -- Species of moth
Wikipedia - Agroecius (Bishop of Sens) -- 5th-century Bishop of Sens
Wikipedia - Agroecology -- The study of ecological processes in agriculture
Wikipedia - Agroecomyrmecinae -- Subfamily of ants
Wikipedia - Agroecomyrmex -- Extinct genus of ants
Wikipedia - Agroecotettix -- Genus of grasshoppers
Wikipedia - Agroforestry -- Land use management system
Wikipedia - Agroiconota -- Genus of beetles
Wikipedia - Agromyza pseudoreptans -- Species of insect
Wikipedia - Agronus carri -- Species of weevil beetle
Wikipedia - Agronus -- Genus of beetles
Wikipedia - Agropyropsis -- genus of plant in the family Poaceae
Wikipedia - Agrostemma githago -- species of flowering plant in the carnation family Caryophyllaceae
Wikipedia - Agrostemma -- Genus of flowering plants in the carnation family Caryophyllaceae
Wikipedia - Agrostis exarata -- Species of grass
Wikipedia - Agrostology -- Scientific study of the grasses
Wikipedia - Agrotana -- Genus of insects
Wikipedia - Agrotera basinotata -- Species of moth
Wikipedia - Agrotera (moth) -- Genus of moths
Wikipedia - Agrotera nemoralis -- Species of moth
Wikipedia - Agroterini -- Tribe of moths
Wikipedia - Agrothereutes -- Genus of wasps
Wikipedia - Agrotis bigramma -- Species of moth
Wikipedia - Agrotis boetica -- Species of moth
Wikipedia - Agrotis characteristica -- Species of moth
Wikipedia - Agrotis chretieni -- Species of moth
Wikipedia - Agrotis cinerea -- Species of moth
Wikipedia - Agrotis dissociata -- A moth of the Noctuidae from Chile and Argentina
Wikipedia - Agrotis endogaea -- Species of moth
Wikipedia - Agrotis fatidica -- Species of moth
Wikipedia - Agrotis graslini -- Species of moth
Wikipedia - Agrotis ipsilon -- Species of moth
Wikipedia - Agrotis lata -- Species of moth
Wikipedia - Agrotis malefida -- Species of moth
Wikipedia - Agrotis obesa -- Species of moth
Wikipedia - Agrotis pierreti -- Species of moth
Wikipedia - Agrotis puta -- Species of moth
Wikipedia - Agrotis ripae -- Species of moth
Wikipedia - Agrotis sabulosa -- Species of moth
Wikipedia - Agrotis simplonia -- Species of moth
Wikipedia - Agrotis syricola -- Species of moth
Wikipedia - Agrotis trifurca -- Species of moth
Wikipedia - Agrotis trux -- Species of moth
Wikipedia - Agrotis yelai -- Species of moth
Wikipedia - Agrypninae -- Subfamily of beetles
Wikipedia - Agrypnini -- Tribe of beetles
Wikipedia - Agrypnus -- Genus of beetles
Wikipedia - Agstafa District -- District of Azerbaijan
Wikipedia - Agsu District -- District of Azerbaijan
Wikipedia - Agua Caliente Band of Cahuilla Indians
Wikipedia - Aguacate, Aguadilla, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Aguacate, Yabucoa, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Agua Chinon Creek -- river in the United States of America
Wikipedia - Aguada barrio-pueblo -- Historical and administrative center (seat) of Aguada, Puerto Rico
Wikipedia - Aguadilla barrio-pueblo -- Historical and administrative center (seat) of Aguadilla, Puerto Rico
Wikipedia - Aguadilla City Police Department -- Main police force for the city of Aguadilla, Puerto Rico
Wikipedia - Aguadilla Divas -- Former female professional volleyball team from Aguadilla, Puerto Rico
Wikipedia - Aguas Blancas, Yauco, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Aguas Buenas barrio-pueblo -- Historical and administrative center (seat) of Aguas Buenas, Puerto Rico
Wikipedia - Aguascalientes -- State of Mexico
Wikipedia - Aguassay -- Genus of beetles
Wikipedia - Agueybana El Bravo (statue) -- Stone statue to the memory of Agueybana II, the last Taino cacique in Puerto Rico
Wikipedia - A Guide for Beginners: The Voice of Silver
Wikipedia - A Guide to Conclusive Proofs for the Principles of Belief
Wikipedia - A Guide to the Business Analysis Body of Knowledge
Wikipedia - A Guide to the Old Buildings of the Cape -- Book by Hans Fransen
Wikipedia - A Guide to the Project Management Body of Knowledge
Wikipedia - Aguinaldo (music) -- Folk genre of Christmas music
Wikipedia - Aguirre, Salinas, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Aguirre, the Wrath of God -- 1972 film by Werner Herzog
Wikipedia - Agula'i River -- River in the Tigray highlands of Ethiopia
Wikipedia - Agulhas Bank Complex Marine Protected Area -- An offshore marine conservation area south of Cape Agulhas in South Africa
Wikipedia - Agulhas Bank -- The broad southernmost part of the African continental shelf
Wikipedia - Agulhas Current -- Western boundary current of the southwest Indian Ocean that flows down the east coast of Africa
Wikipedia - Agulhas ecoregion -- Region of similar ecological characteristics on the continental shelf of the south coast of South Africa
Wikipedia - Agulhas Front Marine Protected Area -- A offshore marine conservation area off the Eastern Cape in South Africa's EEZ
Wikipedia - Agulhas Muds Marine Protected Area -- A marine conservation area offshore of the Western Cape in South Africa
Wikipedia - Agulhas Passage -- Abyssal channel south of South Africa between the Agulhas Bank and Agulhas Plateau
Wikipedia - Agulhas Return Current -- An ocean current in the South Indian Ocean flowing from the Agulhas retroflection along the subtropical front
Wikipedia - Agusan del Norte Provincial Board -- Legislative body of the province of Agusan del Norte, Philippines
Wikipedia - Agusan del Sur Provincial Board -- Legislative body of the province of Agusan del Sur, Philippines
Wikipedia - Agusan (province) -- Former province of the Philippines
Wikipedia - Agusta A129 Mangusta -- Family of attack helicopters by Agusta, later AgustaWestland
Wikipedia - AgustaWestland Apache -- Attack helicopter series of the British Army
Wikipedia - AgustaWestland AW159 Wildcat -- Improved series of the Westland Super Lynx military helicopter
Wikipedia - Agustina of Aragon (1929 film) -- 1929 film
Wikipedia - Agustina of Aragon (1950 film) -- 1950 film
Wikipedia - Agustin Cartagena Diaz -- Former Superintendent of the Puerto Rico Police
Wikipedia - Agustin de Iturbide -- Mexican army general and politician, 1st emperor of Mexico
Wikipedia - Agustin Humberto Cejas -- Argentine military person, chief of the Argentine Army
Wikipedia - Agustinia -- Genus of reptiles (fossil)
Wikipedia - Agustin Maria MuM-CM-1oz y Borbon, 1st Duke of Tarancon -- Prince of Ecuador
Wikipedia - Agustin Pipia -- Master of the Order of Preachers
Wikipedia - A Gust of Wind -- 1942 film
Wikipedia - Agutaya -- Municipality of the Philippines in the province of Palawan
Wikipedia - Agylla argentea -- Species of insect
Wikipedia - Agymnastus ingens -- Species of grasshopper
Wikipedia - Agymnastus venerabilis -- Species of grasshopper
Wikipedia - Agymnastus -- Genus of grasshoppers
Wikipedia - Agyneta bermudensis -- Species of spider
Wikipedia - Agyneta fratrella -- Species of spider in the family Linyphiidae
Wikipedia - Agyneta muriensis -- Species of spider
Wikipedia - Agyrta bifasciata -- Species of moth
Wikipedia - Agyrtes -- Genus of beetles
Wikipedia - Agyrtidae -- Family of beetles
Wikipedia - Agyrtinae -- Subfamily of beetles
Wikipedia - AH1 -- Longest route of the Asian Highway Network
Wikipedia - Ahab -- 7th King of Israel
Wikipedia - Ahad bint Abdullah -- Royal consort of Oman
Wikipedia - Ahaetulla borealis -- A species of tree snake
Wikipedia - Ahaetulla dispar -- Species of reptile
Wikipedia - Ahaetulla farnsworthi -- A species of tree snake
Wikipedia - Ahaetulla malabarica -- A species of tree snake
Wikipedia - Ahaetulla travancorica -- Species of Reptilia
Wikipedia - Ahafo Region -- Region of Ghana
Wikipedia - Ahalya -- Wife of the sage Gautama Maharishi in Hinduism
Wikipedia - Ahamus gangcaensis -- Species of moth
Wikipedia - A Handful of Darkness -- 1955 book by Philip K. Dick
Wikipedia - A Handful of Dust -- Novel by the British writer Evelyn Waugh
Wikipedia - A Handful of Heroes -- 1967 film
Wikipedia - A Handful of Love (film) -- 1974 film
Wikipedia - Ahanta spurfowl -- Species of bird
Wikipedia - A Happening of Monumental Proportions -- 2017 film directed by Judy Greer
Wikipedia - A Harlot's Progress -- series of paintings and engravings by William Hogarth
Wikipedia - Aharon Barak -- Former President of the Supreme Court of Israel
Wikipedia - Aharon Solomons -- Anglo-Israeli former Army officer, holder of the Israeli national record for freediving.
Wikipedia - A Hatful of Rain -- 1957 film
Wikipedia - Ahaziah of Israel
Wikipedia - Ahaziah of Judah
Wikipedia - A.H. Deldar Ahmed -- Representative of East Pakistan
Wikipedia - Ahdi of Baghdad -- Ottoman poet
Wikipedia - A Head Full of Dreams (song) -- 2016 single by Coldplay
Wikipedia - A Head Full of Dreams Tour
Wikipedia - Ahead of My Time (song) -- 2000 song performed by Teddybears
Wikipedia - Ahead-of-time compilation
Wikipedia - Ahead of Time (film) -- 2004 Icelandic film by M-CM-^Agust GuM-CM-0mundsson
Wikipedia - A Heartbreaking Work of Staggering Genius -- Novel
Wikipedia - Ahebi Ugbabe -- Igbo female eze of Enugu-Eze in colonial Nigeria
Wikipedia - Ahegao -- Facial expression, often with erotic meaning
Wikipedia - A Hell of a Day -- 2001 film by Marion Vernoux
Wikipedia - A Hero of Our Times -- 1955 film
Wikipedia - A Hero of the Big Snows -- 1926 film
Wikipedia - Ahia Njoku -- Goddess worshipped by the Igbo people of Nigeria
Wikipedia - A Hill on the Dark Side of the Moon -- 1983 film
Wikipedia - Ahilyabai Holkar -- Holkar noble of the Maratha Empire, India
Wikipedia - Ahimsa -- Nonviolence, one of the cardinal virtues of Hinduism, Buddhism and Jainism
Wikipedia - Ahirwati -- Indo-Aryan dialect of India
Wikipedia - Ahistoricism -- Lack of concern for history
Wikipedia - A History of British Birds
Wikipedia - A History of Chess
Wikipedia - A History of Christianity (Johnson book) -- 1976 book by Paul Johnson
Wikipedia - A History of Embryology -- 1934 book by Joseph Needham
Wikipedia - A History of Folding in Mathematics
Wikipedia - A History of Medicine -- A medical book
Wikipedia - A History of Modern Yoga
Wikipedia - A History of Philosophy (Copleston) -- Book by Frederick Copleston
Wikipedia - A History of the American People -- 1997 book by Paul Johnson
Wikipedia - A History of the Birds of Europe -- Nine-volume, late 19th century book about the history of European birds
Wikipedia - A History of the Kerala School of Hindu Astronomy -- Book by K. V. Sarma
Wikipedia - A History of the Mind -- 1992 book by Nicholas Humphrey
Wikipedia - A History of the Theories of Aether and Electricity -- Series of three books by E. T. Whittaker on the history of electromagnetic theory
Wikipedia - A History of the Warfare of Science with Theology in Christendom
Wikipedia - A History of the World in 100 Objects
Wikipedia - A History of US -- 1995 book by Joy Hakim
Wikipedia - A History of Vector Analysis -- Book on the history of mathematics by Michael J. Crowe
Wikipedia - A History of Venice -- 1982 book by John Julius Norwich
Wikipedia - A History of Violence (comics) -- 1997 graphic novel
Wikipedia - A History of Violence -- 2005 film by David Cronenberg
Wikipedia - A History of Western Philosophy -- 1945 book by Bertrand Russell
Wikipedia - Ahl al-Hadith -- Islamic school of thought that first emerged during the late 8th and 9th century CE
Wikipedia - Ahl al-Kisa -- The Islamic prophet Muhammad and four members of his family
Wikipedia - Ahlamu -- a group or designation of Semitic semi-nomads. Their habitat was west of the Euphrates
Wikipedia - Ahlbeck (Usedom) -- District of Heringsdorf in Mecklenburg-Vorpommern, Germany
Wikipedia - Ahmad Afandi Abdulaev -- Mufti of Dagestan, Russia (b. 1959)
Wikipedia - Ahmad al-Badawi -- Muslim founder of the Badawiyyah Sufi order
Wikipedia - Ahmad al-Ghashmi -- Former President of North Yemen
Wikipedia - Ahmad al-Mansur -- Moroccan Sultan of the Saadi dynasty (1549-1603) (r.1578-1603)
Wikipedia - Ahmad al-RifaM-JM-=i -- Founder of Rifa'i Sufi Order
Wikipedia - Ahmad Bateman -- Canadian-American professional golfer
Wikipedia - Ahmad bin Eid al-Thani -- Qatari government official
Wikipedia - Ahmad Faisal Begzad -- Governor of Badakhshan, Afghanistan
Wikipedia - Ahmad ibn Abi Du'ad -- Abbasid official and Chief Judge
Wikipedia - Ahmad ibn al-Khasib al-Jarjara'i -- Abbasid Vizier and civil officer
Wikipedia - Ahmad ibn Ibrahim al-Ghazi -- 16th century Imam and General of the Adal Sultanate
Wikipedia - Ahmad ibn Nizam al-Mulk -- Persian vizier of Later Abbasid period
Wikipedia - Ahmadi Governorate -- Governorate of Kuwait
Wikipedia - Ahmadiyya Caliphate -- Leader of the Ahmadiyya Muslim Community
Wikipedia - Ahmadiyya in Germany -- Overview of the Ahmadiyya in Germany
Wikipedia - Ahmadiyya views on evolution -- The Ahmadiyya Movement in Islam universally accepts a process of divinely guided evolution
Wikipedia - Ahmadreza Rofougaran -- Iranian-American Electrical engineer, inventor
Wikipedia - Ahmad Sanjar -- Sultan of the Seljuk Empire
Wikipedia - Ahmad Shah Durrani -- Founder of Afghanistan
Wikipedia - Ahmad Shah of Pahang -- fifth modern Sultan of Pahang
Wikipedia - Ahmad Surkati -- Founder of Arab Association for Reform and Guidance
Wikipedia - Ahmad Zaidi Adruce -- Fifth Yang di-Pertua Negeri of Sarawak
Wikipedia - Ahmad Zia Saraj -- Chief of the Afghan intelligence
Wikipedia - Ahmed Abdallah -- President of the Comoros
Wikipedia - Ahmed Abdi Karie -- President of Galmudug
Wikipedia - Ahmed Adaweyah -- Egyptian singer of sha'abi music
Wikipedia - Ahmed Afif -- Vice President of Seychelles
Wikipedia - Ahmed al-Darbi -- Saudi Arabian extrajudicial prisoner of the United States
Wikipedia - Ahmed al-Mirghani -- Former President of Sudan
Wikipedia - Ahmed Bey Sofwan -- Indonesian diplomat
Wikipedia - Ahmed bin Rashid Al Maktoum -- Public official of Dubai
Wikipedia - Ahmed bin Saeed Al Maktoum -- Emirati businessman and CEO of Emirates
Wikipedia - Ahmed Essyad -- Moroccan composer of classical music
Wikipedia - Ahmed Gaid Salah -- Algerian military officer
Wikipedia - Ahmed Idris Wase -- Member of the House of Representatives of Nigeria
Wikipedia - Ahmed III -- Sultan of the Ottoman Empire from 1703 to 1730
Wikipedia - Ahmed II -- Sultan of the Ottoman Empire from 1691 to 1695
Wikipedia - Ahmed I -- Sultan of the Ottoman Empire (1590-1617) (r. 1603-1617)
Wikipedia - Ahmed Javed -- Indian police officer
Wikipedia - Ahmed Marafa -- 8th speaker of Niger state house
Wikipedia - Ahmed Mu'azu -- Acting chairman of INEC
Wikipedia - Ahmed Ouyahia -- Former Prime Minister of Algeria
Wikipedia - Ahmed Qurei -- 2nd Prime Minister of the Palestinian National Authority
Wikipedia - Ahmed Sofa -- Bangladeshi writer, thinker, novelist, poet, and public intellectual
Wikipedia - Ahmed Yusuf (Gobroon) -- 4th Sultan of the Geledi sultanate
Wikipedia - Ahmet Aslan -- Turkish musician of Zaza descent
Wikipedia - Ahmet DavutoM-DM-^_lu -- 26th Prime Minister of Turkey
Wikipedia - Ahmet Haxhiu -- Albanian revolutionary of Kosovo
Wikipedia - Ahmose-Henuttamehu -- Queen consort of Egypt
Wikipedia - Ahmose I -- Pharaoh of Ancient Egypt
Wikipedia - Ahn Cheol-soo -- South Korean politician, medical doctor, businessperson and software entrepreneur
Wikipedia - Ahn Doo-hee -- (1917-1996) Korean lieutenant and assassin of independence activist Kim Koo
Wikipedia - Ahnfeltia plicata -- Species of alga
Wikipedia - Ahobaa Festival -- Festival of the Enyan-Kakraba in Central region
Wikipedia - A Home at the End of the World (film) -- 2004 film by Michael Mayer
Wikipedia - Ahom language -- Dead Southwestern Tai language of Northeast India
Wikipedia - Ahom religion -- Ethnic religion of the Ahom people
Wikipedia - A Horseman of the Plains -- 1928 film
Wikipedia - A House Full of Love -- 1954 film
Wikipedia - A House with a View of the Sea -- 2001 film directed by Alberto Arvelo
Wikipedia - Ahriman -- Personification of the "destructive spirit" in Zoroastrianism
Wikipedia - Ahti -- Water deity of Finnish Folk poetry
Wikipedia - Ahuiateteo -- Group of five Aztec gods
Wikipedia - Ahumkan Festival -- Festival of the people of Kibi
Wikipedia - A Hundred Hardanger Tunes -- Collection of folk songs arranged for orchestra by Geirr Tveitt
Wikipedia - A Huntress of Men -- 1916 film by Lucius J. Henderson
Wikipedia - Ahura Mazda -- Highest deity of Zoroastrianism
Wikipedia - Ahvaz Jundishapur University of Medical Sciences -- Medical school in Khuzestan Province of Iran
Wikipedia - A Hymn of St Columba
Wikipedia - Aiboland -- Historically Swedish-speaking areas of northwestern Estonia
Wikipedia - Aibonito barrio-pueblo -- Historical and administrative center (seat) of Aibonito, Puerto Rico
Wikipedia - Aibonito, Hatillo, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Aibonito, San Sebastian, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Aichi Prefectural Police -- Police department of Aichi prefectural government, Japan
Wikipedia - Aichi Prefecture -- Prefecture of Japan
Wikipedia - Aichryson bollei -- Species of flowering plants in the family Crassulaceae
Wikipedia - Aichryson divaricatum -- species of flowering plants in the family Crassulaceae
Wikipedia - Aichryson dumosum -- species of flowering plants in the family Crassulaceae
Wikipedia - Aichryson villosum -- Species of flowering plants in the family Crassulaceae
Wikipedia - Aichryson -- Genus of flowering plants in the family Crassulaceae
Wikipedia - AI Companies of India -- Wikimedia list article
Wikipedia - AI control problem -- Issue of ensuring beneficial AI
Wikipedia - AIDA Hellas -- National representative of AIDA International in Greece
Wikipedia - Aidan Coffey -- Irish traditional accordionist from Co
Wikipedia - Aidan of Lindisfarne -- 7th-century Bishop of Lindisfarne and saint
Wikipedia - Aida of the Trees -- 2001 Italian film
Wikipedia - Aide-de-camp to the Emperor of Japan -- Special military official whose primary duties are to report military affairs to the Japanese emperor of Japan and to act as a chamberlain
Wikipedia - Aide-de-camp -- Personal assistant or secretary to a person of high rank
Wikipedia - Aidemona azteca -- Species of grasshopper
Wikipedia - Aidemona -- Genus of grasshoppers
Wikipedia - Aid on the Edge of Chaos -- Book by Ben Ramalingam
Wikipedia - Aido: Slave of Love -- 1969 film
Wikipedia - AIDS amendments of 1988 -- US law
Wikipedia - AIDS Law Project of Pennsylvania -- Nonprofit law firm for HIV and AIDS patients
Wikipedia - AIDS Services of Austin -- Non-profit service organization
Wikipedia - Aid -- Voluntary transfer of resources from one country to another
Wikipedia - AI effect -- When onlookers discount the behavior of an artificial intelligence program by arguing that it is not real intelligence
Wikipedia - Ai Fen -- Chinese doctor and director of the emergency department in a hospital
Wikipedia - Aigle River (Desert River tributary) -- tributary of Desert river, in RCM La Vallee-de-la-Gatineau, in Outaouais, in Quebec, in Canada
Wikipedia - Aignan of Orleans
Wikipedia - Aiken Thoroughbred Racing Hall of Fame and Museum -- Hall of Fame for Cowboys
Wikipedia - Ai-Khanoum -- Ruins of an ancient city in Afghanistan
Wikipedia - Aiki-jM-EM-^M -- Set of martial art techniques
Wikipedia - Aiko Takahama -- Japanese professional shogi player
Wikipedia - Ailanthus webworm -- Species of insect
Wikipedia - Ailbe of Emly
Wikipedia - Aileen Christianson -- Scholar of Scottish and women's literature
Wikipedia - Aileen Morales -- American softball coach
Wikipedia - Aileen Passloff -- American dancer and choreographer
Wikipedia - Ailill mac Slanuill -- Mythical High King of Ireland
Wikipedia - Ailing DojM-DM-^Min -- Hero of South Slavic epic poetry
Wikipedia - Ailred of Rievaulx
Wikipedia - AIL Storm -- Israeli manufactured off-road vehicle
Wikipedia - Ailurophobia -- Fear of cats
Wikipedia - Aimags of Mongolia
Wikipedia - Aimee Carter -- American writer of young adult fiction
Wikipedia - Aimee Murch -- Australian softball player
Wikipedia - Aime Laussedat -- French cartographer and photographer, "father of photogrammetry"
Wikipedia - Aimery of Cyprus -- late 12th and early 13th-century King of Jerusalem and King of Cyprus
Wikipedia - AIM For Seva -- Non-profit organisation in the USA
Wikipedia - Ai Miyazato -- Japanese professional golfer
Wikipedia - AI Mk. IV radar -- Operational model of the world's first air-to-air radar system
Wikipedia - AIMMS Outer Approximation (optimization software)
Wikipedia - Aimpoint CompM2 -- Battery-powered, non-magnifying red dot type of reflex sight for firearms
Wikipedia - AIM (software) -- Instant messaging service
Wikipedia - Aimy Bazylak -- Canadian professor
Wikipedia - Ainaro Subdistrict -- Administrative division of East Timor
Wikipedia - Ainggyin -- Burmese form of folksong
Wikipedia - Ainola -- Home of Aino and Jean Sibelius in JM-CM-$rvenpM-CM-$M-CM-$, Finland
Wikipedia - Aino Nykopp-Koski -- Finnish nurse convicted of killing patients
Wikipedia - Ainsty -- Historic district of Yorkshire, England
Wikipedia - Ainsworth Rand Spofford -- American librarian and 6th Librarian of Congress
Wikipedia - Aintab Sanjak -- District of the Ottoman Empire
Wikipedia - Ainu creation myth -- Creation myth of Japan's Ainu peoples
Wikipedia - Ainudrilus geminus -- Species of annelid
Wikipedia - Ainudrilus -- Genus of annelid
Wikipedia - Ainu in Russia -- Indigenous people of Russia
Wikipedia - Ain -- Department of France
Wikipedia - Aioli -- Mediterranean sauce made of garlic and olive oil, optionally egg yolks and seasonings
Wikipedia - Aiolocaria -- Genus of beetles
Wikipedia - Aiolopus simulatrix -- Species of grasshopper
Wikipedia - Aiolopus strepens -- Species of grasshopper
Wikipedia - Aiolopus thalassinus -- Species of grasshopper
Wikipedia - Aiolopus -- Genus of grasshoppers
Wikipedia - Aiolornis -- Extinct species of birds
Wikipedia - Aion: Researches into the Phenomenology of the Self
Wikipedia - Aipan Art -- A Kumaoni folk art practised in the NorthIndian state of Uttarakhand
Wikipedia - Aiphanes eggersii -- Species of plant
Wikipedia - Aiphanes ulei -- Species of plant
Wikipedia - Aiphanes -- A genus of spiny palms native to tropical South and Central America and the Caribbean
Wikipedia - Aira Caldera -- A large flooded coastal volcanic caldera in the south of the island of KyM-EM-+shM-EM-+, Japan
Wikipedia - Air Albania -- flag-carrier airline of Albania
Wikipedia - AirAsia India -- Indian subsidiary of AirAsia, a Malaysian airline
Wikipedia - AIR Awards of 2020 -- Australian music award
Wikipedia - Air base -- Aerodrome used by a military force for the operation of military aircraft
Wikipedia - Air Battle Manager -- US Air Force rated officer position
Wikipedia - Air Board (Australia) -- Royal Australian Air Force board of control
Wikipedia - Airborne aircraft carrier -- Type of mother ship aircraft which can carry, launch, retrieve and support other smaller aircraft
Wikipedia - Airborne early warning and control -- Airborne system of surveillance radar plus command and control functions
Wikipedia - Airborne leaflet propaganda -- Form of psychological warfare in which leaflets containing propaganda are scattered in the air
Wikipedia - Air Botswana -- Flag-carrier airline of Botswana
Wikipedia - Air Brousse -- Defunct airline in the Democratic Republic of the Congo
Wikipedia - Airbrush -- Small, air-operated tool that sprays various media by a process of nebulization
Wikipedia - Air burst -- Detonation of an explosive above a target for increased pressure wave damage
Wikipedia - Airbus A310 -- Short-fuselage derivative of the Airbus A300 airliner
Wikipedia - Airbus A318 -- Airliner, smallest series of the A320 family
Wikipedia - Airbus A319 -- Airliner, shortened variant of the A320 family
Wikipedia - Airbus A320neo family -- Airliner family, series of improvements across the A320 family
Wikipedia - Airbus A321 -- Airliner, stretched model of the A320 family
Wikipedia - Airbus A350 XWB -- Family of long-range, wide-body jet airliners
Wikipedia - Air Busan -- Airline of South Korea
Wikipedia - Airbus Beluga -- Outsize cargo version of the A300-600 airliner
Wikipedia - Airbus Corporate Jets -- Business unit of Airbus that sells corporate jet variants of parent's airliner range
Wikipedia - Air campaign of the Uganda-Tanzania War -- Part of the Uganda-Tanzania War of 1978-79
Wikipedia - Air Canada Flight 189 -- 1978 plane crash of an Air Canada DC-9-32
Wikipedia - Air Canada -- Flag-carrier and largest airline of Canada
Wikipedia - Air Cargo Carriers -- Airline of the United States
Wikipedia - Air changes per hour -- Measure of the air volume added to or removed from a space
Wikipedia - Air China Cargo -- airline, all-cargo subsidiary of Air China
Wikipedia - Air China -- Flag carrier of the People's Republic of China
Wikipedia - Air commodore -- One-star rank and at the beginning of the air-officer ranks
Wikipedia - Aircompany Armenia -- Flag carrier airline of Armenia
Wikipedia - Air conditioning -- Process of altering the properties of air to more favorable conditions
Wikipedia - Air-cooled engine -- Type of engine
Wikipedia - Air Cote d'Ivoire -- Flag-carrier airline of Ivory Coast
Wikipedia - Aircraft engine performance -- Aspect of aircraft design
Wikipedia - Aircraft in fiction -- Fictional depictions of aircraft
Wikipedia - Aircraft lease -- Lease of aircraft by airlines
Wikipedia - Air Defense Artillery Branch -- Branch of the US Army that specializes in anti-aircraft weapons
Wikipedia - Air Djibouti -- Flag-carrier airline of Djibouti
Wikipedia - Air Dolomiti -- Italian regional airline; part of Lufthansa Group
Wikipedia - Airedale and Ferry Fryston -- Electoral ward of Wakefield Council
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Wikipedia - Airey house -- Type of prefabricated house in the UK
Wikipedia - Air filter -- Device composed of fibrous or porous materials which removes solid particulates from the air
Wikipedia - Air Flamenco -- Airline of Puerto Rico
Wikipedia - Airfoil -- Cross-sectional shape of a wing, blade of a propeller, rotor, or turbine, or sail
Wikipedia - Air Force Administrative College -- Training institute of the Indian Air Force
Wikipedia - Air Force and Anti-Aircraft Defence of Bosnia and Herzegovina -- Air warfare branch of Bosnia's military forces
Wikipedia - Air Force Base Bloemspruit -- Air base of the South African Air Force in Bloemfontein
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Wikipedia - Air Force Institute of Technology
Wikipedia - Air Force Intelligence, Surveillance and Reconnaissance Agency -- Former field operating agency of the USAF
Wikipedia - Air Force Museum of New Zealand -- Military and Aviation Museum in Christchurch, New Zealand
Wikipedia - Air Force of El Salvador -- Air warfare branch of the Armed Forces of El Salvador
Wikipedia - Air Force Office of Scientific Research
Wikipedia - Air Force Office of Special Investigations
Wikipedia - Air Force Officer Training School -- US Air Force Officer commissioning program based at Maxwell AFB, AL
Wikipedia - Air Force of the Republic of Congo -- Air warfare branch of the Republic of the Congo's military
Wikipedia - Air Force of Zimbabwe -- Air warfare branch of Zimbabwe's military
Wikipedia - Air Force One -- Air traffic control call sign of any US Air Force aircraft carrying the president of the US
Wikipedia - Air Force Reserve Officer Training Corps -- Commissioning source for US Air Force and Space Force officers
Wikipedia - Air Force (shoe) -- Range of athletic shoes made by Nike
Wikipedia - Air Force Two -- Air traffic control call sign of any US Air Force aircraft carrying the vice president of the US
Wikipedia - Air France Flight 1611 -- 1968 airliner crash in the Mediterranean off Nice
Wikipedia - Air France Hop -- Regional airline subsidiary of Air France
Wikipedia - Air France -- Flag-carrier and largest airline of France; part of Air France-KLM Group
Wikipedia - Airglow -- Faint emission of light by a planetary atmosphere
Wikipedia - Air Greenland -- Flag carrier airline of Greenland
Wikipedia - Air Guinee -- Former national airline of Guinea
Wikipedia - Air guitar -- Form of dance and movement
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Wikipedia - Air Incheon -- Airline of South Korea
Wikipedia - Air India Express -- Low-cost subsidiary of Air India
Wikipedia - Air India Flight 101 -- 1966 plane crash of an Air India Boeing 707 into Mont Blanc, France
Wikipedia - Air India Flight 245 -- 1950 plane crash of an Air India L-749A Constellation into Mont Blanc, France
Wikipedia - Air India One -- Air traffic control call sign of aeroplane carrying the prime minister or the president of India
Wikipedia - Air India -- Flag-carrier airline of India
Wikipedia - Air Jamaica -- Defunct national airline of Jamaica
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Wikipedia - Air-launch-to-orbit -- Method of launching rockets at altitude from a conventional horizontal-takeoff aircraft
Wikipedia - Airlift -- Military transportation of materiel and personnel using aircraft
Wikipedia - Air-line diving -- Type of underwater diving
Wikipedia - Air-line fitting -- Compendium of hand-operable air-line fittings
Wikipedia - Airliner -- Aircraft designed for commercial transportation of passengers and cargo
Wikipedia - Air Mail scandal -- Political scandal resulting from a 1934 congressional investigation of the awarding of contracts to certain airlines to carry airmail
Wikipedia - Air Malawi -- Defunce national airline of Malawi
Wikipedia - Airman's Creed -- Creed for members of the U.S. Air Force
Wikipedia - Airman -- Member of the air component of an armed service
Wikipedia - Air marshal (Pakistan) -- Second-highest rank of the Pakistan Air Force
Wikipedia - Air mass (astronomy) -- The amount of air seen through in astronomical observations
Wikipedia - Air mattress -- Type of mattress
Wikipedia - Air Mauritius -- Flag-carrier airline of Mauritius
Wikipedia - Air Medal -- Military decoration of the United States Military
Wikipedia - Air Moldova -- National airline of Moldova
Wikipedia - AirNet Express -- Airline of the United States
Wikipedia - Air New Zealand -- Flag-carrier airline of New Zealand
Wikipedia - Air pirate -- Type of stock character from science fiction and fantasy
Wikipedia - Airport Authority Hong Kong -- Operator of Hong Kong International Airport
Wikipedia - Airport novel -- Type of genre fiction novel
Wikipedia - Airport racial profiling in the United States -- Activity directed at individuals because of their appearance
Wikipedia - Airport Sector (CISF) -- Sector of CISF
Wikipedia - Air quality index -- Measure of pollution
Wikipedia - AirQ+ -- Software to assess the impact of air population on health
Wikipedia - Air raids on Japan -- Aerial bombing of Japan during World War II
Wikipedia - Air Rescue Wing Komaki Detachment (JASDF) -- Unit of the Japan Air Self-Defense Force
Wikipedia - Air Seoul -- Airline of South Korea
Wikipedia - Air Serbia -- Flag-carrier airline of Serbia
Wikipedia - Airside Retail Park -- Shopping facility near Swords, north of Dublin, Ireland
Wikipedia - Airsoft -- Activity which can be played as a game or shooting hobby
Wikipedia - Airspace -- Portion of the atmosphere controlled by a country above its territory, or any three-dimensional portion of the atmosphere
Wikipedia - Air sports -- range of aerial activities
Wikipedia - Airstrikes in Libya since the beginning of the Libyan Crisis -- Airstrikes in Libya since 2011
Wikipedia - Airstrike -- Attack on a specific objective by military aircraft during an offensive mission
Wikipedia - Air Sunshine -- Airline of the United States
Wikipedia - Air superiority fighter -- Fighter aircraft classification tasked with combating other aircraft to gain control of the air
Wikipedia - Air Supply discography -- Cataloguing of published recordings by Air Supply
Wikipedia - Air Supply -- British-Australian soft rock group
Wikipedia - Air Tahiti Nui -- Flag-carrier airline of French Polynesia
Wikipedia - Air Tamajeq language -- Tuareg Berber language of Niger
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Wikipedia - Air trapping -- Abnormal retention of air in the lungs
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Wikipedia - Aizoanthemum -- Genus of plants
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Wikipedia - AizuhongM-EM-^M ware -- Type of Japanese pottery
Wikipedia - Aizu -- Region of Fukushima, Japan
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Wikipedia - Ajax-Pickering -- Former federal electoral district of Canada
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Wikipedia - Ajuga bombycina -- species of plant in the family Lamiaceae
Wikipedia - Ajuga boninsimae -- Species of plant
Wikipedia - Ajuga lupulina -- Species of plant
Wikipedia - Ajuga zakhoensis -- Species of plant
Wikipedia - Ajugeae -- Tribe of flowering plants in the sage family Lamiaceae
Wikipedia - Ajugoideae -- Subfamily of flowering plants in the sage family Lamiaceae
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Wikipedia - Ajwain -- Species of plant
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Wikipedia - Akalabeth: World of Doom -- 1979 role-playing video game
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Wikipedia - Akan religion -- Traditional religious beliefs and practices of the Akan people
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Wikipedia - Akasaka-juku (TM-EM-^MkaidM-EM-^M) -- Thirty-sixth of the 53 stations of the TM-EM-^MkaidM-EM-^M
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Wikipedia - Akathisia -- Movement disorder involving a feeling of inner restlessness
Wikipedia - Akatsuki-class destroyer (1931) -- Destroyer class of the Imperial Japanese Navy
Wikipedia - Akazu ware -- Type of Japanese pottery
Wikipedia - AKB48 Group -- Series of Japanese idol group
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Wikipedia - Akbash -- Turkish breed of dog
Wikipedia - Akcaabat meatballs -- Kofte dish from Turkish cuisine
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Wikipedia - Akebia -- Species of plant
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Wikipedia - Akershus -- Former county (fylke) of Norway
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Wikipedia - Akhand Path -- Sikh tradition, The continuous nonstop recitation of all the verses in the Shri Guru Granth Sahib
Wikipedia - Akhara -- Place of practice for Indian martial artists or in Hindu monastic orders
Wikipedia - Akhethetep (son of Ptahhotep)
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Wikipedia - Akhuni -- Fermented product of the North Eastern Region of India
Wikipedia - Akidnognathus -- Extinct genus of therapsids
Wikipedia - Akidolestes -- extinct genus of mammals
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Wikipedia - Akio Toyoda -- Japanese businessman, President and CEO of Toyota
Wikipedia - Aki Province -- Former province of Japan
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Wikipedia - Akira Yamamoto -- Japanese officer and ace fighter pilot
Wikipedia - Akita Prefecture -- Prefecture of Japan
Wikipedia - Akiyoshi Ohmachi -- Japanese professional golfer
Wikipedia - Akizuki-class destroyer (1959) -- Destroyer class of the Japan Maritime Self-Defense Force
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Wikipedia - A K Peters -- Publisher of scientific and technical books
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Wikipedia - Akrosida -- Genus of flowering plants
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Wikipedia - Akselos -- Swiss software company
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Wikipedia - Akshobhya -- One of the Five Wisdom Buddhas
Wikipedia - A. K. Singh -- Indian Army officer
Wikipedia - Aksumite currency -- Coinage produced and used in the Kingdom of Aksum
Wikipedia - Aktaua -- Extinct genus of Sawfish
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Wikipedia - Aktiogavialis -- Species of reptile (fossil)
Wikipedia - Aktionsanalytische Organisation -- Friedrichshof Commune, 1972-1990
Wikipedia - AkubM-EM-^Mzu -- AkubM-EM-^Mzu, are Yokai from Akita and Iwate prefectures. They are said to live in the ashes of the hearth.
Wikipedia - Akugyo -- enormous species of mermaid found in the waters surrounding Japan
Wikipedia - Akula Sree Ramulu College of Engineering -- College in Andhra Pradesh, India
Wikipedia - Akuntsu -- Indigenous people of the Amazon
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Wikipedia - Akwantutenten Festival -- Festival of Worawora people
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Wikipedia - Alabama-Coushatta Tribe of Texas
Wikipedia - Alabama discography -- Discography of the American band, Alabama
Wikipedia - Alabama-Huntsville Chargers -- Athletic teams based at University of Alabama in Huntsville
Wikipedia - Alabama Legislature -- Legislative branch of the state government of Alabama
Wikipedia - Alabama Library Association -- Professional association for librarians in Alabama
Wikipedia - Alabama Museum of Natural History -- Museum in Tuscaloosa, Alabama, United States
Wikipedia - Alabama Public Library Service -- Official library agency of Alabama
Wikipedia - Alabama Republican Party -- Alabama affiliate of the Republican Party
Wikipedia - Alabama's at-large congressional district -- Historical U.S. House district in the state of Alabama
Wikipedia - Alabama Slammer -- Cocktail of amaretto, Southern Comfort, sloe gin and orange juice
Wikipedia - Alabama State Capitol -- State capitol building of the U.S. state of Alabama
Wikipedia - Alabaster -- Lightly colored, translucent, and soft calcium minerals, typically gypsum
Wikipedia - Alabbas Iskandarov -- National Hero of Azerbaijan
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Wikipedia - Alabonia geoffrella -- Species of moth
Wikipedia - Alabonia staintoniella -- Species of moth
Wikipedia - Alabonia -- Genus of moths
Wikipedia - Alachnothorax -- Genus of beetles
Wikipedia - Alachua County Sheriff's Office
Wikipedia - Aladdin (franchise) -- Disney media franchise based on the folk tale of the same name from One Thousand and One Nights
Wikipedia - Ala de la Piedra -- Barrio of Orocovis, Puerto Rico
Wikipedia - A Lady of Chance -- 1928 film
Wikipedia - A Lady of Quality (1924 film) -- 1924 film by Hobart Henley
Wikipedia - A Lady's Profession -- 1933 film by Norman Z. McLeod
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Wikipedia - Alaena caissa -- Species of Butterfly
Wikipedia - Alaena interposita -- Species of insect
Wikipedia - Al-Aflaj -- Province of Saudi Arabia
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Wikipedia - Alagoas -- State of Brazil
Wikipedia - Alago language -- Idomoid language of Nigeria
Wikipedia - Al Ahly SC -- Egyptian professional sports club based in Cairo
Wikipedia - Al-Ahqaf -- 46th chapter of the Qur'an
Wikipedia - Alain Berger (ice hockey) -- Swiss professional ice hockey forward
Wikipedia - Alain Berset -- 97th President of the Swiss Confederation
Wikipedia - Alain, bishop of Auxerre
Wikipedia - Alain Chamfort -- French singer of Breton origin
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Wikipedia - Alajuela Province -- Province of Costa Rica
Wikipedia - Alaka Basu -- Indian sociologist, demographer and professor
Wikipedia - AlakaM-JM-;i Wilderness Preserve -- Wet forest on the Hawaiian island of KauaM-JM-;i, United States
Wikipedia - Alakanuk Airport -- Airport in Alaska, United States of America
Wikipedia - Alake of Egbaland (title) -- Royal title in Egbaland
Wikipedia - Al-Ala -- 87th chapter of the Qur'an
Wikipedia - ALA-LC romanization -- American set of romanization standards
Wikipedia - Alambazar Math -- Second monastery of Ramakrishna Order, situated in Baranagar, India
Wikipedia - Alam Damai -- Neighborhood in Federal Territory of Kuala Lumpur
Wikipedia - Alamikkali -- Folk festival of Kerala
Wikipedia - Alampyris -- Genus of beetles
Wikipedia - Alam -- family name, Arabic term, and type of insignia
Wikipedia - Alana Blanchard -- American professional surfer and model
Wikipedia - Alan Arnett McLeod -- Canadian recipient of the Victoria Cross
Wikipedia - Alan Boyson -- English muralist of post-war public art 1930 - 2018
Wikipedia - Alan B. Scott -- ophthalmologist and developer of Botox
Wikipedia - Alan Burns (professor)
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Wikipedia - Al-Andalus -- The territories of the Iberian Peninsula under Moorish rule between 711 and 1492
Wikipedia - Alan de Neville (forester) -- 12th-century English nobleman and royal official
Wikipedia - Aland (Vidhana Sabha constituency) -- Constituency of the Karnataka legislative assembly in India
Wikipedia - Alan Edward Guttmacher -- Director of the National Institute of Child Health (NICHD)
Wikipedia - Alan F. Segal -- American academic and scholar of ancient religions (1945-2011)
Wikipedia - Alan Furst -- American author of historical spy novels
Wikipedia - Alan Garcia -- President of Peru (1985-1990 and 2006-2011)
Wikipedia - Alangiaceae -- Species of plant
Wikipedia - Alan Greenspan -- 13th Chair of the US Federal Reserve
Wikipedia - Alan Hale (astronomer) -- Astronomer, co-discoverer of Comet Hale-Bopp
Wikipedia - Alan Hirsch (professor) -- American political scientist
Wikipedia - Alan Hoffman (mathematician)
Wikipedia - Alan Hoole -- Governor of Saint Helena, Ascension and Tristan da Cunha
Wikipedia - Alan Howarth, Baron Howarth of Newport -- British Labour politician
Wikipedia - Alan Isler -- American novelist and professor
Wikipedia - Alanizini -- Tribe of beetles
Wikipedia - Alan Jacobs (academic) -- American scholar of English literature
Wikipedia - Alan J. Hoffman -- American mathematician
Wikipedia - Alan Kelly (politician) -- Leader of the Irish Labour Party
Wikipedia - Alan Knight (bishop) -- Anglican archbishop of the West Indies
Wikipedia - Alan Lascelles -- British Army officer and courtier
Wikipedia - Alan Magill -- former President of the American Society of Tropical Medicine and Hygiene
Wikipedia - Alan McNicoll -- Senior Royal Australian Navy officer and diplomat
Wikipedia - Alan Murray (golfer) -- Australian professional golfer
Wikipedia - Alan Mycroft
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Wikipedia - Alan of Tewkesbury
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Wikipedia - Alan Peshkin -- Former Stanford University professor
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Wikipedia - Alan Reynolds (cricketer) -- English cricketer and British Army officer
Wikipedia - Alan Richard Hill -- Recipient of the Victoria Cross
Wikipedia - Alan Rodger, Baron Rodger of Earlsferry -- Scottish judge (1944-2011)
Wikipedia - Alan Short -- Member of California State Senate
Wikipedia - Alan Sked -- Former Leader of the UK Independence Party
Wikipedia - Alan Stewart, 10th Earl of Galloway -- British peer and politician
Wikipedia - Alan Turing (sculpture) -- 1988 sculpture of Alan Turing by Wayne Chabre, installed in the University of Oregon campus.
Wikipedia - Alan Watson, Baron Watson of Richmond -- British politician
Wikipedia - Alan West, Baron West of Spithead -- Retired Royal Navy admiral (born 1948)
Wikipedia - Alan Wilson (bishop) -- Bishop of Buckingham
Wikipedia - Alan Wilson (composer) -- British composer of church music
Wikipedia - Alan Woods (gambler) -- professional gambler
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Wikipedia - Alapadna pauropis -- Species of moth
Wikipedia - Al-Aqida al-Tahawiyya -- Islamic book of Sunni theology
Wikipedia - Al-A'raf -- 7th chapter of the Qur'an
Wikipedia - Alaria (alga) -- Genus of algae
Wikipedia - Alaric I -- 4th and 5th-century King of the Visigoths
Wikipedia - Alarm device -- Type of signal (or device) that alerts people to a dangerous condition
Wikipedia - Alarm fatigue -- Psychological consequence of overuse of alarms
Wikipedia - Alarm fur Cobra 11 - Die Autobahnpolizei (season 4) -- Season 8 of the German police drama television series
Wikipedia - Alarm fur Cobra 11 - Die Autobahnpolizei (season 8) -- Season 8 of the German police drama television series
Wikipedia - Alarm signal -- A signal made by social animals to warn others of danger
Wikipedia - Alas (geography) -- A shallow depression formed by subsidence of the Arctic permafrost
Wikipedia - Al-Ashdaq -- Arab General of Banu Umayya tribe
Wikipedia - Al-Ashraf Musa, Emir of Damascus
Wikipedia - Al-Ashraf Musa, Sultan of Egypt
Wikipedia - Alaska blackfish -- Species of fish
Wikipedia - Alaska-class cruiser -- Class of six Large cruisers
Wikipedia - Alaska Court of Appeals -- Alaska intermediate appellate court
Wikipedia - Alaska Current -- A warm-water current flowing nortwards along the coast of British Columbia and the Alaska Panhandle
Wikipedia - Alaska Libertarian Party -- Alaska affiliate of the Libertarian Party
Wikipedia - Alaska Library Association -- Professional association for librarians in Alaska
Wikipedia - Alaska Native languages -- Overview of the languages spoken by Alaska Natives
Wikipedia - Alaska Natives -- Indigenous peoples of Alaska, United States
Wikipedia - Alaskan Command -- Joint subordinate unified command of the United States Northern Command
Wikipedia - Alaskan ice cream -- Dessert made of dried fish or dried moose or caribou meat and fat, berries, and roots of Indian potato or wild carrot, mixed and whipped with a whisk; a dish of Alaskan Athabaskans
Wikipedia - Alaskan king crab fishing -- Commercial harvest of Alaskan king crab
Wikipedia - Alaska Permanent Fund -- Permanent fund of oil revenues managed by the State of Alaska
Wikipedia - Alaska pollock -- Species of fish
Wikipedia - Alaska Purchase -- 1867 sale of Alaska to the USA by Russia
Wikipedia - Alaska Raptor Center -- Raptor rehabilitation center in the U.S. state of Alaska
Wikipedia - Alaska Republican Party -- Alaska affiliate of the Republican Party
Wikipedia - Al-Askar -- First capital of Egypt under Muslim rule, in Old Cairo
Wikipedia - Alaska's at-large congressional district -- U.S. House district in the state of Alaska
Wikipedia - Alaska State Troopers -- State police agency of the U.S. state of Alaska
Wikipedia - Alaska Supreme Court -- The highest court in the U.S. state of Alaska
Wikipedia - Alaska -- State of the United States of America
Wikipedia - Alaskozetes antarcticus -- Species of arachnid
Wikipedia - Alassane Ouattara -- President of the Ivory Coast (2010-2020)
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Wikipedia - Alastor, or The Spirit of Solitude
Wikipedia - Alastor (wasp) -- Genus of insects
Wikipedia - Alastos -- Genus of beetles
Wikipedia - Alatuncusia bergii -- Species of insect
Wikipedia - Alauddin Ahmad Syah -- 18th century sultan of Sumatra
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Wikipedia - Alauddin Mansur Syah -- Eighth sultan of Aceh in Sumatra
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Wikipedia - Alaus -- Genus of beetles
Wikipedia - Alavaraphidia -- Genus of insects
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Wikipedia - Al-Aziz Uthman -- Sultan of Egypt
Wikipedia - Albacete Provincial Museum -- Museum of archeology and fine art located in Albacete, Spain
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Wikipedia - Albadraco -- Genus of reptiles (fossil)
Wikipedia - Alba D'Urbano -- Italian artist and professor
Wikipedia - Al-Bahah Province -- Administrative region of Saudi Arabia
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Wikipedia - Albania at the United Nations -- Representation of the Republic of Albania at the United Nations
Wikipedia - Albania at the Youth Olympics -- performance of Albania at the Youth Olympic Games
Wikipedia - Albanian Adriatic Sea Coast -- Coastline of the Adriatic Sea spanning the Gulf of Drin to the Bay of VlorM-CM-+
Wikipedia - Albanian Air Force -- Air warfare branch of Albania's armed forces
Wikipedia - Albanian alphabet -- Variant of Latin alphabet used to write the Albanian language.
Wikipedia - Albanian Declaration of Independence
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Wikipedia - Albanian Ionian Sea Coast -- A coastline of the Northeastern Ionian Sea
Wikipedia - Albanian mafia -- Criminal organizations based in Albania or composed of ethnic Albanians
Wikipedia - Albanian Orthodox Archdiocese in America -- Ethnic diocese of the Orthodox Church of America
Wikipedia - Albanian Orthodox Diocese of America
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Wikipedia - Albanian revolt of 1910 -- First of a series of major uprisings
Wikipedia - Albanian-Romanian linguistic relationship -- Study of the similarities of the Albanian and Romanian languages
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Wikipedia - Albanians in Canada -- Canadians of partial or full Albanian ancestry
Wikipedia - Albanians in Spain -- Spaniards of partial or full Albanian ancestry
Wikipedia - Albanians of Croatia -- Croats of partial or full Albanian ancestry
Wikipedia - Alban of Mainz
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Wikipedia - Alban SkM-CM-+nderaj discography -- Discography of Alban SkM-CM-+nderaj
Wikipedia - Albany Felt Company Complex -- Former industrial site on north edge of New York state capital city
Wikipedia - Albany International Airport -- Airport outside of Albany, New York
Wikipedia - Albany Regency -- Group of American politicians
Wikipedia - Albany thickets -- Afrotropic terrestrial ecoregion of dense woodland in South Africa
Wikipedia - Albapomecyna alboplagiata -- Genus of beetles
Wikipedia - Al-Baqi' -- First Islamic cemetery of Medina, Saudi Arabia
Wikipedia - Albara hollowayi -- Species of hook-tip moth
Wikipedia - Albara reversaria -- Species of hook-tip moth
Wikipedia - Al Batinah North Governorate -- Governorate of Oman
Wikipedia - Al Batinah South Governorate -- Governorate of Oman
Wikipedia - Albatrellus subrubescens -- Species of fungus in the family Albatrellaceae found in Asia, Europe and North America
Wikipedia - ALBA -- Intergovernmental organization based on the integration of Latin America and the Caribbean
Wikipedia - Al Bayda Governorate -- Governorate of Yemen
Wikipedia - Albay Provincial Board -- Legislative body of the province of Albay, Philippines
Wikipedia - Albazino -- Village in Skovorodinsky District of Amur Oblast, Russia
Wikipedia - Albedo -- Ratio of reflected radiation to incident radiation
Wikipedia - Albemarle Cady -- United States Army officer 1807-1888
Wikipedia - Albemarle Sound -- An estuary on the coast of North Carolina, United States
Wikipedia - Alben W. Barkley -- Vice President of the United States
Wikipedia - Alberht of East Anglia
Wikipedia - Alberich of Reims -- Archbishop of Bourges
Wikipedia - Alberic III of Tusculum
Wikipedia - Alberic II of Spoleto
Wikipedia - Alberic I of Spoleto
Wikipedia - Alberic of Ostia
Wikipedia - Alberic of Utrecht
Wikipedia - Alberobello -- small town in the Metropolitan City of Bari, Apulia, Italy
Wikipedia - Albert, 8th Prince of Thurn and Taxis -- Prince of Thurn and Taxis
Wikipedia - Alberta Ballet Company -- A ballet professional company
Wikipedia - Alberta Highway 1A -- Designation for two disconnected sections of provincial highway in Alberta, Canada
Wikipedia - Albert Alexander (police officer) -- British police officer, first human treated with penicillin
Wikipedia - Alberta Medical Association -- is an organization of physicians in Alberta, Canada
Wikipedia - Alberta of Agen
Wikipedia - Alberta Order of Excellence -- Civilian honour for merit in the Canadian province of Alberta
Wikipedia - Albertas M-EM- imM-DM-^Wnas -- Prime Minister of Lithuania
Wikipedia - Albert Atterberg -- Swedish chemist and agronomist who developed the geotechnical classification and plasticity index of soils
Wikipedia - Alberta University of the Arts -- Public university in Calgary, Alberta, Canada
Wikipedia - Alberta -- Province of Canada
Wikipedia - Alberta Williams King -- Mother of Martin Luther King Jr.
Wikipedia - Albert Azzo I, Margrave of Milan -- Italian nobleman
Wikipedia - Albert Ball -- Recipient of the Victoria Cross, British World War I flying ace
Wikipedia - Albert Barnes & Co -- Manufacturer of miniature steam locomotives
Wikipedia - Albert Bartha -- Hungarian military officer and politician
Wikipedia - Albert Berdini of Sarteano
Wikipedia - Albert Berg (surgeon) -- American surgeon of Hungarian heritage
Wikipedia - Albert Borella -- Recipient of the Victoria Cross
Wikipedia - Albert Bryan (politician) -- Governor of the United States Virgin Islands
Wikipedia - Albert Burton -- Union Navy Medal of Honor recipient
Wikipedia - Albert Chowne -- Recipient of the Victoria Cross
Wikipedia - Albert Clayton Dalton -- United States army officer
Wikipedia - Albert College (Dublin) -- Former agricultural college, now the main campus of Dublin City University
Wikipedia - Albert Communal Cemetery Extension (War Graves) -- War cemetery located in the French Commune of Albert in the Somme Region
Wikipedia - Albert C. Wagner -- American corrections officer
Wikipedia - Albert David -- United States Navy Medal of Honor recipient
Wikipedia - Albert Dolphin -- Recipient of the George Cross
Wikipedia - Albert, Duke of Prussia
Wikipedia - Albert Edward Curtis -- Recipient of the Victoria Cross
Wikipedia - Albert Einstein College of Medicine
Wikipedia - Albert Einstein: Creator and Rebel -- Book by Banesh Hoffmann
Wikipedia - Albert Einstein's brain -- Preserved brain of scientist Albert Einstein
Wikipedia - Albert Einstein -- German-born scientist who developed the theory of relativity
Wikipedia - Albert Fairfax, 12th Lord Fairfax of Cameron -- British noble (1870-1939)
Wikipedia - Albert Falco -- French scuba diver, chief diver and captain of the Calypso
Wikipedia - Albert Forster -- Gauleiter of Danzig during WW2 executed for war crimes.
Wikipedia - Albert Gallatin Edwards -- American businessman and Assistant Secretary of the U.S. Treasury
Wikipedia - Albert Gicquel des Touches -- French Navel Officer
Wikipedia - Albert Gillespie -- Australian cricketer and Royal Air Force officer
Wikipedia - Albert Gill -- Recipient of the Victoria Cross
Wikipedia - Albert Grajales -- American INTERPOL officer
Wikipedia - Albert Henry (politician) -- First Premier of the Cook Islands
Wikipedia - Albert Hertzog -- South African politician, founder of Herstigte Nasionale Party
Wikipedia - Albert Hibbs -- American mathematician and scientist, The Voice of JPL
Wikipedia - Albert Hofmann -- Swiss chemist
Wikipedia - Albert Hofstadter
Wikipedia - Albert I, Duke of Bavaria
Wikipedia - Albert I, Duke of Saxony
Wikipedia - Albert II, Duke of Bavaria
Wikipedia - Albert III, Duke of Bavaria
Wikipedia - Albert II of Belgium -- Sixth king of the Belgians
Wikipedia - Albert II of Germany
Wikipedia - Albert II, Prince of Monaco -- Prince of Monaco
Wikipedia - Albertine of Brandenburg-Schwedt -- German princess
Wikipedia - Albertine Rift -- Western branch of the East African Rift
Wikipedia - Albert I of Belgium
Wikipedia - Albert I of Germany -- 13/14th century King of Germany
Wikipedia - Albert IV, Duke of Bavaria
Wikipedia - Albert IV, Duke of Saxe-Lauenburg -- German duke
Wikipedia - Albert J. Winkler -- American professor
Wikipedia - Albert Kan-Dapaah -- Chartered accountant, politician, minister and member of parliament
Wikipedia - Albert K Fiadjoe -- Academic and Professor of Public Law
Wikipedia - Albert Lake (Douglas County, Minnesota) -- Lake of the United States of America
Wikipedia - Albert Lebrun -- 15th President of the French Republic
Wikipedia - Albert L. Myer -- American mayor of Ponce, Puerto Rico, in 1899
Wikipedia - Albert Lowerson -- Recipient of the Victoria Cross
Wikipedia - Albert Marsh (Medal of Honor) -- American Civil War Medal of Honor recipient
Wikipedia - Albert Medal (Royal Society of Arts)
Wikipedia - Albert Miller Lea -- United States Army officer
Wikipedia - Albert N. Jorgensen -- 7th President of the University of Connecticut (1935-1962)
Wikipedia - Alberto Acereda -- Professor and business leader (born 1965)
Wikipedia - Alberto Arakaki -- Brazilian professional vert skater
Wikipedia - Alberto Carpinteri -- Italian professor and engineer
Wikipedia - Alberto Columbo filmography -- Filmography of American composer Alberto Columbo
Wikipedia - Albert O'Connor -- American Civil War Medal of Honor recipient
Wikipedia - Alberto Croce -- Italian professional golfer
Wikipedia - Alberto Del Rio -- Mexican-American professional wrestler and MMA fighter
Wikipedia - Alberto Errera -- Greek-Jewish officer
Wikipedia - Albert of Brandenburg -- Catholic cardinal
Wikipedia - Albert of Castile
Wikipedia - Alberto Fernandez -- President of Argentina
Wikipedia - Albert of Jerusalem
Wikipedia - Albert of Louvain
Wikipedia - Albert of Mainz
Wikipedia - Albert of Saxony (philosopher) -- German theologian and philosopher (c.1320-1390)
Wikipedia - Albert of Schwarzburg -- 14th-century German Knight Hospitaller
Wikipedia - Albert of Trapani
Wikipedia - Alberto Fujimori -- President of Peru (1990-2000)
Wikipedia - Albert of Vercelli
Wikipedia - Alberto Quadrio Curzio -- Italian Professor of Economics
Wikipedia - Albertosaurus -- Genus of bipedal predatory dinosaur
Wikipedia - Alberto Selva -- Captain Regent of San Marino (2008)
Wikipedia - Albert Pearce -- American politician and member of the Vermont State House of Representatives
Wikipedia - Albert Pessler -- 17th c. provost of Patriarchate of Aquileia
Wikipedia - Albert Poffenberger
Wikipedia - Albert, Prince Consort -- Husband of Queen Victoria (1819-1861)
Wikipedia - Albert Rosellini -- American politician and 15th Governor of Washington
Wikipedia - Albert Schonhofer -- German catholic priest and canon
Wikipedia - Albert Seedman -- First Jewish officer to be New York City's chief detective
Wikipedia - Albert Speer -- Minister of war production in Nazi Germany
Wikipedia - Albert Stevens -- subject of radiation experiment
Wikipedia - Albert Stolow -- Canadian molecular photonics professor
Wikipedia - Albert Uderzo -- French comic book artist, best known as illustrator of the Asterix series
Wikipedia - Albert V, Duke of Bavaria
Wikipedia - Albert Waugh -- American economist and academic administrator at the University of Connecticut (1903-1985)
Wikipedia - Al-Betra' -- governorate of Jordan
Wikipedia - Albian -- Sixth and last age of the early Cretaceous
Wikipedia - Albidella -- Genus of flowering plants in the water-plantain family Alismataceae
Wikipedia - Albie Sachs -- South African anti-Apartheid activist leader, author and judge of the Constitutional Court
Wikipedia - Albina Riot of 1967 -- 1967 race riot in Portland, Oregon
Wikipedia - Albin of Brechin -- Prelate of the Kingdom of Scotland
Wikipedia - Albino gaur -- Type of gaur with distinctive ash-grey color, also known as white bison
Wikipedia - Albinus of Angers
Wikipedia - Albion (Blake) -- Primeval man in the mythology of William Blake
Wikipedia - Albion-class landing platform dock -- Type of amphibious warfare ship in service with the Royal Navy
Wikipedia - Albion -- Ancient name for the island of Britain
Wikipedia - Albizia acle -- species of plant in the family Fabaceae
Wikipedia - Albizia julibrissin -- Species of plant
Wikipedia - Albizia procera -- Species of tree
Wikipedia - Albizia -- Genus of flowering plants in the legume family Fabaceae
Wikipedia - Albizu University -- Private, non-profit Puerto Rican university
Wikipedia - Alboin -- King of the Lombards
Wikipedia - Alborz Province -- Province of Iran
Wikipedia - Albrecht Brandi -- German navy officer and world war II U-boat commander
Wikipedia - Albrecht Elof Ihre -- Swedish diplomat and politician
Wikipedia - Albrecht Haushofer -- German geographer and diplomat
Wikipedia - Albrecht Hofmann -- German chemist (born 1939)
Wikipedia - Albrechtice (M-CM-^Zsti nad Orlici District) -- village in M-CM-^Zsti nad Orlici county of Pardubice region
Wikipedia - Albrecht I of Meissen -- Bishop of Meissen
Wikipedia - Albrecht von Mutzschen -- Bishop of Meissen
Wikipedia - Albrekt Almqvist -- Swedish tug of war competitor
Wikipedia - Albric of London
Wikipedia - Albright Institute of Archaeological Research -- Research institute in Jerusalem
Wikipedia - Al Brosch -- American professional golfer
Wikipedia - Albuca -- Genus of plants
Wikipedia - Albugo -- A genus of plant-parasitic oomycetes
Wikipedia - Albumin -- Family of globular proteins
Wikipedia - Album -- Collection of recorded music, words, sounds
Wikipedia - Al Buraimi Governorate -- Governorate of Oman
Wikipedia - Al-Burda -- 13th c. ode of praise for Muhammad
Wikipedia - Alburnia -- Genus of shrimp
Wikipedia - Alburnoides kubanicus -- Species of fish
Wikipedia - Alcaeus of Messene -- 3rd-century BC Greek poet
Wikipedia - Alcaeus of Mytilene -- Greek lyric poet
Wikipedia - Alcamenes, son of Sthenelaides -- 5th-century BC Spartan general
Wikipedia - Al Cannon -- American attorney, sheriff of Charleston County
Wikipedia - Alcantara, Romblon -- Municipality of the Philippines in the province of Romblon
Wikipedia - Alcatel-Lucent v. Microsoft Corp.
Wikipedia - Alcatel-Lucent v. Microsoft
Wikipedia - Alcathousiella -- Genus of beetles
Wikipedia - Alcathousites -- Genus of beetles
Wikipedia - Alcathous of Elis -- Ancient Greek mythological figure
Wikipedia - Alcatrazes Islands -- Archipelago off the coast of Sao Pauo state, Brazil
Wikipedia - Alcatraz Island -- Island in San Francisco, California, United States of America
Wikipedia - Alcazar of Seville -- Royal palace in Seville, Spain
Wikipedia - Alcazar -- Type of Moorish castle or palace in Spain and Portugal
Wikipedia - Alcea setosa -- species of plant in the family Malvaceae
Wikipedia - Alcea -- Genus of flowering plants in the mallow family Malvaceae
Wikipedia - Alcetas II of Epirus -- 4th-century BC king of Epirus
Wikipedia - Alcetas I of Macedon -- 6th-century BC Macedonian king
Wikipedia - Alchemilla diademata -- Species of plant
Wikipedia - Alchfrith of Deira
Wikipedia - Alchmund of Derby
Wikipedia - Alchmund of Hexham -- 8th-century Bishop of Hexham
Wikipedia - Alchornea floribunda -- Species of plant
Wikipedia - Alcide M. Lanoue -- Surgeon General of the US Army
Wikipedia - Alcides Sagarra Caron -- Cuban sport official
Wikipedia - Alcidion -- Genus of beetles
Wikipedia - Alcidodes -- Genus of beetles
Wikipedia - Alcimus (fly) -- Genus of flies
Wikipedia - Alcinoe -- Set of mythological Greek characters
Wikipedia - Alcis bastelbergeri -- Species of moth
Wikipedia - Alcis jubata -- Species of moth
Wikipedia - Alcmaeon of Croton
Wikipedia - Alcmaeon, son of Megacles -- 6th-century BC Athenian general
Wikipedia - AlcM-CM-"ntara Launch Center -- satellite launching facility of the Brazilian Space Agency
Wikipedia - Alcmene -- Mother of Heracles
Wikipedia - Alcmund of Hexham
Wikipedia - Alcofrisbas, the Master Magician -- 1903 film by Georges Melies
Wikipedia - Alcohol and Drug Foundation -- Australian not-for-profit organisation aiming to minimise harms from alcohol and other drugs
Wikipedia - Alcohol and Gaming Regulation and Public Protection Act (Ontario) -- Legislation governing the sale of alcohol and gaming regulation
Wikipedia - Alcohol and Native Americans -- Native American use of alcoholic beverages
Wikipedia - Alcohol by volume -- Measure of how much alcohol is in a beverage
Wikipedia - Alcohol dehydrogenase (cytochrome c) -- Class of enzymes
Wikipedia - Alcoholic drink -- Drink containing alcohol (ethanol) derived from fermentation of sugars
Wikipedia - Alcoholic hallucinosis -- complication of alcohol misuse in people with alcohol use disorder
Wikipedia - Alcohol inhalation -- Method of administering ethanol directly into the respiratory system
Wikipedia - Alcohol laws of New Jersey -- Laws governing alcoholic beverages in New Jersey
Wikipedia - Alcohol laws of Texas -- Laws restricting sale and consumption of alcohol in the state of Texas
Wikipedia - Alcohol-related traffic crashes in the United States -- Alcohol-related if either a driver or a non-motorist had a measurable or estimated BAC of 0.01 g/dl or above
Wikipedia - Alcohol tolerance -- Bodily responses to the functional effects of ethanol in alcoholic beverages
Wikipedia - Alcohol -- Type of organic compound
Wikipedia - Alcor Life Extension Foundation -- American nonprofit organization
Wikipedia - Alcor (star) -- Star in the constellation of Ursa Major
Wikipedia - Alcoy, Cebu -- Municipality of the Philippines in the province of Cebu
Wikipedia - Alcuin of York
Wikipedia - Alcyone (Pleiad) -- One of the Pleiades sisters, daughters of Atlas from Greek mythology
Wikipedia - Alcyonium digitatum -- Species of soft coral also known as dead man's fingers
Wikipedia - Alcyonium palmatum -- Species of soft coral in the family Alcyoniidae commonly called red dead man's fingers
Wikipedia - Alcyopis -- Genus of beetles
Wikipedia - Aldabrachelys gigantea hololissa -- Subspecies of tortoise
Wikipedia - Aldabra white-eye -- Species of bird
Wikipedia - Aldabrica -- Genus of beetles
Wikipedia - Aldea Island (Campana Archipelago) -- Island off the coast of southern Chile
Wikipedia - Aldebrandin of Siena -- Italian physician
Wikipedia - Aldehyde -- Type of carbonyl coumpound
Wikipedia - Al Dempsey -- American author of historical fiction
Wikipedia - Alder flycatcher -- Species of bird
Wikipedia - Alder Hey organs scandal -- 1988-1995 unauthorised removal, retention, and disposal of human tissue at Alder Hay Children's Hospital, Liverpool, England
Wikipedia - Alderman Canal West -- Part of the Local Nature Reserve in Suffolk
Wikipedia - Alderman -- Member of a municipal assembly or council
Wikipedia - Alderney, Dorset -- suburb of the town of Poole in Dorset, England
Wikipedia - Alderville First Nation -- Band of indigenous people in Canada
Wikipedia - Alder -- Genus of flowering plants in the birch family Betulaceae
Wikipedia - Aldfrith of Northumbria
Wikipedia - Aldhelm of Malmesbury
Wikipedia - Aldhelm -- 8th-century Bishop of Sherborne, Abbot of Malmesbury, poet, and saint
Wikipedia - Al-Dhira' -- Disused name for the two pairs of brightest stars in Canis Minoris and Geminorum
Wikipedia - Aldisa barlettai -- Species of mollusc
Wikipedia - Aldo Casera -- Italian professional golfer
Wikipedia - Aldo Cavalli -- Italian prelate of the Catholic Church
Wikipedia - Aldonza Alfonso de Leon -- Illegitimate daughter of King Alfonso IX of Leon
Wikipedia - Aldo Rafael Forte -- American composer of Cuban descent
Wikipedia - Aldous Huxley bibliography -- List of works by Aldous Huxley
Wikipedia - Aldred of Lindisfarne
Wikipedia - Aldrich Ames -- Central Intelligence Agency counter-intelligence officer and analyst
Wikipedia - Aldrovanda vesiculosa -- Species of plant (waterwheel plant)
Wikipedia - Aldrovandia phalacra -- Species of fish
Wikipedia - Aldwulf of Rochester
Wikipedia - Aldwyn of Coln
Wikipedia - Ale-8-One -- Regional ginger and citrus flavored soft drink
Wikipedia - A League of Their Own (British game show) -- British sports-based comedy panel game on Sky One
Wikipedia - A League of Their Own -- 1992 film by Penny Marshall
Wikipedia - Alec Debnam -- English cricketer and member of the Royal Air Force
Wikipedia - Alec Forbes of Howglen
Wikipedia - Alec Horwood -- Recipient of the Victoria Cross
Wikipedia - Alec Merrison -- Nuclear physicist, Vice-Chancellor of the University of Bristol
Wikipedia - Alec Muffett -- Software engineer, security expert
Wikipedia - Alec Oxenford -- Co-founder of online marketplace
Wikipedia - Alec Ryrie -- English historian of Protestant Christianity
Wikipedia - Alectis -- Genus of fish
Wikipedia - Alecton -- Genus of beetles
Wikipedia - Alectoria (fungus) -- Genus of lichenised fungi in the family Parmeliaceae
Wikipedia - Alectoria sarmentosa -- Species of fungus
Wikipedia - Alectoris -- Genus of birds
Wikipedia - Alectryomancy -- Form of divination based on animal pecking
Wikipedia - Alectryon excelsus -- Species of plant
Wikipedia - Alec Utgoff -- | English actor
Wikipedia - Alec Wills -- English cricketer and Royal Air Force officer
Wikipedia - Aleeta curvicosta -- Species of insect
Wikipedia - Aleeta -- Genus of insects found in Australia
Wikipedia - Alega Gang: Public Enemy No.1 of Cebu -- 1988 film starring Ramon "Bong" Revilla and Robin Padilla
Wikipedia - A Legend of Montrose -- 1819 novel by Walter Scott
Wikipedia - Alegria, Cebu -- Municipality of the Philippines in the province of Cebu
Wikipedia - Alehouse dagger -- Type of English dagger or shortsword
Wikipedia - Aleiantus -- Genus of beetles
Wikipedia - Aleiphaquilon -- Genus of beetles
Wikipedia - Alejandra Llaneza -- Mexican professional golfer
Wikipedia - Alejandro Albizu -- Corregidor Mayor of Ponce, Puerto Rico
Wikipedia - Alejandro Blanco -- President of the Spanish Olympic Committee
Wikipedia - Alejandro CaM-CM-1izares -- Spanish professional golfer
Wikipedia - Alejandro Garcia Padilla -- Governor of the Commonwealth of Puerto Rico
Wikipedia - Alejandro Giammattei -- President of Guatemala (2020-present)
Wikipedia - Alejandro Gonzalez Malave -- Puerto Rican law enforcement officer
Wikipedia - Alejandro Mayorkas -- American lawyer and government official
Wikipedia - Alejandro OrdoM-CM-1ez -- 19th century Spanish mayor of Ponce, Puerto Rico
Wikipedia - Alejandro Selkirk Island -- Island of Chile
Wikipedia - Alejandro sniper rifle -- Type of sniper rifle
Wikipedia - Alejandro Tello Cristerna -- Governor of Zacatecas, Mexico
Wikipedia - Alejo de Esparza -- Basque soldier and merchant, who served as Commander of the Fort of Buenos Aires
Wikipedia - Alekhine's gun -- Chess formation, consisting of two rooks stacked one behind another and the queen at the rear
Wikipedia - Aleko (Rachmaninoff) -- Opera by Sergei Rachmaninoff
Wikipedia - Aleksandar Aleksandrov (rower) -- Azerbaijani rower of Bulgarian descent
Wikipedia - Aleksandar GoldM-EM-!tajn -- Law professor
Wikipedia - Aleksandar MaM-EM-!in -- Serbian military officer
Wikipedia - Aleksandar VuM-DM-^Mic -- President of Serbia
Wikipedia - Aleksander Prystor -- Prime Minister of Poland
Wikipedia - Aleksandra Dulkiewicz -- Polish lawyer and acting mayor of Gdansk
Wikipedia - Aleksandr Alekseyevich Moiseyev -- Russian naval officer
Wikipedia - Aleksandr Bibikov -- Russian statesman and military officer
Wikipedia - Aleksandr Burago -- Russian Army officer
Wikipedia - Aleksandr Drozdenko -- Governor of Leningrad Oblast
Wikipedia - Aleksandr Fedotenkov -- Russian naval officer
Wikipedia - Aleksandr Grammatin -- Soviet and Russian scientist in the field of computational optics
Wikipedia - Aleksandr Konovalov (politician, born 1968) -- Russian politician; Minister of Justice (2008-2020)
Wikipedia - Aleksandr Mikhailovich of Tver -- Russian Grand Prince
Wikipedia - Aleksandr Min -- Soviet army officer
Wikipedia - Aleksandr Mitrofanov -- Soviet sports shooter
Wikipedia - Aleksandr Nikolayevich Denisov -- Soviet and Russian military officer
Wikipedia - Aleksandr Prokofyevich Markevich
Wikipedia - Aleksandr Sergeyevich Trofimov -- Russian artist
Wikipedia - Aleksandr Tatarinov -- Russian naval officer
Wikipedia - Aleksandr Titovich Golubev -- Soviet and Russian intelligence officer
Wikipedia - Aleksa Simic -- Prime Minister of Serbia
Wikipedia - Aleksey Botyan -- Soviet and Russian intelligence officer
Wikipedia - Alekseyev Central Hydrofoil Design Bureau -- Russian aviation company based in Nizhniy Novgorod
Wikipedia - Aleksey Nemkov -- Hero of the Soviet Union
Wikipedia - Aleksey Polosin -- Hero of the Soviet Union
Wikipedia - Alemannic German -- Group of dialects of the Upper German branch of the Germanic language family
Wikipedia - AleM-EM-! Hoffer -- Czechoslovak hurdler
Wikipedia - Alemoatherium -- Genus of prozostrodontian cynodonts
Wikipedia - Alena Douhan -- Belarussian law professor
Wikipedia - Alena Sharp -- Canadian professional golfer
Wikipedia - Aleochara -- Genus of beetles
Wikipedia - Aleocharinae -- Subfamily of beetles
Wikipedia - Aleocharina -- Subtribe of beetles
Wikipedia - Aleocharini -- Tribe of beetles
Wikipedia - Aleodon -- Genus of probainognathian cynodonts
Wikipedia - Aleodorus -- Genus of beetles
Wikipedia - Aleph -- First letter of many Semitic alphabets
Wikipedia - Alepotrypa cave -- Cave and archaeological site in the Mani region of the Peloponnese peninsula of Greece
Wikipedia - Alerame Maria Pallavicini -- Doge of the Republic of Genoa
Wikipedia - Alertness -- State of active attention by high sensory awareness such as being watchful
Wikipedia - Alert Ready -- National alerting system of Canada
Wikipedia - Al Espinosa -- American professional golfer
Wikipedia - Alessandra Gorla -- Italian softball player
Wikipedia - Alessandro Cipriani -- Italian composer of electronic music
Wikipedia - Alessandro de' Medici, Duke of Florence -- 16th-century Duke of Florence
Wikipedia - Alessandro Giustiniani Longo -- Doge of the Republic of Genoa
Wikipedia - Alessandro Grimaldi -- Doge of the Republic of Genoa and king of Corsica
Wikipedia - Alessandro Mancini -- Captain Regent of San Marino (2007, 2020)
Wikipedia - Alessandro Portelli -- Italian scholar of American literature
Wikipedia - Alessandro Tadini -- Italian professional golfer
Wikipedia - Alessandro Torlonia, 2nd Prince of Civitella-Cesi -- Italian prince
Wikipedia - Alessandro Volta -- Italian physicist, chemist, and pioneer of electricity
Wikipedia - Alessia Cara discography -- Cataloguing of published recordings by Alessia Cara
Wikipedia - Alethea Howard, Countess of Arundel -- English noble and art patron
Wikipedia - Alethinophidia -- Clade of snakes
Wikipedia - Alethodontus -- Extinct genus of Chimaera
Wikipedia - Aletia inconstans -- Species of moth
Wikipedia - Aletretiopsis -- Genus of beetles
Wikipedia - Alette Coble-Temple -- Professor of clinical psychology
Wikipedia - A Letter of Mary
Wikipedia - Aleucis distinctata -- Species of moth
Wikipedia - Aleurites moluccanus -- Species of plant
Wikipedia - Aleuritopteris squamosa -- Species of plant
Wikipedia - Aleuron prominens -- Species of moth
Wikipedia - Aleutian cackling goose -- Subspecies of bird
Wikipedia - Aleutian Current -- An eastward flowing ocean current which lies north of the North Pacific Current;
Wikipedia - Aleutian Islands -- Chain of islands in the northern Pacific Ocean
Wikipedia - Aleutian tern -- Species of bird
Wikipedia - Aleutian Trench -- An oceanic trench along the southern coastline of Alaska and the Aleutian islands
Wikipedia - Aleut language -- Language of the Eskimo-Aleut language family
Wikipedia - Alewife (fish) -- Species of North American shad
Wikipedia - Alex Akinyele -- Nigerian customs officer and politician
Wikipedia - Alex Algard -- High tech entrepreneur and founder and CEO of Whitepages
Wikipedia - Alexamenus of Teos -- Ancient Greek philosopher
Wikipedia - Alexander Adams (British Army officer) -- British Army general
Wikipedia - Alexander Agassiz Medal -- Medal awarded by the U.S. National Academy of Sciences for an original contribution in the science of oceanography
Wikipedia - Alexander & Baldwin Sugar Museum -- Located in the small sugarcane growing and milling community of PuM-JM-;unene, Hawaii, Kahului, Maui
Wikipedia - Alexander Anoprienko -- Professor of the Computer Engineering Department of the Donetsk National Technical University
Wikipedia - Alexander Arekeev -- Russian professional road bicycle racer
Wikipedia - Alexander Baburin -- Russian-Irish grandmaster of chess
Wikipedia - Alexander Balankin -- Mexican scientist of Russian origin
Wikipedia - Alexander Barclay -- Clergyman of the Church of England
Wikipedia - Alexander Beck (RAF officer) -- Anglo-Argentine flying ace
Wikipedia - Alexander Bednov -- Assassinated rebel commander of the LPR
Wikipedia - Alexander Bethune (bishop) -- Church of England clergyman and bishop and the son of John Bethune
Wikipedia - Alexander Bjork -- Swedish professional golfer
Wikipedia - Alexander Bortnikov -- Russian official
Wikipedia - Alexander Botkin -- 19th century American Democratic politician, member of the Wisconsin Senate, last Treasurer of the Wisconsin Territory
Wikipedia - Alexander Brush -- Mayor of Buffalo, New York
Wikipedia - Alexander Burgess -- Bishop of the Episcopal Diocese of Quincy
Wikipedia - Alexander Burmistrov -- Russian professional ice hockey centre
Wikipedia - Alexander Cambridge, 1st Earl of Athlone -- British Army commander and major-general
Wikipedia - Alexander Cameron Rutherford -- Canadian lawyer and politician; first premier of Alberta
Wikipedia - Alexander Champion (East India Company officer) -- British East India Company general
Wikipedia - Alexander Charles Vasa -- The fifth son of King Sigismund III Vasa and his wife Constance of Austria
Wikipedia - Alexander Chernikov -- Russian professional ice hockey forward
Wikipedia - Alexander Cijan -- Austrian professional ice hockey forward
Wikipedia - Alexander Comyn, Earl of Buchan
Wikipedia - Alexander Comyn of Dunphail -- 13th-14th century Scottish noble
Wikipedia - Alexander Croft Shaw -- 19th-century Canadian Anglican missionary in Japan
Wikipedia - Alexander Dallas (priest) -- British Church of England minister
Wikipedia - Alexander disease -- Rare genetic disorder of the white matter of the brain
Wikipedia - Alexander Douglas-Hamilton, 16th Duke of Hamilton -- Scottish nobleman and the Premier Peer of Scotland
Wikipedia - Alexander Duff, 1st Duke of Fife -- British politician
Wikipedia - Alexander du Toit -- A South African geologist instrumental in the development of plate tectonics
Wikipedia - Alexander Edwards -- Recipient of the Victoria Cross
Wikipedia - Alexander Farnese, Duke of Parma -- Duke of Parma and Governor of the Spanish Netherlands
Wikipedia - Alexander Forbes (bishop of Brechin)
Wikipedia - Alexander Fraser, 4th Lord Lovat -- Scottish peer and Chief of Clan Fraser of Lovat
Wikipedia - Alexander Frederick, Landgrave of Hesse -- Prussian prince
Wikipedia - Alexander Gesmundo -- Associate Justice of the Supreme Court of the Philippines
Wikipedia - Alexander Gordon, 7th Marquess of Aberdeen and Temair -- Scottish peer
Wikipedia - Alexander Gordon (British staff officer) -- British staff officer
Wikipedia - Alexander Gordon of Earlston -- Scottish covenanter and conspirator (1650-1726)
Wikipedia - Alexander (grandson of Herod the Great) -- 1st century AD Prince of Judea
Wikipedia - Alexander Haig -- Former U.S. Secretary of State and U.S. Army general
Wikipedia - Alexander Hamilton (Trumbull) -- 1792 portrait of Alexander Hamilton by John Trumbull
Wikipedia - Alexander Haure Turvelin -- American Medal of Honor recipient
Wikipedia - Alexander Hay (mayor) -- Mayor of Pittsburgh
Wikipedia - Alexander Henry Hoff -- American physician
Wikipedia - Alexander Hoffmann (politician) -- German politician
Wikipedia - Alexander Hrennikoff
Wikipedia - Alexander H. Stephens -- Vice president of the Confederate States and 50th governor of Georgia
Wikipedia - Alexander III of Russia
Wikipedia - Alexander II of Imereti -- King of Georgia (r. 1478) and King of Imereti (r. 1483-1510)
Wikipedia - Alexander II of Russia
Wikipedia - Alexander II of Scotland
Wikipedia - Alexander II Zabinas -- King of Syria
Wikipedia - Alexander I, King of Scotland
Wikipedia - Alexander I of Epirus -- King of Epirus (350-331 BC) of the Aeacid dynasty
Wikipedia - Alexander I of Georgia
Wikipedia - Alexander I of Kakheti
Wikipedia - Alexander I of Moldavia
Wikipedia - Alexander I of Russia -- Emperor of Russia
Wikipedia - Alexander I of Scotland
Wikipedia - Alexander I of Serbia
Wikipedia - Alexander I of Yugoslavia -- Prince regent of Kingdom of Serbia and later King of Yugoslavia 1921-34
Wikipedia - Alexander IV of Macedon
Wikipedia - Alexander J. Foley -- Marine Corps Medal of Honor recipient
Wikipedia - Alexander Kazakis -- Professional 9-Ball pool player
Wikipedia - Alexander Knappe -- German professional golfer
Wikipedia - Alexander Kravchenko (linguist) -- Russian linguist and professor
Wikipedia - Alexander Kristoff -- Norwegian road bicycle racer
Wikipedia - Alexander Leighton (writer) -- Scottish man of letters
Wikipedia - Alexander Leslie, 1st Earl of Leven -- Scottish soldier in Dutch, Swedish and Scottish service
Wikipedia - Alexander Leslie-Melville, 7th Earl of Leven -- Scottish Whig politician and peer
Wikipedia - Alexander Leslie of Auchintoul -- Russian general
Wikipedia - Alexander Leutner & Co. -- Riga-based manufacturer of the first bicycles and other vehicles of the Russian Empire
Wikipedia - Alexander Lindsay of Barnweill -- 13th century noble
Wikipedia - Alexander Lindsay of Glenesk -- 14th century noble
Wikipedia - Alexander Lion -- Co-founder of the German scout movement
Wikipedia - Alexander Livingston, 2nd Earl of Linlithgow -- Scottish nobleman and politician
Wikipedia - Alexander Livingstone, 1st Earl of Linlithgow -- Scottish nobleman and politician
Wikipedia - Alexander Lukashenko -- Belarusian politician, president of Belarus
Wikipedia - Alexander Mackenzie (politician) -- 2nd Prime Minister of Canada
Wikipedia - Alexander Mack -- Co-founder and first pastor of the Schwarzenau Brethren
Wikipedia - Alexander Marinesko -- Soviet naval officer
Wikipedia - Alexander Mavrocordatos Delibey -- Prince of Moldavia
Wikipedia - Alexander McGowan -- Mayor of Houston, Texas, 1858, 1867-1868
Wikipedia - Alexander McLean (Province of Canada politician) -- Politician in Upper Canada and Province of Canada
Wikipedia - Alexander McNaughton -- Founder of Argyle NY and judge (b. 1693, d. 1784)
Wikipedia - Alexander Mein -- British Army officer
Wikipedia - Alexander Mountbatten, 1st Marquess of Carisbrooke
Wikipedia - Alexander M. Schmidt -- Commissioner of Food and Drugs
Wikipedia - Alexander Munninghoff -- Dutch writer and journalist
Wikipedia - Alexander Murray, 1st Baron Murray of Elibank -- British politician
Wikipedia - Alexander Nemerov -- Art professor and historian
Wikipedia - Alexander Novak -- Russian politician; Minister of Energy (2012-2020)
Wikipedia - Alexander Nove -- British historian of the economy of the Soviet Union
Wikipedia - Alexander of Abonoteichus -- Greek mystic and oracle
Wikipedia - Alexander of Abonutichus
Wikipedia - Alexander of Acarnania -- 3rd-century BC Greek general
Wikipedia - Alexander of Aegae -- 1st-century Greek philosopher
Wikipedia - Alexander of Apamea -- 5th-century Bishop of Apamea
Wikipedia - Alexander of Aphrodisias -- 2nd-3rd century Greek peripatetic philosopher
Wikipedia - Alexander of Battenberg
Wikipedia - Alexander of Bergamo
Wikipedia - Alexander of Comana
Wikipedia - Alexander of Constantinople -- Bishop of Byzantium and the first bishop of Constantinople
Wikipedia - Alexander of Corinth -- 3rd-century BC tyrant of Corinth
Wikipedia - Alexander of Greece
Wikipedia - Alexander of Hales -- English Franciscan theologian and philosopher (c.1185-1245)
Wikipedia - Alexander of Hierapolis (Syria) -- 5th-century Bishop of Hierapolis
Wikipedia - Alexander of Jerusalem
Wikipedia - Alexander of Judaea -- 1st-century BC Jewish noble and rebel against Rome
Wikipedia - Alexander of Lincoln -- 12th century Bishop of Lincoln
Wikipedia - Alexander of Lyncestis -- 4th-century BC Greek general
Wikipedia - Alexander of Myndus -- Ancient Greek writer
Wikipedia - Alexander of Pherae -- 4th-century BC Greek ruler of Thessaly
Wikipedia - Alexander of Villedieu
Wikipedia - Alexander Oswald Brodie -- American military officer and politician
Wikipedia - Alexander Peacock -- Australian politician, 20th Premier of Victoria
Wikipedia - Alexander Poniatoff
Wikipedia - Alexander Pope Field -- 19th century American politician, 6th Illinois Secretary of State, 21st Attorney General of Louisiana, 4th Secretary of Wisconsin Territory
Wikipedia - Alexander, Prince of Erbach-Schonberg -- 2nd Prince of Erbach-Schonberg
Wikipedia - Alexander Procofieff de Seversky
Wikipedia - Alexander Prokofyev -- Russian writer
Wikipedia - Alexander Prokopchuk -- Russian police officer
Wikipedia - Alexander Pushkin (diamond) -- The 2nd largest diamond ever found in Russia or the territory of the former USSR, as of 2016
Wikipedia - Alexander Sakharoff
Wikipedia - Alexander Schomberg -- British Royal Navy officer
Wikipedia - Alexander Schroff -- Swiss sailor
Wikipedia - Alexander Shaler -- Union Army general and Medal of Honor recipient
Wikipedia - Alexander's kusimanse -- species of mongoose from Central Africa
Wikipedia - Alexander (son of Ivan Shishman)
Wikipedia - Alexander (son of Lysimachus) -- 3rd-century BC Macedonian noble
Wikipedia - Alexander (son of Polyperchon) -- 4th-century BC Macedonian general
Wikipedia - Alexander Spendiaryan -- Russian composer of Armenian descent
Wikipedia - Alexander St. Lo Malet -- English cricketer and British Army officer
Wikipedia - Alexander Stoffel -- Swiss equestrian
Wikipedia - Alexander S. Webb -- United States Army Medal of Honor recipient
Wikipedia - Alexander the Great -- King of Macedonia
Wikipedia - Alexander: The Other Side of Dawn -- 1977 television film directed by John Erman
Wikipedia - Alexander Thynn, 7th Marquess of Bath -- English politician, artist and author
Wikipedia - Alexander Tiranoff -- American painter
Wikipedia - Alexander Tselikov -- Soviet metallurgist, industrial machines designer, and Hero of Socialist Labor
Wikipedia - Alexander Vandegrift -- United States Marine Corps Medal of Honor recipient and Commandant of the Marine Corps
Wikipedia - Alexander Van der Bellen -- President of Austria
Wikipedia - Alexander Van Rensselaer -- American sportsman, philanthropist, and patron of Princeton University
Wikipedia - Alexander Vindman -- US Army officer
Wikipedia - Alexander Vologin -- Hero of the Soviet Union
Wikipedia - Alexander von Humboldt National Forest -- National forest of Peru
Wikipedia - Alexander Waddell -- Scottish customs officer
Wikipedia - Alexander Windsor, Earl of Ulster -- Only son of the Duke and Duchess of Gloucester
Wikipedia - Alexander Wright (VC) -- Recipient of the Victoria Cross
Wikipedia - Alexander Young (VC) -- Recipient of the Victoria Cross
Wikipedia - Alexander Ypsilantis (1725-1805) -- Greek Voivode of Wallachia and Moldavia
Wikipedia - Alexander Zeisal Bielski -- leader of the Bielski partisans
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Wikipedia - Alexandra Cunningham Cameron -- American curator of contemporary design
Wikipedia - Alexandra Duel-Hallen -- Professor of electrical and computer engineering
Wikipedia - Alexandra Elbakyan -- Kazakh computer scientist, founder of Sci-Hub
Wikipedia - Alexandra Feodorovna (Alix of Hesse) -- Wife of Nicholas II of Russia
Wikipedia - Alexandra Feodorovna (Charlotte of Prussia)
Wikipedia - Alexandra Fyodorovna (Alix of Hesse)
Wikipedia - Alexandra Fyodorovna (Charlotte of Prussia)
Wikipedia - Alexandra Georgievna of Greece
Wikipedia - Alexandra Navrotsky -- Physical chemist in the field of nanogeoscience
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Wikipedia - Alexandra of Rome
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Wikipedia - Alexandra Smirnoff
Wikipedia - Alexandra W. Busch -- German Roman archaeologist, Prof. and museum director
Wikipedia - Alexandre Banza -- African army officer and politician
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Wikipedia - Alexandre Cellier -- Swiss musician, son of Marcel Cellier
Wikipedia - Alexandre de Thy -- French Navy officer of the War of American Independence
Wikipedia - Alexandre Franquet -- French naval officer (1828-1907)
Wikipedia - Alexandre Orloff -- Artist
Wikipedia - Alexandre Petion -- 1st President of the Republic of Haiti
Wikipedia - Alexandre Picard (ice hockey) -- Canadian professional ice hockey winger
Wikipedia - Alexandre Rocha -- Brazilian professional golfer
Wikipedia - Alexandre Roubtzoff -- French painter
Wikipedia - Alexandre Yankoff -- French hurdler
Wikipedia - Alexandria Governorate -- Governorate of Egypt
Wikipedia - Alexandrian laurel -- list of plants with the same or similar names
Wikipedia - Alexandrina of Balazar
Wikipedia - Alexandroff compactification
Wikipedia - Alexandroff plank -- A topological space mathematics
Wikipedia - Alexandros Christofis -- Greek painter
Wikipedia - Alexandros Schinas -- Assassin of King George I of Greece
Wikipedia - Alexandros Theofilakis -- Greek sport shooter
Wikipedia - Alexandru of Moldavia
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Wikipedia - Alex Askew -- Virginia house of delegates member
Wikipedia - Alex Bayliss -- British archaeologist, Head of Scientific Dating at Historic England
Wikipedia - Alex Berman -- American professor emeritus of University of Cincinnati
Wikipedia - Alex B. Novikoff -- American biologist
Wikipedia - Alex Broadhurst -- American professional ice hockey forward
Wikipedia - Alex Christofi -- British author
Wikipedia - Alex De Rakoff -- British writer, producer, and director
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Wikipedia - Alexei Badyukov -- Russian professional ice hockey centre
Wikipedia - Alexei Bulatov -- Russian professional ice hockey forward
Wikipedia - Alexei Kondratiev -- American author, linguist, and teacher of Celtic languages, folklore and culture
Wikipedia - Alexei Nikolaevich, Tsarevich of Russia -- Last heir apparent of the last imperial family of Russia (1904-1917)
Wikipedia - Alexei Nikolaevich, Tsesarevich of Russia
Wikipedia - Alexei Petrovich, Tsarevich of Russia
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Wikipedia - Alexey Stakhanov -- Hero of Socialist Labour
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Wikipedia - Alex Fontana -- Swiss racing driver of Greek descent
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Wikipedia - Alex Foster (ice hockey) -- American professional ice hockey forward
Wikipedia - Alex Gil (scholar) -- Scholar of digital humanities and Caribbean studies
Wikipedia - Alex Grasshoff -- American filmmaker
Wikipedia - Alex Hofmann -- German motorcycle racer
Wikipedia - Alex Holden -- Owner of Hold Security
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Wikipedia - Alexios IV of Trebizond
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Wikipedia - Alexis Charles Doxat -- Recipient of the Victoria Cross
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Wikipedia - Alexis II of Moscow
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Wikipedia - Alexis of Russia
Wikipedia - Alexis of Wilkes-Barre
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Wikipedia - Alexius, Metropolitan of Kiev
Wikipedia - Alexius, Metropolitan of Moscow
Wikipedia - Alexius of Constantinople -- 11th-century Patriarch of Constantinople
Wikipedia - Alexius of Rome
Wikipedia - Alex J. Raineri -- American judge, Wisconsin Court of Appeals
Wikipedia - Alex Lees (veteran) -- British Army officer
Wikipedia - Alex MacFarlane -- First holder of an indeterminate birth certificate and passport
Wikipedia - Alex Moffat -- American actor and comedian
Wikipedia - Alex Noren -- Swedish professional golfer
Wikipedia - Alex Poznikoff -- Canadian ice hockey forward
Wikipedia - Alex Raymond -- American comic strip artist and creator of Flash Gordon
Wikipedia - Alex Rider (character) -- Character of Alex Rider novel
Wikipedia - Alex Rousseau -- Fictional character of the TV series Lost
Wikipedia - Alex Rowley -- Former Deputy Leader of the Scottish Labour Party
Wikipedia - Alex Salmond -- Former First Minister of Scotland
Wikipedia - Alex Seidu Sofo -- Ghanaian politician
Wikipedia - Alex Stein -- Justice of the Supreme Court of Israel
Wikipedia - Alex Troffey -- Polish film editor
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Wikipedia - Alex Villanueva -- Sheriff of Los Angeles County, California
Wikipedia - Alex Younger -- British intelligence officer
Wikipedia - Alfa Financial Software -- British financial software company
Wikipedia - Al-Fajr (surah) -- 89th chapter of the Qur'an
Wikipedia - Alfa Romeo BAT -- Series of concept cars designed by Bertone in collaboration with Alfa Romeo
Wikipedia - Alfa Romeo in Formula One -- Formula One activities of Alfa Romeo
Wikipedia - Al-Fath -- 48th chapter of the Qur'an
Wikipedia - Alfa Tofft -- Danish badminton enthusiast and educator
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Wikipedia - Alfie Lambe -- Irish Lay Missionary and Servant of God
Wikipedia - Alfio Fazio -- Italian composer of contemporary music
Wikipedia - Alfius (beetle) -- Genus of beetles
Wikipedia - Alf Moffat -- Australian sportsman and sports administrator
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Wikipedia - Alfonso, Count of Poitiers
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Wikipedia - Alfonso IX of Leon
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Wikipedia - Alfonso VIII of Castile
Wikipedia - Alfonso VII of Len and Castile
Wikipedia - Alfonso VII of Len
Wikipedia - Alfonso VII of Leon and Castile
Wikipedia - Alfonso VI of Castile
Wikipedia - Alfonso VI of Len and Castile
Wikipedia - Alfonso V of Aragon
Wikipedia - Alfonso V of Len
Wikipedia - Alfonso V of Leon -- King of Leon from 999-1028
Wikipedia - Alfonso XIII of Spain
Wikipedia - Alfonso XIII -- King of Spain (1886-1941) (ruled 1886-1931)
Wikipedia - Alfonso XII -- King of Spain
Wikipedia - Alfonso XI of Castile -- King of Castile, Leon and Galicia
Wikipedia - Alfonso X of Castile -- King of Castile
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Wikipedia - Alfred Atkinson -- Recipient of the Victoria Cross
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Wikipedia - Alfred Deakin -- Australian politician, second Prime Minister of Australia
Wikipedia - Alfred Domett -- Prime Minister of New Zealand
Wikipedia - Alfred Dreyfus -- French artillery officer (1859-1935)
Wikipedia - Alfred, Duke of Saxe-Coburg and Gotha
Wikipedia - Alfred Edward Durrant -- Recipient of the Victoria Cross
Wikipedia - Alfred Edward Sephton -- Recipient of the Victoria Cross
Wikipedia - Alfred Ernest Ind -- Recipient of the Victoria Cross
Wikipedia - Alfred Francis Russell -- President of Liberia (1817-1884)
Wikipedia - Alfred Gaby -- Australian recipient of the Victoria Cross
Wikipedia - Alfred Hitchcock and the Making of Psycho -- Book by Stephen Rebello
Wikipedia - Alfred Hitchcock's Anthology -- Magazine of short, mysteries (stories)
Wikipedia - Alfred Hofmann -- Austrian sculptor
Wikipedia - Alfred Jowett -- Dean of Manchester
Wikipedia - Alfred J. Sellers -- soldier and veteran of the American Civil War
Wikipedia - Alfred Legard -- English cricketer and Army officer
Wikipedia - Alfred, Lord Tennyson -- British poet and Poet Laureate of Great Britain and Ireland (1809-1892)
Wikipedia - Alfred Lucas (chemist) -- English chemist and part of Tutankhamun excavation team
Wikipedia - Alfred-Maurice de Zayas -- American United Nations official
Wikipedia - Alfred McGaw -- English cricketer and British Army officer
Wikipedia - Alfred Meyer -- German Nazi official
Wikipedia - Alfred Musson -- English cricketer and British Army officer
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Wikipedia - Alfredo Acton -- Naval officer
Wikipedia - Alfredo Atanasof -- Argentine politician
Wikipedia - Alfredo Benjamin Caguioa -- Associate Justice of the Supreme Court of the Philippines
Wikipedia - Alfredo Cristiani -- Salvadoran politician, President of El Salvador from 1989 to 1994
Wikipedia - Alfredo del Mazo Maza -- Governor of the State of Mexico
Wikipedia - Alfredo Diez Nieto -- Cuban composer, conductor and professor
Wikipedia - Alfredo Ferrari -- Italian engineer and son of Enzo Ferrari
Wikipedia - Alfred Ofosu-Ahenkorah -- Ghanaian energy engineer and civil servant
Wikipedia - Alfred of Sareshel
Wikipedia - Alfred P. Sloan Foundation -- American philanthropic nonprofit organization
Wikipedia - Alfred Rahlfs' edition of the Septuagint -- Edition of the Septuagint by Alfred Rahlfs published in 1935
Wikipedia - Alfred Redl -- Austro-Hungarian army officer
Wikipedia - Alfred Roberts -- English local politician and father of Margaret Thatcher
Wikipedia - Alfred Robert Wilkinson -- Recipient of the Victoria Cross
Wikipedia - Alfred Steele -- American soft drink businessman
Wikipedia - Alfred Taylor (British Army officer) -- British soldier
Wikipedia - Alfred Thayer Mahan -- American naval officer, historian
Wikipedia - Alfred the Great -- 9th-century King of Wessex
Wikipedia - Alfred Victor Smith -- Recipient of the Victoria Cross
Wikipedia - Alfred V. Rascon -- Medal of Honor recipient
Wikipedia - Alfred Wyndham -- British and Canadian army officer
Wikipedia - Alf Rehn -- Finnish professor
Wikipedia - Alfresco software
Wikipedia - Al-Furqan -- 25th chapter of the Qur'an
Wikipedia - Algaculture -- Aquaculture involving the farming of algae
Wikipedia - Algae eater -- Algae-eating species of fish
Wikipedia - Algae fuel -- Use of algae as a source of energy rich oils
Wikipedia - Algae -- Diverse group of photosynthetic eukaryotic organisms
Wikipedia - Algal bloom -- Rapid increase or accumulation in the population of planktonic algae
Wikipedia - Algarobius -- Genus of beetles
Wikipedia - Algarrobo, Aibonito, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Algarrobo, Guayama, Puerto Rico -- Barrio of Puerto Rico
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Wikipedia - Algarrobo, Yauco, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Algebraically closed field -- Algebraic structure for which the fundamental theorem of algebra is true
Wikipedia - Algebraically compact module -- Module such that infinite systems of linear equations can be solved by solving finite subsystems
Wikipedia - Algebraic curve -- Curve defined as zeros of polynomials
Wikipedia - Algebraic fraction -- Sort of mathematical expression
Wikipedia - Algebraic function field -- Finitely generated extension field of positive transcendence degree
Wikipedia - Algebraic geometry -- Branch of mathematics
Wikipedia - Algebraic multiplicity -- Multiplicity of an eigenvalue as a root of the characteristic polynomial
Wikipedia - Algebraic number field -- A finite degree (and hence algebraic) field extension of the field of rational numbers
Wikipedia - Algebraic number -- Complex number that is a root of a non-zero polynomial in one variable with rational coefficients
Wikipedia - Algebraic solution -- Solution of a polynomial equation in terms of radicals and basic arithmetic operations
Wikipedia - Algebraic stack -- Generalization of algebraic spaces or schemes
Wikipedia - Algebraic structure -- Set with one or more operations that satisfy a given set of axioms
Wikipedia - Algebraic surface -- Zero set of a polynomial in three variables
Wikipedia - Algebraic topology -- Branch of mathematics
Wikipedia - Algebraic variety -- Mathematical object studied in the field of algebraic geometry
Wikipedia - Algebra of Communicating Processes
Wikipedia - Algebra of concepts
Wikipedia - Algebra of physical space
Wikipedia - Algebra of sets -- Identities and relationships between sets involving complements, inclusions M-bM-^JM-^F, and finite unions M-bM-^HM-* and intersections M-bM-^HM-).
Wikipedia - Algebra -- Study of mathematical symbols and the rules for manipulating them
Wikipedia - Al Geiberger -- American professional golfer
Wikipedia - Algerian Air Force -- Air warfare branch of Algeria's military
Wikipedia - Algerian Arabic -- Maghrebi dialect of the Arabic language spoken in Algeria
Wikipedia - Algerian People's National Armed Forces -- Combined military forces of Algeria
Wikipedia - Algerian sand gecko -- Species of reptile
Wikipedia - Algerian three-toed skink -- Species of reptile
Wikipedia - Algernon Ashton -- English composer, pianist, and professor
Wikipedia - Algernon Burnaby -- English landowner, soldier, and Justice of the Peace
Wikipedia - Algernon Capell, 2nd Earl of Essex -- English nobleman, soldier, and courtier
Wikipedia - Algernon Coote, 6th Earl of Mountrath -- Irish peer
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Wikipedia - Algernon Percy, 10th Earl of Northumberland -- 17th century English noble
Wikipedia - Algernon Percy, 1st Earl of Beverley
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Wikipedia - Algorithmic composition -- Technique of using algorithms to create music
Wikipedia - Algorithmic Lovasz local lemma -- On constructing objects that obey a system of constraints with limited dependence
Wikipedia - Algorithmic paradigm -- Technique or strategy underlying a variety of algorithms
Wikipedia - Algorithms of Oppression -- 2018 book by Safiya Umoja Noble
Wikipedia - Algorithm -- Unambiguous specification of how to solve a class of problems
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Wikipedia - Al-Haaqqa -- 69th chapter of the Qur'an
Wikipedia - Al-Hadid -- 57th chapter of the Qur'an
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Wikipedia - Al-Hariri of Basra -- Arab poet
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Wikipedia - Al-Hashr -- 59th chapter of the Qur'an
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Wikipedia - Al-Hujurat -- 49th chapter of the Qur'an
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Wikipedia - Ali al-Asghar ibn Husayn -- Great-grandson of Muhammad who was martyr in the Battle of Karbala as an infant
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Wikipedia - A Life of Sundays -- 1990 song by The Waterboys
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Wikipedia - Alignment (Dungeons & Dragons) -- Categorization of ethical and moral perspective of creatures in the Dungeons & Dragons universe
Wikipedia - Alignments of random points -- Phenomenon in statistics
Wikipedia - Aligudarz -- Capital city of Aligudarz County, Lorestan, Iran
Wikipedia - Ali Habib Mahmud -- Syrian military officer
Wikipedia - Ali Haydar (Syrian army officer) -- Syrian Special Forces commander
Wikipedia - Ali ibn Husayn Zayn al-Abidin -- Great-grandson of Muhammad and fourth of the Twelve Imams (659-713)
Wikipedia - Ali ibn Muhammad al-Iyadi -- Poet laureate of Fatimid Caliphate
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Wikipedia - Ali Khamenei bibliography -- Bibliography of Iranian leader
Wikipedia - Ali Khamenei -- Supreme Leader of Iran since 1989
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Wikipedia - Ali KM-CM-+lcyra -- Albanian politician and co-founder of the Balli KombM-CM-+tar (1891-1963)
Wikipedia - Ali Laarayedh -- Prime Minister of Tunisia (2013-2014)
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Wikipedia - AliM-JM-;imuamua Sandra Alofivae -- New Zealand barrister
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Wikipedia - Alinafe Kalemba -- Current Bishop of Lake Malawi
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Wikipedia - Aline Charigot -- Wife and model of Auguste Renoir, 1859-1915
Wikipedia - Aline Griffith, Countess of Romanones -- American-born Spanish aristocrat, socialite, spy, and writer
Wikipedia - Aline Miller -- Professor of Chemistry
Wikipedia - Al-Infitar -- 82nd chapter of the Qur'an
Wikipedia - A Linguistic Atlas of Early Middle English
Wikipedia - Ali Niyaf -- First Maldivian Neurosurgeon of the Maldives
Wikipedia - Al-Insan -- 76th chapter of the Qur'an
Wikipedia - Al-Inshiqaq -- 84th chapter of the Qur'an
Wikipedia - Ali of Hejaz -- King of Hejaz and Grand Sharif of Mecca (1879-1935) (ruled 1924-1925)
Wikipedia - Alioune Diop University of Bambey -- Public university in Bambey, Senegal
Wikipedia - Ali Pasha of Ioannina -- Ottoman Albanian ruler
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Wikipedia - Aliphatic nitrilase -- Class of enzymes
Wikipedia - Alipy of the Caves
Wikipedia - Ali-Qoli Khan Shamlu -- 16th century Iranian Safavid governor of Harat and guardian of the future Shah Abbas I
Wikipedia - Aliquot sum -- Sum of all proper divisors of a natural number
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Wikipedia - Ali Sabieh Region -- region of Djibouti
Wikipedia - Ali Sait Akbaytogan -- General of the Turkish Army
Wikipedia - Alisalia -- Genus of beetles
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Wikipedia - Alisma canaliculatum -- Species of plant in the family Alismataceae
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Wikipedia - Alisma lanceolatum -- Species of plant
Wikipedia - Alisma orientale -- Species of plant
Wikipedia - Alisma plantago-aquatica -- Species of plant
Wikipedia - Alismataceae -- Family of flowering plants comprising the water-plantains
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Wikipedia - Alismatid monocots -- Grade of flowering pant orders, within Lilianae
Wikipedia - Aliso Creek (Orange County) -- River in the United States of America
Wikipedia - Ali SofuoM-DM-^_lu -- Turkish karateka
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Wikipedia - Alison Macrina -- Librarian and Director of the Library Freedom Project.
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Wikipedia - Alison Robins -- British naval signals intelligence officer in World War II
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Wikipedia - Alison Wolf, Baroness Wolf of Dulwich -- economist
Wikipedia - Al-Isra -- 17th chapter of the Qur'an
Wikipedia - Alisse Waterston -- American professor of anthropology
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Wikipedia - Alistair Presnell -- Australian professional golfer
Wikipedia - Alistair Vane-Tempest-Stewart, 9th Marquess of Londonderry -- British nobleman
Wikipedia - A-list -- A person at the very top of their acting field
Wikipedia - Alitta virens -- Species of annelid worm
Wikipedia - Alitta -- Genus of marine annelids
Wikipedia - A Little Bit of Fluff (1928 film) -- 1928 film
Wikipedia - A Little Bit of Luck -- 1999 single by DJ Luck & MC Neat
Wikipedia - A Little Boogie Woogie in the Back of My Mind -- 1977 single by Gary Glitter
Wikipedia - A Little History of the World -- Literary work by Ernst Gombrich
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Wikipedia - A little sheikh from the land of Meknes
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Wikipedia - Alivardi Khan -- Nawab of Bengal
Wikipedia - Alive from Off Center -- Television series
Wikipedia - Alive: The Story of the Andes Survivors -- 1974 non-fiction book
Wikipedia - Ali Viola -- American softball player
Wikipedia - Aliwal Shoal Marine Protected Area -- A marine conservation area at Aliwal Shoal off the coast of KwaZulu-Natal, South Africa
Wikipedia - Aliwal Shoal Offshore Marine Protected Area -- Aliwal Shoal Offshore Marine Protected Area
Wikipedia - Aliwal Shoal -- A rocky reef off the coast of KwaZulu-Natal, South Africa
Wikipedia - Ali -- Member of Muhammad's Household, first of the Shia Imams, and fourth Sunni Caliph (601-661)
Wikipedia - Alix, Countess of Eu -- Countess of Eu
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Wikipedia - Aliyah -- Immigration of Jews from the diaspora to the Land of Israel
Wikipedia - Aliye Sultan -- Ottoman princess, daughter of Murad V and Resan Hanim
Wikipedia - Alizade Valida Movsum -- Azerbaijani doctor of biological sciences
Wikipedia - Al-Jathiya -- 45th chapter of the Qur'an
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Wikipedia - Al Jawf Governorate -- Governorate of Yemen
Wikipedia - Al-Jawf Province -- Administrative region of Saudi Arabia
Wikipedia - Al Jawhara bint Musaed Al Jiluwi -- one of the spouses of King Abdulaziz
Wikipedia - Aljay al-Yusufi -- Military officer
Wikipedia - Aljazeera.com -- Website of Al Jazeera English and Al Jazeera Balkans
Wikipedia - Al Jazeera effect -- Impact of new media and media sources on global politics
Wikipedia - Al-Jinn -- 72nd chapter of the Qur'an
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Wikipedia - Al-Jumu'ah -- 62nd chapter of the Qur'an
Wikipedia - Al-Kafirun -- 109th chapter of the Qur'an
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Wikipedia - Alkali Lake (Lincoln County, Montana) -- Lake in Lincoln County, Montana, United States of America
Wikipedia - Alkali metal -- Group of highly-reactive chemical elements
Wikipedia - Alkaline battery -- Type of battery
Wikipedia - Alkaline earth metal -- Group of chemical elements
Wikipedia - Alkaline magma series -- A series of alkaline magmas produced by igneous differentiation
Wikipedia - Alkalinity -- The capacity of water to resist changes in pH that would make the water more acidic
Wikipedia - Alkalinizing agent -- Class of pharmaceutical drugs
Wikipedia - Alkalispirillum -- Genus of bacteria
Wikipedia - Alkali -- Basic, ionic salt of an alkali metal or alkaline earth metal chemical element
Wikipedia - Alkaloid -- Class of naturally occurring chemical compounds
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Wikipedia - Alkanna -- Genus of flowering plants in the borage family Boraginaceae
Wikipedia - Al-Karmah offensive (2015)
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Wikipedia - Alkestis -- Genus of beetles
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Wikipedia - Alkmund of Derby
Wikipedia - Alkylation -- Transfer of an alkyl group from one molecule to another
Wikipedia - All Aboard, We Are Off -- 1944 children picture book
Wikipedia - All Africa Conference of Churches -- Ecumenical fellowship
Wikipedia - Allahabad district -- District of Uttar Pradesh in India
Wikipedia - Allahabad division -- Administrative division of Uttar Pradesh, India
Wikipedia - Allahabad Pillar -- One of the Pillars of Ashoka
Wikipedia - Allahabad railway division -- Railway division of India
Wikipedia - Allah as a lunar deity -- fringe historical claim related to the origins of Islam
Wikipedia - Allah Nazar Baloch -- leader of a militant group
Wikipedia - Allahumma -- Vocative form of Allah, the Islamic and Arabic term for God
Wikipedia - Allaiocerus -- Genus of beetles
Wikipedia - Alla Nani -- Deputy Chief Minister of Andhra Pradesh
Wikipedia - Allandrus populi -- Species of weevil beetle
Wikipedia - Allandrus -- Genus of beetles
Wikipedia - Allan Kardec -- Systematizer of Spiritism
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Wikipedia - Allan's Illustrated Edition of Tyneside Songs and Readings -- Book by Thomas Allan
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Wikipedia - All Because of the Dog -- 1935 film
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Wikipedia - All Creatures of Our God and King
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Wikipedia - Allegany College of Maryland
Wikipedia - Allegations of CIA assistance to Osama bin Laden
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Wikipedia - Allegiance: War of Factions -- 2004 collectible card game
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Wikipedia - Allegorical interpretations of Plato
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Wikipedia - Allegory of the Cave
Wikipedia - Allegory of the cave -- Allegory by Plato
Wikipedia - Allegory of the Earth -- Series of paintings
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Wikipedia - Allegory of the Vanities of the World -- 1663 painting by Pieter Boel
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Wikipedia - Allegory of Virtue and Vice (Veronese) -- Painting by Paolo Veronese
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Wikipedia - Allegro (CAD software)
Wikipedia - Allegro (software)
Wikipedia - Allele frequency -- The relative frequency of a variant of a gene at a particular locus in a population
Wikipedia - Allele -- One of alternative forms of the same gene
Wikipedia - All Elite Wrestling -- American professional wrestling promotion
Wikipedia - Allelopathy -- Production of biochemicals which affect the growth of other organisms
Wikipedia - Allen Bickford -- Australian actor of film and TV
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Wikipedia - Allen curve -- Graphical representation of human communication
Wikipedia - Allendia -- Genus of beetles
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Wikipedia - Allenhouse Institute of Technology -- Engineering college in Uttar Pradesh, India
Wikipedia - Allenius -- Genus of beetles
Wikipedia - Allen John -- German professional golfer
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Wikipedia - Allen Miller (golfer) -- American professional golfer
Wikipedia - Allen M. Sumner-class destroyer -- 1943 class of destroyers of the United States Navy
Wikipedia - Allen's gallinule -- Species of bird
Wikipedia - Allen's hummingbird -- Species of bird
Wikipedia - Allens of Mayfair -- London's oldest butchers shop
Wikipedia - Allen Thiele -- 5th Master Chief Petty Officer of the Coast Guard
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Wikipedia - Allgemeine SS -- main branch of the SS
Wikipedia - All Ghillied Up -- Level from Call of Duty: Modern Warfare
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Wikipedia - Alliance Air (India) -- Indian regional airline, subsidiary of Air India
Wikipedia - Alliance (DC Comics) -- Fictional group of comic book extraterrestrials
Wikipedia - Alliance Defending Freedom -- American conservative Christian advocacy nonprofit organization
Wikipedia - Alliance for Audited Media -- Nonprofit organization
Wikipedia - Alliance for Constitutional Sex Offense Laws -- Nonprofit civil rights organisation
Wikipedia - Alliance for Excellent Education -- Nonprofit organization in Washington D.C., United States
Wikipedia - Alliance for Progressive Government -- Political grouping in the Isle of Man
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Wikipedia - Alliance for Zero Extinction -- Collective of nature conservation organizations
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Wikipedia - Alliance of Confessing Evangelicals
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Wikipedia - Alliance of Conservatives and Reformists in Europe
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Wikipedia - Alliance of Democrats (Lesotho) -- Political party in Lesotho
Wikipedia - Alliance of Evil -- Fictional group of supervillains
Wikipedia - Alliance of Liberals and Democrats for Europe group -- Liberal-centrist political group in the European Parliament
Wikipedia - Alliance of Liberals and Democrats for Europe Party -- European political party
Wikipedia - Alliance of Liberals and Democrats for Europe
Wikipedia - Alliance of Libertarian Activists -- Former student organization
Wikipedia - Alliance of Movements for the Emergence of Niger -- Political party in Niger
Wikipedia - Alliance of Small Island States -- Intergovernmental organization of low-lying coastal and small island countries
Wikipedia - Alliance of the Forces of Progress (Benin) -- Political party in Benin
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Wikipedia - Alliance of the Hearts of Jesus and Mary
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Wikipedia - Alliance of Valiant Arms -- Online video game
Wikipedia - Alliance of Women Film Journalists Award for Best Director -- Wikimedia list article
Wikipedia - Alliance of Women Film Journalists Award for Best Picture -- Wikimedia list article
Wikipedia - Alliance Party of Northern Ireland -- Political party in Northern Ireland
Wikipedia - Alliance School of Law -- Law college in Karnataka
Wikipedia - Alliance (sculpture) -- Sculpture in the centre of Cardiff, Wales
Wikipedia - Alliaria petiolata -- species of flowering plant in the cabbage family Brassicaceae
Wikipedia - Alliaria -- genus of flowering plants in the cabbage family Brassicaceae
Wikipedia - All I Ask of You -- 1986 single by Sarah Brightman and Cliff Richard
Wikipedia - Allidiostomatinae -- Subfamily of beetles
Wikipedia - Allied bombing of Rotterdam -- World War II strategic air raids by American and British forces against the Nazi-occupied city of Rotterdam in South Holland in the Netherlands
Wikipedia - Allied Electronics -- US-based distributor of electronic components and electromechanical products
Wikipedia - Allied health professional
Wikipedia - Allied health professions -- Health care professions distinct from dentistry, nursing, medicine, and pharmacy
Wikipedia - Allied invasion of Sicily -- 1943 military campaign of World War II on the island of Sicily, Italy
Wikipedia - Allied Irish Banks -- One of the four main commercial banks in Ireland, operating in multiple market segments
Wikipedia - Allied naval bombardments of Japan during World War II -- Naval attacks on Japan by the Allies during World War II
Wikipedia - Allied-occupied Austria -- Post-World War II occupation of Austria
Wikipedia - Allied-occupied Germany -- post-World War II military occupation of Germany
Wikipedia - Allied plans for German industry after World War II -- Overview of the plans by the Allies for Germany's industry after World War II
Wikipedia - Allier -- Department of France in Auvergne-Rhone-Alpes
Wikipedia - Allies of World War II
Wikipedia - Allies of World War I -- group of countries that fought against the Central Powers in World War I
Wikipedia - Alligator hailensis -- Extinct species of alligator
Wikipedia - Alligatoridae -- family of crocodilians including alligators and caimans
Wikipedia - Alligator mefferdi -- Extinct species of alligator
Wikipedia - Alligator -- Genus of large reptiles
Wikipedia - Alligator wrestling -- Attraction and sport which began as form of Native American hunting
Wikipedia - All India Conference of Indian Christians -- Indian ecumenical organisation
Wikipedia - All India Congress Committee -- Central decision-making assembly of the Indian National Congress party
Wikipedia - All India Institute of Ayurveda, Delhi -- Public medicine institution in New Delhi, India
Wikipedia - All India Institute of Hygiene and Public Health -- Health institute
Wikipedia - All India Institute of Medical Sciences, Bathinda -- Medical College and Hospital in Bathinda, Punjab
Wikipedia - All India Institute of Medical Sciences, Bibinagar -- Public medical college and hospital in Telangana, India
Wikipedia - All India Institute of Medical Sciences, Deoghar -- Public medical college and hospital in Jharkhand, India
Wikipedia - All India Institute of Medical Sciences, Kalyani -- Medical School & Hospital in Kalyani, West Bengal
Wikipedia - All India Institute of Medical Sciences, Mangalagiri -- A medical institute in India
Wikipedia - All India Institute of Medical Sciences, Nagpur -- Medical higher education institute in India
Wikipedia - All India Institute of Medical Sciences, New Delhi -- Medical School,Hospital and Public Medical Research University based in New Delhi,India
Wikipedia - All India Institute of Medical Sciences, Raebareli -- Medical College and Hospital based in Raebareli, India
Wikipedia - All India Institute of Medical Sciences, Rishikesh -- Medical institute in Uttarakhand, India
Wikipedia - All India Institutes of Medical Sciences -- university system in India
Wikipedia - All India Radio -- National public radio broadcaster of India
Wikipedia - All India Society for Electronics and Computer Technology -- Social enterprise providing education about computers to people in rural and semi-rural areas of India
Wikipedia - All I Need (The Temptations song) -- Song of The Temptations
Wikipedia - All I Need to Know About Filmmaking I Learned from The Toxic Avenger -- Semi-fictional autobiography of Lloyd Kaufman
Wikipedia - Allington Quarry -- Site of Special Scientific Interest in Kent, England
Wikipedia - All In (professional wrestling event) -- 2018 independent professional wrestling event
Wikipedia - All-in professional wrestling -- First wave of professional wrestling in the United Kingdom
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Wikipedia - Alli Raani -- LllLegendary Tamil queen of the Sangakkalam
Wikipedia - All-Ireland -- Term referring to all of Ireland
Wikipedia - All Is Full of Love -- 1999 single by Bjork
Wikipedia - Allison & Allison -- Architectural firm of James Edward Allison and his brother David Clark Allison
Wikipedia - Allison Finney -- American professional golfer
Wikipedia - Allison Glazebrook -- Professor at Brock University
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Wikipedia - Allison Strong -- American pop singer, songwriter and actress of stage, television and film
Wikipedia - Allissa Richardson -- American journalist and college professor
Wikipedia - Allium aciphyllum -- Species of plant
Wikipedia - Allium altoatlanticum -- Species of plant
Wikipedia - Allium amethystinum -- Species of plant
Wikipedia - Allium anatolicum -- Species of plant
Wikipedia - Allium anisopodium -- Species of plant
Wikipedia - Allium anisotepalum -- Species of plant
Wikipedia - Allium antalyense -- Species of plant
Wikipedia - Allium atropurpureum -- Species of plant
Wikipedia - Allium atroviolaceum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium baluchistanicum -- Species of plant
Wikipedia - Allium beesianum -- Species of plant
Wikipedia - Allium blomfieldianum -- Species of plant
Wikipedia - Allium boissieri -- Species of plant
Wikipedia - Allium bornmuelleri -- Species of plant
Wikipedia - Allium borszczowii -- Species of plant
Wikipedia - Allium botschantzevii -- Species of plant
Wikipedia - Allium bourgeaui -- Species of plant
Wikipedia - Allium brachyodon -- Species of plant
Wikipedia - Allium brachyscapum -- Species of plant
Wikipedia - Allium brachyspathum -- Species of plant
Wikipedia - Allium bracteolatum -- Species of plant
Wikipedia - Allium brevicaule -- Species of plant
Wikipedia - Allium brevidens -- Species of plant
Wikipedia - Allium brevidentatum -- Species of plant
Wikipedia - Allium brevidentiforme -- Species of plant
Wikipedia - Allium brevipes -- Species of plant
Wikipedia - Allium breviradium -- Species of plant
Wikipedia - Allium breviscapum -- Species of plant
Wikipedia - Allium brussalisii -- Species of plant
Wikipedia - Allium bucharicum -- Species of plant
Wikipedia - Allium bungei -- Species of plant
Wikipedia - Allium caesioides -- Species of plant
Wikipedia - Allium caesium -- Species of plant
Wikipedia - Allium caespitosum -- Species of plant
Wikipedia - Allium calabrum -- Species of plant
Wikipedia - Allium callidyction -- Species of plant
Wikipedia - Allium calocephalum -- Species of plant
Wikipedia - Allium calyptratum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium candolleanum -- Species of plant
Wikipedia - Allium capitellatum -- Species of plant
Wikipedia - Allium cappadocicum -- Species of plant
Wikipedia - Allium caput-medusae -- Species of plant
Wikipedia - Allium cardiostemon -- Species of plant
Wikipedia - Allium carinatum -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Allium carmeli -- species of plant in the family Amaryllidaceae
Wikipedia - Allium caroli-henrici -- Species of plant
Wikipedia - Allium cassium -- species of plant in the family Amaryllidaceae
Wikipedia - Allium castellanense -- Species of plant
Wikipedia - Allium cathodicarpum -- Species of plant
Wikipedia - Allium chalcophengos -- Species of plant
Wikipedia - Allium chalkii -- Species of plant
Wikipedia - Allium chamaespathum -- Species of plant
Wikipedia - Allium changduense -- Species of plant
Wikipedia - Allium chelotum -- Species of plant
Wikipedia - Allium chienchuanense -- Species of plant
Wikipedia - Allium chinense -- Edible species of plant native to China and Korea
Wikipedia - Allium chitralicum -- Species of plant
Wikipedia - Allium chloroneurum -- Species of plant
Wikipedia - Allium chlorotepalum -- Species of plant
Wikipedia - Allium chrysantherum -- Species of plant
Wikipedia - Allium chrysanthum -- Species of plant
Wikipedia - Allium chrysocephalum -- Species of plant
Wikipedia - Allium chychkanense -- Species of plant
Wikipedia - Allium circassicum -- Species of plant
Wikipedia - Allium consanguineum -- Species of plant
Wikipedia - Allium cornutum -- Species of plant
Wikipedia - Allium costatovaginatum -- Species of plant
Wikipedia - Allium crameri -- Species of plant
Wikipedia - Allium cristophii -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Allium croaticum -- Species of plant
Wikipedia - Allium crystallinum -- Species of plant
Wikipedia - Allium cucullatum -- Species of plant
Wikipedia - Allium cupuliferum -- Species of plant
Wikipedia - Allium curtum -- Species of plant
Wikipedia - Allium cyathophorum -- Species of plant
Wikipedia - Allium cyprium -- Species of plant
Wikipedia - Allium daghestanicum -- Species of plant
Wikipedia - Allium darwasicum -- Species of plant
Wikipedia - Allium dasyphyllum -- Species of plant
Wikipedia - Allium decaisnei -- Species of plant
Wikipedia - Allium deciduum -- Species of plant
Wikipedia - Allium dentigerum -- Species of plant
Wikipedia - Allium denudatum -- Species of plant
Wikipedia - Allium derderianum -- Species of plant
Wikipedia - Allium deserti-syriaci -- Species of plant
Wikipedia - Allium desertorum -- Species of plant
Wikipedia - Allium dictyoscordum -- Species of plant
Wikipedia - Allium dilatatum -- Species of plant
Wikipedia - Allium dinsmorei -- Species of plant
Wikipedia - Allium diomedeum -- Species of plant
Wikipedia - Allium dirphianum -- Species of plant
Wikipedia - Allium djimilense -- Species of plant
Wikipedia - Allium dodecadontum -- Species of plant
Wikipedia - Allium dodecanesi -- Species of plant
Wikipedia - Allium dolichomischum -- Species of plant
Wikipedia - Allium dolichostylum -- Species of plant
Wikipedia - Allium dolichovaginatum -- Species of plant
Wikipedia - Allium drepanophyllum -- Species of plant
Wikipedia - Allium durangoense -- Species of plant
Wikipedia - Allium egorovae -- Species of plant
Wikipedia - Allium eivissanum -- Species of plant
Wikipedia - Allium elburzense -- Species of plant
Wikipedia - Allium eldivanense -- Species of plant
Wikipedia - Allium ellisii -- Species of plant
Wikipedia - Allium enginii -- Species of plant
Wikipedia - Allium erdelii -- Species of plant
Wikipedia - Allium eremoprasum -- Species of plant
Wikipedia - Allium eriocoleum -- Species of plant
Wikipedia - Allium ertugrulii -- Species of plant
Wikipedia - Allium erubescens -- Species of plant
Wikipedia - Allium esfandiarii -- Species of plant
Wikipedia - Allium euboicum -- Species of plant
Wikipedia - Allium eugenii -- Species of plant
Wikipedia - Allium eulae -- Species of plant
Wikipedia - Allium eurotophilum -- Species of plant
Wikipedia - Allium eusperma -- Species of plant
Wikipedia - Allium exile -- Species of plant
Wikipedia - Allium fanjingshanense -- Species of plant
Wikipedia - Allium fantasmasense -- Species of plant
Wikipedia - Allium farctum -- Species of plant
Wikipedia - Allium fasciculatum -- Species of plant
Wikipedia - Allium favosum -- Species of plant
Wikipedia - Allium fedschenkoanum -- Species of plant
Wikipedia - Allium fedtschenkoi -- Species of plant
Wikipedia - Allium ferganicum -- Species of plant
Wikipedia - Allium fethiyense -- Species of plant
Wikipedia - Allium filidentiforme -- Species of plant
Wikipedia - Allium fistulosum -- Species of plant
Wikipedia - Allium flavellum -- Species of plant
Wikipedia - Allium forrestii -- Species of plant
Wikipedia - Allium franciniae -- Species of plant
Wikipedia - Allium fraseri -- Species of plant
Wikipedia - Allium frigidum -- Species of plant
Wikipedia - Allium fritschii -- Species of plant
Wikipedia - Allium funckiifolium -- Species of plant
Wikipedia - Allium gilgiticum -- Species of plant
Wikipedia - Allium gillii -- Species of plant
Wikipedia - Allium glumaceum -- Species of plant
Wikipedia - Allium goekyigitii -- Species of plant
Wikipedia - Allium goloskokovii -- Species of plant
Wikipedia - Allium gomphrenoides -- Species of plant
Wikipedia - Allium griffithianum -- Species of plant
Wikipedia - Allium grisellum -- Species of plant
Wikipedia - Allium guanxianense -- Species of plant
Wikipedia - Allium haemanthoides -- species of plant in the family Amaryllidaceae
Wikipedia - Allium henryi -- Species of plant
Wikipedia - Allium herderianum -- Species of plant
Wikipedia - Allium heteronema -- Species of plant
Wikipedia - Allium hookeri -- Species of plant
Wikipedia - Allium humile -- Species of plant
Wikipedia - Allium insubricum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium jacquemontii -- Species of plant
Wikipedia - Allium jesdianum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium kaschianum -- Species of plant
Wikipedia - Allium kermesinum -- Species of plant
Wikipedia - Allium korolkowii -- Species of plant
Wikipedia - Allium kysylkumi -- Species of plant
Wikipedia - Allium lagarophyllum -- Species of plant
Wikipedia - Allium lalesaricum -- Species of plant
Wikipedia - Allium lamondiae -- Species of plant
Wikipedia - Allium lasiophyllum -- Species of plant
Wikipedia - Allium lehmannianum -- Species of plant
Wikipedia - Allium lenkoranicum -- Species of plant
Wikipedia - Allium leptomorphum -- Species of plant
Wikipedia - Allium leucosphaerum -- Species of plant
Wikipedia - Allium libani -- species of plant in the family Amaryllidaceae
Wikipedia - Allium lilacinum -- Species of plant
Wikipedia - Allium linearifolium -- Species of plant
Wikipedia - Allium lipskyanum -- Species of plant
Wikipedia - Allium listera -- Species of plant
Wikipedia - Allium litvinovii -- Species of plant
Wikipedia - Allium longanum -- Species of plant
Wikipedia - Allium longicollum -- Species of plant
Wikipedia - Allium longifolium -- Species of plant
Wikipedia - Allium longipapillatum -- Species of plant
Wikipedia - Allium longiradiatum -- Species of plant
Wikipedia - Allium longisepalum -- Species of plant
Wikipedia - Allium longistylum -- Species of plant
Wikipedia - Allium longivaginatum -- Species of plant
Wikipedia - Allium lopadusanum -- Species of plant
Wikipedia - Allium loratum -- Species of plant
Wikipedia - Allium macleanii -- Species of wild onion
Wikipedia - Allium macrostemon -- Species of wild onion widespread across much of East Asia
Wikipedia - Allium macrum -- American species of wild onion native to the eastern and central parts of the US States of Oregon and Washington
Wikipedia - Allium mairei -- Species of plant
Wikipedia - Allium maowenense -- Species of plant
Wikipedia - Allium maraschicum -- Species of plant
Wikipedia - Allium micranthum -- Species of plant
Wikipedia - Allium moderense -- Species of plant
Wikipedia - Allium mongolicum -- Asian species of wild onion native to Mongolia, Inner Mongolia, Tuva, Kazakhstan, and parts of China
Wikipedia - Allium monophyllum -- Species of plant
Wikipedia - Allium montibaicalense -- Species of plant
Wikipedia - Allium mozaffarianii -- Species of plant
Wikipedia - Allium myrianthum -- Species of plant
Wikipedia - Allium najafdaricum -- Species of plant
Wikipedia - Allium nanodes -- Species of plant
Wikipedia - Allium neapolitanum -- Species of plant
Wikipedia - Allium nemrutdaghense -- Species of plant
Wikipedia - Allium nevsehirense -- Species of plant
Wikipedia - Allium nevskianum -- Species of plant
Wikipedia - Allium noeanum -- Species of plant
Wikipedia - Allium notabile -- Species of plant
Wikipedia - Allium nuristanicum -- Species of plant
Wikipedia - Allium ochotense -- Species of plant
Wikipedia - Allium oleraceum -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Allium oliganthum -- Species of plant
Wikipedia - Allium olivieri -- Species of plant
Wikipedia - Allium oltense -- Species of plant
Wikipedia - Allium olympicum -- Species of plant
Wikipedia - Allium omeiense -- Species of plant
Wikipedia - Allium opacum -- Species of plant
Wikipedia - Allium ophiophyllum -- Species of plant
Wikipedia - Allium optimae -- Species of plant
Wikipedia - Allium oreodictyum -- Species of plant
Wikipedia - Allium oreophiloides -- Species of plant
Wikipedia - Allium oreophilum -- Species of plant
Wikipedia - Allium oreoprasoides -- Species of plant
Wikipedia - Allium oreoprasum -- Species of plant
Wikipedia - Allium oreoscordum -- Species of plant
Wikipedia - Allium oreotadzhikorum -- Species of plant
Wikipedia - Allium orestis -- Species of plant
Wikipedia - Allium orientoiranicum -- Species of plant
Wikipedia - Allium ovalifolium -- Species of plant
Wikipedia - Allium ownbeyi -- Species of plant
Wikipedia - Allium paepalanthoides -- Species of plant
Wikipedia - Allium palentinum -- Species of plant
Wikipedia - Allium pamiricum -- Species of plant
Wikipedia - Allium pangasicum -- Species of plant
Wikipedia - Allium paniculatum subsp. obtusiflorum -- Species of plant
Wikipedia - Allium panjaoense -- Species of plant
Wikipedia - Allium papillare -- Species of plant
Wikipedia - Allium paradoxum -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Allium parnassicum -- Species of plant
Wikipedia - Allium parvulum -- Species of plant
Wikipedia - Allium pentadactyli -- Species of plant
Wikipedia - Allium peroninianum -- Species of plant
Wikipedia - Allium pervestitum -- Species of plant
Wikipedia - Allium petri -- Species of plant
Wikipedia - Allium phanerantherum -- Species of plant
Wikipedia - Allium platakisii -- Species of plant
Wikipedia - Allium platyspathum -- Species of plant
Wikipedia - Allium plurifoliatum -- Species of plant
Wikipedia - Allium ponticum -- Species of plant
Wikipedia - Allium popovii -- Species of plant
Wikipedia - Allium potosiense -- Species of plant
Wikipedia - Allium przewalskianum -- Species of plant
Wikipedia - Allium pseudocalyptratum -- Species of plant
Wikipedia - Allium pseudoflavum -- Species of plant
Wikipedia - Allium pseudofraseri -- Species of plant
Wikipedia - Allium pseudojaponicum -- Species of plant
Wikipedia - Allium pseudosenescens -- Species of plant
Wikipedia - Allium pseudostamineum -- Species of plant
Wikipedia - Allium pseudostrictum -- Species of plant
Wikipedia - Allium pseudowinklerianum -- Species of plant
Wikipedia - Allium pueblanum -- Species of plant
Wikipedia - Allium pumilum -- Species of plant
Wikipedia - Allium punctum -- Species of plant
Wikipedia - Allium purpureoviride -- Species of plant
Wikipedia - Allium pustulosum -- Species of plant
Wikipedia - Allium ramosum -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Allium rausii -- Species of plant
Wikipedia - Allium rechingeri -- Species of plant
Wikipedia - Allium reconditum -- Species of plant
Wikipedia - Allium regelianum -- Species of plant
Wikipedia - Allium roborowskianum -- Species of plant
Wikipedia - Allium rothii -- Species of plant
Wikipedia - Allium roylei -- Species of plant
Wikipedia - Allium rude -- Species of plant
Wikipedia - Allium rupicola -- Species of plant
Wikipedia - Allium sacculiferum -- Species of plant
Wikipedia - Allium sairamense -- Species of plant
Wikipedia - Allium scaberrimum -- Species of plant
Wikipedia - Allium senescens -- Species of plant
Wikipedia - Allium sikkimense -- Species of plant
Wikipedia - Allium sinaiticum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium sindjarense -- species of plant in the family Amaryllidaceae
Wikipedia - Allium siphonanthum -- Species of plant
Wikipedia - Allium songpanicum -- Species of plant
Wikipedia - Allium spirale -- Species of plant
Wikipedia - Allium spurium -- Species of plant
Wikipedia - Allium stamineum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium staticiforme -- Species of onion native to Greece and western Turkey, including the islands of the Aegean Sea
Wikipedia - Allium stocksianum -- Species of plant
Wikipedia - Allium subangulatum -- Species of plant
Wikipedia - Allium taishanense -- Species of plant
Wikipedia - Allium tekesicola -- Species of plant
Wikipedia - Allium tel-avivense -- Species of plant
Wikipedia - Allium tenuicaule -- Species of plant
Wikipedia - Allium thunbergii -- Species of plant
Wikipedia - Allium trifurcatum -- Species of plant
Wikipedia - Allium tripterum -- Species of plant
Wikipedia - Allium tuberosum -- A species of onion native to southwestern parts of the Chinese province of Shanxi
Wikipedia - Allium tubiflorum -- Species of plant
Wikipedia - Allium umbilicatum -- species of plant in the family Amaryllidaceae
Wikipedia - Allium ursinum -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Allium -- Genus of flowering plants in the family Amaryllidaceae
Wikipedia - Allium xiangchengense -- Species of plant
Wikipedia - Allium xichuanense -- Species of plant
Wikipedia - Allium xiphopetalum -- Species of plant
Wikipedia - Allium yongdengense -- Species of plant
Wikipedia - Allium yuanum -- Species of plant
Wikipedia - Allium zaissanicum -- Species of plant
Wikipedia - Allium zaprjagajevii -- Species of plant
Wikipedia - Allium zebdanense -- species of plant in the family Amaryllidaceae
Wikipedia - All Japan Pro Wrestling -- Japanese professional wrestling promotion
Wikipedia - All Japan Women's Pro-Wrestling -- Japanese professional wrestling promotion
Wikipedia - AllMovie -- Database of information about movie stars, movies and television shows
Wikipedia - All-news radio -- Radio format devoted entirely to the discussion and broadcast of news
Wikipedia - All-Night Vigil (Rachmaninoff) -- 1915 a cappella choral composition by Sergei Rachmaninoff
Wikipedia - Allobates sanmartini -- Species of amphibian
Wikipedia - Allocasuarina decaisneana -- Species of plant
Wikipedia - Allocasuarina filidens -- Species of plant
Wikipedia - Allocasuarina luehmannii -- Species of plant
Wikipedia - Allocasuarina muelleriana -- Species of plant
Wikipedia - Allocasuarina paludosa -- Species of plant
Wikipedia - Allocasuarina paradoxa -- Species of plant
Wikipedia - Allocasuarina pusilla -- Species of plant
Wikipedia - Allocasuarina robusta -- Species of plant
Wikipedia - Allocasuarina striata -- Species of plant
Wikipedia - Allocasuarina verticillata -- Species of plant
Wikipedia - Allocative efficiency -- State of the economy in which production represents consumer preferences
Wikipedia - Allochromatium humboldtianum -- Genus of bacteria
Wikipedia - Allochromatium phaeobacterium -- Genus of bacteria
Wikipedia - Allochromatium renukae -- Genus of bacteria
Wikipedia - Allochrostes biornata -- Species of moth
Wikipedia - Allochrysolina -- Subgenus of beetles
Wikipedia - Allocinopus -- Genus of beetles
Wikipedia - Alloclemensia mesospilella -- Species of moth
Wikipedia - Alloclemensia -- Genus of imoths
Wikipedia - Alloclita recisella -- Species of moth
Wikipedia - Allocolaspis -- Genus of beetles
Wikipedia - Allocota -- Genus of beetles
Wikipedia - Allocotocera -- Genus of flies
Wikipedia - Allodessus -- Genus of beetles
Wikipedia - Allodial title -- Ownership of real property that is independent of any superior landlord
Wikipedia - Alloeomorphus -- Genus of beetles
Wikipedia - All-of-a-Kind Family -- 1951 children's book by Sydney Taylor
Wikipedia - All of a Sudden (2016 film) -- 2016 film
Wikipedia - All of a Sudden Norma -- 1919 film directed by Howard Hickman
Wikipedia - All of a Sudden Peggy -- 1920 film by Walter Edwards
Wikipedia - All of Me (1934 film) -- 1934 drama film by James Flood
Wikipedia - All of Me (1984 film) -- 1984 American film by Carl Reiner
Wikipedia - All of Me (2014 film) -- 2014 film
Wikipedia - All of Me (John Legend song) -- 2013 single by John Legend
Wikipedia - AllOfMP3
Wikipedia - Alloformica -- Genus of ants
Wikipedia - All of the Lights -- 2010 Single by Kanye West featuring Rihanna
Wikipedia - All of Us Are Dead -- South Korean television series
Wikipedia - AllOfUs -- American progressive political organization
Wikipedia - All of Us -- American television sitcom 2003-2007
Wikipedia - Allogastrocotyle bivaginalis -- Species of worms
Wikipedia - Allogymnopleurus -- Genus of beetles
Wikipedia - Alloiomma -- Genus of ants
Wikipedia - Allomallodon -- Genus of beetles
Wikipedia - Allomatus -- Genus of beetles
Wikipedia - Allomerus decemarticulatus -- Species of ant
Wikipedia - Allomerus -- Genus of ants
Wikipedia - Allometry -- Study of the relationship of body size to shape, anatomy, physiology, and behavior
Wikipedia - Allomyrina -- Genus of beetles
Wikipedia - All on Account of the Milk -- 1910 film
Wikipedia - Allonautilus scrobiculatus -- Species of cephalopod known as the crusty nautilus or fuzzy nautilus
Wikipedia - Allonautilus -- Genus of cephalopods
Wikipedia - Allonby Bay -- A bay of the Solway Firth, in Cumbria, England
Wikipedia - Allonyx -- Genus of beetles
Wikipedia - Allopachria -- Genus of beetles
Wikipedia - Allopeba -- Genus of beetles
Wikipedia - Allopentarthrum -- Genus of beetles
Wikipedia - Allopeplus -- Genus of beetles
Wikipedia - Allopetrolisthes spinifrons -- species of porcelain crab
Wikipedia - Allophanes -- Genus of beetles
Wikipedia - Allophanopsis -- Genus of beetles
Wikipedia - Allophyes oxyacanthae -- Species of moth
Wikipedia - Allophylus chartaceus -- Species of plant
Wikipedia - Allophylus cobbe -- Species of plant
Wikipedia - Allophylus rhomboidalis -- Species of plant
Wikipedia - Allopseudaxine katsuwonis -- Species of worms
Wikipedia - Allopseudaxine macrova -- Species of worms
Wikipedia - Allopseudaxine yaito -- Species of worms
Wikipedia - Allosaurus -- Genus of large theropod dinosaur
Wikipedia - Alloscelus -- Genus of beetles
Wikipedia - Allosiopelus -- Genus of beetles
Wikipedia - Allosorius -- Genus of beetles
Wikipedia - Allotrechiama -- Genus of beetles
Wikipedia - Allotriopus -- Genus of beetles
Wikipedia - Allotropes of carbon
Wikipedia - Allotropes of iron -- Form different types of steel
Wikipedia - Allotropes of phosphorus -- Solid forms of the element phosphorus
Wikipedia - Allotropy -- Property of some chemical elements to exist in two or more different forms
Wikipedia - All Out of Love (H & Claire song) -- 2002 single by H & Claire
Wikipedia - All Out of Love (musical) -- Jukebox musical
Wikipedia - All Out of Love (TV series) -- Chinese television series
Wikipedia - All Out of Love -- 1980 Air Supply song
Wikipedia - All Out of Luck -- Song by Selma Bjornsdottir
Wikipedia - Alloxylon brachycarpum -- Species of plant in the family Proteaceae from Indonesia and Papua New Guinea
Wikipedia - Alloxylon flammeum -- Medium-sized tree of the family Proteaceae from Queensland, Australia
Wikipedia - Alloxylon pinnatum -- Tree of the family Proteaceae found in south-east Queensland and northern New South Wales
Wikipedia - Alloxylon wickhamii -- Species of tree in the family Proteaceae endemic to Queensland
Wikipedia - Alloxylon -- Genus of tree in the family Proteaceae
Wikipedia - Alloy -- Mixture or metallic solid solution composed of two or more elements
Wikipedia - Allpahuayo antbird -- Species of bird
Wikipedia - All-pass filter -- Filter that passes signals of all frequencies with same gain, but changes the phase relationship among various frequencies
Wikipedia - All persons fictitious disclaimer -- Statement that the persons portrayed in a work of media are not based on real people
Wikipedia - All Pro Wrestling -- American professional wrestling promotion and training school
Wikipedia - All rights reversed -- Pun that indicates a release of copyright or a copyleft licensing status
Wikipedia - All Saints Chapel of Ease (Anglican) -- Church in Barbados
Wikipedia - All Saints' Church, Raheny -- Church of Ireland premises in Dublin, Ireland
Wikipedia - All Saints' Church, Shuart -- Church on the Isle of Thanet, Kent
Wikipedia - All Sorts and Conditions of Men -- 1921 film
Wikipedia - All Souls' Day -- Among many Christian religious denominations, a day of prayer and remembrance for those who have died.
Wikipedia - Allspice -- pungent fruit of the ''Pimenta dioica''
Wikipedia - All Star Circuit of Champions -- American motorsports circuit
Wikipedia - Allt Cynhelyg -- Site of Special Scientific Interest in Wales
Wikipedia - All That She Wants -- 1992 single by Ace of Base
Wikipedia - All the Colors of the Dark -- 1972 film by Sergio Martino
Wikipedia - All the Colours of Darkness -- Novel by Peter Robinson
Wikipedia - All the Fault of Paradise -- 1985 film
Wikipedia - All the Sins of the Earth -- 1958 film
Wikipedia - All-time Commonwealth Games medal table -- ranking of participants by medal total from all past competitions
Wikipedia - All Together (professional wrestling) -- Professional wrestling events
Wikipedia - AllTrails -- Fitness and travel software application
Wikipedia - AllttA -- Rap duo consisting of 20syl and Mr. J. Medeiros
Wikipedia - Alluaudia insignis -- Genus of beetles
Wikipedia - Alluaudomyia needhami -- Species of midge
Wikipedia - Alluaudomyia paraspina -- Species of insect
Wikipedia - Allusion -- Figure of speech using indirect reference
Wikipedia - Alluvial fan -- A fan- or cone-shaped deposit of sediment crossed and built up by streams
Wikipedia - All Watched Over by Machines of Loving Grace (poetry collection) -- Book by Richard Brautigan
Wikipedia - All-Winners Squad -- Group of fictional characters
Wikipedia - All work and no play makes Jack a dull boy -- Proverb suggesting that lack of free time encourages lack of spirit
Wikipedia - All Wrestling Organization -- Israeli professional wrestling promotion
Wikipedia - Ally Blake -- Australian writer of romance novels
Wikipedia - Ally Carda -- American softball player
Wikipedia - All You Need Is Love (JAMs song) -- Song by the Justified Ancients of Mu Mu
Wikipedia - All your base are belong to us -- Internet meme about a bad translation of a video game cutscene transcript
Wikipedia - Al-Maarij -- 70th chapter of the Qur'an
Wikipedia - Almacigo Alto -- Barrio of Yauco, Puerto Rico
Wikipedia - Almacigo Bajo -- Barrio of Yauco, Puerto Rico
Wikipedia - Alma Dawson -- American scholar of librarianship
Wikipedia - Al Mahrah Governorate -- Governorate of Yemen
Wikipedia - Al Mahwit Governorate -- Governorate of Yemen
Wikipedia - Al-Malhama Al-Kubra -- The prophesied battle of the end times in Islamic eschatology
Wikipedia - Al-M-aM-8M-*aM-aM-9M-#M-aM-9M-#af -- Scholar (Qadi) of the Abbasid Court
Wikipedia - Al-M-aM-8M-$useM-DM-+niyah -- governorate of Jordan
Wikipedia - Almanac of Fall -- 1985 film
Wikipedia - Almanac of Philocalus
Wikipedia - Al-Mansur Ali II, Sultan of Egypt
Wikipedia - Al-Mansur Qalawun -- Bahri Mamluk sultan ruler of Egypt (c.1222-1290) (r.1279-1290)
Wikipedia - Almanzor -- Hajib of Caliph Hisham II, and the true ruler of the Caliphate of Cordoba
Wikipedia - Alma Reville -- British screenwriter, film editor, and wife of Alfred Hitchcock
Wikipedia - Alma Routsong -- American writer of lesbian fiction
Wikipedia - Almary Green -- Small lawn and site of the church of St Ethelbert
Wikipedia - Almas (Barcau) -- Tributary of the river Barcau in Romania
Wikipedia - Al-Mawardi -- Judge, Scholar, Diplomat of later Abbasids
Wikipedia - Al-Mazar al-JanM-EM-+bM-DM-+ -- governorate of Jordan
Wikipedia - Al-Mazar ash-ShamalM-DM-+ -- governorate of Jordan
Wikipedia - Al-M-DM-^@ghwar al-JanM-EM-+bM-DM-+ -- governorate of Jordan
Wikipedia - Al-M-DM-^@ghwar ash-Shamaliyah -- governorate of Jordan
Wikipedia - Almeda, Cornella de Llobregat -- District in the metropolitan area of Barcelona
Wikipedia - AlM-EM-+ksne Municipality -- Municipality of Latvia
Wikipedia - Al Mengert -- American professional golfer
Wikipedia - Almere Oostvaarders railway station -- Commuter railway station in Almere, Netherlands, about 30km east of Amsterdam
Wikipedia - Al-Mina -- Ancient trading post on the Mediterranean coast of Syria
Wikipedia - Almindingen -- one of the largest forests in Denmark
Wikipedia - Almirante Cervera-class cruiser -- Class of Spanish light cruisers
Wikipedia - Almirante Norte -- Barrio of Vega Baja, Puerto Rico
Wikipedia - Almirante Sur -- Barrio of Vega Baja, Puerto Rico
Wikipedia - Almond production in Afghanistan -- Species of plant
Wikipedia - Almonds in California -- Overview of almonds in California
Wikipedia - Almond -- Species of plant
Wikipedia - Almoner -- Chaplain in charge of assisting the poor
Wikipedia - Almost Like a Whale -- A modern introduction to Charles Darwin's Origin of Species by Steve Jones
Wikipedia - Almsworthy Common -- Area of Exmoor in Somerset, England
Wikipedia - Al-Mudawara Castle -- Desert castle in the South of Jordan
Wikipedia - Al-Muddaththir -- 74th chapter of the Qur'an
Wikipedia - Almudena de Arteaga, 20th Duchess of the Infantado -- Spanish writer
Wikipedia - Al-Mufradat fi Gharib al-Quran -- Dictionary of Qur'anic terms by Al-Raghib al-Isfahani
Wikipedia - Al-Mughirah ibn Ubaydallah al-Fazari -- Umayyad Governor of Egypt 749 CE
Wikipedia - Al-Mujadila -- 58th chapter of the Qur'an
Wikipedia - Al-Mumtahanah -- 60th chapter of the Qur'an
Wikipedia - Al-Muqawqis -- Ruler of Egypt during the time of Muhammad
Wikipedia - Al-Mursalat -- 77th chapter of the Qur'an
Wikipedia - Al-Mustansir (Cairo) -- 1st Caliph of Cairo
Wikipedia - Al-Mustansir of Cairo
Wikipedia - Al-Mutairi (tribe) -- A prominent tribe of Northern Nejd in Saudi Arabia
Wikipedia - Al-Mu'tamid ibn Abbad -- Last ruler of the taifa of Seville in Al-Andalus and poet (1040-1095) (r. c.1069-1091)
Wikipedia - Almutaster -- Genus of flowering plants in the family Asteraceae
Wikipedia - Al-Muzaffar Hajji -- Bahri Mamluk sultan of Egypt
Wikipedia - Al-Nadirah -- Medieval story about the fall of Hatra and its princess
Wikipedia - Al-Nasa'i -- Collector of hadith
Wikipedia - Al-Nasir Muhammad -- Sultan of Egypt
Wikipedia - Alniphagus -- Genus of beetles
Wikipedia - Al-Nizamiyya of Baghdad
Wikipedia - Alnothus -- 10th-century Bishop of Dorchester
Wikipedia - Alnus cordata -- Species of plant
Wikipedia - Alnus glutinosa -- Species of flowering plant in the birch family Betulaceae
Wikipedia - Alnus maritima -- Species of plant
Wikipedia - Alnus nepalensis -- Species of plant
Wikipedia - Alnus orientalis -- Species of alder
Wikipedia - Aloapam Zapotec -- Zapotec language of Oaxaca, Mexico
Wikipedia - Alocasia brisbanensis -- Species of plant
Wikipedia - Alocasia odora -- Species of plant
Wikipedia - Alocasia -- genus of flowering plant
Wikipedia - Al Odah v. United States -- Court case challenging status of Guantanamo detainees
Wikipedia - Aloe affinis -- species of plant in the family Asphodelaceae
Wikipedia - Aloe albiflora -- Species of aloe
Wikipedia - Aloe Blacc discography -- The discography of an artist
Wikipedia - Aloe buettneri -- Species of plant
Wikipedia - Aloe comosa -- species of plant in the family Asphodelaceae
Wikipedia - Aloe dorotheae -- species of plant in the family Asphodelaceae
Wikipedia - Aloe excelsa -- species of plant in the family Asphodelaceae
Wikipedia - Aloe forbesii -- Species of plant
Wikipedia - Aloe karasbergensis -- Species of Aloe
Wikipedia - Aloe kedongensis -- Species of aloe
Wikipedia - Aloe lomatophylloides -- Species of plant
Wikipedia - Aloe marlothii -- species of plant in the family Asphodelaceae
Wikipedia - Aloe mayottensis -- species of plant in the family Asphodelaceae
Wikipedia - Aloe melanacantha -- species of plant in the family Asphodelaceae
Wikipedia - Aloe peglerae -- Species of small, stemless South African aloe.
Wikipedia - Aloe rupestris -- Species of plant
Wikipedia - Aloe speciosa -- Species of plant
Wikipedia - Aloe squarrosa -- Species of plant
Wikipedia - Aloe vera -- Species of plant
Wikipedia - Aloe -- Genus of succulent flowering plants
Wikipedia - Alofi -- Capital of Niue
Wikipedia - Aloft (film) -- 2014 film
Wikipedia - Aloft Hotels -- Hotel chain based in North America
Wikipedia - Aloguinsan -- Municipality of the Philippines in the province of Cebu
Wikipedia - Aloha Air Cargo -- Airline of the United States
Wikipedia - Aloha Festivals -- Annual series of celebrations held in Hawaii, USA
Wikipedia - Aloha M-JM-;Oe -- Song by Lili'uokalani, Princess of the Hawaiian Kingdom
Wikipedia - Aloha shirt -- loose-fitting short-sleeve shirts of brightly colored fabric in tropical prints
Wikipedia - Aloiampelos -- Genus of succulent flowering plants
Wikipedia - Aloidendron -- species of plant in the family Asphodelaceae
Wikipedia - Alois Friedrich Rogenhofer
Wikipedia - Alois Hirschbuhl -- Swiss painter and commander of Pontifical Swiss Guard
Wikipedia - Aloisio Emor Ojetuk -- Governor of Eastern Equatoria, South Sudan
Wikipedia - Aloja Municipality -- Municipality of Latvia
Wikipedia - Alok Kumar Suman -- Indian politician and member of the 17th Lok Sabha
Wikipedia - Aloma of the South Seas (1926 film) -- 1926 film
Wikipedia - Aloma of the South Seas (1941 film) -- 1941 film by Alfred Santell
Wikipedia - Alomya debellator -- Species of wasp
Wikipedia - Alomya -- Genus of wasps
Wikipedia - Alona Beach -- Tourist beach in the province of Bohol, Philippines
Wikipedia - Alonso de Ribera -- Spanish royal Governor of Chile
Wikipedia - Alonso M-CM-^Alvarez de Toledo, 12th Marquess of Valdueza -- Spanish nobleman
Wikipedia - Alonso Pita da Veiga -- Spanish military officer
Wikipedia - Alonzo A. Hinckley -- Member of the Quorum of the Twelve Apostles
Wikipedia - Alonzo B. Cornell -- Governor of New York
Wikipedia - Alonzo Garcelon -- 36th Governor of Maine and Union Army surgeon
Wikipedia - Alonzo H. Pickle -- American Civil War Medal of Honor recipient
Wikipedia - Alopecia areata -- Condition in which hair is lost from some or all areas of the body
Wikipedia - Alopecognathus -- Extinct genus of therapsids from the Late Permian of South Africa
Wikipedia - Alopecorhinus -- Extinct genus of therapsids
Wikipedia - Alopecosa cronebergi -- Species of arachnid
Wikipedia - Alopecosa fabrilis -- Species of wolf spider
Wikipedia - Alopecurus pratensis -- species of flowering plants in the grass family Poaceae
Wikipedia - Alopecurus -- genus of flowering plants in the grass family Poaceae
Wikipedia - Alophia (moth) -- Species of moth
Wikipedia - Alophini -- Tribe of beetles
Wikipedia - Alopochen -- Genus of birds
Wikipedia - Alor-Pantar languages -- Papuan languages of Nusa Tenggara Timur, Indonesia
Wikipedia - Alosternida -- Genus of beetles
Wikipedia - A Lost Lady of Old Years -- 1899 novel by John Buchan
Wikipedia - Aloysia citrodora -- Species of plant
Wikipedia - Aloysia -- Genus of flowering plants in the vervain family Verbenaceae
Wikipedia - Aloy -- Protagonist of the Horizon video games
Wikipedia - Alpaca -- Domesticated species of South American camelid
Wikipedia - Al Pacino on stage and screen -- Cataloging of performances by the American filmmaker
Wikipedia - Alpana -- Bengali style of painting
Wikipedia - Alp Arslan -- Sultan of the Seljuq Empire
Wikipedia - Alpert Medical School -- Medical school of Brown University
Wikipedia - Alpha-3 beta-2 nicotinic receptor -- Type of human nicotinic acetylcholine receptor
Wikipedia - Alpha and Omega -- Christian symbol, first and last letters of the Greek alphabet
Wikipedia - Alphabet agencies -- U.S. federal government agencies created as part of the New Deal of President Franklin D. Roosevelt
Wikipedia - Alpha-beta pruning -- Search algorithm that seeks to decrease the number of nodes in the minimax algorithm search tree
Wikipedia - Alphabet City, Manhattan -- Neighborhood of Manhattan in New York City
Wikipedia - Alphabet (formal languages) -- Base set of symbols with which a language is formed
Wikipedia - Alphabetical list of programming languages
Wikipedia - Alphabet of Fear -- 1961 film
Wikipedia - Alphabet of human thought
Wikipedia - Alphabet -- Standard set of letters that represent phonemes of a spoken language
Wikipedia - Alpha Conde -- President of Guinea (2010-present)
Wikipedia - Alphacoronavirus 1 -- Species of virus in the genus Alphacoronavirus
Wikipedia - Alphacoronavirus -- Genus of viruses
Wikipedia - Alpha decay -- Emission of alpha particles by a decaying radioactive atom
Wikipedia - Alpha diversity -- Diversity of species at a local scale
Wikipedia - Alpha-D-phosphohexomutase superfamily -- Superfamily of enzymes
Wikipedia - Alpha Epsilon Iota -- Professional fraternity
Wikipedia - Alpha-fetoprotein -- Fetal analogue of serum albumin
Wikipedia - Alphaflexiviridae -- Family of viruses in the order Tymovirales affecting plants and fungi
Wikipedia - Alpha Flight (comic book) -- Name of several comic book titles featuring the team Alpha Flight and published by Marvel Comics
Wikipedia - Alpha Flight -- Group of fictional characters
Wikipedia - Alpha helix -- Type of secondary structure of proteins
Wikipedia - Alpha-keratin -- Type of keratin found in vertebrates
Wikipedia - Alpha max plus beta min algorithm -- A high-speed approximation of the square root of the sum of two squares
Wikipedia - Alpha-N-acetylglucosaminidase -- Class of enzymes
Wikipedia - Alpha nuclide -- nuclide made up of alpha particles
Wikipedia - Alphaproteobacteria -- Class of bacteria
Wikipedia - Alpha Regio -- Region of the planet Venus
Wikipedia - Alpha Sagittarii -- Star in the constellation of Sagittarius
Wikipedia - Alpha Sculptoris -- Star in the southern constellation of Sculptor
Wikipedia - AlphaStar (software) -- Software designed to play StarCraft II
Wikipedia - Alpha taxonomy -- The discipline of finding, describing, and naming taxa, particularly species
Wikipedia - Alphavirus -- Genus of viruses
Wikipedia - Alpha wave -- Neural oscillations in the frequency range of 8-12 H
Wikipedia - Alpha -- First letter of the Greek alphabet
Wikipedia - Alpha Zeta Omega -- American professional fraternity
Wikipedia - Alphee Saint-Amand -- Mayor of Quebec, Canada (1903-1983)
Wikipedia - Alphege of Wells -- 10th-century Bishop of Wells
Wikipedia - Alpheias bipunctalis -- Species of mouth
Wikipedia - Alpheidae -- Family of crustacean
Wikipedia - Alpheoidea -- Superfamily of crustaceans
Wikipedia - Alpheus digitalis -- Species of crustacean
Wikipedia - Alphinellus -- Genus of beetles
Wikipedia - Alphitonia whitei -- Species of flowering tree, endemic to Queensland, Australia.
Wikipedia - Alphomorphus vandykei -- Genus of beetles
Wikipedia - Alphonsa of the Immaculate Conception
Wikipedia - Alphonsea hainanensis -- Species of plant
Wikipedia - Alphonsea tsangyuanensis -- Species of plant
Wikipedia - Alphonse Bertillon -- French police officer and biometrics researcher
Wikipedia - Alphonse, Count of Poitiers
Wikipedia - Alphonse Girandy -- American Navy Medal of Honor recipient
Wikipedia - Alphonse I of Toulouse
Wikipedia - Alphonse Loubat -- French inventor of improved tram and rail equipment (1799-1866)
Wikipedia - Alphonse Pyramus de Candolle -- Swiss botanist and member of family of botanists of that name (1806-1893)
Wikipedia - Alphonso, Earl of Chester -- 13th-century English prince
Wikipedia - Alph River -- | River of Antarctica
Wikipedia - Alphus (beetle) -- Genus of beetles
Wikipedia - Alpinacris crassicauda -- Species of grasshopper
Wikipedia - Alpinacris tumidicauda -- Species of grasshopper
Wikipedia - Alpine Association of Slovenia -- Climbing organization
Wikipedia - Alpine Brigade "Tridentina" -- Former light infantry brigade of Italian Army
Wikipedia - Alpine cuisine -- Regional cuisine of the Alps
Wikipedia - Alpine Fault -- A right-lateral strike-slip fault, that runs almost the entire length of New Zealand's South Island.
Wikipedia - Alpine musk deer -- Species of musk deer
Wikipedia - Alpine newt -- Species of amphibian
Wikipedia - Alpine orogeny -- Formation of the Alpine mountain ranges of Europe, the Middle East and northwest Africa
Wikipedia - Alpine skiing at the 1972 Winter Olympics -- 1972 edition of the ski jumping competitions during the Olympic Winter Games
Wikipedia - Alpine skiing -- Sport of skiing downhill
Wikipedia - Alpine states -- The countries associated with the region of Alps
Wikipedia - Alpine swift -- Species of bird
Wikipedia - Alpiodytes -- Genus of beetles
Wikipedia - Alpo K. Marttinen -- Finnish and American army officer
Wikipedia - ALPSA lesion -- Type of shoulder injury
Wikipedia - Alpuech -- Part of Argences-en-Aubrac in Occitanie, France
Wikipedia - Alpujarra cheese -- Spanish cheese from the eastern region of Andalusia
Wikipedia - Al Qadarif (state) -- State of Sudan
Wikipedia - Al-Qa'im (Fatimid caliph) -- Second Caliph of the Fatimids in Ifriqiya
Wikipedia - Al-Qaisaryah Market -- Traditional market in Hofuf
Wikipedia - Al-QaM-aM-9M--raneh -- governorate of Jordan
Wikipedia - Al-QaM-aM-9M-#r -- governorate of Jordan
Wikipedia - Al-Qasas -- 28th chapter of the Qur'an
Wikipedia - Al-Qassim Province -- Administrative region of Saudi Arabia
Wikipedia - Al-Qiyama -- 75th chapter of the Qur'an
Wikipedia - Al-Qadisiyyah Governorate -- Governorate of Iraq
Wikipedia - Al-QM-EM-+aM-DM-+rah -- governorate of Jordan
Wikipedia - Al Roelofs -- Art director
Wikipedia - Alrude, Countess of Bertinoro -- Italian noblewoman
Wikipedia - Al Sabaah -- Newspaper of Iraq
Wikipedia - Al-Salam-Chihara polynomials -- Family of basic hypergeometric orthogonal polynomials in the basic Askey scheme
Wikipedia - Alsatian goose -- Breed of goose
Wikipedia - Alseodaphne micrantha -- Species of tree
Wikipedia - Alseodaphne rugosa -- Species of plant
Wikipedia - Alseuosmia -- Genus of Alseuosmiaceae plants
Wikipedia - ALS Gold Medal -- Annual literary award from the Association for the Study of Australian Literature
Wikipedia - Al-Shabaab (militant group) -- Somalia-based cell of the militant Islamist group al-Qaeda
Wikipedia - Al-Shaddadi offensive (2016)
Wikipedia - Al Snow -- American professional wrestler, promoter, trainer and actor
Wikipedia - Alsodes montanus -- Species of amphibian
Wikipedia - Alsophila aceraria -- Species of moth
Wikipedia - Alsophila aescularia -- Species of moth
Wikipedia - Alsophila andersonii -- Species of plant
Wikipedia - Alsophila borneensis -- Species of plant
Wikipedia - Alsophila brooksii -- Species of plant
Wikipedia - Alsophila bryophila -- Species of plant
Wikipedia - Alsophila erinacea -- Species of plant
Wikipedia - Alsophila havilandii -- Species of plant
Wikipedia - Alsophila hornei -- Species of plant
Wikipedia - Alsophila hotteana -- Species of plant
Wikipedia - Alsophila incana -- Species of plant
Wikipedia - Alsophila manniana -- Species of plant
Wikipedia - Alsophila M-CM-^W boytelii -- Species of tree fern
Wikipedia - Alsophila podophylla -- Species of plant
Wikipedia - Alsophila pometaria -- Species of moth
Wikipedia - Alsos Mission -- United States military operation of 1943-1945 to discover enemy scientific developments during World War II
Wikipedia - Al Souda -- Village in the Abha region of Saudi Arabia
Wikipedia - Alstom APS -- Alternative method of third rail electrical pick-up for street trams
Wikipedia - Alstom Coradia -- Family of diesel and electric multiple units
Wikipedia - Alstom Metropolis C830C -- Class of electric multiple units in Singapore
Wikipedia - Alstom Metropolis C830 -- Class of electric multiple units in Singapore
Wikipedia - Alstom Metropolis C851E -- Class of electric multiple unit in Singapore
Wikipedia - Alstom Metropolis -- Family of rapid transit electric multiple units
Wikipedia - Alston's brown mouse -- Species of mammal
Wikipedia - Alstroemeria kingii -- Species of plant
Wikipedia - Alstroemeria ligtu -- Species of plant
Wikipedia - Alstroemeria patagonica -- Species of plant
Wikipedia - Alstroemeria pelegrina -- Species of flowering plant in Alstroemeriaceae (Inca-lily family), a member of monocot order Liliales
Wikipedia - Alstroemeria -- Genus of flowering plants native to South America
Wikipedia - Alsunga Municipality -- Municipality of Latvia
Wikipedia - Alta California -- Former province of New Spain
Wikipedia - Altaf Khanani -- Pakistani convicted in the U.S. of money laundering
Wikipedia - Altagonum -- Genus of beetles
Wikipedia - Altai argali -- Subspecies of mammal (wild sheep)
Wikipedia - Altai Krai -- First-level administrative division of Russia
Wikipedia - Altair: A Record of Battles -- Japanese manga series by Kotono KatM-EM-^M
Wikipedia - Altai Republic -- First-level administrative division of Russia
Wikipedia - Altair (spacecraft) -- Planned lander spacecraft component of NASA's cancelled Project Constellation
Wikipedia - Altai snowcock -- Species of bird
Wikipedia - Altamas Kabir -- 39th Chief Justice of India
Wikipedia - Altamira Software
Wikipedia - Al-Tammuz -- Type of surface-to-surface missile
Wikipedia - Altar of repose
Wikipedia - Altars of Desire -- 1927 film
Wikipedia - Altar -- Structure upon which offerings such as sacrifices are made for religious purposes
Wikipedia - Alta Schrock -- Biology professor and community activist
Wikipedia - Altavilla -- Village and former municipality in the district of See in the canton of Fribourg, Switzerland
Wikipedia - Alte Aller -- River of Lower Saxony, Germany
Wikipedia - Altec Lansing Duplex -- Line of loudspeakers
Wikipedia - Altenau, Lower Saxony -- Stadtteil of Clausthal-Zellerfeld in Lower Saxony, Germany
Wikipedia - Altenia elsneriella -- Species of moth
Wikipedia - Altenia modesta -- Species of moth
Wikipedia - Altenia perspersella -- Species of moth
Wikipedia - Altenia scriptella -- Species of moth
Wikipedia - Altenia wagneriella -- Species of moth
Wikipedia - Altensteinia -- Species of plant
Wikipedia - Alteo -- Type of double-decker, dual-voltage electric multiple unit trainsets operated on the French RER A line
Wikipedia - Altered level of consciousness -- Measure of arousal other than normal
Wikipedia - Altered state of consciousness -- Any condition which is significantly different from a normal waking state
Wikipedia - Altered states of consciousness
Wikipedia - altered states of consciousness
Wikipedia - Alternanthera brasiliana -- Species of plant
Wikipedia - Alternanthera echinocephala -- Species of plant
Wikipedia - Alternaria solani -- Species of fungus
Wikipedia - Alternate history -- Genre of speculative fiction, where one or more historical events occur differently
Wikipedia - Alternate lighting of surfaces
Wikipedia - Alternate Realities (Cherryh) -- 2000 omnibus of three novels by C. J. Cherryh
Wikipedia - Alternate Tyrants -- book of stories compiled by Mike Resnick
Wikipedia - Alternate versions of Nick Fury
Wikipedia - Alternatiba, Village of Alternatives -- French social movement fighting climate change
Wikipedia - Alternating caps -- Form of text notation
Wikipedia - Alternating electric field therapy -- Type of electromagnetic field therapy
Wikipedia - Alternating offers protocol -- Bargaining procedure
Wikipedia - Alternation of generations -- Reproductive cycle of plants and algae
Wikipedia - Alternative Cabaret -- English comedy collective of politically motivated performers and musicians
Wikipedia - Alternative country -- Sub-genre of country music
Wikipedia - Alternative DNS root -- Unofficial alternatives to the official DNS Root Zone
Wikipedia - Alternative education -- Term referring to forms of non-mainstream educational approaches
Wikipedia - Alternative historical interpretations of Joan of Arc
Wikipedia - Alternative Investment Market -- Sub-market of the London Stock Exchange
Wikipedia - Alternative medicine -- Form of non-scientific healing
Wikipedia - Alternative periodic tables -- Tabulations of chemical elements differing from the traditional layout of the periodic system
Wikipedia - Alternative reggaeton -- Subgenre of reggaeton
Wikipedia - Alternative rock -- Genre of rock music
Wikipedia - Alternative school -- Type of school
Wikipedia - Alternative Splicing and Transcript Diversity database -- 2008-2012 European database of transcript variants
Wikipedia - Alternative terms for free software -- Wikimedia list article
Wikipedia - Alternative theories of quantum evolution -- Set of explanatory ideas
Wikipedia - Alternative vaccination schedule -- Vaccine schedule different from that which is officially recommended
Wikipedia - Alternative versions of Invisible Woman
Wikipedia - Alternative versions of Iron Man
Wikipedia - Alternative versions of Joker
Wikipedia - Alternative versions of Robin
Wikipedia - Alternative versions of Spider-Man -- Marvel Comics characters
Wikipedia - Alternative versions of Supergirl
Wikipedia - Alternative versions of Superman -- Various incarnations of comic book superhero
Wikipedia - Alternative versions of the Green Goblin
Wikipedia - Alternative versions of the Hulk
Wikipedia - Alternative versions of the Thing
Wikipedia - Alternative versions of Thor (Marvel Comics)
Wikipedia - Alternative versions of Venom
Wikipedia - Alternative versions of Wolverine
Wikipedia - Alternative versions of Wonder Woman
Wikipedia - Alternator -- Electromechanical device that converts mechanical energy to electrical energy in the form of alternating current
Wikipedia - Alter Sdfriedhof
Wikipedia - Alter St.-MatthM-CM-$us-Kirchhof -- Cemetery in Berlin, Germany
Wikipedia - Altes Stadthaus, Dortmund -- German office block built in 1899
Wikipedia - Althaea officinalis -- Species of plant
Wikipedia - Althaesia -- Genus of beetles
Wikipedia - Althaeus -- Genus of beetles
Wikipedia - Althea Warren -- Director of the Los Angeles Public Library, president of the American Library Association
Wikipedia - Althenia australis -- species of plant in the family Potamogetonaceae
Wikipedia - Althenia cylindrocarpa -- species of plant in the family Potamogetonaceae
Wikipedia - Althenia preissii -- species of plant in the family Potamogetonaceae
Wikipedia - Alt.* hierarchy -- Subclass of Usenet newsgroups
Wikipedia - Althing -- National parliament of Iceland
Wikipedia - Altica -- Genus of beetles
Wikipedia - Altice USA -- American telecommunications and media company; spin-off of Altice Europe
Wikipedia - Alticus anjouanae -- Species of combtooth blenny in the family Blenniidae
Wikipedia - Altieylul -- District of Turkey
Wikipedia - Altingiaceae -- Family of flowering plants in the order Saxifragales
Wikipedia - Altispinax -- Genus of reptiles (fossil)
Wikipedia - Altitudinal zonation -- Natural layering of ecosystems by elevation
Wikipedia - Altmann of Passau
Wikipedia - Altman Z-score -- Model for asssessing likelihood of bankruptcy
Wikipedia - Altmark (electoral district) -- Federal electoral district of Germany
Wikipedia - Altofts railway station -- Disused railway station in West Yorkshire, England
Wikipedia - Altofts -- Village in Wakefield, West Yorkshire, England
Wikipedia - Altoids -- Brand of breath mints
Wikipedia - Alto of Altomnster
Wikipedia - Alto Sano, Las Marias, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Alto Sano, San Sebastian, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - Alto saxophone -- Type of saxophone
Wikipedia - Alto Vetro -- Apartment block on the western side of Grand Canal Dock
Wikipedia - Altriciality -- Species in which the young are minimally-capable of independent movement soon after hatching or birth
Wikipedia - Altruism -- Principle or practice of concern for the welfare of others
Wikipedia - Altshof -- Village in the canton of Thurgau, Switzerland
Wikipedia - Alt space -- Nonprofit organization
Wikipedia - Alt-tech -- Group of websites, social media platforms, and Internet service providers that position themselves as alternatives to more mainstream offerings
Wikipedia - Aluara bronzes -- set of Jain sculptures
Wikipedia - Aluberht -- 8th-century Bishop of Selsey
Wikipedia - Alucita abenahoensis -- Many-plumed moth species of genus Alucita
Wikipedia - Alucita acalles -- Many-plumed moth species of genus Alucita
Wikipedia - Alucita acalyptra -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita acascaea -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita acutata -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita adriendenisi -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita adzharica -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita agapeta -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita amalopis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita ancalopa -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita anemolia -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita anticoma -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita aramsolkiensis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita araxella -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita argyrospodia -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita arriguttii -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita atomoclasta -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita baihua -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita baliochlora -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita balioxantha -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita beinongdai -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita bidentata -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita brachyphinus -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita brachyzona -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita bridarollii -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita brunnea -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita budashkini -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita bulgaria -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita butleri -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita canariensis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita cancellata -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita capensis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita caucasica -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita certifica -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita chloracta -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita cinnerethella -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita coffeina -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita compsoxantha -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita crococyma -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita cyanophanes -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita cymatodactyla -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita cymographa -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita danunciae -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita debilella -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita deboeri -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita decaryella -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita dejongi -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita desmodactyla -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita devosi -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita dohertyi -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita ectomesa -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita entoprocta -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita eteoxantha -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita eudactyla -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita eudasys -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita eurynephela -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita euscripta -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita ferruginea -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita flavicincta -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita flaviserta -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita flavofascia -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita fletcheriana -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita fumosa -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita grammodactyla -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita granata -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita habrophila -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita helena -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita hemicyclus -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita hexadactyla -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita hofmanni -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita homotrocha -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita huebneri -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita hypocosma -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita iberica -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita idiocrossa -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita illuminatrix -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita imbrifera -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita iranensis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita ischalea -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita isodina -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita ithycypha -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita japonica -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita jujuyensis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita karadagica -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita kazachstanica -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita klimeschi -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita kosterini -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita lackneri -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita lalannei -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita libraria -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita longipalpella -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita loxoschista -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita lyristis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita mabilabolensis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita magadis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita major -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita manneringi -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita maxima -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita megaphimus -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita melanodactyla -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita mesolychna -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita microdesma -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita micrographa -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita microscopica -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita molliflua -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita montigena -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita mulciber -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita myriodesma -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita nannodactyla -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita nasuta -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita nephelotoxa -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita niphodosema -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita niphostrota -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita nipsana -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita nubifera -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita objurgatella -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita ochraspis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita ochriprota -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita ochrobasalis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita ochrozona -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita ordubadi -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita palodactyla -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita panduris -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita panolbia -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita papuaensis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita patria -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita pectinata -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita pepperella -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita phanerarcha -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita philomela -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita photaula -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita phricodes -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita pinalea -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita pliginskii -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita plumigera -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita pluvialis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita postfasciata -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita proseni -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita pselioxantha -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita pseudohuebneri -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita punctiferella -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita pusilla -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita pygmaea -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita rhaptica -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita rhymotoma -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita riggii -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita ruens -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita rutteni -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita sailtavica -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita sakhalinica -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita semophantis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita sertifera -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita seychellensis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita sikkima -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita spicifera -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita stephanopsis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita straminea -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita sycophanta -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita synnephodactyla -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita tandilensis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita tesserata -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita thapsina -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita toxophila -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita trachydesma -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita trachyptera -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita tridentata -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita triscausta -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita ussurica -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita vanmastrigti -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita walmakensis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita wamenaensis -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita withaari -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita xanthodes -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita xanthosticta -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita xanthozona (Clarke, 1986) -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita xanthozona (Diakonoff, 1954) -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita zonodactyla -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita zumkehri -- Species of many-plumed moth in genus Alucita
Wikipedia - Alucita zwieri -- Species of many-plumed moth in genus Alucita
Wikipedia - AlUla -- Governorate of Medina Region, Saudi Arabia
Wikipedia - Alulim -- Mythological, antediluvian first king of Eridu and Sumer
Wikipedia - Aluminate -- Compound containing an oxyanion of aluminum
Wikipedia - Aluminium-26 -- Isotope of aluminium
Wikipedia - Aluminium-conductor steel-reinforced cable -- Type of overhead power line conductor
Wikipedia - Aluminium division of Rio Tinto -- Canadian aluminum company
Wikipedia - Aluminium halide -- Class of chemical compounds
Wikipedia - Aluminium in Africa -- Overview of ore deposits and extraction
Wikipedia - Aluminium monofluoride
Wikipedia - Aluminum building wiring -- Type of electrical wiring
Wikipedia - Aluminum Corporation of China Limited -- Multinational aluminium company headquartered in Beijing, China
Wikipedia - Aluminum interconnects -- Interconnects made of aluminum-based alloys
Wikipedia - Alumni Gymnasium (University of Kentucky) -- Building at the University of Kentucky
Wikipedia - Alumnus -- Graduate of a school, college, or university
Wikipedia - Alum -- Family of double sulfate salts of aluminium
Wikipedia - Alusian of Bulgaria -- Bulgarian and Byzantine noble
Wikipedia - Alusine Fofanah -- Sierra Leonean politician and diplomat
Wikipedia - Aluva (State Assembly constituency) -- Constituency of the Kerala legislative assembly in India
Wikipedia - Alva Bridge -- Bridge in Florida, United States of America
Wikipedia - Alva Campbell -- American convicted of murder
Wikipedia - Alvan Clark & Sons -- American maker of optics
Wikipedia - Alvania claudioi -- Species of mollusc
Wikipedia - Alvania dipacoi -- Species of sea snail
Wikipedia - Alvania geryonia -- Species of sea snail
Wikipedia - Alvania rudis -- Species of mollusc
Wikipedia - Alvaradoia disjecta -- Species of moth
Wikipedia - Alvarenga (fly) -- Genus of robber flies in the family Asilidae
Wikipedia - Alvarezsauridae -- family of long-legged dinosaurs (fossil)
Wikipedia - Alveolate -- Superphylum of protists
Wikipedia - Alvin Hirsch Rosenfeld -- American scholar of religion
Wikipedia - Alvin P. Carey -- United States Army Medal of Honor recipient
Wikipedia - Alvin Toffler
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Wikipedia - Alvin York -- United States Army Medal of Honor recipient
Wikipedia - Alvy Ray Smith -- American filmmaker, Pixar cofounder
Wikipedia - Al-Walid ibn Hisham al-Mu'ayti -- Umayyad Governor of Qinnasrin and General
Wikipedia - Al-Walid ibn Utba ibn Abi Sufyan -- Governor of Medina (677/78-680) and (681-682)
Wikipedia - Al-Waqidi -- Muslim historian, judge and biographer of Muhammad (c.747-823)
Wikipedia - Alwara Hofels -- German stage and screen actress
Wikipedia - Al-Washm Region -- Administrative region of Saudi Arabia
Wikipedia - Al-WasM-aM-9M--M-DM-+yah -- governorate of Jordan
Wikipedia - Al-Wathiq I -- 4th Caliph of cairo
Wikipedia - Always Have, Always Will (Ace of Base song) -- 1998 single by Ace of Base
Wikipedia - Always Look on the Bright Side of Life -- 1979 song from Monty Python's Life of Brian
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Wikipedia - Al Wusta Governorate (Oman) -- Governorate of Oman
Wikipedia - Al-Yahudu Tablets -- Collection of archaeological artifacts
Wikipedia - Alyattes of Lydia
Wikipedia - Alyawarre -- Aboriginal Australian people of Central Australia region in the Northern Territory
Wikipedia - Alycaulini -- Tribe of flies
Wikipedia - Alydus pilosulus -- Species of insect
Wikipedia - Alydus -- Genus of insects
Wikipedia - Alynda -- Genus of moths
Wikipedia - Alyogyne hakeifolia -- Species of plant in the family Malvaceae
Wikipedia - Alyogyne -- genus of plant in the family Malvaceae
Wikipedia - Alypiodes geronimo -- Species of moth
Wikipedia - Alypius of Alexandria -- 4th-century Greek writer
Wikipedia - Alypius of Byzantium
Wikipedia - Alypius of Constantinople -- 5th-century Byzantine priest
Wikipedia - Alypius of Thagaste
Wikipedia - Alypius of the Caves
Wikipedia - Alys, Countess of the Vexin
Wikipedia - Alysicarpus bupleurifolius -- Species of plant
Wikipedia - Alysicarpus glumaceus -- Species of plant
Wikipedia - Alysicarpus naikianus -- Species of plant
Wikipedia - Alysicarpus vaginalis -- Species of flowering plant in the legume family
Wikipedia - Alyson Croft -- American actress
Wikipedia - Alyssa Farah -- American political advisor and communications professional
Wikipedia - Alyssoides utriculata -- Species of plant
Wikipedia - Alyssopsis -- genus of flowering plants in the cabbage family Brassicaceae
Wikipedia - Alyssum alyssoides -- species of flowering plant in the cabbage family Brassicaceae
Wikipedia - Alytana -- Genus of moths
Wikipedia - Alytus County -- County of Lithuania
Wikipedia - Alyxia bracteolosa -- Species of plant
Wikipedia - Alyxia buxifolia -- Species of plant
Wikipedia - Alyxia fosbergii -- Species of plant
Wikipedia - Alyxia menglungensis -- Species of plant
Wikipedia - Alyxia stellata -- Species of plant
Wikipedia - Alzheimer's Association -- Non-profit American health organization
Wikipedia - Alzheimer's Foundation of America -- Non-profit organisation in the USA
Wikipedia - Ama Ampofo -- Ghanaian actress
Wikipedia - AMAA Who's Who in the Martial Arts Hall of Fame -- Honors martial artists
Wikipedia - Amabilis of Riom
Wikipedia - Amadeus III, Count of Savoy
Wikipedia - Amadeus IX, Duke of Savoy
Wikipedia - Amadeus of Lausanne -- Swiss abbot and bishop of Lausanne
Wikipedia - Amadeus, Prince of Achaea -- Prince of Achaea
Wikipedia - Amadeus VIII, Duke of Savoy
Wikipedia - Amadeus VIII of Savoy
Wikipedia - Amadeus VI of Savoy
Wikipedia - A Madman Dreams of Turing Machines -- Janna Levin book
Wikipedia - Amadou Gon Coulibaly -- Prime Minister of the Ivory Coast (2017-2020)
Wikipedia - Amafa aKwaZulu-Natali -- Provincial heritage resources authority in terms of South Africa's National Heritage Resources Act
Wikipedia - Amagat's law -- Gas law describing volume of a gas mixture
Wikipedia - Amagi-class battlecruiser -- Class of Japanese battlecruisers
Wikipedia - A Maid of the Silver Sea (film) -- 1922 film
Wikipedia - Amakasu clan -- Japanese clan of the Sengoku period
Wikipedia - Amakusa pottery -- Type of Japanese pottery
Wikipedia - Amakusa -- Group of islands
Wikipedia - Amala Institute of Medical Sciences
Wikipedia - Amalaka -- Stone disk on the top of a Hindu temple's main tower
Wikipedia - Amal Al Salam Zgharta FC -- Reserve team of Salam Zgharta
Wikipedia - Amalarius of Metz
Wikipedia - Amalasuintha -- Regent and Queen regnant of the Ostrogoths
Wikipedia - Amalberga of Maubeuge
Wikipedia - Amalda albanyensis -- Species of mollusk
Wikipedia - Amalda tindalli -- Species of mollusc
Wikipedia - Amalgamated Society of Boot and Shoe Makers -- Trade union in the United Kingdom
Wikipedia - Amalgamated Society of Coopers -- Former federated trade union in the UK and Ireland
Wikipedia - Amalgamated Society of Engineers v Adelaide Steamship Co Ltd -- Australian case
Wikipedia - Amalgamation of Toronto -- Creation of the current political borders of Toronto, Ontario
Wikipedia - Amalgamation of Winnipeg -- Merger of the City of Winnipeg with other municipalities in 1972
Wikipedia - Amalgam tattoo -- A common discoloration of tissue in the mouth
Wikipedia - Amalia of Cleves -- Sister to Anne of Cleves
Wikipedia - Amalia of Oldenburg -- Queen consort of Greece (1818-1875)
Wikipedia - Amalia Rodrigues -- Portuguese fado singer; known as the Queen of Fado
Wikipedia - Amalie of Baden -- German princess
Wikipedia - Amal Jyothi College of Engineering -- Educational institution in Kanjirappally, Kerala, India
Wikipedia - Amalocalyx -- Species of plant
Wikipedia - Amalric I of Jerusalem
Wikipedia - Amalric of Bena
Wikipedia - Amalric of Jerusalem -- King of Jerusalem (1136-1174) (r.1163-1174)
Wikipedia - Amalthea (moon) -- Moon of Jupiter
Wikipedia - Amalthea (mythology) -- A foster-mother of Zeus in Greek mythology
Wikipedia - Amalus scortillum -- Species of weevil beetle
Wikipedia - Amalus -- Genus of beetles
Wikipedia - AM-aM-9M-^Egulimala -- Important figure in early Buddhism seen as an example of the redemptive power of Buddhism
Wikipedia - AM-aM-9M---M-aM-9M-,aM-DM-+bah -- governorate of Jordan
Wikipedia - AM-aM-9M-#M-aM-:M-9 -- Religious concept related to the Yoruba of Nigeria
Wikipedia - AM Amin Uddin -- 14th Attorney General of Bangladesh
Wikipedia - Amami woodcock -- Species of bird
Wikipedia - Amamriabatis -- Extinct genus of Devilray
Wikipedia - Amana Corporation -- American brand of household appliances
Wikipedia - Amana edulis -- Species of plant
Wikipedia - Amana erythronioides -- Species of plant
Wikipedia - Aman Andom -- Eritrean soldier; the first chairman of the Derg regime
Wikipedia - Amana (plant) -- Species of plant
Wikipedia - Amanda Auchter -- American writer, professor, and editor
Wikipedia - Amanda Chidester -- American softball player
Wikipedia - Amanda Claridge -- Emerita professor of Roman archaeology
Wikipedia - Amanda Doman -- Australian softball player
Wikipedia - Amandagamani Abhaya of Anuradhapura -- 1st century King of Anuradhapura (r.21-30)
Wikipedia - Amanda Knox -- American woman wrongfully convicted of murder then exonerated
Wikipedia - Amanda Scarborough -- American sports broadcaster and former softball player
Wikipedia - Amandava -- Genus of birds
Wikipedia - Amanda (wife of Aper) -- Aristocratic, religious woman in the late Antique period
Wikipedia - Amandina of Schakkebroek -- Belgian Franciscan missionary
Wikipedia - Amandinea -- Genus of lichenised fungi in the family Caliciaceae
Wikipedia - Amangkurat II of Mataram -- Sultan of Mataram, 1677-1703
Wikipedia - Amangkurat I of Mataram -- Sultan of Mataram, 1646-1677
Wikipedia - A Manifesto for a Re-appraisal of Sinology and Reconstruction of Chinese Culture
Wikipedia - Amanipilade -- Nubian queen regnant. Last queen of Kush
Wikipedia - Amanirenas -- Queen of Kush from c. 40 BC to c. 10 BC
Wikipedia - Amanishakheto -- Kushite Kandake of Meroe
Wikipedia - Amanita battarrae -- Species of fungus
Wikipedia - Amanita bisporigera -- Poisonous species of fungus in the family Amanitaceae endemic to North America
Wikipedia - Amanita chrysoblema -- Species of fungus
Wikipedia - Amanita crenulata -- Toxic species of mushroom
Wikipedia - Amanita eliae -- Species of fungus
Wikipedia - Amanita flavoconia -- Species of fungus
Wikipedia - Amanita muscaria var. guessowii -- Variety of fungi
Wikipedia - Amanita muscaria -- Species of fungus in the genus Amanita
Wikipedia - Amanita ocreata -- Species of poisonous fungus in the genus Amanita endemic to western North America
Wikipedia - Amanita virosa -- Species of fungus
Wikipedia - Amannus -- Genus of beetles
Wikipedia - A Man of Action (film) -- 1923 film
Wikipedia - A Man of Integrity -- 2017 film
Wikipedia - A Man of Iron -- 1925 silent film
Wikipedia - A Man of Mayfair -- 1931 film
Wikipedia - A Man of Means -- 1991 short story collection by P.G. Wodehouse and C.H. Bovill
Wikipedia - A Man of Misconceptions -- Biography of Athanasius Kircher by John Glassie
Wikipedia - A Man of Principle -- 1984 film
Wikipedia - A Man of Quality -- 1926 film
Wikipedia - A Man of Sentiment -- 1933 film by Richard Thorpe
Wikipedia - A Man of Sorrow -- 1916 film
Wikipedia - A Man of Straw -- 1958 film
Wikipedia - A Man of the People (short story) -- Science fiction short story by Ursula K. Le Guin
Wikipedia - Amantius of Como
Wikipedia - A Manual for Writers of Research Papers, Theses, and Dissertations -- style guide for writing
Wikipedia - A Manual of Religious Belief -- 1777 manual of religious belief by William Burnes
Wikipedia - Amapanesia exotica -- Genus of beetles
Wikipedia - Amapa -- State of Brazil
Wikipedia - Amapiano -- genre of Electronic dance music
Wikipedia - Amara (beetle) -- Genus of beetles
Wikipedia - Amaralia -- Genus of Actinopterygii
Wikipedia - Amaranthaceae -- Family of flowering plants
Wikipedia - Amaranthus albus -- Species of flowering plant in the family Amaranthaceae
Wikipedia - Amaranthus crispus -- species of plant in the family Amaranthaceae
Wikipedia - Amaranthus grandiflorus -- Species of plant
Wikipedia - Amaranthus palmeri -- Species of plant
Wikipedia - Amaranthus retroflexus -- Species of flowering plant
Wikipedia - Amaranth -- Genus of plants
Wikipedia - Amaravati Marbles -- series of sculptures in the British Museum
Wikipedia - Amaravati -- Legislative Capital of Andhra Pradesh
Wikipedia - Amaresh Datta -- Indian scholar of English literature
Wikipedia - Amarilly of Clothes-Line Alley -- 1918 film directed by Marshall Neilan
Wikipedia - Amarinder Singh -- 15th and current Chief Minister of Punjab, India
Wikipedia - Amarjeet Sohi -- Canadian politician, Minister of Natural Resources
Wikipedia - Amarjit Singh Bal -- Indian Military Officer
Wikipedia - Amarna letter EA 7 -- Egyptian letter of correspondence
Wikipedia - Amarodytes -- Genus of beetles
Wikipedia - Amarok (software)
Wikipedia - Amarok (wolf) -- Name of a gigantic wolf in Inuit mythology
Wikipedia - Amaroschema -- Genus of beetles
Wikipedia - Amarotypini -- Tribe of beetles
Wikipedia - Amarotypus -- Genus of beetles
Wikipedia - Amar Sonar Bangla -- 1905 poem by Rabindranath Tagore and national anthem of Bangladesh
Wikipedia - Amartus -- Genus of beetles
Wikipedia - Amaryllis belladonna -- Species of flowering plant in the family Amaryllidaceae
Wikipedia - Amaryllis -- Genus of plants
Wikipedia - Amasa Holcomb -- American manufacturer of surveying instruments and telescopes
Wikipedia - Amasis, King of Egypt -- Tragedy in 1738 by the Charles Marsh
Wikipedia - A Mass of Life
Wikipedia - A Master of Craft -- 1922 film
Wikipedia - Amastia -- Absence of the breast and nipple
Wikipedia - Amastra porcus -- Species of mollusc
Wikipedia - Amastra reticulata -- Species of mollusc
Wikipedia - Amastrini -- Tribe of insects
Wikipedia - Amasya (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Amata alicia -- Species of insect
Wikipedia - Amata caspia -- Species of moth
Wikipedia - Amata congener -- Species of insect
Wikipedia - Amata kruegeri -- Species of moth
Wikipedia - Amata Municipality -- Municipality of Latvia
Wikipedia - Amata nigricornis -- Species of moth
Wikipedia - Amata ragazzii -- Species of moth
Wikipedia - Amaterasu -- Goddess of the sun in Shinto
Wikipedia - Amateur astronomy -- Hobby of watching the sky and stars
Wikipedia - Amateur Athletic Union -- US nonprofit athletic organization
Wikipedia - Amateur boxing -- Boxing by non-professionals
Wikipedia - Amateur radio satellite -- Type of satellite that transmits over amateur radio frequencies
Wikipedia - Amateur radio -- Use of radio frequency spectra for non-commercial purposes
Wikipedia - Amateur sports -- Sport played by non professionals
Wikipedia - Amate -- Type of paper manufactured in Mexico
Wikipedia - A Mathematical Theory of Communication -- Article about theory of communication by Claude Shannon
Wikipedia - A Mathematician's Miscellany -- Autobiography of John Edensor Littlewood
Wikipedia - Amathole Offshore Marine Protected Area -- A marine conservation area in the Eastern Cape in South Africa
Wikipedia - Amatino Manucci -- Provider of the first account of double-entry bookkeeping
Wikipedia - Amato I Cabinet -- 49th government of the Italian Republic
Wikipedia - Amato II Cabinet -- 56th government of the Italian Republic
Wikipedia - A Matter of Conscience -- Artist book of oral histories of the Vietnam War veterans who resisted the war
Wikipedia - A Matter of Dignity -- 1957 film
Wikipedia - A Matter of Earnestness -- 1965 film
Wikipedia - A Matter of Life and Death (film) -- 1946 film by Emeric Pressburger and Michael Powell
Wikipedia - A Matter of Morals -- 1961 film
Wikipedia - A Matter of Time (Deshpande novel) -- 1996 novel by Shashi Deshpande
Wikipedia - A Matter of Traces -- Short story by Frank Herbert
Wikipedia - A Matter of Trust -- 1986 single by Billy Joel
Wikipedia - Amatus of Nusco
Wikipedia - Amaurobiidae -- Family of spiders
Wikipedia - Amauropelta dodsonii -- Species of fern
Wikipedia - Amauropelta inabonensis -- Species of fern
Wikipedia - Amaurornis -- Genus of birds
Wikipedia - Amaxia pseudamaxia -- Species of insect
Wikipedia - Amazake-babaa -- YM-EM-^Mkai of Japan
Wikipedia - A Maze of Death -- 1970 novel by Philip K. Dick
Wikipedia - Amaziah of Judah -- Ninth king of Judah
Wikipedia - Amazia -- Absence of the mammary gland
Wikipedia - Amazilia hummingbird -- Species of bird
Wikipedia - Amazilia -- Genus of birds
Wikipedia - Amazing (gamer) -- German professional League of Legends player and coach
Wikipedia - Amazonas (Brazilian state) -- State of Brazil
Wikipedia - Amazon Conservation Team -- Amazon rainforest non-profit organization
Wikipedia - Amazon Creek -- Stream in Eugene, Oregon, United States of America
Wikipedia - Amazon Delta -- Delta of the Amazon River at its mouth in Northern Brazil
Wikipedia - Amazon Fire tablet -- Line of tablet computers by Amazon
Wikipedia - Amazonian Guard -- Female bodyguards of Muammar Gaddafi
Wikipedia - Amazon parrot -- Genus of birds
Wikipedia - Amazon Prime -- Paid subscription service offered by Amazon.com
Wikipedia - Amazon Rekognition -- Cloud-based Software as a service computer vision platform
Wikipedia - Amazon river dolphin -- Species of toothed whale
Wikipedia - Amazon S3 -- Cloud storage service offered by Amazon Web Services (AWS)
Wikipedia - Amazon's Best Books of the Year
Wikipedia - Amazons of Rome -- 1961 film
Wikipedia - Ambassador of Armenia to China -- Wikipedia list article
Wikipedia - Ambassador of Australia for Asia-Pacific Economic Cooperation -- Wikipedia list article
Wikipedia - Ambassador of Australia to Germany -- Wikipedia list article
Wikipedia - Ambassador of Australia to Israel -- Wikipedia list article
Wikipedia - Ambassador of Australia to the Association of South East Asian Nations -- Wikipedia list article
Wikipedia - Ambassador of China to Guatemala -- Wikipedia list article
Wikipedia - Ambassador of China to Honduras -- Wikipedia list article
Wikipedia - Ambassador of China to the European Union -- Wikipedia list article
Wikipedia - Ambassador of Croatia to the United States -- Wikipedia list article
Wikipedia - Ambassador of Germany to China -- Wikipedia list article
Wikipedia - Ambassador of Great Britain to France -- Wikipedia list article
Wikipedia - Ambassador of Great Britain to Portugal -- Wikipedia list article
Wikipedia - Ambassador of Iceland to Canada -- Wikipedia list article
Wikipedia - Ambassador of Iceland to France -- Wikipedia list article
Wikipedia - Ambassador of Israel to the United States -- Wikimedia list article
Wikipedia - Ambassador of Italy to Romania -- Wikipedia list article
Wikipedia - Ambassador of Japan to South Korea -- Wikipedia list article
Wikipedia - Ambassador of Mexico to the United States -- Wikipedia list article
Wikipedia - Ambassador of Myanmar to Germany -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Argentina -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Belgium -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Chile -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to France -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Germany -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Indonesia -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Iran -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Italy -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Japan -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Mexico -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Saudi Arabia -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to South Korea -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Spain -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Thailand -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to the Netherlands -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to the Philippines -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to the Soviet Union -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Turkey -- Wikipedia list article
Wikipedia - Ambassador of New Zealand to Vietnam -- Wikipedia list article
Wikipedia - Ambassador of North Korea to the United Kingdom -- Wikipedia list article
Wikipedia - Ambassador of Portugal to the United Kingdom -- Wikipedia list article
Wikipedia - Ambassador of Russia to Jordan -- Wikipedia list article
Wikipedia - Ambassador of Russia to Malta -- Wikipedia list article
Wikipedia - Ambassador of Russia to Mauritania -- Wikipedia list article
Wikipedia - Ambassador of Russia to Yugoslavia -- Wikipedia list article
Wikipedia - Ambassador of South Africa to the United States -- Wikipedia list article
Wikipedia - Ambassador of Sweden to North Korea -- Wikipedia list article
Wikipedia - Ambassador of Thailand to Egypt -- Wikipedia list article
Wikipedia - Ambassador of the Gambia to the United States -- Wikipedia list article
Wikipedia - Ambassador of the Kingdom of England to France -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to Afghanistan -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to Austria -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to Belarus -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to China -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to Croatia -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to Denmark -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to France -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to Greece -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to Mauritania -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to Mongolia -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to Nicaragua -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to Rwanda -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to Somalia -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to Tajikistan -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to the Holy See -- Wikipedia list article
Wikipedia - Ambassador of the United Kingdom to the United States -- Wikipedia list article
Wikipedia - Ambassador of Trinidad and Tobago to the United States of America -- wikimedia list article
Wikipedia - Ambassador of Ukraine to Finland -- Wikipedia list article
Wikipedia - Ambassador of Ukraine to Germany -- Wikipedia list article
Wikipedia - Ambassador of Ukraine to Moldova -- Wikipedia list article
Wikipedia - Ambassadors of Harmony -- U.S. barbershop chorus from Missouri
Wikipedia - Ambassadors of Music -- 1952 film
Wikipedia - Ambassidae -- Family of fishes
Wikipedia - Ambedkar Jayanti -- Birthday of B. R. Ambedkar, festival and holiday
Wikipedia - Ambedkar Nagar district -- District of Uttar Pradesh in India
Wikipedia - Amber Fiser -- American softball player
Wikipedia - Ambergate, Western Australia -- Suburb of Busselton, Western Australia
Wikipedia - Ambergris -- Substance produced in the digestive system of sperm whales
Wikipedia - Amberjack Hole -- A Blue Hole 48 km off the coast of Sarasota, Florida
Wikipedia - Amber Mountain rock thrush -- Subspecies of bird (forest rock thrush)
Wikipedia - Amberson Barrington Marten -- Chief Justice of the Bombay High Court.
Wikipedia - Ambicatus -- King of the Bituriges Cubi
Wikipedia - Ambient authority -- Term used in the study of access control systems
Wikipedia - Ambient pressure -- Pressure of the surrounding medium
Wikipedia - Ambigolimax valentianus -- Species of mollusc
Wikipedia - Ambiguity effect -- The tendency to avoid options for which the probability of a favorable outcome is unknown.
Wikipedia - Ambiguity -- Type of uncertainty of meaning in which several interpretations are plausible
Wikipedia - Ambiguous name resolution -- Feature of Active Directory
Wikipedia - Ambika (goddess) -- One of the names of Parvati/Durga
Wikipedia - Ambika (Mahabharata) -- Character of Mahabharata
Wikipedia - Ambin group -- Sub-range of the Cottian Alps on the French-Italian border
Wikipedia - AmBisyon Natin 2040 -- Vision developed by the government of the Philippines
Wikipedia - Amblesthidopsis -- Genus of beetles
Wikipedia - Amblin Television -- TV production division of Amblin Partners
Wikipedia - Amblonoxia -- Genus of beetles
Wikipedia - Amblops -- Genus of beetles
Wikipedia - Amblo -- River in the Tembien highlands of Ethiopia
Wikipedia - Amblycerus -- Genus of beetles
Wikipedia - Amblycheila -- Genus of beetles
Wikipedia - Amblycoleus -- Genus of beetles
Wikipedia - Amblygnathus -- Genus of beetles
Wikipedia - Amblymora -- Genus of beetles
Wikipedia - Amblymoropsis -- Genus of beetles
Wikipedia - Amblyocarpum -- Genus of plants
Wikipedia - Amblyomma javanense -- Species of hard-bodied tick
Wikipedia - Amblyopia -- Failure of the brain to process input from one eye
Wikipedia - Amblyopone aberrans -- Species of ant
Wikipedia - Amblyopone australis -- Species of ant
Wikipedia - Amblyopone silvestrii -- Species of ant
Wikipedia - Amblyopone -- Genus of ants
Wikipedia - Amblyptilia acanthadactyla -- Species of plume moth
Wikipedia - Amblyptilia acanthadactyloides -- Species of plume moth
Wikipedia - Amblyptilia aeolodes -- Species of plume moth
Wikipedia - Amblyptilia atrodactyla -- Species of plume moth
Wikipedia - Amblyptilia bowmani -- Species of plume moth
Wikipedia - Amblyptilia clavata -- Species of plume moth
Wikipedia - Amblyptilia deprivatalis -- Species of plume moth
Wikipedia - Amblyptilia direptalis -- Species of plume moth
Wikipedia - Amblyptilia epotis -- Species of plume moth
Wikipedia - Amblyptilia falcatalis -- Species of plume moth
Wikipedia - Amblyptilia fibigeri -- Species of plume moth
Wikipedia - Amblyptilia forcipata -- Species of plume moth
Wikipedia - Amblyptilia galactostacta -- Species of plume moth
Wikipedia - Amblyptilia grisea -- Species of plume moth
Wikipedia - Amblyptilia hebeata -- Species of plume moth
Wikipedia - Amblyptilia heliastis -- Species of plume moth
Wikipedia - Amblyptilia incerta -- Species of plume moth
Wikipedia - Amblyptilia iriana -- Species of plume moth
Wikipedia - Amblyptilia japonica -- Species of plume moth
Wikipedia - Amblyptilia kosteri -- Species of plume moth
Wikipedia - Amblyptilia landryi -- Species of plume moth
Wikipedia - Amblyptilia lithoxesta -- Species of plume moth
Wikipedia - Amblyptilia pica -- Species of plume moth
Wikipedia - Amblyptilia punctidactyla -- Species of plume moth
Wikipedia - Amblyptilia punoica -- Species of plume moth
Wikipedia - Amblyptilia repletalis -- Species of plume moth
Wikipedia - Amblyptilia scutellaris -- Species of plume moth
Wikipedia - Amblyptilia shirozui -- Species of plume moth
Wikipedia - Amblyptilia skoui -- Species of plume moth
Wikipedia - Amblyptilia viettei -- Species of plume moth
Wikipedia - Amblyptilia zhdankoi -- Species of plume moth
Wikipedia - Amblyrhynchotes -- Genus of pufferfishes
Wikipedia - Amblysaphes -- Genus of beetles
Wikipedia - Amblyseius animos -- Species of arachnid
Wikipedia - Amblyseius oatmani -- Species of mites
Wikipedia - Amblysterna -- Genus of beetles
Wikipedia - Amblystogenium -- Genus of beetles
Wikipedia - Amblystomus -- Genus of beetles
Wikipedia - Amblytelus -- Genus of beetles
Wikipedia - Amblytropidia mysteca -- Species of grasshopper
Wikipedia - Amblytropidia -- Genus of grasshoppers
Wikipedia - Ambo language (Nigeria) -- Tivoid language of Nigeria
Wikipedia - Ambondro mahabo -- Species of small mammal from the middle Jurassic of Madagascar
Wikipedia - Ambonus -- Genus of beetles
Wikipedia - Ambopteryx -- Genus of scansoriopterygid dinosaur
Wikipedia - Amborella -- Species of plant
Wikipedia - Ambos Camarines -- Former province of the Philippines
Wikipedia - Amboyna cuckoo-dove -- Species of bird
Wikipedia - Amboy (ship) -- Wooden schooner-barge wrecked in the Mataafa Storm of 1905
Wikipedia - Ambraser Hofjagdspiel -- 15th century Swiss set of playing cards
Wikipedia - Ambrogio Di Negro -- Doge of the Republic of Genoa
Wikipedia - Ambrogio Doria -- Doge of the Republic of Genoa
Wikipedia - Ambrogio Imperiale -- Doge of the Republic of Genoa and king of Corsica
Wikipedia - Ambrogio Minoja -- Composer and professor of music (1752-1825)
Wikipedia - Ambroise Noumazalaye -- Prime Minister of the Republic of the Congo (1933-2007)
Wikipedia - Ambroise Ouedraogo -- Bishop of the Catholic Diocese of Maradi in Niger
Wikipedia - Ambrose Castellano -- Politician and member New Mexico House of Representatives
Wikipedia - Ambrose Mandvulo Dlamini -- Prime Minister of Eswatini
Wikipedia - Ambrose Medal -- Award presented by the Geological Association of Canada
Wikipedia - Ambrose of Alexandria
Wikipedia - Ambrose of Milan
Wikipedia - Ambrose of Optina
Wikipedia - Ambrose of Siena
Wikipedia - Ambrose T. Hartman -- American govermental official
Wikipedia - Ambrose -- Bishop of Milan; one of the four original doctors of the Church
Wikipedia - Ambrosia arborescens -- Species of plant
Wikipedia - Ambrosia artemisiifolia -- Species of flowering plant in the daisy family Asteraceae
Wikipedia - Ambrosia peruviana -- Species of plant
Wikipedia - Ambrosia psilostachya -- Species of flowering plant in the daisy family Asteraceae
Wikipedia - Ambrosia -- Mythical food of the Greek gods
Wikipedia - Ambrosiodmus lecontei -- Species of bark beetle
Wikipedia - Ambrosiodmus rubricollis -- Species of bark beetle
Wikipedia - Ambrosiodmus tachygraphus -- Species of bark beetle
Wikipedia - Ambrosiodmus -- Genus of beetles
Wikipedia - Ambrosio Jose Gonzales -- Confederate Army officer
Wikipedia - Ambrotius Olsen Lindvig -- Norwegian Minister of Trade
Wikipedia - Ambulacraria -- Clade of deuterostomes containing echinoderms and hemichordates
Wikipedia - Ambulocetus -- Genus of extinct mammals of the order Cetacea
Wikipedia - Amchitka -- Island in the United States of America
Wikipedia - AM-CM-1asco Abajo, AM-CM-1asco, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - AM-CM-1asco Arriba, AM-CM-1asco, Puerto Rico -- Barrio of Puerto Rico
Wikipedia - AM-CM-1asco barrio-pueblo -- Historical and administrative center (seat) of AM-CM-1asco, Puerto Rico
Wikipedia - AM-CM-1jana -- Mother of Lord Hanuman
Wikipedia - AM-CM-/n Defla Province -- Province of Algeria
Wikipedia - AM-CM-/n Temouchent Province -- Province of Algeria
Wikipedia - AM-CM-=rybaba -- Highest mountain of Turkmenistan
Wikipedia - AM-CM-+tius of Amida -- 6th-century Byzantine physician
Wikipedia - AMD Eyefinity -- Brand of AMD video card products
Wikipedia - AM-DM-^_ri (electoral district) -- Electoral district for the Grand National Assembly of Turkey
Wikipedia - Amechana nobilis -- Genus of beetles
Wikipedia - Amedia (fly) -- Genus of flies
Wikipedia - Amediella (fly) -- Genus of flies
Wikipedia - Ameenah Gurib-Fakim -- Scientist and president of Mauritius
Wikipedia - Ameer Faisal Alavi -- Pakistan army officer
Wikipedia - AmefurikozM-EM-^M -- Type of Japanese YM-EM-^Mkai
Wikipedia - Amegilla comberi -- Species of bee
Wikipedia - Ameinias of Athens -- 5th-century Athenian ship commander
Wikipedia - Ameipsis -- Genus of beetles
Wikipedia - Ameiva fuliginosa -- Species of lizard
Wikipedia - Amelanchier sinica -- Species of plant
Wikipedia - Amele El Mahdi -- Algerian writer, professor of mathematics
Wikipedia - Amelia Atwater-Rhodes -- American author of fantasy and young adult literature
Wikipedia - Amelia Island Concours d'Elegance -- Automobile show of classic and sports cars
Wikipedia - Amelia Island -- Island in the U.S. state of Florida
Wikipedia - Amelia Jane Murray -- Artist known for depictions of fairies
Wikipedia - Amelia of Wrttemberg
Wikipedia - Amelia Womack -- Deputy Leader of the Green Party of England and Wales
Wikipedia - Ameline swiftlet -- Subspecies of bird
Wikipedia - Amelogenin -- Group of protein isoforms involved in enamel development
Wikipedia - Amelus -- Genus of beetles
Wikipedia - AM-EM-^_ubcan Kadin -- Wife of Sultan Mahmud II
Wikipedia - AM-EM-^[vins -- Hindu twin gods of medicine
Wikipedia - AM-EM-! -- town of Cheb District in the Karlovy Vary Region of the Czech Republic
Wikipedia - Amendments to the Constitution of Ireland -- Changes to the fundamental law of Ireland by referendum
Wikipedia - Amenhotep III -- Ninth Pharaoh of the Eighteenth dynasty of Egypt
Wikipedia - Amenorrhea -- Absence of a menstrual period in a woman of reproductive age
Wikipedia - Amentotaxus argotaenia -- Species of plant
Wikipedia - Amen -- Declaration of affirmation found in the Hebrew Bible and New Testament
Wikipedia - Amephana anarrhini -- Species of moth
Wikipedia - Ameraucana -- American breed of domestic chicken
Wikipedia - Amercedes subulirostris -- Species of weevil beetle
Wikipedia - Amercedes -- Genus of beetles
Wikipedia - Amergin of Maigh Sela
Wikipedia - America 500 Years -- Series of paintings
Wikipedia - America (Cattelan) -- Sculpture in the form of a golden toilet by Maurizio Cattelan
Wikipedia - America First (policy) -- American foreign policy of nationalism and protectionism
Wikipedia - America (My Country, 'Tis of Thee) -- American patriotic song
Wikipedia - American Academy of Achievement
Wikipedia - American Academy of Addiction Psychiatry -- Accredited Continuing Medical Education and organization
Wikipedia - American Academy of Anti-Aging Medicine
Wikipedia - American Academy of Arts and Letters -- Honor society
Wikipedia - American Academy of Arts and Sciences
Wikipedia - American Academy of Arts > Sciences
Wikipedia - American Academy of Asian Studies
Wikipedia - American Academy of Child and Adolescent Psychiatry
Wikipedia - American Academy of Forensic Sciences -- Professional society based in Colorado Springs, Colorado, U.S.
Wikipedia - American Academy of Larnaca
Wikipedia - American Academy of Pediatrics -- US professional association
Wikipedia - American Academy of Political and Social Sciences
Wikipedia - American Academy of Political and Social Science -- Organization
Wikipedia - American Academy of Psychiatry and the Law
Wikipedia - American Academy of Psychoanalysis and Dynamic Psychiatry
Wikipedia - American Academy of Religion -- College of scholar in religious studies
Wikipedia - American Academy of Sleep Medicine -- Professional society
Wikipedia - American Academy of Underwater Sciences -- Organization responsible for standards for American scientific diving certification and operation of scientific diving programs
Wikipedia - American Airlines Flight 11 -- 9/11 hijacked passenger flight; hit the North Tower of the World Trade Center
Wikipedia - American Airlines -- Flag-Carrier and Major airline of the United States; founding member of Oneworld
Wikipedia - American Alpha -- Professional wrestling tag team
Wikipedia - American Antiquities Act of 1906
Wikipedia - American Archive of Public Broadcasting -- Archive of radio and television public broadcasting
Wikipedia - American Association for the Abolition of Involuntary Mental Hospitalization
Wikipedia - American Association for the Advancement of Science -- International non-profit organization promoting science
Wikipedia - American Association of Anthropological Genetics -- Educational and scientific organization
Wikipedia - American Association of Colleges for Teacher Education -- Nonprofitable national alliance of education programs
Wikipedia - American Association of Community Psychiatrists
Wikipedia - American Association of Engineering Societies
Wikipedia - American Association of Individual Investors -- Nonprofit membership organization
Wikipedia - American Association of Neurological Surgeons -- Organization
Wikipedia - American Association of Nurse Practitioners -- Professional organization
Wikipedia - American Association of Petroleum Geologists
Wikipedia - American Association of Physical Anthropologists
Wikipedia - American Association of Physics Teachers -- Physics organization
Wikipedia - American Association of Suicidology
Wikipedia - American Association of Teachers of Spanish and Portuguese -- American professional organization
Wikipedia - American Association of University Professors -- Nonprofit charitable organization
Wikipedia - American Association of University Women -- nonprofit organization
Wikipedia - American Association of Wine Economists -- Non-profitable, educational organization
Wikipedia - American Astronomical Society -- Society of professional astronomers
Wikipedia - American Automobile Association -- Federation of motor clubs throughout the USA and Canada
Wikipedia - Americana -- Artifacts related to the history, geography, folklore, and cultural heritage of the United States of America
Wikipedia - American badger -- Species of mammal
Wikipedia - American Bantam Association -- association of breeders of bantam poultry
Wikipedia - American Baptist Seminary of the West
Wikipedia - American bison -- Species of bovid artiodactyl mammal
Wikipedia - American bittern -- Species of bird
Wikipedia - American black bear -- Species of bear
Wikipedia - American black duck -- Species of bird
Wikipedia - American black swift -- Species of bird
Wikipedia - American Board for Certification of Teacher Excellence -- Program to certify subject experts as teachers
Wikipedia - American Board of Medical Specialties
Wikipedia - American Board of Ophthalmology -- US medical certification organization
Wikipedia - American Board of Preventive Medicine
Wikipedia - American Board of Professional Neuropsychology
Wikipedia - American Board of Professional Psychology
Wikipedia - American Board of Psychiatry and Neurology
Wikipedia - American Boy: A Profile of Steven Prince -- 1978 film by Martin Scorsese
Wikipedia - American Breed -- American breed of cattle
Wikipedia - American bullfrog -- Species of amphibian
Wikipedia - American Bureau of Shipping -- American maritime classification society established in 1862
Wikipedia - American burlesque -- Genre of variety show
Wikipedia - American Cadet Alliance -- Non-profit para-military youth education organization
Wikipedia - American Ceramic Society -- Professional organization
Wikipedia - American chestnut moth -- Species of moth
Wikipedia - American Childhood Cancer Organization -- Non-profit charitable organization
Wikipedia - American City Flags -- Journal issue documenting flags of US cities
Wikipedia - American Civil Rights Union -- Non-profit organisation in the USA
Wikipedia - American Civil War Centennial -- Official US commemoration of the American Civil War
Wikipedia - American College Health Association -- Organization of college health professionals
Wikipedia - American College of Medical Informatics
Wikipedia - American College of Obstetricians and Gynecologists -- Non-profit organisation in the USA
Wikipedia - American College of Osteopathic Internists -- US medical association
Wikipedia - American College of Pediatricians -- socially-conservative anti-LGBT advocacy group
Wikipedia - American College of Physicians
Wikipedia - American College of Prosthodontists -- American not-for-profit organization representing prosthodontists
Wikipedia - American College of Psychiatrists
Wikipedia - American College of Radiology
Wikipedia - American Conservatory of Music (Hammond, Indiana & Belize) -- Binational music school
Wikipedia - American coot -- Species of bird
Wikipedia - American Council of Trustees and Alumni -- American non-profitable organization
Wikipedia - American Council on Education -- American nonprofitable organization
Wikipedia - American Council on the Teaching of Foreign Languages -- National organization dedicated to the improvement of the teaching and learning of languages
Wikipedia - American Craft Council -- National non-profitable organization
Wikipedia - American crocodile -- Species of reptile
Wikipedia - American crow -- Species of bird
Wikipedia - American cuisine -- Culinary traditions of the United States
Wikipedia - American Curl -- Breed of cat
Wikipedia - American Dad! (season 15) -- Season of television series
Wikipedia - American Dad! (season 16) -- Season of television series
Wikipedia - American Dad! (season 17) -- Season of television series
Wikipedia - American Dad! (season 5) -- Season of television series
Wikipedia - American Declaration of Independence
Wikipedia - American decline -- Diminishing military, economic, cultural, and geopolitical power of the United States
Wikipedia - American Defense Service Medal -- Military award of the United States
Wikipedia - American depositary receipt -- Security representing ownership of an underlying number of shares of a foreign company
Wikipedia - American dipper -- Species of bird
Wikipedia - American Dream -- Ethos of the United States
Wikipedia - American Educational Research Association -- Professional association
Wikipedia - American Educational Trust -- Non-profitable foundation in Washington, D.C
Wikipedia - American eel -- Species of fish
Wikipedia - American Engineers' Council for Professional Development
Wikipedia - American Family Association -- American nonprofit organization promoting fundamentalist Christian values
Wikipedia - American Federation of Information Processing Societies
Wikipedia - American Federation of Motorcyclists -- US motorcycle road racing club
Wikipedia - American Federation of Musicians -- Union representing professional music in the U.S and Canada
Wikipedia - American Federation of School Administrators -- Education trade union
Wikipedia - American Federation of Teachers
Wikipedia - American Federation of Television and Radio Artists -- former performers' union
Wikipedia - American Film Institute -- Nonprofit educational arts organization devoted to film
Wikipedia - American flamingo -- Species of bird
Wikipedia - American Folklore Society -- American academic society that gathers the work of folklorists
Wikipedia - American Force -- Professional wrestling tag team
Wikipedia - American frontier -- Undeveloped territory of the United States, c. 1607-1912
Wikipedia - American Game -- American breed of fighting chicken
Wikipedia - American Geophysical Union -- Nonprofit organization of geophysicists
Wikipedia - American Girl -- American line of dolls
Wikipedia - American Gladiators (2008 TV series, season 1) -- Season of American reality television series
Wikipedia - American Gold Eagle -- Gold bullion coin of the United States
Wikipedia - American golden plover -- Species of bird
Wikipedia - American gray flycatcher -- Species of bird
Wikipedia - American green tree frog -- Species of amphibian
Wikipedia - American Health Lawyers Association -- Professional organization
Wikipedia - American Heritage (magazine) -- Mainstream magazine of American history
Wikipedia - American Heritage of Invention & Technology -- Mainstream magazine of the history of technology
Wikipedia - American Heritage of Invention > Technology
Wikipedia - American Hiking Society -- Non-profit organisation in the USA
Wikipedia - American Himalayan Foundation -- Non-profit organization in San Francisco, United States
Wikipedia - American Horror Story: 1984 -- Ninth season of American Horror Story
Wikipedia - American Horror Story: Apocalypse -- Eighth season of the horror anthology television series
Wikipedia - American Horror Story: Roanoke -- Sixth season of American Horror Story
Wikipedia - American Horror Story (season 10) -- Tenth season of American Horror Story
Wikipedia - American Hospital of Paris
Wikipedia - American Idol (season 18) -- Eighteenth season (2020) of the American reality show singing competition
Wikipedia - American Idol (season 8) -- Season of television series
Wikipedia - American Immigration Council -- Nonprofit organization advocating for immigration, based in Washington, D.C.
Wikipedia - American Indian Council of Architects and Engineers -- Non-profitable professional association of Native American
Wikipedia - American Indian Horse -- American breed of horse
Wikipedia - American Indian Science and Engineering Society -- Non-profit organisation in the USA
Wikipedia - American Innovation dollars -- A series of US dollar coins
Wikipedia - American Institute in Taiwan Kaohsiung Branch Office -- Division of the U.S. representative mission in Taiwan
Wikipedia - American Institute of Aeronautics and Astronautics
Wikipedia - American Institute of Architects -- Professional association for architects
Wikipedia - American Institute of Bangladesh Studies -- Education organization in Dhaka, Bangladesh
Wikipedia - American Institute of Bisexuality -- Nonprofit organization
Wikipedia - American Institute of Chemical Engineers -- Professional organization for chemical engineers
Wikipedia - American Institute of Chemists Gold Medal -- Award
Wikipedia - American Institute of Constructors
Wikipedia - American Institute of Graphic Arts -- Professional organization for design
Wikipedia - American Institute of Mathematics -- NSF-funded mathematical institute
Wikipedia - American Institute of Mining Engineers
Wikipedia - American Institute of Mining, Metallurgical, and Petroleum Engineers
Wikipedia - American Institute of Physics
Wikipedia - American Institute of Ultrasound in Medicine -- Medical organization
Wikipedia - American International School of Lagos -- American international school in Lagos, Nigeria
Wikipedia - American International School of Zagreb -- School following the United States education system in Zagreb, Croatia
Wikipedia - Americanist phonetic notation -- System of phonetic notation originally developed for the phonetic and phonemic transcription of indigenous languages of the Americas
Wikipedia - Americanization (of Native Americans)
Wikipedia - American Jewish Congress -- Nonprofit organization
Wikipedia - American Journal of Archaeology -- Peer-reviewed academic journal
Wikipedia - American Journal of Clinical Pathology -- Academic journal
Wikipedia - American Journal of Economics and Sociology
Wikipedia - American Journal of Human Genetics
Wikipedia - American Journal of Mathematics
Wikipedia - American Journal of Men's Health -- Academic journal
Wikipedia - American journal of orthopsychiatry
Wikipedia - American Journal of Philology
Wikipedia - American Journal of Physics
Wikipedia - American Journal of Psychiatry
Wikipedia - American Journal of Psychology
Wikipedia - American Journal of Psychotherapy
Wikipedia - American Journal of Public Health -- Peer-reviewed academic journal
Wikipedia - American Journal of Science
Wikipedia - American Journal of Sociology
Wikipedia - American Journal of Surgical Pathology
Wikipedia - American Legion Auxiliary -- American nonprofit organization
Wikipedia - American Legion -- Organization of U.S. war veterans
Wikipedia - American Liberty high relief gold coin -- Series of United States special-issue bullion coins
Wikipedia - American Library Association -- American library association and professional society
Wikipedia - American literature (academic discipline) -- Academic discipline devoted to the study of American literature
Wikipedia - American Males -- Professional wrestling tag team
Wikipedia - American Mathematical Society -- Association of professional mathematicians
Wikipedia - American Memorial to Six Million Jews of Europe -- Holocaust memorial
Wikipedia - American Men and Women of Science
Wikipedia - American militia movement -- Political movement of paramilitary groups in the United States
Wikipedia - American mink -- Semiaquatic species of mustelid
Wikipedia - American Museum of Natural History -- Natural history museum in New York City
Wikipedia - American Music Awards of 2019
Wikipedia - American nationalism -- Nationalism in support of the collective identity of the United States
Wikipedia - American National Standards Institute -- American non-profit organization that develops standards
Wikipedia - American Neurological Association -- professional society
Wikipedia - American Neuropsychiatric Association -- Organization of professionals in neuroscience
Wikipedia - American News Women's Club -- Professional organization for women in newsmedia
Wikipedia - American Ninja Warrior: Ninja vs. Ninja -- American reality TV obstacle racing team competition series and a spin-off of American Ninja Warrior
Wikipedia - American Ninja Warrior (season 10) -- Season of American realty/sport competition television series American Ninja Warrior
Wikipedia - American Ninja Warrior (season 11) -- Season of American realty/sport competition television series American Ninja Warrior
Wikipedia - American Ninja Warrior (season 12) -- Season of American realty/sport competition television series American Ninja Warrior
Wikipedia - American Ninja Warrior (season 2) -- Season of American realty/sport competition television series American Ninja Warrior
Wikipedia - American Ninja Warrior (season 3) -- Season of American realty/sport competition television series American Ninja Warrior
Wikipedia - American Ninja Warrior (season 4) -- Season of American realty/sport competition television series American Ninja Warrior
Wikipedia - American Ninja Warrior (season 5) -- Season of American realty/sport competition television series American Ninja Warrior
Wikipedia - American Ninja Warrior (season 6) -- Season of American realty/sport competition television series American Ninja Warrior
Wikipedia - American Ninja Warrior (season 7) -- Season of American realty/sport competition television series American Ninja Warrior
Wikipedia - American Ninja Warrior (season 8) -- Season of American realty/sport competition television series American Ninja Warrior
Wikipedia - American Ninja Warrior (season 9) -- Season of American realty/sport competition television series American Ninja Warrior
Wikipedia - American Ninja Warrior: USA vs. The World -- Special episodes of American realty/sport competition television series American Ninja Warrior
Wikipedia - American Nurses Credentialing Center -- Professional certification body
Wikipedia - American open-wheel car racing -- Category of professional-level automobile racing in North America
Wikipedia - American Optical Company -- manufacturer of spectacles and other optical equipment
Wikipedia - American Oriental Society -- Researches languages and literature of the Near East and Asia
Wikipedia - American oystercatcher -- Species of bird
Wikipedia - American Paint Horse -- American breed of horse
Wikipedia - American Palladium Eagle -- Palladium bullion coin of the United States
Wikipedia - American patriotic music -- Music reflecting the history and culture of the United States
Wikipedia - American Pekin -- American breed of domestic duck
Wikipedia - American Pharmacists Association -- US society of pharmacists
Wikipedia - American philosophy -- Activity, corpus, and tradition of philosophers affiliated with the United States
Wikipedia - American Pie (film series) -- Series of sex-comedy films
Wikipedia - American Pie Presents: The Book of Love -- 2009 film by John Putch
Wikipedia - American Platinum Eagle -- Platinum bullion coin of the United States
Wikipedia - American poetry -- Poetry from the United States of America
Wikipedia - American Political Science Association -- Professional association of political science students and scholars in the United States
Wikipedia - American Postal Workers Union -- American labor union representing employees of the United States Postal Service
Wikipedia - American Prometheus -- Biography of J. Robert Oppenheimer
Wikipedia - American Psychiatric Association -- United States organisation of psychiatrists
Wikipedia - American Psychological Association of Graduate Students
Wikipedia - American Psychological Association -- Scientific and professional organization
Wikipedia - American purple gallinule -- Species of bird
Wikipedia - American Radio Relay League -- American organization of amateur radio enthusiasts
Wikipedia - American Railway Engineering and Maintenance-of-Way Association -- North American railway industry group
Wikipedia - American Recovery and Reinvestment Act of 2009 -- Stimulus package
Wikipedia - American Red Cross -- American nonprofit humanitarian organization
Wikipedia - American red squirrel -- Species of pine squirrel found in North America
Wikipedia - American Renaissance (magazine) -- Scientific racism magazine of Jared Taylor
Wikipedia - American Repertory Theater -- Professional not-for-profit theater in Cambridge, Massachusetts, USA
Wikipedia - American Rescue Plan Act of 2021
Wikipedia - American Revolutionary War -- American War of Independence 1775-1783
Wikipedia - American Revolution -- Revolution establishing the United States of America
Wikipedia - American robin -- Species of bird
Wikipedia - American Roll-on Roll-off Carrier -- American shipping line
Wikipedia - American rosefinch -- Genus of birds
Wikipedia - American Samoa Fono -- Territorial legislature of American Samoa
Wikipedia - American School of Classical Studies at Athens -- Research institute in Greece
Wikipedia - American School of Madrid
Wikipedia - American School of Paris -- International school in France
Wikipedia - American Schools of Oriental Research -- Research organization
Wikipedia - American shad -- Species of fish
Wikipedia - American Shetland Pony -- American breed of pony
Wikipedia - American Shorthair -- Breed of cat
Wikipedia - American Silver Eagle -- Silver bullion coin of the United States
Wikipedia - American Society for Engineering Education -- US professional organization for engineering education
Wikipedia - American Society for Quality -- Knowledge-based global community of quality professionals
Wikipedia - American Society for the Defense of Tradition, Family and Property -- Organization
Wikipedia - American Society for the Prevention of Cruelty to Animals -- American nonprofit organization
Wikipedia - American Society of Civil Engineers -- US professional association
Wikipedia - American Society of Composers, Authors and Publishers -- American not-for-profit performance-rights organization
Wikipedia - American Society of Consultant Pharmacists
Wikipedia - American Society of Golf Course Architects -- Professional organization of golf course designers in America
Wikipedia - American Society of Health-System Pharmacists
Wikipedia - American Society of Heating, Refrigerating and Air-Conditioning Engineers
Wikipedia - American Society of Mechanical Engineers -- Mechanical engineering professional society
Wikipedia - American Society of Muslims -- Muslim organization in US
Wikipedia - American Society of News Editors -- Organization
Wikipedia - American Society of Trial Consultants
Wikipedia - American Sociological Association -- Non-profit organization
Wikipedia - American Song Contest -- Eurovision spinoff
Wikipedia - American Songwriter -- American bimonthly magazine dedicated to the art of songwriting
Wikipedia - American Speed Association -- Motorsports organization of the United States
Wikipedia - American Sports Network -- Network and syndicated package of college sports originated by Sinclair Broadcast Group
Wikipedia - American Statistical Association -- Professional organization
Wikipedia - Americans United for Separation of Church and State -- Organization
Wikipedia - Americans with Disabilities Act of 1990
Wikipedia - American system of manufacturing
Wikipedia - American system of watch manufacturing -- A set of manufacturing techniques and best-practices
Wikipedia - American Theater Hall of Fame -- Hall of Fame in New York City founded in 1972
Wikipedia - American Theater (World War II) -- World War II area of operations including North and South America
Wikipedia - American three-toed woodpecker -- Species of bird
Wikipedia - American Underslung -- Innovative automobile of 1905-1914 made in Indianapolis
Wikipedia - American University of Beirut -- Private university in Lebanon
Wikipedia - American University of Madaba -- Private university in Madaba, Jordan
Wikipedia - American University of Puerto Rico -- Private university in Puerto Rico
Wikipedia - American University of Science and Technology -- University in Beirut, Lebanon
Wikipedia - American Vegan Society -- American nonprofit organization
Wikipedia - American War of Independence
Wikipedia - American wigeon -- Species of bird
Wikipedia - American Wind Power Center -- museum of wind power in Lubbock, Texas
Wikipedia - American Winery Guide -- An online compendium of wineries in the United States
Wikipedia - American woodcock -- Species of bird
Wikipedia - American Wrestling Association -- American professional wrestling promotion
Wikipedia - American Wrestling Federation -- Professional wrestling promotion
Wikipedia - America's Army -- Series of video games
Wikipedia - America's Blood Centers -- Network of nonprofit blood banks
Wikipedia - America's Got Talent (season 14) -- 14th season of America's Got Talent
Wikipedia - America's Most Wanted (professional wrestling) -- Professional wrestling tag team
Wikipedia - America's Next Top Model (season 22) -- season of television series
Wikipedia - America's Town Meeting of the Air -- Public affairs discussion broadcast on radio
Wikipedia - America the Beautiful silver bullion coins -- Silver bullion coins of the United States
Wikipedia - America Waldo Bogle -- African American settler of Walla Walla, WA
Wikipedia - AmeriCorps -- Program of the U.S. federal government engaging adults in intensive community service
Wikipedia - Ameriflight -- Airline of the United States
Wikipedia - Amerijet International -- Airline of the United States
Wikipedia - Amerinus -- Genus of beetles
Wikipedia - Ameristar Jet Charter -- Airline of the United States
Wikipedia - Amerizus -- Genus of beetles
Wikipedia - Ameroduvalius -- Genus of beetles
Wikipedia - Ameroglossum -- Species of plant
Wikipedia - Amerophidia -- Clade of snakes
Wikipedia - Amery of Pavy -- 14th-century English knight
Wikipedia - Amesbury Archer -- Remains of an early Bronze Age man
Wikipedia - Amesha Spenta -- Class of divine entities in Zoroastrianism
Wikipedia - Ames strain -- Strain of the anthrax bacterium
Wikipedia - Ametacyna -- Genus of beetles
Wikipedia - Amethysphaerion -- Genus of beetles
Wikipedia - Amethyst brown dove -- Species of bird
Wikipedia - Amethystea -- Species of plant
Wikipedia - Amethyst, Princess of Gemworld -- Fictional character from Amethyst, Princess of Gemworld
Wikipedia - Amethyst-throated mountaingem -- Species of bird
Wikipedia - Amethyst-throated sunangel -- Species of bird
Wikipedia - Amethyst woodstar -- Species of bird
Wikipedia - Ametor -- Genus of beetles
Wikipedia - Ametroglossus -- Genus of beetles
Wikipedia - Amfilohije Radovic -- Metropolitan of Montenegro
Wikipedia - Amgueddfa Cymru - National Museum Wales -- network of national museums in Wales
Wikipedia - Am ha'aretz -- People of the Land
Wikipedia - Amhara Region -- Region of northern Ethiopia
Wikipedia - Amharic -- Semitic language of Ethiopia
Wikipedia - Amhran na bhFiann -- Song (The Soldier's Song), the chorus of which is the Irish national anthem
Wikipedia - Amianthium -- Genus of plants
Wikipedia - Amiantofusus gloriabundus -- Species of mollusc
Wikipedia - Amiaya -- Japanese music duo of twin sisters
Wikipedia - AMICAL Consortium -- Consortium of American international liberal arts institutions, focused libraries, technology, learning.
Wikipedia - Amicus curiae -- Latin legal term meaning "friend of the court"
Wikipedia - Amida (beetle) -- Genus of beetles
Wikipedia - A Midsummer Night's Dream (1999 film) -- 1999 film by Michael Hoffman
Wikipedia - Amietina -- Genus of beetles
Wikipedia - AmigaOS 4 -- Line of Amiga operating systems
Wikipedia - AmigaOS -- Operating system of Amiga computers
Wikipedia - Amiga software -- Wikimedia list article
Wikipedia - Amiga -- Family of personal computers sold by Commodore
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