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object:oth
word class:root

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


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

TOPICS
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
A_Garden_of_Pomegranates_-_An_Outline_of_the_Qabalah
Agenda_Vol_02
Agenda_Vol_03
Agenda_Vol_04
Agenda_Vol_05
Agenda_Vol_06
Agenda_Vol_07
Agenda_Vol_08
Agenda_Vol_09
Agenda_Vol_10
Agenda_Vol_11
Agenda_Vol_12
Agenda_Vol_13
Al-Fihrist
A_Treatise_on_Cosmic_Fire
Being_and_Nothingness
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
books_(by_alpha)
books_(quotes)
City_of_God
Collected_Fictions
Collected_Poems
Dark_Night_of_the_Soul
DND_DM_Guide_5E
Enchiridion_text
Epigrams_from_Savitri
Essays_In_Philosophy_And_Yoga
Essential_Integral
Evolution_II
Faust
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Hymn_of_the_Universe
Infinite_Library
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Know_Yourself
Labyrinths
Let_Me_Explain
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Let_There_Be_Light!_Scapegoat_of_a_Narcissistic_Mother_"My_Story"
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Magick_Without_Tears
Mantras_Of_The_Mother
Maps_of_Meaning
mcw
Modern_Man_in_Search_of_a_Soul
More_Answers_From_The_Mother
Mother_or_The_Divine_Materialism
My_Burning_Heart
old_bookshelf
On_Education
On_Interpretation
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Plotinus_-_Complete_Works_Vol_02
Plotinus_-_Complete_Works_Vol_03
Plotinus_-_Complete_Works_Vol_04
Poetics
Pranic_Psychotherapy
Prayers_And_Meditations
Preparing_for_the_Miraculous
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Questions_And_Answers_1956
Questions_And_Answers_1957-1958
Quotology
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Self_Knowledge
Sex_Ecology_Spirituality
Some_Answers_From_The_Mother
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Sweet_Mother
The_5_Dharma_Types
The_7_Habits_of_Highly_Effective_People
The_Archetypes_and_the_Collective_Unconscious
The_Bible
The_Blue_Cliff_Records
the_Book
The_Book_of_Gates
the_Book_of_God
The_Book_of_Mormon__Another_Testament_of_Jesus_Christ
The_Book_of_Secrets__Keys_to_Love_and_Meditation
the_Book_of_Wisdom2
The_Castle_of_Crossed_Destinies
The_Categories
The_Cloud_of_Unknowing_and_Other_Works
The_Diamond_Sutra
The_Divine_Comedy
The_Divine_Companion
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Future_of_Man
The_Golden_Bough
The_Heros_Journey
The_Hero_with_a_Thousand_Faces
The_Imitation_of_Christ
The_Integral_Yoga
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Lotus_Sutra
The_Mothers_Agenda
The_Mother_With_Letters_On_The_Mother
The_Nicomachean_Ethics
The_Odyssey
The_Practice_of_Magical_Evocation
The_Prophet
The_Republic
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Secret_Of_The_Veda
The_Seven_Valleys_and_the_Four_Valleys
The_Tarot_of_Paul_Christian
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
This_is_It_&_Other_Essays_on_Zen_&_Spiritual_Experience
Thought_Power
Three_Books_on_Occult_Philosophy
Thus_Spoke_Zarathustra
Toward_the_Future
Twilight_of_the_Idols
Vedic_and_Philological_Studies
Vishnu_Purana
White_Roses
Words_Of_Long_Ago
Words_of_the_Mother
Words_Of_The_Mother_I
Words_Of_The_Mother_II
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
00.01_-_The_Mother_on_Savitri
0.01_-_Letters_from_the_Mother_to_Her_Son
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
03.02_-_The_Adoration_of_the_Divine_Mother
03.04_-_The_Other_Aspect_of_European_Culture
03.06_-_Here_or_Otherwhere
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.36_-_The_Mother_on_Herself
09.18_-_The_Mother_on_Herself
10.12_-_Awake_Mother
10.23_-_Prayers_and_Meditations_of_the_Mother
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_The_Divine_Mother_-_This_Is_She
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Three_Mothers_or_the_First_Elements
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_Sri_Aurobindo_and_The_Mother
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
12.01_-_This_Great_Earth_Our_Mother
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.46_-_The_Corn-Mother_in_Many_Lands
15.01_-_The_Mother,_Human_and_Divine
15.04_-_The_Mother_Abides
1.53_-_Mother-Love
1950-12-21_-_The_Mother_of_Dreams
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1.anon_-_Others_have_told_me
1.asak_-_Nothing_but_burning_sobs_and_tears_tonight
1.bsf_-_Wear_whatever_clothes_you_must
1.dd_-_So_priceless_is_the_birth,_O_brother
1f.lovecraft_-_Azathoth
1f.lovecraft_-_The_Other_Gods
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_The_moths_and_the_flame
1.hcyc_-_30_-_To_live_in_nothingness_is_to_ignore_cause_and_effect_(from_The_Shodoka)
1.hcyc_-_48_-_In_the_sandalwood_forest,_there_is_no_other_tree_(from_The_Shodoka)
1.hcyc_-_62_-_When_we_see_truly,_there_is_nothing_at_all_(from_The_Shodoka)
1.hcyc_-_Let_others_slander_me_(from_The_Song_of_Enlightenment)
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jlb_-_The_Other_Tiger
1.jr_-_At_night_we_fall_into_each_other_with_such_grace
1.jr_-_Love_Has_Nothing_To_Do_With_The_Five_Senses
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_Shadow_And_Light_Source_Both
1.jr_-_The_Absolute_works_with_nothing
1.jr_-_Today,_like_every_other_day,_we_wake_up_empty
1.jwvg_-_Another
1.kbr_-_Brother,_I've_Seen_Some
1.kbr_-_Hey_Brother,_Why_Do_You_Want_Me_To_Talk?
1.kbr_-_Hey_brother,_why_do_you_want_me_to_talk?
1.kbr_-_Knowing_Nothing_Shuts_The_Iron_Gates
1.kbr_-_Tell_me_Brother
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.lla_-_Dance,_Lalla,_with_nothing_on
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Fungi_From_Yuggoth
1.okym_-_61_-_Then_said_another_--_Surely_not_in_vain
1.okym_-_62_-_Another_said_--_Why,_neer_a_peevish_Boy
1.okym_-_65_-_Then_said_another_with_a_long-drawn_Sigh
1.pbs_-_Another_Fragment_to_Music
1.pbs_-_Epithalamium_-_Another_Version
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_Otho
1.poe_-_To_My_Mother
1.rb_-_Another_Way_Of_Love
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rmpsd_-_Mother,_am_I_Thine_eight-months_child?
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmpsd_-_O_Mother,_who_really
1.rmpsd_-_Tell_me,_brother,_what_happens_after_death?
1.rmpsd_-_This_time_I_shall_devour_Thee_utterly,_Mother_Kali!
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_XIII_-_I_Asked_Nothing
1.rwe_-_Gnothi_Seauton
1.sdi_-_The_world,_my_brother!_will_abide_with_none
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_The_Canticle_of_Brother_Sun
1.stav_-_Let_nothing_disturb_thee
1.sv_-_In_dense_darkness,_O_Mother
1.sv_-_Kali_the_Mother
1.tc_-_I_built_my_hut_within_where_others_live
1.wby_-_Aedh_Wishes_For_The_Cloths_Of_Heaven
1.wby_-_Another_Song_Of_A_Fool
1.wby_-_Another_Song_of_a_Fool
1.wby_-_In_Memory_Of_Eva_Gore-Booth_And_Con_Markiewicz
1.wby_-_The_Mother_Of_God
1.wby_-_The_Song_Of_The_Old_Mother
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.wby_-_To_Dorothy_Wellesley
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_Mother_And_Babe
1.whitman_-_Other_May_Praise_What_They_Like
1.whitman_-_Pensive_On_Her_Dead_Gazing,_I_Heard_The_Mother_Of_All
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.ww_-_Bothwell_Castle
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_How_Sweet_It_Is,_When_Mother_Fancy_Rocks
1.ww_-_The_Brothers
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Mother's_Return
1.ww_-_The_Sailor's_Mother
2.01_-_The_Mother
2.02_-_The_Mother_Archetype
2.03_-_The_Mother-Complex
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.05_-_Apotheosis
2.07_-_The_Mother__Relations_with_Others
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.5_-_Other_Subjects
2.19_-_THE_SOOTHSAYER
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.08_-_The_Mother's_Help_in_Difficulties
23.12_-_A_Note_On_The_Mother_of_Dreams
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
26.02_-_Other_Hymns_and_Prayers
29.04_-_Mothers_Playground
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
2_-_Other_Hymns_to_Agni
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.15_-_THE_OTHER_DANCING_SONG
33.18_-_I_Bow_to_the_Mother
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
40.02_-_The_Two_Chains_Of_The_Mother
41.02_-_Other_Hymns_and_Prayers
4.2.01_-_The_Mother_of_Dreams
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.5.03_-_Descent_and_Other_Experiences
7.2.03_-_The_Other_Earths
7.6.12_-_The_Mother_of_God
BOOK_I._-_Augustine_censures_the_pagans,_who_attri_buted_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
The_First_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Paul_to_Timothy

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.00_-_Publishers_Note
00.00_-_Publishers_Note_A
00.00_-_Publishers_Note_B
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
0_0.02_-_Topographical_Note
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Introduction
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_Publishers_Note_C
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.02_-_The_Object_of_the_Integral_Yoga
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1951-09-21
0_1952-08-02
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-03-26
0_1955-04-04
0_1955-06-09
0_1955-09-03
0_1955-09-15
0_1955-10-19
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-03-19
0_1956-03-20
0_1956-03-21
0_1956-04-04
0_1956-04-20
0_1956-04-23
0_1956-04-24
0_1956-05-02
0_1956-07-29
0_1956-08-10
0_1956-09-12
0_1956-09-14
0_1956-10-07
0_1956-10-08
0_1956-10-28
0_1956-11-22
0_1956-12-12
0_1956-12-26
0_1957-01-01
0_1957-01-18
0_1957-03-03
0_1957-04-09
0_1957-04-22
0_1957-07-03
0_1957-07-18
0_1957-09-27
0_1957-10-08
0_1957-10-17
0_1957-10-18
0_1957-11-12
0_1957-11-13
0_1957-12-13
0_1957-12-21
0_1958-01-01
0_1958-01-22
0_1958-01-25
0_1958-02-03a
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-15
0_1958-02-25
0_1958-03-07
0_1958-04-03
0_1958-05-01
0_1958-05-10
0_1958-05-11_-_the_ship_that_said_OM
0_1958-05-17
0_1958-05-30
0_1958-06-06_-_Supramental_Ship
0_1958-06-22
0_1958-07-02
0_1958-07-05
0_1958-07-06
0_1958-07-19
0_1958-07-21
0_1958-07-23
0_1958-07-25a
0_1958-07-25b
0_1958-08-07
0_1958-08-08
0_1958-08-09
0_1958-08-12
0_1958-08-29
0_1958-08-30
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-09-19
0_1958-10-01
0_1958-10-04
0_1958-10-06
0_1958-10-10
0_1958-10-17
0_1958-10-25_-_to_go_out_of_your_body
0_1958-11-02
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-11
0_1958-11-14
0_1958-11-15
0_1958-11-20
0_1958-11-22
0_1958-11-26
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-11-28
0_1958-11-30
0_1958-12-04
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1958-12-28
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-01-06
0_1959-01-14
0_1959-01-21
0_1959-01-27
0_1959-01-31
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-07
0_1959-04-13
0_1959-04-21
0_1959-04-23
0_1959-04-24
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-05-25
0_1959-05-28
0_1959-06-03
0_1959-06-04
0_1959-06-07
0_1959-06-08
0_1959-06-09
0_1959-06-11
0_1959-06-13a
0_1959-06-13b
0_1959-06-17
0_1959-06-25
0_1959-07-09
0_1959-07-10
0_1959-07-14
0_1959-08-11
0_1959-08-15
0_1959-10-06_-_Sri_Aurobindos_abode
0_1959-10-15
0_1959-11-25
0_1960-01-28
0_1960-01-31
0_1960-03-03
0_1960-03-07
0_1960-04-07
0_1960-04-13
0_1960-04-14
0_1960-04-20
0_1960-04-24
0_1960-04-26
0_1960-05-06
0_1960-05-16
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-05-24_-_supramental_flood
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
0_1960-06-03
0_1960-06-04
0_1960-06-07
0_1960-06-11
0_1960-06-Undated
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-15
0_1960-07-18_-_triple_time_vision,_Questions_and_Answers_is_like_circling_around_the_Garden
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
0_1960-08-16
0_1960-08-20
0_1960-08-27
0_1960-09-02
0_1960-09-20
0_1960-09-24
0_1960-10-02a
0_1960-10-02b
0_1960-10-08
0_1960-10-11
0_1960-10-15
0_1960-10-19
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-05
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-02
0_1960-12-13
0_1960-12-17
0_1960-12-20
0_1960-12-23
0_1960-12-25
0_1960-12-31
0_1961-01-07
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-19
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-29
0_1961-01-31
0_1961-01-Undated
0_1961-02-04
0_1961-02-05
0_1961-02-07
0_1961-02-11
0_1961-02-14
0_1961-02-18
0_1961-02-25
0_1961-02-28
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-08
0_1961-04-12
0_1961-04-15
0_1961-04-18
0_1961-04-22
0_1961-04-25
0_1961-04-29
0_1961-05-02
0_1961-05-12
0_1961-05-19
0_1961-05-23
0_1961-05-30
0_1961-06-02
0_1961-06-06
0_1961-06-17
0_1961-06-20
0_1961-06-24
0_1961-06-27
0_1961-07-04
0_1961-07-07
0_1961-07-12
0_1961-07-15
0_1961-07-18
0_1961-07-26
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-08
0_1961-08-11
0_1961-08-18
0_1961-08-25
0_1961-09-03
0_1961-09-10
0_1961-09-16
0_1961-09-23
0_1961-09-28
0_1961-09-30
0_1961-10-02
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-06
0_1961-11-07
0_1961-11-12
0_1961-11-16a
0_1961-11-16b
0_1961-11-23
0_1961-12-16
0_1961-12-18
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12
0_1962-01-12_-_supramental_ship
0_1962-01-15
0_1962-01-21
0_1962-01-24
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-09
0_1962-02-13
0_1962-02-17
0_1962-02-24
0_1962-02-27
0_1962-03-03
0_1962-03-06
0_1962-03-11
0_1962-03-13
0_1962-04-03
0_1962-04-13
0_1962-04-20
0_1962-04-28
0_1962-05-08
0_1962-05-13
0_1962-05-15
0_1962-05-18
0_1962-05-22
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-06
0_1962-06-09
0_1962-06-12
0_1962-06-16
0_1962-06-20
0_1962-06-23
0_1962-06-27
0_1962-06-30
0_1962-07-04
0_1962-07-07
0_1962-07-11
0_1962-07-14
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-07-28
0_1962-07-31
0_1962-08-04
0_1962-08-08
0_1962-08-11
0_1962-08-14
0_1962-08-18
0_1962-08-25
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-15
0_1962-09-18
0_1962-09-22
0_1962-09-26
0_1962-09-29
0_1962-10-03
0_1962-10-06
0_1962-10-12
0_1962-10-16
0_1962-10-20
0_1962-10-24
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-07
0_1962-11-10
0_1962-11-14
0_1962-11-17
0_1962-11-20
0_1962-11-23
0_1962-11-27
0_1962-11-30
0_1962-12-04
0_1962-12-08
0_1962-12-12
0_1962-12-15
0_1962-12-19
0_1962-12-22
0_1962-12-25
0_1962-12-28
0_1963-01-02
0_1963-01-09
0_1963-01-12
0_1963-01-14
0_1963-01-18
0_1963-01-30
0_1963-02-15
0_1963-02-19
0_1963-02-21
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-03-16
0_1963-03-19
0_1963-03-23
0_1963-03-27
0_1963-03-30
0_1963-04-06
0_1963-04-16
0_1963-04-20
0_1963-04-22
0_1963-04-25
0_1963-04-29
0_1963-05-03
0_1963-05-11
0_1963-05-15
0_1963-05-18
0_1963-05-22
0_1963-05-25
0_1963-05-29
0_1963-06-03
0_1963-06-08
0_1963-06-12
0_1963-06-15
0_1963-06-19
0_1963-06-22
0_1963-06-26a
0_1963-06-26b
0_1963-06-29
0_1963-07-03
0_1963-07-06
0_1963-07-10
0_1963-07-13
0_1963-07-17
0_1963-07-20
0_1963-07-24
0_1963-07-27
0_1963-07-31
0_1963-08-03
0_1963-08-07
0_1963-08-10
0_1963-08-13a
0_1963-08-13b
0_1963-08-17
0_1963-08-21
0_1963-08-24
0_1963-08-28
0_1963-08-31
0_1963-09-04
0_1963-09-07
0_1963-09-18
0_1963-09-21
0_1963-09-25
0_1963-09-28
0_1963-10-03
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-10-30
0_1963-11-04
0_1963-11-13
0_1963-11-20
0_1963-11-23
0_1963-11-27
0_1963-11-30
0_1963-12-03
0_1963-12-07_-_supramental_ship
0_1963-12-11
0_1963-12-14
0_1963-12-18
0_1963-12-21
0_1963-12-25
0_1963-12-29
0_1963-12-31
0_1964-01-04
0_1964-01-08
0_1964-01-15
0_1964-01-18
0_1964-01-22
0_1964-01-25
0_1964-01-28
0_1964-01-29
0_1964-01-31
0_1964-02-05
0_1964-02-13
0_1964-02-15
0_1964-02-22
0_1964-02-26
0_1964-03-04
0_1964-03-07
0_1964-03-11
0_1964-03-14
0_1964-03-18
0_1964-03-21
0_1964-03-25
0_1964-03-28
0_1964-03-29
0_1964-03-31
0_1964-04-04
0_1964-04-08
0_1964-04-14
0_1964-04-19
0_1964-04-23
0_1964-04-25
0_1964-04-29
0_1964-05-02
0_1964-05-14
0_1964-05-15
0_1964-05-17
0_1964-05-21
0_1964-05-28
0_1964-06-04
0_1964-06-27
0_1964-06-28
0_1964-07-04
0_1964-07-13
0_1964-07-15
0_1964-07-18
0_1964-07-22
0_1964-07-25
0_1964-07-28
0_1964-07-31
0_1964-08-05
0_1964-08-08
0_1964-08-11
0_1964-08-14
0_1964-08-15
0_1964-08-19
0_1964-08-22
0_1964-08-26
0_1964-08-29
0_1964-09-02
0_1964-09-12
0_1964-09-16
0_1964-09-18
0_1964-09-23
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-10-24b
0_1964-10-28
0_1964-10-30
0_1964-11-04
0_1964-11-07
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-25
0_1964-11-28
0_1964-12-02
0_1964-12-07
0_1964-12-10
0_1964-12-23
0_1965-01-06
0_1965-01-09
0_1965-01-12
0_1965-01-16
0_1965-01-24
0_1965-01-31
0_1965-02-04
0_1965-02-19
0_1965-02-24
0_1965-02-27
0_1965-03-03
0_1965-03-06
0_1965-03-10
0_1965-03-20
0_1965-03-24
0_1965-03-27
0_1965-04-07
0_1965-04-10
0_1965-04-17
0_1965-04-21
0_1965-04-23
0_1965-04-28
0_1965-04-30
0_1965-05-05
0_1965-05-08
0_1965-05-11
0_1965-05-15
0_1965-05-19
0_1965-05-29
0_1965-06-02
0_1965-06-05
0_1965-06-09
0_1965-06-12
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-06-26
0_1965-06-30
0_1965-07-03
0_1965-07-07
0_1965-07-10
0_1965-07-14
0_1965-07-17
0_1965-07-21
0_1965-07-24
0_1965-07-28
0_1965-07-31
0_1965-08-04
0_1965-08-07
0_1965-08-14
0_1965-08-15
0_1965-08-18
0_1965-08-21
0_1965-08-25
0_1965-08-28
0_1965-08-31
0_1965-09-04
0_1965-09-08
0_1965-09-11
0_1965-09-15a
0_1965-09-15b
0_1965-09-18
0_1965-09-22
0_1965-09-25
0_1965-09-29
0_1965-10-10
0_1965-10-13
0_1965-10-16
0_1965-10-20
0_1965-10-27
0_1965-10-30
0_1965-11-03
0_1965-11-06
0_1965-11-10
0_1965-11-13
0_1965-11-15
0_1965-11-20
0_1965-11-23
0_1965-11-27
0_1965-11-30
0_1965-12-01
0_1965-12-04
0_1965-12-07
0_1965-12-10
0_1965-12-15
0_1965-12-18
0_1965-12-22
0_1965-12-25
0_1965-12-28
0_1965-12-30
0_1965-12-31
0_1966-01-08
0_1966-01-14
0_1966-01-19
0_1966-01-22
0_1966-01-26
0_1966-01-31
0_1966-02-11
0_1966-02-16
0_1966-02-19
0_1966-02-23
0_1966-02-26
0_1966-03-02
0_1966-03-04
0_1966-03-09
0_1966-03-19
0_1966-03-26
0_1966-03-30
0_1966-04-06
0_1966-04-09
0_1966-04-13
0_1966-04-16
0_1966-04-20
0_1966-04-23
0_1966-04-24
0_1966-04-27
0_1966-04-30
0_1966-05-07
0_1966-05-14
0_1966-05-18
0_1966-05-22
0_1966-05-25
0_1966-05-28
0_1966-06-02
0_1966-06-04
0_1966-06-08
0_1966-06-11
0_1966-06-15
0_1966-06-18
0_1966-06-25
0_1966-06-29
0_1966-07-06
0_1966-07-09
0_1966-07-23
0_1966-07-27
0_1966-07-30
0_1966-08-03
0_1966-08-06
0_1966-08-10
0_1966-08-13
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0_1966-08-27
0_1966-08-31
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0_1966-12-28
0_1966-12-31
0_1967-01-04
0_1967-01-09
0_1967-01-11
0_1967-01-14
0_1967-01-18
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0_1967-01-25
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0_1973-03-26
0_1973-03-28
0_1973-03-30
0_1973-03-31
0_1973-04-07
0_1973-04-08
0_1973-04-10
0_1973-04-11
0_1973-04-14
0_1973-04-18
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0_1973-05-15
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Way_to_Unity
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.10_-_Two_Mystic_Poems_in_Modern_Bengali
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Heavens_of_the_Ideal
02.12_-_The_Ideals_of_Human_Unity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Art_and_Katharsis
03.09_-_Buddhism_and_Hinduism
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.01_-_To_the_Heights_I
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.02_-_To_the_Heights_II
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.03_-_To_the_Heights_III
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.04_-_To_the_Heights_IV
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.05_-_To_the_Heights_V
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.06_-_To_the_Heights_VI_(Maheshwari)
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.07_-_To_the_Heights_VII_(Mahakali)
04.08_-_An_Evolutionary_Problem
04.08_-_To_the_Heights_VIII_(Mahalakshmi)
04.09_-_To_the_Heights-I_(Mahasarswati)
04.09_-_Values_Higher_and_Lower
04.10_-_To_the_Heights-X
04.11_-_To_the_Heights-XI
04.12_-_To_the_Heights-XII
04.13_-_To_the_HeightsXIII
04.14_-_To_the_Heights-XXIV
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.16_-_To_the_Heights-XVI
04.17_-_To_the_Heights-XVII
04.18_-_To_the_Heights-XVIII
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.20_-_To_the_Heights-XX
04.21_-_To_the_HeightsXXI
04.22_-_To_the_Heights-XXII
04.23_-_To_the_Heights-XXIII
04.24_-_To_the_Heights-XXIV
04.25_-_To_the_Heights-XXV
04.26_-_To_the_Heights-XXVI
04.27_-_To_the_Heights-XXVII
04.28_-_To_the_Heights-XXVIII
04.29_-_To_the_Heights-XXIX
04.30_-_To_the_HeightsXXX
04.31_-_To_the_Heights-XXXI
04.32_-_To_the_Heights-XXXII
04.33_-_To_the_Heights-XXXIII
04.34_-_To_the_Heights-XXXIV
04.35_-_To_the_Heights-XXXV
04.36_-_To_the_Heights-XXXVI
04.37_-_To_the_Heights-XXXVII
04.38_-_To_the_Heights-XXXVIII
04.39_-_To_the_Heights-XXXIX
04.40_-_To_the_Heights-XL
04.41_-_To_the_Heights-XLI
04.42_-_To_the_Heights-XLII
04.43_-_To_the_Heights-XLIII
04.44_-_To_the_Heights-XLIV
04.45_-_To_the_Heights-XLV
04.46_-_To_the_Heights-XLVI
04.47_-_To_the_Heights-XLVII
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.03_-_Satyavan_and_Savitri
05.03_-_The_Body_Natural
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.04_-_The_Conscious_Being
06.05_-_The_Story_of_Creation
06.06_-_Earth_a_Symbol
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.09_-_How_to_Wait
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.13_-_Body,_the_Occult_Agent
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.16_-_A_Page_of_Occult_History
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.25_-_Individual_and_Collective_Soul
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
06.28_-_The_Coming_of_Superman
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.34_-_Selfless_Worker
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.02_-_The_Spiral_Universe
07.03_-_The_Entry_into_the_Inner_Countries
07.03_-_This_Expanding_Universe
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.05_-_The_Finding_of_the_Soul
07.05_-_This_Mystery_of_Existence
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.09_-_The_Symbolic_Ignorance
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.16_-_Things_Significant_and_Insignificant
07.17_-_Why_Do_We_Forget_Things?
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.28_-_Personal_Effort_and_Will
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.33_-_The_Inner_and_the_Outer
07.34_-_And_this_Agile_Reason
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.03_-_Death_in_the_Forest
08.03_-_Organise_Your_Life
08.04_-_Doing_for_Her_Sake
08.05_-_Will_and_Desire
08.06_-_A_Sign_and_a_Symbol
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.11_-_The_Work_Here
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.15_-_Divine_Living
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.19_-_Asceticism
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.29_-_Meditation_and_Wakefulness
08.30_-_Dealing_with_a_Wrong_Movement
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.08_-_The_Modern_Taste
09.09_-_The_Origin
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.12_-_The_True_Teaching
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.15_-_How_to_Listen
09.16_-_Goal_of_Evolution
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
10.05_-_Mind_and_the_Mental_World
10.06_-_Beyond_the_Dualities
10.06_-_Looking_around_with_Craziness
1.007_-_Initial_Steps_in_Yoga_Practice
10.07_-_The_Demon
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
10.09_-_Education_as_the_Growth_of_Consciousness
1.009_-_Perception_and_Reality
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Foreword
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00g_-_Foreword
1.00h_-_Foreword
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_PREFACE
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_PROLOGUE_IN_HEAVEN
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
10.10_-_Education_is_Organisation
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Beyond_Love_and_Hate
10.11_-_Savitri
10.12_-_Awake_Mother
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
10.16_-_The_Relative_Best
10.17_-_Miracles:_Their_True_Significance
10.18_-_Short_Notes_-_1-_The_Sense_of_Earthly_Evolution
10.19_-_Short_Notes_-_2-_God_Above_and_God_Within
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Hatha_Yoga
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Soul_and_God
1.01_-_Sri_Aurobindo
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
1.01_-_The_Path_of_Later_On
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_True_Aim_of_Life
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.01_-_What_is_Magick?
1.01_-_Who_is_Tara
10.20_-_Short_Notes_-_3-_Emptying_and_Replenishment
1.020_-_The_World_and_Our_World
10.21_-_Short_Notes_-_4-_Ego
1.02.1_-_The_Inhabiting_Godhead__Life_and_Action
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.26_-_A_True_Professor
10.27_-_Consciousness
1.028_-_Bringing_About_Whole-Souled_Dedication
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
10.29_-_Gods_Debt
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_Fire_over_the_Earth
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Substance_Is_Eternal
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Objects_of_Imitation.
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_POOL_OF_TEARS
1.02_-_The_Principle_of_Fire
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Soul_Being_of_Man
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Virtues
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_Twenty-two_Letters
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.30_-_India,_the_World_and_the_Ashram
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
10.34_-_Effort_and_Grace
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Eternal_Presence
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Master_Ma_is_Unwell
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Questions_and_Answers
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Supernatural_Aid
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Armour_of_Grace
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_The_Divine_and_Man
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Manner_of_Imitation.
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_three_first_elements
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_The_Void
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_Nothing_Exists_Per_Se_Except_Atoms_And_The_Void
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Pratyahara
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_33_seven_double_letters
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Fork_in_the_Road
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Principle_of_Air
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_AUERBACHS_CELLAR
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_Character_Of_The_Atoms
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy.
1.05_-_Dharana
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_On_the_Love_of_God.
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_True_Doer_of_Works
1.05_-_The_twelve_simple_letters
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_To_Know_How_To_Suffer
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Agni_and_the_Truth
1.06_-_A_Summary_of_my_Phenomenological_View_of_the_World
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
1.06_-_Iconography
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_Induction
1.06_-_On_remembrance_of_death.
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_On_Thought
1.06_-_On_Work
1.06_-_Origin_of_the_four_castes
1.06_-_PIG_AND_PEPPER
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Light
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Three_Mothers_or_the_First_Elements
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_ON_READING_AND_WRITING
1.07_-_Past,_Present_and_Future
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Sri_Aurobindo_and_The_Mother
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Plot_must_be_a_Unity.
1.08_-_THE_QUEEN'S_CROQUET_GROUND
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.08_-_Worship_of_Substitutes_and_Images
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Kundalini_Yoga
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_On_remembrance_of_wrongs.
1.09_-_ON_THE_PREACHERS_OF_DEATH
1.09_-_(Plot_continued.)_Dramatic_Unity.
1.09_-_PROMENADE
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Chosen_Ideal
1.09_-_The_Crown,_Cap,_Magus-Band
1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.09_-_WHO_STOLE_THE_TARTS?
1.1.01_-_Certitudes
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
1.1.03_-_Brahman
11.03_-_Cosmonautics
1.1.03_-_Man
1.1.04_-_Philosophy
1.1.04_-_The_Self_or_Atman
11.04_-_The_Triple_Cord
11.05_-_The_Ladder_of_Unconsciousness
1.1.05_-_The_Siddhis
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_ALICE'S_EVIDENCE
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Fate_and_Free-Will
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Mantra_Yoga
1.10_-_On_our_Knowledge_of_Universals
1.10_-_On_slander_or_calumny.
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_(Plot_continued.)_Definitions_of_Simple_and_Complex_Plots.
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_The_descendants_of_the_daughters_of_Daksa_married_to_the_Rsis
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Magical_Garment
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
1.1.1.04_-_Joy_of_Poetic_Creation
1.1.1.06_-_Inspiration_and_Effort
1.1.1.08_-_Self-criticism
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.12_-_Two_Equations
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_A_STREET
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_ON_THE_NEW_IDOL
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Magical_Belt
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_Transformation
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.1.2.01_-_Sources_of_Inspiration_and_Variety
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_Further_Magical_Aids
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_On_lying.
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Astral_Plane
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_A_Dream
1.13_-_A_GARDEN-ARBOR
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_ON_CHASTITY
1.13_-_On_despondency.
1.13_-_(Plot_continued.)_What_constitutes_Tragic_Action.
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Pentacle,_Lamen_or_Seal
1.13_-_The_Spirit
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_Descendants_of_Prithu
1.14_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_ON_THE_FRIEND
1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself.
1.14_-_Postscript
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Mental_Plane
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Prayers
1.15_-_Sex_Morality
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_element_of_Character_in_Tragedy.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Man,_A_Transitional_Being
1.16_-_MARTHAS_GARDEN
1.16_-_On_Concentration
1.16_-_On_love_of_money_or_avarice.
1.16_-_ON_LOVE_OF_THE_NEIGHBOUR
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.16_-_PRAYER
1.16_-_Religion
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_AT_THE_FOUNTAIN
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_God
1.17_-_Legend_of_Prahlada
1.17_-_M._AT_DAKSHINEWAR
1.17_-_On_poverty_(that_hastens_heavenwards).
1.17_-_On_Teaching
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Practical_rules_for_the_Tragic_Poet.
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Further_rules_for_the_Tragic_Poet.
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_NIGHT
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_ON_THE_ADDERS_BITE
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.19_-_The_Victory_of_the_Fathers
1.19_-_Thought,_or_the_Intellectual_element,_and_Diction_in_Tragedy.
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
1.2.04_-_Sincerity
1.2.05_-_Aspiration
12.05_-_Beauty
12.05_-_The_World_Tragedy
1.2.06_-_Rejection
12.06_-_The_Hero_and_the_Nymph
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
12.08_-_Notes_on_Freedom
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_CATHEDRAL
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Diction,_or_Language_in_general.
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_ON_CHILD_AND_MARRIAGE
1.20_-_On_Time
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Fourth_Bolgia__Soothsayers._Amphiaraus,_Tiresias,_Aruns,_Manto,_Eryphylus,_Michael_Scott,_Guido_Bonatti,_and_Asdente._Virgil_reproaches_Dante's_Pity.
1.20_-_The_Hound_of_Heaven
1.20_-_Visnu_appears_to_Prahlada
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.06_-_Symbolism_and_Allegory
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.1.12_-_Spiritual_Poetry
1.2.11_-_Patience_and_Perseverance
1.2.12_-_Vigilance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_Families_of_the_Daityas
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.21_-_ON_FREE_DEATH
1.21_-_On_unmanly_and_puerile_cowardice.
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_OBERON_AND_TITANIA's_GOLDEN_WEDDING
1.22_-_On_Prayer
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_(Poetic_Diction_continued.)_How_Poetry_combines_elevation_of_language_with_perspicuity.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_DREARY_DAY
1.23_-_Epic_Poetry.
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_On_Beauty
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
1.25_-_DUNGEON
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_Religion
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.25_-_Vanni_Fucci's_Punishment._Agnello_Brunelleschi,_Buoso_degli_Abati,_Puccio_Sciancato,_Cianfa_de'_Donati,_and_Guercio_Cavalcanti.
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_Sacrifice_of_the_Kings_Son
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.
1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
13.04_-_A_Note_on_Supermind
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
13.06_-_The_Passing_of_Satyavan
13.07_-_The_Inter-Zone
13.08_-_The_Return
1.30_-_Adonis_in_Syria
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.
1.30_-_Do_you_Believe_in_God?
1.30_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_Adonis_in_Cyprus
1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.
1.31_-_Is_Thelema_a_New_Religion?
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.32_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.
1.3.4.01_-_The_Beginning_and_the_End
1.3.4.02_-_The_Hour_of_God
1.3.4.04_-_The_Divine_Superman
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Myth_and_Ritual_of_Attis
1.34_-_The_Tao_1
1.3.5.01_-_The_Law_of_the_Way
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.04_-_The_Evolution_of_Consciousness
1.3.5.05_-_The_Path
1.35_-_Attis_as_a_God_of_Vegetation
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.36_-_Quo_Stet_Olympus_-_Where_the_Gods,_Angels,_etc._Live
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.41_-_Isis
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.01_-_The_Mother,_Human_and_Divine
15.02_-_1973-02-17
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
16.01_-_
16.02_-_Mater_Dolorosa
16.03_-_Mater_Gloriosa
16.04_-_Maximes
16.05_-_Distiques
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_Power_and_Authority
1.61_-_The_Myth_of_Balder
1.62_-_The_Elastic_Mind
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.00_-_Translations
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.03_-_Agni_and_the_Gods
17.04_-_Hymn_to_the_Purusha
17.05_-_Hymn_to_Hiranyagarbha
17.06_-_Hymn_of_the_Supreme_Goddess
17.07_-_Ode_to_Darkness
17.08_-_Last_Hymn
17.09_-_Victory_to_the_World_Master
1.70_-_Morality_1
17.10_-_A_Hymn
17.11_-_A_Prayer
1.71_-_Morality_2
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.01_-_Padavali
18.02_-_Ramprasad
18.03_-_Tagore
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.01_-_The_Twins
19.02_-_Vigilance
19.03_-_The_Mind
19.04_-_The_Flowers
19.05_-_The_Fool
19.06_-_The_Wise
19.07_-_The_Adept
19.08_-_Thousands
19.09_-_On_Evil
19.10_-_Punishment
19.11_-_Old_Age
1912_11_02p
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1912_12_02p
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1912_12_05p
1912_12_07p
1912_12_10p
1912_12_11p
19.12_-_Of_The_Self
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1913_02_12p
1913_03_13p
1913_05_11p
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1913_12_13p
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19.13_-_Of_the_World
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19.14_-_The_Awakened
1915_01_02p
1915_01_11p
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1915_03_03p
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19.15_-_On_Happiness
1916_01_15p
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19.16_-_Of_the_Pleasant
1917_01_04p
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19.17_-_On_Anger
1918_07_12p
1918_10_10p
19.18_-_On_Impurity
1919_09_03p
19.19_-_Of_the_Just
1920_06_22p
19.20_-_The_Path
19.21_-_Miscellany
19.22_-_Of_Hell
19.23_-_Of_the_Elephant
19.24_-_The_Canto_of_Desire
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1927_05_06p
1928_12_28p
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1931_11_24p
1933_12_23p
1935_01_04p
1936_08_21p
1937_10_23p
1938_08_17p
1950-12-21_-_The_Mother_of_Dreams
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-03-25
1953-04-01
1953-04-08
1953-04-15
1953-04-22
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-21_-_Identify_with_the_Divine_-_The_Divine,_the_most_important_thing_in_life
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-12_-_Questions,_practice_and_progress
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-06_-_Freedom,_servitude_and_love
1957-03-08_-_A_Buddhist_story
1957-03-13_-_Our_best_friend
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-09_-_Incontinence_of_speech
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-14_-_Meditation_on_Sri_Aurobindo
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-02_-_Correcting_a_mistake
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-04-30_-_Mental_constructions_and_experience
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-15_-_Our_relation_with_the_Gods
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_03
1958-10-08_-_Stages_between_man_and_superman
1958_10_10
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1958_11_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958_11_14
1958_11_21
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958_11_28
1958_12_05
1960_01_05
1960_01_12
1960_01_20
1960_01_27
1960_02_03
1960_02_10
1960_02_17
1960_02_24
1960_03_02
1960_03_09
1960_03_16
1960_03_23
1960_03_30
1960_04_06
1960_04_07?_-_28
1960_04_20
1960_04_27
1960_05_04
1960_05_11
1960_05_18
1960_05_25
1960_06_03
1960_06_08
1960_06_16
1960_06_22
1960_06_29
1960_07_06
1960_07_13
1960_07_19
1960_08_24
1960_08_27
1960_10_24
1960_11_10
1960_11_11?_-_48
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1961_01_18
1961_01_28
1961_02_02
1961_03_11_-_58
1961_03_17_-_56
1961_03_17_-_57
1961_04_26_-_59
1961_05_04_-_60
1961_05_20
1961_05_21?_-_62
1961_05_22?
1961_07_18
1961_07_27
1962_01_12
1962_01_21
1962_02_03
1962_02_27
1962_02_28?_-_73
1962_05_24
1962_10_06
1962_10_12
1963_01_14
1963_03_06
1963_05_15
1963_08_10
1963_08_11?_-_94
1963_11_04
1963_11_05?_-_96
1963_11_06?_-_97
1964_02_05
1964_02_05_-_98
1964_02_06?_-_99
1964_03_25
1964_09_16
1965_01_12
1965_03_03
1965_05_29
1965_09_25
1965_12_25
1965_12_26?
1966_07_06
1966_09_14
1967-05-24.1_-_Defining_the_Divine
1967-05-24.2_-_Defining_God
1969_08_03
1969_08_05
1969_08_07
1969_08_09
1969_08_14
1969_08_15?_-_133
1969_08_19
1969_08_21
1969_08_28
1969_08_30_-_139
1969_08_30_-_140
1969_08_31_-_141
1969_09_01_-_142
1969_09_04_-_143
1969_09_07_-_145
1969_09_14
1969_09_17
1969_09_18
1969_09_22
1969_09_23
1969_09_26
1969_09_27
1969_09_29
1969_09_30
1969_09_31?_-_165
1969_10_01?_-_166
1969_10_06
1969_10_07
1969_10_10
1969_10_13
1969_10_15
1969_10_17
1969_10_18
1969_10_19
1969_10_21
1969_10_23
1969_10_24
1969_10_28
1969_10_29
1969_10_30
1969_10_31
1969_11_07
1969_11_08?
1969_11_13
1969_11_15
1969_11_16
1969_11_18
1969_11_24
1969_11_25
1969_11_26
1969_11_27?
1969_12_01
1969_12_03
1969_12_04
1969_12_05
1969_12_07
1969_12_08
1969_12_09
1969_12_11
1969_12_13
1969_12_14
1969_12_15
1969_12_17
1969_12_18
1969_12_21
1969_12_22
1969_12_23
1969_12_26
1969_12_28
1969_12_29?
1969_12_31
1970_01_01
1970_01_03
1970_01_04
1970_01_06
1970_01_07
1970_01_08
1970_01_09
1970_01_10
1970_01_12
1970_01_13?
1970_01_15
1970_01_17
1970_01_20
1970_01_21
1970_01_22
1970_01_23
1970_01_24
1970_01_25
1970_01_26
1970_01_27
1970_01_28
1970_01_29
1970_01_30
1970_02_01
1970_02_02
1970_02_04
1970_02_05
1970_02_07
1970_02_08
1970_02_09
1970_02_10
1970_02_11
1970_02_12
1970_02_13
1970_02_16
1970_02_17
1970_02_18
1970_02_19
1970_02_20
1970_02_23
1970_02_25
1970_02_26
1970_02_27?
1970_03_02
1970_03_03
1970_03_05
1970_03_06?
1970_03_09
1970_03_10
1970_03_11
1970_03_12
1970_03_13
1970_03_14
1970_03_15
1970_03_17
1970_03_18
1970_03_19?
1970_03_21
1970_03_24
1970_03_25
1970_03_27
1970_03_29
1970_03_30
1970_04_01
1970_04_02
1970_04_03
1970_04_04
1970_04_06
1970_04_07
1970_04_08
1970_04_09
1970_04_10
1970_04_11
1970_04_12
1970_04_13
1970_04_14
1970_04_15
1970_04_17
1970_04_18
1970_04_19_-_484
1970_04_20_-_485
1970_04_21_-_490
1970_04_22_-_482
1970_04_22_-_493
1970_04_23_-_495
1970_04_24_-_497
1970_04_28
1970_04_29
1970_04_30
1970_05_01
1970_05_02
1970_05_03?
1970_05_12
1970_05_13?
1970_05_15
1970_05_16
1970_05_17
1970_05_21
1970_05_22
1970_05_23
1970_05_24
1970_05_25
1970_05_28
1970_06_01
1970_06_02
1970_06_03
1970_06_04
1970_06_05
1970_06_06
1970_06_07
1970_06_08_-_538
1970_06_08_-_541
1971_12_11
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_An_Oath
1.ac_-_Happy_Dust
1.ac_-_Leah_Sublime
1.ac_-_On_-_On_-_Poet
1.ac_-_The_Atheist
1.ac_-_The_Disciples
1.ac_-_The_Hermit
1.ac_-_The_Interpreter
1.ac_-_The_Mantra-Yoga
1.ac_-_The_Pentagram
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Quest
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_But_little_better
1.anon_-_Enuma_Elish_(When_on_high)
1.anon_-_If_this_were_a_world
1.anon_-_Less_profitable
1.anon_-_Others_have_told_me
1.anon_-_Song_of_Creation
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_III
1.anon_-_The_Epic_of_Gilgamesh_Tablet_IV
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII
1.anon_-_The_Epic_of_Gilgamesh_Tablet_X
1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood
1.anon_-_The_Poem_of_Antar
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.anon_-_The_Song_of_Songs
1.ap_-_The_Universal_Prayer
1.asak_-_Beg_for_Love
1.asak_-_Detached_You_are,_even_from_your_being
1.asak_-_Nothing_but_burning_sobs_and_tears_tonight
1.asak_-_Piousness_and_the_path_of_love
1.asak_-_Rise_early_at_dawn,_when_our_storytelling_begins
1.asak_-_The_day_Love_was_illumined
1.asak_-_Though_burning_has_become_an_old_habit_for_this_heart
1.at_-_And_Galahad_fled_along_them_bridge_by_bridge_(from_The_Holy_Grail)
1.at_-_If_thou_wouldst_hear_the_Nameless_(from_The_Ancient_Sage)
1.at_-_The_Human_Cry
1.bd_-_A_deluded_Mind
1.bd_-_Endless_Ages
1.bd_-_The_Greatest_Gift
1.bni_-_Raga_Ramkali
1.bs_-_Bulleh!_to_me,_I_am_not_known
1.bsf_-_Fathom_the_ocean
1.bsf_-_His_grace_may_fall_upon_us_at_anytime
1.bsf_-_Raga_Asa
1.bsf_-_Wear_whatever_clothes_you_must
1.bs_-_I_have_got_lost_in_the_city_of_love
1.bs_-_One_Point_Contains_All
1.bs_-_One_Thread_Only
1.bs_-_Remove_duality_and_do_away_with_all_disputes
1.bs_-_The_preacher_and_the_torch_bearer
1.bsv_-_The_eating_bowl_is_not_one_bronze
1.bs_-_Your_passion_stirs_me
1.bts_-_Love_is_Lord_of_All
1.bts_-_The_Souls_Flight
1.bv_-_When_I_see_the_lark_beating
1.ct_-_Distinguishing_Ego_from_Self
1.ct_-_Letting_go_of_thoughts
1.da_-_And_as_a_ray_descending_from_the_sky_(from_The_Paradiso,_Canto_I)
1.da_-_The_glory_of_Him_who_moves_all_things_rays_forth_(from_The_Paradiso,_Canto_I)
1.da_-_The_love_of_God,_unutterable_and_perfect
1.dd_-_As_many_as_are_the_waves_of_the_sea
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dz_-_Joyful_in_this_mountain_retreat
1.dz_-_One_of_six_verses_composed_in_Anyoin_Temple_in_Fukakusa,_1230
1.dz_-_The_whirlwind_of_birth_and_death
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Azathoth
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Collapsing_Cosmoses
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Dagon
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Ex_Oblivione
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_H.P._Lovecrafts
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Memory
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Polaris
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Battle_that_Ended_the_Century
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Cats_of_Ulthar
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_History_of_the_Necronomicon
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Little_Glass_Bottle
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mysterious_Ship
1f.lovecraft_-_The_Mystery_of_the_Grave-Yard
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Secret_Cave
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Slaying_of_the_Monster
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Terrible_Old_Man
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_A_Funeral_Fantasie
1.fs_-_A_Problem
1.fs_-_Carthage
1.fs_-_Columbus
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Feast_Of_Victory
1.fs_-_Fortune_And_Wisdom
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_German_Faith
1.fs_-_Group_From_Tartarus
1.fs_-_Hero_And_Leander
1.fs_-_Honor_To_Woman
1.fs_-_Hymn_To_Joy
1.fs_-_Light_And_Warmth
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Naenia
1.fs_-_Ode_an_die_Freude
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Parables_And_Riddles
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Punch_Song_(To_be_sung_in_the_Northern_Countries)
1.fs_-_Resignation
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Agreement
1.fs_-_The_Alpine_Hunter
1.fs_-_The_Artists
1.fs_-_The_Battle
1.fs_-_The_Best_State
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Dance
1.fs_-_The_Division_Of_The_Earth
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Flowers
1.fs_-_The_Fortune-Favored
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Iliad
1.fs_-_The_Infanticide
1.fs_-_The_Key
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Learned_Workman
1.fs_-_The_Maiden_From_Afar
1.fs_-_The_Maiden's_Lament
1.fs_-_The_Maid_Of_Orleans
1.fs_-_The_Meeting
1.fs_-_The_Philosophical_Egotist
1.fs_-_The_Playing_Infant
1.fs_-_The_Power_Of_Song
1.fs_-_The_Present_Generation
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Sexes
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Two_Guides_Of_Life_-_The_Sublime_And_The_Beautiful
1.fs_-_The_Two_Paths_Of_Virtue
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Error
1.fs_-_The_Youth_By_The_Brook
1.fs_-_To_A_Moralist
1.fs_-_To_Laura_At_The_Harpsichord
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fua_-_A_dervish_in_ecstasy
1.fua_-_A_slaves_freedom
1.fua_-_God_Speaks_to_David
1.fua_-_How_long_then_will_you_seek_for_beauty_here?
1.fua_-_Invocation
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_The_Birds_Find_Their_King
1.fua_-_The_Dullard_Sage
1.fua_-_The_Hawk
1.fua_-_The_Lover
1.fua_-_The_moths_and_the_flame
1.fua_-_The_Nightingale
1.fua_-_The_Pupil_asks-_the_Master_answers
1.fua_-_The_Simurgh
1.fua_-_The_Valley_of_the_Quest
1.hcyc_-_12_-_We_know_that_Shakyas_sons_and_daughters_(from_The_Shodoka)
1.hcyc_-_14_-_The_best_student_goes_directly_to_the_ultimate_(from_The_Shodoka)
1.hcyc_-_28_-_The_awakened_one_does_not_seek_truth_(from_The_Shodoka)
1.hcyc_-_2_-_When_the_Dharma_body_awakens_completely_(from_The_Shodoka)
1.hcyc_-_30_-_To_live_in_nothingness_is_to_ignore_cause_and_effect_(from_The_Shodoka)
1.hcyc_-_41_-_People_say_it_is_positive_(from_The_Shodoka)
1.hcyc_-_43_-_The_truth_is_not_set_forth_(from_The_Shodoka)
1.hcyc_-_44_-_Mind_is_the_base,_phenomena_are_dust_(from_The_Shodoka)
1.hcyc_-_48_-_In_the_sandalwood_forest,_there_is_no_other_tree_(from_The_Shodoka)
1.hcyc_-_53_-_If_the_seed-nature_is_wrong,_misunderstandings_arise_(from_The_Shodoka)
1.hcyc_-_55_-_When_all_is_finally_seen_as_it_is,_(from_The_Shodoka)
1.hcyc_-_60_-_The_remarkable_power_of_emancipation_(from_The_Shodoka)
1.hcyc_-_62_-_When_we_see_truly,_there_is_nothing_at_all_(from_The_Shodoka)
1.hcyc_-_In_my_early_years,_I_set_out_to_acquire_learning_(from_The_Song_of_Enlightenment)
1.hcyc_-_Let_others_slander_me_(from_The_Song_of_Enlightenment)
1.hcyc_-_Who_is_without_thought?_(from_The_Song_of_Enlightenment)
1.he_-_Hakuins_Song_of_Zazen
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.hs_-_Beauty_Radiated_in_Eternity
1.hs_-_Belief_and_unbelief
1.hs_-_Bloom_Like_a_Rose
1.hs_-_Bold_Souls
1.hs_-_Bring_all_of_yourself_to_his_door
1.hs_-_Cypress_And_Tulip
1.hs_-_Hair_disheveled,_smiling_lips,_sweating_and_tipsy
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_It_Is_Time_to_Wake_Up!
1.hs_-_Its_your_own_self
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_Lifes_Mighty_Flood
1.hs_-_Melt_yourself_down_in_this_search
1.hs_-_Naked_in_the_Bee-House
1.hs_-_O_Cup_Bearer
1.hs_-_Slaves_Of_Thy_Shining_Eyes
1.hs_-_Streaming
1.hs_-_Sweet_Melody
1.hs_-_The_Day_Of_Hope
1.hs_-_The_Good_Darkness
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_The_path_consists_of_neither_words_nor_deeds
1.hs_-_The_Rose_Has_Flushed_Red
1.hs_-_The_Rose_Is_Not_Fair
1.hs_-_To_Linger_In_A_Garden_Fair
1.hs_-_When_he_admits_you_to_his_presence
1.hs_-_With_Madness_Like_To_Mine
1.hs_-_Your_intellect_is_just_a_hotch-potch
1.ia_-_Allah
1.ia_-_An_Ocean_Without_Shore
1.ia_-_If_What_She_Says_Is_True
1.ia_-_If_what_she_says_is_true
1.iai_-_How_can_you_imagine_that_something_else_veils_Him
1.ia_-_I_Laid_My_Little_Daughter_To_Rest
1.ia_-_In_Memory_Of_Those
1.ia_-_In_Memory_of_Those_Who_Melt_the_Soul_Forever
1.iai_-_The_light_of_the_inner_eye_lets_you_see_His_nearness_to_you
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_My_Journey
1.ia_-_Reality
1.ia_-_Silence
1.ia_-_The_Hand_Of_Trial
1.ia_-_When_We_Came_Together
1.ia_-_When_we_came_together
1.ia_-_Wild_Is_She,_None_Can_Make_Her_His_Friend
1.ia_-_With_My_Very_Own_Hands
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jda_-_Raga_Gujri
1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)
1.jk_-_Acrostic__-_Georgiana_Augusta_Keats
1.jk_-_A_Draught_Of_Sunshine
1.jk_-_A_Galloway_Song
1.jk_-_An_Extempore
1.jk_-_A_Party_Of_Lovers
1.jk_-_A_Prophecy_-_To_George_Keats_In_America
1.jk_-_Asleep!_O_Sleep_A_Little_While,_White_Pearl!
1.jk_-_A_Song_About_Myself
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Extracts_From_An_Opera
1.jk_-_Faery_Songs
1.jk_-_Fancy
1.jk_-_Fragment_-_Modern_Love
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_Fragment_Of_The_Castle_Builder
1.jk_-_Fragment._Welcome_Joy,_And_Welcome_Sorrow
1.jk_-_Fragment._Wheres_The_Poet?
1.jk_-_Hither,_Hither,_Love
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_King_Stephen
1.jk_-_La_Belle_Dame_Sans_Merci
1.jk_-_La_Belle_Dame_Sans_Merci_(Original_version_)
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Lines_On_The_Mermaid_Tavern
1.jk_-_Lines_Rhymed_In_A_Letter_From_Oxford
1.jk_-_Lines_Written_In_The_Highlands_After_A_Visit_To_Burnss_Country
1.jk_-_Meg_Merrilies
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_On_Indolence
1.jk_-_Ode_On_Melancholy
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Ode_To_Fanny
1.jk_-_Ode_To_Psyche
1.jk_-_Ode._Written_On_The_Blank_Page_Before_Beaumont_And_Fletchers_Tragi-Comedy_The_Fair_Maid_Of_The_In
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jk_-_On_Receiving_A_Curious_Shell
1.jk_-_On_Receiving_A_Laurel_Crown_From_Leigh_Hunt
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Robin_Hood
1.jk_-_Sharing_Eves_Apple
1.jk_-_Sleep_And_Poetry
1.jk_-_Song._Hush,_Hush!_Tread_Softly!
1.jk_-_Song_Of_Four_Faries
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Sonnet_-_As_From_The_Darkening_Gloom_A_Silver_Dove
1.jk_-_Sonnet._If_By_Dull_Rhymes_Our_English_Must_Be_Chaind
1.jk_-_Sonnet_III._Written_On_The_Day_That_Mr._Leigh_Hunt_Left_Prison
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Sonnet_IV._How_Many_Bards_Gild_The_Lapses_Of_Time!
1.jk_-_Sonnet._On_A_Picture_Of_Leander
1.jk_-_Sonnet._On_Peace
1.jk_-_Sonnet._To_A_Lady_Seen_For_A_Few_Moments_At_Vauxhall
1.jk_-_Sonnet_To_Byron
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_Sleep
1.jk_-_Sonnet_To_Spenser
1.jk_-_Sonnet_To_The_Nile
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet_VI._To_G._A._W.
1.jk_-_Sonnet_-_When_I_Have_Fears_That_I_May_Cease_To_Be
1.jk_-_Sonnet._Why_Did_I_Laugh_Tonight?
1.jk_-_Sonnet._Written_Before_Re-Read_King_Lear
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition
1.jk_-_Sonnet._Written_On_A_Blank_Page_In_Shakespeares_Poems,_Facing_A_Lovers_Complaint
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_Sonnet_XI._On_First_Looking_Into_Chapmans_Homer
1.jk_-_Sonnet_XIV._Addressed_To_The_Same_(Haydon)
1.jk_-_Sonnet_XVII._Happy_Is_England
1.jk_-_Sonnet_XV._On_The_Grasshopper_And_Cricket
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Staffa
1.jk_-_Stanzas_To_Miss_Wylie
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Devon_Maid_-_Stanzas_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_The_Gadfly
1.jk_-_To_Ailsa_Rock
1.jk_-_To_George_Felton_Mathew
1.jk_-_To_The_Ladies_Who_Saw_Me_Crowned
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jlb_-_Adam_Cast_Forth
1.jlb_-_Afterglow
1.jlb_-_Browning_Decides_To_Be_A_Poet
1.jlb_-_Chess
1.jlb_-_Daybreak
1.jlb_-_Elegy
1.jlb_-_Emanuel_Swedenborg
1.jlb_-_Emerson
1.jlb_-_Empty_Drawing_Room
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_History_Of_The_Night
1.jlb_-_Inscription_on_any_Tomb
1.jlb_-_Limits
1.jlb_-_Oedipus_and_the_Riddle
1.jlb_-_Parting
1.jlb_-_Remorse_for_any_Death
1.jlb_-_Rosas
1.jlb_-_Shinto
1.jlb_-_Spinoza
1.jlb_-_Susana_Soca
1.jlb_-_That_One
1.jlb_-_The_Art_Of_Poetry
1.jlb_-_The_Golem
1.jlb_-_The_instant
1.jlb_-_The_Labyrinth
1.jlb_-_The_Other_Tiger
1.jlb_-_The_Recoleta
1.jlb_-_The_suicide
1.jlb_-_To_a_Cat
1.jlb_-_Unknown_Street
1.jlb_-_When_sorrow_lays_us_low
1.jm_-_I_Have_forgotten
1.jm_-_The_Profound_Definitive_Meaning
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_All_Through_Eternity
1.jr_-_A_Moment_Of_Happiness
1.jr_-_At_night_we_fall_into_each_other_with_such_grace
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Because_I_Cannot_Sleep
1.jr_-_Birdsong
1.jr_-_Fasting
1.jr_-_Ghazal_Of_Rumi
1.jr_-_I_Am_Only_The_House_Of_Your_Beloved
1.jr_-_If_You_Want_What_Visable_Reality
1.jr_-_I_Have_A_Fire_For_You_In_My_Mouth
1.jr_-_I_Have_Been_Tricked_By_Flying_Too_Close
1.jr_-_I_Have_Fallen_Into_Unconsciousness
1.jr_-_Im_neither_beautiful_nor_ugly
1.jr_-_In_Love
1.jr_-_Inner_Wakefulness
1.jr_-_In_The_Arc_Of_Your_Mallet
1.jr_-_In_The_End
1.jr_-_I_See_So_Deeply_Within_Myself
1.jr_-_Laila_And_The_Khalifa
1.jr_-_look_at_love
1.jr_-_Lord,_What_A_Beloved_Is_Mine!
1.jr_-_Love_Has_Nothing_To_Do_With_The_Five_Senses
1.jr_-_Love_Is_Reckless
1.jr_-_Love_Is_The_Water_Of_Life
1.jr_-_Moving_Water
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_No_end_to_the_journey
1.jr_-_Now_comes_the_final_merging
1.jr_-_Out_Beyond_Ideas
1.jr_-_Seeking_the_Source
1.jr_-_Seizing_my_life_in_your_hands,_you_thrashed_me_clean
1.jr_-_Shadow_And_Light_Source_Both
1.jr_-_Suddenly,_in_the_sky_at_dawn,_a_moon_appeared
1.jr_-_That_moon_which_the_sky_never_saw
1.jr_-_The_Absolute_works_with_nothing
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_The_Intellectual_Is_Always_Showing_Off
1.jr_-_The_minute_I_heard_my_first_love_story
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_The_real_work_belongs_to_someone_who_desires_God
1.jr_-_There_Is_A_Community_Of_Spirit
1.jr_-_The_Seed_Market
1.jr_-_The_Self_We_Share
1.jr_-_The_Time_Has_Come_For_Us_To_Become_Madmen_In_Your_Chain
1.jr_-_Today_Im_out_wandering,_turning_my_skull
1.jr_-_Today,_like_every_other_day,_we_wake_up_empty
1.jr_-_Two_Friends
1.jr_-_Two_Kinds_Of_Intelligence
1.jr_-_We_are_the_mirror_as_well_as_the_face_in_it
1.jr_-_What_can_I_do,_Muslims?_I_do_not_know_myself
1.jr_-_What_Hidden_Sweetness_Is_There
1.jr_-_Who_makes_these_changes?
1.jr_-_Who_Says_Words_With_My_Mouth?
1.jr_-_You_and_I_have_spoken_all_these_words
1.jr_-_You_have_fallen_in_love_my_dear_heart
1.jr_-_You_Personify_Gods_Message
1.jt_-_As_air_carries_light_poured_out_by_the_rising_sun
1.jt_-_At_the_cross_her_station_keeping_(from_Stabat_Mater_Dolorosa)
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_Anacreons_Grave
1.jwvg_-_Anniversary_Song
1.jwvg_-_Another
1.jwvg_-_Answers_In_A_Game_Of_Questions
1.jwvg_-_Apparent_Death
1.jwvg_-_Authors
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_Epiphanias
1.jwvg_-_Found
1.jwvg_-_Growth
1.jwvg_-_It_Is_Good
1.jwvg_-_Legend
1.jwvg_-_Like_And_Like
1.jwvg_-_Living_Remembrance
1.jwvg_-_Mahomets_Song
1.jwvg_-_Measure_Of_Time
1.jwvg_-_My_Goddess
1.jwvg_-_Playing_At_Priests
1.jwvg_-_The_Bliss_Of_Sorrow
1.jwvg_-_The_Bridegroom
1.jwvg_-_The_Drops_Of_Nectar
1.jwvg_-_The_Faithless_Boy
1.jwvg_-_The_Godlike
1.jwvg_-_The_Mountain_Village
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Wanderer
1.jwvg_-_To_My_Friend_-_Ode_I
1.jwvg_-_Wholl_Buy_Gods_Of_Love
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Are_you_looking_for_me?
1.kbr_-_Brother,_I've_Seen_Some
1.kbr_-_Chewing_Slowly
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_Friend,_Wake_Up!_Why_Do_You_Go_On_Sleeping?
1.kbr_-_Hang_Up_The_Swing_Of_Love_Today!
1.kbr_-_Hang_up_the_swing_of_love_today!
1.kbr_-_Hey_Brother,_Why_Do_You_Want_Me_To_Talk?
1.kbr_-_Hey_brother,_why_do_you_want_me_to_talk?
1.kbr_-_hiding_in_this_cage
1.kbr_-_How_Humble_Is_God
1.kbr_-_I_Have_Attained_The_Eternal_Bliss
1.kbr_-_I_have_attained_the_Eternal_Bliss
1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me
1.kbr_-_I_Talk_To_My_Inner_Lover,_And_I_Say,_Why_Such_Rush?
1.kbr_-_I_Wont_Come
1.kbr_-_Knowing_Nothing_Shuts_The_Iron_Gates
1.kbr_-_lift_the_veil
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_Oh_Friend,_I_Love_You,_Think_This_Over
1.kbr_-_O_how_may_I_ever_express_that_secret_word?
1.kbr_-_Plucking_Your_Eyebrows
1.kbr_-_Poem_14
1.kbr_-_Poem_15
1.kbr_-_Poem_2
1.kbr_-_Poem_4
1.kbr_-_Poem_6
1.kbr_-_Poem_7
1.kbr_-_still_the_body
1.kbr_-_Tell_me_Brother
1.kbr_-_Tell_me,_O_Swan,_your_ancient_tale
1.kbr_-_Tentacles_of_Time
1.kbr_-_The_Bride-Soul
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Guest_is_inside_you,_and_also_inside_me
1.kbr_-_The_moon_shines_in_my_body
1.kbr_-_Theres_A_Moon_Inside_My_Body
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.kbr_-_The_Swan_flies_away
1.kbr_-_The_Time_Before_Death
1.kbr_-_When_I_Found_The_Boundless_Knowledge
1.kbr_-_When_I_found_the_boundless_knowledge
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Where_do_you_search_me
1.ki_-_Buddha_Law
1.ki_-_Dont_weep,_insects
1.ki_-_Just_by_being
1.ki_-_Where_there_are_humans
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_A_Farewell_To_Secretary_Shuyun_At_The_Xietiao_Villa_In_Xuanzhou
1.lb_-_Alone_And_Drinking_Under_The_Moon
1.lb_-_Alone_and_Drinking_Under_the_Moon
1.lb_-_Alone_Looking_At_The_Mountain
1.lb_-_Alone_Looking_at_the_Mountain
1.lb_-_Amidst_the_Flowers_a_Jug_of_Wine
1.lb_-_Amusing_Myself
1.lb_-_A_Song_Of_Changgan
1.lb_-_Autumn_Air
1.lb_-_Autumn_Air_by_Li_Po
1.lb_-_A_Vindication
1.lb_-_Bitter_Love_by_Li_Po
1.lb_-_Changgan_Memories
1.lb_-_Down_From_The_Mountain
1.lb_-_Down_Zhongnan_Mountain
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_Drinking_With_Someone_In_The_Mountains
1.lb_-_Exile's_Letter
1.lb_-_Facing_Wine
1.lb_-_Farewell
1.lb_-_Farewell_to_Secretary_Shu-yun_at_the_Hsieh_Tiao_Villa_in_Hsuan-Chou
1.lb_-_His_Dream_Of_Skyland
1.lb_-_Lament_On_an_Autumn_Night
1.lb_-_Lu_Mountain,_Kiangsi
1.lb_-_Nefarious_War
1.lb_-_Reaching_the_Hermitage
1.lb_-_Seeing_Off_Meng_Haoran_For_Guangling_At_Yellow_Crane_Tower
1.lb_-_Sitting_Alone_On_Jingting_Mountain_by_Li_Po
1.lb_-_South-Folk_in_Cold_Country
1.lb_-_Staying_The_Night_At_A_Mountain_Temple
1.lb_-_Summer_Day_in_the_Mountains
1.lb_-_Summer_in_the_Mountains
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po_Tr._by_Ezra_Pound
1.lb_-_Talk_in_the_Mountains_[Question_&_Answer_on_the_Mountain]
1.lb_-_The_Ching-Ting_Mountain
1.lb_-_The_City_of_Choan
1.lb_-_The_River_Song
1.lb_-_Through_The_Yangzi_Gorges
1.lb_-_To_His_Two_Children
1.lb_-_Viewing_Heaven's_Gate_Mountains
1.lla_-_A_thousand_times_I_asked_my_guru
1.lla_-_Dance,_Lalla,_with_nothing_on
1.lla_-_Just_for_a_moment,_flowers_appear
1.lla_-_Meditate_within_eternity
1.lla_-_O_infinite_Consciousness
1.lla_-_When_my_mind_was_cleansed_of_impurities
1.lla_-_Your_way_of_knowing_is_a_private_herb_garden
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Egyptian_Christmas
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_March
1.lovecraft_-_Nathicana
1.lovecraft_-_Ode_For_July_Fourth,_1917
1.lovecraft_-_Pacifist_War_Song_-_1917
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_The_Conscript
1.lovecraft_-_The_Messenger
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Outpost
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Teutons_Battle-Song
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.ltp_-_When_the_moon_is_high_Ill_take_my_cane_for_a_walk
1.mah_-_If_They_Only_Knew
1.mah_-_You_glide_between_the_heart_and_its_casing
1.mah_-_You_live_inside_my_heart-_in_there_are_secrets_about_You
1.mb_-_Clouds
1.mb_-_four_haiku
1.mb_-_Friend,_without_that_Dark_raptor
1.mb_-_I_am_true_to_my_Lord
1.mb_-_midfield
1.mbn_-_From_the_beginning,_before_the_world_ever_was_(from_Before_the_World_Ever_Was)
1.mbn_-_The_Soul_Speaks_(from_Hymn_on_the_Fate_of_the_Soul)
1.mb_-_O_my_friends
1.mb_-_The_Dagger
1.mb_-_The_Heat_of_Midnight_Tears
1.mb_-_The_Music
1.mb_-_when_the_winter_chysanthemums_go
1.mb_-_Why_Mira_Cant_Come_Back_to_Her_Old_House
1.mb_-_you_make_the_fire
1.mdl_-_Inside_the_hidden_nexus_(from_Jacobs_Journey)
1.mdl_-_The_Creation_of_Elohim
1.mdl_-_The_Gates_(from_Openings)
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_In_pride_I_so_easily_lost_Thee
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.mm_-_Wouldst_thou_know_my_meaning?
1.mm_-_Yea!_I_shall_drink_from_Thee
1.ms_-_Clear_Valley
1.ms_-_Incomparable_Verse_Valley
1.nb_-_A_Poem_for_the_Sefirot_as_a_Wheel_of_Light
1.nmdv_-_He_is_the_One_in_many
1.nmdv_-_Laughing_and_playing,_I_came_to_Your_Temple,_O_Lord
1.nmdv_-_The_thundering_resonance_of_the_Word
1.nmdv_-_Thou_art_the_Creator,_Thou_alone_art_my_friend
1.nmdv_-_When_I_see_His_ways,_I_sing
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.nrpa_-_The_Viewm_Concisely_Put
1.okym_-_12_-_How_sweet_is_mortal_Sovranty!_--_think_some
1.okym_-_30_-_What,_without_asking,_hither_hurried_whence?
1.okym_-_36_-_For_in_the_Market-place,_one_Dusk_of_Day
1.okym_-_38_-_One_Moment_in_Annihilations_Waste
1.okym_-_46_-_For_in_and_out,_above,_about,_below
1.okym_-_47_-_And_if_the_Wine_you_drink,_the_Lip_you_press
1.okym_-_52_-_later_edition_-_But_that_is_but_a_Tent_wherein_may_rest
1.okym_-_60_-_And,_strange_to_tell,_among_that_Earthen_Lot
1.okym_-_61_-_Then_said_another_--_Surely_not_in_vain
1.okym_-_62_-_Another_said_--_Why,_neer_a_peevish_Boy
1.okym_-_65_-_Then_said_another_with_a_long-drawn_Sigh
1.okym_-_66_-_So_while_the_Vessels_one_by_one_were_speaking
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_A_Fragment_-_To_Music
1.pbs_-_Alas!_This_Is_Not_What_I_Thought_Life_Was
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_An_Allegory
1.pbs_-_An_Exhortation
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_Another_Fragment_to_Music
1.pbs_-_Asia_-_From_Prometheus_Unbound
1.pbs_-_A_Summer_Evening_Churchyard_-_Lechlade,_Gloucestershire
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Bigotrys_Victim
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Dark_Spirit_of_the_Desart_Rude
1.pbs_-_Dirge_For_The_Year
1.pbs_-_Epigram_III_-_Spirit_of_Plato
1.pbs_-_Epigram_IV_-_Circumstance
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Epithalamium
1.pbs_-_Epithalamium_-_Another_Version
1.pbs_-_Fragment_Of_A_Ghost_Story
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Adonis
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Fragment_-_To_One_Singing
1.pbs_-_Fragment_-_To_The_People_Of_England
1.pbs_-_Fragment_-_Wedded_Souls
1.pbs_-_From
1.pbs_-_From_The_Arabic_-_An_Imitation
1.pbs_-_From_the_Arabic,_an_Imitation
1.pbs_-_From_The_Original_Draft_Of_The_Poem_To_William_Shelley
1.pbs_-_From_Vergils_Fourth_Georgic
1.pbs_-_From_Vergils_Tenth_Eclogue
1.pbs_-_Ginevra
1.pbs_-_Good-Night
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_Minerva
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_Homers_Hymn_To_The_Moon
1.pbs_-_Homers_Hymn_To_The_Sun
1.pbs_-_Hymn_of_Apollo
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Invocation
1.pbs_-_Invocation_To_Misery
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Liberty
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_During_The_Castlereagh_Administration
1.pbs_-_Lines_Written_On_Hearing_The_News_Of_The_Death_Of_Napoleon
1.pbs_-_Love
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Loves_Philosophy
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_On_An_Icicle_That_Clung_To_The_Grass_Of_A_Grave
1.pbs_-_On_Death
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Orpheus
1.pbs_-_Otho
1.pbs_-_Ozymandias
1.pbs_-_Passage_Of_The_Apennines
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Song
1.pbs_-_Song._Cold,_Cold_Is_The_Blast_When_December_Is_Howling
1.pbs_-_Song._Despair
1.pbs_-_Song_Of_Proserpine_While_Gathering_Flowers_On_The_Plain_Of_Enna
1.pbs_-_Song_To_The_Men_Of_England
1.pbs_-_Song._Translated_From_The_Italian
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.pbs_-_Sonnet_To_Byron
1.pbs_-_Sonnet_--_Ye_Hasten_To_The_Grave!
1.pbs_-_Stanza_From_A_Translation_Of_The_Marseillaise_Hymn
1.pbs_-_Stanzas_From_Calderons_Cisma_De_Inglaterra
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_The_Aziola
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cloud
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_Drowned_Lover
1.pbs_-_The_First_Canzone_Of_The_Convito
1.pbs_-_The_Magnetic_Lady_To_Her_Patient
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Question
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Solitary
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_To--
1.pbs_-_To_A_Skylark
1.pbs_-_To_Coleridge
1.pbs_-_To_Constantia-_Singing
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Ianthe
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_To_Night
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To--_One_word_is_too_often_profaned
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_The_Men_Of_England
1.pbs_-_To_The_Mind_Of_Man
1.pbs_-_To_The_Republicans_Of_North_America
1.pbs_-_To_William_Shelley
1.pbs_-_To_William_Shelley.
1.pbs_-_Ugolino
1.pbs_-_Verses_On_A_Cat
1.pbs_-_War
1.pbs_-_When_A_Lover_Clasps_His_Fairest
1.pc_-_Lute
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Alone
1.poe_-_Annabel_Lee
1.poe_-_Dreamland
1.poe_-_Elizabeth
1.poe_-_Epigram_For_Wall_Street
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Hymn
1.poe_-_In_Youth_I_have_Known_One
1.poe_-_Israfel
1.poe_-_Lenore
1.poe_-_Sancta_Maria
1.poe_-_Serenade
1.poe_-_Tamerlane
1.poe_-_The_City_In_The_Sea
1.poe_-_The_City_Of_Sin
1.poe_-_The_Coliseum
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Forest_Reverie
1.poe_-_The_Happiest_Day-The_Happiest_Hour
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Valley_Of_Unrest
1.poe_-_To_--_(2)
1.poe_-_To_Frances_S._Osgood
1.poe_-_To_Isadore
1.poe_-_To_My_Mother
1.poe_-_Ulalume
1.pp_-_Raga_Dhanashri
1.raa_-_And_YHVH_spoke_to_me_when_I_saw_His_name
1.raa_-_Circles_1_(from_Life_of_the_Future_World)
1.raa_-_Circles_2_(from_Life_of_the_Future_World)
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.raa_-_Circles_4_(from_Life_of_the_Future_World)
1.rb_-_Abt_Vogler
1.rb_-_After
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_A_Light_Woman
1.rb_-_A_Lovers_Quarrel
1.rb_-_Andrea_del_Sarto
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_Another_Way_Of_Love
1.rb_-_Any_Wife_To_Any_Husband
1.rb_-_A_Serenade_At_The_Villa
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_A_Womans_Last_Word
1.rb_-_Before
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Cristina
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_Holy-Cross_Day
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_A_Gondola
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_In_Three_Days
1.rb_-_Introduction:_Pippa_Passes
1.rbk_-_Epithalamium
1.rb_-_Life_In_A_Love
1.rb_-_Love_In_A_Life
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Mesmerism
1.rb_-_My_Last_Duchess
1.rb_-_Nationality_In_Drinks
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Popularity
1.rb_-_Porphyrias_Lover
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Respectability
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Soliloquy_Of_The_Spanish_Cloister
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Boy_And_the_Angel
1.rb_-_The_Englishman_In_Italy
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Guardian-Angel
1.rb_-_The_Italian_In_England
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Lost_Leader
1.rb_-_The_Patriot
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_The_Twins
1.rb_-_Times_Revenges
1.rb_-_Waring
1.rb_-_Why_I_Am_a_Liberal
1.rmd_-_Raga_Basant
1.rmpsd_-_Come,_let_us_go_for_a_walk,_O_mind
1.rmpsd_-_Conquer_Death_with_the_drumbeat_Ma!_Ma!_Ma!
1.rmpsd_-_I_drink_no_ordinary_wine
1.rmpsd_-_In_the_worlds_busy_market-place,_O_Shyama
1.rmpsd_-_Its_value_beyond_assessment_by_the_mind
1.rmpsd_-_Kulakundalini,_Goddess_Full_of_Brahman,_Tara
1.rmpsd_-_Love_Her,_Mind
1.rmpsd_-_Mother,_am_I_Thine_eight-months_child?
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmpsd_-_O_Death!_Get_away-_what_canst_thou_do?
1.rmpsd_-_Of_what_use_is_my_going_to_Kasi_any_more?
1.rmpsd_-_O_Mother,_who_really
1.rmpsd_-_Once_for_all,_this_time
1.rmpsd_-_Tell_me,_brother,_what_happens_after_death?
1.rmpsd_-_This_time_I_shall_devour_Thee_utterly,_Mother_Kali!
1.rmpsd_-_Who_in_this_world
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Adam
1.rmr_-_Again_and_Again
1.rmr_-_Autumn
1.rmr_-_Autumn_Day
1.rmr_-_Black_Cat_(Schwarze_Katze)
1.rmr_-_Buddha_in_Glory
1.rmr_-_Childhood
1.rmr_-_Death
1.rmr_-_Dedication_To_M...
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Elegy_X
1.rmr_-_Falconry
1.rmr_-_Fear_of_the_Inexplicable
1.rmr_-_Fire's_Reflection
1.rmr_-_Girl_in_Love
1.rmr_-_Girl's_Lament
1.rmr_-_God_Speaks_To_Each_Of_Us
1.rmr_-_Going_Blind
1.rmr_-_Ignorant_Before_The_Heavens_Of_My_Life
1.rmr_-_In_The_Beginning
1.rmr_-_Little_Tear-Vase
1.rmr_-_Loneliness
1.rmr_-_Love_Song
1.rmr_-_Night_(This_night,_agitated_by_the_growing_storm)
1.rmr_-_On_Hearing_Of_A_Death
1.rmr_-_Palm
1.rmr_-_Parting
1.rmr_-_Portrait_of_my_Father_as_a_Young_Man
1.rmr_-_Song_Of_The_Orphan
1.rmr_-_Sunset
1.rmr_-_The_Apple_Orchard
1.rmr_-_The_Lovers
1.rmr_-_The_Sisters
1.rmr_-_The_Song_Of_The_Beggar
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_I
1.rmr_-_The_Sonnets_To_Orpheus_-_Book_2_-_VI
1.rmr_-_The_Sonnets_To_Orpheus_-_X
1.rmr_-_The_Voices
1.rmr_-_Time_and_Again
1.rmr_-_To_Music
1.rmr_-_Torso_of_an_Archaic_Apollo
1.rmr_-_To_Say_Before_Going_to_Sleep
1.rmr_-_Venetian_Morning
1.rmr_-_Woman_in_Love
1.rmr_-_You_Who_Never_Arrived
1.rt_-_(63)_Thou_hast_made_me_known_to_friends_whom_I_knew_not_(from_Gitanjali)
1.rt_-_A_Dream
1.rt_-_All_These_I_Loved
1.rt_-_At_The_End_Of_The_Day
1.rt_-_At_The_Last_Watch
1.rt_-_Authorship
1.rt_-_Babys_Way
1.rt_-_Benediction
1.rt_-_Brink_Of_Eternity
1.rt_-_Broken_Song
1.rt_-_Chain_Of_Pearls
1.rt_-_Clouds_And_Waves
1.rt_-_Defamation
1.rt_-_Dream_Girl
1.rt_-_Endless_Time
1.rt_-_Fairyland
1.rt_-_Farewell
1.rt_-_Fireflies
1.rt_-_Freedom
1.rt_-_Friend
1.rt_-_Gitanjali
1.rt_-_Keep_Me_Fully_Glad
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Krishnakali
1.rt_-_Leave_This
1.rt_-_Let_Me_Not_Forget
1.rt_-_Lost_Star
1.rt_-_Lovers_Gifts_IV_-_She_Is_Near_To_My_Heart
1.rt_-_Lovers_Gifts_LII_-_Tired_Of_Waiting
1.rt_-_Lovers_Gifts_LIV_-_In_The_Beginning_Of_Time
1.rt_-_Lovers_Gifts_V_-_I_Would_Ask_For_Still_More
1.rt_-_Lovers_Gifts_XLIV_-_Where_Is_Heaven
1.rt_-_Lovers_Gifts_XXII_-_I_Shall_Gladly_Suffer
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_My_Dependence
1.rt_-_My_Pole_Star
1.rt_-_Old_And_New
1.rt_-_One_Day_In_Spring....
1.rt_-_On_The_Nature_Of_Love
1.rt_-_On_The_Seashore
1.rt_-_Our_Meeting
1.rt_-_Palm_Tree
1.rt_-_Passing_Breeze
1.rt_-_Playthings
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Shyama
1.rt_-_Sleep-Stealer
1.rt_-_Stray_Birds_01_-_10
1.rt_-_Stray_Birds_61_-_70
1.rt_-_Superior
1.rt_-_Sympathy
1.rt_-_The_Astronomer
1.rt_-_The_Beginning
1.rt_-_The_Boat
1.rt_-_The_Champa_Flower
1.rt_-_The_Child-Angel
1.rt_-_The_End
1.rt_-_The_Flower-School
1.rt_-_The_Further_Bank
1.rt_-_The_Gardener_IX_-_When_I_Go_Alone_At_Night
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_LXXIX_-_I_Often_Wonder
1.rt_-_The_Gardener_LXXV_-_At_Midnight
1.rt_-_The_Gardener_LXXXIII_-_She_Dwelt_On_The_Hillside
1.rt_-_The_Gardener_LXXXIV_-_Over_The_Green
1.rt_-_The_Gardener_XIII_-_I_Asked_Nothing
1.rt_-_The_Gardener_XIX_-_You_Walked
1.rt_-_The_Gardener_XL_-_An_Unbelieving_Smile
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XVIII_-_When_Two_Sisters
1.rt_-_The_Gardener_XXIX_-_Speak_To_Me_My_Love
1.rt_-_The_Gardener_XXVIII_-_Your_Questioning_Eyes
1.rt_-_The_Gardener_XXVI_-_What_Comes_From_Your_Willing_Hands
1.rt_-_The_Hero
1.rt_-_The_Hero(2)
1.rt_-_The_Home
1.rt_-_The_Homecoming
1.rt_-_The_Kiss
1.rt_-_The_Kiss(2)
1.rt_-_The_Land_Of_The_Exile
1.rt_-_The_Last_Bargain
1.rt_-_The_Little_Big_Man
1.rt_-_The_Merchant
1.rt_-_The_Portrait
1.rt_-_The_Rainy_Day
1.rt_-_The_Recall
1.rt_-_The_Sailor
1.rt_-_The_Source
1.rt_-_The_Tame_Bird_Was_In_A_Cage
1.rt_-_The_Unheeded_Pageant
1.rt_-_The_Wicked_Postman
1.rt_-_This_Dog
1.rt_-_Threshold
1.rt_-_Tumi_Sandhyar_Meghamala_-_You_Are_A_Cluster_Of_Clouds_-_Translation
1.rt_-_Twelve_OClock
1.rt_-_Unending_Love
1.rt_-_Ungrateful_Sorrow
1.rt_-_Unyielding
1.rt_-_Urvashi
1.rt_-_Vocation
1.rt_-_Waiting_For_The_Beloved
1.rt_-_When_I_Go_Alone_At_Night
1.rt_-_When_the_Two_Sister_Go_To_Fetch_Water
1.rvd_-_If_You_are_a_mountain
1.rvd_-_Upon_seeing_poverty
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_A_Nations_Strength
1.rwe_-_Art
1.rwe_-_Astrae
1.rwe_-_Blight
1.rwe_-_Boston_Hymn
1.rwe_-_Celestial_Love
1.rwe_-_Compensation
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Etienne_de_la_Boce
1.rwe_-_Experience
1.rwe_-_Flower_Chorus
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Gnothi_Seauton
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Life_Is_Great
1.rwe_-_Loss_And_Gain
1.rwe_-_Love_And_Thought
1.rwe_-_May-Day
1.rwe_-_Merlin_II
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_My_Garden
1.rwe_-_Nature
1.rwe_-_Nemesis
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Quatrains
1.rwe_-_Saadi
1.rwe_-_Seashore
1.rwe_-_Song_of_Nature
1.rwe_-_Sursum_Corda
1.rwe_-_The_Adirondacs
1.rwe_-_The_Apology
1.rwe_-_The_Chartist's_Complaint
1.rwe_-_The_Days_Ration
1.rwe_-_The_Lords_of_Life
1.rwe_-_The_Problem
1.rwe_-_The_Sphinx
1.rwe_-_The_Visit
1.rwe_-_The_World-Soul
1.rwe_-_To_Ellen,_At_The_South
1.rwe_-_To_Eva
1.rwe_-_To_Laugh_Often_And_Much
1.rwe_-_To_Rhea
1.rwe_-_Voluntaries
1.rwe_-_Waves
1.rwe_-_Wealth
1.rwe_-_Woodnotes
1.rwe_-_Worship
1.sb_-_Precious_Treatise_on_Preservation_of_Unity_on_the_Great_Way
1.sca_-_What_you_hold,_may_you_always_hold
1.sdi_-_All_Adams_offspring_form_one_family_tree
1.sdi_-_Have_no_doubts_because_of_trouble_nor_be_thou_discomfited
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sdi_-_The_man_of_God_with_half_his_loaf_content
1.sdi_-_The_world,_my_brother!_will_abide_with_none
1.sfa_-_Exhortation_to_St._Clare_and_Her_Sisters
1.sfa_-_Let_the_whole_of_mankind_tremble
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Canticle_of_Brother_Sun
1.sfa_-_The_Salutation_of_the_Virtues
1.shvb_-_Ave_generosa_-_Hymn_to_the_Virgin
1.shvb_-_Columba_aspexit_-_Sequence_for_Saint_Maximin
1.sig_-_I_look_for_you_early
1.sig_-_Thou_Livest
1.sig_-_You_are_wise_(from_From_Kingdoms_Crown)
1.sjc_-_Dark_Night
1.sjc_-_Not_for_All_the_Beauty
1.sjc_-_On_the_Communion_of_the_Three_Persons_(from_Romance_on_the_Gospel)
1.sjc_-_Song_of_the_Soul_That_Delights_in_Knowing_God_by_Faith
1.sjc_-_The_Fountain
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_Endless_is_my_Wealth
1.snk_-_In_Praise_of_the_Goddess
1.snk_-_Nirvana_Shatakam
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snt_-_As_soon_as_your_mind_has_experienced
1.snt_-_By_what_boundless_mercy,_my_Savior
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_O_totally_strange_and_inexpressible_marvel!
1.snt_-_What_is_this_awesome_mystery
1.snt_-_You,_oh_Christ,_are_the_Kingdom_of_Heaven
1.srd_-_Krishna_Awakes
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srmd_-_Companion
1.srmd_-_My_friend,_engage_your_heart_in_his_embrace
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.srm_-_The_Song_of_the_Poppadum
1.ss_-_Its_something_no_on_can_force
1.ss_-_Most_of_the_time_I_smile
1.stav_-_I_Live_Without_Living_In_Me
1.stav_-_Let_nothing_disturb_thee
1.stav_-_Oh_Exceeding_Beauty
1.stav_-_On_Those_Words_I_am_for_My_Beloved
1.st_-_Behold_the_glow_of_the_moon
1.st_-_Doesnt_anyone_see
1.stl_-_My_Song_for_Today
1.stl_-_The_Atom_of_Jesus-Host
1.stl_-_The_Divine_Dew
1.sv_-_In_dense_darkness,_O_Mother
1.sv_-_Kali_the_Mother
1.sv_-_Song_of_the_Sanyasin
1.tc_-_After_Liu_Chai-Sangs_Poem
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.tc_-_I_built_my_hut_within_where_others_live
1.tc_-_Success_and_failure?_No_known_address
1.tm_-_A_Messenger_from_the_Horizon
1.tm_-_A_Practical_Program_for_Monks
1.tm_-_A_Psalm
1.tm_-_Follow_my_ways_and_I_will_lead_you
1.tm_-_The_Fall
1.tr_-_At_Master_Do's_Country_House
1.tr_-_Descend_from_your_head_into_your_heart
1.tr_-_In_A_Dilapidated_Three-Room_Hut
1.tr_-_In_The_Morning
1.tr_-_Reply_To_A_Friend
1.tr_-_Rise_Above
1.tr_-_Too_Lazy_To_Be_Ambitious
1.tr_-_Yes,_Im_Truly_A_Dunce
1.tr_-_You_Do_Not_Need_Many_Things
1.tr_-_You_Stop_To_Point_At_The_Moon_In_The_Sky
1.vpt_-_All_my_inhibition_left_me_in_a_flash
1.vpt_-_As_the_mirror_to_my_hand
1.vpt_-_He_promised_hed_return_tomorrow
1.wb_-_Auguries_of_Innocence
1.wb_-_Awake!_awake_O_sleeper_of_the_land_of_shadows
1.wby_-_A_Bronze_Head
1.wby_-_A_Deep_Sworn_Vow
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Dream_Of_A_Blessed_Spirit
1.wby_-_Aedh_Wishes_For_The_Cloths_Of_Heaven
1.wby_-_A_First_Confession
1.wby_-_After_Long_Silence
1.wby_-_A_Last_Confession
1.wby_-_All_Souls_Night
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_VIII._Summer_And_Spring
1.wby_-_A_Man_Young_And_Old_-_V._The_Empty_Cup
1.wby_-_A_Memory_Of_Youth
1.wby_-_A_Model_For_The_Laureate
1.wby_-_Among_School_Children
1.wby_-_An_Acre_Of_Grass
1.wby_-_An_Appointment
1.wby_-_Anashuya_And_Vijaya
1.wby_-_A_Nativity
1.wby_-_An_Image_From_A_Past_Life
1.wby_-_An_Irish_Airman_Foresees_His_Death
1.wby_-_Another_Song_Of_A_Fool
1.wby_-_Another_Song_of_a_Fool
1.wby_-_A_Prayer_For_My_Son
1.wby_-_A_Prayer_On_Going_Into_My_House
1.wby_-_A_Song_From_The_Player_Queen
1.wby_-_At_The_Abbey_Theatre
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Blood_And_The_Moon
1.wby_-_Broken_Dreams
1.wby_-_Byzantium
1.wby_-_Colonel_Martin
1.wby_-_Colonus_Praise
1.wby_-_Come_Gather_Round_Me,_Parnellites
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_Crazy_Jane_And_Jack_The_Journeyman
1.wby_-_Crazy_Jane_And_The_Bishop
1.wby_-_Crazy_Jane_Grown_Old_Looks_At_The_Dancers
1.wby_-_Crazy_Jane_Reproved
1.wby_-_Crazy_Jane_Talks_With_The_Bishop
1.wby_-_Cuchulains_Fight_With_The_Sea
1.wby_-_Do_Not_Love_Too_Long
1.wby_-_Down_By_The_Salley_Gardens
1.wby_-_Easter_1916
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Ephemera
1.wby_-_Fergus_And_The_Druid
1.wby_-_Fiddler_Of_Dooney
1.wby_-_Fragments
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_From_The_Antigone
1.wby_-_Girls_Song
1.wby_-_He_Mourns_For_The_Change_That_Has_Come_Upon_Him_And_His_Beloved,_And_Longs_For_The_End_Of_The_World
1.wby_-_He_Remembers_Forgotten_Beauty
1.wby_-_Her_Praise
1.wby_-_He_Tells_Of_A_Valley_Full_Of_Lovers
1.wby_-_High_Talk
1.wby_-_His_Dream
1.wby_-_Hound_Voice
1.wby_-_In_Memory_Of_Eva_Gore-Booth_And_Con_Markiewicz
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_In_Taras_Halls
1.wby_-_Into_The_Twilight
1.wby_-_John_Kinsellas_Lament_For_Mr._Mary_Moore
1.wby_-_Lapis_Lazuli
1.wby_-_Lines_Written_In_Dejection
1.wby_-_Long-Legged_Fly
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Meeting
1.wby_-_Mohini_Chatterjee
1.wby_-_Never_Give_All_The_Heart
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_No_Second_Troy
1.wby_-_Now_as_at_all_times
1.wby_-_Old_Memory
1.wby_-_Old_Tom_Again
1.wby_-_Parnells_Funeral
1.wby_-_Reconciliation
1.wby_-_Red_Hanrahans_Song_About_Ireland
1.wby_-_Remorse_For_Intemperate_Speech
1.wby_-_Responsibilities_-_Introduction
1.wby_-_Roger_Casement
1.wby_-_Running_To_Paradise
1.wby_-_Sailing_to_Byzantium
1.wby_-_September_1913
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Supernatural_Songs
1.wby_-_Sweet_Dancer
1.wby_-_The_Apparitions
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Ballad_Of_The_Foxhunter
1.wby_-_The_Black_Tower
1.wby_-_The_Blessed
1.wby_-_The_Chosen
1.wby_-_The_Countess_Cathleen_In_Paradise
1.wby_-_The_Curse_Of_Cromwell
1.wby_-_The_Death_of_Cuchulain
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Fairy_Pendant
1.wby_-_The_Fisherman
1.wby_-_The_Ghost_Of_Roger_Casement
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Grey_Rock
1.wby_-_The_Gyres
1.wby_-_The_Heart_Of_The_Woman
1.wby_-_The_Hosting_Of_The_Sidhe
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Indian_To_His_Love
1.wby_-_The_Indian_Upon_God
1.wby_-_The_Magi
1.wby_-_The_Man_And_The_Echo
1.wby_-_The_Mother_Of_God
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Pilgrim
1.wby_-_The_Rose_Tree
1.wby_-_The_Scholars
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Song_Of_The_Old_Mother
1.wby_-_The_Song_Of_Wandering_Aengus
1.wby_-_The_Statesmans_Holiday
1.wby_-_The_Stolen_Child
1.wby_-_The_Three_Beggars
1.wby_-_The_Three_Bushes
1.wby_-_The_Three_Hermits
1.wby_-_The_Tower
1.wby_-_The_Two_Kings
1.wby_-_The_Unappeasable_Host
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Wheel
1.wby_-_The_Wild_Old_Wicked_Man
1.wby_-_The_Winding_Stair
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Songs_To_The_One_Burden
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.wby_-_To_A_Poet,_Who_Would_Have_Me_Praise_Certain_Bad_Poets,_Imitators_Of_His_And_Mine
1.wby_-_To_A_Young_Girl
1.wby_-_To_Dorothy_Wellesley
1.wby_-_To_Ireland_In_The_Coming_Times
1.wby_-_Towards_Break_Of_Day
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Two_Songs_Of_A_Fool
1.wby_-_Two_Years_Later
1.wby_-_Under_Ben_Bulben
1.wby_-_Under_Saturn
1.wby_-_Upon_A_Dying_Lady
1.wby_-_Why_Should_Not_Old_Men_Be_Mad?
1.wby_-_Wisdom
1.whitman_-_1861
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_A_child_said,_What_is_the_grass?
1.whitman_-_Ah_Poverties,_Wincings_Sulky_Retreats
1.whitman_-_All_Is_Truth
1.whitman_-_American_Feuillage
1.whitman_-_Among_The_Multitude
1.whitman_-_A_Paumanok_Picture
1.whitman_-_Apostroph
1.whitman_-_Are_You_The_New_Person,_Drawn_Toward_Me?
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_At_Thy_Portals_Also_Death
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_A_Sight_in_Camp_in_the_Daybreak_Gray_and_Dim
1.whitman_-_As_I_Lay_With_My_Head_in_Your_Lap,_Camerado
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_As_I_Walk_These_Broad,_Majestic_Days
1.whitman_-_A_Song
1.whitman_-_Assurances
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Beat!_Beat!_Drums!
1.whitman_-_Behavior
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_Camps_Of_Green
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Cavalry_Crossing_A_Ford
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_City_Of_Ships
1.whitman_-_Come,_Said_My_Soul
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Delicate_Cluster
1.whitman_-_Dirge_For_Two_Veterans
1.whitman_-_Drum-Taps
1.whitman_-_Elemental_Drifts
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_Faces
1.whitman_-_Fast_Anchord,_Eternal,_O_Love
1.whitman_-_For_You,_O_Democracy
1.whitman_-_France,_The_18th_Year_Of_These_States
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Germs
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Great_Are_The_Myths
1.whitman_-_Had_I_the_Choice
1.whitman_-_Hast_Never_Come_To_Thee_An_Hour
1.whitman_-_Here_The_Frailest_Leaves_Of_Me
1.whitman_-_Hours_Continuing_Long
1.whitman_-_I_Dreamd_In_A_Dream
1.whitman_-_I_Hear_America_Singing
1.whitman_-_In_Former_Songs
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_I_Sit_And_Look_Out
1.whitman_-_Kosmos
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Miracles
1.whitman_-_Mother_And_Babe
1.whitman_-_My_Picture-Gallery
1.whitman_-_Myself_And_Mine
1.whitman_-_Native_Moments
1.whitman_-_Night_On_The_Prairies
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_Not_Youth_Pertains_To_Me
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_O_Captain!_My_Captain!
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_Old_Ireland
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_One_Sweeps_By
1.whitman_-_On_The_Beach_At_Night
1.whitman_-_O_Star_Of_France
1.whitman_-_O_Tan-faced_Prairie_Boy
1.whitman_-_Other_May_Praise_What_They_Like
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Over_The_Carnage
1.whitman_-_Passage_To_India
1.whitman_-_Pensive_On_Her_Dead_Gazing,_I_Heard_The_Mother_Of_All
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poem_Of_Remembrance_For_A_Girl_Or_A_Boy
1.whitman_-_Poems_Of_Joys
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Recorders_Ages_Hence
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Salut_Au_Monde
1.whitman_-_Says
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Self-Contained
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Far_And_So_Far,_And_On_Toward_The_End
1.whitman_-_So_Long
1.whitman_-_Sometimes_With_One_I_Love
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_IV
1.whitman_-_Song_Of_Myself-_IX
1.whitman_-_Song_Of_Myself-_L
1.whitman_-_Song_Of_Myself-_LII
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_Myself-_VII
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XII
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XLI
1.whitman_-_Song_Of_Myself-_XLIII
1.whitman_-_Song_Of_Myself-_XLIV
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XLVII
1.whitman_-_Song_Of_Myself-_XLVIII
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XVI
1.whitman_-_Song_Of_Myself-_XVII
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXI
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXIV
1.whitman_-_Song_Of_Myself-_XXIX
1.whitman_-_Song_Of_Myself-_XXVI
1.whitman_-_Song_Of_Myself-_XXVII
1.whitman_-_Song_Of_Myself-_XXVIII
1.whitman_-_Song_Of_Myself-_XXX
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXV
1.whitman_-_Song_Of_Myself-_XXXVI
1.whitman_-_Song_Of_Myself-_XXXVII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Souvenirs_Of_Democracy
1.whitman_-_Spain_1873-74
1.whitman_-_Sparkles_From_The_Wheel
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_That_Music_Always_Round_Me
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_Death_And_Burial_Of_McDonald_Clarke-_A_Parody
1.whitman_-_The_Great_City
1.whitman_-_The_Indications
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Runner
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_The_Torch
1.whitman_-_The_World_Below_The_Brine
1.whitman_-_The_Wound_Dresser
1.whitman_-_Think_Of_The_Soul
1.whitman_-_This_Compost
1.whitman_-_This_Moment,_Yearning_And_Thoughtful
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_To_A_Stranger
1.whitman_-_To_Him_That_Was_Crucified
1.whitman_-_To_One_Shortly_To_Die
1.whitman_-_To_Rich_Givers
1.whitman_-_To_Think_Of_Time
1.whitman_-_Unnamed_Lands
1.whitman_-_Virginia--The_West
1.whitman_-_Voices
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_We_Two_Boys_Together_Clinging
1.whitman_-_We_Two-How_Long_We_Were_Foold
1.whitman_-_What_Am_I_After_All
1.whitman_-_What_General_Has_A_Good_Army
1.whitman_-_What_Think_You_I_Take_My_Pen_In_Hand?
1.whitman_-_When_I_Peruse_The_Conquerd_Fame
1.whitman_-_When_I_Read_The_Book
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_Who_Learns_My_Lesson_Complete?
1.whitman_-_With_All_Thy_Gifts
1.whitman_-_With_Antecedents
1.whitman_-_Years_Of_The_Modern
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_10_-_Alone_far_in_the_wilds_and_mountains_I_hunt
1.ww_-_17_-_These_are_really_the_thoughts_of_all_men_in_all_ages_and_lands,_they_are_not_original_with_me
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_44_-_It_is_time_to_explain_myself_--_let_us_stand_up
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4_-_Trippers_and_askers_surround_me
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6_-_A_child_said_What_is_the_grass?_fetching_it_to_me_with_full_hands
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7_-_Has_anyone_supposed_it_lucky_to_be_born?
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_9_-_The_big_doors_of_the_country_barn_stand_open_and_ready
1.ww_-_A_Character
1.ww_-_A_Complaint
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_Address_To_Kilchurn_Castle,_Upon_Loch_Awe
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_A_Farewell
1.ww_-_A_Jewish_Family_In_A_Small_Valley_Opposite_St._Goar,_Upon_The_Rhine
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_Andrew_Jones
1.ww_-_Anecdote_For_Fathers
1.ww_-_An_Evening_Walk
1.ww_-_Animal_Tranquility_And_Decay
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_A_Poet's_Epitaph
1.ww_-_Artegal_And_Elidure
1.ww_-_A_Sketch
1.ww_-_Avaunt_All_Specious_Pliancy_Of_Mind
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_A_Wren's_Nest
1.ww_-_Beggars
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Bothwell_Castle
1.ww_-_Brave_Schill!_By_Death_Delivered
1.ww_-_British_Freedom
1.ww_-_Brook!_Whose_Society_The_Poet_Seeks
1.ww_-_By_The_Seaside
1.ww_-_Calais-_August_15,_1802
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_By_The_Sea-Side,_Near_Calais,_August_1802
1.ww_-_Composed_By_The_Side_Of_Grasmere_Lake_1806
1.ww_-_Composed_In_The_Valley_Near_Dover,_On_The_Day_Of_Landing
1.ww_-_Composed_on_The_Eve_Of_The_Marriage_Of_A_Friend_In_The_Vale_Of_Grasmere
1.ww_-_Composed_Upon_Westminster_Bridge,_September_3,_1802
1.ww_-_Daffodils
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Expostulation_and_Reply
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Fidelity
1.ww_-_Foresight
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Great_Men_Have_Been_Among_Us
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hart-Leap_Well
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_How_Sweet_It_Is,_When_Mother_Fancy_Rocks
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_Incident_Characteristic_Of_A_Favorite_Dog
1.ww_-_In_Due_Observance_Of_An_Ancient_Rite
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Inscriptions_In_The_Ground_Of_Coleorton,_The_Seat_Of_Sir_George_Beaumont,_Bart.,_Leicestershire
1.ww_-_Inscriptions_Written_with_a_Slate_Pencil_upon_a_Stone
1.ww_-_Inside_of_King's_College_Chapel,_Cambridge
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_I_think_I_could_turn_and_live_with_animals
1.ww_-_It_Is_a_Beauteous_Evening
1.ww_-_I_Travelled_among_Unknown_Men
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Maternal_Grief
1.ww_-_Matthew
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_I._Departure_From_The_Vale_Of_Grasmere,_August_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Sonnet_Composed_At_----_Castle
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Yarrow_Unvisited
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XIV._Fly,_Some_Kind_Haringer,_To_Grasmere-Dale
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo
1.ww_-_Memory
1.ww_-_Methought_I_Saw_The_Footsteps_Of_A_Throne
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Mutability
1.ww_-_November,_1806
1.ww_-_Nutting
1.ww_-_October_1803
1.ww_-_Ode
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_Personal_Talk
1.ww_-_Picture_of_Daniel_in_the_Lion's_Den_at_Hamilton_Palace
1.ww_-_Power_Of_Music
1.ww_-_Remembrance_Of_Collins
1.ww_-_Resolution_And_Independence
1.ww_-_Rural_Architecture
1.ww_-_Ruth
1.ww_-_Say,_What_Is_Honour?--Tis_The_Finest_Sense
1.ww_-_Scorn_Not_The_Sonnet
1.ww_-_September,_1819
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Song_Of_The_Spinning_Wheel
1.ww_-_Stanzas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_Stray_Pleasures
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Birth_Of_Love
1.ww_-_The_Brothers
1.ww_-_The_Childless_Father
1.ww_-_The_Complaint_Of_A_Forsaken_Indian_Woman
1.ww_-_The_Cottager_To_Her_Infant
1.ww_-_The_Danish_Boy
1.ww_-_The_Eagle_and_the_Dove
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Farmer_Of_Tilsbury_Vale
1.ww_-_The_Fary_Chasm
1.ww_-_The_Force_Of_Prayer,_Or,_The_Founding_Of_Bolton,_A_Tradition
1.ww_-_The_Forsaken
1.ww_-_The_Fountain
1.ww_-_The_French_Army_In_Russia,_1812-13
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Germans_On_The_Heighs_Of_Hochheim
1.ww_-_The_Green_Linnet
1.ww_-_The_Happy_Warrior
1.ww_-_The_Highland_Broach
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Idiot_Boy
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_King_Of_Sweden
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Last_Of_The_Flock
1.ww_-_The_Longest_Day
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Mother's_Return
1.ww_-_The_Oak_And_The_Broom
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Passing_of_the_Elder_Bards
1.ww_-_The_Pet-Lamb
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Redbreast_Chasing_The_Butterfly
1.ww_-_The_Reverie_of_Poor_Susan
1.ww_-_There_Was_A_Boy
1.ww_-_The_Sailor's_Mother
1.ww_-_The_Seven_Sisters
1.ww_-_The_Sonnet_Ii
1.ww_-_The_Stars_Are_Mansions_Built_By_Nature's_Hand
1.ww_-_The_Thorn
1.ww_-_The_Trosachs
1.ww_-_The_Two_April_Mornings
1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice
1.ww_-_The_Virgin
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_Waterfall_And_The_Eglantine
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_Thought_Of_A_Briton_On_The_Subjugation_Of_Switzerland
1.ww_-_Three_Years_She_Grew_in_Sun_and_Shower
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_A_Sexton
1.ww_-_To_a_Sky-Lark
1.ww_-_To_a_Skylark
1.ww_-_To_Dora
1.ww_-_To_Joanna
1.ww_-_To_Mary
1.ww_-_To_May
1.ww_-_To_M.H.
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Daisy
1.ww_-_To_The_Daisy_(2)
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_To_The_Men_Of_Kent
1.ww_-_To_The_Same_Flower
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_To_The_Small_Celandine
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ww_-_To_The_Supreme_Being_From_The_Italian_Of_Michael_Angelo
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Tribute_To_The_Memory_Of_The_Same_Dog
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
1.ww_-_Upon_The_Same_Event
1.ww_-_Upon_The_Sight_Of_A_Beautiful_Picture_Painted_By_Sir_G._H._Beaumont,_Bart
1.ww_-_Vaudracour_And_Julia
1.ww_-_Vernal_Ode
1.ww_-_View_From_The_Top_Of_Black_Comb
1.ww_-_Water-Fowl_Observed_Frequently_Over_The_Lakes_Of_Rydal_And_Grasmere
1.ww_-_We_Are_Seven
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_With_How_Sad_Steps,_O_Moon,_Thou_Climb'st_the_Sky
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_In_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Written_in_March
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Unvisited
1.ww_-_Yarrow_Visited
1.ww_-_Yes!_Thou_Art_Fair,_Yet_Be_Not_Moved
1.ww_-_Young_England--What_Is_Then_Become_Of_Old
1.yby_-_In_Praise_of_God_(from_Avoda)
1.yt_-_This_self-sufficient_black_lady_has_shaken_things_up
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.02_-_The_Golden_Journey
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
20.06_-_Translations_in_French
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Path
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Tavern
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_The_Circle
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.02_-_Yoga
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_Renunciation
2.03_-_The_Altar
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Integral_Yoga
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.04_-_The_Secret_of_Secrets
2.04_-_Yogic_Action
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Blessings
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Tapasya
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_The_Infinite_Light
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_BANKIM_CHANDRA
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_Ten_Internal_and_Ten_External_Sefirot
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.08_-_Victory_over_Falsehood
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Meditation
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_THE_NIGHT_SONG
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.09_-_The_World_of_Points
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.01_-_The_Parts_of_the_Being
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Conclusion
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Guru
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_THE_TOMB_SONG
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.12_-_The_Robe
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_Book
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.1.4.4_-_Homework
2.1.4.5_-_Tests
2.14_-_AT_RAMS_HOUSE
2.14_-_Faith
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_Fashioning_of_The_Vessel_
2.16_-_Oneness
2.16_-_ON_SCHOLARS
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.06_-_On_the_Characters_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_Maeroprosopus_and_Maeroprosopvis
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Knowledge_of_the_Scientist_and_the_Yogi
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.19_-_THE_SOOTHSAYER
2.19_-_Union,_Gestation,_Birth
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.2.05_-_Creative_Activity
22.05_-_On_The_Brink(2)
22.06_-_On_The_Brink(3)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
22.08_-_The_Golden_Chain
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_ON_HUMAN_PRUDENCE
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.2.2.03_-_Virgil
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_The_Feminine_Polarity_of_ZO
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Back_to_Back__Face_to_Face__and_The_Process_of_Sawing_Through
2.24_-_Gnosis_and_Ananda
2.24_-_Note_on_the_Text
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.26_-_The_First_and_Second_Unions
2.26_-_The_Supramental_Descent
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.27_-_The_Two_Types_of_Unions
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.02_-_Plato
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
2.3.1.09_-_Inspiration_and_Understanding
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
2.3.1.15_-_Writing_and_Concentration
23.11_-_Observations_III
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1.52_-_The_Ode
2.3.1.54_-_An_Epic_Line
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.31_-_The_Elevation_Attained_Through_Sabbath
2.3.2_-_Chhandogya_Upanishad
2.3.2_-_Desire
2.32_-_Prophetic_Visions
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.01_-_Narads_Visit_to_King_Aswapathy
2.4.02.08_-_Contact_with_the_Divine
2.4.02.09_-_Contact_and_Union_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.02_-_Notes_on_Savitri_I
24.03_-_Notes_on_Savitri_II
24.04_-_Notes_on_Savitri_III
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.01_-_An_Italian_Stanza
25.02_-_HYMN_TO_DAWN
25.03_-_Songs_of_Ramprasad
25.04_-_In_Love_with_Darkness
25.05_-_HYMN_TO_DARKNESS
25.06_-_FORWARD
25.07_-_TEARS_OF_GRIEF
25.08_-_THY_GRACE
25.09_-_CHILDRENS_SONG
25.10_-_WHEREFORE_THIS_HURRY?
25.11_-_EGO
25.12_-_AGNI
26.01_-_Vedic_Hymns
26.02_-_Other_Hymns_and_Prayers
26.03_-_Ramprasad
26.04_-_Rabindranath_Tagore
26.05_-_Modern_Poets
26.06_-_Ashram_Poets
26.07_-_Dhammapada
26.08_-_Charyapda
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.01_-_The_Golden_Harvest
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
27.04_-_A_Vision
27.05_-_In_Her_Company
28.01_-_Observations
28.02_-_An_Impression
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
29.08_-_The_Iron_Chain
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_Proem
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_Aspiration
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Flowers
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_Cerberus_And_Furies,_And_That_Lack_Of_Light
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Fool
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.07.2_-_Finding_the_Real_Source
3.07.5_-_Who_Am_I?
3.07_-_ON_PASSING_BY
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Divinity_Within
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.08_-_The_Thousands
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_Invitation
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.05_-_A_Vision_of_Science
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
3.1.09_-_Revelation
31.09_-_The_Cause_of_Indias_Decline
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.11_-_Appeal
3.1.13_-_The_Sea_at_Night
3.1.18_-_Evening
3.1.19_-_Parabrahman
3.11_-_Epilogue
3.11_-_Of_Our_Lady_Babalon
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.20_-_God
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.15_-_Of_the_Invocation
3.15_-_THE_OTHER_DANCING_SONG
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.01_-_Where_is_God?
32.02_-_Reason_and_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_Suddenly_out_from_the_wonderful_East
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.04_-_Hymn_of_Aspiration
34.05_-_Hymn_to_the_Mental_Being
34.06_-_Hymn_to_Sindhu
34.07_-_The_Bride_of_Brahman
34.08_-_Hymn_To_Forest-Range
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
34.10_-_Hymn_To_Earth
3.4.1.11_-_Language-Study_and_Yoga
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2.04_-_Dance_and_Sadhana
3.4.2_-_Guru_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
35.01_-_Hymn_To_The_Sweet_Lord
35.02_-_Hymn_to_Hara-Gauri
3.5.02_-_Religion
3.5.02_-_Thoughts_and_Glimpses
35.03_-_Hymn_To_Bhavani
3.5.03_-_Reason_and_Society
35.04_-_Hymn_To_Surya
3.5.04_-_Justice
35.05_-_Hymn_To_Saraswati
35.06_-_Who_Seeks_Holy_Places?
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
38.02_-_Hymns_and_Prayers
38.03_-_Mute
38.04_-_Great_Time
38.05_-_Living_Matter
38.06_-_Ravana_Vanquished
38.07_-_A_Poem
3.8.1.01_-_The_Needed_Synthesis
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
39.08_-_Release
39.09_-_Just_Be_There_Where_You_Are
39.10_-_O,_Wake_Up_from_Vain_Slumber
39.11_-_A_Prayer
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_INTRODUCTION
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_Existence_And_Character_Of_The_Images
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_CONVERSATION_WITH_THE_KINGS
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Some_Vital_Functions
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
41.01_-_Vedic_Hymns
41.02_-_Other_Hymns_and_Prayers
41.03_-_Bengali_Poems_of_Sri_Aurobindo
41.04_-_Modern_Bengali_Poems
4.10_-_AT_NOON
4.10_-_The_Elements_of_Perfection
4.1.1.01_-_The_Fundamental_Realisations
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2.02_-_The_Three_Transformations
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_THE_LAST_SUPPER
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_ON_SCIENCE
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.2.03_-_The_Birth_of_Sin
4.2.04_-_Epiphany
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.05_-_The_Psychic_Awakening
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2.05_-_Opening_and_Coming_in_Front
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.01_-_The_Meaning_of_Coming_to_the_Front
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.03_-_The_Psychic_and_the_Relation_with_the_Divine
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.02_-_The_Psychic_Condition
4.2.4.03_-_The_Psychic_Fire
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.2.4.05_-_Agni
4.2.4.06_-_Agni_and_the_Psychic_Fire
4.2.4.08_-_Psychic_Sorrow
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.4.10_-_Psychic_Yearning
4.2.4.11_-_Psychic_Intensity
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2.08_-_Overmind_Experiences
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.04_-_The_Order_of_Ascent_and_Descent
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.41_-_Chapter_One
4.4.2.01_-_Contact_with_the_Above
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.05_-_Ascent_and_the_Psychic_Being
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.09_-_Ascent_and_Change_of_the_Lower_Nature
4.42_-_Chapter_Two
4.4.3.02_-_Calling_in_the_Higher_Consciousness
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.43_-_Chapter_Three
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.03_-_The_Descent_of_Peace
4.4.4.04_-_The_Descent_of_Silence
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.07_-_The_Descent_of_Light
4.4.4.10_-_The_Descent_of_Ananda
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
4.4.5.02_-_Descent_and_Psychic_Experiences
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.01_-_Proem
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.02_-_Two_Parallel_Movements
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.03_-_Towars_the_Supreme_Light
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.04_-_Three_Dreams
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.05_-_The_War
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_Mind_of_Light
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.3.05_-_The_Root_Mal_in_Greek
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.06_-_SELF-KNOWLEDGE
6.07_-_Myself_and_My_Creed
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.03_-_The_Heart
7.04_-_Self-Reliance
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.07_-_Prudence
7.07_-_The_Subconscient
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.03_-_The_Other_Earths
7.3.14_-_The_Tiger_and_the_Deer
7.5.31_-_The_Stone_Goddess
7.5.33_-_Shiva
7.6.02_-_The_World_Game
7.6.04_-_One
7.6.12_-_The_Mother_of_God
7.6.13_-_The_End?
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
A_God's_Labour
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attri_buted_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_1_-_JOSHUS_DOG
CASE_2_-_HYAKUJOS_FOX
CASE_3_-_GUTEIS_FINGER
CASE_5_-_KYOGENS_MAN_HANGING_IN_THE_TREE
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_01.09a_-_Of_Suicide.
ENNEAD_01.09b_-_Of_Suicide.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.08_-_Of_Sight,_or_of_Why_Distant_Objects_Seem_Small.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.02_-_Of_the_Nature_of_the_Soul.
ENNEAD_04.03_-_Problems_About_the_Soul.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.06b_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.02_-_Of_Generation,_and_of_the_Order_of_things_that_Rank_Next_After_the_First.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
Ex_Oblivione
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Isha_Upanishads
I._THE_ATTRACTIVE_POWER_OF_GOD
Kafka_and_His_Precursors
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Liber_MMM
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.03_-_INVOCATION
LUX.04_-_LIBERATION
LUX.06_-_DIVINATION
LUX.07_-_ENCHANTMENT
Maps_of_Meaning_text
Medea_-_A_Vergillian_Cento
Meno
MMM.01_-_MIND_CONTROL
MMM.02_-_MAGIC
MMM.03_-_DREAMING
MoM_References
P.11_-_MAGICAL_WEAPONS
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_18
r1909_06_21
r1909_06_24
r1909_06_25
r1911_02_09
r1912_01_13
r1912_01_14
r1912_01_15
r1912_01_16
r1912_01_17
r1912_01_20
r1912_01_21
r1912_01_22
r1912_01_24
r1912_01_27
r1912_01_31
r1912_02_01
r1912_02_02
r1912_02_06
r1912_02_08
r1912_07_01
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r1912_07_14
r1912_07_16
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r1912_10_14
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r1913_01_01
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r1913_06_07
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r1913_06_16
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r1913_06_17
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r1913_06_17b
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r1913_07_05
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r1913_07_07
r1913_07_08
r1913_07_09
r1913_07_11
r1913_09_05b
r1913_09_07
r1913_09_13
r1913_09_14
r1913_09_16
r1913_09_17
r1913_09_18
r1913_11_11
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Ragnarok
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium_translated_by_B_Jowett
Tablet_1_-
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Joshua
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Book_of_Wisdom
The_Book_(short_story)
The_Circular_Ruins
The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
The_Epistle_of_James
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_First_Letter_of_John
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Sentences_of_Democrates
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_House_of_Asterion
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_John
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Third_Letter_of_John
The_Waiting
The_Wall_and_the_BOoks
The_Witness
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

SIMILAR TITLES
all questions asked to the Mother
Beating the Cloth Drum Letters of Zen Master Hakuin
Being and Nothingness
do nothing
esotericotherworlds - links-list
God and THE MOTHER
Hold on to one thought so that others are expelled.
Kena and Other Upanishads
Lecture-Series 001 - The Integral Yoga of Sri Aurobindo and The Mother
Let There Be Light! Scapegoat of a Narcissistic Mother "My Story"
Liber 132 - Apotheosis
log other
Mantras Of The Mother
More Answers From The Mother
Moth
Mother or The Divine Materialism
nothing else
oth
poems (other)
Pranic Psychotherapy
Psychotherapy
Psychotherapy (approaches)
Psychotherapy (techniques)
questions for Mother
Some Answers From The Mother
Sweet Mother
The Book of Mormon Another Testament of Jesus Christ
The Book of Thoth
The Cloud of Unknowing and Other Works
the Divine Mother
The Mother
The Mother of
The Mother of Might
The Mothers Agenda
The Mothers Agenda (overview)
the Mothers Sutras
the Mothers Symbol
The Mother With Letters On The Mother
The Mother With Letters On The Mother (toc)
the Place where The Mother is
the Temple of the Mother
This is It & Other Essays on Zen & Spiritual Experience
Timothy Snyder
Words of the Mother
Words Of The Mother I
Words Of The Mother II
Words Of The Mother III
Words Of The Mother II (toc)

DEFINITIONS

1. A curved or angular piece of metal or other hard substance for catching, pulling, holding, or suspending something. 2.* Fig.* That by which any one is attracted or ensnared and caught; a snare; a catch.

1. A framework; structure. 2. Any cloth made from yarn or fibres by weaving, knitting, felting, etc. Also fig.

1. An image or other material object representing a deity to which religious worship is addressed. 2. A mere image or semblance of something visible but without substance, as a phantom. 3. A false conception or notion; fallacy. Idol, idols.

1. A physical likeness or representation of a person, animal, or thing, photographed, painted, sculptured, or otherwise made visible. 2. A mental representation; idea; conception. 3. Form; appearance; semblance. 4. A type; embodiment. 5. An idol or representation of a deity. 6. A person or thing that resembles another closely; counterpart, double or copy. 7. A concrete representation, as in art, literature, or music, that is expressive or evocative of something else. images, image-face.

1. A suggested explanation for a group of facts or phenomena, either accepted as a basis for further verification (working hypothesis) or accepted as likely to be true. 2. An assumption used in an argument without its being endorsed; a supposition.

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. To put or bring together so as to make continuous or form a unit. 2. To bring together in a particular relation or for a specific purpose, action, etc.; unite. 3. To become united, associated, or combined; associate or ally oneself (with). 4. Be or become joined or united or linked. 5. To take part with others. 6. To enlist in one of the armed forces. joins, joined, joining.

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.

"A basis can be created for a subjective illusion-consciousness which is yet part of Being, if we accept in the sense of an illusory subjective world-awareness the account of sleep and dream creation given to us in the Upanishads. For the affirmation there is that Brahman as Self is fourfold; the Self is Brahman and all that is is the Brahman, but all that is is the Self seen by the Self in four states of its being. In the pure self-status neither consciousness nor unconsciousness as we conceive it can be affirmed about Brahman; it is a state of superconscience absorbed in its self-existence, in a self-silence or a self-ecstasy, or else it is the status of a free Superconscient containing or basing everything but involved in nothing. But there is also a luminous status of sleep-self, a massed consciousness which is the origin of cosmic existence; this state of deep sleep in which yet there is the presence of an omnipotent Intelligence is the seed state or causal condition from which emerges the cosmos; — this and the dream-self which is the continent of all subtle, subjective or supraphysical experience, and the self of waking which is the support of all physical experience, can be taken as the whole field of Maya.” The Life Divine

A being of the lower vital plane who by the medium of a living human being or by some other means or agency is able to materialise itself sufficiently so as to appear and act in a visible form or speak with an audible voice or, without so appearing, to move about material things, e.g., furniture or to materialise objects or to shift them from place to place. This accounts for what are called poltergeists , phenomena of stone-throwing, tree-inhabiting Bhutas, and other well-known phenomena.

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.

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.

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.

ache ::: a continuous or abiding pain, in contrast to a sudden or sharp one. Used of both physical and mental sensations.

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

active ::: originating or communicating action, exerting action upon others; acting of its own accord, spontaneous.

"A divine Force is at work and will choose at each moment what has to be done or has not to be done, what has to be momentarily or permanently taken up, momentarily or permanently abandoned. For provided we do not substitute for that our desire or our ego, and to that end the soul must be always awake, always on guard, alive to the divine guidance, resistant to the undivine misleading from within or without us, that Force is sufficient and alone competent and she will lead us to the fulfilment along ways and by means too large, too inward, too complex for the mind to follow, much less to dictate. It is an arduous and difficult and dangerous way, but there is none other.” The Synthesis of Yoga

adjourned ::: deferred, postponed; held over to another time.

"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

affinity ::: 1. Causal relationship or connexion (as flowing the one from the other, or having a common source). 2. A psychical or spiritual attraction believed by some sects to exist between persons.

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.

a flexible board from which a dive may be executed, secured at one end and projecting over water at the other. Also fig.

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.

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.**

agreement ::: a contract or other document delineating an arrangement that is accepted by all parties to a transaction. (Sri Aurobindo capitalizes the word.)

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.

alien ::: 1. Unlike one"s own; strange; not belonging to one; belonging to another person, place, or family. 2. Adverse; hostile. aliens.

"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 change must come from within with the felt or the secret support of the Divine Power; it is only by one"s own inner opening to that that one can receive help, not by mental, vital or physical contact with others.” Letters on Yoga

"All depends on the meaning you attach to words used; it is a matter of nomenclature. Ordinarily, one says a man has intellect if he can think well; the nature and process and field of the thought do not matter. If you take intellect in that sense, then you can say that intellect has different strata, and Ford belongs to one stratum of intellect, Einstein to another — Ford has a practical and executive business intellect, Einstein a scientific discovering and theorising intellect. But Ford too in his own field theorises, invents, discovers. Yet would you call Ford an intellectual or a man of intellect? I would prefer to use for the general faculty of mind the word intelligence. Ford has a great and forceful practical intelligence, keen, quick, successful, dynamic. He has a brain that can deal with thoughts also, but even there his drive is towards practicality. He believes in rebirth (metempsychosis), for instance, not for any philosophic reason, but because it explains life as a school of experience in which one gathers more and more experience and develops by it. Einstein has, on the other hand, a great discovering scientific intellect, not, like Marconi, a powerful practical inventive intelligence for the application of scientific discovery. All men have, of course, an ‘intellect" of a kind; all, for instance, can discuss and debate (for which you say rightly intellect is needed); but it is only when one rises to the realm of ideas and moves freely in it that you say, ‘This man has an intellect".” Letters on Yoga

::: "All energies put into activity — thought, speech, feeling, act — go to constitute Karma. These things help to develop the nature in one direction or another, and the nature and its actions and reactions produce their consequences inward and outward: they also act on others and create movements in the general sum of forces which can return upon oneself sooner or later. Thoughts unexpressed can also go out as forces and produce their effects. It is a mistake to think that a thought or will can have effect only when it is expressed in speech or act: the unspoken thought, the unexpressed will are also active energies and can produce their own vibrations, effects or reactions.” Letters on Yoga*

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.

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 ).

"Always keep in touch with the Divine Force. The best thing for you is to do that simply and allow it to do its own work; wherever necessary, it will take hold of the inferior energies and purify them; at other times it will empty you of them and fill you with itself. But if you let your mind take the lead and discuss and decide what is to be done, you will lose touch with the Divine Force and the lower energies will begin to act for themselves and all go into confusion and a wrong movement.” Letters on Yoga

amateur ::: a person who engages in a study, sport, or other activity for pleasure rather than for financial benefit or professional reasons.

A mental formation stamped by the thoughts and feelings of a departed human being on the atmosphere of a place or locality, wandering about there or repeating itself, till that formation either exhausts itself or is dissolved by one means or another. This is the explanation of such phenomena as the haunted house in which the scenes attending or surrounding or preceding a murder are repeated over and over again and many other similar phenomena.

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

amidst ::: in the middle of; surrounded by; among; amidst is often used of things scattered about, or in the midst of others.

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**.

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.

  And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected — what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.” Words of the Mother, MCW Vol. 15.

"A new humanity means for us the appearance, the development of a type or race of mental beings whose principle of mentality would be no longer a mind in the Ignorance seeking for knowledge but even in its knowledge bound to the Ignorance, a seeker after Light but not its natural possessor, open to the Light but not an inhabitant of the Light, not yet a perfected instrument, truth-conscious and delivered out of the Ignorance. Instead, it would be possessed already of what could be called a mind of Light, a mind capable of living in the truth, capable of being truth-conscious and manifesting in its life a direct in place of an indirect knowledge. Its mentality would be an instrument of the Light and no longer of the Ignorance. At its highest it would be capable of passing into the supermind and from the new race would be recruited the race of supramental beings who would appear as the leaders of the evolution in earth-nature. Even, the highest manifestations of a mind of Light would be an instrumentality of the supermind, a part of it or a projection from it, a stepping beyond humanity into the superhumanity of the supramental principle. Above all, its possession would enable the human being to rise beyond the normalities of his present thinking, feeling and being into those highest powers of the mind in its self-exceedings which intervene between our mentality and supermind and can be regarded as steps leading towards the greater and more luminous principle. This advance like others in the evolution might not be reached and would naturally not be reached at one bound, but from the very beginning it would be inevitable: the pressure of the supermind creating from above out of itself the mind of Light would compel this certainty of the eventual outcome.” Essays in Philosophy and Yoga

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.

antagonist ::: one who is opposed to, struggles against, or competes with another; opponent, adversary. antagonists.

antechambers ::: 1. Chambers or rooms that serve as waiting rooms and entrances to larger rooms or apartments; anterooms. 2. Any areas that are entrances to other areas.

antinomy ::: opposition between one law, principle, rule, etc., and another.

antipodes ::: places diametrically opposite each other.

anvil ::: a heavy iron block with a smooth face, frequently of steel, on which heated metals are hammered into desired shapes.

anything made to appear otherwise than it actually is; counterfeit.

apotheosised ::: glorified; exalted; immortalized; deified.

a person of authority and power who subjects others to undue pressures; a tyrant.

"A philosophy of change?(1) But what is change? In ordinary parlance change means passage from one condition to another and that would seem to imply passage from one status to another status. The shoot changes into a tree, passes from the status of shoot to the status of tree and there it stops; man passes from the status of young man to the status of old man and the only farther change possible to him is death or dissolution of his status. So it would seem that change is not something isolated which is the sole original and eternal reality, but it is something dependent on status, and if status were non-existent, change also could not exist. For we have to ask, when you speak of change as alone real, change of what, from what, to what? Without this ‘what" change could not be. ::: —Change is evidently the change of some form or state of existence from one condition to another condition.” Essays Divine and Human

apparelled ::: adorned; covered; decorated; clothed. apparels.

appease ::: 1. To bring to a state of peace, quiet, ease, calm, or contentment; pacify; soothe. 2. To satisfy, allay, or relieve.

appeased ::: pacified, quieted, satisfied; soothed.

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.

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.

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.

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.

arm ::: power; might; strength. (All other references are to arm(s) as a part of the body.) arm"s, arms.

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.

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.

assuage ::: to mitigate, alleviate, soothe, relieve (physical or mental pain).

a star so distant from Earth that its position in relation to other stars appears not to change.

a stroke, beat; in music and prosody the stress or accent marking the rhythm; the intensity of delivery which distinguishes one syllable or note from others.

"A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him.” The Life Divine

:::   ". . . a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies, — all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, — for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine

  At times he calls himself the ‘Lord of Nations." It is he who sets all wars in motion and only by thwarting his plans could the last war be won . . . This one does not want to be converted, not at all. He wants neither the physical transformation not the supramental world, for that would spell his end. The Mother"s talk of 26 March 1959.

awakened ::: 1. Aroused from sleep, sloth, or inaction. 2. Made aware; cognizant; conscious. half-awakened.

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

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.**

banner ::: 1. A piece of cloth bearing a motto or legend. 2. A placard carried in a demonstration.

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.

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.

bathe ::: 1. To become immersed in or as if in liquid, as a bath or in other substances or elements. 2. To wash or pour over; suffuse or envelope, like sunshine. bathed, bathing.

battened ::: thrived and prospered, especially at another"s expense; grew fat. battening

beast ::: 1. An animal other than a human, especially a large four-footed mammal. 2. Fig. Animal nature as opposed to intellect or spirit. 3. A large wild animal. 4. A domesticated animal used by man. (Sri Aurobindo also employs the word as an adj.) beast"s, Beast"s, beasts, wild-beast. ::: —the Beast. Applied to the devil and evil spirits.

bed-fellows ::: those who are closely associated or allied with one another.

bee-croon ::: the soft, soothing, low murmuring sound produced by bees.

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*


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.


betrothal ::: 1. A mutual promise to marry.

biography ::: an account of a person"s life written, composed, or produced by another.

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 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*

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.**

board ::: a sheet of wood, cardboard, paper, or other material on which some games are played.

booths ::: partly enclosed compartments or partitioned areas.

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.

boldness or daring without regard for conventional thought or other restrictions.

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.

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.

borrowed ::: taken from another source, appropriated; assumed; adopted or adapted for the present.

borrower ::: one who receives something or appropriates it from another source.

otherness ::: the state or fact of being different or distinct.

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.

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.)

broideries ::: embroidered needle-work designs in gold, silver, and other threads on cloth.

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.

burnished ::: having a smooth glossy appearance ; luster, as rubbed and polished metal.

"But always the whole foundation of the gnostic life must be by its very nature inward and not outward. In the life of the Spirit it is the Spirit, the inner Reality, that has built up and uses the mind, vital being and body as its instrumentation; thought, feeling and action do not exist for themselves, they are not an object, but the means; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, in a too externalised consciousness or by only external means, no greater or divine life is possible.” The Life Divine

"But in the larger universal consciousness there must be a power of carrying this movement to its absolute point, to the greatest extreme possible for any relative movement to reach, and this point is reached, not in human unconsciousness which is not abiding and always refers back to the awakened conscious being that man normally and characteristically is, but in the inconscience of material Nature. This inconscience is no more real than the ignorance of exclusive concentration in our temporary being which limits the waking consciousness of man; for as in us, so in the atom, the metal, the plant, in every form of material Nature, in every energy of material Nature, there is, we know, a secret soul, a secret will, a secret intelligence at work, other than the mute self-oblivious form, the Conscient, — conscient even in unconscious things, — of the Upanishad, without whose presence and informing Conscious-Force or Tapas no work of Nature could be done.” The Life Divine

"By Force I mean not mental or vital energy but the Divine Force from above — as peace comes from above and wideness also, so does this Force (Shakti). Nothing, not even thinking or meditating can be done without some action of Force. The Force I speak of is a Force for illumination, transformation, purification, all that has to be done in the yoga, for removal of hostile forces and the wrong movements — it is also of course for external work, whether great or small in appearance does not matter — if that is part of the Divine Will. I do not mean any personal force egoistic or rajasic.” Letters on Yoga

"By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine

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*.


camp ::: n. 1. A place where tents, huts, or other temporary shelters are set up, as by soldiers, nomads, or travelers. 2. The people using such shelters. 3. Temporary living quarters for soldiers or prisoners. v. 4. To make or set up a camp. or to live temporarily in or as if in a camp or outdoors. 5. To settle down securely and comfortably; become ensconced. camps, camped.

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.

captain ::: 1. One who commands, leads, or guides others. 2. The officer in command of a ship, an aircraft, or a spacecraft.

casket ::: a small and often ornate box for holding jewels or other valuables.

chapter ::: an important portion or division of anything, esp. of a book, treatise, or other literary work. chapter"s, Chapters.

characters ::: 1. The combination of qualities, features and traits that distinguishes one person, group, or thing from another. 2. The marks or symbols used in writing systems such as the letters of the alphabet.

charity ::: benevolence or generosity toward others or toward humanity.

check ::: v. 1. To investigate, examine or verify as to correctness; examine carefully or in detail; to ascertain the truth about. 2. To inspect so as to determine accuracy, authenticity, quality, or other condition; test. checked.* n. *3. A person or thing that stops, limits, slows, or restrains.

child ::: 1. A person between birth and full growth. 2. A baby or infant. 3. A person who has not attained maturity. 4. One who is childish or immature. 5. An individual regarded as strongly affected by another or by a specified time, place, or circumstance. 6. Any person or thing regarded as the product or result of particular agencies, influences, etc. Child, child"s, children, Children, children"s, child-god, Child-Godhead, child-heart, child-heart"s, child-laughter, child-soul, child-sovereign, child-thought, flame-child, foster-child, God-child, King-children.

choked ::: interfered with the respiration of by compression or obstruction of the larynx or trachea by strangling, smothering; stifling.

chosen ::: n. 1. Having been selected by God; elect. adj. 2. Selected from or preferred above others. self-chosen. (Also pp. of choose.)

clad ::: 1. Dressed; clothed. 2. Covered. green-clad, white-clad.

clambers ::: climbs, using both feet and hands; climbs with effort or difficulty; scrambles on all fours. clambered, clambering.

clauses, items, points, or particulars in a contract, treaty, or other formal agreement; conditions or stipulations in a contract.

clothe ::: 1. To cover as if with clothing. 2. To present in a specific form. 3. To furnish or invest with power or authority or endue or endow attributes, qualities. 4. To cover or envelop (something) so as to change its appearance, as the face of the earth. clothes, clothed.

cloth ::: fabric or material formed by weaving, knitting, pressing, or felting natural or synthetic fibres.

cloaked ::: covered with or as if with clothes or a wrap or cloak.

coerce ::: 1. To compel or restrain by force or authority without regard to individual wishes or desires. 2. To dominate or control, esp. by exploiting fear, anxiety, etc. 3. To bring about through the use of force or other forms of compulsion. coerced, coercing.

coilas ::: (Most often spelled Kailas.) "One of the highest and most rugged mountains of the Himalayan range, located in the southwestern part of China. It is an important holy site both to the Hindus, who identify it with the paradise of Shiva and also regard it as the abode of Kubera, and to the Tibetan Buddhists, who identify it with Mount Sumeru, cosmic centre of the universe.” Glossary and Index of Proper Names in Sri Aurobindo"s Works

companion ::: 1. A person who accompanies or associates with another; a comrade. 2. Astronomy. The fainter of the two stars that constitute a double star. companions, companionless.

compassion ::: a feeling of deep sympathy and sorrow for another who is stricken by misfortune, accompanied by a strong desire to alleviate the suffering. compassion"s.

competitors ::: those who strive to outdo others, engage in a contest, or seek an object in rivalry with others also seeking it.

complements ::: 1. Things that complete, make up a whole, or bring to perfection. 2. Things that complete each other when combined and complete the whole.

conditions ::: circumstances that are indispensable to the appearance or occurrence of another; prerequisites.

consigned ::: handed over or given into the care or charge of another; entrusted.

conversed ::: talked informally with another or others; exchanged views, opinions, etc.; communed with.

convey ::: 1. To take or carry from one place to another; transport. 2. To communicate or make known; impart. conveys, conveyed.

cornices ::: prominent, continuous, horizontally projecting features surmounting a wall or other construction, or dividing it horizontally for compositional purposes; i.e. to crown or complete a building.

cosharers ::: those who receive, possess, or occupy (something) together with others.

cosmic mind ::: Sri Aurobindo: "Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, — towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” *The Life Divine

"If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, — not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine

"There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” *The Synthesis of Yoga

"[The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one"s mind and that of others and one is able to deal with one"s own mind with a greater knowledge and effective power. There are many other results, but this is the fundamental one.” Letters on Yoga

"The cosmic consciousness has many levels — the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga*


cosmic Self ::: Sri Aurobindo: "When one has the cosmic consciousness, one can feel the cosmic Self as one"s own self, one can feel one with other beings in the cosmos, one can feel all the forces of Nature as moving in oneself, all selves as one"s own self. There is no why except that it is so, since all is the One.” Letters on Yoga (See also Cosmic Spirit)

"Impersonality is the first character of cosmic self; . . . .” *The Life Divine

"An eternal infinite self-existence is the supreme reality, but the supreme transcendent eternal Being, Self and Spirit, — an infinite Person, we may say, because his being is the essence and source of all personality, — is the reality and meaning of self-existence: so too the cosmic Self, Spirit, Being, Person is the reality and meaning of cosmic existence; the same Self, Spirit, Being or Person manifesting its multiplicity is the reality and meaning of individual existence.” The Life Divine

"But this cosmic self is spiritual in essence and in experience; it must not be confused with the collective existence, with any group soul or the life and body of a human society or even of all mankind.” The Synthesis of Yoga

"It is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe — although it is now a manifestation in the Ignorance.” Letters on Yoga*


cosmic Truth ::: Sri Aurobindo: "The Cosmic Truth is the view on things of a cosmic consciousness in which things are seen in their true essence and their true relation to the Divine and to each other.” *Letters on Yoga

cosmic vision ::: Sri Aurobindo: "Cosmic vision is the seeing of the universal movements — it has nothing to do with the psychic necessarily. It can be in the universal mind, the universal vital, the universal physical or anywhere.” Letters on Yoga*

counterpart ::: one of two parts that fit and complete each another. counterparts.

count ::: n. 1. The act of counting; or calculating. v. 2. To take account of; reckon to another"s credit. 3. To have merit, importance, value, etc.; deserve consideration. counts, counted, counting.

courtier ::: a person who is often in attendance at the court of a king or other royal personage.

covet ::: 1. To desire wrongfully, inordinately, or without due regard for the rights of others. 2. To wish for, especially eagerly. coveted.

creatrix ::: the Divine Mother, the creatress. creatrix. (Sri Aurobindo also employs the word as an adj.)

creature ::: 1. Something created; a living being, esp. an animal. 2. A human. 3. A person who is dependent upon another; tool or puppet. creature"s, creatures, creatures".

crest ::: 1. The top, highest point, or highest stage of something. 2. The top line of a hill, mountain, or wave. 3. A tuft or other natural growth on the top of the head of an animal as the comb of a rooster. 4. The fan-like tail of a comet. crests.

crooning ::: a soft, soothing, low murmuring sound. bee-croon.

cross ::: 1. A structure consisting essentially of an upright and a transverse piece, upon which persons were formerly put to a cruel and ignominious death by being nailed or otherwise fastened to it by their extremities. 2. A representation or delineation of a cross on any surface, varying in elaborateness from two lines crossing each other to an ornamental design painted, embroidered, carved, etc.; used as a sacred mark, symbol, badge, or the like. 3. A trouble, vexation, annoyance; misfortune, adversity; sometimes anything that thwarts or crosses. v. 4. To go or extend across; pass from one side of to the other: pass over. 5. To extend or pass through or over; intersect. 6. To encounter in passing. crosses, crossed, crossing.

crucified ::: 1. Afflicted with severe pain or distress; tormented. 2. In reference to being put to death by nailing or otherwise fastening to a cross.

curse ::: n. 1. The expression of a wish that misfortune, evil, doom, etc., befall a person, group, etc. 2. A formula or charm intended to cause such misfortune to another. 3. An evil brought or inflicted upon one. 4. The cause of evil, misfortune, or trouble. 5. A profane or obscene expression or oath. curses. v. 6. To wish harm upon; invoke evil upon. 7. To invoke supernatural powers to bring harm to (someone or something). cursed.

dart ::: n. 1. A small, slender missile that is pointed at one end and usually feathered at the other and is propelled by hand, as in the game of darts, or by a blowgun when used as a weapon. 2. Something similar in function to such a missile, as the stinging member of an insect. *v. 2. To thrust or move suddenly or rapidly.* darts.

"Death has no reality except as a process of life. Disintegration of substance and renewal of substance, maintenance of form and change of form are the constant process of life; death is merely a rapid disintegration subservient to life"s necessity of change and variation of formal experience. Even in the death of the body there is no cessation of Life, only the material of one form of life is broken up to serve as material for other forms of life.” The Life Divine

death ::: Sri Aurobindo: "For the spiritual seeker death is only a passage from one form of life to another, and none is dead but only departed.” *Letters on Yoga

deceive ::: 1. To mislead by a false appearance or statement; delude. 2. To mislead or falsely persuade others. deceives, deceived.

delegate ::: a person authorised to act as representative for another. delegation.

deliver ::: 1. To give into another"s possession or keeping; surrender. 2. To set free or liberate; emancipate, release. 3. To rescue or save. 4. To assist (a female) in bringing forth young. 5. To disburden (oneself) of thoughts, opinions, etc. delivered, delivering, deliverers.

demiurges ::: 1. A Platonic deity who orders or fashions the material world out of chaos. 2. (in Gnostic and some other philosophies) The creator of the universe, supernatural but subordinate to the Supreme Being. ::: Demiurges.

deputy ::: a person appointed to act on behalf of or represent another; agent, representative, surrogate, envoy.

despot ::: 1. A king or other ruler with absolute, unlimited power; autocrat. 2. Any tyrant or oppressor.

"Destruction is always a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is the first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit.” Essays on the Gita

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

diligent ::: quietly and steadily persevering especially in detail or exactness while serving others.

dips ::: 1. Plunges briefly into water or another liquid and removes quickly. 2. Sinks or drops down, or below a particular level, as if dipping into water; goes down, sinks, sets. 3. Has a downward inclination; inclines or slopes downwards; is inclined to the horizon. dipped, dipping.

discern ::: to perceive by the sight or some other sense or by the intellect; see, recognize, distinguish, discriminate. discerned.

disciples ::: those who are pupils or adherents of the doctrines of another; followers.

distinguishing ::: perceiving clearly by sight or other sense; discerning something as being different or distinct.

divine life ::: Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine ::: "The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

"Divine Love is of two kinds — the divine Love for the creation and the souls that are part of itself, and the love of the seeker and love for the Divine Beloved; it has both a personal and impersonal element, but the personal is free here from all lower elements or bondage to the vital and physical instincts.” Letters on Yoga

divine Mother ::: Sri Aurobindo: "The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates.” *The Mother

dominations ::: the qualities or powers over others; authority; rule; control.

dragon of the dark foundation ::: Sri Aurobindo: "All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, Master of life, links them together by the mid-air, the region of vital force. And there are other deities, — Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.” The Secret of the Veda

draped ::: covered, dressed, or hung with or as if with cloth in loose folds. drapes.

draperies ::: fig. Cloth gracefully draped and arranged in loose folds.

dress ::: 1. Clothing in general; apparel. 2. Fig. Outer covering or appearance; guise. 3. The outer covering or appearance, esp. of living things.

dressed ::: clothed, attired, etc.

drive ::: v. 1. To impel; constrain; urge; compel. 2. To manoeuvre, guide or steer the progress of. 3. To impel (matter) by physical force; to cause (something) to move along by direct application of physical force; to propel, carry along. 4. To send, expel, or otherwise cause to move away or out by force or compulsion. 5. To strive vigorously and with determination toward a goal or objective. 6. To cause and guide the movement of (a vehicle, an animal, etc.). n. 7. A strong organized effort to accomplish a purpose, with energy, push or aggressiveness. 8. Impulse; impulsive force. adj. 9. Urged onward, impelled. 10. Pertaining to an inner urge that stimulates activity or inhibition. drives, drove, drov"st, driving, driven.

drown ::: fig. To overwhelm or smother; to immerse, inundate, flood. drowned.

dupe ::: one who unquestioningly or unwittingly serves a cause or another person.

durga ::: "In Hindu religion, the goddess who is the Energy of Shiva and the conquering and protecting aspect of the Universal Mother. She is the slayer of many demons including Mahisasura. Durga is usually depicted in painting and sculpture riding a lion, having eight or ten arms, each holding the special weapon of one or another of the gods who gave them to her for her battles with demons. (A; Enc. Br.)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works.

::: "Durga is the Mother"s power of Protection.” The Mother*

"Each inner experience is perfectly real in its own way, although the values of different experiences differ greatly, but it is real with the reality of the inner self and the inner planes. It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, upon our outer life.” Letters on Yoga

earth-Mother ::: 1. A female spirit or deity serving as a symbol of earth or of life and fertility. 2. The earth conceived of as the female principle of fertility and the source of all life. earth-mother"s.

echo ::: n. **1. A repetition of sound produced by the reflexion of sound waves from a wall, mountain, or other obstructing surface. 2. A sound heard again near its source after being reflected. 3. A lingering trace or effect. echoes. v. 4. To resound with or as if with an echo; reverberate. echoes, echoing, re-echoed.**

effect and cause ::: cause and effect. Noting a relationship between actions or events such that one or more are the result of the other or others.

"Ego is a very curious thing and in nothing more than in its way of hiding itself and pretending it is not the ego.” Letters on Yoga*

ego ::: the "I” or self of any person; a person as thinking, feeling, and willing, and distinguishing itself from the selves of others and from objects of its thought. **ego, ego"s, egos, egoless, world-egos.

elements ::: Sri Aurobindo: "The first ripple or vibration in causal matter creates a new and exceedingly fine and pervasive condition of matter called Akasha or Ether; more complex motion evolves out of Ether a somewhat intenser condition which is called Vayu, Air; and so by ever more complex motion with increasing intensity of condition for result, yet three other matter-states are successively developed, Agni or Fire, Apah or Water and Prithvi or Earth.” *Supplement to the Sri Aurobindo Birth Centenary Library

elevation ::: a drawing of a building or other object made in projection on a vertical plane, as distinguished from a ground plan.

elfin ::: suggestive of an elf in strangeness and otherworldliness; in reference to legendary beings with magical powers, usually characterized as small, manlike, and mischievous.

else ::: adv. 1. In a different or additional time, place, or manner. adj. 2. Other than the persons or things mentioned or implied.

elsewhere ::: somewhere else; in or to some other place.

embrace ::: n. 1. The act of clasping another person in the arms. Also fig. **embraces. v. 2. To take or clasp in the arms; press to the bosom. 3. To take or receive gladly or eagerly; accept willingly. 4. To include or contain. 5. To surround; enclose; entwine. 6. To take up willingly or eagerly. embraced, embracing, all-embracing.**

emerge ::: 1. To come forth into view or notice, as from concealment, or obscurity. 2. To rise or come forth from or as if from water or other liquid. 3. To come into existence; develop. 4. To rise, as from an inferior or unfortunate state or condition. emerges, emerged, emerging.

emotion ::: 1. An affective state of consciousness in which joy, sorrow, fear, hate, or the like, is experienced, as distinguished from cognitive or volitional states of consciousness. Also abstract ‘feeling" as distinguished from the other classes of mental phenomena. 2. A state of mental agitation or disturbance. **emotion"s, emotions.

empire ::: 1. Imperial or imperialistic sovereignty, domination, or control. 2. A group of nations or peoples ruled over by an emperor, empress, or other powerful sovereign or government.

emptied ::: holding or containing nothing of meaning, or certain specified qualities.

emptiness ::: 1. The state of containing nothing. 2. An empty area or space; a vacuum.

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

empty ::: 1. Holding or containing nothing. 2. Having no occupants or inhabitants; vacant. 3. Destitute of some quality or qualities; devoid. 4. Without purpose, substance, or value. emptier.

enclosed ::: 1. That is surrounded (with walls, fences, or other barriers) so as to prevent free ingress or egress. 2. That is shut up or hemmed in; secluded, imprisoned.

enemy ::: n. 1. A hostile person, power, force or nation. 2. One who feels hatred toward, intends injury to, or opposes the interests of another; a foe. enemy"s *adj. *3. Of, relating to, or being a hostile power or force.

engrafted ::: 1. Inserted (a scion) onto or into another plant. 2. Planted firmly; established.

envy ::: a feeling of discontent or covetousness with regard to another"s advantages, success, possessions, etc.; longing to possess something awarded to or achieved by another.

equal ::: adj. 1. As great as; the same as (often followed by to or with). 2. Having the same quantity, value, or measure as another. 3. Evenly proportioned or balanced. 4. Tranquil; equable; undisturbed. 5. Impartial; just; equitable. n. 6. One who is equal to another in any specified quality. v. **7. To become equal or level with. equalled.**

escort ::: one or more persons accompanying another to guide, protect, or show honour.

ether ::: 1. The regions of space beyond the earth"s atmosphere; the heavens. 2. The element believed in ancient and medieval civilizations to fill all space above the sphere of the moon and to compose the stars and planets. 3. A hypothetical medium formerly believed to permeate all space, and through which light and other electromagnetic radiation were thought to move. ether"s.

:::   "Even Science believes that one day death may be conquered by physical means and its reasonings are perfectly sound. There is no reason why the supramental Force should not do it. Forms on earth do not last (they do in other planes) because these forms are too rigid to grow expressing the progress of the spirit. If they become plastic enough to do that there is no reason why they should not last.” Letters on Yoga

evolution ::: Sri Aurobindo: "Evolution is nothing but the progressive unfolding of spirit out of the density of material consciousness and the gradual self-revelation of God out of this apparent animal being.” *The Hour of God

"Evolution takes place on the earth and therefore the earth is the proper field for progression. The beings of the other worlds do not progress from one world to another. They remain fixed to their own type.” Letters on Yoga

excess ::: 1. The amount or degree by which one thing exceeds another. 2. Superabundance.

exclusive ::: 1. Not admitting of something else. 2. Noting that in which no others have a share.

eyrie ::: the nest of an eagle or other bird of prey, built in a high inaccessible place.

::: **"Fear and anxiety are perverse forms of will. What thou fearest & ponderest over, striking that note repeatedly in thy mind, thou helpest to bring about; for, if thy will above the surface of waking repels it, it is yet what thy mind underneath is all along willing, & the subconscious mind is mightier, wider, better equipped to fulfil than thy waking force & intellect. But the spirit is stronger than both together; from fear and hope take refuge in the grandiose calm and careless mastery of the spirit.” Essays Divine and Human

fell ::: of an inhumanly cruel nature; fierce; destructive. (All other references to the word are as the past tense of fall.)

fight ::: n. 1. Fig. A confrontation between opposing groups in which each attempts to harm or gain power over the other, as with bodily force or weapons. fights. v. 2. To contend with physically or in battle; attempt to defend oneself against or to subdue, defeat, or destroy an adversary. fighting, fought.

figure ::: n. 1. The form or shape of anything; appearance, aspect. 2. The human form, esp. as regards size or shape. 3. A representation or likeness of the human form.4. An emblem, type, symbol. 5. An amount or value expressed in numbers. 6. A written symbol other than a letter. v. 7. To compute or calculate. 8. To represent by a pictorial or sculptured figure, a diagram, or the like; picture or depict. 9. To shape to; symbolize; represent. figures, figured, figuring, figure-selves.**

files ::: a line of persons or things placed one behind another (distinguished from ‘rank").

float ::: 1. To remain suspended within or on the surface of a fluid without sinking. 2. To move or progress smoothly as on a stream. 3. To move or cause to move buoyantly, lightly, or freely across a surface or through air, water, etc.; drift. 4. To move lightly and gracefully. 5. Fig. To move or seem to move lightly and faintly before the eyes. floats, floated, floating.

floating ::: adj. 1. Being buoyed up on water or other liquid. 2. Having little or no attachment; moving from one place to another. 3. Continually changing especially as from one abode or occupation to another. 4. Being suspended in or as in a liquid with freedom to move; also, to move freely through (something).

flux ::: 1. Constant or frequent change; fluctuation; movement. 2. A flowing or flow: Also used with reference to other forms of matter and energy that can be regarded as flowing, such as radiant energy, particles, etc.

foam ::: n. 1. A mass of small bubbles of gas formed on the surface of a liquid, such as the froth produced by agitating a solution of soap or detergent in water. v. 2. To produce or cause to produce froth. foamed, foaming, foam-curled, foam-leap, foam-maned.

foothold ::: a place providing support for the foot in climbing or standing. Also fig.

fold (s) ::: v. 1. To envelope or clasp; enfold. 2. To bring (the wings) close to the body, as a bird on alighting. folding. *n. 3. The doubling of any flexible substance, as cloth; one part turned or bent and laid on another. Also fig. *4. A coil of a serpent, string, etc.

follower ::: 1. Someone who travels behind or pursues another. 2. One who subscribes to the teachings or methods of another; an adherent. followers.

footing ::: 1. A secure place for the feet; a foothold.

force ::: n. 1. Strength; energy; power; intensity. 2. Fig. An agency, influence, or source of power likened to a physical force. Force, force"s, forces, Force-compelled, Conscious-Force, earth-force, God-Force, lion-forces, Mother-Force, Nature-force, Nature-Force, serpent-force, soul-force, Soul-Forces, world-force, World-Force, world-forces. *v. 3. To compel or cause (a person, group, etc.) to do something through effort, superior strength, etc.; coerce. 4. To propel or drive despite resistance. 5. To break open (a gate, door, etc.) *forces, forced, forcing.

force, universal ::: Sri Aurobindo: "This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and in others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge.” *The Synthesis of Yoga

fordless ::: having no ford, i.e. a place where a river or other body of water is shallow enough to be crossed by wading.

". . . for doubt is the mind"s persistent assailant.” Letters on Yoga ::: "The enemy of faith is doubt, and yet doubt too is a utility and necessity, because man in his ignorance and in his progressive labour towards knowledge needs to be visited by doubt, otherwise he would remain obstinate in an ignorant belief and limited knowledge and unable to escape from his errors.” The Synthesis of Yoga*

"Forms on earth do not last (they do in other planes) because these forms are too rigid to grow expressing the progress of the spirit. If they become plastic enough to do that there is no reason why they should not last.” Letters on Yoga

:::   ". . . for Nature is nothing but the Will of God in action . . . .” *Essays Divine and Human

found ::: 1. To set up or establish on a firm basis or for enduring existence; to originate, create, initiate. 2. To establish or set up, especially with provision for continuing existence. Also fig. (All other references are to the word as the pp. or pt. of find. **half-found*.*) founds, founded.**

friction ::: a resistance encountered when one body moves relative to another body with which it is in contact. Surface resistance to relative motion.

fro ::: to and fro. Alternating from one place to another; back and forth.

galleries ::: long narrow passages sometimes serving as a means of access to other parts of a house; corridors.

gaol ::: a prison, esp. one for the detention of persons awaiting trial or convicted of minor offences. (A variant spelling of jail. In British official use the form with G is still current; in literary and journalistic use both the G and the J form is now admitted as correct; in the U.S. the J form is standard.) gaoled.

garb ::: n. 1. Mode of dress. 2. Outward appearance or form. v. 3. To dress; clothe. garbs, garbed, garbless.

gauze ::: 1. A thin, transparent fabric with a loose open weave, used for curtains and clothing. *Also fig.*

glide ::: to move smoothly and continuously along, as if without effort or resistance. glides, glided, gliding.

god ::: a being conceived as the perfect, omnipotent, omniscient originator and ruler of the universe, the principal object of faith and worship in monotheistic religions. gods, gods", God"s, Gods, God-bliss, God-born, god-chant, God-child, god-children, God-ecstasy, God-face, God-frame, God-Force, God-given, god-haunts, God-instinct"s, God-joy, God-Light, god-kind, God-knowledge, God-language, God-light, god-mind, god-phase, God-spark, god-speech, God-state, god-touch, God-vision"s, god-wings, child-god, dream-god"s, half-god, Sun-god"s.

godhead ::: Sri Aurobindo: ". . . the Godhead is all that is universe and all that is in the universe and all that is more than the universe. The Gita lays stress first on his supracosmic existence. For otherwise the mind would miss its highest goal and remain turned towards the cosmic only or else attached to some partial experience of the Divine in the cosmos. It lays stress next on his universal existence in which all moves and acts. For that is the justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does his universal works. Next it insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic. Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead.” *Essays on the Gita

"God is the All and that which exceeds, transcends the All; there is nothing in existence which is not God but God is not anything in that existence, except symbolically, in image to His own consciousness.” The Life Divine

"God is the one stable and eternal Reality. He is One because there is nothing else, since all existence and non-existence are He. He is stable or unmoving, because motion implies change in Space and change in Time, and He, being beyond Time and Space, is immutable. He possesses eternally in Himself all that is, has been or ever can be, and He therefore does not increase or diminish. He is beyond causality and relativity and therefore there is no change of relations in His being.” The Upanishads

golden Child ::: Sri Aurobindo: "I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga

grace ::: Sri Aurobindo: "Grace is something spontaneous which wells out from the Divine Consciousness as a free flow of its being. ::: It is a power that is superior to any rule, even to the Cosmic Law — for all spiritual seers have distinguished between the Law and Grace. Yet it is not indiscriminate — only it has a discrimination of its own which sees things and persons and the right times and seasons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts. ” *Letters on Yoga

grapple ::: n. **1. A struggle or contest in which the participants attempt to clutch or grip each other. v. 2. To try to deal with a problem, etc. grappled.**

greaten ::: to make or become great or greater both lit. and fig. greatens, greatened, greatening.

great Mother

grimed ::: covered with dirt, soot or other filthy matter.

guarantor ::: one who provides a warrant or guarantee to another.

guest ::: 1. One who is a recipient of hospitality at the home or table of another. Also fig. guests

guide ::: n. 1. One who goes with or before for the purpose of leading the way: said of persons, of God, Providence, and of impersonal agents, such as stars, light, etc. 2. One who shows the way by leading, directing, or advising. Also fig. 3. One who serves as a model for others, as in a course of conduct. Guide, guides. v. 4. To assist one to travel through, or reach a destination in, an unfamiliar area, as by accompanying or giving directions. 5. To direct the course of; steer. 6.* Fig. To lead the way for (a person). guides, guided, guiding. **adj. *guideless.**

hang ::: 1. To fasten or attach (pictures, etc.) to a wall. 2. To suspend (something) around or in front of anything. 3.* Fig. To remain unresolved or uncertain. 4. To make (an idea, form, etc.) dependent on the situation, structure, concept, or the like, usually derived from another source. 5. To fasten or be fastened from above, esp. by a cord, chain, etc.; suspend. 6. To be suspended or poised; hover. 7. To bend forward or downward; to lean over. *hangs, hung, hanging, flower-hung, shadow-hung. ::: hung on: Remained clinging, usually implying expectation or unwillingness to sever one"s connection.

harassed ::: disturbed persistently; tormented, as with troubles or cares; bothered continually; pestered; persecuted.

haunt ::: n. 1. A place frequently visited. haunts. v. 2. To recur persistently to the consciousness of; remain with. 3. To visit often; frequent. 4. To inhabit, visit, or appear to in the form of a ghost or other supernatural being. haunts, haunted.

haze ::: 1. An aggregation in the atmosphere of very fine, widely dispersed, solid or liquid particles, or both, giving the air an opalescent appearance that subdues colours. 2. Reduced visibility in the air as a result of condensed water vapour, dust, etc., in the atmosphere. 3. Vagueness of obscurity, as of the mind or perception; confused or vague thoughts, feelings, etc.

heap ::: n. 1. A group of things placed or thrown, one on top of the other. heaps. v. 2. To put, throw etc., in a pile. adj. heaped.**

hegemony ::: the predominant influence, as of a state, region, or group, over another or others.

heir ::: a person who is entitled by law or by the terms of a will to inherit the estate of another. heirs.

hem ::: an edge or border as that of a cloth. Also fig. hems.

hew ::: 1. To cut something by repeated blows, as of an axe. 2. To make or shape as with an axe. 3. To sever from a larger or another portion as with a blow. 4. To cut down with an axe; fell; slay. hews, hewed, hewn, hewing, hewer, half-hewn, rock-hewn. ::: rough-hewn. Shaped out roughly, given crude form to; worked or executed in the rough. (Here in reference to Satyavan"s abode.)

hide-and-seek ::: a children"s game in which one player tries to find and catch others who are hiding.

hieratic ::: 1. Of or associated with sacred persons or their offices or duties. 2. Constituting or relating to a simplified cursive style of Egyptian hieroglyphics, used in both sacred and secular writings.

"High beyond the Intelligence is the Great Self, beyond the Great Self is the Unmanifest, beyond the Unmanifest is the Conscious Being. There is nothing beyond the Being, — that is the extreme ultimate, that the supreme goal.” — Katha Upanishad. (4) (Sri Aurobindo"s translation) The Life Divine

high-pitched ::: 1. Acoustically, a pitch that is perceived as above other pitches. 2. Marked by or indicating lofty character or intense emotion.

hypothesis

**"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*

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

ignorance ::: the state or fact of being ignorant; lack of knowledge, learning, information. Ignorance, ignorance"s, Ignorance"s, ignorance", world-ignorance, World-Ignorance.

Sri Aurobindo: "Ignorance is the absence of the divine eye of perception which gives us the sight of the supramental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.” *The Life Divine

"Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine

"Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth, — truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother

". . . all ignorance is a penumbra which environs an orb of knowledge . . . .”The Life Divine

"This world is not really created by a blind force of Nature: even in the Inconscient the presence of the supreme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discovery.” Essays in Philosophy and Yoga

"Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: . . . .” The Life Divine*


"I have started writing about doubt, but even in doing so I am afflicted by the ‘doubt" whether any amount of writing or of anything else can ever persuade the eternal doubt in man which is the penalty of his native ignorance. In the first place, to write adequately would mean anything from 60 to 600 pages, but not even 6000 convincing pages would convince doubt. For doubt exists for its own sake; its very function is to doubt always and, even when convinced, to go on doubting still; it is only to persuade its entertainer to give it board and lodging that it pretends to be an honest truth-seeker. This is a lesson I have learnt from the experience both of my own mind and of the minds of others; the only way to get rid of doubt is to take discrimination as one"s detector of truth and falsehood and under its guard to open the door freely and courageously to experience.” Letters on Yoga

:::   ". . . immortality in its fundamental sense does not mean merely some kind of personal survival of the bodily death; we are immortal by the eternity of our self-existence without beginning or end, beyond the whole succession of physical births and deaths through which we pass, beyond the alternations of our existence in this and other worlds: the spirit"s timeless existence is the true immortality.” *The Life Divine

impacts ::: the effects or impressions of one thing on another.

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

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

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

*inconscience.



"Indian devotion has especially seized upon the most intimate human relations and made them stepping-stones to the supra-human. God the Guru, God the Master, God the Friend, God the Mother, God the Child, God the Self, each of these experiences — for to us they are more than merely ideas, — it has carried to its extreme possibilities.” Essays in Philosophy and Yoga

indolence ::: habitual laziness; sloth.

indolent ::: 1. Having or showing a disposition to avoid exertion; slothful. 2. Lazy, idle, torpid.

"Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.” The Synthesis of Yoga*

influence ::: the action or process (by a person or thing) of producing effects on the actions, behaviour, opinions, etc. of another or others. influences, Influence, Influences.

inheritor ::: fig. A person who is entitled by law or by the terms of a will to inherit the estate of another either material or immaterial; an heir. inheritors.

"In its fundamental truth the original status of Time behind all its variations is nothing else than the eternity of the Eternal, just as the fundamental truth of Space, the original sense of its reality, is the infinity of the Infinite.” The Life Divine

"In our errors is the substance of a truth which labours to reveal its meaning to our groping intelligence. The human intellect cuts out the error and the truth with it and replaces it by another half-truth half-error; but the Divine Wisdom suffers our mistakes to continue until we are able to arrive at the truth hidden and protected under every false cover.” The Synthesis of Yoga

intercept ::: 1. To take, seize, or halt (someone or something on the way from one place to another); cut off from an intended destination. 2. To stop or check (passage, travel, etc.). 3. To stop or interrupt the course, progress, or transmission of. intercepts, intercepting, interceptor.

intercession ::: an interposing or pleading on behalf of another person. intercessors.

intermediate zone ::: Sri Aurobindo: "The intermediate zone means simply a confused condition or passage in which one is getting out of the personal consciousness and opening into the cosmic (cosmic Mind, cosmic vital, cosmic physical, something perhaps of the cosmic higher Mind) without having yet transcended the human mind levels. One is not in possession of or direct contact with the divine Truth on its own levels , but one can receive something from them, even from the overmind, indirectly. Only, as one is still immersed in the cosmic Ignorance, all that comes from above can be mixed, perverted, taken hold of for their purposes by lower, even by hostile Powers. ::: It is not necessary for everyone to struggle through the intermediate zone. If one has purified oneself, if there is no abnormal vanity, egoism, ambition or other strong misleading element, or if one is vigilant and on one"s guard, or if the psychic is in front, one can either pass rapidly and directly or with a minimum of trouble into the higher zones of consciousness where one is in direct contact with the Divine Truth.

:::   ". . . in the language of the Upanishad, the life-force is the food of the body and the body the food of the life-force; in other words, the life-energy in us both supplies the material by which the form is built up and constantly maintained and renewed and is at the same time constantly using up the substantial form of itself which it thus creates and keeps in existence.” *The Life Divine

intimacy ::: 1. A close, familiar, and usually affectionate or loving personal relationship with another person or group. 2. An embracing inner closeness. Intimacy, intimacies.

intoxicating ::: affecting temporarily with diminished physical and mental control by means of alcoholic liquor, a drug, or another substance.

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

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

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

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

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

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

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

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


iron ::: n. 1. A silver-white metal, usually an admixture of some other substance, usually carbon, rendering it extremely hard and useful for tools, implements, machinery, constructions, and in many other applications. adj. 2. Inflexible; unyielding; firm. 3. Stern; harsh; cruel. 4. *Fig.* Resembling iron in firmness, strength, colour, etc.

iron out. *v. To iron or press (an item of clothing or the like). Hence, fig.* to work out, resolve or clear up (difficulties, disagreements, etc.).

isolated ::: separated from others; solitary or singular.

isthmus ::: a narrow strip of land, bordered on both sides by water, connecting two larger bodies of land.

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

"It [the Cosmic Spirit] uses Truth and Falsehood, Knowledge and Ignorance and all the other dualities as elements in the manifestation and works out what has to be worked out till all is ready for a higher working.” Letters on Yoga*

jail ::: american spelling of the British gaol. See also gaol. (In Savitri both spellings are used.)

journey ::: n. 1. A travelling from one place to another; trip or voyage. 2. Fig. Passage or progress from one stage to another. journey"s. v. 4. To make a journey; travel. journeys, journeyed, journeying.* *n. journeying, journeyings. adj. journeying.**

kali ::: hinduism. One of the manifestations and titles of the wife of Shiva and mother goddess Devi, especially in her role as a goddess of death and destruction. **Kali"s.

:::   "Kali, the Mother of all and destroyer of all, is the Shakti that works in secret in the heart of humanity. . . .” *Essays in Philosophy and Yoga

key-book ::: a book or other text containing the system or explanatory scheme for the interpretation of a cipher, code, or other composition of hidden or veiled meaning.

kneel ::: to go down or rest on one or both knees as in prayer, etc. kneels, kneeled, knelt, kneeling.

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

lapis lazuli ::: a deep blue mineral composed mainly of lazarite with smaller quantities of other minerals, used mainly as a gem or as a pigment.

lasso ::: a long rope or line of hide or other material with a running noose at one end, used for roping horses, cattle, etc. lassoes.

:::   "Law is nothing but a mode or rule of action; it is called in our philosophy not Law but Dharma, holding together, it is that by which the action of the universe, the action of its parts, the action of the individual is held together.” Essays in Philosophy and Yoga

law. The legal claim of one person upon the property of another person to secure the payment of a debt of the satisfaction of an obligation.

lay ::: attribute (as in lay all on her) and other uses.

lean ::: 1. To incline or bend from a vertical or other position or direction. 2. To depend or rely on or upon. leans, leaned, leaning.

leap ::: n. 1. An abrupt transition. leaps. v. 2. To spring or bound suddenly upward from or as if from the ground; jump. Also fig. 3. Trans. To spring over; to pass from one side to the other by leaping. Also in phr. to leap bounds (lit. and fig.). 4*.* Fig. To move or pass quickly or abruptly from one condition or subject to another. 5. To beat rapidly as the heart. leaps, leaped, leapt, leaping, arrow-leaps, foam-leap, heaven-leap, lightning-leaps.**

leash ::: a chain, strap, etc. for controlling or leading a dog or other animal.

leave ::: 1. To go away from, depart from permanently, quit (a place, person, or thing). 2. To let remain or have remaining behind after going, disappearing, ceasing, etc. 3. To go without taking. 4. To permit, allow. 5. To let (someone) remain in a position to do something without interference. 6. To give in charge; entrust. 7. Have as a result or residue. leaves. (All other references to leaves are as pl. of leaf.)

lens ::: a ground or moulded piece of glass, plastic, or other transparent material with opposite surfaces either or both of which are curved, by means of which light rays are refracted so that they converge or diverge to form an image as for magnification, or in correcting defects of vision.

". . . liberation signifies an emergence into the true spiritual nature of being where all action is the automatic self-expression of that truth and there can be nothing else." *The Life Divine

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

light ::: Sri Aurobindo: ". . . light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.” *The Life Divine

"Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.

  For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.

  God is everywhere and wherever God is, there is Light.” *The Hour of God

"Light is a general term. Light is not knowledge but the illumination that comes from above and liberates the being from obscurity and darkness.” The Mother

The Mother: "The light is everywhere, the force is everywhere. And the world is so small.” Words of the Mother, MCW Vol. 15. ::: *Light, light"s, lights, light-petalled, light-tasselled, half-light.


liquid ::: 1. Shining, transparent, or brilliant. 2. Smooth and flowing in quality, as a bird song; entirely free of harshness.

lists ::: 1. Arenas for jousting tournaments or other contests. 2. A place of combat.

loom ::: an apparatus for making thread or yarn into cloth by weaving strands together at right angles.

:::   "Love is in its nature the desire to give oneself to others and to receive others in exchange; it is a commerce between being and being.” *The Life Divine

lover ::: 1. Someone who loves a specified person, thing, ideal, etc. 2. A person who is in love with another. Lover, lover"s, Lover"s, lovers.

lull ::: 1. To soothe or quiet. 2. To put to sleep or rest by soothing means. 3. To temporarily calm, quiet, or still. lulled.

magic ::: n. 1. The art of producing a desired effect or result through the use of incantation or various other techniques that presumably assure human control of supernatural agencies or the forces of nature. 2. Any extraordinary or mystical influence, charm, power, etc. magic"s. adj. 3. Of, pertaining to, or due to magic. magical, magically.

maim ::: 1. To injure, disable, or disfigure, usually by depriving of the use of a limb or other part of the body. 2. To make imperfect or defective; impair. Also fig. maims.

Man alive, your proposed emendations are an admirable exposition of the art of bringing a line down the steps till my poor "slow miraculous” above-mind line meant to give or begin the concrete portrayal of an act of some hidden Godhead finally becomes a mere metaphor thrown out from its more facile mint by a brilliantly imaginative poetic intelligence. First of all, you shift my "dimly” out of the way and transfer it to something to which it does not inwardly belongs make it an epithet of the gesture or an adverb qualifying its epithet instead of something that qualifies the atmosphere in which the act of the Godhead takes place. That is a preliminary havoc which destroys what is very important to the action, its atmosphere. I never intended the gesture to be dim, it is a luminous gesture, but forcing its way through the black quietude it comes dimly. Then again the bald phrase "a gesture came” without anything to psychicise it becomes simply something that "happened”, "came” being a poetic equivalent for "happened”, instead of the expression of the slow coming of the gesture. The words "slow” and "dimly” assure this sense of motion and this concreteness to the word"s sense here. Remove one or both whether entirely or elsewhere and you ruin the vision and change altogether its character. That is at least what happens wholly in your penultimate version and as for the last its "came” gets another meaning and one feels that somebody very slowly decided to let out the gesture from himself and it was quite a miracle that it came out at all! "Dimly miraculous” means what precisely or what "miraculously dim” — it was miraculous that it managed to be so dim or there was something vaguely miraculous about it after all? No doubt they try to mean something else — but these interpretations come in their way and trip them over. The only thing that can stand is the first version which is no doubt fine poetry, but the trouble is that it does not give the effect I wanted to give, the effect which is necessary for the dawn"s inner significance. Moreover, what becomes of the slow lingering rhythm of my line which is absolutely indispensable? Letters on Savitri

manichean ::: manicheans or their doctrines; i.e. adherents of the dualistic religious system of Manes, a combination of Gnostic Christianity, Buddhism, Zoroastrianism, and various other elements, with a basic doctrine of a conflict between light and dark, matter being regarded as dark and evil.

marble ::: n. 1. A hard crystalline metamorphic rock resulting from the recrystallization of a limestone: takes a high polish and is used for building and sculpture. adj. 2. Resembling metamorphic rock in consistency, texture, venation, color, or coldness, smoothness, whiteness, etc. 3. Hard, rigid and inflexible, as marble.

march ::: n. 1. The steady forward movement of a body of troops. 2. Steady forward movement or progression. Also fig. marches, marchings, sun-march. v. 3. To walk steadily and rhythmically forward in step with others, as soldiers on parade; advance in step in an organized body. 4. To proceed directly and purposefully; to go forward; advance; proceed. 5. To progress steadily onward; advance. Also fig. marches, marched, marching. ::: forced marches. Marches that are longer than troops are accustomed to and maintained at a faster pace than usual, generally undertaken for a particular objective under emergency conditions.

mark ::: n. **1. A sign, symbol, action, event or other indication that distinguishes something. 2. A visible impression on something. 3. A distinctive trait or characteristic. 4. A fixed or recognized standard. caste-mark, hoof-mark, question-mark. v. 5. To make a visible trace or impression on, as with a spot, line, or dent. Also fig. 6. To record; to indicate in writing, note. 7. Fig. To designate as if by placing a mark upon; to indicate. 8. To take notice. marks, marked, marking.**

masquerade ::: 1. A party, dance, or other festive gathering of persons wearing masks and other disguises, and often elegant, historical, or fantastic costumes. 2. False outward show; façade; pretense.

master ::: n. 1. One who has the power, knowledge and ability to control, manage, direct; as a teacher, guru, etc. with the authority and qualifications to teach apprentices. 2. A person eminently skilled in something, as an occupation, art, or science. 3. A person who has general authority over others. master"s, masters. *v. 4. To be or become completely proficient or skilled in; become an adept in. masters, mastered. adj. 5. Being master; exercising mastery; dominant. 6. Dominating or predominant. 7. Chief or principle. *master-clue, master-point.

material world ::: Sri Aurobindo: "Our material world is the result of all the others, for the other principles have all descended into Matter to create the physical universe, and every particle of what we call Matter contains all of them implicit in itself; their secret action, as we have seen, is involved in every moment of its existence and every movement of its activity. And as Matter is the last word of the descent, so it is also the first word of the ascent; as the powers of all these planes, worlds, grades, degrees are involved in the material existence, so are they all capable of evolution out of it. It is for this reason that material being does not begin and end with gases and chemical compounds and physical forces and movements, with nebulae and suns and earths, but evolves life, evolves mind, must evolve eventually Supermind and the higher degrees of the spiritual existence.” The Life Divine

maternal ::: of, pertaining to, having the qualities of, or befitting a mother.

mother, Divine ::: see **Divine Mother.**

mother of the universe ::: see **Mother of the Worlds.**

mother of the worlds ::: Sri Aurobindo: "Aditi, the infinite Consciousness, Mother of the worlds.” *The Secret of the Veda

" She is the first Radiance, Aditi, the infinite Consciousness of the infinite conscious Being which is the mother of the worlds.” The Secret of the Veda*


  Mother"s Agenda, Volume 10, 1969.

mother ::: Sri Aurobindo: "The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates.” The Mother ::: "The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine.

"That which we call Nature or Prakriti is only her [the Mother"s] most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life.” *The Mother

:   "The Mother comes in order to bring down the Supramental and it is the descent which makes her full manifestation here possible.” *Letters on the Mother

  "When one does sadhana, the inner consciousness begins to open and one is able to go inside and have all kinds of experiences there. As the sadhana progresses, one begins to live more and more in this inner being and the outer becomes more and more superficial. At first the inner consciousness seems to be the dream and the outer the waking reality. Afterwards the inner consciousness becomes the reality and the outer is felt by many as a dream or delusion, or else as something superficial and external. The inner consciousness begins to be a place of deep peace, light, happiness, love, closeness to the Divine or the presence of the Divine, the Mother.” Letters on Yoga :::   **mighty Mother, World-Mother, World-Mother"s.**


mother, universal ::: Sri Aurobindo: "What people mean by the formless svarûpa of the Mother, — they means usually her universal aspect. It is when she is experienced as a universal Existence and Power spread through the universe in which and by which all live. When one feels that Presence one begins to feel a universal peace, light, power, bliss without limits — that is her svarûpa.” *The Mother

   "The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist.” The Mother


mother-Wisdom ::: the wisdom of the Mother, the Divine Creatrix.

meditation ::: Sri Aurobindo: "There are two words used in English to express the Indian idea of dhyana , ‘meditation" and ‘contemplation". Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana , for the principle of dhyana is mental concentration whether in thought, vision or knowledge. *Letters on Yoga

mercy ::: compassionate or kindly forbearance shown toward an offender, an enemy, or other person in one"s power; compassion, pity, or benevolence.

mere ::: being nothing more than what is specified.

midst ::: the position of anything surrounded by other things or parts, or occurring in the middle of a period of time, course of action, etc.

mind, inner ::: Sri Aurobindo: "This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act upon the material world and the life-plane but which at present we can only infer and cannot directly experience:” *The Life Divine

mind, physical ::: Sri Aurobindo: "The physical mind is that part of the mind which is concerned with the physical things only — it depends on the sense-mind, sees only objects, external actions, draws its ideas from the data given by external things, infers from them only and knows no other Truth until it is enlightened from above.” *Letters on Yoga

mind, silent ::: Sri Aurobindo: "The first thing to do in the sadhana is to get a settled peace and silence in the mind. Otherwise you may have experiences, but nothing will be permanent. It is in the silent mind that the true consciousness can be built. ::: A quiet mind does not mean that there will be no thoughts or mental movements at all, but that these will be on the surface and you will feel your true being within separate from them, observing but not carried away, able to watch and judge them and reject all that has to be rejected and to accept and keep to all that is true consciousness and true experience.” *Letters on Yoga

mind ::: Sri Aurobindo: "The ‘Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words ‘mind" and ‘mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.” *Letters on Yoga

"Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer.” The Life Divine

"Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine

"The mind proper is divided into three parts — thinking Mind, dynamic Mind, externalising Mind — the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).” Letters on Yoga

"The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga

"He [man] 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.” The Synthesis of Yoga

"Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. . . .” *The Life Divine

"The human mind is an instrument not of truth but of ignorance and error.” Letters on Yoga

"For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, — as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine

The Mother: "The true role of the mind is the formation and organization of action. The mind has a formative and organizing power, and it is that which puts the different elements of inspiration in order for action, for organizing action. And if it would only confine itself to that role, receiving inspirations — whether from above or from the mystic centre of the soul — and simply formulating the plan of action — in broad outline or in minute detail, for the smallest things of life or the great terrestrial organizations — it would amply fulfil its function. It is not an instrument of knowledge. But is can use knowledge for action, to organize action. It is an instrument of organization and formation, very powerful and very capable when it is well developed.” Questions and Answers 1956, MCW Vol. 8.*


mine ::: n. 1. An excavation in the earth from which ore or minerals can be extracted. v. 2. To remove something from its source without attempting to replenish it. (All other references are to mine as: belonging to me.)

mingle ::: 1. To mix so that the components become united; merge. 2. To join or take part with others. mingles, mingled, mingling.

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

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

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

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



multiple ::: n. **1. Math. A number that contains another number an exact number of times. adj. 2.** Having or involving or consisting of more than one part or entity or individual.

mutual ::: 1. Directed and received by each toward the other; reciprocal. 2. Having the same relationship each to the other. 3. Of or pertaining to each of two or more held in common; shared.

n. 1. Acceptance or approval of what is planned or done by another; acquiescence. v. 2. To give assent, as to the proposal of another; agree. consents, consented, consenting.

n. 1. One that opposes another or others in a battle, contest, controversy, or debate; adversary. opponents. adj. 2. Opposing; contrary.

n. 1. The horizontal line or plane in which anything is situated, with regard to its elevation. 2. A plane or position in a graded scale; position in a hierarchy. 3. On the same plane, on an equality (with). levels. *adj. 4.** *Having a surface without slope, tilt in which no part is higher or lower than another. 5. Height, position, strength, rank, plane, etc. Also fig. v. 6. Fig. To bring persons or things to an equal level; equalize. levelled, all-levelling.**

n. 1. The lower interior part of a ship or airplane where cargo is stored. 2. The act or a means of grasping. v. 3. To have or keep in the hand; keep fast; grasp. 4. To bear, sustain, or support, as with the hands or arms, or by any other means. 5. To contain or be capable of containing. 6. To keep from departing or getting away. 7. To withstand stress, pressure, or opposition; to maintain occupation of by force or coercion. 8. To have in its power, possess, affect, occupy. 9. To engage in; preside over; carry on. 10. To have or keep in the mind; think or believe. 11. To regard or consider. 12. To keep or maintain a grasp on something. 13. To maintain one"s position against opposition; continue in resistance. 14. To agree or side (usually followed by with). holds, holding. ::: hold back. 15. a. To retain possession of; keep back. b. To refrain from revealing; withhold. c. To refrain from participating or engaging in some activity.

naked ::: 1. Having no clothing on the body; nude. 2. Being without addition, concealment, disguise, or embellishment. 3. Exposed to harm; vulnerable. 4. Plain, simple, unadorned. 5. Not accompanied or supplemented by anything else. 6. Devoid of a specified quality, characteristic, or element. 7. With no qualification or concealment; stark, plain. 8. Unsupported by authority or financial or other consideration. World-naked.

naught ::: nonexistence; nothingness.

::: "Nothing can be destroyed for all is He who is for ever.” Essays Divine and Human*

"Nothing can happen without the presence and support of the Divine, for Nature or Prakriti is the Divine Force and it is this that works out things, but it works them out according to the nature and through or with the will of each man which is full of ignorance — that goes on until men turn to the Divine and become conscious of Him and united with Him. Then only can it be said that all begins to be done in him by the direct Will of the Divine.” Letters on Yoga

nothingness ::: 1. The condition, state or quality of being nothing; nonexistence. 2. Lack of consequence; insignificance. emptiness or worthlessness. Nothingness, nothingness"s.

nerve ::: 1. Any of the cordlike bundles of fibers made up of neurons through which sensory stimuli and motor impulses pass between the brain or other parts of the central nervous system and the eyes, glands, muscles, and other parts of the body. Nerves form a network of pathways for conducting information throughout the body. 2. Fortitude; stamina. Forceful quality; boldness. nerve"s, nerves, nerve-beat.

net ::: 1. A bag or other contrivance of strong thread or cord worked into an open, meshed fabric, for catching fish, birds, or other animals. 2. Anything serving to catch or ensnare. cloud-net, drag-net.

new birth ::: the Mother: "New birth: birth of the true consciousness, that of the Divine Presence in us.” Words of the Mother, MCW Vol. 15.

next of kin ::: the person or persons most closely related by blood to another person.

nihil ::: 1. Nil; nothing. 2. Nothingness or non-existence. **Nihil"s.

No-man"s-land. ::: Sri Aurobindo: "As to the two lines with ‘no man"s land" there can be no capital in the first line because there it is a description while the capital is needed in the other line, because the phrase has acquired there the force of a name or appellation. I am not sure about the hyphen; it could be put but the no hyphen might be better as it suggests that no one in particular has as yet got possession.” Letters on Savitri.

non-Being ::: Sri Aurobindo: "Non-Being is only a word. When we examine the fact it represents, we can no longer be sure that absolute non-existence has any better chance than the infinite Self of being more than an ideative formation of the mind. We really mean by this Nothing something beyond the last term to which we can reduce our purest conception and our most abstract or subtle experience of actual being as we know or conceive it while in this universe. This Nothing then is merely a something beyond positive conception. And when we say that out of Non-Being Being appeared, we perceive that we are speaking in terms of Time about that which is beyond Time.” The Life Divine ::: Non-Being"s, Non-being"s, non-being, non-being"s,

:::   (Note: (Other references are to opening as a n. or a form of the v.)

nourished ::: provided with food or other substances necessary for life and growth; fed. nourishing, nourishment.

nude ::: 1. Having no clothing; naked. 2. Having no covering; bare; exposed. Also fig.; nudity.

null ::: 1. Amounting to nothing; absent or nonexistent. 2. Of no consequence, effect, or value; insignificant.

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

odds ::: the likelihood of the occurrence of one thing rather than the occurrence of another thing, as in a contest.

"Of course, that is the real fact — death is only a shedding of the body, not a cessation of the personal existence. A man is not dead because he goes into another country and changes his clothes to suit that climate.” Letters on Yoga

"Of course, the gods exist — that is to say, there are Powers that stand above the world and transmit the divine workings. It is the physical mind which believes only what is physical that denies them. There are also beings of other worlds — gods and Asuras, etc.” Letters on Yoga

  Oh, a tremendous power—tremendous. The first time I heard it … The first time I heard it … There was a certain Bernard who had spent a year in India, in the Himalayas, and he was visited by yogis whom he didn"t know (he lived in a hut in the Himalayas, all alone). One yogi came to see him; he didn"t say anything, he just sat by his side and then left. And that yogi simply told him, "Om …” Then he came back to France, recounted his experiences in India, and he said that. Me, I knew absolutely nothing of India at the time, and when he uttered the word OM … (Mother brings her arms down), it came: a Force like this, my whole, entire body, everything vibrated in an extraordinary way! It was like a revelation—everything, but everything started vibrating. Then I said, "At last, here"s the true sound!” Yet I knew nothing, absolutely nothing, neither what it meant nor anything.

OM ::: Sri Aurobindo: "OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthesises and releases all the spiritual power and all the potentiality of Vak and Shabda and of which the other sounds, out of whose stuff words of speech are woven, are supposed to be the developed evolutions.” *Essays on the Gita

On the other hand the passage through the higher zones — higher Mind, illumined Mind, Intuition, overmind is obligatory — they are the true Intermediaries between the present consciousness and the supermind.” Letters on Yoga

opening ::: the Mother: "Opening is the release of the consciousness by which it begins to admit into itself the working of the Divine Light and Power.” *Words of the Mother, MCW Vol. 14.

opposite ::: adj. **1. Contrary or radically different in some respect common to both, as in nature, qualities, direction, result, or significance; opposed. 2. Situated, placed, or lying face to face with something else or each other, or in corresponding positions with relation to an intervening line, space, or thing. n. 2. One that is opposite or contrary to another. opposites, Opposites.**

orchestra ::: a group of performers on various musical instruments, playing music as symphonies, operas, or other musical compositions. orchestral.

"Ordinarily we mean by it [consciousness] our first obvious idea of a mental waking consciousness such as is possessed by the human being during the major part of his bodily existence, when he is not asleep, stunned or otherwise deprived of his physical and superficial methods of sensation. In this sense it is plain enough that consciousness is the exception and not the rule in the order of the material universe. We ourselves do not always possess it. But this vulgar and shallow idea of the nature of consciousness, though it still colours our ordinary thought and associations, must now definitely disappear out of philosophical thinking. For we know that there is something in us which is conscious when we sleep, when we are stunned or drugged or in a swoon, in all apparently unconscious states of our physical being. Not only so, but we may now be sure that the old thinkers were right when they declared that even in our waking state what we call then our consciousness is only a small selection from our entire conscious being. It is a superficies, it is not even the whole of our mentality. Behind it, much vaster than it, there is a subliminal or subconscient mind which is the greater part of ourselves and contains heights and profundities which no man has yet measured or fathomed.” Letters on Yoga

original ::: 1. Of or relating to an origin or beginning. 2. A first form from which other forms are made or developed.

overhead ::: over or above the level of the head; high or higher up; situated or operating above head height or some other reference level; on high.

overmind ::: Sri Aurobindo: "The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) — the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” *Letters on Yoga

   "The overmind is the highest of the planes below the supramental.” *Letters on Yoga

"In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light.” The Life Divine

"The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, — although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.” The Life Divine

   "The overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally; it creates and acts in the same way — it is the world of the great Gods, the divine Creators.” *Letters on Yoga

"The Overmind is essentially a spiritual power. Mind in it surpasses its ordinary self and rises and takes its stand on a spiritual foundation. It embraces beauty and sublimates it; it has an essential aesthesis which is not limited by rules and canons, it sees a universal and an eternal beauty while it takes up and transforms all that is limited and particular. It is besides concerned with things other than beauty or aesthetics. It is concerned especially with truth and knowledge or rather with a wisdom that exceeds what we call knowledge; its truth goes beyond truth of fact and truth of thought, even the higher thought which is the first spiritual range of the thinker. It has the truth of spiritual thought, spiritual feeling, spiritual sense and at its highest the truth that comes by the most intimate spiritual touch or by identity. Ultimately, truth and beauty come together and coincide, but in between there is a difference. Overmind in all its dealings puts truth first; it brings out the essential truth (and truths) in things and also its infinite possibilities; it brings out even the truth that lies behind falsehood and error; it brings out the truth of the Inconscient and the truth of the Superconscient and all that lies in between. When it speaks through poetry, this remains its first essential quality; a limited aesthetical artistic aim is not its purpose.” *Letters on Savitri

"In the overmind the Truth of supermind which is whole and harmonious enters into a separation into parts, many truths fronting each other and moved each to fulfil itself, to make a world of its own or else to prevail or take its share in worlds made of a combination of various separated Truths and Truth-forces.” Letters on Yoga

*Overmind"s.


paged ::: indicated the sequence of pages in (a book, manuscript, etc.) by placing numbers or other characters on each leaf; Numbered the pages of; paginated.

"Pain is caused because the physical consciousness in the Ignorance is too limited to bear the touches that come upon it. Otherwise, to cosmic consciousness in its state of complete knowledge and complete experience all touches come as Ananda.” Letters on Yoga

parent ::: n. 1. A father or mother. 2. Fig. A source or cause; an origin. parent"s, parents, parents". adj. 3. Being the original source.

partial ::: 1. Of, relating to, being, or affecting only a part; not total; incomplete. 2. Favouring one person or side over another or others; biased or prejudiced.

part ::: n. 1. An essential portion, division, piece, or segment of a whole. 2. Participation, interest, or concern in something; role. 3. Region; area. parts, part-experience. *adj. 4. Partial. v. 5. To go or come apart; separate, as two or more things. 6. To go apart from or leave one another, as persons. 7. To put or keep apart; separate. *parts, parted, parting, half-parted.

parure :::a set of matched jewelry or other ornaments.

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

:::   "Perhaps one could say that it [spiritual humility] is to be aware of the relativity of what has been done compared with what is still to be done — and also to be conscious of one"s being nothing without the Divine Grace.” *Letters on Yoga

::: "Possession in oneness and not loss in oneness is the secret. God and Man, World and Beyond-world become one when they know each other. Their division is the cause of ignorance as ignorance is the cause of suffering.” Essays in Philosophy and Yoga

"Soma is the Gandharva, the Lord of the hosts of delight, and guards the true seat of the Deva, the level or plane of the Ananda; gandharva itthâ padam asya rakshati. He is the Supreme, standing out from all other beings and over them, other than they and wonderful, adbhuta, and as the supreme and transcendent, present in the worlds but exceeding them, he protects in those worlds the births of the gods, pâti devânâm janimâni adbhutah. The ‘births of the gods" is a common phrase in the Veda by which is meant the manifestation of the divine principles in the cosmos and especially the formation of the godhead in its manifold forms in the human being.” The Secret of the Veda

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

Sri Aurobindo: "As there is an inner sight other than the physical, so there is an inner hearing other than that of the external ear, and it can listen to voices and sounds and words of other worlds, other times and places, or those which come from supraphysical beings.” *Letters on Yoga

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: "But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings.” *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: "By immortality we mean the absolute life of the soul as opposed to the transient and mutable life in the body which it assumes by birth and death and rebirth and superior also to its life as the mere mental being who dwells in the world subjected helplessly to this law of death and birth or seems at least by his ignorance to be subjected to this and to other laws of the lower Nature.” *The Upanishads

Sri Aurobindo: "Consciousness is a fundamental thing, the fundamental thing in existence — it is the energy, the motion, the movement of consciousness that creates the universe and all that is in it — not only the macrocosm but the microcosm is nothing but consciousness arranging itself.” *Letters on Yoga

*Sri Aurobindo: "Creation is not a making of something out of nothing or of one thing out of another, but a self-projection of Brahman into the conditions of Space and Time. Creation is not a making, but a becoming in terms and forms of conscious existence.” The Upanishads*

Sri Aurobindo: "Destiny in the rigid sense applies only to the outer being so long as it lives in the Ignorance. What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One"s spiritual destiny is then the divine election which ensures the future.” *Letters on Yoga

:::   Sri Aurobindo: ". . . Durga, the conquering and protecting aspect of the Universal Mother.” *Letters on Yoga

*Sri Aurobindo: "Force is nothing but the power of being in motion.” Hymns to the Mystic Fire

Sri Aurobindo: "Form is the basic means of manifestation and without it it may be said that the manifestation of anything is not complete. Even if the Formless logically precedes Form, yet it is not illogical to assume that in the Formless, Form is inherent and already existent in a mystic latency, otherwise how could it be manifested?” *Letters on Yoga

Sri Aurobindo: "God and Man, World and Beyond-world become one when they know each other. Their division is the cause of ignorance as ignorance is the cause of suffering.” *Essays in Philosophy and Yoga

Sri Aurobindo: "He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Synthesis of Yoga

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

Sri Aurobindo: "Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.” The Life Divine

*Sri Aurobindo: "In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine

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

Sri Aurobindo: "I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga

Sri Aurobindo: "It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy — the material aspect being only its outermost movement — that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” *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: " Karma is nothing but the will of the Spirit in action, consequence nothing but the creation of will. What is in the will of being, expresses itself in karma and consequence. When the will is limited in mind, karma appears as a bondage and a limitation, consequence as a reaction or an imposition. But when the will of the being is infinite in the spirit, karma and consequence become instead the joy of the creative spirit, the construction of the eternal mechanist, the word and drama of the eternal poet, the harmony of the eternal musician, the play of the eternal child.” Essays in Philosophy and Yoga

Sri Aurobindo: "Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.” *Essays Divine and Human

Sri Aurobindo: ::: "O Wisdom-Splendour, Mother of the universe,

*Sri Aurobindo: "Pleasure, joy and delight, as man uses the words, are limited and occasional movements which depend on certain habitual causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight of becoming, it moves in the movement of force and itself takes different forms of movement of which pleasure and pain are positive and negative currents.” The Life Divine*

::: Sri Aurobindo: "Spiritual force has its own concreteness; it can take a form (like a stream, for instance) of which one is aware and can send it quite concretely on whatever object one chooses. This is a statement of fact about the power inherent in spiritual consciousness. But there is also such a thing as a willed use of any subtle force — it may be spiritual, mental or vital — to secure a particular result at some point in the world. Just as there are waves of unseen physical forces (cosmic waves etc.) or currents of electricity, so there are mind-waves, thought-currents, waves of emotion, — for example, anger, sorrow, etc., — which go out and affect others without their knowing whence they come or that they come at all, they only feel the result. One who has the occult or inner senses awake can feel them coming and invading him.” Letters on Yoga

Sri Aurobindo: "That (‘to blend and blur shades owing to technical exigencies"] might be all right for mental poetry — it won"t do for what I am trying to create — in that, one word won"t do for the other. Even in mental poetry I consider it an inferior method. ‘Gleam" and ‘glow" are two quite different things and the poet who uses them indifferently has constantly got his eye upon words rather than upon the object.” Letters on Savitri *

*Sri Aurobindo: ". . . the divine Ananda, the principle of Bliss [is that] from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d"être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness.” The Secret of the Veda

Sri Aurobindo: "The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit"s omnipotence.” The Life Divine

*Sri Aurobindo: "The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating our fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not, as European critics wrongly believe, constitute a rigid and sterilising fatalism. But again, our will and action can often annul or modify even the past Karma, it is only certain strong effects, called utkata karma, that are non-modifiable. Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created, the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate.” Letters on Yoga

Sri Aurobindo: "The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Life Divine

Sri Aurobindo: "The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother

*Sri Aurobindo: "There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly — that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet supremely beyond the world — but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone — . . . .” Letters on Yoga

Sri Aurobindo: "There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” *Letters on Yoga

*Sri Aurobindo: ". . . the terrible Kali is also the loving and beneficent Mother; . . . .” Essays on the Gita

*Sri Aurobindo: "The timeless Spirit is not necessarily a blank; it may hold all in itself, but in essence, without reference to time or form or relation or circumstance, perhaps in an eternal unity. Eternity is the common term between Time and the Timeless Spirit. What is in the Timeless unmanifested, implied, essential, appears in Time in movement, or at least in design and relation, in result and circumstance. These two then are the same Eternity or the same Eternal in a double status; they are a twofold status of being and consciousness, one an eternity of immobile status, the other an eternity of motion in status.” The Life Divine ::: "The spiritual fullness of the being is eternity; . . . ” The Life Divine

*Sri Aurobindo: "The typal worlds do not change. In his own world a god is always a god, the Asura always an Asura, the demon always a demon. To change they must either migrate into an evolutionary body or else die entirely to themselves that they may be new born into other Nature.” Essays Divine and Human*

Sri Aurobindo: "The word ‘ghost" as used in popular parlance covers an enormous number of distinct phenomena which have no necessary connection with each other. To name a few only: ::: An actual contact with the soul of a human being in its subtle body and transcribed to our mind by the appearance of an image or the hearing of a voice.

Sri Aurobindo: "This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act upon the material world and the life-plane but which at present we can only infer and cannot directly experience: . . . .” *The Life Divine

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: "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: ". . . wrong will and falsehood of the steps, . . . separative egoism inflicting by its ignorance and separate contrary will harm on oneself or harm on others, self-driven to a wrong dealing with one"s own soul, mind, life or body or a wrong dealing with the soul, mind, life, body of others, . . . is the practical sense of all human evil.” *The Life Divine

Sri Aurobindo: "Your ‘barely enough", instead of the finer and more suggestive ‘hardly", falls flat upon my ear; one cannot substitute one word for another in this kind of poetry merely because it means intellectually the same thing; ‘hardly" is the mot juste in this context and, repetition or not, it must remain unless a word not only juste but inevitable comes to replace it… . On this point I may add that in certain contexts ‘barely" would be the right word, as for instance, ‘There is barely enough food left for two or three meals", where ‘hardly" would be adequate but much less forceful. It is the other way about in this line. Letters on Savitri

"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 ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

  "The other parts of our natural composition are not only mutable but perishable; but the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame.” *The Life Divine

"The call of God is imperative and cannot be weighed against any other considerations.” Essays on the Gita*

"The cosmic consciousness is that in which the limits of ego, personal mind and body disappear and one becomes aware of a cosmic vastness which is or filled by a cosmic spirit and aware also of the direct play of cosmic forces, universal mind forces, universal life forces, universal energies of Matter, universal overmind forces. But one does not become aware of all these together; the opening of the cosmic consciousness is usually progressive. It is not that the ego, the body, the personal mind disappear, but one feels them as only a small part of oneself. One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one"s own greater reality. All things in fact begin to change their nature and appearance; one"s whole experience of the world is radically different from that of those who are shut up in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one"s instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing, seeing, knowing, contacting things; and the confines of knowledge can be rolled back to an almost unmeasurable degree. The thing one has to be on guard against in the cosmic consciousness is the play of a magnified ego, the vaster attacks of the hostile forces — for they too are part of the cosmic consciousness — and the attempt of the cosmic Illusion (Ignorance, Avidya) to prevent the growth of the soul into the cosmic Truth. These are things that one has to learn from experience; mental teaching or explanation is quite insufficient. To enter safely into the cosmic consciousness and to pass safely through it, it is necessary to have a strong central unegoistic sincerity and to have the psychic being, with its divination of truth and unfaltering orientation towards the Divine, already in front in ::: —the nature.” Letters on Yoga*

the cosmological theory holding that the universe is expanding, based on the interpretation of the color shift in the spectra of all the galaxies as being the result of the Doppler effect and indicating that all galaxies are moving away from one another.

::: "The Divine and no other is the flame of life that sustains the physical body of living creatures and turns its food into sustenance of their vital force.” Essays on the Gita

"The Divine Force concealed in the subconscient is that which has originated and built up the worlds. At the other end in the superconscient it reveals itself as the Divine Being, Lord and Knower who has manifested Himself out of the Brahman.” The Upanishads ::: See also divine Force for additional definitions.

"The Divine is the unborn Eternal who has no origin; there is and can be nothing before him from which he proceeds, because he is one and timeless and absolute.” Essays on the Gita

:::   "The Divine Mother is the Consciousness and Force of the Divine — which is the Mother of all things.” *The Mother

::: "The Gods, as has already been said, are in origin and essence permanent Emanations of the Divine put forth from the Supreme by the Transcendent Mother, the Adya Shakti; in their cosmic action they are Powers and Personalities of the Divine each with his independent cosmic standing, function and work in the universe. They are not impersonal entities but cosmic Personalities, although they can and do ordinarily veil themselves behind the movement of impersonal forces.” Letters on Yoga

:::   "The heart spoken of by the Upanishads corresponds with the physical cardiac centre; it is the hrdpadma of the Tantriks. As a subtle centre, cakra , it is supposed to have its apex on the spine and to broaden out in front. Exactly where in this area one or another feels it does not matter much; to feel it there and be guided by it is the main thing.” *Letters on Yoga

"The individual is in nature one expression of the universal Being, in spirit an emanation of the Transcendence. For if he finds his self, he finds too that his own true self is not this natural personality, this created individuality, but is a universal being in its relations with others and with Nature and in its upward term a portion or the living front of a supreme transcendental Spirit.” The Synthesis of Yoga

The Ineffable: *Sri Aurobindo: "It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, — even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” 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 main body of various other large vehicles, such as a tank, ship, or flying boat.

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: "And this Vibration (which I feel and see) gives the feeling of a fire. That"s probably what the Vedic Rishis translated as the "Flame” – in the human consciousness, in man, in Matter. They always spoke of a "Flame.” It is indeed a vibration with the intensity of a higher fire. Mother"s Agenda 25 March 1964.

*The Mother: "And ultimately, all form is a symbol. All forms: our form is a symbol — not a very brilliant one, I admit!

The Mother: "An ‘entity" is a personality or an individuality.” Words of the Mother, MCW Vol. 15.**

The Mother: "Consciousness is indeed the creatrix of the universe, but love is its saviour. . . .” On Education, MCW Vol. 12.

::: The Mother: "Consciousness is the faculty of becoming aware of anything through identification. The Divine Consciousness is not only aware but knows and effects.” Words of the Mother, MCW Vol.15*. Consciousness.

The Mother: "Immortality is not a goal, it is not even a means. It will proceed naturally from the fact of living the Truth.” Words of the Mother, MCW Vol. 15. ::: *Immortality, immortalities, immortality"s.

   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 is the consciousness and force of the Divine — or, it may be said, she is the Divine in its consciousness-force.” *The Mother

:::   The Mother: "Krishna represents both the universal Godhead and the immanent Godhead, he whom one can meet within one"s being and in all that constitutes the manifested world.

The Mother: "Man is the intermediary being between what is and what is to be realised.” Words of the Mother, MCW Vol. 15. ::: *man"s

::: The Mother: "Of all the aspects of the Mother, Kali most powerfully expresses vibrant and active love, and despite her sometimes terrible aspect, she carries in herself the golden splendour of an all-powerful love.” Words of the Mother, MCW Vol. 15*.

The Mother: "OM is the signature of the Lord.” *Words of the Mother, MCW Vol. 15.

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: ‘There are four Asuras. Two have already been converted, and the other two, the Lord of Death and the Lord of Falsehood, made an attempt at conversion by taking on a physical body – they have been intimately associated with my life. The story of these Asuras would be very interesting to recount. . . the Lord of Death disappeared; he lost his physical body, and I don"t know what has become of him. As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted but he found it disgusting!

The Mother (to a young person): "It is very simple, as you will see. 1) The Infinite is the inexhaustible storehouse of forces. The individual is a battery, a storage cell which runs down after use. Consecration is the wire that connects the individual battery to the infinite reserve of forces. Or 2) The Infinite is the river that flows without cease; the individual is the little pond that dries up slowly in the sun. Consecration is the canal that connects the river to the pond and prevents the pond from drying up.” Some Answers from the Mother, MCW *Vol. 16.

::: The Mother (to a young person): "It is very simple, as you will see. 1) The Infinite is the inexhaustible storehouse of forces. The individual is a battery, a storage cell which runs down after use. Consecration is the wire that connects the individual battery to the infinite reserve of forces. Or 2) The Infinite is the river that flows without cease; the individual is the little pond that dries up slowly in the sun. Consecration is the canal that connects the river to the pond and prevents the pond from drying up.” The Mother - Collected Works, Centenary Ed., Vol. 16 - Some Answers from the Mother*

The Mother: "To be humble means for the mind, the vital and the body never to forget that without the Divine they know nothing, are noting and can do nothing; with the Divine they are nothing but ignorance, chaos and impotence. The Divine alone is Truth, Life, Power, Love, Felicity.” Words of the Mother, MCW Vol. 14.

*The Mother: "To conquer the Adversary is not a small thing. One must have a greater power than his to vanquish him. But one can liberate oneself totally from his influence. And from the minute one is completely free from his influence, one"s self-giving can be total. And with the self-giving comes joy, long before the Adversary is truly vanquished and disappears.”

::: 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 Mother: "True humility consists in knowing that the Supreme Consciousness, the Supreme Will alone exists and that the I is not.” Words of the Mother, MCW Vol. 14.

:::   The Mother: "With the Divine"s Love is the power of Transformation. It has this power because it is for the sake of Transformation that it has given itself to the world and manifested everywhere. Not only into man but into all the atoms of Matter it has infused itself in order to bring the world back to the original Truth. The moment you open to it, you also receive its power of Transformation.” Words of the Mother, MCW Vol. 15.

"The Non-Manifestation is not a Non-Existence. Non-Existence is a term created by the mind and has no absolute significance; there is no such thing as an absolute Nihil or Zero. It is agreed even by the philosophies of the Nihil, Tao or Zero (Sunya) that the Non-Existence of which they speak is a Nought in which all is and from which all comes. Tao, Nihil or Zero is not different from the Absolute or the Supreme Brahman of Vedanta; it is only another way of describing or naming it. The Supreme is an Existence beyond what we know of our existence and therefore only it can seem to our mind as a Zero, a Nihil, a Non-Existence.” Essays Divine and Human*

  "The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe.” The Mother

  "The personal and the impersonal are themselves posited and experienced by mind as separate realities and one or other is declared and seen as supreme, so that the personal can have laya in the Impersonal or, on the contrary, the impersonal disappears into the absolute reality of the supreme and divine Person — the impersonal in that view is only an attribute or power of the personal Divine. But at the summit of spiritual experience passing beyond mind one begins to feel the fusion of all these things into one. Consciousness, Existence, Ananda return to their indivisible unity, Sachchidananda. The personal and the impersonal become irrevocably one, so that to posit one as against the other appears as an act of ignorance.” *Letters on Yoga

"There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real eternal self. It opens inwardly to the soul, called in the language of this yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or Spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.” Letters on Yoga

"There is a sunlit path as well as a gloomy one and it is the better of the two — a path in which one goes forward in absolute reliance on the Mother, fearing nothing, sorrowing over nothing. Aspiration is needed but there can be a sunlit aspiration full of light and faith and confidence and joy. If difficulty comes, even that can be faced with a smile.” Letters on Yoga

"The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally — the silent word is perhaps held to be more potent than the spoken — precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.” The Upanishads

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 me, for instance, consciousness is the very stuff of existence and I can feel it everywhere enveloping and penetrating the stone as much as man or the animal. A movement, a flow of consciousness is not to me an image but a fact. If I wrote "His anger climbed against me in a stream", it would be to the general reader a mere image, not something that was felt by me in a sensible experience; yet I would only be describing in exact terms what actually happened once, a stream of anger, a sensible and violent current of it rising up from downstairs and rushing upon me as I sat in the veranda of the Guest-House, the truth of it being confirmed afterwards by the confession of the person who had the movement. This is only one instance, but all that is spiritual or psychological in Savitri is of that character. What is to be done under these circumstances? The mystical poet can only describe what he has felt, seen in himself or others or in the world just as he has felt or seen it or experienced through exact vision, close contact or identity and leave it to the general reader to understand or not understand or misunderstand according to his capacity. A new kind of poetry demands a new mentality in the recipient as well as in the writer.” Letters on Savitri

transformed or transitioned from one state, condition, or phase to another.

"Vitality means life-force — wherever there is life, in plant or animal or man, there is life-force — without the vital there can be no life in matter and no living action. The vital is a necessary force and nothing can be done or created in the bodily existence, if the vital is not there as an instrument.” Letters on Yoga*

"We now begin to have reason for concluding that the Flame, which is only another aspect of Light, is the Vedic symbol for the Force of the divine consciousness, of the supramental Truth.” The Secret of the Veda

"What appears to us as Nonexistence (Asat, Nihil or Sunya) is only an existence other than the existence of which we are aware.” Essays Divine and Human

". . . what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature — this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised, — a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine

"When the inner vision opens, there can come before it all that ever was or is now in the world, even it can open to things that will be hereafter — so there is nothing impossible in seeing thus the figures and the things of the past.” Letters on Yoga*

"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assisted, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine.” Letters on Yoga

"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created.” Letters on Yoga

"When we see with the inner vision and sense and not with the physical eye a tree or other object, what we become aware of is an infinite one Reality constituting the tree or object, pervading its every atom and molecule, forming them out of itself, building the whole nature, process of becoming, operation of indwelling energy; all of these are itself, are this infinite, this Reality: we see it extending indivisibly and uniting all objects so that none is really separate from it or quite separate from other objects. ‘It stands," says the Gita, ‘undivided in beings and yet as if divided." Thus each object is that Infinite and one in essential being with all other objects that are also forms and names, — powers, numens, — of the Infinite.” The Life Divine



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   2 Gautama Buddha

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1:Est Sularus oth Mithas”—“My honor is life. ~ Margaret Weis,
2:I won­der if run­ning is just an­oth­er fix to a fix to a fix to a fix to a fix to a prob­lem I can’t re­mem­ber. ~ Chuck Palahniuk,
3:Into that charm and the gloom and the deep silence Oth moved gravely; and a solemness came on his face as he entered the wood; for to go on quiet feet through the wood was the work of his life, and he came to it as men come to their heart's desire. ~ Lord Dunsany,
4:Investigate. Figure things out for yourself. Spend more time with long articles. Subsidize investigative journalism by subscribing to print media. Realize that some of what is on the internet is there to harm you. Learn about sites that investigate propaganda campaigns (some of which come from abroad). Take responsibility for what you communicate with oth ~ Timothy Snyder,
5:Power without control is worthless." Acheron's favorite saying. At least it was Ash's pet phrase any time Nick got behind the wheel and laid into the accelerator.

"Damn it, Nick! You've got to learn to go slow and not rush off into traffic at warp ten, especially not when it's heading straight for you!" Acheron's oth favorite rant where he was concerned. ~ Sherrilyn Kenyon,
6:It is cer­tain­ly for­tu­nate for us that the num­bers (of quarks and antiquarks) are un­equal be­cause, if they had been the same, near­ly all the quarks and an­ti­quarks would have an­ni­hi­lat­ed each oth­er in the ear­ly uni­verse and left a uni­verse filled with ra­di­ation but hard­ly any mat­ter. There would then have been no galax­ies, stars, or plan­ets on which hu­man life could have de­vel­oped. ~ Stephen Hawking,
7:indistinguishable from Delta. Gumm said the pi­lot-train­ing plan is an­oth­er way in which En­deav­or is re­bound­ing as a top-flight pas­sen­ger car­ri­er. The airline was renamed Endeavor after the former Pinnacle Airlines emerged from bankruptcy in 2013. At­lan­ta-based Delta, which ac­quired North­west Airlines in 2008, em­ploys near­ly 80,000 peo­ple around the globe and op­er­ates a fleet of 700 air­craft. Neal St. Anthony ~ Anonymous,
8:In 1945 J.A. Ratcliffe ... suggested that I [join his group at Cavendish Laboratory, Cambridge] to start an investigation of the radio emission from the Sun, which had recently been discovered accidentally with radar equipment. ... [B]oth Ratcliffe and Sir Lawrence Bragg, then Cavendish Professor, gave enormous support and encouragement to me. Bragg's own work on X-ray crystallography involved techniques very similar to those we were developing for "aperture synthesis", and he always showed a delighted interest in the way our work progressed. ~ Martin Ryle,
9:[T]he full time is come for applying to the occult sciences the same searching analysis to which the other myths of prehistoric times have been so rigorously subjected. To trace its earliest beginnings, to investigate its development by the aid of modern criticism, is the province of physical science, no less than of the sister science of morals. ...[B]oth had a common origin. Those ancient cosmogenies, those poetical systems... struck out to solve the problem of the universe and of the destiny of mankind, were the germs of science no less than of literature... philosophy... religion. ~ Encyclopedia Brittanica (1875),
10:A teach­er in Ok­la­homa re­flect­ed on the post-​grad­ua­tion af­ter­math of stu­dent so­cial di­vi­sions. “The in crowd al­ways hangs to­geth­er, even af­ter grad­ua­tion. They are the ones who will be­come debutantes af­ter their fresh­man year in col­lege. The oth­ers tend to drift away. They don’t get in­vit­ed to the par­ties, they are laughed at be­cause they aren’t wear­ing de­sign­er clothes, etc.,” she said. But when it comes down to the pop­ular stu­dents ver­sus the out­casts, the lat­ter “are more sure of them­selves (even with the ridicule), and usu­al­ly turn out to be more suc­cess­ful and well-​adjust­ed. I would take the out­casts in a heart­beat.” So would I. ~ Alexandra Robbins,
11:The oth­ers went up­stairs, a slow unwilling pro­ces­sion. If this had been an old house, with creak­ing wood, and dark shad­ows, and heav­ily pan­elled walls, there might have been an eerie feel­ing. But this house was the essence of moder­ni­ty. There were no dark corners - ​no pos­si­ble slid­ing pan­els - it was flood­ed with elec­tric light - every­thing was new and bright and shining. There was noth­ing hid­den in this house, noth­ing con­cealed. It had no at­mo­sphere about it. Some­how, that was the most fright­en­ing thing of all. They ex­changed good-​nights on the up­per land­ing. Each of them went in­to his or her own room, and each of them automatical­ly, al­most with­out con­scious thought, locked the door.... ~ Agatha Christie,
12:Winter descended on Erl and gripped the forest, holding the small twigs stiff and still: in the valley it silenced the stream; and in the fields of the oxen the grass was brittle as earthenware, and the breath of the beasts went up like the smoke of encampments. And Orion still went to the woods whenever Oth would take him, and sometimes he went with Threl. When he went with Oth the wood was full of the glamour of the beasts that Oth hunted, and the splendour of the great stags seemed to haunt the gloom of far hollows; but when he went with Threl a mystery haunted the wood, so that one could not say what creature might not appear, nor what haunted and hid by every enormous bole. What beasts there were in the wood even Threl did not know: many kinds fell to his subtlety, but who knew if these were all? ~ Lord Dunsany,
13:Usu­al­ly, very ear­ly in the morn­ing. Ger­man la­bor­ers were go­ing to work. They would stop and look at us with­out sur­prise. One day when we had come to a stop, a work­er took a piece of bread out of his bag and threw it in­to a wag­on. There was a stam­pede. Dozens of starv­ing men fought des­per­ate­ly over a few crumbs. The work­er watched the spec­ta­cle with great interest. Years later, I witnessed a sim­ilar spec­ta­cle in Aden. Our ship’s pas­sen­gers amused them­selves by throw­ing coins to the “natives,” who dove to retrieve them. An el­egant Parisian la­dy took great plea­sure in this game. When I no­ticed two chil­dren des­perate­ly fighting in the wa­ter, one try­ing to stran­gle the oth­er, I implored the la­dy: “Please, don’t throw any more coins!” “Why not?” said she. “I like to give char­ity… ~ Elie Wiesel,
14:The Ew-Bughts Marion. A Scottish Song.
Will ze gae to the ew-bughts, Marion,
And wear in the sheip wi' mee?
The sun shines sweit, my Marion,
But nae half sae sweit as thee.
O Marion's a bonnie lass,
And the blyth blinks in her ee;
And fain wad I marrie Marion,
Gin Marion wad marrie mee.
Theire's gowd in zour garters, Marion;
And siller on zour white haussbane;
Fou faine wad I kisse my Marion
At eene quhan I cum hame.
Theire's braw lads in Earnslaw, Marion,
Quha gape and glowr wi' their ee
At kirk, quhan they see my Marion;
Bot nane of them lues like mee.
Ive nine milk-ews, my Marion,
A cow and a brawney quay;
Ise gie tham au to my Marion,
Just on her bridal day.
And zees get a grein sey apron,
And waistcote o' London broun,
And wow bot ze will be vaporing
Quhanier ze gang to the toun.
Ime yong and stout, my Marion,
None dance lik mee on the greine;
And gin ze forsak me, Marion,
Ise een gae draw up wi' Jeane.
Sae put on zour pearlins, Marion,
And kirtle oth' cramasie,
And sune as my chin has nae haire on,
I sall cum west and see zee.
~ Anonymous Olde English,
15:Will you pour out tea, Miss Brent?' The el­der wom­an replied: 'No, you do it, dear. That tea-​pot is so heavy. And I have lost two skeins of my grey knitting-​wool. So an­noy­ing.' Ve­ra moved to the tea-​ta­ble. There was a cheer­ful rat­tle and clink of chi­na. Nor­mal­ity returned. Tea! Blessed or­di­nary everyday af­ter­noon tea! Philip Lom­bard made a cheery re­mark. Blore re­spond­ed. Dr. Arm­strong told a hu­mor­ous sto­ry. Mr. Jus­tice War­grave, who or­di­nar­ily hat­ed tea, sipped ap­prov­ing­ly.

In­to this re­laxed at­mo­sphere came Rogers. And Rogers was up­set. He said ner­vous­ly and at ran­dom: 'Ex­cuse me, sir, but does any one know what's become of the bath­room cur­tain?'

Lom­bard's head went up with a jerk. 'The bath­room cur­tain? What the dev­il do you mean, Rogers?'

'It's gone, sir, clean van­ished. I was go­ing round draw­ing all the cur­tai­ns and the one in the lav -​ bath­room wasn't there any longer.'

Mr. Jus­tice War­grave asked: 'Was it there this morn­ing?'

'Oh, yes, sir.'

Blore said: 'What kind of a cur­tain was it?'

'Scar­let oil­silk, sir. It went with the scar­let tiles.'

Lom­bard said: 'And it's gone?'

'Gone, Sir.'

They stared at each oth­er.

Blore said heav­ily: 'Well - af­ter all-​what of it? It's mad - ​but so's everything else. Any­way, it doesn't matter. You can't kill any­body with an oil­silk cur­tain. For­get about it.'

Rogers said: 'Yes, sir, thank you, sir.' He went out, shut­ting the door. ~ Agatha Christie,
16:A Jest Of Robin Hood
Lyth and lystyn, gentilmen,
All that nowe be here;
Of Litell Johnn, that was the knighes man,
Goode myrth ye shall here.
It was upon a mery day
That yonge men wolde go shete;
Lytell Johnn fet his bowe anone,
And sayde he wolde them mete.
Thre tymes Litell Johnn shet aboute,
And alwey he slet the wande;
The proud sherif of Notingham
By the marks can stande.
The sherif swore a full greate othe:
'By hym that dyede on a tre,
This man is the best arschére
That ever yet sawe I me.
'Say me nowe, wight yonge man,
What is nowe thy name?
In what countre were thou borne,
And where is thy wonynge wane?'
'In Holdernes, sir, I was borne,
I-wys al of my dame;
Men cal me Reynolde Grenlef
Whan I am at home.'
'Sey me, Reynolde Grenelefe,
Wolde thou dwell with me?
And every yere I woll the gyve
Twenty marke to thy fee.'
'I have a maister,' sayde Litell Johnn,
'A curteys knight is he;
May ye lev gete of hym,
The better may it be.'
10
The sherif gate Litell John
Twelve moneths of the knight;
Therfore he gave him right anone
A gode hors and a wight.
Nowe is Litell John the sherifs man,
God lende vs well to spede!
But alwey thought Lytell John
To quyte hym wele his mede.
'Nowe so God me help,' sayde Litell John,
'And by my true leutye,
I shall be the worst servaunt to hym
That ever yet had he.'
It fell upon a Wednesday
The sherif on huntynge was gone,
And Litel John lay in his bed,
And was foriete at home.
Therfore he was fastinge
Til it was past the none;
'Gode sir stuarde, I pray to the,
Gyve me my dynere,' saide Litell John.
'It is longe for Grenlefe
Fastinge thus for to be;
Therfor I pray the, sir stuarde,
Mi dyner gif me.'
'Shalt thou never ete ne drynke,' saide the stuarde,
'Tyll my lorde be come to towne:'
'I make myn avowe to God,' saide Litell John,
'I had lever to crake thy crowne.'
The boteler was full uncurteys,
There he stode on flore;
He start to the botery
And shet fast the dore.
Lytell Johnn gave the boteler suche a tap
11
His backe went nere in two;
Though he lived an hundred ier,
The wors shuld he go.
He sporned the dore with his fote;
It went open wel and fyne;
And there he made large lyveray,
Bothe of ale and of wyne.
'Sith ye wol nat dyne,' sayde Litell John,
'I shall gyve you to drinke;
And though ye lyve an hundred wynter,
On Lytel Johnn ye shall thinke.'
Litell John ete, and Litel John drank,
The whil that he wolde;
The sherife had in his kechyn a coke,
A stoute man and a bolde.
'I make myn avowe to God,' saide the coke,
'Thou arte a shrewde hynde
In ani hous for to dwel,
For to aske thus to dyne.'
And there he lent Litell John
God strokis thre;
'I make myn avowe to God,' sayde Lytell John,
'These strokis lyked well me.
'Thou arte a bolde man and hardy,
And so thinketh me;
And or I pas fro this place
Assayed better shalt thou be.'
Lytell Johnn drew a ful gode sworde,
The coke toke another in hande;
They thought no thynge for to fle,
But stifly for to stande.
There they faught sore togedere
Two myl way and well more;
Myght neyther other harme done,
12
The mountnaunce of an owre.
'I make myn avowe to God,' sayde Litell Johnn,
'And by my true lewté,
Thou art one of the best sworde-men
That ever yit sawe I me.
'Cowdest thou shote as well in a bowe,
To gren wode thou shuldest with me,
And two times in the yere thy clothinge
Chaunged shuld be;
'And every yere of Robyn Hode
Twenty merke to thy fe:'
'Put up thy swerde,' saide the coke,
'And felowes woll we be.'
Thanne he fet to Lytell Johnn
The nowmbles of a do,
Gode brede, and full gode wyne,
They ete and drank theretoo.
And when they had dronkyn well,
Theyre trouths togeder they plight
That they wolde be with Robyn
That ylk same nyght.
They dyd them to the tresoure-hows,
As fast as they myght gone;
The lokks, that were of full gode stele,
They brake them everichone.
They toke away the silver vessell,
And all that thei might get;
Pecis, masars, ne sponis,
Wolde thei not forget.
Also they toke the gode pens,
Thre hundred pounde and more,
And did them streyte to Robyn Hode,
Under the gren wode hore.
13
'God the save, my dere mayster,
And Criste the save and se!'
And thanne sayde Robyn to Litel Johnn,
Welcome myght thou be.
'Also be that fayre yeman
Thou bryngest there with the;
What tydyngs fro Notyngham?
Lytill Johnn, tell thou me.'
'Well the gretith the proud sheryf,
And sendeth the here by me
His coke and his silver vessell,
And thre hundred pounde and thre.'
'I make myne avowe to God,' sayde Robyn,
'And to the Trenyté,
It was never by his gode wyll
This gode is come to me.'
Lytyll Johnn there hym bethought
On a shrewde wyle;
Fyve myle in the forest he ran,
Hym happed all his wyll.
Than he met the proud sheref,
Huntynge with houndes and horne;
Lytell Johnn coude of curtesye,
And knelyd hym beforne.
'God the save, my der mayster,
And Criste the save and se!'
'Reynolde Grenlefe,' sayde the shryef,
'Where hast thou nowe be?'
'I have be in this forest;
A fayre syght can I se;
It was one of the fayrest syghtes
That ever yet sawe I me.
'Yonder I sawe a ryght fayre harte,
His coloure is of grene;
14
Seven score of dere upon a herde
Be with hym all bydene.
'Their tynds are so sharpe, maister,
Of sexty, and well mo,
That I durst not shote for drede,
Lest they wolde me slo.'
'I make myn avowe to God,' sayde the shyref,
'That syght wolde I fayne se:'
'Buske you thyderwarde, mi der mayster,
Anone, and wende with me.'
The sherif rode, and Litell Johnn
Of fote he was full smerte,
And whane they came before Robyn,
'Lo, sir, here is the mayster-herte.'
Still stode the proud sherief,
A sory man was he;
'Wo the worthe, Raynolde Grenlefe,
Thou hast betrayed nowe me.'
'I make myn avowe to God,' sayde Litell Johnn,
'Mayster, ye be to blame;
I was mysserved of my dynere
Whan I was with you at home.'
Sone he was to souper sette,
And served well with silver white,
And whan the sherif sawe his vessell,
For sorowe he myght nat ete.
'Make glad chere,' sayde Robyn Hode,
'Sherif, for charité,
And for the love of Litill Johnn
Thy lyfe I graunt to the.'
Whan they had souped well,
The day was al gone;
Robyn commaunded Litell Johnn
To drawe of his hosen and his shone;
15
His kirtell and his cote of pie,
That was fured well and fine,
And toke hym a grene mantel,
To lap his body therin.
Robyn commaundyd his wight yonge men,
Under the gren-wode tree,
They shulde lye in that same sute,
That the sherif myght them see.
All nyght lay the proud sherif
In his breche and in his schert;
No wonder it was, in gren wode,
Though his syds gan to smerte.
'Makeglade chere,' sayde Robyn Hode,
'Sheref, for charité;
For this is our ordre i-wys,
Under the gren-wode tree.'
'This is harder order,' sayde the sherief,
'Than any ankir or frere;
For all the golde in mery Englonde
I wolde nat longe dwell her.'
'All this twelve monthes,' sayde Robin,
'Thou shalt dwell with me;
I shall the tech, proud sherif,
An outlaw for to be.'
'Or I be here another nyght,' sayde the sherif,
'Robyn, nowe pray I the,
Smyte of mijn hede rather to-morowe,
And I forgyve it the.
'Lat me go,' than sayde the sherif.
'For saynt charité,
And I woll be the best frende
That ever yet had ye.'
'Thou shalt swere me an othe,' sayde Robyn,
16
'On my bright bronde;
Shalt thou never awayte me scathe,
By water ne by lande.
'And if thou fynde any of my men,
By nyght or by day,
Upon thyn oth thou shalt swere
To helpe them that thou may.'
Nowe hathe the sherif sworne his othe,
And home he began to gone;
He was as full of gren wode
As ever was hepe of stone.
~ Anonymous Americas,
17:Chevy-Chase
The Perse owt off Northombarlonde,
And a vowe to God mayd he
That he wold hunte in the mowntayns
Off Chyviat within days thre,
In the magger of doughte Dogles,
And all that ever with him be.
The fattiste hartes in all Cheviat
He sayd he wold kyll, and cary them away:
'Be my feth,' sayd the doughteti Doglas agayn,
'I wyll let that hontyng yf that I may.
Then the Perse owt off Banborowe cam,
With him a myghtee meany,
With fifteen hondrith archares bold off blood and bone;
The wear chosen owt of shyars thre.
This begane on a Monday at morn,
In Cheviat the hyllys so he;
They chylde may rue that ys un-born,
It wos the mor pitte.
The dryvars thorowe the woodes went,
For to reas the dear;
Bomen byckarte uppone the bent
With ther browd aros cleare.
Then the wyld thorowe the woodes went,
On every syde shear;
Greahondes thorowe the grevis glent,
For to kyll thear dear.
This began in Chyviat the hyls abone,
yerly on a Monnyn-day;
Be that it drewe to the oware off none,
A hondrith fat hartes ded ther lay.
The blewe a mort uppone the bent,
The semblyde on sydis shear;
157
To the quyrry then the Perse went,
To se the bryttlynge off the deare.
He sayd, 'It was the Doglas promys
This day to met me hear;
But I wyste he wolde faylle, verament;'
A great oth the Perse swear.
At the laste a squyar off Northomberlonde
Lokyde at his hand full ny;
He was war a the doughetie Doglas commynge,
With him a mygtte meany.
Both with spear, bylle, and brande,
Yt was a myghtti sight to se;
Hardyar men, both off hart nor hande,
Wear not in Cristiante.
The wear twenti hondrith spear-men good;
Without any feale;
The wear borne along be the watter a Twynde,
Yth bowndes of Tividale.
'Leave of the brytlyng of the dear,' he sayd,
'and to your boys lock ye tayk good hede;
For never sithe ye wear on your mothars borne
Had ye never so mickle nede.'
The doughtei Dogglas on a stede,
He rode alle his men beforne;
His armour glytteryde as dyd a glede;
A boldar barne was never born.
'Tell me whos men ye ar', he says,
'Or whos men that ye be:
Who gave youe leave to hunte in this Cyviat chays,
In the spyt of myn and of me.'
The first mane that ever him an answear mayd,
Yt was the good lord Perse:
'We wyll not tell the whoys men we ar,' he says
'Nor whos men that we be;
158
But we wyll hounte hear in this chays,
In the spyt of thyne and of the.
'The fattiste hartes in all Chyviat
We have kyld, and cast to carry them away:'
'Be my troth,' sayd the doughete Dogglas agayn,
'Therefor the ton of us shall de this day.'
Then sayd the doughte Doglas
Unto the lord Perse:
'To kyll alle thes giltles men,
Alas, it wear great pitte!
'But, Perse, Thowe art a lorde of lande,
I am a yerle callyd within my contre;
Let all our men uppone a parti stande,
And do the battell off the and of me.'
Nowe Cristes cors on his crowne', sayd the lorde Perse,
'Who-so-ever ther-to says nay!
Be my troth, doughtte Doglas,' he says,
'Thou shalt never se that day.
'Nethar in Ynglonde, Skottlonde, nar France,
Nor for no man of a woman born,
But, and fortune be my chance,
I dar met him, on man for on.'
Then bespayke a squyar off Northombarlonde,
Richard Wytharynton was his nam;
'It shall never be told in Sothe-Ynglonde,' he says,
'To Kyng Herry the Fourth for sham.
'I wat youe byn great lordes twaw,
I am a poor squyar of lande;
I wylle never se my captayne fyght on a fylde,
And stande my selffe and loocke on,
But whylle I may my weppone welde,
I wylle no fayle both hart and hande.'
That day, that day, that dredfull day!
The first fit here I fynde;
159
And youe wyll here any more a the hountynge a the Chyviat,
Yet ys there mor behynde.
The Yngglyshe men hade ther bowys yebent,
Ther hartes wer good yenoughe;
The first off arros that the shote off,
Seven skore spear-men the sloughe.
Yet byddys the yerle Doglas uppon the bent,
A captayne good yenoughe,
And that was sene verament,
For he wrought hom both woo and wouche.
The Dogglas partyd his ost in thre,
Lyk a cheffe cheften off pryde;
With suar spears off mygtte tre,
The bunny in on every syde;
Thrughe our Yngglyshe archery
Gave many a wounde fulle wyde;
Many a doughete the garde to dy,
Which ganyde them no pryde.
The Ynglyshe men let ther boys be,
And pulde owt brandes that were brighte;
It was a hevy syght to se
Bryght swordes on basnites lyght.
Thorowe ryche male and myneyeple,
Many sterne the strocke done streght;
Many a freyke that was fulle fre,
Ther under foot dyd lyght.
At last the Duglas and the Perse met,
Lyk to captayns of myght and of mayne;
The swapte togethar tylle the both swat,
With swordes that wear of fyn myllan.
Thes worthe freckys for to fyght,
Ther-to the wear fulle fayne,
Tylle the bloode owte off thear basnetes sprente,
160
'Yelde the,Perse,' sayde the Doglas,
And i feth I shalle the brynge
Wher thowe shalte have a yerls wagis
Of Jamy our Skottish kynge.
'Thou shalte have they ransom fre,
I hight the hear this thinge;
Forr the manfullyste man yet art thowe
That ever I conqueryd in filde fighttynge.'
'Nay,' sayd the lord Perse,
'I told it the beforne,
That I wolde never yeldyde be
To no man of a woman born.'
With that ther cam an arrowe hastely,
Forthe off a myghtte wane;
Hit hathe strekene the yerle Duglas
In at the brest-bane.
Thorowe lyvar and longes bathe
The sharpte arrowe ys gane,
That never after in all his lyffe-days
He spayke mo wordes but ane:
That was, 'Fygte ye, my myrry men, whyllys ye may,
For my lyff-days ben gan.'
The Perse leanyde on his brande,
And saw the Duglas de;
He tooke the dede mane by the hande,
And sayd, 'Wo ys me for the!'
To have savyde thy lyffe, I wolde have partyde with
My landes for years thre,
For a beter man, of hart nare of hande,
Was nat in all the north contre.'
Off all that se a Skottishe knyght,
Was callyd Ser Hewe the Monggombyrry;
He saw the Duglas to the deth was dyght,
He spendyd a spear, a trusti tre.
161
He rod uppone a corsiare
Throughe a hondrith archery:
He never synttyde, nar never blane,
Tylle he cam to the good lord Perse.
He set uppone the lorde Perse
A dynte that was full soare;
With a suar spear of a myghtte tre
Clean thorow the body he the Perse ber,
A the tothar syde that a man myght se
A large cloth-yard and mare:
Towe bettar captayns wear nat in Cristiante
Then that day slan wear ther.
An archar off Northomberlonde
Say slean was the lord Perse;
He bar a bende bowe in his hand,
Was made off trusti tre.
An arow that a cloth-yarde was lang
To the harde stele halyde he;
A dynt that was both sad and soar
He sat on Ser Hewe the Monggombyrry.
The dynt yt was both sad and sar
That he of Monggomberry sete;
The swane-fethars that his arrowe bar
With his hart-blood the wear wete.
Ther was never a freake wone foot wolde fle,
but still in stour dyd stand,
Heawyng on yche othar, whylle the myghte dre,
With many a balfull brande.
This battell begane in Chyviat
An owar befor the none,
And when even-songe bell was rang,
The battell was nat half done.
The tocke on ethar hande
Be the lyght off the mone;
162
Many hade no strenght for to stande,
In Chyviat the hillys abon.
Of fifteen hondrith archars of Ynglonde
West away but seventi and thre;
Of twenti hondrith spear-men of Skotlonde,
But even five and fifti.
But all wear slayne Cheviat within;
The hade no strenthe to stand on hy;
The chylde may rue that ys unborne,
It was the more pitte.
Thear was slayne, withe the lord Perse,
Ser Johan of Agerstone,
Ser Rogar, the hinde Hartly,
Ser Wyllyam, the bolde Hearone.
Ser Jorg, the worthe Loumle,
A knyghte of great renowen,
Ser Raff, the ryche Rugbe,
With dyntes wear beaten dowene.
For Wetharryngton my harte was wo,
That ever he slayne shulde be;
For when both his leggis wear hewyne in to,
yet he knyled and fought on hys kny.
Ther was slayne, with the dougheti Duglas,
Ser Hewe the Monggombyrry,
Ser Davvy Lwdale, that worthe was,
His sistars son was he.
Ser Charls a Murre in that place,
That never a foot wolde fle;
Ser Hewe Maxwelle, a lorde he was,
With the Doglas dyd he dey.
So on the morrowe the mayde them byears
Off birch and hasell so gray;
Many wedous, with wepying tears,
Cam to fache ther makys away.
163
Tivydale may carpe off care,
Northombarlond may mayk grea mon,
For towe such captayns as slayne wear thear
On the March-parti shall never be non.
Word ys commen to Eddenburrowe,
To Jamy the Skottishe kynge,
That dougheti Duglas, lyff-tenant of the Marches,
He lay slean Chyviot within.
His handdes dyd he weal and wryng,
He sayd, 'Alas, and woe ys me!
Such an othar captayn Skotland within,'
He sayd, 'ye-feth shuld never be.'
Worde ys commyn to lovly Londone,
Till the fourth Harry our kynge,
That lord Perse, leyff-tenante of the Marchis,
He lay slayne Chyviat within.
'God have merci on his solle,' sayde Kyng Harry,
'Good lord, yf thy will it be!
I have a hondrith captayns in Ynglonde,' he sayd,
'As good as ever was he:
but, Perse, and I brook my lyffe,
Thy deth well quyte shall be.'
As our noble kynge mayd his avowe,
lyke a noble prince of renowen,
For the deth of the lord Perse
He dyde the battel of Hombylldown;
Wher syx and thritte Skottishe knyghtes
On a day wear beaten down;
Glendale glytteryde on ther amour bryght,
Over castille, towar and town.
This was the hontyne off the Cheaviat,
That tear begane this spurn;
Old men that knowen the grownde well yenoughe
Call it the battell of Otterburn.
164
At Otterburn begane this spurne,
Uppone a Monnynday;
Ther was the doughte Doglas slean,
The Perse never went away.
Ther was never a tym on the Marchepartes
Sen the Doglas and the Perse met,
But yt ys mervele and the rede blude ronne not,
As the reane doys in the stret.
Jhesue Crist our balys bete,
And to the blys us brynge!
Thus was the hountynge of the Chivyat:
God sen us alle good endyng!
~ Anonymous Olde English,
18:1094
The Wright's Chaste Wife
Allemyghty god, maker of alle,
Saue you my souereyns in towre & halle,
And send you good grace!
If ye wylle a stounde blynne,
Of a story I wylle begynne,
And telle you alle the cas,
Meny farleyes ?aue herde,
Ye would haue wondyr how yt ferde;
Lystyn, and ye schalle here;
Of a wryght I wylle you telle
That some tyme in thys land gan dwelle,
And lyued by hys myster.
Whether that he were yn or oute,
Of erthely man hadde he no dowte,
To werke hows, harowe, nor plowgh,
Or other werkes, what so they were,
Thous wrought he hem farre and nere,
And dyd tham wele I-nough.
Thys wryght would wedde no wyfe,
Butt yn yougeth to lede hys lyfe
In myrthe and o?ody;
Ouer alle where he gan wende,
Alle they seyd 'welcome, frende,
Sytt downe, and do gla[d]ly.'
Tylle on a tyme he was wyllyng,
As tyme comyth of alle thyng,
(So seyth the profesye,)
A wyfe for to wedde & haue
That myght hys goodes kepe & saue,
And for to leue alle foly.
Ther dwellyd a wydowe in ?tre
That hadde a doughter feyre & fre;
Of her, word sprang wyde,
For sche was bothe stabylle & trewe,
Meke of maners, and feyre of hewe;
So seyd men in that tyde.
The wryght seyde, 'so god me saue,
Such a wyfe would I haue
To lye nyghtly by my syde.'
1095
He ?to speke wyth ?,
And rose erly on a daye
And ?an he to ryde.
The wryght was welcome to ?,
And her saluyd alle so blyve,
And so he dyd her doughter fre:
For the erand that he for came
Tho he spake, ?d yemane;
Than to hym seyd sche:
The wydow seyd, 'by heuen kyng,
I may geue wyth her no ?r> (And ?thynketh me
Saue a garlond I wylle the geue,
Ye schalle neuer see, whyle ye lyve,
None such in thys contre:
Haue here thys garlond of roses ryche,
In alle thys lond ys none yt lyche,
For ytt wylle euer be newe,
Wete ?e withowtyn fable,
Alle the whyle thy wyfe ys stable
The chaplett wolle hold hewe;
And yf thy wyfe vse putry,
Or tolle eny man to lye her by,
Than wolle yt change hewe,
And by the garlond ? see,
Fekylle or fals yf ?e be,
Or ellys yf sche be trewe.'
Of thys chaplett hym was fulle fayne,
And of hys wyfe, was nott to layne;
He weddyd her fulle sone,
And ladde her home wyth solempnite,
And hyld her brydalle dayes thre.
Whan they home come,
Thys wryght in hys hart cast,
If that he walkyd est or west
As he was wonte to done,
'My wyfe ?so bryght of ble
Men wolle desyre here fro me,
And ?tly and sone;'
Butt sone he hym by?br> That a chambyr schuld be wrought
Bothe of lyme and stone,
Wyth wallys strong as eny stele,
And dorres sotylly made and wele,
1096
He owte framyd yt sone;
The chambyr he lett make fast,
Wyth plaster of parys ?le last,
Such ous know I neuer none;
Ther ys kyng ne emperoure,
And he were lockyn in ?re,
That cowde gete owte of ?ne.
Nowe hath he done as he ?
And in the myddes of the flore wrought
A wondyr strange gyle,
A trapdoure rounde abowte
That no man myght come yn nor owte;
It was made wyth a wyle,
That who-so touchyd yt eny thyng,
In to ? he schuld flyng
Wythyn a lytylle whyle.
For hys wyfe he made that place,
That no man schuld beseke her of grace,
Nor her to begyle.
By ?e ? of the towne
Hadde ordeynyd tymbyr redy bowne,
An halle to make of tre.
After the wryght the lord lett sende
For ?schuld wyth hym lende
Monythys two or thre.
The lord seyd, 'woult ?e ??
I wylle send after her blyve
That sche may com to the.'
The wryght hys garlond hadde take wyth hym,
That was bryght and no ?mme,
Yt wes feyre on to see.
The lord axyd hym as he satt,
'Felowe, where hadyst ? hatte
That ys so feyre and newe?'
The wryght answerd alle so blyue,
And seyd, 'syr, I hadde yt wyth my wyfe,
And ?e me neuere rewe;
Syr, by my garlond I may see
Fekylle or fals yf ?e be,
Or yf ?e be trewe;
1097
And yf my wyfe loue a paramoure,
Than wylle my garlond vade coloure,
And change wylle yt the hewe.'
The lord ?'by godys myght,
That wylle I wete thys same nyght
Whether thys tale be trewe.'
To the wryghtys howse anon he went,
He fonde the wyfe ther-in presente
That was so bryght and schene;
Sone he hayled her trewly,
And so dyd sche the lord curtesly:
Sche seyd, 'welcome ye be;'
Thus seyd the wyfe of the hows,
'Syr, howe faryth my swete spowse
That hewyth vppon youre tre?'
'Sertes, dame,' he seyd, 'wele,
And I am come, so haue I hele,
To wete the wylle of the;
My loue ys so vppon the cast
That me thynketh my hert wolle brest,
It wolle none otherwyse be;
Good dame, graunt me thy grace
To pley with the in some preuy place
For gold and eke for fee.'
'Good syr, lett be youre fare,
And of such wordes speke no mare
For hys loue ?d on tre;
Hadde we onys begonne ?,
My husbond by his garlond myght see;
For sorowe he would wexe woode.'
'Certes, dame,' he seyd, 'naye;
Loue me, I pray you, in ?maye:
For godys loue change thy mode,
Forty marke schalle be youre mede
Of syluer and of gold [so] rede,
And that schalle do the good.'
'Syr, that deede schalle be done;
Take me that mony here anone.'
'I swere by the holy rode
I thought when I cam hyddere
For to bryng yt alle to-gyddere,
As I mott breke my heele.'
1098
Ther sche toke xl marke
Of syluer and gold styff and sterke:
Sche toke yt feyre and welle;
Sche seyd, 'in to the chambyr wylle we,
Ther no man schalle vs see;
No lenger wylle we spare.'
Vp the steyer they gan hye:
The stepes were made so queyntly
That farther myght he nott fare.
The lord stumbyllyd as he went in hast,
He felle doune in to ?ste
Forty fote and somedele more.
The lord began to crye;
The wyfe seyd to hym in hye,
'Syr, what do ye there?'
'Dame, I can nott seye howe
That I am come hydder nowe
To thys hows ?so newe;
I am so depe in thys sure flore
That I ne can come owte att no dore;
Good dame, on me ?e!'
'Nay,' sche seyd, 'so mut y the,
Tylle myne husbond come and se,
I schrewe hym ??'
The lord arose and lokyd abowte
If he myght eny where gete owte,
But yt holpe hym ryght noght,
The wallys were so thycke wythyn,
That he no where myght owte wynne
But helpe to hym were brought;
And euer the lord made euylle chere,
And seyd, 'dame, ?alt by thys dere.'
Sche seyd that sche ne rought;
Sche seyd 'I recke nere
Whyle I am here and ? there,
I schrewe herre ?doth drede.'
The lord was sone owte of her ?
The wyfe went in to her lofte,
Sche satte and dyd here dede.
Than yt felle on ?r daye
Of mete and drynke he gan her pray,
There of he hadde gret nede.
1099
He seyd, 'dame, for seynt charyte,
Wyth some mete ?fort me.'
Sche seyd, 'nay, so god me spede,
For I swere by swete seynt Iohne,
Mete ne drynke ne getyst ?e
Butt ?t swete or swynke;
For I haue both hempe and lyne,
And a betyngstocke fulle fyne,
And a swyngylle good and grete;
If ?t worke, tell me sone.'
'Dame, bryng yt forthe, yt schalle be done,
Fulle gladly would I ete.'
Sche toke the stocke in her honde,
And in to the pytt sche yt sclang
Wyth a grete hete:
Sche brought the lyne and hempe on her backe,
'Syr lord,' sche seyd, 'haue ?,
And lerne for to swete.'
Ther sche toke hym a bonde
For to occupy hys honde,
And bade hym fast on to bete.
He leyd yt downe on the stone,
And leyd on strockes welle good wone,
And sparyd nott on to leyne.
Whan ?hadde wrought a thraue,
Mete and drynke he gan to craue,
And would haue hadde yt fayne;
'That I hadde somewhat for to ete
Now after my gret swete;
Me thynketh yt were ryght,
For I haue labouryd nyght and daye
The for to plese, dame, I saye,
And therto putt my myght.'
The wyfe seyd 'so mutt I haue hele,
And yf ?e be wrought wele
Thou schalt haue to dyne.'
Mete and drynke sche hym bare,
Wyth a thrafe of flex mare
Of fulle long boundyn lyne.
So feyre the wyfe the lord gan praye
That he schuld be werkyng aye,
And nought ?schuld blynne;
1100
The lord was fayne to werke tho,
Butt hys men knewe nott of hys woo
Nor of ?des pyne.
The stuard to ?ht gan saye,
'Sawe ?e of my lord to-daye,
Whether that he ys wende?'
The wryght answerde and seyd 'naye;
I sawe hym nott syth yesterdaye;
I trowe ?be schent.'
The stuard stode ?ht by,
And of hys garlond hadde ferly
What ?be-mente.
The stuard seyd, 'so god me saue,
Of thy garlond wondyr I haue,
And who yt hath the sent.'
'Syr,' he seyd, 'be the same hatte
I can knowe yf my wyfe be badde
To me by eny other man;
If my floures ou?e or falle,
Then doth my wyfe me wrong wyth-alle,
As many a woman can.'
The stuard ?'by godes myght,
That schalle I preue thys same nyght
Whether ?s or banne,'
And in to hys chambyr he gan gone,
And toke tresure fulle good wone,
And forth he spedde hem than.
Butt he ne stynt att no stone
Tylle he vn-to ?htes hows come
That ylke same nyght.
He mett the wyfe amydde the gate,
Abowte ?e he gan her take,
And seyd 'my dere wyght,
Alle the good ?myne
I wylle the geue to be thyne
To lye by the alle nyght.'
Sche seyd, 'syr, lett be thy fare,
My husbond wolle wete wyth-owtyn mare
And I hym dyd that vnryght;
I would nott he myght yt wete
1101
For alle the good that I myght gete,
So Ihesus mutt me spede;
For, and eny man lay me by,
My husbond would yt wete truly,
It ys wythowtyn eny drede.'
The stuard seyd 'for hym ?wrought,
There-of, dame, drede the noght
Wyth me to do that dede;
Haue here of me xx marke
Of gold and syluer styf and starke,
Thys tresoure schalle be thy mede.'
'Syr, and I graunt ?you,
Lett no man wete butt we two nowe.'
He seyd, 'nay, wythowtyn drede.'
The stuard ? 'sykerly
Women beth both queynte & slye.'
The mony he gan her bede;
He ?wele to haue be spedde,
And of his erand he was onredde
Or he were fro hem I-gone.
Vp the sterys sche hym leyde
Tylle he saw the wryghtes bedde:
Of tresoure rought he none;
He went and stumblyd att a stone,
In to ?ere he fylle sone
Downe to the bare flore.
The lord seyd 'what deuylle art ?> And ?est falle on me nowe,
Thowe hadest hurt me fulle sore.'
The stuard stert and staryd abowte
If he myght ower gete owte
Att hole lesse or mare.
The lord seyd, 'welcome, and sytt be tyme,
For ?alt helpe to dyght thys lyne
For alle thy fers fare.'
The stuard lokyd on the knyght,
He seyd, 'syr, for godes myght,
My lord, what do you here?'
He seyd 'felowe, wyth-owtyn oth,
For o erand we come bothe,
The sothe wolle I nott lete.'
Tho cam the wyfe them vn-to,
And seyd, 'syres, what do you to,
1102
Wylle ye nott lerne to swete?'
Than seyd ? her vn-to,
'Dame, youre lyne ys I-doo,
Nowe would I fayne ete:
And I haue made yt alle I-lyke,
Fulle clere, and no ?ycke,
Me thynketh yt gret payne.'
The stuard seyd 'wyth-owtyn dowte,
And euer I may wynne owte,
I wyll breke her brayne.'
'Felowe, lett be, and sey nott so,
For ?alt worke or euer ?,
Thy wordes ?ne agayne,
Fayne ?alt be so to doo,
And thy good wylle put ?br> As a man buxome and bayne
Thowe schalt rubbe, rele, and spynne,
And ?t eny mete wynne,
That I geue to god a gyfte.'
The stuard seyd, 'then haue I wondyr;
Rather would I dy for hungyr
Wyth-owte hosylle or shryfte.'
The lord seyd, 'so haue I hele,
Thowe wylt worke, yf ?gyr welle,
What worke ? be brought.'
The lord satt and dyd hys werke,
The stuard drewe in to the derke,
Gret sorowe was in hys ?
The lord seyd, 'dame, here ys youre lyne,
Haue yt in godes blessyng and myne,
I hold yt welle I-wrought.'
Mete and drynke sche gaue hym yn,
'The stuard,' sche seyd, 'wolle he nott spynne,
Wylle he do ryght noght?'
The lord seyd, 'by swete sen Ione,
Of thys mete schalle he haue none
That ye haue me hydder brought.'
The lord ete and dranke fast,
The stuard hungeryd att ?,
For he gaue hym nought.
The stuard satt alle in a stody,
Hys lord hadde forgote curtesy:
Tho seyd ?rd, 'geue me some.'
1103
The lord seyd, 'sorow haue ?elle or sope
That schalle come in thy throte;
Nott so much as a crome!
Butt ?t helpe to dyght ?e,
Much hungyr yt schalle be thyne
Though ?e much mone.'
Vp he rose, and went therto,
'Better ys me ?doo
Whyle yt must nedys be do.'
The stuard began fast to knocke,
The wyfe ?m a swyngelyng stocke,
Hys mete ? to wyn;
Sche brought a swyngylle at ?,
'Good syres,' sche seyd, 'swyngylle on fast;
For no ?at ye blynne.'
Sche gaue hym a stocke to sytt vppon,
And seyd 'syres, ?ke must nedys be done,
Alle that that ys here yn.'
The stuard toke vp a stycke to saye,
'Sey, seye, swyngylle better yf ye may,
Hytt wylle be the better to spynne.'
Were ? neuer so gret,
Yet was he fayne to werke for hys mete
Though he were neuer so sadde;
Butt ?rd ? so stowde,
Was fayne to swyngelle ?es owte,
Ther-of he was nott glad.
The lordys meyne ?e att home
Wyst nott where he was bycome,
They were fulle sore adrad.
The proctoure of ?sche chyrche ryght
Came and lokyd on ?ht,
He lokyd as he were madde;
Fast ?toure gan hym frayne,
'Where hadest ? garlond gayne?
It ys euer lyke newe.'
The wryght gan say 'felowe,
Wyth my wyfe, yf ?t knowe;
That dare me nott rewe;
For alle the whyle my wyfe trew ys,
1104
My garlond wolle hold hewe I-wys,
And neuer falle nor fade;
And yf my wyfe take a paramoure,
Than wolle my garlond vade ?re,
That dare I ley myne hede.'
The proctoure ? 'in good faye
That schalle I wete thys same daye
Whether yt may so be.'
To the wryghtes hows he went,
He grete ? wyth feyre entente,
Sche seyd 'syr, welcome be ye.'
'A! dame, my loue ys on you fast
Syth the tyme I sawe you last;
I pray you yt may so be
That ye would graunt me of youre grace
To play wyth you in some priuy place,
Or ellys to deth mutt me.'
Fast ?toure gan to pray,
And euer to hym sche seyd 'naye,
That wolle I nott doo.
Hadest ?e ?e wyth me,
My spouse by hys garlond myght see,
That schuld torne me to woe.'
The proctoure seyd, 'by heuen kyng,
If he sey to the any ?> He schalle haue sorowe vnsowte;
Twenty marke I wolle ?,
It wolle ?e welle to lyue,
The mony here haue I brought.'
Nowe hath sche the tresure tane,
And vp ?re be they gane,
(What helpyth yt to lye?)
The wyfe went the steyre be-syde,
The proctoure went a lytylle to wyde
He felle downe by and by.
Whan he in to ?er felle,
He wente to haue sonke in to helle,
He was in hart fulle sory.
The stuard lokyd on the knyght,
And seyd 'proctoure, for godes myght,
Come and sytt vs by.'
The proctoure began to stare,
For he was he wyst neuer whare,
1105
Butt wele he knewe ?ht
And the stuard ?ngelyd ?.
He seyd 'syres, for godes pyne,
What do ye here thys nyght?'
The stuard seyd, 'god geue the care,
Thowe camyst to loke howe we fare,
Nowe helpe ?e were dyght.'
He stode stylle in a gret ?
What to answer he wyst noght:
'By mary fulle of myght,'
The proctoure seyd, 'what do ye in ?br> For to bete thys wyfes lyne?
For Jhesus loue, fulle of myght,'
The proctoure seyd ryght as he ?
'For me yt schalle be euylle wrought
And I may see aryght,
For I lernyd neuer in londe
For to haue a swyngelle in hond
By day nor be nyght.'
The stuard seyd, 'as good as ? We hold vs that be here now,
And lett preue yt be syght;
Yet must vs worke for owre mete,
Or ellys schalle we none gete,
Mete nor drynke to owre honde.'
The lord seyd, 'why flyte ye two?
I trowe ye wylle werke or ye goo
Yf yt be as I vndyrstond.'
Abowte he goys twyes or thryes;
They ete & drynke in such wyse
That ?e hym ryght noght.
The proctoure seyd, 'thynke ye no schame,
Yheue me some mete, (ye be to blame,)
Of that the wyfe ye brought.'
The stuard seyd 'euylle spede the soppe
If eny morcelle come in thy throte
Butt ?h vs hadest wrought.'
The proctoure stode in a stody
Whether he myght worke hem by;
And so to torne hys ?
To the lord he drewe nere,
And to hym seyd wyth myld chere,
'That mary mott the spede.'
The proctoure began to knocke,
1106
The good wyfe rawte hym a rocke,
For therto hadde sche nede;
Sche seyd 'whan I was mayde att home,
Other werke cowde I do none
My lyfe ther-wyth to lede.'
Sche gaue hym in hande a rocke hynde,
And bade hem fast for to wynde
Or ellys to lett be hys dede.
'Yes, dame,' he seyd, 'so haue I hele,
I schalle yt worke both feyre & welle
As ye haue taute me.'
He wauyd vp a strycke of lyne,
And he span wele and fyne
By-fore the swyngelle tre.
The lord seyd '?nnest to grete,
Therfor ?alt haue no mete,
That ?alt welle see.'
Thus ?t and wrought fast
Tylle ? dayes were past;
Then the wryght, home came he,
And as he cam by hys hows syde
He herd noyse that was not ryde
Of persons two or thre;
One of hem knockyd lyne,
A-nothyr swyngelyd good and fyne
By-fore the swyngylle tre,
The thyrde did rele and spynne,
Mete and drynke ther-wyth to wynne,
Gret nede ther-of hadde he.
Thus ?ht stode herkenyng;
Hys wyfe was ware of hys comyng,
And ageynst hym went sche.
'Dame,' he seyd, 'what ys ?ne?
I here gret noyse here wythynne;
Telle me, so god the spede.'
'Syr,' sche seyd, 'workemen thre
Be come to helpe you and me,
Ther-of we haue gret nede;
Fayne would I wete what they were.'
But when he sawe hys lord there,
Hys hert bygan to drede
To see hys lord in ?ce,
1107
He ?yt was a strange cas,
And seyd, 'so god hym spede,
What do ye here, my lord and knyght?
Telle me nowe for godes myght
Howe cam thys vn-to?'
The knyght seyd 'What ys best rede?
Mercy I aske for my mysdede,
My hert ys wondyr wo.'
'So ys myne, verament,
To se you among thys flex and hempe,
Fulle sore yt ruyth me;
To se you in such hevynes,
Fulle sore myne hert yt doth oppresse,
By god in trinite.'
The wryght bade hys wyfe lett hym owte,
'Nay, ?owe come on my snowte
If they passe hens to-daye
Tylle that my lady come and see
Howe ?ld haue done wyth me,
Butt nowe late me saye.'
Anon sche sent after the lady bryght
For to fett home her lord and knyght,
Therto sche seyd noght;
Sche told her what they hadde ment,
And of ther purpos & ther intente
That they would haue wrought.
Glad was ?y of that tydyng;
When sche wyst her lord was lyuyng,
Ther-of sche was fulle fayne:
Whan sche came vn-to ?re abouen,
Sche lokyd vn-to ?er downe,
And seyd,-?nott to leyne,'Good syres, what doo you here?'
'Dame, we by owre mete fulle dere,
Wyth gret trauayle and peyne;
I pray you helpe ?were owte,
And I wylle swere wythowtyn dowte
Neuer to come here agayne.'
The lady spake the wyfe vn-tylle,
And seyd 'dame, yf yt be youre wylle,
What doo thes meyny here?'
The carpentarys wyfe her answerd sykerly,
1108
'Alle they would haue leyne me by,
Euerych in ther manere,
Gold and syluer they me brought,
And forsoke yt, and would yt noght,
The ryche gyftes so clere.
Wyllyng ?e to do me schame,
I toke ther gyftes wyth-owtyn blame,
And ther they be alle thre.'
The lady answerd her anon,
'I haue thynges to do att home
Mo than two or thre;
I wyst my lord neuer do ryght noght
Of no ?t schuld be wrought,
Such as fallyth to me.'
The lady lawghed and made good game
Whan they came owte alle in-same
From the swyngylle tre.
The knyght seyd 'felowys in fere,
I am glad ?be here,
By godes dere pyte;
Dame, and ye hadde bene wyth vs,
Ye would haue wrought, by swete Ihesus,
As welle as dyd we.'
And when they cam vp abouen
They turnyd abowte and lokyd downe,
The lord seyd, 'so god saue me,
Yet hadde I neuer such a fytte
As I haue hadde in ?e pytte;
So mary so mutt me spede.'
The knyght and thys lady bryght,
Howe they would home that nyght,
For no thyng they would abyde;
And so they went home;
Thys seyd Adam of Cobsam.
By the weye as they rode
Throwe a wode in ther playeng,
For to here the fowlys syng
They hovyd stylle and bode.
The stuard sware by godes ore,
And so dyd the proctoure much more,
That neuer in ther lyfe
Would they no more come in ?ne
1109
Whan they were onys thens come,
Thys forty yere and fyve.
Of the tresure that they brought
The lady would geue hem ryght noght,
Butt gaue yt to the wryghtes wyfe.
Thus the wryghtes garlond was feyre of hewe,
And hys wyfe bothe good and trewe:
There-of was he fulle blythe;
I take wytnes att gret and smalle,
Thus trewe bene good women alle
That nowe bene on lyve,
So come thryste on ther hedys
Whan they mombylle on ther bedys
Ther pater noster ryue.
Here ys wretyn a geste of the wryght
That hadde a garlond welle I-dyght,
The coloure wylle neuer fade.
Now god ?heuyn kyng
Graunt vs alle hys dere blessyng
Owre hertes for to glade;
And alle tho that doo her husbondys ryght,
Pray we to Ihesu fulle of myght,
That feyre mott hem byfalle,
And that they may come to heuen blys,
For thy dere moderys loue ther-of nott to mys,
Alle good wyues alle.
Now alle tho that thys tretys hath hard,
Ihesu graunt hem for her reward
As trew louers to be
As was the wryght vn-to hys wyfe
And sche to hym duryng her lyfe.
Amen, for charyte.
Here endyth the wryghtes processe trewe
Wyth hys garlond feyre of hewe
That neuer dyd fade the coloure.
It was made by the avyse
Of hys wywes moder wytty and wyse
Of flourys most of honoure,
1110
Of roses whyte ?le nott fade,
Whych floure alle ynglond doth glade
Wyth trewloues medelyd in syght;
Vn-to the whych floure I-wys
The loue of god and of the comenys
Subdued bene of ryght.
EXPLICIT
~ Anonymous Olde English,
19:The Court Of Love
With timerous hert and trembling hand of drede,
Of cunning naked, bare of eloquence,
Unto the flour of port in womanhede
I write, as he that non intelligence
Of metres hath, ne floures of sentence;
Sauf that me list my writing to convey,
In that I can to please her hygh nobley.
The blosmes fresshe of Tullius garden soote
Present thaim not, my mater for to borne:
Poemes of Virgil taken here no rote,
Ne crafte of Galfrid may not here sojorne:
Why nam I cunning? O well may I morne,
For lak of science that I can-not write
Unto the princes of my life a-right
No termes digne unto her excellence,
So is she sprong of noble stirpe and high:
A world of honour and of reverence
There is in her, this wil I testifie.
Calliope, thou sister wise and sly,
And thou, Minerva, guyde me with thy grace,
That langage rude my mater not deface.
Thy suger-dropes swete of Elicon
Distill in me, thou gentle Muse, I pray;
And thee, Melpomene, I calle anon,
Of ignoraunce the mist to chace away;
And give me grace so for to write and sey,
That she, my lady, of her worthinesse,
Accepte in gree this litel short tretesse,
That is entitled thus, 'The Court of Love.'
And ye that ben metriciens me excuse,
I you besech, for Venus sake above;
748
For what I mene in this ye need not muse:
And if so be my lady it refuse
For lak of ornat speche, I wold be wo,
That I presume to her to writen so.
But myn entent and all my besy cure
Is for to write this tretesse, as I can,
Unto my lady, stable, true, and sure,
Feithfull and kind, sith first that she began
Me to accept in service as her man:
To her be all the plesure of this boke,
That, whan her like, she may it rede and loke.
When I was yong, at eighteen yere of age,
Lusty and light, desirous of pleasaunce,
Approching on full sadde and ripe corage,
Love arted me to do myn observaunce
To his astate, and doon him obeysaunce,
Commaunding me the Court of Love to see,
A lite beside the mount of Citharee,
There Citherea goddesse was and quene
Honoured highly for her majestee;
And eke her sone, the mighty god, I wene,
Cupid the blind, that for his dignitee
A thousand lovers worship on their knee;
There was I bid, on pain of death, t'apere,
By Mercury, the winged messengere.
So than I went by straunge and fer contrees,
Enquiring ay what costes to it drew,
The Court of Love: and thiderward, as bees,
At last I sey the peple gan pursue:
Anon, me thought, som wight was there that knew
Where that the court was holden, ferre or ny,
And after thaim ful fast I gan me hy.
749
Anone as I theim overtook, I said,
'Hail, frendes! whider purpose ye to wend?'
'Forsooth,' quod oon that answered lich a maid,
'To Loves Court now go we, gentill frend.'
'Where is that place,' quod I, 'my felowe hend?'
'At Citheron, sir,' seid he, 'without dowte,
The King of Love, and all his noble rowte,
Dwelling within a castell ryally.'
So than apace I jorned forth among,
And as he seid, so fond I there truly.
For I beheld the towres high and strong,
And high pinácles, large of hight and long,
With plate of gold bespred on every side,
And presious stones, the stone-werk for to hide.
No saphir ind, no rubè riche of price,
There lakked than, nor emeraud so grene,
Baleis Turkeis, ne thing to my devise,
That may the castell maken for to shene:
All was as bright as sterres in winter been;
And Phebus shoon, to make his pees agayn,
For trespas doon to high estates tweyn,
Venus and Mars, the god and goddesse clere,
Whan he theim found in armes cheined fast:
Venus was then full sad of herte and chere.
But Phebus bemes, streight as is the mast,
Upon the castell ginneth he to cast,
To plese the lady, princesse of that place,
In signe he loketh aftir Loves grace.
For there nis god in heven or helle, y-wis,
But he hath ben right soget unto Love:
Jove, Pluto, or what-so-ever he is,
Ne creature in erth, or yet above;
Of thise the révers may no wight approve.
But furthermore, the castell to descry,
750
Yet saw I never non so large and high.
For unto heven it streccheth, I suppose,
Within and out depeynted wonderly,
With many a thousand daisy, rede as rose,
And white also, this saw I verily:
But what tho daises might do signify,
Can I not tell, sauf that the quenes flour
Alceste it was that kept there her sojour;
Which under Venus lady was and quene,
And Admete king and soverain of that place,
To whom obeyed the ladies gode ninetene,
With many a thowsand other, bright of face.
And yong men fele came forth with lusty pace,
And aged eke, their homage to dispose;
But what thay were, I could not well disclose.
Yet ner and ner furth in I gan me dresse
Into an halle of noble apparaile,
With arras spred and cloth of gold, I gesse,
And other silk of esier availe:
Under the cloth of their estate, saunz faile,
The king and quene ther sat, as I beheld:
It passed joye of Helisee the feld.
There saintes have their comming and resort,
To seen the king so ryally beseyn,
In purple clad, and eke the quene in sort:
And on their hedes saw I crownes tweyn,
With stones fret, so that it was no payn,
Withouten mete and drink, to stand and see
The kinges honour and the ryaltee.
And for to trete of states with the king,
That been of councell chief, and with the quene,
The king had Daunger ner to him standing,
751
The Quene of Love, Disdain, and that was seen:
For by the feith I shall to god, I wene,
Was never straunger [non] in her degree
Than was the quene in casting of her ee.
And as I stood perceiving her apart,
And eke the bemes shyning of her yen,
Me thought thay were shapen lich a dart,
Sherp and persing, smale, and streight as lyne.
And all her here, it shoon as gold so fyne,
Dishevel, crisp, down hinging at her bak
A yarde in length: and soothly than I spak:—
'O bright Regina, who made thee so fair?
Who made thy colour vermelet and white?
Where woneth that god? how fer above the eyr?
Greet was his craft, and greet was his delyt.
Now marvel I nothing that ye do hight
The Quene of Love, and occupy the place
Of Citharee: now, sweet lady, thy grace.'
In mewet spak I, so that nought astert,
By no condicion, word that might be herd;
B[ut] in myn inward thought I gan advert,
And oft I seid, 'My wit is dulle and hard:'
For with her bewtee, thus, god wot, I ferd
As doth the man y-ravisshed with sight,
When I beheld her cristall yen so bright,
No respect having what was best to doon;
Till right anon, beholding here and there,
I spied a frend of myne, and that full soon,
A gentilwoman, was the chamberer
Unto the quene, that hote, as ye shall here,
Philobone, that lovëd all her life:
Whan she me sey, she led me furth as blyfe;
752
And me demaunded how and in what wise
I thider com, and what myne erand was?
'To seen the court,' quod I, 'and all the guyse;
And eke to sue for pardon and for grace,
And mercy ask for all my greet trespace,
That I non erst com to the Court of Love:
Foryeve me this, ye goddes all above!'
'That is well seid,' quod Philobone, 'in-dede:
But were ye not assomoned to apere
By Mercury? For that is all my drede.'
'Yes, gentil fair,' quod I, 'now am I here;
Ye, yit what tho, though that be true, my dere?'
'Of your free will ye shuld have come unsent:
For ye did not, I deme ye will be shent.
For ye that reign in youth and lustinesse,
Pampired with ese, and jolif in your age,
Your dewtee is, as fer as I can gesse,
To Loves Court to dressen your viage,
As sone as Nature maketh you so sage,
That ye may know a woman from a swan,
Or whan your foot is growen half a span.
But sith that ye, by wilful necligence,
This eighteen yere have kept yourself at large,
The gretter is your trespace and offence,
And in your nek ye moot bere all the charge:
For better were ye ben withouten barge,
Amiddë see, in tempest and in rain,
Than byden here, receiving woo and pain,
That ordeined is for such as thaim absent
Fro Loves Court by yeres long and fele.
I ley my lyf ye shall full soon repent;
For Love will reyve your colour, lust, and hele:
Eke ye must bait on many an hevy mele:
No force, y-wis, I stired you long agoon
753
To draw to court,' quod litell Philobon.
'Ye shall well see how rough and angry face
The King of Love will shew, when ye him see;
By myn advyse kneel down and ask him grace,
Eschewing perell and adversitee;
For well I wot it wol non other be,
Comfort is non, ne counsel to your ese;
Why will ye than the King of Love displese?'
'O mercy, god,' quod ich, 'I me repent,
Caitif and wrecche in hert, in wille, and thought!
And aftir this shall be myne hole entent
To serve and plese, how dere that love be bought:
Yit, sith I have myn own penaunce y-sought,
With humble spirit shall I it receive,
Though that the King of Love my life bereyve.
And though that fervent loves qualitè
In me did never worch truly, yit I
With all obeisaunce and humilitè,
And benign hert, shall serve him til I dye:
And he that Lord of might is, grete and highe,
Right as him list me chastice and correct,
And punish me, with trespace thus enfect.'
Thise wordes seid, she caught me by the lap,
And led me furth intill a temple round,
Large and wyde: and, as my blessed hap
And good avénture was, right sone I found
A tabernacle reised from the ground,
Where Venus sat, and Cupid by her syde;
Yet half for drede I gan my visage hyde.
And eft again I loked and beheld,
Seeing full sundry peple in the place,
And mister folk, and som that might not weld
754
Their limmes well, me thought a wonder cas;
The temple shoon with windows all of glas,
Bright as the day, with many a fair image;
And there I sey the fresh quene of Cartage,
Dido, that brent her bewtee for the love
Of fals Eneas; and the weymenting
Of hir, Anelida, true as turtill-dove,
To Arcite fals: and there was in peinting
Of many a prince, and many a doughty king,
Whose marterdom was shewed about the walles;
And how that fele for love had suffered falles.
But sore I was abasshed and astonied
Of all tho folk that there were in that tyde;
And than I asked where thay had [y-]woned:
'In dyvers courtes,' quod she, 'here besyde.'
In sondry clothing, mantil-wyse full wyde,
They were arrayed, and did their sacrifice
Unto the god and goddesse in their guyse.
'Lo! yonder folk,' quod she, 'that knele in blew,
They were the colour ay, and ever shall,
In sign they were, and ever will be trew
Withouten chaunge: and sothly, yonder all
That ben in blak, with morning cry and call
Unto the goddes, for their loves been
Som fer, som dede, som all to sherpe and kene.'
'Ye, than,' quod I, 'what doon thise prestes here,
Nonnes and hermits, freres, and all thoo
That sit in white, in russet, and in grene?'
'For-soth,' quod she, 'they wailen of their wo.'
'O mercy, lord! may thay so come and go
Freely to court, and have such libertee?'
'Ye, men of ech condicion and degree,
755
And women eke: for truly, there is non
Excepcion mad, ne never was ne may:
This court is ope and free for everichon,
The King of Love he will nat say thaim nay:
He taketh all, in poore or riche array,
That meekly sewe unto his excellence
With all their herte and all their reverence.'
And, walking thus about with Philobone,
I sey where cam a messenger in hy
Streight from the king, which let commaund anon,
Through-out the court to make an ho and cry:
'A! new-come folk, abyde! and wot ye why?
The kinges lust is for to seen you soon:
Com ner, let see! his will mot need be doon.'
Than gan I me present to-fore the king,
Trembling for fere, with visage pale of hew,
And many a lover with me was kneling,
Abasshed sore, till unto tyme thay knew
The sentence yeve of his entent full trew:
And at the last the king hath me behold
With stern visage, and seid, 'What doth this old,
Thus fer y-stope in yeres, come so late
Unto the court?' 'For-soth, my liege,' quod I,
'An hundred tyme I have ben at the gate
Afore this tyme, yit coud I never espy
Of myn acqueyntaunce any with mine y;
And shamefastnes away me gan to chace;
But now I me submit unto your grace.'
'Well! all is perdoned, with condicion
That thou be trew from hensforth to thy might,
And serven Love in thyn entencion:
Swere this, and than, as fer as it is right,
Thou shalt have grace here in my quenes sight.'
'Yis, by the feith I ow your crown, I swere,
756
Though Deth therfore me thirlith with his spere!'
And whan the king had seen us everichoon,
He let commaunde an officer in hy
To take our feith, and shew us, oon by oon,
The statuts of the court full besily.
Anon the book was leid before their y,
To rede and see what thing we must observe
In Loves Court, till that we dye and sterve.
And, for that I was lettred, there I red
The statuts hole of Loves Court and hall:
The first statut that on the boke was spred,
Was, To be true in thought and dedes all
Unto the King of Love, the Lord ryall;
And to the Quene, as feithful and as kind,
As I coud think with herte, and will and mind.
The secund statut, Secretly to kepe
Councell of love, nat blowing every-where
All that I know, and let it sink or flete;
It may not sown in every wightes ere:
Exyling slaunder ay for dred and fere,
And to my lady, which I love and serve,
Be true and kind, her grace for to deserve.
The thrid statut was clerely write also,
Withouten chaunge to live and dye the same,
Non other love to take, for wele ne wo,
For brind delyt, for ernest nor for game:
Without repent, for laughing or for grame,
To byden still in full perseveraunce:
Al this was hole the kinges ordinaunce.
The fourth statut, To purchace ever to here,
And stiren folk to love, and beten fyr
On Venus awter, here about and there,
757
And preche to thaim of love and hot desyr,
And tell how love will quyten well their hire:
This must be kept; and loth me to displese:
If love be wroth, passe forby is an ese.
The fifth statut, Not to be daungerous,
If that a thought wold reyve me of my slepe:
Nor of a sight to be over squeymous;
And so, verily, this statut was to kepe,
To turne and walowe in my bed and wepe,
When that my lady, of her crueltè,
Wold from her herte exylen all pitè.
The sixt statut, it was for me to use,
Alone to wander, voide of company,
And on my ladys bewtee for to muse,
And to think [it] no force to live or dye;
And eft again to think the remedy,
How to her grace I might anon attain,
And tell my wo unto my souverain.
The seventh statut was, To be pacient,
Whether my lady joyfull were or wroth;
For wordes glad or hevy, diligent,
Wheder that she me helden lefe or loth:
And hereupon I put was to myn oth,
Her for to serve, and lowly to obey,
Shewing my chere, ye, twenty sith a-day.
The eighth statut, to my rememb[e]raunce,
Was, To speke, and pray my lady dere,
With hourly labour and gret attendaunce,
Me for to love with all her herte entere,
And me desyre, and make me joyfull chere,
Right as she is, surmounting every faire,
Of bewtie well, and gentill debonaire.
758
The ninth statut, with lettres writ of gold,
This was the sentence, How that I and all
Shuld ever dred to be to over-bold
Her to displese; and truly, so I shall;
But ben content for thing[es] that may falle,
And meekly take her chastisement and yerd,
And to offende her ever ben aferd.
The tenth statut was, Egally discern
By-twene thy lady and thyn abilitee,
And think, thy-self art never like to yern,
By right, her mercy, nor of equitee,
But of her grace and womanly pitee:
For though thy-self be noble in thy strene,
A thowsand-fold more nobill is thy quene,
Thy lyves lady, and thy souverayn,
That hath thyn herte all hole in governaunce.
Thou mayst no wyse hit taken to disdayn,
To put thee humbly at her ordinaunce,
And give her free the rein of her plesaunce;
For libertee is thing that women loke,
And truly, els the mater is a-croke.
The eleventh statut, Thy signes for to con
With y and finger, and with smyles soft,
And low to cough, and alway for to shon,
For dred of spyes, for to winken oft:
But secretly to bring a sigh a-loft,
And eke beware of over-moch resort;
For that, paraventure, spilleth al thy sport.
The twelfth statut remember to observe:
For al the pain thow hast for love and wo,
All is to lite her mercy to deserve,
Thow must then think, where-ever thou ryde or go;
And mortall woundes suffer thow also,
All for her sake, and thinke it well beset
759
Upon thy love, for it may be no bet.
The thirteenth statut, Whylom is to thinke,
What thing may best thy lady lyke and plese,
And in thyn hertes botom let it sinke:
Som thing devise, and take [it] for thyn ese,
And send it her, that may her herte apese:
Some hert, or ring, or lettre, or device,
Or precious stone; but spare not for no price.
The fourteenth statut eke thou shalt assay
Fermly to kepe the most part of thy lyfe:
Wish that thy lady in thyne armes lay,
And nightly dreme, thow hast thy hertes wyfe
Swetely in armes, straining her as blyfe:
And whan thou seest it is but fantasy,
See that thow sing not over merily,
For to moche joye hath oft a wofull end.
It longith eke, this statut for to hold,
To deme thy lady evermore thy frend,
And think thyself in no wyse a cocold.
In every thing she doth but as she shold:
Construe the best, beleve no tales newe,
For many a lie is told, that semeth full trewe.
But think that she, so bounteous and fair,
Coud not be fals: imagine this algate;
And think that tonges wikke wold her appair,
Slaundering her name and worshipfull estat,
And lovers true to setten at debat:
And though thow seest a faut right at thyne y,
Excuse it blyve, and glose it pretily.
The fifteenth statut, Use to swere and stare,
And counterfet a lesing hardely,
To save thy ladys honour every-where,
760
And put thyself to fight [for her] boldly:
Sey she is good, virtuous, and gostly,
Clere of entent, and herte, and thought and wille;
And argue not, for reson ne for skille,
Agayn thy ladys plesir ne entent,
For love wil not be countrepleted, indede:
Sey as she seith, than shalt thou not be shent,
The crow is whyte; ye, truly, so I rede:
And ay what thing that she thee will forbede,
Eschew all that, and give her sovereintee,
Her appetyt folow in all degree.
The sixteenth statut, kepe it if thow may:—
Seven sith at night thy lady for to plese,
And seven at midnight, seven at morow-day;
And drink a cawdell erly for thyn ese.
Do this, and kepe thyn hede from all disese,
And win the garland here of lovers all,
That ever come in court, or ever shall.
Ful few, think I, this statut hold and kepe;
But truly, this my reson giveth me fele,
That som lovers shuld rather fall aslepe,
Than take on hand to plese so oft and wele.
There lay non oth to this statut a-dele,
But kepe who might, as gave him his corage:
Now get this garland, lusty folk of age.
Now win who may, ye lusty folk of youth,
This garland fresh, of floures rede and whyte,
Purpill and blewe, and colours ful uncouth,
And I shal croune him king of all delyt!
In al the court there was not, to my sight,
A lover trew, that he ne was adred,
When he expresse hath herd the statut red.
761
The seventeenth statut, Whan age approchith on,
And lust is leid, and all the fire is queint,
As freshly than thou shalt begin to fon,
And dote in love, and all her image paint
In rémembraunce, til thou begin to faint,
As in the first seson thyn hert began:
And her desire, though thou ne may ne can
Perform thy living actuell, and lust;
Regester this in thy rememb[e]raunce:
Eke when thou mayst not kepe thy thing from rust,
Yit speke and talk of plesaunt daliaunce;
For that shall make thyn hert rejoise and daunce.
And when thou mayst no more the game assay,
The statut bit thee pray for hem that may.
The eighteenth statut, hoolly to commend,
To plese thy lady, is, That thou eschewe
With sluttishness thy-self for to offend;
Be jolif, fresh, and fete, with thinges newe,
Courtly with maner, this is all thy due,
Gentill of port, and loving clenlinesse;
This is the thing that lyketh thy maistresse.
And not to wander lich a dulled ass,
Ragged and torn, disgysed in array,
Ribaud in speche, or out of mesure pass,
Thy bound exceding; think on this alway:
For women been of tender hertes ay,
And lightly set their plesire in a place;
Whan they misthink, they lightly let it passe.
The nineteenth statut, Mete and drink forgete:
Ech other day, see that thou fast for love,
For in the court they live withouten mete,
Sauf such as cometh from Venus all above;
They take non heed, in pain of greet reprove,
Of mete and drink, for that is all in vain;
762
Only they live by sight of their soverain.
The twentieth statut, last of everichoon,
Enroll it in thyn hertes privitee;
To wring and wail, to turn, and sigh and grone,
When that thy lady absent is from thee;
And eke renew the wordes [all] that she
Bitween you twain hath seid, and all the chere
That thee hath mad thy lyves lady dere.
And see thyn herte in quiet ne in rest
Sojorn, to tyme thou seen thy lady eft;
But wher she won by south, or est, or west,
With all thy force, now see it be not left:
Be diligent, till tyme thy lyfe be reft,
In that thou mayst, thy lady for to see;
This statut was of old antiquitee.
An officer of high auctoritee,
Cleped Rigour, made us swere anon:
He nas corrupt with parcialitee,
Favour, prayer, ne gold that cherely shoon;
'Ye shall,' quod he, 'now sweren here echoon,
Yong and old, to kepe, in that ye may,
The statuts truly, all, aftir this day.'
O god, thought I, hard is to make this oth!
But to my pouer shall I thaim observe;
In all this world nas mater half so loth,
To swere for all; for though my body sterve,
I have no might the hole for to reserve.
But herkin now the cace how it befell:
After my oth was mad, the trouth to tell,
I turned leves, loking on this boke,
Where other statuts were of women shene;
And right furthwith Rigour on me gan loke
763
Full angrily, and seid unto the quene
I traitour was, and charged me let been:
'There may no man,' quod he, 'the statut[s] know,
That long to woman, hy degree ne low.
In secret wyse thay kepten been full close,
They sowne echon to libertie, my frend;
Plesaunt thay be, and to their own purpose;
There wot no wight of thaim, but god and fend,
Ne naught shall wit, unto the worldes end.
The quene hath yeve me charge, in pain to dye,
Never to rede ne seen thaim with myn ye.
For men shall not so nere of councell ben,
With womanhode, ne knowen of her gyse,
Ne what they think, ne of their wit th'engyn;
I me report to Salamon the wyse,
And mighty Sampson, which begyled thryes
With Dalida was: he wot that, in a throw,
There may no man statut of women knowe.
For it paravénture may right so befall,
That they be bound by nature to disceive,
And spinne, and wepe, and sugre strewe on gall,
The hert of man to ravissh and to reyve,
And whet their tong as sharp as swerd or gleyve:
It may betyde, this is their ordinaunce;
So must they lowly doon the observaunce,
And kepe the statut yeven thaim of kind,
Or such as love hath yeve hem in their lyfe.
Men may not wete why turneth every wind,
Nor waxen wyse, nor ben inquisityf
To know secret of maid, widow, or wyfe;
For they their statutes have to thaim reserved,
And never man to know thaim hath deserved.
764
Now dress you furth, the god of Love you gyde!'
Quod Rigour than, 'and seek the temple bright
Of Cither[e]a, goddess here besyde;
Beseche her, by [the] influence and might
Of al her vertue, you to teche a-right,
How for to serve your ladies, and to plese,
Ye that ben sped, and set your hert in ese.
And ye that ben unpurveyed, pray her eke
Comfort you soon with grace and destinee,
That ye may set your hert there ye may lyke,
In suche a place, that it to love may be
Honour and worship, and felicitee
To you for ay. Now goth, by one assent.'
'Graunt mercy, sir!' quod we, and furth we went
Devoutly, soft and esy pace, to see
Venus the goddes image, all of gold:
And there we founde a thousand on their knee,
Sum freshe and feire, som dedely to behold,
In sondry mantils new, and som were old,
Som painted were with flames rede as fire,
Outward to shew their inward hoot desire:
With dolefull chere, full fele in their complaint
Cried 'Lady Venus, rewe upon our sore!
Receive our billes, with teres all bedreint;
We may not wepe, there is no more in store;
But wo and pain us frettith more and more:
Thou blisful planet, lovers sterre so shene,
Have rowth on us, that sigh and carefull been;
And ponish, Lady, grevously, we pray,
The false untrew with counterfet plesaunce,
That made their oth, be trew to live or dey,
With chere assured, and with countenaunce;
And falsly now thay foten loves daunce,
Barein of rewth, untrue of that they seid,
765
Now that their lust and plesire is alleyd.'
Yet eft again, a thousand milion,
Rejoysing, love, leding their life in blis:
They seid:—'Venus, redresse of all division,
Goddes eterne, thy name y-heried is!
By loves bond is knit all thing, y-wis,
Best unto best, the erth to water wan,
Bird unto bird, and woman unto man;
This is the lyfe of joye that we ben in,
Resembling lyfe of hevenly paradyse;
Love is exyler ay of vice and sin;
Love maketh hertes lusty to devyse;
Honour and grace have thay, in every wyse,
That been to loves law obedient;
Love makith folk benigne and diligent;
Ay stering theim to drede[n] vice and shame:
In their degree it maketh thaim honorable;
And swete it is of love [to] bere the name,
So that his love be feithfull, true, and stable:
Love prunith him, to semen amiable;
Love hath no faut, there it is exercysed,
But sole with theim that have all love dispised.
Honour to thee, celestiall and clere
Goddes of love, and to thy celsitude,
That yevest us light so fer down from thy spere,
Persing our hertes with thy pulcritude!
Comparison non of similitude
May to thy grace be mad in no degree,
That hast us set with love in unitee.
Gret cause have we to praise thy name and thee,
For [that] through thee we live in joye and blisse.
Blessed be thou, most souverain to see!
766
Thy holy court of gladness may not misse:
A thousand sith we may rejoise in this,
That we ben thyn with harte and all y-fere,
Enflamed with thy grace, and hevinly fere.'
Musing of tho that spakin in this wyse,
I me bethought in my rememb[e]raunce
Myne orison right goodly to devyse,
And plesauntly, with hartes obeisaunce,
Beseech the goddes voiden my grevaunce;
For I loved eke, sauf that I wist nat where;
Yet down I set, and seid as ye shall here.
'Fairest of all that ever were or be!
Lucerne and light to pensif crëature!
Myn hole affiaunce, and my lady free,
My goddes bright, my fortune and my ure,
I yeve and yeld my hart to thee full sure,
Humbly beseching, lady, of thy grace
Me to bestowe into som blessed place.
And here I vow me feithfull, true, and kind,
Without offence of mutabilitee,
Humbly to serve, whyl I have wit and mind,
Myn hole affiaunce, and my lady free!
In thilkë place, there ye me sign to be:
And, sith this thing of newe is yeve me, ay
To love and serve, needly must I obey.
Be merciable with thy fire of grace,
And fix myne hert there bewtie is and routh,
For hote I love, determine in no place,
Sauf only this, by god and by my trouth,
Trowbled I was with slomber, slepe, and slouth
This other night, and in a visioun
I sey a woman romen up and down,
767
Of mene stature, and seemly to behold,
Lusty and fresh, demure of countynaunce,
Yong and wel shap, with here [that] shoon as gold,
With yen as cristall, farced with plesaunce;
And she gan stir myne harte a lite to daunce;
But sodenly she vanissh gan right there:
Thus I may sey, I love and wot not where.
For what she is, ne her dwelling I not,
And yet I fele that love distraineth me:
Might ich her know, that wold I fain, god wot,
Serve and obey with all benignitee.
And if that other be my destinee,
So that no wyse I shall her never see,
Than graunt me her that best may lyken me,
With glad rejoyse to live in parfit hele,
Devoide of wrath, repent, or variaunce;
And able me to do that may be wele
Unto my lady, with hertes hy plesaunce:
And, mighty goddes! through thy purviaunce
My wit, my thought, my lust and love so gyde,
That to thyne honour I may me provyde
To set myne herte in place there I may lyke,
And gladly serve with all affeccioun.
Gret is the pain which at myn hert doth stik,
Till I be sped by thyn eleccioun:
Help, lady goddes! that possessioun
I might of her have, that in all my lyfe
I clepen shall my quene and hertes wife.
And in the Court of Love to dwell for ay
My wille it is, and don thee sacrifice:
Daily with Diane eke to fight and fray,
And holden werre, as might well me suffice:
That goddes chaste I kepen in no wyse
To serve; a fig for all her chastitee!
768
Her lawe is for religiositee.'
And thus gan finish preyer, lawde, and preise,
Which that I yove to Venus on my knee,
And in myne hert to ponder and to peise,
I gave anon hir image fressh bewtie;
'Heil to that figure sweet! and heil to thee,
Cupide,' quod I, and rose and yede my way;
And in the temple as I yede I sey
A shryne sormownting all in stones riche,
Of which the force was plesaunce to myn y,
With diamant or saphire; never liche
I have non seyn, ne wrought so wonderly.
So whan I met with Philobone, in hy
I gan demaund, 'Who[s] is this sepulture?'
'Forsoth,' quod she, 'a tender creature
Is shryned there, and Pitè is her name.
She saw an egle wreke him on a fly,
And pluk his wing, and eke him, in his game,
And tender herte of that hath made her dy:
Eke she wold wepe, and morn right pitously
To seen a lover suffre gret destresse.
In all the court nas non that, as I gesse,
That coude a lover half so well availe,
Ne of his wo the torment or the rage
Aslaken, for he was sure, withouten faile,
That of his grief she coud the hete aswage.
In sted of Pitè, spedeth hot corage
The maters all of court, now she is dede;
I me report in this to womanhede.
For weile and wepe, and crye, and speke, and pray,—
Women wold not have pitè on thy plaint;
Ne by that mene to ese thyn hart convey,
769
But thee receiven for their own talent:
And sey, that Pitè causith thee, in consent
Of rewth, to take thy service and thy pain
In that thow mayst, to plese thy souverain.
But this is councell, keep it secretly;'
Quod she, 'I nold, for all the world abowt,
The Quene of Love it wist; and wit ye why?
For if by me this matter springen out,
In court no lenger shuld I, owt of dowt,
Dwellen, but shame in all my life endry:
Now kepe it close,' quod she, 'this hardely.
Well, all is well! Now shall ye seen,' she seid,
'The feirest lady under son that is:
Come on with me, demene you liche a maid,
With shamefast dred, for ye shall spede, y-wis,
With her that is the mir[th] and joy and blis:
But sumwhat straunge and sad of her demene
She is, be ware your countenaunce be sene,
Nor over light, ne recheless, ne to bold,
Ne malapert, ne rinning with your tong;
For she will you abeisen and behold,
And you demaund, why ye were hens so long
Out of this court, without resort among:
And Rosiall her name is hote aright,
Whose harte as yet [is] yeven to no wight.
And ye also ben, as I understond,
With love but light avaunced, by your word;
Might ye, by hap, your fredom maken bond,
And fall in grace with her, and wele accord,
Well might ye thank the god of Love and lord;
For she that ye sawe in your dreme appere,
To love suche one, what are ye than the nere?
770
Yit wot ye what? as my rememb[e]raunce
Me yevith now, ye fayn, where that ye sey
That ye with love had never acqueintaunce,
Sauf in your dreme right late this other day:
Why, yis, parde! my life, that durst I lay,
That ye were caught upon an heth, when I
Saw you complain, and sigh full pitously;
Within an erber, and a garden fair
With floures growe, and herbes vertuous,
Of which the savour swete was and the eyr,
There were your-self full hoot and amorous:
Y-wis, ye ben to nice and daungerous;
A! wold ye now repent, and love som new?'—
'Nay, by my trouth,' I seid, 'I never knew
The goodly wight, whos I shall be for ay:
Guyde me the lord that love hath made and me.'
But furth we went in-till a chambre gay,
There was Rosiall, womanly to see,
Whose stremes sotell-persing of her ee
Myn hart gan thrill for bewtie in the stound:
'Alas,' quod I, 'who hath me yeve this wound?'
And than I dred to speke, till at the last
I gret the lady reverently and wele,
Whan that my sigh was gon and over-past;
And down on knees full humbly gan I knele,
Beseching her my fervent wo to kele,
For there I took full purpose in my mind,
Unto her grace my painfull hart to bind.
For if I shall all fully her discryve,
Her hede was round, by compace of nature,
Her here as gold,—she passed all on-lyve,—
And lily forhede had this crëature,
With lovelich browes, flawe, of colour pure,
Bytwene the which was mene disseveraunce
771
From every brow, to shewe[n] a distaunce.
Her nose directed streight, and even as lyne,
With fourm and shap therto convenient,
In which the goddes milk-whyt path doth shine;
And eke her yen ben bright and orient
As is the smaragde, unto my juggement,
Or yet thise sterres hevenly, smale and bright;
Her visage is of lovely rede and whyte.
Her mouth is short, and shit in litell space,
Flaming somdele, not over-rede, I mene,
With pregnant lippes, and thik to kiss, percas;
(For lippes thin, not fat, but ever lene,
They serve of naught, they be not worth a bene;
For if the basse ben full, there is delyt,
Maximian truly thus doth he wryte.)
But to my purpose:—I sey, whyte as snow
Ben all her teeth, and in order thay stond
Of oon stature; and eke hir breth, I trow,
Surmounteth alle odours that ever I fond
In sweetnes; and her body, face, and hond
Ben sharply slender, so that from the hede
Unto the fote, all is but womanhede.
I hold my pees of other thinges hid:—
Here shall my soul, and not my tong, bewray:—
But how she was arrayed, if ye me bid,
That shall I well discover you and say:
A bend of gold and silk, full fressh and gay;
With here in tresse[s], browdered full well,
Right smothly kept, and shyning every-del.
About her nek a flour of fressh devyse
With rubies set, that lusty were to sene;
And she in gown was, light and somer-wyse,
772
Shapen full wele, the colour was of grene,
With aureat seint about her sydes clene,
With dyvers stones, precious and riche:—
Thus was she rayed, yet saugh I never her liche.
For if that Jove had [but] this lady seyn,
Tho Calixto ne [yet] Alcmenia,
Thay never hadden in his armes leyn;
Ne he had loved the faire Europa;
Ye, ne yet Dane ne Antiopa!
For al their bewtie stood in Rosiall;
She semed lich a thing celestiall
In bowntè, favor, port, and semliness,
Plesaunt of figure, mirrour of delyt,
Gracious to sene, and rote of gentilness,
With angel visage, lusty rede and white:
There was not lak, sauf daunger had a lite
This goodly fressh in rule and governaunce;
And somdel straunge she was, for her plesaunce.
And truly sone I took my leve and went,
Whan she had me enquyred what I was;
For more and more impressen gan the dent
Of Loves dart, whyl I beheld her face;
And eft again I com to seken grace,
And up I put my bill, with sentence clere
That folwith aftir; rede and ye shall here.
'O ye [the] fressh, of [all] bewtie the rote,
That nature hath fourmed so wele and made
Princesse and Quene! and ye that may do bote
Of all my langour with your wordes glad!
Ye wounded me, ye made me wo-bestad;
Of grace redress my mortall grief, as ye
Of all myne harm the verrey causer be.
773
Now am I caught, and unwar sodenly,
With persant stremes of your yën clere,
Subject to ben, and serven you meekly,
And all your man, y-wis, my lady dere,
Abiding grace, of which I you requere,
That merciles ye cause me not to sterve;
But guerdon me, liche as I may deserve.
For, by my troth, the dayes of my breth
I am and will be youre in wille and hert,
Pacient and meek, for you to suffre deth
If it require; now rewe upon my smert;
And this I swere, I never shall out-stert
From Loves Court for none adversitee,
So ye wold rewe on my distresse and me.
My destinee, my fate, and ure I bliss,
That have me set to ben obedient
Only to you, the flour of all, y-wis:
I trust to Venus never to repent;
For ever redy, glad, and diligent
Ye shall me finde in service to your grace,
Till deth my lyfe out of my body race.
Humble unto your excellence so digne,
Enforcing ay my wittes and delyt
To serve and plese with glad herte and benigne,
And ben as Troilus, [old] Troyes knight,
Or Antony for Cleopatre bright,
And never you me thinkes to reney:
This shall I kepe unto myne ending-day.
Enprent my speche in your memorial
Sadly, my princess, salve of all my sore!
And think that, for I wold becomen thrall,
And ben your own, as I have seyd before,
Ye must of pity cherissh more and more
Your man, and tender aftir his desert,
774
And yive him corage for to ben expert.
For where that oon hath set his herte on fire,
And findeth nether refut ne plesaunce,
Ne word of comfort, deth will quyte his hire.
Allas! that there is none allegeaunce
Of all their wo! allas, the gret grevaunce
To love unloved! But ye, my Lady dere,
In other wyse may govern this matere.'
'Truly, gramercy, frend, of your good will,
And of your profer in your humble wyse!
But for your service, take and kepe it still.
And where ye say, I ought you well cheryse,
And of your gref the remedy devyse,
I know not why: I nam acqueinted well
With you, ne wot not sothly where ye dwell.'
'In art of love I wryte, and songes make,
That may be song in honour of the King
And Quene of Love; and than I undertake,
He that is sad shall than full mery sing.
And daunger[o]us not ben in every thing
Beseche I you, but seen my will and rede,
And let your aunswer put me out of drede.'
'What is your name? reherse it here, I pray,
Of whens and where, of what condicion
That ye ben of? Let see, com of and say!
Fain wold I know your disposicion:—
Ye have put on your old entencion;
But what ye mene to servë me I noot,
Sauf that ye say ye love me wonder hoot.'
'My name? alas, my hert, why [make it straunge?]
Philogenet I cald am fer and nere,
Of Cambrige clerk, that never think to chaunge
775
Fro you that with your hevenly stremes clere
Ravissh myne herte and gost and all in-fere:
This is the first, I write my bill for grace,
Me think, I see som mercy in your face.
And what I mene, by god that al hath wrought,
My bill, that maketh finall mencion,
That ye ben, lady, in myne inward thought
Of all myne hert without offencion,
That I best love, and have, sith I begon
To draw to court. Lo, than! what might I say?
I yeld me here, [lo!] unto your nobley.
And if that I offend, or wilfully
By pompe of hart your precept disobey,
Or doon again your will unskillfully,
Or greven you, for ernest or for play,
Correct ye me right sharply than, I pray,
As it is sene unto your womanhede,
And rewe on me, or ellis I nam but dede.'
'Nay, god forbede to feffe you so with grace,
And for a worde of sugred eloquence,
To have compassion in so litell space!
Than were it tyme that som of us were hens!
Ye shall not find in me suche insolence.
Ay? what is this? may ye not suffer sight?
How may ye loke upon the candill-light,
That clere[r] is and hotter than myn y?
And yet ye seid, the bemes perse and frete:—
How shall ye than the candel-[l]ight endry?
For wel wot ye, that hath the sharper hete.
And there ye bid me you correct and bete,
If ye offend,—nay, that may not be doon:
There come but few that speden here so soon.
776
Withdraw your y, withdraw from presens eke:
Hurt not yourself, through foly, with a loke;
I wold be sory so to make you seke:
A woman shuld be ware eke whom she toke:
Ye beth a clark:—go serchen [in] my boke,
If any women ben so light to win:
Nay, byde a whyl, though ye were all my kin.
So soon ye may not win myne harte, in trouth
The gyse of court will seen your stedfastness,
And as ye don, to have upon you rewth.
Your own desert, and lowly gentilness,
That will reward you joy for heviness;
And though ye waxen pale, and grene and dede,
Ye must it use a while, withouten drede,
And it accept, and grucchen in no wyse;
But where as ye me hastily desyre
To been to love, me think, ye be not wyse.
Cese of your language! cese, I you requyre!
For he that hath this twenty yere ben here
May not obtayn; than marveile I that ye
Be now so bold, of love to trete with me.'
'Ah! mercy, hart, my lady and my love,
My rightwyse princesse and my lyves guyde!
Now may I playn to Venus all above,
That rewthles ye me give these woundes wyde!
What have I don? why may it not betyde,
That for my trouth I may received be?
Alas! your daunger and your crueltè!
In wofull hour I got was, welaway!
In wofull hour [y-]fostred and y-fed,
In wofull hour y-born, that I ne may
My supplicacion swetely have y-sped!
The frosty grave and cold must be my bedde,
Without ye list your grace and mercy shewe,
777
Deth with his axe so faste on me doth hewe.
So greet disese and in so litell whyle,
So litell joy, that felte I never yet;
And at my wo Fortune ginneth to smyle,
That never erst I felt so harde a fit:
Confounded ben my spirits and my wit,
Till that my lady take me to her cure,
Which I love best of erthely crëature.
But that I lyke, that may I not com by;
Of that I playn, that have I habondaunce;
Sorrow and thought, thay sit me wounder ny;
Me is withhold that might be my plesaunce:
Yet turne again, my worldly suffisaunce!
O lady bright! and save your feithfull true,
And, er I die, yet on[e]s upon me rewe.'
With that I fell in sounde, and dede as stone,
With colour slain, and wan as assh[es] pale;
And by the hand she caught me up anon,
'Aryse,' quod she, 'what? have ye dronken dwale?
Why slepen ye? it is no nightertale.'
'Now mercy, swete,' quod I, y-wis affrayed:
'What thing,' quod she, 'hath mad you so dismayed?
Now wot I well that ye a lover be,
Your hewe is witnesse in this thing,' she seid:
'If ye were secret, [ye] might know,' quod she,
'Curteise and kind, all this shuld be allayed:
And now, myn herte! all that I have misseid,
I shall amend, and set your harte in ese.'
'That word it is,' quod I, 'that doth me plese.'
'But this I charge, that ye the statuts kepe,
And breke thaim not for sloth nor ignoraunce.'
With that she gan to smyle and laughen depe.
778
'Y-wis,' quod I, 'I will do your plesaunce;
The sixteenth statut doth me grete grevaunce,
But ye must that relesse or modifie.'
'I graunt,' quod she, 'and so I will truly.'
And softly than her colour gan appeare,
As rose so rede, through-out her visage all,
Wherefore me think it is according here,
That she of right be cleped Rosiall.
Thus have I won, with wordes grete and small,
Some goodly word of hir that I love best,
And trust she shall yit set myne harte in rest.
'Goth on,' she seid to Philobone, 'and take
This man with you, and lede him all abowt
Within the court, and shew him, for my sake,
What lovers dwell withinne, and all the rowte
Of officers; for he is, out of dowte,
A straunger yit:'—'Come on,' quod Philobone,
'Philogenet, with me now must ye gon.'
And stalking soft with esy pace, I saw
About the king [ther] stonden environ,
Attendaunce, Diligence, and their felaw
Fortherer, Esperaunce, and many oon;
Dred-to-offend there stood, and not aloon;
For there was eke the cruell adversair,
The lovers fo, that cleped is Dispair,
Which unto me spak angrely and fell,
And said, my lady me deceiven shall:
'Trowest thow,' quod she, 'that all that she did tell,
Is true? Nay, nay, but under hony gall!
Thy birth and hers, [they] be nothing egall:
Cast of thyn hart, for all her wordes whyte,
For in good faith she lovith thee but a lyte.
779
And eek remember, thyn habilite
May not compare with hir, this well thow wot.'
Ye, than cam Hope and said, 'My frend, let be!
Beleve him not: Dispair, he ginneth dote.'
'Alas,' quod I, 'here is both cold and hot:
The tone me biddeth love, the toder nay;
Thus wot I not what me is best to say.
But well wot I, my lady graunted me,
Truly to be my woundes remedy;
Her gentilness may not infected be
With dobleness, thus trust I till I dy.'
So cast I void Dispaires company,
And taken Hope to councell and to frend.
'Ye, kepe that wele,' quod Philobone, 'in mind.'
And there besyde, within a bay-window,
Stood oon in grene, full large of brede and length,
His berd as blak as fethers of the crow;
His name was Lust, of wounder might and strength;
And with Delyt to argue there he thenkth,
For this was all his [hool] opinion,
That love was sin! and so he hath begon
To reson fast, and legge auctoritè:
'Nay,' quod Delyt, 'love is a vertue clere,
And from the soule his progress holdeth he:
Blind appetyt of lust doth often stere,
And that is sin: for reson lakketh there,
For thow [dost] think thy neigbours wyfe to win:
Yit think it well that love may not be sin;
For god and seint, they love right verely,
Void of all sin and vice: this knowe I wele,
Affeccion of flessh is sin, truly;
But verray love is vertue, as I fele,
For love may not thy freil desire akele:
For [verray] love is love withouten sin.'
780
'Now stint,' quoth Lust, 'thow spekest not worth a pin.'
And there I left thaim in their arguing,
Roming ferther in the castell wyde,
And in a corner Lier stood talking
Of lesings fast, with Flatery there besyde;
He seid that women were attire of pryde,
And men were founde of nature variaunt,
And coud be false, and shewen beau semblaunt.
Than Flatery bespake and seid, y-wis:
'See, so she goth on patens faire and fete,
Hit doth right wele: what prety man is this
That rometh here? Now truly, drink ne mete
Nede I not have; myne hart for joye doth bete
Him to behold, so is he goodly fressh:
It semeth for love his harte is tender nessh.'
This is the court of lusty folk and glad,
And wel becometh their habit and array:
O why be som so sorry and so sad,
Complaining thus in blak and whyte and gray?
Freres they ben, and monkes, in good fay:
Alas, for rewth! greet dole it is to seen,
To see thaim thus bewaile and sory been.
See how they cry and wring their handes whyte,
For they so sone went to religion!
And eke the nonnes, with vaile and wimple plight,
There thought that they ben in confusion:
'Alas,' thay sayn, 'we fayn perfeccion,
In clothes wide, and lak our libertè;
But all the sin mote on our frendes be.
For, Venus wot, we wold as fayn as ye,
That ben attired here and wel besene,
Desiren man, and love in our degree,
781
Ferme and feithfull, right as wold the quene:
Our frendes wikke, in tender youth and grene,
Ayenst our will made us religious;
That is the cause we morne and wailen thus.'
Than seid the monks and freres in the tyde,
'Wel may we curse our abbeys and our place,
Our statuts sharp, to sing in copes wyde,
Chastly to kepe us out of loves grace,
And never to fele comfort ne solace;
Yet suffre we the hete of loves fire,
And after than other haply we desire.
O Fortune cursed, why now and wherefore
Hast thow,' they seid, 'beraft us libertè,
Sith nature yave us instrument in store,
And appetyt to love and lovers be?
Why mot we suffer suche adversitè,
Diane to serve, and Venus to refuse?
Ful often sith this matier doth us muse.
We serve and honour, sore ayenst our will,
Of chastitè the goddes and the quene;
Us leffer were with Venus byden still,
And have reward for love, and soget been
Unto thise women courtly, fressh, and shene.
Fortune, we curse thy whele of variaunce!
There we were wele, thou revest our plesaunce.'
Thus leve I thaim, with voice of pleint and care,
In raging wo crying ful pitously;
And as I yede, full naked and full bare
Some I behold, looking dispitously,
On povertè that dedely cast their y;
And 'Welaway!' they cried, and were not fain,
For they ne might their glad desire attain.
782
For lak of richesse worldely and of gode,
They banne and curse, and wepe, and sein, 'Alas,
That poverte hath us hent that whylom stode
At hartis ese, and free and in good case!
But now we dar not shew our-self in place,
Ne us embolde to duelle in company,
There-as our hart wold love right faithfully.'
And yet againward shryked every nonne,
The prang of love so straineth thaim to cry:
'Now wo the tyme,' quod thay, 'that we be boun!
This hateful ordre nyse will don us dy!
We sigh and sobbe, and bleden inwardly,
Freting our-self with thought and hard complaint,
That ney for love we waxen wode and faint.'
And as I stood beholding here and there,
I was war of a sort full languisshing,
Savage and wild of loking and of chere,
Their mantels and their clothës ay tering;
And oft thay were of nature complaining,
For they their members lakked, fote and hand,
With visage wry and blind, I understand.
They lakked shap, and beautie to preferre
Theim-self in love: and seid, that god and kind
Hath forged thaim to worshippen the sterre,
Venus the bright, and leften all behind
His other werkes clene and out of mind:
'For other have their full shape and bewtee,
And we,' quod they, 'ben in deformitè.'
And nye to thaim there was a company,
That have the susters waried and misseid;
I mene, the three of fatall destinè,
That be our werdes; and sone, in a brayd,
Out gan they cry as they had been affrayd,
'We curse,' quod thay, 'that ever hath nature
783
Y-formed us, this wofull lyfe t'endure!'
And there he was contrite, and gan repent,
Confessing hole the wound that Citherè
Hath with the dart of hot desire him sent,
And how that he to love must subjet be:
Than held he all his skornes vanitè,
And seid, that lovers lede a blisful lyfe,
Yong men and old, and widow, maid and wyfe.
'Bereve me, goddesse,' quod he, '[of] thy might,
My skornes all and skoffes, that I have
No power forth, to mokken any wight,
That in thy service dwell: for I did rave:
This know I well right now, so god me save,
And I shal be the chief post of thy feith,
And love uphold, the révers who-so seith.'
Dissemble stood not fer from him in trouth,
With party mantill, party hood and hose;
And said, he had upon his lady rowth,
And thus he wound him in, and gan to glose
Of his entent full doble, I suppose:
And al the world, he seid, he loved it wele;
But ay, me thoughte, he loved her nere a dele.
Eek Shamefastness was there, as I took hede,
That blusshed rede, and durst nat ben a-knowe
She lover was, for thereof had she drede;
She stood and hing her visage down alowe;
But suche a sight it was to sene, I trow,
As of these roses rody on their stalk:
There cowd no wight her spy to speke or talk
In loves art, so gan she to abasshe,
Ne durst not utter all her privitè:
Many a stripe and many a grevous lasshe
784
She gave to thaim that wolden loveres be,
And hindered sore the simpill comonaltè,
That in no wyse durst grace and mercy crave;
For were not she, they need but ask and have;
Where if they now approchin for to speke,
Than Shamefastness returnith thaim again:
Thay think, if we our secret councell breke,
Our ladies will have scorn on us, certain,
And [per]aventure thinken greet disdain:
Thus Shamefastness may bringin in Dispeir,
Whan she is dede, the toder will be heir.
Com forth, Avaunter! now I ring thy bell!
I spyed him sone; to god I make a-vowe,
He loked blak as fendes doth in hell:—
'The first,' quod he, 'that ever [I] did wowe,
Within a word she com, I wot not how,
So that in armes was my lady free;
And so hath ben a thousand mo than she.
In Englond, Bretain, Spain, and Pycardie,
Arteys, and Fraunce, and up in hy Holand,
In Burgoyne, Naples, and [in] Italy,
Naverne, and Grece, and up in hethen land,
Was never woman yit that wold withstand
To ben at myn commaundement, whan I wold:
I lakked neither silver, coin, ne gold.
And there I met with this estate and that;
And here I broched her, and here, I trow:
Lo! there goth oon of myne; and wot ye what?
Yon fressh attired have I leyd full low;
And such oon yonder eke right well I know:
I kept the statut whan we lay y-fere;
And yet yon same hath made me right good chere.'
785
Thus hath Avaunter blowen every-where
Al that he knowith, and more, a thousand-fold;
His auncetrye of kin was to Lière,
For firste he makith promise for to hold
His ladies councell, and it not unfold;
Wherfore, the secret when he doth unshit,
Than lyeth he, that all the world may wit.
For falsing so his promise and behest,
I wounder sore he hath such fantasie;
He lakketh wit, I trowe, or is a best,
That can no bet him-self with reson gy.
By myn advice, Love shal be contrarie
To his availe, and him eke dishonoure,
So that in court he shall no more sojoure.
'Take hede,' quod she, this litell Philobone,
'Where Envy rokketh in the corner yond,
And sitteth dirk; and ye shall see anone
His lenë bodie, fading face and hond;
Him-self he fretteth, as I understond;
Witnesse of Ovid Methamorphosose;
The lovers fo he is, I wil not glose.
For where a lover thinketh him promote,
Envy will grucch, repyning at his wele;
Hit swelleth sore about his hartes rote,
That in no wyse he can not live in hele;
And if the feithfull to his lady stele,
Envy will noise and ring it round aboute,
And sey moche worse than don is, out of dowte.'
And Prevy Thought, rejoysing of him-self,
Stood not fer thens in habit mervelous;
'Yon is,' thought [I], 'som spirit or some elf,
His sotill image is so curious:
How is,' quod I, 'that he is shaded thus
With yonder cloth, I not of what colour?'
786
And nere I went, and gan to lere and pore,
And frayned him [a] question full hard.
'What is,' quod I, 'the thing thou lovest best?
Or what is boot unto thy paines hard?
Me think, thow livest here in grete unrest;
Thow wandrest ay from south to est and west,
And est to north; as fer as I can see,
There is no place in court may holden thee.
Whom folowest thow? where is thy harte y-set?
But my demaunde asoile, I thee require.'
'Me thought,' quod he, 'no crëature may let
Me to ben here, and where-as I desire:
For where-as absence hath don out the fire,
My mery thought it kindleth yet again,
That bodily, me think, with my souverain
I stand and speke, and laugh, and kisse, and halse,
So that my thought comforteth me full oft:
I think, god wot, though all the world be false,
I will be trewe; I think also how soft
My lady is in speche, and this on-loft
Bringeth myn hart to joye and [greet] gladnesse;
This prevey thought alayeth myne hevinesse.
And what I thinke, or where to be, no man
In all this erth can tell, y-wis, but I:
And eke there nis no swallow swift, ne swan
So wight of wing, ne half [so] yern can fly;
For I can been, and that right sodenly,
In heven, in helle, in paradise, and here,
And with my lady, whan I will desire.
I am of councell ferre and wyde, I wot,
With lord and lady, and their previtè
I wot it all; but be it cold or hot,
787
They shall not speke without licence of me,
I mene, in suche as sesonable be;
For first the thing is thought within the hert,
Ere any word out from the mouth astert.'
And with that word Thought bad farewell and yede:
Eke furth went I to seen the courtes gyse:
And at the dore cam in, so god me spede,
Twey courteours of age and of assyse
Liche high, and brode, and, as I me advyse,
The Golden Love, and Leden Love thay hight:
The ton was sad, the toder glad and light.
...
'Yis! draw your hart, with all your force and might,
To lustiness, and been as ye have seid;
And think that I no drop of favour hight,
Ne never had to your desire obeyd,
Till sodenly, me thought, me was affrayed,
To seen you wax so dede of countenaunce;
And Pitè bad me don you some plasaunce.
Out of her shryne she roos from deth to lyve,
And in myne ere full prevely she spak,
'Doth not your servaunt hens away to dryve,
Rosiall,' quod she; and than myn harte [it] brak,
For tender reuth: and where I found moch lak
In your persoune, than I my-self bethought;
And seid, 'This is the man myne harte hath sought.''
'Gramercy, Pitè! might I but suffice
To yeve the lawde unto thy shryne of gold,
God wot, I wold; for sith that thou did rise
From deth to lyve for me, I am behold
To thanken you a thousand tymes told,
And eke my lady Rosiall the shene,
Which hath in comfort set myn harte, I wene.
788
And here I make myn protestacion,
And depely swere, as [to] myn power, to been
Feithfull, devoid of variacion,
And her forbere in anger or in tene,
And serviceable to my worldes quene,
With al my reson and intelligence,
To don her honour high and reverence.'
I had not spoke so sone the word, but she,
My souverain, did thank me hartily,
And seid, 'Abyde, ye shall dwell still with me
Till seson come of May; for than, truly,
The King of Love and all his company
Shall hold his fest full ryally and well:'
And there I bode till that the seson fell.
On May-day, whan the lark began to ryse,
To matens went the lusty nightingale
Within a temple shapen hawthorn-wise;
He might not slepe in all the nightertale,
But 'Domine labia,' gan he crye and gale,
'My lippes open, Lord of Love, I crye,
And let my mouth thy preising now bewrye.'
The eagle sang 'Venite, bodies all,
And let us joye to love that is our helth.'
And to the deske anon they gan to fall,
And who come late, he pressed in by stelth:
Than seid the fawcon, our own hartis welth,
'Domine, Dominus noster, I wot,
Ye be the god that don us bren thus hot.'
'Celi enarrant,' said the popingay,
'Your might is told in heven and firmament.'
And than came in the goldfinch fresh and gay,
And said this psalm with hertly glad intent,
789
'Domini est terra; this Laten intent,
The god of Love hath erth in governaunce:'
And than the wren gan skippen and to daunce.
'Jube, Domine, Lord of Love, I pray
Commaund me well this lesson for to rede;
This legend is of all that wolden dey
Marters for love; god yive the sowles spede!
And to thee, Venus, sing we, out of drede,
By influence of all thy vertue grete,
Beseching thee to kepe us in our hete.'
The second lesson robin redebrest sang,
'Hail to the god and goddess of our lay!'
And to the lectorn amorously he sprang:—
'Hail,' quod [he] eke, 'O fresh seson of May,
Our moneth glad that singen on the spray!
Hail to the floures, rede, and whyte, and blewe,
Which by their vertue make our lustes newe!'
The thrid lesson the turtill-dove took up,
And therat lough the mavis [as] in scorn:
He said, 'O god, as mot I dyne or sup,
This folissh dove will give us all an horn!
There been right here a thousand better born,
To rede this lesson, which, as well as he,
And eke as hot, can love in all degree.'
The turtill-dove said, 'Welcom, welcom, May,
Gladsom and light to loveres that ben trewe!
I thank thee, Lord of Love, that doth purvey
For me to rede this lesson all of dewe;
For, in gode sooth, of corage I pursue
To serve my make till deth us must depart:'
And than 'Tu autem' sang he all apart.
'Te deum amoris,' sang the thrustell-cok:
790
Tuball him-self, the first musician,
With key of armony coude not unlok
So swete [a] tewne as that the thrustill can:
'The Lord of Love we praisen,' quod he than,
'And so don all the fowles, grete and lyte;
Honour we May, in fals lovers dispyte.'
'Dominus regnavit,' seid the pecok there,
'The Lord of Love, that mighty prince, y-wis,
He hath received her[e] and every-where:
Now Jubilate sing:'—'What meneth this?'
Seid than the linet; 'welcom, Lord of blisse!'
Out-stert the owl with 'Benedicite,'
What meneth al this mery fare?' quod he.
'Laudate,' sang the lark with voice full shrill;
And eke the kite, 'O admirabile;
This quere will throgh myne eris pers and thrill;
But what? welcom this May seson,' quod he;
'And honour to the Lord of Love mot be,
That hath this feest so solemn and so high:'
'Amen,' seid all; and so seid eke the pye.
And furth the cokkow gan procede anon,
With 'Benedictus' thanking god in hast,
That in this May wold visite thaim echon,
And gladden thaim all whyl the fest shall last:
And therewithall a-loughter out he brast,
'I thank it god that I shuld end the song,
And all the service which hath been so long.'
Thus sang thay all the service of the fest,
And that was don right erly, to my dome;
And furth goth all the Court, both most and lest,
To feche the floures fressh, and braunche and blome;
And namly, hawthorn brought both page and grome.
With fressh garlandës, partie blewe and whyte,
And thaim rejoysen in their greet delyt.
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Eke eche at other threw the floures bright,
The prymerose, the violet, the gold;
So than, as I beheld the ryall sight,
My lady gan me sodenly behold,
And with a trew-love, plited many-fold,
She smoot me through the [very] hert as blyve;
And Venus yet I thanke I am alyve.
~ Anonymous Olde English,
20:Knyghthode And Bataile
A XVth Century Verse Paraphrase of Flavius Vegetius Renatus' Treatise 'DE RE
MILITARI'
Proemium.
Salue, festa dies
i martis,
Mauortis! auete
Kalende. Qua Deus
ad celum subleuat
ire Dauid.
Hail, halyday deuout! Alhail Kalende
Of Marche, wheryn Dauid the Confessour
Commaunded is his kyngis court ascende;
Emanuel, Jhesus the Conquerour,
This same day as a Tryumphatour,
Sette in a Chaire & Throne of Maiestee,
To London is comyn. O Saviour,
Welcome a thousand fold to thi Citee!
And she, thi modir Blessed mot she be
That cometh eke, and angelys an ende,
Wel wynged and wel horsed, hidir fle,
Thousendys on this goode approche attende;
And ordir aftir ordir thei commende,
As Seraphin, as Cherubyn, as Throne,
As Domynaunce, and Princys hidir sende;
And, at o woord, right welcom euerychone!
But Kyng Herry the Sexte, as Goddes Sone
Or themperour or kyng Emanuel,
To London, welcomer be noo persone;
O souuerayn Lord, welcom! Now wel, Now wel!
Te Deum to be songen, wil do wel,
And Benedicta Sancta Trinitas!
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Now prosperaunce and peax perpetuel
Shal growe,-and why? ffor here is Vnitas.
Therof to the Vnitee 'Deo gracias'
In Trinitee! The Clergys and Knyghthode
And Comynaltee better accorded nas
Neuer then now; Now nys ther noon abode,
But out on hem that fordoon Goddes forbode,
Periurous ar, Rebellovs and atteynte,
So forfaytinge her lyif and lyvelode,
Although Ypocrisie her faytys peynte.
Now, person of Caleys, pray euery Seynte
In hevenys & in erth of help Thavaile.
It is, That in this werk nothing ne feynte,
But that beforn good wynde it go ful sayle;
And that not oonly prayer But travaile
Heron be sette, Enserche & faste inquere.
Thi litil book of knyghthode & bataile,
What Chiualer is best, on it bewere.
Whil Te Deum Laudamus vp goth there
At Paulis, vp to Westmynster go thee;
The Kyng comyng, Honor, Virtus the Quene,
So glad goth vp that blisse it is to see.
Thi bille vnto the Kyng is red, and He
Content withal, and wil it not foryete.
What seith my lord Beaumont? 'Preste, vnto me
Welcom.' (here is tassay, entre to gete).
'Of knyghthode & Bataile, my lord, as trete
The bookys olde, a werk is made now late,
And if it please you, it may be gete.'
'What werk is it?' 'Vegetius translate
Into Balade.' 'O preste, I pray the, late
Me se that werk.' 'Therto wil I you wise.
Lo, here it is!' Anon he gan therate
To rede, thus: 'Sumtyme it was the gise'-
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And red therof a part. 'For my seruyse
Heer wil I rede (he seith) as o psaultier.'
'It pleaseth you right wel; wil your aduyse
Suppose that the kyng heryn pleasier
May haue?' 'I wil considir the matier;
I fynde it is right good and pertynente
Vnto the kyng; his Celsitude is hier;
I halde it wel doon, hym therwith presente.
Almyghti Maker of the firmament,
O mervailous in euery creature,
So singuler in this most excellent
Persone, our Souuerayn Lord! Of what stature
Is he, what visagynge, how fair feture,
How myghti mad, and how strong in travaile!
In oonly God & hym it is tassure
As in a might, that noo wight dar assaile.
Lo, Souuerayn Lord, of Knyghthode & bataile
This litil werk your humble oratour,
Ye, therwithal your Chiualers, travaile,
Inwith your hert to Crist the Conquerour
Offreth for ye. Ther, yeueth him thonour;
His true thought, accepte it, he besecheth,
Accepte; it is to this Tryumphatour,
That myghti werre exemplifying techeth.
He redeth, and fro poynt to poynt he secheth,
How hath be doon, and what is now to done;
His prouidence on aftirward he strecheth,
By see & lond; he wil provide sone
To chace his aduersaryes euerychone;
Thei hem by lond, thei hem by see asseyle;The Kyng his Oratoure, God graunt his bone,
Ay to prevaile in knyghthode & bataile.
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Amen.
I.
Sumtyme it was the gise among the wise
To rede and write goode and myghti thingis,
And have therof the dede in exercise;
Pleasaunce heryn hadde Emperour and Kingis.
O Jesse flour, whos swete odour our Kinge is,
Do me to write of knyghthode and bataile
To thin honour and Chiualers tavaile.
Mankyndys lyfe is mylitatioun,
And she, thi wife, is named Militaunce,
Ecclesia; Jhesu, Saluatioun,
My poore witte in thi richesse avaunce,
Cast out therof the cloude of ignoraunce,
Sette vp theryn thi self, the verrey light,
Therby to se thi Militaunce aright.
O Lady myn, Maria, Lode sterre,
Condite it out of myst & nyght, that dark is,
To write of al by see & lond the werre.
Help, Angelys, of knyghthode ye Ierarkys
In heven & here; o puissaunt Patriarkys,
Your valiaunce and werre in see & londe
Remembering, to this werk putte your honde.
Apostolys, ye, with thalmyghti swoorde
Of Goddis woord, that were Conquerourys
Of al the world, and with the same woorde
Ye Martirys that putte of sharpe shourys,
Ye Virgynys pleasaunt and Confessourys
That with the same sworde haue had victory,
Help heer to make of werre a good memory.
And euery werreour wil I beseche,
Impropurly where of myn ignoraunce
367
Of werre I write, as putte in propre speche
And mende me, prayinge herof pleasaunce
To God be first, by Harry Kyng of Fraunce
And Englond, and thenne ereither londe,
Peasibilly that God putte in his honde.
Thus seide an humble Inuocatioun
To Criste, his Modir, and his Sayntis alle,
With confidence of illustratioun,
Criste me to spede, and prayer me to walle,
Myn inwit on this werk wil I let falle,
And sey what is kynyghthode, and in bataile,
By lond & see, what feat may best prevaile.
Knyghthode an ordir is, the premynent;
Obeysaunt in God, and rather deye
Then disobeye; and as magnificent
As can be thought; exiled al envye;
As confident the right to magnifie
As wil the lawe of Goddis mandement,
And as perseueraunt and patient.
The premynent is first thalmyghti Lord,
Emanuel, that euery lord is vndir
And good lyver; but bataile and discord
With him hath Sathanas; thei are asondir
As day & nyght, and as fier wasteth tundir,
So Sathanas his flok; and Cristis oste
In gemmy gold goth ardent, euery cooste.
Themanuel, this Lord of Sabaoth,
Hath ostis angelik that multitude,
That noon of hem, nor persone erthly, woote
Their numbir or vertue or pulcritude;
Our chiualers of hem similitude
Take as thei may, but truely ? fer is,
As gemmys are ymagyned to sterrys.
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Folk angelik, knyghthode archangelike,
And the terrible tourmys pryncipaunt,
The Potestates myght, ho may be like,The vigoroux vertue so valyaunt,
The Regalye of thordir domynaunt,
The Thronys celsitude of Cherubyn?
Who hath the light or flamme of Seraphyn?
Yit true it is, Man shal ben angelike;
Forthi their hosteyinye the Lord hath shewed
Ofte vnto man, the crafte therof to pike,
In knyghthode aftir hem man to be thewed:
By Lucyfer falling, rebate and fewed
Her numbir was, and it is Goddis wille,
That myghti men her numbir shal fulfille.
Of myghty men first is thelectioun
To make, & hem to lerne, & exercise
An ooste of hem for his perfectioun,
Be numbred thenne; and aftir se the gise
Of strong bataile, fighting in dyuers wise;
In craft to bilde, and art to make engyne
For see & lond, this tretys I wil fyne.
Thelectioun of werreours is good
In euery londe; and southward ay the more,
The more wit thei haue & lesse blood,
Forthi to blede thei drede it, and therfore
Reserue theim to labour & to lore,
And northeward hath more blood and lesse
Wit, and to fight & blede an hardinesse.
But werreours to worthe wise & bolde,
Is good to take in mene atwix hem twayne,
Where is not ouer hote nor ouer colde;
And to travaile & swete in snow & rayne,
In colde & hete, in wode & feeldys playne,
369
With rude fode & short, thei that beth vsed,
To chere it is the Citesens seclused.
And of necessitee, if thei be take
To that honour as to be werreourys,
In grete travaile her sleuth is of to shake,
And tolleraunce of sonne & dust & shourys,
To bere & drawe, & dayes delve and hourys
First vse thei, and reste hem in a cave,
And throute among, and fode a smal to haue.
In soden case emergent hem elonge
Fro their Cite, streyt out of that pleasaunce;
So shal thei worthe, ye, bothe bolde & stronge;
But feithfully the feld may most avaunce
A myghti ooste; of deth is his doubtaunce
Ful smal, that hath had smal felicite.
To lyve, and lande-men such lyuers be.
Of yonge folk is best electioun,
In puberte thing lightlier is lerned,
Of tendre age vp goth perfectioun
Of chiualers, as it is wel gouerned;
Alacrite to lepe & renne vnwerned,
Not oonly be, but therto sette hem stronge
And chere theim therwith, whil thei beth yonge.
For better is ?ge men compleyne
On yerys yet commyng and nat fulfilled,
Then olde men dolorouxly disdeyne,
That thei here yougthe in negligence haspilde.
The yonge may seen alle his daies filde
In disciplyne of were and exercise,
That age may not haue in eny wise.
Not litil is the discipline of werre,
O fote, on hors, with sword or shild or spere,
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The place & poort to kepe and not to erre,
Ne truble make, and his shot wel bewere,
To dike and voyde a dike, and entir there,
As is to do; lerned this gouernaunce,
No fere is it to fight, but pleasaunce.
The semelyest, sixe foote or litil lesse,
The first arayes of the legyoun,
Or wyngys horsyd, it is in to dresse;
Yet is it founde in euery regioun,
That smale men have had myght & renoun:
Lo, Tideus, as telleth swete Homere,
That litil man in vigour had no pere.
And him, that is to chese, it is to se
The look, the visagynge, the lymys stronge,
That thei be sette to force & firmytee;
For bellatours, men, horsis, hondis yonge,
As thei be wel fetured, is to fonge,
As in his book seith of the bee Virgile,
Too kyndis are, a gentil and a vile.
The gentil is smal, rutilaunt, glad-chered,
That other horribil, elenge and sloggy,
Drawinge his wombe abrede, and vgly-hered,
To grete the bolk, and tremulent and droggy,
The lymes hery, scabious & ruggy;
That be wil litil do, but slepe & ete,
And al deuoure, as gentil bees gete.
So for bataile adolescentys yonge
Of grym visage and look pervigilaunt,
Vpright-necked, brod-brested, boned stronge.
Brawny, bigge armes, fyngeres elongaunt,
Kne deep, smal wombe, and leggys valiaunt,
To renne & lepe: of these and suche signys
Thelectioun to make ascribed digne is.
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For better is, of myghti werryourys
To haue ynogh, then ouer mych of grete.What crafty men tabide on werrys shourys,
It is to se; fisshers, foulers, forlete
Hem alle, and pigmentaryes be foryete,
And alle they that are of idil craftys,
Their insolence & feet to be forlafte is.
The ferrour and the smyth, the carpenter,
The huntere of the hert & of the boor,
The bocher & his man, bed hem com nere,
For alle tho may do and kepe stoor.
An old prouerbe is it: Stoor is not soor,
And commyn wele it is, a werreour
To have aswel good crafte as grete vigour.
The reaumys myght, the famys fundament,
Stont in the first examynatioun
Or choys, wheryn is good be diligent.
Of the provynce that is defensioun;
A wysdom and a just intensioun
Is him to have, an ost that is to chese,
Wheryn is al to wynne or al to lese.
If chiualers, a land that shal defende,
Be noble born, and have lond & fee,
With thewys goode, as can noman amende,
Thei wil remembir ay their honeste,
And shame wil refreyne hem not to fle;
Laude & honour, hem sporynge on victory,
To make fame eternal in memory.
What helpeth it, if ignobilitee
Have exercise in werre and wagys large;
A traitour or a coward if he be,
Thenne his abode is a disceypt & charge;
If cowardise hym bere away by barge
372
Or ship or hors, alway he wil entende
To marre tho that wolde make or mende.
Ciuilians or officers to make
Of hem that have habilite to werre,
Is not the worship of a lond tawake,
Sumtyme also lest noughti shuld com nerre,
Thei sette hym to bataile, & theryn erre;
Therfore it is by good discretioun
And grete men to make electioun.
And not anoon to knyghthode is to lyft
A bacheler elect; let first appare
And preve it wel that he be stronge & swift
And wil the discipline of werrys lere,
With confidence in conflict as he were.
Ful oftyn he that is right personabil,
Is aftir pref reported right vnabil.
He putte apart, putte in his place an other;
Conflicte is not so sure in multitude,
As in the myght. Thus proved oon & other
Of werre an entre or similitude,
In hem to shewe. But this crafte dissuetude
Hath take away; here is noon exercise
Of disciplyne, as whilom was the gise.
How may I lerne of hym that is vnlerned,
How may a thing informal fourme me?
Thus I suppose is best to be gouerned:
Rede vp thistories of auctoritee,
And how thei faught, in theym it is to se,
Or better thus: Celsus Cornelius
Be red, or Caton, or Vegetius.
Vegetius it is, that I entende
Aftir to goon in lore of exercise,
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Besechinge hem that fynde a faut, amende
It to the best, or me tamende it wise;
As redy wil I be with my seruyce
Tamende that, as ferther to procede.
Now wel to go, the good angel vs lede.
First is to lerne a chiualerys pace,
That is to serue in journey & bataile;
Gret peril is, if they theryn difface,
That seyn: our enemye wil our oste assaile
And jumpe light; to goon is gret availe,
And pace in howrys fyve
Wel may they goon, and not goon ouer blyve.
And wightly may thei go moo,
But faster and they passe, it is to renne;
In rennyng exercise is good also,
To smyte first in fight, and also whenne
To take a place our foomen wil, forrenne,
And take it erst; also to serche or sture,
Lightly to come & go, rennynge is sure.
Rennynge is also right good at the chace,
And forto lepe a dike, is also good,
To renne & lepe and ley vppon the face,
That it suppose a myghti man go wood
And lose his hert withoute sheding blood;
For myghtily what man may renne & lepe,
May wel devicte and saf his party kepe.
To swymme is eek to lerne in somer season;
Men fynde not a brigge as ofte as flood,
Swymmyng to voide and chace an oste wil eson;
Eeke aftir rayn the ryueres goth wood;
That euery man in thoost can swymme, is good.
Knyght, squyer, footman, cook & cosynere
And grome & page in swymmyng is to lere.
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Of fight the disciplyne and exercise
Was this: to haue a pale or pile vpright
Of mannys hight, thus writeth olde wyse;
Therwith a bacheler or a yong knyght
Shal first be taught to stonde & lerne fight;
A fanne of doubil wight tak him his shelde,
Of doubil wight a mace of tre to welde.
This fanne & mace, which either doubil wight is
Of shelde & sword in conflicte or bataile,
Shal exercise as wel swordmen as knyghtys,
And noo man (as thei seyn) is seyn prevaile
In felde or in gravel though he assaile,
That with the pile nath first gret exercise;
Thus writeth werreourys olde & wise.
Have vche his pile or pale vpfixed faste,
And, as in werre vppon his mortal foo,
With wightynesse & wepon most he caste
To fighte stronge, that he ne shape him fro,On him with shild & sword avised so,
That thou be cloos, and prest thi foo to smyte,
Lest of thin owne deth thou be to wite.
Empeche his hed, his face, have at his gorge,
Bere at the breste, or serue him on the side
With myghti knyghtly poort, eue as Seynt George,
Lepe o thi foo, loke if he dar abide;
Wil he nat fle, wounde him; mak woundis wide,
Hew of his honde, his legge, his thegh, his armys;
It is the Turk: though he be sleyn, noon harm is.
And forto foyne is better then to smyte;
The smyter is deluded mony oonys,
The sword may nat throgh steel & bonys bite,
Thentrailys ar couert in steel & bonys,
But with a foyn anoon thi foo fordoon is;
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Tweyne vnchys entirfoyned hurteth more
Then kerf or ege, although it wounde sore.
Eek in the kerf, thi right arm is disclosed,
Also thi side; and in the foyn, couert
Is side & arm, and er thou be supposed
Redy to fight, the foyn is at his hert
Or ellys where, a foyn is euer smert;
Thus better is to foyne then to kerve;
In tyme & place ereither is tobserue.
This fanne & mace ar ay of doubil wight,
That when the Bacheler hath exercise
Of hevy gere, and aftir taketh light
Herneys, as sheeld & sword of just assise,
His hert avaunceth, hardynes tarise.
My borthon is delyuered, thinketh he,
And on he goth, as glad as he may be.
And ouer this al, exercise in armys
The doctour is to teche and discipline,
For double wage a wurthi man of armys
Was wont to take, if he wer proved digne
Aforn his prince, ye, tymes VIII or IX;
And whete he had, and barly had the knyght
That couthe nat as he in armys fight.
Res publica right commendabil is,
If chiualers and armys there abounde,
For, they present, may nothing fare amys,
And ther thei are absent, al goth to grounde;
In gemme, in gold, in silk be thei fecounde,
It fereth not; but myghti men in armys,
They fereth with the drede of deth & harmys.
Caton the Wise seith: where as men erre
In other thinge, it may be wel amended;
376
But emendatioun is noon in werre;
The cryme doon, forthwith the grace is spended,
Or slayn anoon is he that there offended,
Or putte to flight, and euer aftir he
Is lesse worth then they that made him fle.
But turne ageyn, Inwit, to thi preceptys!
With sword & sheld the lerned chiualer
At pale or pile, in artilaunce excepte is;
A dart of more wight then is mester,
Tak him in honde, and teche hym it to ster,
And caste it at that pile, as at his foo,
So that it route, and right vppon hym go.
Of armys is the doctour heer tattende,
That myghtily this dart be take & shake,
And shot as myghtily, forthright on ende,
And smyte sore, or nygh, this pile or stake;
Herof vigour in tharmys wil awake
And craft to caste & smyte shal encrece;
The werreours thus taught, shal make peax.
But bachilers, the thridde or firthe part,
Applied ar to shote in bowes longe
With arowys; heryn is doctryne & art,
The stringys vp to breke in bowes stronge,
And swift and craftily the taclis fonge,
Starkly the lifte arm holde with the bowe,
Drawe with the right, and smyte, and ouerthrowe.
Set hert & eye vppon that pile or pale,
Shoot nygh or on, and if so be thou ride
On hors, is eek the bowys bigge vp hale;
Smyte in the face or breste or bak or side,
Compelle fle, or falle, if that he bide.
Cotidian be mad this exercise,
On fote & hors, as writeth olde wise.
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That archery is grete vtilitee,
It nedeth not to telle eny that here is;
Caton, therof in bookys writeth he,
Among the discipline of chiualerys,
And Claudius, that werred mony yeres,
Wel seide, and Affricanus Scipio
With archerys confounded ofte his foo.
Vse eek the cast of stoon with slynge or honde;
It falleth ofte, if other shot ther noon is,
Men herneysed in steel may not withstonde
The multitude & myghti caste of stonys;
It breketh ofte & breseth flesh & bonys,
And stonys in effecte are euerywhere,
And slyngys ar not noyous forto bere.
And otherwhile in stony stede is fight,
A mountayn otherwhile is to defende,
An hil, a toun, a tour, and euery knyght
And other wight may caste stoon on ende.
The stonys axe, if other shot be spende,
Or ellys thus: save other shot with stonys,
Or vse hem, as requireth, both atonys.
The barbulys that named ar plumbatys,
Set in the sheld is good to take fyve,
That vsed hem of old, wer grete estatys;
As archerys, they wolde shote and dryve
Her foo to flight, or leve him not alyve;
This shot commended Dioclisian
And his Coemperour Maxymyan.
The Chiualers and werreourys alle,
Quicly to lepe on hors, and so descende
Vppon the right or lyft side, if it falle,
That exercise is forto kepe an ende;
Vnarmed first, and armed thenne ascende,
378
And aftir with a spere or sword & shelde,
This feet is good, when troubled is the felde.
And LX pounde of weght it hade to bere
And go therwith a chiualerys pace,
Vitaile & herneysing and sword & spere,
Frely to bere; al this is but solace;
Thinge exercised ofte in tyme & space,
Hard if it be, with vse it wil ben eased,
The yonge men herwith beth best appesed.
And exercise him vche in his armure,
As is the gise adayes now to were,
And se that euery peece herneys be sure,
Go quycly in, and quyk out of the gere,
And kepe it cler, as gold or gemme it were;
Corraged is that hath his herneys bright,
And he that is wel armed, dar wel fight.
To warde & wacche an oste it is to lerne
Both holsom is that fvlly and necessary,
Withinne a pale an oste is to gouerne,
That day & nyght saftly theryn they tary
And take reste, and neuer oon myscary;
For faute of wacch, ha worthi not myscheved
Now late, and al to rathe? Is this nat preved?
To make a fortresse, if the foon be nygh,
Assure a grounde, and se that ther be fode
For man & beest, and watir deep mydthigh,
Not fer; and se there wode or grovys goode.
Now signe it, lyne it out by yerde or rode,
An hil if ther be nygh, wherby the foo
May hurte, anoon set of the ground therfro.
Ther flood is wont the felde to ouer flete,
Mak ther noo strength; and as is necessary
379
Vnto thyn oste, as mych is out to mete,
And cariage also theryn most tary;
Men dissipat, here enemy may myscary,
And combred is an oste that is compressed;
Tak eue ynough, and hoom have vch man dressed.
Trianguler, or square, or dymyrounde
The strength it is to make of hosteyinge;
Thavis therof is taken at the grounde;And estward, or vppon thi foo comynge,
The yatys principal have vssuynge,
To welcom him; and if an ost journey,
The yatis ar to sette vppon his wey.
The centenaryes thervppon shal picche
Her pavilons, and dragonys and signys
Shal vp be set, and Gorgona the wicche
Vpsette they; to juste batail condigne is
Vch helply thing; another yate & signe is,
Ther trespassers shal go to their juesse,
That oponeth north, or westward, as I gesse.
In maneer a strengthe is to be walled,
If ther oppresse noo necessitee:
Delve vp the torf, have it togedir malled,
Therof the wal be mad high footys
Above grounde; the dike withouten be
IX foote brode, and deep dounright;
Thus dike & wal is wel fote in hight.
This werk they calle a dike tumultuary;
To stynte a rore, and if the foo be kene,
Legytymat dykinge is necessary;
XII foote brod that dike is to demene,
And nyne deep; his sidys to sustene,
And hege it as is best on either side,
That diked erth vpheged stonde & bide.
380
Above grounde arise it foure foote;
Thus hath the dike in brede footys XII,
And XIII is it high fro crop to roote,
That stake of pith which euery man him selve
Hath born, on oneward is it forto delve.
And this to do, pikens, mattok and spade
And tole ynough ther most be redy made.
But and the foo lene on forwith to fight,
The hors men alle, and half the folk ofoote
Embataile hem, to showve away their myght,
That other half, to dike foot by foote,
Be sette, and an heraude expert by roote,
The Centrions other the Centenaryis
In ordre forth hem calle, as necessary is.
And ay among the centrions enserch,
The werk, if it be wrought, kept the mesure,
In brede & deep & high, perch aftir perch,
And chastise him, that hath nat doon his cure.
An hoste thus exercised may ensure
In prevalence, whos debellatioun
Shal not be straught by perturbatioun.
Wel knowen is, nothinge is more in fight
Then exercise and daily frequentaunce;
Vch werreour therfore do his myght
To knowe it wel and kepe his ordynaunce;
An ooste to thicke, I sette, is encombraunce,
And also perilous is ouer thynne,
Thei sone fle that be to fer atwynne.
We werreours, forthi go we to feelde;
And as our name in ordir in the rolle is,
Our ordynaunt, so sette vs, dart & sheelde
And bowe & axe, and calle vs first by pollys;
Triangulys, quadrangulys, and rollys,
381
We may be made; and thus vs embataile,
Gouerned, vndir grate to prevaile.
A sengil ege is first to strecch in longe,
Withoute bosomynge or curuature,
With dowbeling forwith let make it stronge,
That also fele assiste, in like mesure,
And with a woord turne hem to quadrature,
And efte trianguler, and then hem rounde,
And raunge hem efte, and keep euerych his grounde.
This ordynaunce of right is to prevaile;
Doctryne hem eek, whenne it is best to square,
And when a triangul may more availe,
And orbys, how they necessary are;
How may be to condense, and how to rare;
The werreours that ha this exercise,
Be preste with hardynesse, & stronge & wise.
And ouer this, an olde vsage it was
To make walk thryes in euery mone,
And tho they wente a chiualerys paas
X myle outward, the men of armys, none
Vnharneysed; the footmen euerychone
Bowed, tacled, darted, jacked, saladed;
Vitaile eke born withal, her hertis gladed.
In hom comynge, among thei wente faste
And ranne among. Eek tourmys of ryderys
Sumtyme journeyed on foote in haste,
Shelded & herneysed with myghti sperys;
Not oonly in the playn, but also where is
A mountayn or a clif or streyt passagys.
Thus hadde thei both exercise and wagys.
Ereithre ege in this wise exercised
Was by & by, so that no chaunce of newe
382
Nas to be thought, that thei nere of avised,
And hadde way the daungerys teschewe
Vndaungered; and this wisdom thei knewe
By discipline of their doctour of armys,
To wynne honour withouten hate or harmys.
Thelectioun and exercise anended,
An ooste is now to numbre & dyvide,
And seen vch officer his part commended,
And how to sette a feeld to fight & bide.
Goode Angelys and Sayntys, ye me gide
And lighte me, o Lady Saynte Mary!
To write wel this werk & not to tary.-
II.
Electrix ita Milicie pars prima recedit,
Et pars partitrix ecce secunda subit.
The firste parte of IIII is here at ende;
Now to the part secounde! er we procede
To knowe this, His grace God vs sende!
Myn auctour ofte aduiseth vs to rede
And to the sense of it to taken hede;
To rede a thinge withoute intelligence,
As seith Cato the Wise, is negligence.
But this I leve vnto the sapience
Of chiualers, and to my werk retorne,
Theryn to do my feithful diligence
For their pleasaunce, out of this prosis storne
The resonaunce of metris wolde I borne.
As myghti herte in ryngynge herneysinge,
So gentil wit wil in good metris springe.
And for thonour of theuerlastyng kynge,
Our saviour Jhesus and his Ierarkys,
383
His Angelys, and for that swete thinge,
His Modre, patronesse of al my warkys,
For His prophetys love and patriarkys,
And for thapostolis that made our Crede,
As do me fauour, ye that wil me rede.
Virgile seith (an high poete is he)
That werre in armys stont and mannys myght,
The man on hors, o fote, or on the see;
Riders be wyngis clept, for swift & light,
On either half of thege eke ar thei dight;
But now that ege is called the banere
Or banerye, hauyng his banereer.
Also ther are riders legyonaryis;
Thei are annexed to the legioun.
In too maner of shippes men to cary is,
Their namys ar couth in this regioun;
Orthwart go they the flood, and vp & doun;
Riders in playn, footmen goth euery where,
By theyme the commyn wele is to conquere;
Riders a fewe, and haue o foote fele,
Thei spende smal, and horsmen spende fre.
Footmen o tweyne is to dyuide & dele:
Or legiaunt or aydaunt for to be.
Confederat men aydaunt is to se,
That is to say, by trewce or toleraunce,
As Frensh ar suffred here, and we in Fraunce.
Aydaunt be they, but in the legioun
Lith thordinaunce in werre to prevaile.
A legioun out of electioun
Hath take his name, as elect to bataile.
Her diligence and feith is not to faile;
Thi legyaunt forthi to multiplie
Is right, but aydauntys a fewe applie.
384
Thousant werreours was a phalange
In dayis olde, and of men
Was a caterve, but this diagalange
Is, as to this, not worth a pulled hen.
The legioun, departed into X,
Is vs to lerne, and legions how fele
It is to haue, and how asondir dele.
The consules legiounys ladden,
Al aldermeest; but thei hadde exercise,
Wherof the felde victoriously thei hadden;
To chose a legioun, this was the gise,
In bookys as they seyn, these olde wise:
Wyis, hardy, strong, doctryned, high statured,
In feet of werre ofte vsed & wel vred.
That was the man, he was mad mylitaunt,
When al the world to the Romayn Empire
Was made obey, by knyghthod valiaunt;A sacramental oth doth it requyre,
To write pleyn this matere I desire,
By God & Criste and Holy Goost swar he,
And by that Emperourys maiestee.
Next God is hym to drede and hym to honour is;
Right as to God ther bodily present,
To themperour, when he mad Emperour is,
Devotioun; vch loyal ympendent
Is to be vigilaunt, his seruyent;
God serueth he, both knyght & comynere,
That loueth him, to God that regneth here.
God, Criste Jhesus, and Holy Goste; was sworn
By theim, and themperourys maiestee,
That his commaundementys shuld be born
And strenuously be doon, be what thei be;
Fro mylitaunce that thei shal neuer fle
385
Ner voyde deth, but rather deth desire
For themperour, and wele of his Empire.
Thus sworn, vch knyght is of the legioun.
The legioun stont in cohortys;
Cohors the Latyn is, this regioun
Tenglish it fore, help vs, good Lord! Amen.
The dignite and number of the men
Hath in the firste cohors an excellence
Of noble blood, manhode and sapience.
This feleshepe, most worshipful, most digne,
Bar thegil and thymage of themperour;
As God present was holden either signe,
Thei hadde both attendaunce & honour;
Of chiualers heryn was doon the flour,
A an and footmen,
And of wight horsmen.
The military cohors, or the choors,
Thus named it the wise, and the secounde
Cohors, like as the bonet to his coors
Is set, thei sette it footmen stronge & sounde,
And an half, and abounde
In hit, with sixe & sixti hors, and it
The Quyngentary called men of wit.
As fele & myghty choys putte in the thridde is,
For in their honde espeyre is al to thryve;
Her place in ordynaunce is in the myddys,
And for the firth choors is to discrive
Footmen and an half,
With sixe & sixti hors, and eue as fele,
With better hors, vnto the fifthe dele.
For as the first cohors is the right horn,
So in the lift horn is the fifthe choors;
386
For V choors stonde in the frounte aforn,
Or the vawarde; of termys is noo foors,
So the conceyt be had. The sixt cohors
Hath, as the fifthe, yet lusty men & yonge;
To thegil next to stonde it is to fonge,
That is the right horn; in the myddil warde
The nexte choors hath eue as mony as she,
The nexte as fele, and therto is tawarde
The myghti men, amyddis forto be;
The nynth is of the same quantitie,
The tenth is eue as is the choors beforn,
But make it strong, for it is the lift horn.
The legioun in ten is thus cohorted,
And an see men on foote,
Hors, and therty therto soorted,
Of fewer hors is not to speke or moote
In eny legioun; yet, crop & roote
To seyn, of hors ther may be take moo,
Commaundement if ther be so to do.
Exployed heer thusage and ordynaunce
Of legyoun, vnto the principal
Of chiualers retourne our remembraunce;
The dignitie and name in special
Of euery prince enrolled, and who shal
Do what, and whenne, and where, it is to write;
Good angel, help vs al this werk tendite.
The grete Trybune is mad by Themperour,
And by patent, and send by jugement;
Thundir Trybune is hent of his labour.An Ordyner for fighters forth present
Is forto sette; eek Themperour content
Is ofte to sende and make secoundaryis;
What name is heer for hem? Coordinaryis.
387
An Egiller bar thegil, and thymage
Of themperour bar an Ymaginary;
And moo then oon ther were of those in wage;
A Banereer, tho clept a Draconary,
A Kyng Heralde, tho clept a Tesserary,The baner he, he bar commaundement,
Al thoost tobeye her princys hole entent.
Campigeners made exercise in feeldys,
Campymeters mesured out the grounde,
To picche pavilons, tentys and teeldys,
The forteresse triangeler or rounde
Or square to be made or dymyrounde,
His part hit was; and he that was Library,
Thaccomptys wrot, that rekenyng ne vary.
The Clarioner, Trompet, and Hornycler,
With horn, & trompe of bras, and clarioun,
In terribil batailis bloweth cleer,
That hors & man reioyceth at the soun;
The firmament therto making resoun
Or resonaunce; thus joyneth thei bataile;
God stonde with the right, that it prevaile!
A Mesurer, that is our Herbagere,
For paviloun & tent assigneth he
The grounde, and seith: 'Be ye ther, be ye here!'
Vch hostel eek, in castel and citee,
Assigneth he, vch aftir his degre.
A wreth o golde is signe of grete estate;
That wered it, was called a Torquate.
Sengil ther were of these, and duplicate
And triplicate, and so to for and fiv,
That hadde wage, vche aftir his estate.
Tho namys goon, such personys alyve,
It may be thought, therof wil I not scryve.
388
Ther were eek worthymen clept Candidate,
And last, the souldeours, vch othrys mate.
The principal prince of the legioun,
Sumtyme it was, and yet is a like gise,
To make a Primypile, a centurioun;
A Lieutenaunt men calle him in our wise;
And him beforn is Thegil forto arise;
Four hudred knyghtis eek of valiaunce
This prymypile hadde in his gouernaunce.
He in the frounte of al the legioun
Was as a vicaptayn, a gouernour,
And took availe at vch partitioun.
The First Spere was next, a lusty flour;
Two hundred to gouerne is his honour,
Wherof thei named him a Ducennary,
The name fro the numbir not to vary.
The Prince an hundred and an half gouerned,
Eek he gouerned al the legioun
In ordynaunce; oueral he went vnwerned.
The nexte spere, of name and of renoun,
As mony hadde in his directioun;
The First Triari hadde an hundred men;
A Chevetayn was eke of euery ten
Thus hath the first cohors fyve Ordinayris,
And euery ten an hed, a Cheveteyne,
To rewle theim; and so it necessayr is,
An hundred and fyve on this choors to reigne:
Four Ordinayris and the cheef Captayne,
That is their Ordinary General,
And seyde is ofte of him: He rewleth al.
So high honour, so gret vtilitee
Hath euerych estate of this renoun
389
Prouided hem by sage Antiquitee,
That euery persone in the legioun
With al labour, with al deuotioun
To that honour attended to ascende,
And that avail to wynne, her bodyis bende.
The nexte choors, named the Quyngentary,
Hath Centurions or Centenerys fyve;
Thridde choors as fele hath necessary;
The firthe fyve, and, forto spede vs blyve,
In euery choors the Centyners oo fyve
In numbir make, and so the legioun
Of hem hath fyvty-fyve vp & doun.
Not fyvty-fyve Whi? For fyve thordinayrys
In their Estate and stede of fyve stonde;
To graunte this, me semeth, noo contrary is;
Though in my book so wryton I ne fonde,
Of LV, wel I vndirstonde
And fynde cleer, so that it most appere,
That vndir Ordynayrys V were.
The consulys, for themperour Legatys
Sende vnto the oste; to thaim obtemperaunt
Was al the legioun, and al the statys;
They were of al the werres ordynaunt;
To theim obeyed euerych aydaunt;
In stede of whom illustres Lordes, Peerys,
Be substitute, Maistrys of Chiualerys;
By whom not oonly legiounys twayn,
But grete numbrys hadde gouernaunce.
The propre juge is the Provost, certayn,
With worthinesse of the first ordynaunce;
The vilegate is he by mynystraunce
Of his power, to hym the Centeners
Obey, and the Trybune and Chiualers.
390
Of him the rolle of wacch and of progresse
Thei crave and haue, and if a knyght offende,
At his precepte he was put to juesse
By the trybune, in payne or deth tanende.
Hors, herneys, wage & cloth, vitail to spende,
His cure it was tordeyn, and disciplyne
Vnto euery man, seuerous or benygne.
His justising, with sobre diligence,
And pite doon vppon his legioun,
Assured hem to longh obedience
And reuerence, and high deuotioun;
Good gouernaunce at his promotioun
Kept euery man; and his honour, him thoughte
It was, when euery man dede as him oughte.
The Maister or Provost of Ordynaunce,
Although he were of lower dignitie,
His estimatioun & gouernaunce,
The bastilys, dich, & pale is to se;
And wher the tabernaculys shal be
And tent & teelde & case & paviloun
And cariage of al the legioun.
For seeke men the leche and medycyne
Procureth he, for larderye and toolys;
Of euery werk cartyng he most assigne,
For bastile or engyne or myne. And fole is
He noon, that is expert in these scolys;
This was a wise, appreved chiualere,
That, as he dede himself, couth other lere.
And ouer this, the ferrour & the smyth,
The tymbre men, hewer & carpenter,
The peyntour, and vch other craft goth with,
To make a frame or engyne euerywhere,
Hem to defense and her foomen to fere;
391
Tormentys olde and carrys to repare
And make newe, as they to broken are.
Foregys and artelryis, armeryis,
To make tole, horshoon, shot & armurre;
And euery thing that nede myght aspie, is
In thooste; and eek mynours that can go sure
Vndir the dich, and al the wal demure
Or brynge in thoost; herof the Maister Smyth
Had al the rule, and euer went he with.
The legioun is seide haue choorsis X.
The military first, or miliary,
The best and gentilest and wisest men
And myghtiest, therto be necessary;
Eek letterure is good & light to cary.
Her gouernour was a Trybune of Armys,
Wise & honest, that body strong & arm is.
The choorsys aftir that, Trybunys cured
Or Maysterys, as it the prince pleased;
Vch chiualeer in exercise assured
So was, that God & man therwith was pleased;
And first to se the prince do, mych eased
The hertys alle. Fresh herneys, armur bright,
Wit, hardinesse & myght had euery knyght.
The firste signe of al the legioun
An Egil is, born by an Egeler,
And thenne in euery Choors is a Dragoun,
Born by a Draconair or Banereer;
A baner eek had euery Centener
Other a signe, inscrived so by rowe,
His Chevetayn that euery man may knowe.
The Centeners had also werreourys,
Hardy, wel harneysed, in their salet
392
That had a creste of fetherys or lik flourys,
That noon errour were in the batail set,
To his Cristate and to his Baneret
And to his Decanair euerych his sight
May caste, and in his place anoon be pight.
Right as the footmen haue a Centurion,
That hath in rewle an C men & X,
So haue the riders a Decurion,
That hath in rewle XXXII horsmen.
By his banere him knoweth alle his men,
And ouer that, right as it is to chese
A myghti man for thaym, so is for these.
For theim a stronge & wel fetured man,
That can a spere, a dart, a sword wel caste,
And also fight, and rounde a sheld wel can,
And spende his wepon wel withoute waste,
Redier to fight then flite, and ner agaste,
That can be sobre, sadde, & quyk & quyver,
And with his foo com of and him delyuer;
Obeyssaunt his premynentys wille,
And rather do the feat then of it crake,
Impatient that day or tyme spille
In armys exercise and art to wake,
And of himself a sampeler to make
Among his men, wel shod, honestly dight,
And make hem fourbe her armure euer bright.
Right so it is, for these men to chese
A Decurioun, thorugh lik to him in fourme,
Impatient that thei the tyme lese,
Wel herneysed, and euerych of hys tourme
In euery poynt of armys wil enfourme,
And armed wil his hors so sone ascende,
That mervaile is, and course hym stronge anende,
393
And vse wel a dart, a shaft, a spere,
And teche chiualers vndir his cure,
Right as himself to torne hem in her gere,
The brigandyn, helmet, and al procure,
It oftyn wipe clene,-and knowe sure,
With herneysing and myghti poort affrayed
Is ofte a foo, and forto fight dismayed.
Is it to sey: 'he is a werrely knyght,'
Whos herneys is horribil & beduste,
Not onys vsed in a fourte nyght,
And al that iron is or steel, beruste;
Vnkept his hors, how may he fight or juste?
The knyghtis and her horsys in his tourme
This Capitayn shal procure & refourme.
III.
Tercia bellatrix pars est et pacificatrix,
In qua quosque bonos concomitatur honos.
Comprised is in smal this part secounde,
An ooste to numbir, and a legioun;
In foylis is it fewe, in fruyt fecounde;
The saluature of al religioun
Is founde heryn for euery regioun.
Wel to digeste this God graunte vs grace,
And by the werre his reste to purchace.
O gracious our Kyng! Thei fleth his face.
Where ar they now? Summe are in Irelonde,
In Walys other are, in myghti place,
And other han Caleys with hem to stonde,
Thei robbeth & they reveth see & londe;
The kyng, or his ligeaunce or amytee,
Thei robbe anende, and sle withoute pitee.
394
The golden Eagle and his briddys III,
Her bellys ha they broke, and jessys lorne;
The siluer Bere his lynkys al to fle,
And bare is he behinde & eke beforne;
The lily whit lyoun, alas! forsworne
Is his colour & myght; and yet detrude
Entende thei the lond, and it conclude.
Of bestialite, lo, ye so rude,
The Noblis alle attende on the Antilope;
Your self & youris, ye yourself exclude,
And lose soule & lyif. Aftir your coope
Axe humble grace, and sette yourself in hope,
For and ye wiste, hou hard lyif is in helle,
No lenger wolde ye with the murthre melle.
Ye se at eye, it nedeth not you telle,
Hou that the beestis and the foulys alle,
That gentil are, ar sworn your wrong to quelle;
Ypocrisie of oothis wil not walle
You fro the sword, but rather make it falle
On your auarous evel gouernaunce,
That may be called pride & arrogaunce.
This yeve I theim to kepe in remembraunce;
Goode Antilop, that eny blood shal spille,
Is not thi wille; exiled is vengeaunce
From al thi thought; hemself, alas, thei kille.
O noble pantere! of thi breth the smylle,
Swete and pleasaunt to beest & briddis alle,
It oonly fleth the dragon fild with galle.
What helpeth it, lo, thangelis wil falle
On him with al our werreours attonys;
Thei muste nede his membris al to malle.Of this matere I stynte vntil eftsonys,
And fast I hast to write as it to doone is,
395
That myght in right vppon the wrong prevaile
In londe & see, by knyghthode & bataile.
Lo, thus thelectioun with exercise
And ordynaunce, as for a legioun,
Exployed is, as writeth olde wise.
What ha we next? Belligeratioun.
O Jesse flour! Jhesu, Saluatioun
And Savyour, commaunde that my penne
To thin honour go right heryn & renne.
An oste of exercise 'exercitus'
Hath holde of olde his name; a legioun
As an electioun is named thus,
And a choors of cohortatioun.
The princys of her mynystratioun
Her namys have, and aftir her degre
The Chevetaynys vndir named be.
Exercitus, that is to seyn an Ooste,
Is legiounys, or a legioun;
Tweyne is ynough, and IIII is with the moste,
And oon suffiseth in sum regioun;
Therof, with ayde and horsmen of renoun,
As needful is, groweth good gouernaunce
In euery londe, and parfit prosperaunce.
What is an ayde? It is stipendiaryis
Or souldiours conduct of straunge londe,
To such a numbir as it necessary is,
Aftir the legioun thei for to stonde
In ordynaunce, to make a myghti honde;
Heryn who wil be parfit and not erre,
Tak Maysterys of armys and of werre.
This was the wit of Princys wel appreved,
And ofte it hath be seid and is conclude,
396
That oostis ouer grete be myscheved
More of her owne excessif multitude
Then of her foon, that thenne wil delude
Her ignoraunce, that can not modifie
The suffisaunce, an ooste to geder & gye.
To gret an oost is hurt in mony cace:
First, slough it is in journeyinge & longe;
Forthi mysaventure it may difface,
Passagis hard, and floodis hye amonge;
Expense eek of vitaile is ouer stronge,
And if thei turne bak and onys fle,
They that escape, aferd ay aftir be.
Therfore it was the gise amonge the wise,
That of ?es had experience,
Oonly to take an oost as wil suffice,
Of preved & acheved sapience,
In chiualerys that han done diligence
In exercise of werre; a lerned ooste
Is sure, an vnlerned is cost for loste.
In light bataile, oon legioun with ayde,
That is, X Ml. men o fote, and too
Thousand on hors, sufficed as thei saide;
They with a lord no grete estat to goo,
And with a gret Estate as mony mo;
And for an infinit rebellioun
Twey dukys and tweyn oostys went adoun.
Prouisioun be mad for sanytee
In watre, place & tyme & medycyne
And exercise. In place ?h be
The pestilence, his place anoon resigne,
To weet marice and feeld to hard declyne;
To high, to lough, to light, to derk, to colde,
To hoot, is ille; attemperaunce be holde.
397
In snow & hail & frost & wintir shouris,
An ooste beyng, most nedes kacche colde;
For wyntir colde affrayeth somer flourys,
And mareys watir is vnholsom holde;
Good drinke and holsom mete away wil folde
Infirmytee; and fer is he fro wele,
That with his foon & sekenesse shal dele.
Cotidian at honde ha medycyne,
First for the prince; as needful is his helth
To thooste, as to the world the sonne shyne;
His prosperaunce procureth euery welth;
But let not exercise goon o stelthe;
Holde euer it. Ful seelde be thei seek
That euer vppon exercise seeke.
In ouer colde & hoot, kepe the couert,
And exercise in tymes temperate;
Footmen in high & lough, feeld & desert;
An hors to lepe a dich, an hege, a yate.
Tranquillite with peax & no debate
Be sadly kept, exiled al envie;
Grace in this gouernaunce wil multiplie.
Ha purviaunce of forage & vitaile
For man & hors; for iron smyteth not
So sore as honger doth, if foode faile.
The colde fyer of indigence is hoote,
And wood theron goth euery man, God woot;
For other wepen is ther remedie,
But on the dart of hongir is to deye.
Or have ynough, or make a litil werre,
And do the stuf in placys stronge & sure;
In more then ynough, me may not erre;
The moneyles by chevishaunce procure,
As lauful is, I mene, nat vsure;
398
But tak aforn the day of payment;
It loseth not, that to the prince is lent.
What man is hool in his possessioun,
If he ha no defense of men of armys?
Beseged if me be, progressioun
That ther be noon, and noo vitail in arm is,
O woful wight, ful careful thin alarm is!
Honger within, and enmytee abowte,
A warse foo withinn is then withoute.
And though thi foo withoute an honger be,
He wil abide on honger thee to sle;
Forthi comynge a foo, vitaile the,
And leve hym noght, or lite, vnworth a stre;
Whete and forage and flesh, fissh of ?
Wyn, salt & oyle, fewel and euery thinge
That helpeth man or beest to his lyvinge:
Tak al, thi foo comyng, and mak an oye
That euery man to strengthes ha ther goodis,
As thei of good & lyves wil ha joye,
And negligentys to compelle it good is.
The feriage be take away fro flodis,
The briggis on the ryverys to breke,
And passagis with falling tymbour steke.
The yatis and the wallys to repare,
The gunnys and engynys & tormente,
And forge newe, ynowe if that ther nare;
Ful late is it, if thi foo be presente,
And fere ingoth, if hardinesse absente.
Be war of this, and euery thing prouide,
That fere fle, and good corage abide.
Golde it is good to kepe, and make stoor
Of other thing, and spende in moderaunce;
399
More and ynough to haue, it is not soor,
And spare wel, whil ther is aboundaunce;
To spare of litil thing may lite avaunce.
By pollys dele, and not by dignitee,
So was the rewle in sage antiquytee.
And best be war, when that thin aduersary
Wil swere grete, ye by the Sacrament,
And vse that, ye and by seint Mary,
And al that is vndir the firmament:
Beleve nat his othe, his false entent
Is this: thi trewe entent for to begile.
The pref herof nys passed but a while.
Wel ofter hath fals simulatioun
Desceyved vs, then opon werre; and where
Me swereth ofte, it is deceptioun.
Judas, away from vs! cum thou no nere:
Thou gretest, Goddis child as thaugh thou were;
But into the is entred Sathanas,
And thou thi self wilt hange! an hevy cas.
Sumtyme amonge an ooste ariseth roore.
Of berth, of age, of contre, of corage
Dyuers thei are, and hoom thei longe sore,
And to bataile thei wil, or out of wage.
What salue may this bolnyng best aswage?
Wherof ariseth it? Of ydilnesse.
What may aswage it best? Good bisinesse.
With drede in oost to fight thei are anoyed,
And speke of fight, when theim wer leuer fle,
And with the fode and wacch thei are acloyed.
'Where is this felde? Shal we no batail see?
Wil we goon hoom? What say ye, sirs?' 'Ye, ye!'
And with her hed to fighting are thei ripe
Al esily, but he the swellinge wipe.
400
A remedie is, when thei are asonder,
The graunt Tribune, or els his lieutenaunt,
With discipline of armys holde hem vndir
Seuerously, tech hem be moderaunte,
To God deuout, and fait of werrys haunte,
The dart, baliste, and bowe, and cast of stoon,
And swymme & renne & leep, tech euerychoon.
Armure to bere, and barrys like a sworde,
To bere on with the foyn, and not to shere,
And smyte thorgh a plank other a boorde,
And myghtily to shake and caste a spere,
And loke grym, a Ml. men to fere,
And course a myghti hors with spere & shelde,
And daily se ho is flour of the feelde.
To falle a grove or wode, and make a gate
Thorgh it, and make a dike, and hewe a doun
A cragge, or thurl an hil, other rebate
A clyf, to make an even regioun,
Or dowbil efte the dike abowte a toun;
To bere stoon, a boolewerk forto make,
Other sum other gret werk vndirtake.
The chiualer, be he legionary,
As seide it is beforn, on hors or foote,
Or aydaunt, that is auxiliary,
On hors or foote,-if that thei talk or mote
Of werre, and reyse roore, vp by the roote
Hit shal be pulde with myghti exercise
Of werreourys, gouerned in this wise.
Commende, and exercise, and holde hem inne,
For when thei ha the verrey craft to fight,
Thei wil desire it, wel this for to wynne.
He dar go to, that hath both art & myght.
And if a tale is tolde that eny knyght
401
Is turbulent other sedicious,
Examyne it the duke, proceding thus:
The envious man, voide his suggestioun,
And knowe the trowth of worthi & prudent
Personys, that withouten questioun
Wil say the soth, of feith and trewe entent,
And if the duke so fynde him turbulent,
Disseuer him, and sende hym ellys where,
Sum myghti feet to doon as thaugh it were:
To kepe a castel, make a providence,
Or warde a place, and do this by thaduyce
Of counsel, and commende his sapience,
That he suppose hym self heryn so wise,
That therof hath he this honour & price;
So wittily do this, that he, reiecte,
Suppose that to honour he is electe.
For verreily, the hole multitude
Of oon assent entendeth not rebelle,
But egged ar of theim that be to rude,
And charge not of heven or of helle,
With mony folk myght thei her synnys melle;
Thei were at ease her synnys forto wynne,
Suppose thei, if mony be ther inne.
But vse not the medycyne extreme
Save in thin vtterest necessitee,
That is, the crymynous to deth to deme,
The principals; by hem that other be
Aferd to roore, yet better is to se
An oost of exercise in temperaunce
Obeysaunt, then for feere of vengeaunce.
The werriours ha myche thing to lerne;
And grace is noon, to graunte negligence,
402
Wher mannys helth is taken to gouerne;
To lose that, it is a gret offense;
And sikerly, the best diligence
Vnto thonour of victory tascende,
The seygnys is or tokenys tattende.
For in bataile, when al is on a roore,
The kynge or princys precept who may here
In such a multitude? And euermore
Is thinge of weght in hond, & gret matere,
And how to doon, right nedful is to lere;
Therfore in euery oste antiquitee
Hath ordeyned III signys forto be.
Vocal is oon, and that is mannys voys,
Semyvocal is trompe & clarioun
And pipe or horn; the thridde macth no noys,
And mute it hight or dombe, as is dragoun
Or thegil or thimage or the penoun,
Baner, pensel, pleasaunce or tufte or creste
Or lyuereys on shildir, arm or breste.
Signys vocal in wacch and in bataile
Be made, as wacch woordis: 'Feith, hope & grace,'
Or 'Help vs God,' or 'Shipman, mast & saile,'
Or other such, aftir the tyme and place;
Noo ryme or geeste in hem be, ner oon trace,
Ne go thei not amonge vs, lest espyes
With wepon of our owne out putte our eyis.
Semyvocals, as Trumpe and Clarioun
And pipe or horn, an hornepipe thoo
It myghte be; the trumpe, of gretter soun,
Toward batail blewe vp 'Go to, go to!';
The clarions techeth the knyghtys do,
And signys, hornys move; and when thei fight,
Attonys vp the soun goth al on hight.
403
To wacch or worch or go to felde, a trumpe
Hem meved out, and to retourne; and signys
Were moved, how to do, by hornys crompe,
First to remeve, and fixe ayeyn ther digne is.
Oonly the clarioun the knyghtis signe is;
Fight & retrayt and chace or feer or neer,
The clarion his voys declareth cleer.
What so the duke commaundeth to be doon
In werk or wacch or feeld, or frith or werre,
At voys of these it was fulfild anoon.The signys mute, in aventure a sterre,
A portcolys, a sonne, it wil not erre,
In hors, in armature, and in array
They signifie, and make fresh & gay.
Al this in exercise and longe vsage
Is to be knowe; and if a dust arise,
Theere is an oost, or sum maner outrage;
With fiyr a signe is mad in dyuers wise
Or with a beem, vche in his contre gise
His signys hath; and daily is to lerne,
That aftir hem men gide hem & gouerne.
Tho that of werre have had experience,
Afferme that ther is in journeyinge
Gretter peril, then is in resistence
Of fers batail; for in the counterynge
Men armed are oonly for yeynstondinge
And expugnatioun of hem present
In fight; theron oonly ther bowe hath bent.
Their sword & hert al preste ereither fight,
In journeyinge ereither lesse attente is;
Assault sodeyne a day other by nyght,
For vnavised men ful turbulent is.
Wherfore avised wel and diligent is
404
The duke to be purveyed for vnwist,
And redy is the forseyn to resiste.
A journal is in euery regioun
First to be had, wheryn he thinketh fight,
Wheryn haue he a pleyn descriptioun
Of euery place, and passage a forsight,
The maner, wey, both turnyng & forthright,
The dale & hil, the mountayn & the flood;
Purtreyed al to have is holdon good.
This journal is to shewe dukys wise
Of that province, or as nygh as may be,
The purtreyture & writing forto advise;
And of the contrey men a serch secre
Himself he make, and lerne in veritee
Of hem, that on her lyf wil vndirtake,
That thus it is, and vnder warde hem make.
Tak gidis out of hem, beheste hem grete,
As to be trewe, her lyif and grete rewarde,
And other if thei be, with deth hem threte,
And sette a wayt secret on hem, frowarde
Whethor thei thinke be other towarde;
Thei, this seynge, wil wel condite & lede,
Of grete rewarde & deth for hope & drede.
Tak wise and vsed men, and not to fewe;
Good is it not to sette on II or III
The doubte of al, though thei be parfit trewe;
The simpil man supposeth ofte he be
Weywiser then he is, and forthi he
Behesteth that he can not bringe aboute;
And such simpilnesse is forto doubte.
And good it is, that whidirward goth thooste,
Secret it be. The Mynotaurys mase
405
Doctryned hem to sey: 'Whidir thou gooste,
Kepe it secret; whil thi foomen go gase
Aboute her bekenys, to tende her blase,
Go thou the way that thei suppose leeste
Thou woldest go; for whi? it is sureste.'
Espyis are, of hem be war! also
The proditours that fle from oost to ooste,
Be war of hem; for swere thei neuer so,
They wil betray, and make of it their booste.
Escurynge is to haue of euery cooste;
Men wittiest on wightiest hors by nyght
May do it best, but se the hors be wight.
In a maner himself betrayeth he,
Whos taken is by negligence thespie;
Forthi be war, and quicly charge hem se
On euery side, and fast ayeyn hem hye;
Horsmen beforn eke euer haue an eye;
On vch an half footmen, and cariage
Amyddis is to kepe in the viage.
Footmen it is to haue & of the beste
Horsmen behinde; vppon the tail a foo
Wil sette among, and sumtyme on the breste,
And on the sidis wil he sette also.
With promptitude it is to putte him fro;
Light herneysed, and myghtiest that ride,
Doubte if ther is, putte hem vppon that side.
And archery withal is good to take;
And if the foo falle on on euery side,
Good wacch on euery side it is to make;
Charge euery man in herneys fast abide,
And wepynys in hondys to prouide.
Selde hurteth it, that is wel seyn beforn,
And whos is taken sleping, hath a scorn.
406
Antiquitee prouided eek, that roore
Arise not in thoost, for trowbelinge
The chiualers behinde other before,
As when the folk that cariage bringe,
Ar hurt, or are aferd of on comynge,
And make noyse; herfore helmettis wight
A fewe vppon the cariours were dight.
A baner hadde thei togedre to,
Alway CC vndir oon banere;
The forfighters a-sondred so ther-fro,
That no turbatioun amonge hem were,
If that ther felle a conflicte enywhere.
And as the journeyinge hadde variaunce,
So the defense had diuers ordynaunce.
In open felde horsmen wold rather falle
On then footmen; in hil, mareys & woodis,
Footmen rather. In feeld & frith to walle
An oost with myght, as wil the place, it good is,
And to be war that slough viage or floodis
Asondre not the chiualerys; for thynne
If that me be, ther wil the foo bygynne.
Therfore amonge it is to sette wyse
Doctours, as of the feelde, or other grete;
The forgoer to sette vnto his sise,
And hem that beth to slough, forthward to gete.
To fer aforn, and sole, a foo may bete;
He may be clipped of, that goth behinde;
And to goon hole as o man, that is kynde.
In placys as him semeth necessary,
And aduersaunt wil sette his busshement,
Not in apert, but in couert to tary,
And falle vppon; the duke heer diligent
It is to be, to haue his foomen shent;
407
But euery place it is the duke to knowe,
So that his witte her wylis ouerthrowe.
If thei dispose in mountayn oponly
Tassaulte, anoon ha prevely men sent
To an herre hil, that be therto neer by,
And so sette on, that of the busshement
Aboue her hed, and of thi self present
Thei be aferd, and sech away to fle,
When ouer hede and in the frount thei se.
And if the way be streyt and therwith sure,
Let hewe adoun aboute, and make it large;
In large way, peril is noo good vre;
Also this is tattende as thinge of charge,
Ye rather then gouerne ship or barge,
That wher the foo by nyght other by day
Is vsed oon to falle and make affray.
And, voyde that, it is to seen also,
What is his vse, on hors outher o foote,
With fele or fewe his feetys for to doo,
That sapience his werkys alle vnroote.
Of balys also grete is this the boote,
Dayly to gynne go in such an hour
As may be sure both oost & gouernour:
And yet bewar of simulatioun;
To festeyng call in sum fugitif
And here him wel with comendatioun,
And lerne first, hou fellen thei in strif,
And him beheste an honorabil lif;
Lerne of him al, and thenne aday or nyght,
When thei suppose leest, mak hem afright.
Agreved ofte are oostis negligent,
When it is hard passage ouer the floodys,
408
For if the cours be ouer violent
Or ouer deep, gret peril in that flood is.
A remedy to fynde heryn right good is,
For hevy men, pagis and cariage
Ar drowned oftyn tyme in such a rage.
The depth assay, and make of horsys hye
Tweyne eggys; oon be sette ayenst the streem,
The myght therof to breke; another plye
Benethe that, tawayte vppon the fleem
And charge theim, that thei attende on hem
That faile foote, and brynge theim alonde,
And thus til thooste be ouer, shal they stonde.
The flood is ouer deep in playn cuntre,
Departe it ofte, and make it transmeabil:
That most be doon with dykis gret plente,
And wil it not be so, sette ore a gabil,
On empti vesselling ley mony a tabil
Fro lond to lond a brigge is made anoon,
And sure ynough it is for hors & mon.
Horsmen haue had of reed or seggis shevys,
Theron carying their armure as thei swymme,
But better is, to voiden al myschevys,
Ha skafys smale, and hem togedir trymme
With coorde alonge, atteynynge either brymme,
And anchore it and tabil it at large,
And sure it is as arch or shippe or barge.
Yet war the foo; for vppon this passage
He leyt awayt; anoon thin ooste dyuide
And stakys picch, encounter their viage,
And in that stede, if good is thought tabide,
Mak vp a strong bastel on eyther side,
And there, as axeth chaunce, it is to stonde
And ha vitaile out of ereither londe.
409
Now castellinge in journey is to write.
Not euerywhere is founden a citee,
An ooste to loge, and vilagis to lite
For it ther ar, and siker thei ne be,
As, to be sure, it is necessitee
To take a grounde as good as may be fonde,
And thervppon to make our castel stonde.
Leve not the better grounde vnto thi foo,
Be war of that; se, watir, ayer & londe
Holsom be there, and foode ynough ther to
For man & hors, and woode ynough at honde.
No force if rounde or anguler it stonde,
But feyrest is the place and moost of strengthe,
When twey in brede is thryis in the lengthe.
Mesure a grounde, as wil thin ooste suffice;
To wide it is: thin ooste therin is rare;
To streyt: thei be to thicke; a myddil sise
Is beste.-Now make it vp, no labour spare;
It mot be doon, theryn is our welfare;
As for a nyght, mak vp of turf a wale
And stake it on our foo, the poyntis tavale.
A turf it is, when gras & herbe is grave
Vp with the grounde, with irons mad therfore;
A foote brode, a foote & half it haue
In lengthe, and half a foote thick, no more.
But if the lond solute be, not herfore
Turf like a brik to make of necessary,
Thenne is to make a dike tumultuary.
Make it III foote deep, and V obrede,
And stake it as beforn, vtward to stonde;
O nyght to dwelle heryn it is no drede.
And if thi foo be nygh, him to yeynstonde,
A gretter werk it is to take on honde.
410
Sette vp in ordir euery man his sheeld,
Whil princys and prudentys parte a feeld.
Vch centyner take vp the werk footmel,
With sword igord, anoon caste vp the dich,
And IX foote obrede wil do wel,
XI is as good; but poore and rich
Most on this werk, & even worch ilich,
XIII foote obrede or XVII
Is best of alle a werre to sustene.
The numbir odde is euer to obserue,
And hege it other stake it vp to stonde,
Therto ramayle and bowys ar to kerve,
Areyse it to his hegth aboue londe,
And make it castellike with myghti honde,
With loupis, archeturis, and with tourys.
O Chiualers! in this werk your honour is.
X footemel the centeneris take
This werk to doon, and ther vppon attende,
That euery company his cant vp make
And stynte not, vntil a parfit ende
Of al be mad; and who doth mys, is shende.
Forwhi? the prince himself goth al aboute
And by & by behaldeth euery rowte.
But lest assault felle on hem labouringe,
The hors, and thei on foote of dignitee,
That shal not worch, in circuyte a rynge
Shal make, and kepe of al hostilitie;
And first, as for the signys maiestie
Assigne place; for more venerabil
Then thei, ther is nothing, this is notabil.
And aftir that, the Duke & Erlys have
The pretory, a grounde out set therfore,
411
And for Trybunys out a grounde thei grave,
Her tabernaclis thei theryn tenstore
For legions & aydis, lesse & more,
On hors other o foote; a regioun
And place is had to picch her paviloun.
And IIII on hors and IIII o foote anyght
In euery centeyn hadde wacch to kepe,
And it departed was, to make it light,
That reasonabil tymys myght thei slepe;
For right as houris aftir houris crepe,
So went the wach, and kept his cours aboute,
Footmen withinne, & horsed men withoute.
Thei go to wacch by warnyng of the trumpe,
And there abide vntil their houris ende;
Away thei go by voys of hornys crumpe.
A wacch of serch also ther was tattende
That wel the tyme of wacchinge were spende;
Trybunys made of theim thelectioun,
That hadde of al the wacch directioun.
And twye a day the contrey was escured
By horsmen, in the morn and aftir noon;
Not by the same alway, for that endured
Shuld not ha been. This feleship hath doon:
They most reste, and other wynne her shoon;
Thus bothe man & hors may be releved,
Ye, ofte ynough, and not but litil greved.
And on the duk hangeth the gouernaunce,
That in this castellinge he ha vitaile
For euery wight withoutyn variaunce,
Clooth, wepon, herneysing, that nothing faile;
And in fortressis nygh it is availe
Footmen to haue & hors; ferde is thi foo,
If thou on euery side vppon him goo.
412
Mortal bataile in hourys II or III
Termyned is, and hope on that oon side
Is al agoon; but a good prince is he,
That can him & his ooste so wisely gide,
With litil slaught to putte his foo fro pride;
Pluck him vnwar and fray his folk to renne
Away, and myghtily sette aftir thenne.
On this behalve it is ful necessary,
That olde & exercised sapience
The duke to counsel have, and with hem tary,
As wil the tyme, and here their sentence
Of vinqueshinge couertly by prudence
Or by apert conflict, that is, bataile;
The surer way to take and moost availe.
Here hem heryn, and what folk hath thi foo,
And charge that thei glose not, for it
Doth oftyn harm; and here theim also
Speke of her exercise, her strength & wit,
And to their aduersayrys how thei quyt
Hemself aforn, and whether his horsmen
Be myghtier in fight, or his footmen.
Also the place of conflicte is to lerne,
And what thi foo himself is, what his frendis;
Wher he be wys a werre to gouerne,
And whar thei lyue as angelis or fendis;
Wher variaunt, or vchon others frend is,
And wher thei vse fight in ordynaunce
Or foliously, withoute gouernaunce.
And euery poynt forseyd, and other moo,
Considir in thin oost, and tak avis
Of hem, what is the beste to be do;
And peyse al in balaunce, and ay be wys;
And if thin ooste is ace, and his is syis,
413
What so thei sey, couertly by prudence
Dispose the to make resistence.
Dischere nat thi folk in eny wise;
The ferde anoon is redy for to fle;
Be vigilaunt and holde inne exercise,
And se thin hour; ful oftyn tyme hath he
The herre hand, that kepeth him secre;
Avaunte not for colde nor for hete,
For smale dooth that speketh ouer grete.
Certeyn it is, that knyghthode & bataile
So stronge is it, that therby libertee
Receyued is with encreste and availe;
Therby the Croune is hol in Maiestee
And vche persone in his dignitee,
Chastised is therby rebellioun,
Rewarded and defensed is renoun.
Forthi the duke, that hath the gouernaunce,
Therof may thinke he is a Potestate,
To whom betakyn is the prosperaunce
Of al a lond and euerych Estate.
The Chiualers, if I be fortunate,
The Citesens, and alle men shal be
If I gouerne wel, in libertee.
And if a faut is founden in my dede,
Not oonly me, but al the commyn wele
So hurteth it, that gretly is to drede
Dampnatioun, though noman with me dele;
And forthi, negligence I wil repele
And do my cure in feithful diligence
With fauoraunce of Goddis excellence.
If al is out of vse and exercise,
As forto fight in euery legioun
414
Chese out the myghtiest, the wight & wise
And aydis with, of like condicioun;
With their avice vnto correctioun
Reduce it al by his auctorite
The duke, & vse a grete seueritee.
Amended al as sone as semeth the,
Make out of hem a stronge electioun;
Disparpiled lerne if thi foomen bee,
And when thei lest suppose in their reasoun,
Fal on, and putte hem to confusioun.
Therof thi folk shal take an hardinesse
And daily be desirous on prowesse.
At brigge or hard passage, or hillis browe,
Is good to falle vppon; or if ther be
Mire or mareys or woode or grovis rowe
Or aggravaunt other difficultee,
To falle vppon is thenne vtilitee;
The hors to sech vnarmed or aslepe
To falle vppon is good to take kepe.
Thus hardy hem; for whos is vnexpert
Of werre, and woundis seeth, and summe slayn,
He weneth euery strok go to his hert,
And wiste he how, he wolde fle ful fayn.
But and he fle, retourne him fast agayn.
Thus with seueritee and good vsage
Ther wil revive in theim a fyne corage.
Dissensioun among foomen to meve,
Be thei rebellious or myscreaunt,
It is to do, theim selven thei myscheve.
The traditour Judas was desperaunt,
Him self he hynge: so wulle thei that haunt
Rebellioun or ellis heresie.
Alas! to fele thus wil lyve & deye.
415
Oon thinge heryn is wisely to be seyn,
Of this matier that ther noman dispayre;
As hath be doon, it may be doon ayeyn;
A desolat Castel man may repayre.
In wynter colde, in somer dayis fayre
Is good to se. So fareth exercise
Of knyghthode & of werre, as seyn the wise.
In Engelond til now was ther no werre
This LX yere, savynge at Seynt Albane,
And oon bataile aftir the blasing sterre,
And longe on hem that whirleth as the fane.
Is not their owne cryme her owne bane?
Ther leve I that, and sey that exercise
Of werre may in peax revyue & rise.
Seyde ofte it is: the wepon bodeth peax,
And in the londe is mony a chiualere,
That ha grete exercise doubtlesse
And think I wil that daily wil thei lere,
And of antiquitee the bokys here,
And that thei here, putte it in deuoyre,
That desperaunce shal fle comynge espoyre.
More esily a thing is al mad newe
In many cas, then is an olde repared;
The plauntys growe, as olde tren vp grewe,
And otherwhile a riche thing is spared.
It nedeth not to crave this declared,
But go we se, what helpeth to prevaile
Vppon the feelde in sette apert bataile.
Here is the day of conflict vncerteyn,
Here is to se deth, lif, honour & shame.
Glade vs, o Lord, this day & make vs fayn,
And make vs of this grete ernest a game!
Lord, make in vs magnificent thi name,
416
Thin angelis commaunde in vs tattende,
And she, thi modir, have vs recommende.
Now is the Duke the rather diligent,
That forth he goth bytwene espoyre & drede;
Now glorious the Prince is sapient,
Now thignoraunt shal deye or harde spede.
In this moment manhode & knyghtly dede
With Goddis honde is oonly to prevaile;
Now let se first, how wil our foon assaile.
The chiualers set forth first at the yate,
Whether ye dwelle in Castell or Citee,
And sette a frount or eny foo come ate,
Til thooste come out vndir securitee.
Go not to fer ne faste, for ye se,
A wery wyght hath spended half his myght,
And with the fresh is hard for him to fight.
And if thi foo the yatis ha forsette,
Delay it and attende what thei mene;
Let hem revile and gnaste & gomys whette,
And breke her ordynaunce, and when thei wene
Ye be aslepe, and they foryeton clene,
Breke on hem vnavised day or nyght;
This wisdom is to do, manhode & myght.
It is to frayne also with diligence,
Wher chiualerys think it be to fight,
Her countynaunce of fere or confidence
Wil be the juge, and truste not the knyght
That is aferd, ner hym ?his myght
Presumeth, inexpert what is bataile,
Conforte hem yet, telle hem thei shal prevaile.
And reasounynge reherce rebellioun
Or myscreaunce, and how thei be forsake
417
Of alle goode, a Prynce as a lyoun
May telle that aforn thei ha be shake;
And if he may with reasounynge awake
An hardinesse in hem he may procede
And ellys vttirly he stont in drede.
The first sight is ferdfullest for tho
That neuer were in fight; and remedie
Is in beholdinge ofte vppon her foo
Out of a siker place or placys heye;
Confort therof comyng, dispayr wil deye,
Eke issuynge on hem with a prevaile
Is hardyinge to falle to bataile.
Part of the victory is for to chese
The herre grounde, and ay the herre it be,
The more myght thou hast thi foo to ceese,
And more sharp dounward the taclys fle,
Thi foon her fight is with the grounde & the;
Yet footmen hors, and hors footmen tassaile,
Theire is the cleef, the playn is hem tavaile.
And if thou may ha with the sonne & wynde,
Ereither on the bak is grete availe,
Ereither also wil thi foomen blynde;
Ayeinst the wynde to fight, it is travaile,
A cloude of dust wil therwithal assaile
Thi foomen in the frount, and stony hem so
That they her wit shal seke what to do.
Forthi the Prince it is be prouident
And haue a sight to wynde & dust & sonne,
And on the turnyng take avisement,
Remembering hou certeyn hourys ronne.
It wil not stonde, as stood when thei begonne;
West wil the sonne and happely the wynde,
But seen he wil that thei come ay behinde,
418
And euer smyte his foomen in the face;
And there an ende of that. Now wil we se,
This ooste embateled vch in his place,
That noon errour in eny parti be;
Therof wel ordeyned vtilitee
Wil nede arise, and his inordynaunce
May brynge (as God defende) vs to myschaunce.
First is to sette a frounte, an Ege his name
Is. Whi? The foon it shal behalde & bite;
Ther chiualers, the worthiest of fame,
That wil with wisdom & with wepon smyte,
Noo knyght apostata, noon ypocrite,
Feers, feithful, ofte appreved, olde & wise
Knyghtys be thei, none other in no wise.
This ege in dayis olde a principaunt
Of wurthi men, as princys, had his name;
In thordre next personys valiaunt,
Such as ha sought honour and voyded shame
That vre haue had, to make her foomen tame,
Sette hem theryn, armure and shot & spere
That myghtily can vse and wel bewere.
Next to the firste frount this is secounde,
And as of old thei called hem hastate
By cause of vse of spere & shaftis rounde,
Of armure is noon of hem desolate.
III foote atwene had euery man his state,
So in a Ml. pace olength stood fixe
A Ml CC LX and VI
Footmen were alle these, and stode in kynde
In duble raunge, and euerych hadde III
Foote, as byforn is seide, and VI behinde
The raungis hadde a sondir, so that he
That stood beforn, vnlatted shulde be
419
To drawe & welde his wepon, and to take
His veer to lepe or renne, assaut to make.
In tho tweyn orderys wer ripe & olde
Appreved werryours of confidence,
That worthi men of armys had ben holde,
With wighti herneysing for to defense;
These as a wal to make resistence
Ay stille stode, hem may noo man constreyne
Tavaunce forth or reere o foote ayeyne.
Thei trouble not, lest other troubled were,
But fixe abide, and welcom thaduersary
With sword & axe, with shot & cast of spere,
Vntil thei yeve her coors to seyntewary,
Or fle; for whi? thei dar no lenger tary.
Thenne aftir hem that ar to go for al,
For these stille abide as doth a wal.
Tho tweyne eggys ar clept 'the grete armure,'
And aftir hem the thridde cours is sette
Of wighte & yonge and light herneysed sure,
With dartys and with taclis sharpply whette,
In dayis olde thei ferentayris hette;
The firthe cours was called the scutate,
Spedy to renne and glad to go therate.
Wight archery with hem to shote stronge,
The yongest and the best and lustyeste
Archers with crankelons & bowys longe;
The ferenters and thei to gedir keste
Named the light armure, as for the beste
Thorgh shulde passe and first with shot prouoke
The aduerse part, and on hem reyse a smoke.
If foomen fle, thei and horsmen the chase
Go swift vppon, and ellis thei retrete
420
And thorgh the frount indresse hem to their place.
The grete armure, if thei com on an hete,
Is hem to yeve of sword and axis grete,
On hem the feeld is now for to defende.
Thei gynne wel, God graunte hem a good ende!
The fifthe cours was the carrobaliste,
Manubalistys and fundibulary
And funditours; but now it is vnwiste,
Al this aray, and bumbardys thei cary,
And gunne & serpentyn that wil not vary,
Fouler, covey, crappaude and colueryne
And other soortis moo then VIII or IXne.
Heer faughte thei, that hadde as yet no sheelde,
As bachelers, with shot of dart or spere.
The sixte cours, and last of al the feelde
Wer sheeldys, of the myghtiest that were,
The bellatourys beste in euery gere;
Antiquytee denamed hem Triayrys,
In theym, as in the thridde, al to repayre is.
Thei to be sadde in strength and requyete,
More feruently to make inuasioun,
To take her ease in ordir alwey seete,
And if aforn wer desolatioun,
In theym therof was reparatioun;
In eny part if ther wer desperaunce,
Thei turned it anoon to prosperaunce.
Now the podisme, as whos wil sey, the space
Of grounde, vpon to fight; it to se,
Aforn is seide, hou in a Ml. pace
XVI C LX and VI may be,
So chiualers euerych ha footis III
To stonde vpon a foote and VI abacke
That for his veer and leep no rowme hym lacke.
421
VI eggys heer sette in a Ml. pace
Shal holde II and XLti. feet in brede,
And so X Ml. wil this grounde embrace;
Thus tembataile is sure, and fer fro drede;
And to II Ml. pas III cours for nede
In long goth out, so that the latitute
In XXI foote it self enclude.
As here is taught, X Ml. men may stonde
In oon or ellys in II Ml. pace,
And XXti. Ml. in the double londe,
And XXXti. Ml. in the threfolde space,
And XL Ml IIII folde is tembrace;
And this mesure is named the Pidisme,
Vntaught in doctrinal or in Grecisme.
A prince heryn expert, and hath to fight
His feelde and of his folk the multitude,
Shal seen anoon how thei shal stonde aright,
And if the feeld is short & brod, conclude
On rangis IX, and by this similitude,
Be short and huge in brede, or longe & rare,
But myghtier is brede, and mo may spare.
And rare, an ooste if thaduersary seeth,
He breketh on with hurt peraventure,
Wher thicke outholdeth him ayenst his teeth;
And ther an ende of that; but hoo shal cure
Ereither, horn and myddis, to be sure,
Ordeyne that, or aftir dignitee
Or aftir thaduersayris qualitee.
The feelde ofoote ordeyned in this gise,
To sette it is these hors at eyther horn,
As writeth in her werkys olde wise,
That herneysed sperys be sette aforn,
Vnharneysed abak, that of be born
422
The storm fro theym, whil myghti hors defende
Stronge archerye o foote to shote on ende.
For to defende haue horsis myghtieste,
Tho hornys in attempting is to sende
Out hors the swiftest & the wightieste,
To trouble theym sette on a pace on ende.
The duke it is to knowe & comprehende,
What hors ayenst what throngys ar to goon,
And whar he have hors as goode as his foon.
Their hors ar ouer vs; theryn is boote:
Tak wight and yonge men with sheeldis light,
With twene on hors, sette one of theim o foote;
With hem resiste our aduersayrys myght.
But this to take effecte and spede aright,
These yonge men herof grete exercise
Moste have, as telleth werreourys wise.
And aftir al his ooste, a duke shal haue
A myghti choyce of men on hors & foote,
Ereither horn and breste for to save,
That if the boorys hed in wolde wrote,
A sharre shere his groyn of by the roote.
(The boorys hed is a triangulere
Of men, a boorys hed as thaugh it were).
If that come on, with tuskys forto breke
The breste or egge or wynge or outher horn,
A sharre clippe hem of, right by the cheke,
And with the same his wrot away be shorn;
And set it al in ordir as beforn,
And if a place feynte, anoon a yawe
Of myghti men aforn it is to drawe.
Tribunys, Erlis or their lieutenauntys,
Of these, myghtiest to renne & ride
423
Wer mad the Capitayns & gouernauntys,
And werriours hem named the subside;
For thei releved thoost on euery side,
So that noman remeued from his place,
For so to doon, myght al an oost difface.
Eek out herof thei make a Boorys hed
And Cuneus thei name it, or a wege;
As thondirynge with leyting flammys red
It russheth on our aduersayrys egge
And shaketh of, ye mony a myghti segge,
And if it falle on either of the hornys,
It cracketh hem, as fier tocracketh thornys.
This stood behinde al other ordynaunce.
Now is to se the place of vche estate:
On the right honde, withoute variaunce
The principal Captayn or potestate,
That al the gouernaunce is taken ate,
There as the footmen and the hors dyuide,
He hath his place, al to gouerne & gide.
Footmen and hors to rewle heer stondeth he,
The potestate and al this oost to gide,
By premynence of his auctorite,
To chere theim that myghtily shal ride,
And theim o foote, as myghtily tabide.
A wynge is him to bringe aboute the horn
Him counteringe and on comynge beforn,
That is the lift horn of our aduersary,
Aboute a wynge, and on the backe hem clappe,
And thei of their comyng the tyme wary;
And if (as God defende) amys it happe,
Anoon the subside is to stoppe a gappe;
For soueraynly on hym that is tattende,
And, as the cas requyreth, come on ende.
424
The Duke secounde, and next in gouernaunce,
Amydde the frounte or forfrount is to stonde
And sustene it tabide in ordinaunce;
The boorys hed his part is to withstonde,
A sharre out of the subside is at honde,
Clappe it theron, and if ther nede a yawe,
Out of the same anoon it is to drawe.
The thridde Duke, right wys & vigorous,
His part it is to stonde on the lift horn
And myghti men with hym, for dangerous
Is that to kepe, as writon is beforn.
His wynge he muste extende, and hadde thei sworn
It, let hem not her wynge aboute hym clappe,
Subside at him be sone, if ought mys happe.
A clamour, clept an harrow or a shout,
Vntil the fight begynne, noon is to rere;
No werreour that wise is, out of doubt,
Wil shoute afer, therwith his foo to fere;
But when the shoute & shaftys fille his ere,
Then voyce yfere is so fel & horribil,
That for to fere, it is not incredibil.
Be redy first, and first to sette vppon,
And first to shote & shoute & make affray,
With myghti countynaunce, that is the mon,
That mornynge is to haue a ful fayr day.
This promptitude & wit & stronge aray
Thi foo seynge, is trembeling to fle,
The palme of victory goynge with the.
And ay bewar, lest his right wynge clappe
Aboute thi lift horn; this is remedie:
To rech it out; and if that wil not happe,
The wynge aboute thyn horn bacward replie
And fende hem of; now fight for the maistrye,
425
And if a bosh come on on eny side,
A better bosh on hem from our subside.
Here angelike valiaunce, here is puissaunce
Archangelik in ooste and legioun,
And it gouerneth Dukys principaunce
With myght, power, and dominatioun.
Omnipotens, this is his champioun;
God loueth this, his throne & sapience
Is sette heron, justice to dispence.
What is this oost, aduerse, rebelliouns
Presumptuous, periurious, mischevous,
Heresious with circumcelliouns?
A legioun attaynte, vntaken thevous,
That, as thei ar myscheved, wold myscheve vs.
Her lord is Lucifer, the kyng of pride,
In euery feeld with him doun goth his side.
Thei ha no breste, here hornys & her wyngis
Ful febil are and out of ordynaunce;
Subside is goon, no socour in their kynge is,
And moost amonge hem self is variaunce.
They wil away, now fle they to myschaunce;
Goon is their herte, and if the body dwelle,
Their hope is aftir deth and aftir helle.
Here is .o. breste, here hornys are & wyngys
And myghtieste in raunge & ordynaunce;
Subside is here, and socour in our kynge is,
Amonge vs is ther noo contrariaunce.
We wil abide vndir our gouernaunce,
Here is noo drede of deth or peyne of helle;
Here or with angelys is vs to dwelle.
Therfore our eye is to the kyngis signe,
We here his voys, as trumpe & clarioun,
426
His eyes are obeyed, we enclyne
Attonys vnto hym, his legioun
We are, and aftir God, his regioun.
His capitayn and his vicapitaynys
Tobey euerych of vs right glad & fayn is.
This champioun, this ooste & Goddis knyght
With fele and also fewe may prevaile,
Miraclis here & there God sheweth myght;
But first (as seide is erste) is hem tassaile.
The gretter ooste is this; now moste availe
Is ordinat bataile, as is beforn
Seide, and with wyngys clappe in eyther horn.
With wyngis wight hem vmbego, ley on
Behinde and holde hem streyt on euery side,
And cleche hem vp; whi wolde they be foon?
Tech hem obeyssaunce; sey: 'Fy! o pride!
Com on your way, we wil our self you gide.'
This way is good, so that this bestes ride
Be not a gret horribil multitude.
With multitude we myght been vmbegoon,
War that perile; holde of on other side
With wyngis wight, and strengthe hem faste anoon;
With myghtiest elect of the subside
Prevaile on hem; yet more is to prouide,
That if the boorys hed com in, a sharre
Be made for him, his tuskys forto marre.
But wurthi men are in this ooste afewe,
Sette hem in wise and myghti gouernaunce;
For heer the Lord wil his myracle shewe,
Their multitude or myght be noo turbaunce;
Truste in thi Lord and mak good ordynaunce;
Ordeyned wel, in fewe is to prevaile,
So that theryn no poynt or poyntis faile.
427
Do thus when thegys are at the congresse;
Thi lift hond, hold it from thin aduersary,
That of his shot it have noo distresse
And thi ryght wynge vppon hem wightly cary.
Theer to begynne it is most necessary;
Sette on in circuyte, and bringe abowte,
And to prevaile it nedeth nat to doubte.
But do this with thin horsmen myghtyeste
And footmen of the beste, and ha noo drede,
Thi foomen vndir foote to be keste;
And if thi foo to the the same bede,
A myghtiest subside vppon hym lede
Of horsmen and footmen, and thus delude
Hir arte with arte, and thervppon conclude.
Or otherwise, if men be myghtieste
On the lift hond, the right is to retrete
And fal on her right horn with wightieste
Footmen & hors; and til thei yelde hem, bete
Hem on the bak and breeste, and ouergete
Hem myghtily; but the right honde elonge,
That of thi foo noo forfeture it fonge.
War heer the boorys hed and euerywhere,
Or otherwise al putte in ordynaunce
CCCC or D pace yfere
Aforn the counteringe it is tavaunce
Our wyngis wight vppon their ignoraunce.
Prudence it is on hem to make affray,
Whil thei beth out of reule and of aray.
If hors be myghtiest, this wey is best
And doon anoon, and ellis is grete drede;
A remedy therfore is to be keste,
That al the light armure wightly procede,
And archerye, as sparkil out of glede.
428
And embataile anoon the frounte aforn,
The breste to defende, and either horn.
If this be doon, the frounte alonge is sure,
Vnlabored with fight, or otherwise,
Like as beforn is seyde, it is to cure,
That thi right wynge vppon his lift horn rise;
But myghtiest and wittiest dyuise
Vnto that feat, and archers with hem fonge
Of wighte men, ofoote that be stronge.
And this doyng, retrete thi lifte horn
Fer, al abak, and raunge it like a spere,
Dyuers heryn vnto the way beforn,
So that the foo noo strook theron bewere.
This wil devicte anoon withoute fere.
In this manere a smal & myghti ooste
Shal ouerthrowe a multitude of booste;
Or finally, this ooste is but of fewe
And not so myghti men as hath the foo:
Heer hath the werreour his craft to shewe,
And embataile hym nygh a flood that goo
On outher half; a cragge is good also,
Lake or marice or castel or citee,
A side to defende is good to se.
There embataile and putte ereither wynge
On oon side, and herwith pul of his horn,
But fro behinde aboute is beste it brynge,
And with the boorys hede route in beforn.
The myghtiest to this be not forborn,
Ner they, theryn that haue had exercise,
Thus hath be seyde of werryourys wise.
The foo peraventure is ferde and fled
Into sum holde, and ferther wolde he fle
429
Fayn, wiste he how. What is the beste reed
That he go forth, or heer beseged be?
To lete hem goon is moste vtilitee
And no perile is it that foo to chace
That turneth vs the bak & nat the face.
Yet heer be wys and sende a fewe aforn,
Right aftir hem, and with a myghty honde
Another way on even or amorn
Caste to come in and in their light to stonde.
When thei that aftir go, wynne on hem londe,
Her part it is tattempte hem esily
And so departe, aferd to bide therby.
This seyn, thei wil, suppose a wayt be goon,
And disolute anoon be negligent,
Thenne is the wit, that myghti honde come on
And take hem vp aslepe or vynolent;
Thus easily we haue our owne entent,
Therof to God the commendatioun
Be madde, and doon sacrificatioun.
If part of thooste be fled, & part prevaile,
Heryn the Prince exploye his valiaunce,
Hem myghtily retournyng to bataile.
Forwhi? the foon be fled vnto myschaunce.
Arere anoon vnto your ordynaunce;
The feelde is youre, and trumpe & clarioun
And scryis make of victory resoun.
Of knyghthode and bataile in special
Thus seide thelectioun & ordynaunce,
Here is to sette vp rewlys general,
As this: The gracious good gouernaunce
Obserueth euerywhere; al suffisaunce
Hath he that is content; al may be born
Saue wele; and: scorned is that vseth scorn;
430
Thi disavaile availe is to thi foo,
His hurt availeth the; voide his advice,
Do thin availe; do not as he hath do;
In thin electioun se thou be wys,
War negligence, do euery man justice,
Be vigilaunt, attende thin honour,
Thi prouidence be to thin oost socour.
Ha not to fight a knyght vnexercised;
Ha confidence in preved thing; secre
Thi counsel have; lerne of thi self disgised;
The fugitif herd and vntrested be;
Be gided wel by folk of that contre,
That thou wilt ouer ride; haue in writynge
Euery passage, and eke in purtreyinge.
Better is brede in oost to fight then lengthe;
Good is in stoor to haue a grete subside;
With sapience socoure a feebil strength,
Sende of thi foo; Let not thin oost diuide;
Whette vp thin ege; bidde horsmen wightly ride;
Fight in a raunge aforn with multitude
Ayenst a fewe, and hem anoon detrude.
A fewer oost falle on with the right horn,
And crokyng of the lift horn is telonge,
So that the myghtiest be sette beforn;
And if the lift horn be both wyce and stronge,
Sette it beforn, and bak the right be wronge;
Or on thin vnaduised foo with wight
And myghti wyngis go beforn & fight.
The light armure and euery ferentary
Aforn thi frount in nede anoon procede
With subside on the wyngys for to tary;
And he that hath a litil ooste, hath nede
Of mych wit, and myghti men in dede,
431
And on his honde a flood or place of strengthe,
And either wynge on his oon horn tenlengthe.
Ye truste in hors: the playn is beste; ye truste
Vppon footmen: the cleef is good. Espie
Amongis vs to be ther is distruste:
That euery man go hoom, anoon do crye,
And which is he, forwith me shal espie.
But sodenly this most be doon be day,
The yatis shitte, lest he go stele away.
What is to doon, with mony take advice;
What shalbe doon, tak fewe or be alone;
Tak his advice that is secret & wyce,
Be juste, indifferent to euerychone;
For idelnesse haue ay sumwhat to doone;
To straunge not, not to familier,
Make of a lord; chere a good Chiualeer.
And here anende I thus the thridde part
In this Tretice of knyghthode & bataile.
What ha we next ? Forsothe, a subtil art
To bilde a stronge Citee, and for tassaile
It and defense; and aftir, fight Navayle,
That is bataile in ship, I here entende
For chiualers to write, and make an ende.
IV.
Vltima pars vrbes parat, obsidet atque tuetur,
Bello nauali finit & ornat opus.
This IIIde part, as long as othre tweyne,
Halt prouidence of myghtiest bataile,
The morthereer to bringe vndir the cheyne.
There al his olde craft shal nought availe,
But hate of ire and angush of travaile
To fynde; and aftir al that to descende
432
To theuerlasting deth, if he namende.
In Brutis Albion is not to spende
This myghti knyghthode & bataile alone;
To Normandie and Fraunce it is tassende,
Til Cristis & the kyngis foos vchone
Be dryven out or chastised, and noone
Alyve ylefte, that wil not wel beleve
And vttirly the myscreaunt myscheve.
Here ende I that, and to my werk releve
The laste part, anoon to bringe an ende,
And aftir in correctioun it preve;
Criste truste I, that the kyng it wil attende
And werreours to knowe it condescende;
That leve I there, and write as is thavaile
To bilde and sette assege, and see bataile.
Nature or art assureth a Citee,
A dongeoun, a castel, or a tour,
In lake or in mareys or in the see
Sette it, that element is thi socour;
And if the lond shalbe propugnatour,
A mountayne or a clyef, a cragge, a rok
Sette it vppon, and saf it is fro strok.
And in foreste, in feelde or in champayne,
With craft or art it is tomake a strengthe,
And if nature assiste, it is tattayne
Effect anoon, as when the brede or lenghe
A rok, ryuer, mareys or see wil strengthe;
But art alone if noon herof availe,
Shal make it stronge with wisdam & travaile.
Mak bosumy and angulous the wal,
And so sette out therof the fundament
With touris and turrettis oueral,
433
That scale, engyne or rammer therto sent
Be ouer sette, and faile of his entent,
When he is vnbegon and al to donge
With al that may be kest fro wallis stronge.
In this manere a wal it is to make,
To stonde an infallibil thing for euer:
An interualle of XXti feet be take,
A wal on either side herof dissevre,
Caste in the moolde, sadde it with mal & lever,
Out of the dich caste it bitwix the wallys,
And ramme it doun with punchonys & mallis.
Mak the inner wal wel lower then withoute,
That esily, as by the clif, ascende
Me may vnto the loupis al aboute,
Or by an esi grice hem to defende;
Thus mad a wal, the ram may nat offende;
For thaugh he fronte awey this vttir cruste,
The grounde is stronge ynough with him to juste.
For firing of the yatis make obstacle,
Couer hem with hidys and with iron plate,
And make aforn a myghti propugnacle,
A portcolys to plumpe adoun therate,
Aftir thi foon atwixte it and the yate
Thei checked ar. The machcoling may thenne
Chastise hem that thei shal nat sle ner brenne.
The dichis ar to make brode at al
And deep at al, so that me may not fille
Hem in no wise, and renne vppon the wal;
The myner is his labour heer to spille,
And rathest if the watir hem fulfille;
For now hath he twey grete Impedymentys;
Depnesse is oon, another thelement is.
434
The multitude of shot is to repelle
With sheeld, pavice an here and duble say;
Shot perceth not ther thorgh; eek wittis felle
Han cratys fild with stoon at euery bay,
And if thassault come vp, adoun go they
Out of the crate, at euery loup is oon
Of these. It quelleth ordynaunce & mon.
In mony wise assault is and defense;
And on manere is by enfameyinge.
Hoolde foode away, and watir, kepe it thens,
And hem to honde anoon shal honger bringe.
But if we wite a seege on vs comynge,
Anoon gete al the foode within our wonys
And faste haue in the multitude of stonys.
Corn euerydel, larder, fisch, foul, forage,
And that may not be brought in, is to brenne,
Wyn, aysel, herbe, & fruyt and cariage,
Logyng, let brenne it vp, or cary it thenne;
So bare it for our foon that whenne thei renne,
Thei fynde nought; and vse we vitaile
With such attemperaunce, that it ne faile.
Glew, tar & picch and oyle incendiary,
And sulphour herwithal to brenne engyne,
Charcole & cole, and al that necessary
Is forto make armure and arowys fyne
And shelde & spere, hundirdys VIII or IX,
And coggys, cogulys & pibblis rounde,
Fil vp the wal with hem by roof & grounde.
Stoon of the flood is saddest and so best,
For fourneysinge a wal & euery loupe,
And outher with engynys to be kest
On hegh, adoun to falle on hed or croupe,
Or fro the scalyng forto make hem stoupe
And have of grene tymbour grete rollys
435
And loggys leyd to route vppon her pollys.
And beemys is to haue of euery sise
And boord of euery soort, and also nayl.
Ayenst engyne, engyne is to devise,
And that the stuf be prest, is thin availe.
High if it be, pulle ouer their top sail,
And if thei come in touris ambulary,
Hem myghtily to mete is necessary.
Nerf is to haue or senewis aboundaunce,
The crosbowyng to stringe and bowe of brake;
Hors her of mane & tail, if suffisaunce
Therof ther is, therto good is to take;
Of wymmen here tho stryngis eke thei make:
With stryngys of their her Romaynys wyvis
Saved her owne & her husbondis lyvis.
Raw hidis ar to kepe, and euery horn
The portcolis to couere, eek sheeld & targe
And mony a thing, it may not be forborn;
And if so be your watir be not large,
To synke a welle anoon it is to charge,
For lak therof; theym that the water brynge,
With shot defende outward & hoom comynge.
And if the welle is out of our shotinge,
Make vp a tour and putte archerys there,
For to defende tho that watir brynge;
Cisternys who can make, it is tenquere;
Make vp of theym in placis euerywhere,
Rayn watir kepe in hem; when wellys faile,
Rayn watir in cisternys may availe.
A See Citee this is, and salt is geson:
Kest watre salt in vesselling that sprede,
Salt wil the sonne it make in litil season;
436
But thus we dar not fette it in for drede,
The see gravel, gete it vp in this nede,
Fresh watir it, and let it drie in sonne,
And salt withoute doubte herof is wonne.
They that the wal assaulteth, bith terribil
A multitude, and trumpis proudly rynge;
The Citee nys but simpil and paisibil,
And ferde thei are at this first counteringe,
And in goth they; but if the spritis springe
And putte hem of, in comth an hardinesse,
And egal is fro now forth the congresse.
The tortoys or the snayl, the rammys grete,
The sekel or the sithe, and vyneyerd,
The cagys pluteal it is to gete
And tourys ambulary nere aferd;
The musculys eke with the pety berde,
Lo alle these wil this Citee assaile
With crafte, and yet with craft shal it prevaile.
Of tymbir and of boord it is to make
A tortoys or a shelled snail, and so
They name it; whi? for when hem liste awake
It, out therof the hed & hornys go
And in and out ayein; oon horn or too,
Croked or streght, hath it, right as a snaile,
Right as it semeth hem their moost availe.
The bak of this tortoys, snail or testude,
Wherof it hath figure and also name,
With felt & heere & hidis rawe or crude,
Lest theron fier doun cast, brenne vp the frame.
Wel couered is, the sidis beth the same;
Pendaunt theryn, ther goth a beem alonge,
Therof the hed is iron steeled stronge.
437
Tweyne hornys if it have, it is a snaile;
Streght may thei stonde, or the lifte horn may croke
Outher the right, as may be moost availe,
The wal to breke & stonys out to Rooke;
And if it haue but oon horn, & it hooke
A croche, it is a sikel or a sithe,
It breketh and out bringeth stonys swithe.
And when the frount is mad to breke & brese,
It is a ram for that similitude,
To rush vppon the wal and al to crese
The stuf in it; yet wil thei this delude,
And with oo crafte thoo craftis III conclude:
Of quylt & felt a trusse thei depende,
Ther as the ram entendeth for toffende.
Or by the hed they kecch it with a gnare
And hale it vp, or by the wal endlonge,
Or turne it vpsodoun thei wil not spare;
Hem semeth it to hurte it is no wronge;
And other haue a wulf, this ram to fonge:
That wulf is as a payre of smythis tongys,
Toothed, that in a wayt alway to honge is.
That wulf gooth on the ram, and by the hed
Or necke anoon pulde is he vp so doun,
Or so suspended that his myght is deed,
And other fro the wallis of the town
Or out of tourys hye or of dongeoun
Wil caste an huge ston or a pilere
Of marbil, and so breke it al yfere.
And if the wal be thorled therwithal,
As happeth ofte, or doun it gooth anoon:
Awey with euery hous, and mak a wal
Withinne that of planke or lyme & ston;
And if thin aduersayris come vppon,
Conclude theym bitwixt the wallis tweyne,
438
And so be quyte of this perile & peyne.
The vyneyerde is lighter tymburynge,
VIII foote brode, VI footys high, XVI
Footys in length, and dubil couertinge
Hath it of boord & fleyk; of twyggis grene
The sidis are, and fier for to sustene,
With felt & hidis grene it couere they,
So that to brenne or breke it, is no wey.
And made ynowe of these, ar sette yfere
Vnto the wal, as summe sette a vyne,
And tre pilers vpsetting heer & there,
To make it falle, vndir the wal thei myne,
That, puld away the stulpis VIII or IXne,
Doun go the wal, this vyneyerd remeved,
Lest it and al ther vndir be myscheved.
The cage pluteal of twiggis plat,
Of heerys hath couert and hidis grene;
Not ouer high the roof ner ouer flatte,
That shot & fier suffice it to sustene.
On whelis III to go thei thise demene,
As goth a cart; and fele herof thei make
With mony a wit the wallis forto awake.
The muscle shelle is but a smal engyne,
Mightily mad on whelis for to go,
And bere away the wallis when thei myne;
Thei bringe stuf the dich to fille also;
And on the werk it may go to & fro
And sadde it vp, that tourys ambulary
May men ynowe vppon the wallis cary.
The muscul eke is good, the way to mende,
For eny thing, of tourys ambulary.
To se the crafte is now to condescende,
439
Thartificeer it nedeth not to vary;
Make hem like other housing necessary,
A XXXti foote or XL foote square,
And otherwhile of Lti feet thei are.
Of bemys and of boord be thei compacte,
And competent the brede hath altitude,
With hidis, grene or felt sadly coacte
The robinge & the sidis are enclude.
Their apparaile ashameth wallys rude,
At euery lyme herof ar huge whelys
And brood withal the sole of euery whel is.
Present perile is, if this tour ammoeve
Vnto the wal, the place is in a doubte;
And impossibil is it of to shove.
Of myghtieste theryn is mony a route,
And briggis in, to renne on from withoute,
And scalis of al maner farsioun,
From eny part to renne on vp & doun.
The rammys are alongh as first engyne,
And not a fewe, a wal to ouerthrowe,
And vndir as a vyneyerd they myne
And briggis in the myddis are a rowe,
And fro the toppe they shote & stonys throwe;
Thus vndir and above and euerywhere
The wall besette; who dar abide there?
Yet here ayenst is diuers medycyne:
First, if the Chiualers with confidence
Go myghti out, and fire this engyne,
First pulde away the firys resistence,
And if thei ha not this magnificence,
Shote at hem molliols, also fallayrys;
But what thei ar, to knowe it necessayir is.
440
A malliol, a bolt of wilde fier is,
A fallary, a shafte is of the same;
Thorgh felt & hide hem shoote: al on a fier is;
But shoote hem thorgh into the tymber frame;
With myghti alblastris go to this game,
Brymston, rosyn, glewe, oyle incendiary
With flax doon on this shafte is necessary.
Or preuely with fier out of the toun
Ouer the wal, whil this tour is asclepe,
A feleship of fewe is let adoun,
That fiere it, as noo watir may it kepe;
And triced vp at hoom thei skippe & lepe
To se this ambulary touris brenne;
This hath be doon, & yet ful seelde whenne.
And otherwise is doun, the wal tarise,
And ouer go the touris altitude;
Yet ther ayenst is vsed to deuise
A subtiltee, tho wallis to delude;
In the vtter tour, an inner tour tenclude,
And when thei sette vppon this wallis blynde
With gabils & polifs hem ouerwynde.
And beemys otherwhile, ye ouerlonge,
Ordeyne thei, and sette on iron hornys,
And as a rammys hed thei make hem honge;
This tour with hem forbeton and throgh born is,
And sette ofiere, and vtturly for lorn is;
Yet otherwise, out of the toun a myne,
Vndir the way therof, sleth this engyne.
When this engyne on that concavitee
Goth with his wight vppon his myghti whelis,
Doun goth it, into helle as it wold fle;
And this to se, the toun in joy & wele is.
But thooste withoute al in dolour & deel is,
Al desperate of help by their engyne,
441
And al by witty makyng of a myne.
But if this tour sauf sette vppon the wallis
With euery shot of dart, of shaft, of spere,
And dynt of axe, of swoord, billys & mallys,
And caste of stoon thei ley on euerywhere,
That fro the wal awey they fle for fere,
Now to the wal, the briggis forto avale is,
And mony oon goth doun anoon by scalys.
Thei trice in other with the Tollenon:
The tollenon a tymbir pece on ende
Is sette, another twye as long theron,
The lighter ende of it adoun thei bende;
A cageful of men therwith thei sende
Vppon the wal, when they with cordis drawe
Adoun that other ende, as is the lawe.
Sumtyme ayen this werk, the bowe of brake,
Carribalistys and Arcubalistis,
Onagris and fustibulis wer take,
And mony a dart that vncouth & vnwiste is
Amonge vs heer. The taberinge of the fistis
Vppon the bowe, and trumpyng of the gunne
Hath famed vs as fer as shyneth sonne.
Thei trumpe adoun the tourys ambulary,
Thei ouerthrowe as wel ram as tortoys,
The cage and vyneyerd therby myscary,
The muscul may not with his dynt & voys;
And countir as it goth, ther is noo choys,
But deed or quyt; for and it onys touche,
It goth for al that hangeth in the pouche.
A conynger, that now they calle a myne,
Goth vndir erth vnwist; by that cauerne
Come in tatoun, ye, tourmys VIII or IXne,
442
And prevely they rise in sum tauerne
Or desolat hous, so noo wight hem werne;
And sodenly by nyght vppon the yate
They hewe, and leet their frendis in therate.
And ther ayenst, if that the dwellers be
In touris, on the wal, or housys hye,
Vppon the strete,-is ther yit comfort? Ye,
So stonys out of numbir on hem flye,
As thaugh the buldir hailed from the skye;
They wil anoon retrete out at the yatis,
Now steke hem out; and stynted this debate is.
And if thei do not thus, anoon their foo
Of prouidence her yatis may lete stonde,
Vntil as fele as fle, wil been ago,
And thenne in ease have hous & toun & londe;
But God defende vs that we be not fonde
Aslepe so that foon lede vs away
Withoute strook, or seide hem onys nay!
Lo, man, womman and childe may keste stoon
Vppon his foo from euery place o lofte,
And ther to redy sone are euerychon
By day & nyght; this holpen hath full ofte.
Ha stonys out of flood or feeld or crofte,
Store hem on high, that in a sodeyn fere
Fynde hem ye may, and on your foo bewere.
This conynger hath eek another gise,
Vndir the wal to crepe pryvely,
And sette vp postis heer, & ther by sise
And pike away the fundament wightly,
Ramayle it wel. the postis by & by,
And when their ooste was redy, make it brenne;
Doun goth the wall; in and vppon hem thenne!
443
Peraventure ther is a countir myne,
So that thei faile, and feyneth a dispayre,
And hem remeveth mylys VIII or IXne;
Now best be war, at market or at fayre,
Or day or nyght, thei thinketh to repayre,
If there appere among hem negligence;
Therfore now do grettest diligence.
Now se the wacch abide vppon the wall,
And houndis wise & grete is good to kepe;
Eek gees is good to haue in special,
For thei wil wake folke that ar aslepe,
The foo comynge her welth away to repe;
The mavlard in the dich and in the wallis,
The martilet at scaling wont to calle is.
The toun eke on thassege sodenly
Is wont to falle, if it be negligent;
Therfore a dich thei make vp myghtily,
Without shot of euerych instrument,
And stake it, pale it, toure it to thentent,
Ther to be sure hem self and holde hem inne;
Thus wayteth vch an other for to wynne.
The craft tassaulte a citee and defende
By myght and wit of knyghthode & bataile,
Honour to God, therof is mad an ende.
Now go we forth vnto this fight navaile,
That is fight on the see, no light travaile,
And not o londe; as there is so grete drede,
Therfore of gouernaunce hath it gret nede.
To make an hous, good stuf it is to take
Good farsioun, and good stuf is the hous;
But rather he that shippis is to make,
Se that his stuffe ne be nat vicious;
A feebil hous nys not so perilous
As is a feebil ship, other a barge,
444
Forthy therof the more it is to charge.
Fir and cipresse and the pynappul tre
Therfore is good, as seyn the bookys olde,
And ook is holden good in this cuntre;
The nayles are of bras wel better holde
Then iron. Whi? For ruste thei wil & olde
And kanker and consume, there as bras,
Consumed al the ship, is as it was.
Fro Juyl Kalendis vnto the Kalende
Of Janyveer, that is by monthis sixe
The seson is, tymbur to falle an ende;
Thumour dryinge in treen, now sad & fixe
Is euery pith; but fallinge is bitwixe
XV and XXIIti, when the mone
Is wanyng, dayis VII is this to done.
In other tyme or seson if me falle,
Wormeton wil it ben, eek it wil rote;
The tymbourmen of craft this knoweth alle;
Of rynde or bark is rende away the cote
And dryed thorgh, er it be put to note,
For tymbir weet, so wroght, wil aftir shrynke
And ryve and with right grete disconfort drynke.
For if the shippe vnto the maryner
Drynke of the see, sone aftir of the same
Thei drinketh al, and are of hevy cher;
Forthi, the carpenter is wurthi blame
That into shippis wil weet tymbour frame,
And wurthi thonk is he, that frameth drye,
So that in his defaulte no men deye.
The namys of the shippis as for werre
Myn auctour writeth not, save a liburne
He writeth of as mightier & herre
445
Of boord, and wight of foote, and light to turne.
As to the wastom of this shippis storne,
Thei hadde V or IIII ordris of ooris,
Or fewer, as the vessel lesse or more is.
And euery grete liburne a balynger
Hath had, and that a scafe exploratory
Was named, for to aspie fer & neer;
Of oorys hadde thei not but oon story.
But wight it was to go for a victory;
The seyl, the maste, and euery marynere
With see colour wer clad for to vnnapere.
A navey and an oost that wil gouerne
Vppon the see, him nedeth forto knowe
The wyndis, and the wedir to discerne;
He moste ha wit, leste he be ouerthrowe;
And first the foure cardinals arowe
Be knowe, as Est & West & North & South,
How thei amonge hem self discorde, is couth.
Theest cardinal is called subsolan,
And on his lifte hond hath he Sir Vulturne,
And Colchyas is on his right hond tan,
Septentrion, that cardinal so storne
Out of the North the see wil ouer torne,
Thocastias his right, and his lift side
Halt Aquylo, what se may theim abide.
Auster is cardinal meridian,
Nothus ful grymly goth on his right side,
And Chorus on the lift hond forth thei han,
And Zephirus that cardinal, abide
Wil in the west, and when him list to ride,
Grete Affricus shal ride on his right honde,
And Duk Fauonius on his lift honde.
446
If III or oon or tweyne of these vp blowe,
Tethis, of hir nater that is tranquylle,
Thei lene vppon, oppresse and ouerthrowe,
And causeth al crye out that wold be stille;
Thei ror ayeyn, of her thei haue her wille;
The shippe that this conflict seeth & hereth
(Heryn beleve me) his hert it fereth.
Sum varyaunce of tyme will refreyne
Her cruelous & feers rebellioun,
A nothir helpith hem to shake her cheyne
As all the firmament shuld falle adoun
And Occian lepe ouer Caleys Toun;
And after in a while it is tranquylle
And playne & calme, as whos seith 'husht, be stille!'
Therfore a storme is whisedom to preuyde,
And good it is forse serenyte,
And fro the storme abide or stopp atide,
And with meanabil wynd sette on the see;
Ful hard it is in peril hym to se,
That of the wyndes had inspeccioun,
Is raysonabil in direccioun.
Thenne is to se the monthis & the dayes
Of Nauygaunce, forwhy? not al the yere
The wyndis on the shippis make affrayes,
Sum monthis euer are of mery cheer,
And summe loure a while, & after cleer
Ynough they loke, & summe ar intractabil
And ragy wood, ancour to breke & gabil.
The VIth kalende of Juyn, when Pliades
Appereth: what is that? the sterrys VII;The wyndes alle ar bounden to the pees,
So that ther nys no truble vndir heuen,
Vntil the berth of Arcture al is even,
That is of Octobir the XVIIIth kalende,
447
Seecraft plesaunt hath at this day an ende.
Tho dayis euer are of mery cheer,
And thenne vnto the IIIde Ide of Nouembre
The dayis wil now loure and now be cleer;
For vnto now, as bookys me remembre,
Arcture, as from the first Ide of Septembre,
His reigne he hath, and in this meane while
The firmament wil loure amonge & smyle.
Nouembir in tempest is al to shake,
And aftir vnto Marchis Idus VI,
Viage thenne on see nys noon to take,
But in the woose it is tabide fixe;
Also by londe vnvsed is betwixe
Alhaleweday & March to goon or ride,
But if a grete necessitee betide.
Short is the day, the nyght is ouerlonge,
Thicke is the myst, and thestir is the mone,
And aftir in ther comth of wynde a thronge,
That forto stonde he hath ynough to done,
That is o londe; a strom is aftir sone
Of leyt, of wynd, of rayn, of hail, of thondir,
That woful is the wight that goth thervndir.
And, ovir this, in Marche, Aprile & May,
Antiquytee of Navigatioun
Dyuers sollemnytee and grete aray
Was vsed have in high deuotioun,
And eke of arte exercitatioun
To kepe in honde, and as for feat of werre,
Thei bood vntil the sonne ascended herre.
And tokenys of tranquille and tempeste,
Of wynde and rayn, thei hadden in the moone;
Of tokenys this was surest & best:
448
Reed is the mone, it wil be wynde right sone,
To take see theryn is good to shone;
The pale mone is lyke to haue a rayn,
The pale rede is wynde & storm, thei sayn
And when the mone ariseth glad & bright,
And namely the day that is the pryme,
Withoute humour, in hornys sharpe & light,
To take a grete viage is right good tyme.
But if the sonne telle of eny cryme,
As is if he arise vndir a cloude,
That day in rayn & wynd is wont to croude.
His bright aristh is like a mery day,
His rede aristh is like a breef to blowe,
And maculous, is shour or cloudis ay,
And pale aristh wil reyn or ellis snowe;
A tokyn eke of rayn is the raynbowe.
In wynde and ayer, in fish & foule, Virgile
The signys seyth that may noman begile.
The maryners, thei sayn, haue al this art
Of wydiringe, and thei be wedir wise,
By discipline of it ha thei no part,
But of a longe vsage or exercise.
Wel knowe thei, the Reume if it arise,
An aker is it clept, I vndirstonde,
Whos myght ther may no ship or wynd withstonde.
This Reume in Thoccian of propur kynde
Withoute wynde hath his commotioun,
The maryner therof may not be blinde,
But whenne & where in euery regioun
It regneth, he moste haue inspectioun;
For in viage it may both hast & tary
And vnaduised therof al mys cary.
449
The marinere, er he come at congresse
Or counturinge, vppon the see bataile,
Wil his Navey so for the Reume adresse,
As may been his aduerser dissavaile
And hindiraunce, and also his availe.
This may be doon anoon, for a liburne
With wynde or oorys, as me wil, may turne.
The Maister Marynere, the gouernour,
He knoweth euery cooste in his viage
And port saluz; and forthi grete honour
He hath, as worthi is, and therto wage.
The depper see, the gladder he; for rage
Of wynde or of bataile if ther abounde,
The surer he, the ferre he be fro grounde.
He knoweth euery rok and euery race,
The swolewys & the starrys, sonde & sholde,
And where is deep ynough his foo to chace;
And chese a feeld he can, bataile to holde,
And myghtily sette on liburnys bolde,
First with the frounte al vndir see to route,
And as a thought, anoon be brought aboute.
The maister of the shippe, he muste be wyis;
The mariners most be ful diligent,
And myghti rowing vp at point device
Is to been had at his commaundement,
That storne and ooris go by oon assent
Forth right to sette vppon, and light to turne,
Ful gret avauntage haldeth this liburne.
And as o londe an oost may be prevent
And leyde awayt vppon, right so by see
At ilis or in streytys pertynent
A bushement to falle vppon may be
Rathest; out of aray is good to se
When that thei be; the reume & strem & wynde
450
With you & countour hem is good to fynde.
Or wayte on hem, for wery or aslepe,
Or when thei leest of thi comynge suppose,
Or in a rode as is no wey to crepe
Away, but that ye must been in their nose.
Al that is you to wynne, is hem to lose,
And if thei can avoyde alle your cautelis,
Thenne vch his right, the feeld & fight to dele is.
Thenne in a feelde a frounte of this liburnys
It is to sette, and not as on the londe
An oost; and whi? for inward it to turne is,
The hornys as a sharp cressaunt to stonde,
A bosomynge amyddis to be founde,
That vmbego ye may your aduersary
And close hem enviroun, and with you cary.
But on the hornys be liburnys sturne
With myghtiest & booldest men of werre,
Aboute our foon of myscreaunce to turne,
With confidence hem for to seyn: 'Ye erre;
Com vndir vs, and knowe your ouer herre
Moost gracioux, knowe him your souuerayne;
And wil ye not? At youre perile & peyne!'
The beemys, vp thei goth out of the trumpe
And euery brayn astonyeth their reson;
The firmament, lo! clariounys crumpe
To crye vppon, and lo! it comth adoun
With angelis, ye, mony a legioun,
To countour periurie & myscreaunce
And surquydrye and disobeyssaunce.
In euery man thei setteth fortitude
And high magnificence and confidence,
Perseueraunt for trouth to conclude
451
With adiuuaunce of myghti patience,
And on the part aduerse, an impotence
With couwardise & diffident dispayre
Wil ferdfully with trembelyng repayre.
The canonys, the bumbard & the gunne,
Thei bloweth out the voys & stonys grete,
Thorgh maste & side & other be thei runne,
In goth the serpentyne aftir his mete;
The colueryne is besy for to gete
An hole into the top, and the crappaude
Wil in; the fouler eek wil haue his laude.
The covey fleeth as foulis thorgh the sayle,
The pavice are accombred with coventys,
Yet on thei come, and vs thei wil assaile;
The bowe vnnumerabil redy bent is,
The shaft fro there an ende it goth. Apprentys
Thonagir is and the carribaliste,
The fundubal and the manubaliste.
The catafract, plumbate & scorpioun,
The dart and arpagoun in dayis olde
Were had, and are amonge vs leyde adoun;
Crosbowys yet and crankelons ar bolde
With wilde fier to brenne al in the folde,
The malliol goth out with the fallary,
The wildefier to bere our aduersary.
Yet on they come: awaite vppon the toppe
Good archery; the storm of shot as hail
So rayketh on, thei dar not shewe her croppe
Ner in the mastys topp, ner vndir sail,
Yet haile hem in a myghti voys: 'hail, hail!
Come vndir your Kyng Harry! fy! o pride!'
Thei wil not throf attonys on hem ride.
452
Bende vp, breke euerych oore in the mytside
That hath a rash; help hem, lo, thei goth vndir;
To this mysaventure hemself thei gide;
Lo, how thei cracke on euery side a sondir,
What tempest is on hem, what leyt & thondir!
On grapesinge anoon let se their fleete,
What hertys are in hem with vs to mete!
Armure & axe & spere of ouer wight
Is ouer light; as sparkelys in rede,
So sparkel they on helm & herneys bright
The rammys and twibil the side out shrede
Of ship & mast; doun goth the sail in dede,
Vp goth our hook, now it is on their gabil;
Lo, ther it lyeth; this batail is notabil.
Summe into se go, fisshes forto fede,
Summe vndir hacch ar falde adoun for fere,
And summe above, her hert blood to bleede,
And summe seke, hem self they wote ner where;
And summe crye 'alas, that we come there!
Myschefe vpon mysgouernaunce betide!
Lo, pride hath vs betrapped! Fy, o pride!'
'Com on! with vs ye shal go se the kyng,
The gracious,-have of anoon this gere!
Ye muste have on another herneysing:
A gyngeling of jessis shal ye were.
Ye shal no lenger stondyn in this fere.
O siluer bere, o lilial lioun,
O goldon Eagle! where is your renoun!'
Thus may be doon, if that it be forseyn
Of our meryte in souuerayn providence;
Forthi forwith do euery wight his peyne,
Sleuth out to holde, and haue in diligence,
Sette vp the werk, and spare noon expense;
Of Goddis honde although ye have victory,
453
Yet in the knotte is al thonour & glory.
Knytte vp the werk, and say: 'Hail haliday!'
The werre intraneous of al this londe
Is at an ende, here nys no more affray;
Justice is heer peasibilly to stonde,
And al the world shal telle of Engelonde
And of the kyngis high magnificence,
And been adred tattempte it with offense.
But forto knytte a knotte vppon this book,
That is to sey, therof to make an ende,
What is the ram, this twibil & this hook,
That helpeth vs this shippis thus to shende?
The ram, a beem is, by the mast suspende,
That as a saylis yerde is smal & longe,
On either ende an iron hed to fonge.
A rammys or a snailis hed theron
Ther may be sette, with streght or caumber horn,
On either side it may sette on our foon,
With myghti hand adoun that thei be born.
Ther nys nothing may stonde ther beforn;
For of the shippe it breketh out the side,
Vnnethe may the mast his myght abide.
The hook of iron kene is & of strengthe,
And like a sithe vppon a myghti sperre,
And not to gret, but of an huge lengthe,
And polissed to bace & make it herre;
The gabelis that in a ship of werre
Bere vp the sail, herwith may be fordone,
So may the stay & shroudis euerychone.
The twibil is an axe with double bite,
And therwithal in myddis of the maste;
What maryneris dede, is hard to wite,
454
But fele it hurte, and fele it made agaste.Now faste vntil and ende I wil me haste,
Yet first thonagir and carribaliste,
What thing it was, it were good we wiste.
Thonagir was an huge & myghti bowe,
Strynged with nerf, therwith the stonys grete,
In maner of a thonderynge were throwe,
And for defaute of nerf, hors heer was gete
To strynge hem with, and rather then forlete
The help therof, their heer Romaynys wyvis
Kitte of, to strynge hem with, and saue her lyvys.
Theim leuer was to haue her goode husbandis
With honestee, & with their hedis bare,
Then dishonest be led to straunge londys,
Dispareged, her mariage forfare.
O, mony oon of yon goode wyvys are,
That charge more vertue and honestee
Then worldly good or bodily beautee.
In carris had for hem, carribalistis
Wer sette; thei were, as bowis are, of brake;
Oon more of hem then X manubalistis;
Of nerf or heer stringes for hem wer take.
Their myghti shot made herte & herneys quake;
They and thonagre bowys myghtieste,
Tymbir that oon, stonys that other keste.
Of tholde world the brightest herneysinge,
Best ordinaunce and myghtieste mad were;
O Chiualers, to you this is to bringe;
The beste ye chese, and yet a point go nerre.
O Lady myn, Maria, lode sterre,
Licence me toward the lond; beholde,
See seke am I, fulfayn o lande I wolde!
455
Hail, porte saluz! with thi pleasaunt accesse,
Alhail Caleis! ther wolde I faynest londe;
That may not I - oo, whi so? for thei distresse
Alle, or to deye or with her wrong to stonde.
That wil I not, to wynne al Engelonde!
What myght availe, a litil heer to dwelle,
And world withouten ende abide in helle.
O litil case, o pouere hous, my poort
Saluz thou be, vntil that ayer amende,
That is to sey, vntil an other soort
Gouerne there, that by the kyng be sende.
Yit let me se, what way my wit is wende:
In this tretys, first is thelectioun
Of werreours, as for the legioun,
Yonge, and statured wel, of vp o londe
And laborers be taught to pace & renne
And lepe and shote and with a dart in honde
Shakyng vppon the Sarrasins that grenne,
To shote quyk, and to swymme ouer, whenne
The ryuer is to deep, there euery gise
Of hosteyinge & fight hath exercise.
The part secounde hath the diuisioun
Of al an oost, wheryn is tolde of thaide,
That subsequent is to the legioun,
Wherin teuerych office his part is leyde;
Theer of a feeld al ordinaunce is seyde,
With evitatioun of al perile;
Who redeth it, therate among wil smyle.
The IIIde part prouideth and vitaileth
And paeseth thooste, and voydeth al myschaunce,
And al that in the journeyinge availeth,
Is here to rede, and what feeld may avaunce
An ooste to fighte, and euery ordinaunce
How is to sette, and in conflicte how VII
456
Weyis ther ar the quyckest vndir heven.
The firthe part in crafte & in nature
Strengtheth a place and techeth it tassaile,
Engynys eek to make & putte in vre,
And to resiste hemself to disavaile;
And on the see to make a stronge bataile,
Where euery feat of werre it is to spende,
And of this werk theryn is mad an ende.
Go, litil book, and humbilly beseche
The werriourys, and hem that wil the rede,
That where a fault is or impropir speche,
Thei vouchesafe amende my mysdede.
Thi writer eek, pray him to taken hede
Of thi cadence and kepe Ortographie,
That neither he take of ner multiplye.
Finis
~ Anonymous Olde English,

IN CHAPTERS [150/5279]



2726 Integral Yoga
  868 Poetry
  294 Occultism
  268 Philosophy
  182 Christianity
  156 Fiction
  131 Yoga
   90 Psychology
   86 Mysticism
   37 Science
   33 Hinduism
   21 Sufism
   21 Mythology
   21 Kabbalah
   20 Philsophy
   19 Theosophy
   18 Education
   16 Integral Theory
   12 Buddhism
   8 Cybernetics
   6 Zen
   6 Baha i Faith
   1 Thelema
   1 Alchemy


1402 The Mother
1126 Sri Aurobindo
  913 Satprem
  662 Nolini Kanta Gupta
  129 Aleister Crowley
  106 H P Lovecraft
   99 Walt Whitman
   95 William Wordsworth
   90 Carl Jung
   68 James George Frazer
   65 Friedrich Nietzsche
   62 Plotinus
   62 Pierre Teilhard de Chardin
   60 Percy Bysshe Shelley
   56 Sri Ramakrishna
   53 John Keats
   45 Robert Browning
   39 William Butler Yeats
   39 Rabindranath Tagore
   38 Jorge Luis Borges
   37 Swami Krishnananda
   35 Swami Vivekananda
   34 Saint Augustine of Hippo
   30 Saint Teresa of Avila
   29 Saint John of Climacus
   29 Friedrich Schiller
   29 Franz Bardon
   28 Lucretius
   28 Aldous Huxley
   28 A B Purani
   26 Johann Wolfgang von Goethe
   25 Anonymous
   24 Rudolf Steiner
   23 Rainer Maria Rilke
   22 Jalaluddin Rumi
   21 Vyasa
   21 Rabbi Moses Luzzatto
   20 Ralph Waldo Emerson
   20 Li Bai
   19 Aristotle
   15 Nirodbaran
   13 Ovid
   13 Kabir
   12 Plato
   12 Paul Richard
   11 George Van Vrekhem
   10 Edgar Allan Poe
   9 Peter J Carroll
   9 Lewis Carroll
   9 Ibn Arabi
   8 Sri Ramana Maharshi
   8 Norbert Wiener
   8 Joseph Campbell
   7 Henry David Thoreau
   7 Baha u llah
   7 Alice Bailey
   6 Jordan Peterson
   6 Bokar Rinpoche
   6 Al-Ghazali
   5 Thubten Chodron
   5 Swami Sivananda Saraswati
   5 Patanjali
   5 Mechthild of Magdeburg
   5 Hsuan Chueh of Yung Chia
   5 Farid ud-Din Attar
   4 Taigu Ryokan
   4 Symeon the New Theologian
   4 Rabbi Abraham Abulafia
   4 Hafiz
   4 Bulleh Shah
   3 Saint Francis of Assisi
   3 R Buckminster Fuller
   3 Omar Khayyam
   3 Mirabai
   3 Ken Wilber
   3 Hakim Sanai
   3 Baba Sheikh Farid
   2 Thomas Merton
   2 Tao Chien
   2 Saint John of the Cross
   2 Ramprasad
   2 Naropa
   2 Namdev
   2 Muso Soseki
   2 Moses de Leon
   2 Mahendranath Gupta
   2 Lalla
   2 Jorge Luis Borges
   2 Jetsun Milarepa
   2 Jean Gebser
   2 Jayadeva
   2 Italo Calvino
   2 H. P. Lovecraft
   2 Hakuin
   2 Genpo Roshi
   2 Dante Alighieri
   2 Alexander Pope


  403 Record of Yoga
  144 The Synthesis Of Yoga
  124 Collected Works of Nolini Kanta Gupta - Vol 03
  119 Collected Works of Nolini Kanta Gupta - Vol 04
  106 Lovecraft - Poems
  102 Collected Works of Nolini Kanta Gupta - Vol 02
  102 Agenda Vol 01
   95 Wordsworth - Poems
   95 On Thoughts And Aphorisms
   94 Whitman - Poems
   85 Questions And Answers 1957-1958
   81 Collected Works of Nolini Kanta Gupta - Vol 01
   80 Magick Without Tears
   80 Collected Works of Nolini Kanta Gupta - Vol 05
   78 Agenda Vol 08
   74 Agenda Vol 10
   73 Agenda Vol 04
   70 Agenda Vol 06
   68 The Golden Bough
   68 Agenda Vol 03
   65 Collected Works of Nolini Kanta Gupta - Vol 07
   64 Agenda Vol 13
   63 Agenda Vol 09
   61 Agenda Vol 07
   60 Shelley - Poems
   59 Agenda Vol 02
   57 Essays In Philosophy And Yoga
   57 Agenda Vol 12
   56 Agenda Vol 11
   55 The Life Divine
   55 The Gospel of Sri Ramakrishna
   54 Thus Spoke Zarathustra
   54 Questions And Answers 1950-1951
   53 Keats - Poems
   52 Agenda Vol 05
   49 Questions And Answers 1956
   49 Prayers And Meditations
   49 Letters On Yoga III
   48 Liber ABA
   48 Letters On Yoga IV
   46 Letters On Yoga II
   45 Collected Works of Nolini Kanta Gupta - Vol 06
   45 Browning - Poems
   44 Collected Works of Nolini Kanta Gupta - Vol 08
   41 Questions And Answers 1953
   39 Yeats - Poems
   39 Tagore - Poems
   38 Mysterium Coniunctionis
   37 The Study and Practice of Yoga
   37 Questions And Answers 1955
   35 Questions And Answers 1954
   33 The Divine Comedy
   33 Savitri
   32 Words Of Long Ago
   30 Essays On The Gita
   29 The Ladder of Divine Ascent
   29 Schiller - Poems
   28 The Perennial Philosophy
   28 Questions And Answers 1929-1931
   28 Of The Nature Of Things
   28 Evening Talks With Sri Aurobindo
   28 Essays Divine And Human
   26 Letters On Yoga I
   25 Letters On Poetry And Art
   24 The Human Cycle
   24 Labyrinths
   24 Collected Poems
   23 The Practice of Psycho therapy
   23 The Bible
   23 Rilke - Poems
   22 The Future of Man
   22 City of God
   21 Vishnu Purana
   21 General Principles of Kabbalah
   20 Plotinus - Complete Works Vol 01
   20 Li Bai - Poems
   20 Emerson - Poems
   19 The Way of Perfection
   19 Sri Aurobindo or the Adventure of Consciousness
   19 Poetics
   18 Plotinus - Complete Works Vol 04
   18 On Education
   18 Bhakti-Yoga
   17 On the Way to Supermanhood
   17 Faust
   15 Twelve Years With Sri Aurobindo
   15 The Archetypes and the Collective Unconscious
   15 Let Me Explain
   15 Initiation Into Hermetics
   14 Words Of The Mother II
   14 The Secret Of The Veda
   14 The Practice of Magical Evocation
   14 The Phenomenon of Man
   14 Some Answers From The Mother
   14 Isha Upanishad
   14 Borges - Poems
   14 Aion
   13 Vedic and Philological Studies
   13 The Confessions of Saint Augustine
   13 Metamorphoses
   12 Theosophy
   12 Talks
   12 Raja-Yoga
   12 Plotinus - Complete Works Vol 03
   12 Plotinus - Complete Works Vol 02
   11 Twilight of the Idols
   11 The Mother With Letters On The Mother
   11 Preparing for the Miraculous
   11 Kena and Other Upanishads
   11 Hymn of the Universe
   10 The Problems of Philosophy
   10 The Interior Castle or The Mansions
   10 Rumi - Poems
   10 Knowledge of the Higher Worlds
   10 Dark Night of the Soul
   10 Anonymous - Poems
   9 The Integral Yoga
   9 Poe - Poems
   9 Liber Null
   9 Goethe - Poems
   9 Alice in Wonderland
   9 A Garden of Pomegranates - An Outline of the Qabalah
   8 Words Of The Mother III
   8 The Hero with a Thousand Faces
   8 The Blue Cliff Records
   8 Songs of Kabir
   8 Cybernetics
   7 Walden
   7 A Treatise on Cosmic Fire
   7 Arabi - Poems
   7 5.1.01 - Ilion
   6 The Secret Doctrine
   6 The Red Book Liber Novus
   6 The Alchemy of Happiness
   6 Tara - The Feminine Divine
   6 Maps of Meaning
   6 Hymns to the Mystic Fire
   5 Words Of The Mother I
   5 Song of Myself
   5 Patanjali Yoga Sutras
   5 How to Free Your Mind - Tara the Liberator
   5 Crowley - Poems
   4 The 7 Habits of Highly Effective People
   4 Sefer Yetzirah The Book of Creation In Theory and Practice
   4 Ryokan - Poems
   4 Beating the Cloth Drum Letters of Zen Master Hakuin
   3 The Zen Teaching of Bodhidharma
   3 The Lotus Sutra
   3 The Book of Certitude
   3 Synergetics - Explorations in the Geometry of Thinking
   3 Sex Ecology Spirituality
   3 Amrita Gita
   2 Writings In Bengali and Sanskrit
   2 The Tibetan Yogas of Dream and Sleep
   2 The Ever-Present Origin
   2 The Essentials of Education
   2 The Castle of Crossed Destinies
   2 Symposium
   2 Selected Fictions
   2 Naropa - Poems
   2 Milarepa - Poems
   2 God Exists
   2 Agenda Vol 1
   2 Advanced Dungeons and Dragons 2E


00.00 - Publishers Note A, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Publishers Note
   Publishers Note

00.00 - Publishers Note B, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Publishers Note
   Publishers Note

00.00 - Publishers Note, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Publishers Note
   Publishers Note

0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  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, an other 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 mamm oth world and a little point replete with a light air and immense forebodings.
  It was at this point that we met M other, 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 n othing was finished, and n othing had been invented, really, that would instill peace and wideness in this heart of no species at all.
  --
  '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 br others. 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 n othing more pious than the old species. There is n othing more legal. M other 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.
  --
  '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 n othing 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 'n othing,' so contrary was it to all we know. For the caterpillar, a butterfly is n othing, it is not even visible and has n othing 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 M other 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 M other, at last. This mystery we call
  M other, 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
  --
  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 br others. 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, n othing 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' - an other 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
  --
  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 'n othing.' 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 an other 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 an other, 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 b other 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.
  --
  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 n othing. 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.

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta The Approach to Mysticism
   The Approach to Mysticism
  --
   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.
  --
   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.

00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Integral Yoga
  On a few other occasion also, the M other 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 M other in 1972 for its publication and it was submitted to Her for approval. The M other wanted to check the translation before permitting its publication but could check only a portion of it.
  Do you read Savitri?
  --
  But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.
  Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.
  --
  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.
  --
  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? N othing 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 n othing 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 n othing 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.

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Mystic Symbolism
   Mystic Symbolism
  --
   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 an other 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 unoften 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 an other 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 an other. 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 b oth 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 an other 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
  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.

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Upanishadic Symbolism
   Upanishadic Symbolism
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   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.
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   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.
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   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 profundities 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 cl othing, though a luminous cl othinghiramayam 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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   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.
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   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 an other 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 b oth 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 an other aspect hidden behind this apparent nature, there is an other 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 an other 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.
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   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.
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   Apart from the question whether the biological phenomenon described is really a symbol and a cloak for an other 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 an other 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 n othing merely secular and profane, but all is woven into the cosmic spiritual whole; and man is taught to consider and to mould all his movementsof 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. N othing is, n othing 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
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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 an other 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.
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   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.
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   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.
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   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 b oth 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.
  --
   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
   other Authors Nolini Kanta Gupta The Beautiful in the Upanishads
   The Beautiful in the Upanishads

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta A Vedic Conception of the Poet
   A Vedic Conception of the Poet

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  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.
  --
  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 an other 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-m other, and Horus the son. The Qabalah indicates similar correspondences in the pantheon of Roman and Greek deities, proving the father-m other (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.
  --
  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. N othing 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.
  --
  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.
  --
  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 profoundly 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.
  --
  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 b oth as a token of personal loyalty and devotion to Crowley, but was also a gesture of my spiritual independence from him.

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  schemers, monarchs, nations, and pirate enterprisers. No others could afford to buy
  great ships. With more powerfully engineered ships, humans emerged westward
  --
  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
  --
  by thoughts that it might some day be otherwise:
  And no one will work for money and no one will

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  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 m other 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."
  --
   Gadadhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his m other 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 sixteen Gadadhar was summoned to Calcutta by his elder br other 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 br other'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 professional 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 br other. 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: "Br other, 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."
  --
   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: "Br other, what shall I do with a mere bread-winning education?"
  --
   The main temple is dedicated to Kali, the Divine M other, here worshipped as Bhavatarini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the M other, 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 m otherly 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 M other (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 M other, "my M other" 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.)
  --
   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 M other. 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 so othing 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 M other 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 cl oth 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 M other one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
  --
   Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine M other made him the more eager for Her uninterrupted vision. He wanted to see Her b oth in meditation and with eyes open. But the M other began to play a teasing game of hide-and-seek with him, intensifying b oth 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 M other 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 M other, 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 M other 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 M other Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, M other, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the M other 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.
  --
   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 M other. 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 M other. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
  --
   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 m other. 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.
  --
   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 M other 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.
  --
   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.
  --
   Sri Ramakrishna, as the monkey Hanuman, had already worshipped God as his Master. Through his devotion to Kali he had worshipped God as his M other. He was now to take up the other relationships prescribed by the Vaishnava scriptures.
   --- RAMLALA
  --
   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 b oth 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 n othingness, 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?
  --
   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 b oth 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, b oth moral and physical. He was indeed a living reflection of all that happened before the mirror of his eyes, a two-sided mirror, turned b oth 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-cl oth and ochre robe, the emblems of his new life.
  --
   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 M other. 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 M other 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 M other. 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 b oth. 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.
  --
   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 M other. 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 M other. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the M other. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.
  --
   "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 M other 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."
  --
   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, cl othes, 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 M other."
   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, an other 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 b oth 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.
  --
   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 M other! 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 M other 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
  --
   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 an other 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 b oth 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."
  --
   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.
  --
   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 M other that through him She should found a new Order, consisting of those who would uphold the universal doctrines illustrated in his life.
  --
   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 M other also deepened. His mental oscillation between Christ and the Divine M other of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed 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 mon otheistic. 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 M other, 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 M otherhood 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 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.' An other 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 M otherhood, helped to unfold it [God as our M other] 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 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 M other of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy M other, 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 M other. After his passing away the Holy M other became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
  --
   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 lofty .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.
  --
   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 br other 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 b oth hands. He would discourage in b oth 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
  --
   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 M other 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 M other to defray a great part of his expenses. Surendra's purse was always open for the Master's comfort.
  --
   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 n othing 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. An other 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 br otherhood 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.
  --
   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 m other, 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
  --
   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 M other 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 n othing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to so othe 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 m other 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
  --
   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 proof 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 m other 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.
  --
   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 profusely 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
  --
   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 m other he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from the Master.
  --
   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.
  --
   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
  --
   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 M other was still roaming in an other 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 lofty 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 profoundly moved. He said, "Yes, m other, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.
  --
   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 M other.
  --
   It took the group only a few days to become adjusted to the new environment. The Holy M other, 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 br other 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 br other 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 M other."
   NARENDRA: "Then please pray to Her. She must listen to you."
  --
   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 cl oth 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 m other 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 M other 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.'"

0.00 - Publishers Note C, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Publishers Note
   Publishers Note

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    exclamation. The other chapters contain sometimes a
    single word, more frequently from a half-dozen to
  --
    pretation, others contain obscure allusions, play
    upon words, secrets expressed in cryptogram, double
  --
    to appreciate the full flavour; others again are
    subtly ironical or cynical. At first sight the book is a
  --
    in none other of my writings have I given so pro-
    found and comprehensive an exposition of my
  --
    fore destined to be more fertile that almost any other
    study, and that in a way despite itself. A word should
  --
    only of Free Masonry but of many other traditions
    blazed upon my spiritual vision. From that moment
  --
    pages are the other two veils.
     The meaning of these symbols is fully explained in "The
  --
    one contains the other more than itself.
     Line 8 emphasises the importance of performing
  --
    perversion of other legends. Especially of Dionysus:
    compare the account of Christ before Herod/Pilate in
  --
     facet of a diamond, every other facet whereof is
     more joyful than joy itself.
  --
     others next wept.
     others next laughed.
    Next others wept.
    Next others laughed.
    Last came those that wept because they could not
  --
    Thus and not otherwise I came to the Temple of the
     Graal.
  --
    at rest, calculating the motions of all other points
    relatively to it.
  --
    hand, and Rationalists, on the other, would have us do;
    fatal, and without intelligence. Even so, it may be
  --
    man knows he is saying it. The same applies to all other
    forms of Magick.
  --
    of all sensible cults; it is not to be confused with other
    objects of the mystic aviary, such as the swan, phoenix,
  --
    There are no other comedies or tragedies.
    Cease then to be the mockery of God; in savagery of
  --
    a second's notice; otherwise, the practice would only
    be ordinary mind-wandering.
  --
    Freemasons, and it cannot be explained to others.
                   [87]
  --
     which one set is absurdity, the other truism, a
     new function of brain is established.
  --
    throughout the whole of this book, in nearly every other sentence.
    Transvaluation of values is only the moral aspect of the method
  --
    some things satiate, others refresh. Any game in which
    perfection is easily attained soon ceases to amuse,
  --
    relatively to other Sankharas, are yet barriers upon the
    Path; they are modifications of the Ego, and therefore
  --
    Goat of the Sabbath. In other words, a state is reached
    in which destruction is as much joy as creation.
  --
    or to induce others to follow into the light. In para-
    graph 1 he explains the sardonic laughter, for which he
  --
     Knife for Touch; two cakes, one for taste, the other
     for smell.
  --
    I destroyed all things; they are reborn in other
     shapes.
  --
     others, particularly Chapter 56.
     The title of the chapter refers to the old rime:
  --
    Angel; see Liber 65, Liber Konx Om Pax, and other
    works of reference.
  --
    with other things, but you will only increase your
    bitterness, rivet the chains still on your feet.
  --
    each other, the middle verse bring reversed, i.e. as in
    English, and divisions are then made vertically, 72
  --
    Goat of the Sabbath upon an altar, worshipped by two other
    devils, male and female.
  --
     necessarily from each other card, even in due order
     from The Fool unto The Ten of Coins.
  --
    to insist upon his virility, since otherwise he could not
    employ the remedy.
  --
    All other thoughts are surely symptoms of disease.
    Yet these are often beautiful, and may be true within

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  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 profound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
  --------------------
  --
  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.
  --
  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.
  --
  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 b oth 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 proficiency.
  He was an educationist all his life b oth 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 professor 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 m other 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.)
  --
  Though his children received proper attention from him, his real family, b oth 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 b oth 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 b oth 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 b oth 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.
  --
  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 M other 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.
  --
  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 M other's blessings and permission. The Holy M other, 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.)
  --
  and the others in 1905, 1907, 1910 and 1932 respectively.
  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

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  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.
  --
  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 an other of the already catalogued principles that, having heretofore 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 b oth 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 an other, 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, b oth, 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.
  --
  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 profiting at the expense of an other 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 professionally 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 heretofore overlooked pivotal revolutionary events not only of today but also of those trending to be central to tomorrow's most cataclysmic changes.

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  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.

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
   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. An other 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]
  --
   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.
  --
   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]

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  one of which is our property; others will follow. New recruits
  are coming from all parts of the world. With this expansion,
  --
  westernised; otherwise he would not give Gandhi and Tagore
  as the two most popular figures in India. On the contrary it
  --
  are none; on the other hand the sea is beautiful, the countryside
  is vast and the town is very small: a five minute drive and you are
  --
  factory is closed, no one knows for how long, and the other one
  was burned down.
  --
  and diplomacy were used, but on the other hand, behind every
  human will there are forces at work whose origin is not human

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  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

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  with one or the other hand, while he was looking at anything
  and everything except at what he was doing; poor table, what
  --
  deals with others.
  29 July 1932
  --
  will take only 30 days; otherwise it would extend over more than
  two months!
  --
  Because others are mean is no reason to be mean yourself.
  24 April 1933
  --
  am scornful of others and therefore others treat me
  scornfully? I try again and again, but I can't find any
  --
  act and react on each other by contagion; the vibrations are
  contagious; that is to say, we readily pick up the vibration of
  --
  himself peace and goodwill, will in a way impose on others
  at least something of his peace and goodwill, whereas scorn,
  irritability and anger will arouse similar movements in others.
  The explanation of many events may be found along this line -
  --
  Sadhak: Yes, if the other person is receptive. Suppose I have difficultes in my work. There is no way of
  communicating with M other. I can't find the solution.
  --
  to learn French and I told him No. others too are in the same
  position. In my opinion you should add an English version to
  --
  All that you say is quite true and there are still many other
  things you have not said, but which I know. The trouble might
  --
  in other words, any exception to them is a miracle. This is false.
  This is what is at the root of all the misunderstandings
  --
  things on one side and the bad on the other, it is better to get rid
  of the bad things. But this should be done with great care so as
  not to go to the other extreme and throw away things that may
  be useful.
  --
  be given some other work and advised to be polite in the future.
  24 October 1934
  --
  identification. But it is not very easy to do and there are other
  means of knowing besides reasoning - intuition, for example
  --
  of Your presence which changes the attitude of others
  too.
  --
  Y's will is strong and he knows how to impose it on others. The
  only solution is to have a will stronger than his and to use it
  --
  implications of my remark the other day. If you see something
  that should be done in a certain way, you should simply say:
  --
  did not have the power to dominate the other man's will.
  So you should have the nails removed.
  --
  to dominate the other man's will. So you should get the
  nails removed." This is the sentence that upset me. Why
  --
  Did I invent this for some other motive?
  Look into your heart, in all sincerity, and you will see that
  --
  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
  --
  Once and for all, wash away the feeling that you are "superior" to others - for no one is superior or inferior before the
  Divine.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   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.
  --
  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
  --
  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.
  --
  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
  --
  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 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 cl oth. 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.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I have noticed that in X's presence I dare not do certain things, such as talk in a loud voice or other impolite
  things of this kind.
  --
  right. One should never talk about others - it is always useless
  - and least of all about their difficulties; it is uncharitable because it does not help them to overcome the difficulties. As
  --
  that the others were listening to the M other playing the
  organ for me, and it made me feel proud. I understood,
  --
  are no more insurmountable than those of others. You have only
  to remain confident and cheerful.
  --
  this. Tomorrow I am going to start on the other grey
  blouse.
  --
  cut or not. Because if it is well cut, I can cut other things
  without any hesitation.
  --
  write in any other way and that is why I write to You "I
  worked" instead of "I played".
  --
  throw it out by mixing and talking with others. The experiences
  November 24th, a Darshan day. On the three (later four) Darshan days each year,
  --
  as with others; that is to say, if she asks me something I
  answer her and I show her the work to be done.
  --
  told You the other day) because I know that if one can
  always keep that silence and peace one never feels poor

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.
  --
  In each of these forms Nature acts b oth 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.
  --
  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.
  --
  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.
  --
  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.

0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I thought there would be no objection from the Municipality or others to fixing rings on foot-path walls to tie
  the cows. I wanted to have one ring fixed.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension.
  It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
  --
  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
  --
  These advantages can be farther secured and emphasised by other subsidiary processes open to the Hathayogin.
  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 an other life in an other 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.
  --
   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.
  --
   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
  --
  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.

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  You should not speak to others about what I write or say to
  you, because they become jealous and their jealousy creates a
  --
  love; and I do see how it could be otherwise. You first have to
  realise the Divine Consciousness - only then will you be able to
  --
  keep them to yourself; otherwise, if you show them, all the force
  that I put into them evaporates.
  --
  On the other hand you want the satisfactions of ordinary life
  and the pleasures of the vital - without considering, however,
  --
  I shall fail. On the other hand, I have neither the inclination nor the capacity for the ordinary life. And I
  know that I shall never be able to leave this life. This is

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  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 twofold division into the right-hand and left-hand paths, Dakshina Marga and Vama Marga, started from a certain profound 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
  --
  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
  --
  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
  --
  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
  --
  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
  --
   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
  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
  --
  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
  --
  security in the Dark Nightdue, among other reasons, to its being freed 'not only
  from itself, but likewise from its other enemies, which are the world and the devil.'12
  This contemplation is not only dark, but also secret (Chapter xvii), and in
  --
  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
  of a somewhat similar kind. Admirable as are the Spiritual Canticle and the Living
  --
  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

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  it was originally published; in this it differs from the other Series, which are arranged
  chronologically. The replies here were written between 1933 and 1949 - most of them
  --
  Farther within or higher above, on the other side of the emotions,
  beyond the mind.
  --
  the other is to fling oneself in His arms, to nestle there as a child
  nestles in its m other's arms, with a complete surrender; and of
  --
  some other plane than the physical? I don't mean by
  leaving the body; even when in the body, is it not possible
  to meet on some other higher plane?
  Certainly, this is quite possible. But one must awaken to the
  --
  And that other idea that if the body is changed the next
  one will necessarily be better, is also a mistake. It is only when
  --
  but thinking about other things.
  Series Six - To a Young Sadhak
  --
  intervene and on the other refuse my intervention.
  If you are vexed by what I tell you, it proves that you do not
  --
  You must avoid the one as carefully as the other.
  My most beloved M other, an introspection has revealed
  --
  myself and others.
  1st sign: One feels far away from Sri Aurobindo and me.
  --
  the suffering of others, those who have turned their hearts to
  stones and are incapable of compassion.
  --
  You will admit that one can't live with others without
  being influenced more or less by them.
  --
  Sweet M other, if my company is not good for others,
  should I not dissociate myself from everyone?
  --
  of knowledge must be added to these sentiments. For, to communicate peace and joy to others is not so easy, and unless one
  has within oneself an unshakable peace and joy, there is a great
  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
  --
  One cannot help others to overcome their sorrows and sufferings
  unless one has overcome all this in oneself and is master of one's
  --
  passing your time in judging what others do or don't do.
  Yes, one must distrust superficial and baseless judgments.
  --
  learn to do so, these contacts with others are useful.
  I do not know of anything more foolish than these quarrels in
  --
  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

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  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

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I am your child first and last and this work has no other
  value for me except that through it I can serve your will,
  --
  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
  --
  gift. Why then these other gifts?
  There is a great joy in giving; there is a still greater joy in pleasing
  --
  what you wrote about it the other day, it is because I did not
  attach much importance to it. My sentence meant simply that

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  But there are many other kinds of energies, or rather many
   other forms of Energy, which is one and universal.
  --
  What are these other forms of Energy and how do
  they help us in our sadhana?
  --
  On the other hand, the more quiet and silent the mind is,
  the more can aspiration rise up from the depths of the heart in
  --
  This too is a way which is certainly as good as the other.
  There are many ways to attain self-realisation, and each one
  --
  the point of stopping all other noise in the head and obtaining
  a complete silence into which fall, drop by drop, the notes of

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  take thousands of lives, while for others it will happen in this
  very lifetime. This is what makes the difference.
  --
  visitors come to call on us; some are tall, others small, some
  single, others in groups; all are bright and graceful.
  Usually, in our joy at their arrival and our haste to welcome
  --
  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
  --
  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,
  --
  one an other: some want the spiritual life, others are attached to
  the things of this world. To make all these parts agree and to
  --
  The Hour of God and other Writings, SABCL, Vol. 17, p. 40.
  Series Nine - To a Young Teacher
  --
  the other through the mind.
  29 October 1960
  --
  the "Personal Divine", who is in fact none other than
  You. I know that it is not possible to have a complete

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Part OneA Yoga of the Art of Life
   A Yoga of the Art of Life
  --
   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.
   An other 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 n othing 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

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   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
  --
   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, cl othing 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.
  --
   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 profited 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
   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 profound 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 an other 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.

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  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 n othing 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.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  Arrived from the other side of boundlessness
  An eye of deity peered through the dumb deeps;

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Part OneNatures Own Yoga
   Natures Own Yoga
  --
   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 Nescienceof 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.
  --
   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.
  --
   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.

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  object:01.02 - Sri Aurobindo - Ahana and other Poems
  author class:Nolini Kanta Gupta
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   other Authors Nolini Kanta Gupta Poets and MysticsSri Aurobindo: Ahana and other Poems
   Sri 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 an other 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 cl othed 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:
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   To humanise the Divine, that is what we all wish to do; for the Divine is too lofty 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 n othing more and n othing 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
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   The heart and its urges, the vital and its surges, the physical impulsesit is these of which the poets sang in their infinite variations. But the mind proper, that is to say, the higher reflective ideative mind, was not given the right of citizenship in the domain of poetry. I am not forgetting the so-called Metaphysicals. The element of metaphysics among the Metaphysicals has already been called into question. There is here, no doubt, some theology, a good dose of mental cleverness or conceit, but a modern intellectual or rather rational intelligence is something other, something more than that. Even the metaphysics that was commandeered here had more or less a decorative value, it could not be taken into the pith and substance of poetic truth and beauty. It was a decoration, but not unoften a drag. I referred to the Upanishads, but these strike quite a different, almost an opposite line in this connection. They are in a sense truly metaphysical: they bypass the mind and the mental powers, get hold of a higher mode of consciousness, make a direct contact with truth and beauty and reality. It was Buddha's credit to have forged this missing link in man's spiritual consciousness, to have brought into play the power of the rational intellect and used it in support of the spiritual experience. That is not to say that he was the very first person, the originator who initiated the movement; but at least this seems to be true that in him and his au thentic followers the movement came to the forefront of human consciousness and attained the proportions of a major member of man's psychological constitution. We may remember here that Socrates, who started a similar movement of rationalisation in his own way in Europe, was almost a contemporary of the Buddha.
   Poetry as an expression of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable degree. Still, the power of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, something aloof and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more matter-of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly called. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point we are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually supposed to be antagonistic and incompatible.
   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:
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   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
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   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."

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.
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   In one's own soul lies the very height and profundity 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.
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01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  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

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Sri Aurobindo: Ahana and other Poems The Poetry in the Making
   other Authors Nolini Kanta Gupta Poets and MysticsMystic Poetry
   Mystic Poetry
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   b oth 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
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   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 n othing 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, aloof. 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,
  --
   No other lord but thee can Radha seek.7
   there is n othing in the matter or manner which can indicate, to the uninitiated, any reference to the Spirit or the Divine. Or this again,
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   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 n othing 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
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   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
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   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 an other, 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.
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   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 profanity.
   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:
  --
   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:
  --
   Sri Aurobindo: Ahana and other Poems The Poetry in the Making

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It might be said, however, that the guarantee or sanction of Reason does not lie in the extent of its application, nor can its subjective nature (or ego-centric predication, as philosophers would term it) vitiate the validity of its conclusions. There is, in fact, an inherent unity and harmony between Reason and Reality. If we know a little of Reality, we know the whole; if we know the subjective, we know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the proof of your statement. The generalising power inherent in Reason is the guarantee of the certitude to which it leads. Reason is valid, as it does not betray us. If it were such as anti-intellectuals make it out to be, we would be making n othing but false steps, would always remain entangled in contradictions. The very success of Reason is proof of its being a reliable and perfect instrument for the knowledge of Truth and Reality. It is beside the mark to prove otherwise, simply by analysing the nature of Reason and showing the fundamental deficiencies of that nature. It is rather to the credit of Reason that being as it is, it is none the less a successful and trustworthy agent.
   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 an other 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.
  --
   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 an other. 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.

01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Part OneSri Aurobindo and his School
   Sri Aurobindo and his School
   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.

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  He felt the beating life in other men
  Invade him with their happiness and their grief;
  --
  Re-echoed in the vault of other minds;
  The world's thought-streams travelled into his ken;
  His inner self grew near to others' selves
  And bore a kinship's weight, a common tie,

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.
  --
  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.
  --
  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 n othing 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
  --
  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
  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,
  --
  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?
  --
  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 am not saying that there is to be no Ananda. The selfgiving itself is a profound 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
   other Authors Nolini Kanta Gupta Part OneSri Aurobindos Gita
   Sri Aurobindos Gita
   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.

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   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.
  --
   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 an other 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 n othing 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?
  --
   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?
  --
   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.
   ***

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Poets and Mystics The Poetry in the Making
   The Poetry in the Making
   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 br other 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 an other 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, instrumentn othing 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 b oth 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 n othing 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 cl othed 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 Br otherhood, 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 b oth 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 b oth 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 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 cl othe, 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.
  --
   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).

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  And gaze at each other over bourneless Time;
  Spirit and Matter are their end and source.
  --
  He sails through life and death and other life,
  He travels on through waking and through sleep.

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Poets and MysticsRabindranath Tagore: A Great Poet, a Great Man
   Rabindranath Tagore: A Great Poet, a Great Man
  --
   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 an other 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 n othing 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 n othing 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 profane. 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.
  --
   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."
   An other great poet of the spirit says also, almost like Tagore:

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 n othing 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 an other aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus renders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   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 n othing 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 br otherhood 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 an other, 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 m other 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 an other 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 an other the communal br other-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 b oth. The highest wisdom is to take the two together as they are, and by a gradual purifying processb oth 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.

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Poets and MysticsVivekananda
   Vivekananda
  --
   "First, let us be Gods, and then help others to be Gods.
   'Be and make', let this be our motto."

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Poets and MysticsBlaise Pascal (1623-1662)
   Blaise Pascal (1623-1662)
  --
   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:
  --
   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 an other order, Pascal says, equally I valid and veritable, the order of the Spirit. Here we have an other 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 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 n othing, 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.
  --
   "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
   "Know then, a you proud one, what a paradox you are to yourself. Humble yourself, impotent Reason. Learn, man surpasses man infinitely. Hear from your Master your true state which you do not know. Listen to God."11

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   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. An other 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?
  --
   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.
  --
   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.
   ***

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   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 an other. 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 smo othly, 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. An other 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.
  --
   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 an other 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 b oth 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.

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Poets and MysticsWalter Hilton: The Scale of Perfection
   Walter Hilton: The Scale of Perfection
  --
   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 an other 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 an other 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.
  --
   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 n othing 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 br other 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 hyp othetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and n othing 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 an other point of difference between the Christian's and the Vaishnava's love of God, for b oth are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
  --
   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 "so othfastness." 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 b oth 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. An other 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 so othing peace and meekness: the other light brings always a trail of darknessf you are so othfast 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 d oth all and himself d oth 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.

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   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 s othere 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 an other. 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.)

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Poets and MysticsWilliam Blake: The Marriage of Heaven and Hell
   William Blake: The Marriage of Heaven and Hell
  --
   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 br others. B oth 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 an other 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, b oth 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."

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  around your arm, and an other around your other arm,
  and others around your legs and ankles." Though I had
  not felt their presence till then, I was not in the least
  --
  for others. One can know only for oneself, and even then one
  has to be very sincere so as not to deceive oneself.
  --
  appreciated by others. But if all your activity were an offering
  to the Divine, you would not care at all about the appreciation
  of others.
  14 November 1961
  --
  mama", and the others, standing round the body, must
  repeat it after him. This is done a hundred times. Personally, I don't like this ceremony. I find it empty of feeling.
  --
  than with criticising those of others, the work would go more
  quickly.
  --
  education programme and the countless other activities we have here, he asked me: "Can you give me a
  valid example of even one person who takes part in so
  --
  personal needs and to offer the rest to You. otherwise
  people will say that I ask for anything I want just because
  --
  is just as pernicious as any other desire.
  11 May 1963
  --
  a third idea which harmonises the other two.
  25 June 1963
  --
  Before criticising others, it is better to be sure that one is perfectly
  sincere oneself.
  --
  close one's eyes to it, but there are others who prefer to
  give advice or even to scold. I think that by closing one's
  --
  subjection to the will of others."13 M other, I am one of
  those. Will You take me and discipline me?
  --
  often long and unclear, others are short, but all contain mistakes
  and often, very often, the same mistakes of gender, agreement
  --
  Shake off your "tamas" a little - otherwise you will become a
  blockhead!
  --
  material comfort and to take one's desires for needs - in other
  words, self-deception. Now, if you have a fan and wish to use
  --
  how can one encourage others to do so?
  The body is afraid of anything new because its very base is
  --
  There is only one true love - it is the Divine Love; all other loves
  are diminutions, limitations and deformations of that Love. Even
  --
  perfect sincerity to let each bring to the other, as far as possible,
  what the other needs to attain that goal.
  10 June 1964
  --
  How can one know the other's need and help him?
  I was not speaking of external things and mental faculties! True
  --
  physical attachment, n othing else) and the soul (the psychic being) knows instinctively what the other needs to receive and is
  always ready to give it to him.
  --
  cannot tolerate them in others? What is the origin of the
  shock we feel?
  --
  which seem to you most shocking in others.
  Later on, you come to understand that others are a mirror
  reflecting the image of what you are.
  --
  And if other questions are put to you, the only reply to be
  made is: you must read the books and study the teaching.
  --
  different kinds of sensitivity: some stem from weakness, others
  - the best - are the result of refinement. The ego generally
  --
  one part or an other progresses in its turn while the other parts
  remain quiescent until their turn comes. It is only when the
  --
  the Divine, the other part is so tamasic and heavy! How
  can it be awakened? What blows does it need? It is not
  --
  of uncertainty in our young people when they see others
  leave here and they say cautiously: "Who knows whether
  --
  you that your question is an ignorant one. There are many others
  which you could read to advantage and which will make your
  --
  to accept the first and to refuse or reject the others.
  With practice one learns to distinguish more and more
  --
  the one from the other.
  24 March 1965
  --
  Neither the one nor the other.
  First and always, we must ask ourselves what our instrument
  --
  They could not do otherwise.
  29 September 1965
  --
  the individual and, on the other hand, the value of the
  environment depends upon the value of the individual,
  --
  The M other replied to this question orally; she was speaking to someone other than
  the captain.
  --
  in order to think otherwise, one has to be a bit dense. And the
  "Divine" not in the sense of "purpose" or "goal" or "end", not
  --
  There is room for many other activities which have their
  purpose in an integral Yoga.
  --
  more irresistibly than the others." - Letters on Yoga, SABCL, Vol. 23, p. 609.
  Sincerity, courage, discipline, endurance, absolute faith in the
  --
  The things that shock you most in others are those that you are
  struggling against in yourself or trying to suppress in yourself.
  --
  my blessings." But sometimes You write various other
  things, such as: "May he be born to the true life" or
  --
  I try to teach the others to widen their physical consciousness
  so as to be able to benefit from my physical presence even at a
  --
  The M other replied to this question orally; she was speaking to someone other than
  the captain.
  --
  reason or other, the psychic was present and participated; in that
  case it retains the memory of the circumstance. But the memory
  --
  the other day while we were on a long journey, we felt the
  presence of someone other than ourselves in the car, and
  it was very strong, even though we were not conscious
  --
  The other day I had a discussion with X about Sri
  Aurobindo's Action. He said that had there been an enlightened person like Vivekananda, the work could have
  --
  the last chance given to us. For me, allusions to other
  lives are intangible and academic rather than a help and

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Poets and MysticsNicholas Berdyaev: God Made Human
   Nicholas 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 an other 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.

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   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 n othings, 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.
  --
   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 an other 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 an other. 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.
   ***

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Poets and MysticsAldous Huxley: The Perennial Philosophy
   Aldous Huxley: The Perennial Philosophy

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   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.
  --
   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 wholeof 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.

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Poets and MysticsGoe the
   Goethe
  --
   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

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   But Right is not the only term on which an ideal or even a decent society can be based. There is an other 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 b oth. 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 an other 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 certaintyof 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, b oth 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 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.
   ***

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Poets and MysticsT. S. Eliot: Four Quartets
   T. S. Eliot: Four Quartets
  --
   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.
  --
   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;
  --
   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
  --
   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,
  --
   It is true the movement towards transcendence is stronger and apparent in our poet, but the other kindred point-of home and time-is not forgotten. So he says:
   .History may be servitude,

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   other Authors Nolini Kanta Gupta Poets and MysticsNicholas Roerich
   Nicholas Roerich
  --
   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 chakrasof 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
  complementary to each other."
  Yes, the two states are complementary, but that does not necessarily mean that they are simultaneous. Most often, "to live for
  --
  and written that his yoga begins where the others leave off.
  This is to say that yoga ordinarily consists in awakening the
  --
  about it and the other says, "Have trust in God, you will
  not lose your money."
  --
  I think that always, at every moment, someone or other
  is calling You, and You answer. Doesn't this disturb Your
  --
  But how can others do it? Can it be said that each
  one should get rid of the sense of property and spend his
  --
  To remain turned upwards and to live in the true consciousness - the two seem complementary to each other.
  Are they not two ways of saying the same thing? - certainly
  --
  one or the other is completely transparent, it lets light through
  without distorting it.
  --
  the Divine Influence and no other, it is certain - and at the same
  time it is perfect purity.
  --
  Divine go through hell in a different way than others?
  Savitri, Book II, Canto 8.
  --
  Neither the one nor the other in their apparent contradiction
  created by the separative consciousness, but something else that

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  certain that this consciousness has manifested in bodies other
  than their present one and that it will survive the disappearance
  --
  Do astrology and other studies always predict things
  correctly, or are men still unable to do that?

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  longer has any other will than His, and finally to unite one's
  consciousness with His. That is "to realise the Divine".
  --
  it? But other people have dreams in which I appear. So
  what happens? Does the consciousness divide itself or
  are other people's dreams only their own imagination?
  Most often, it is the vital consciousness that goes out of the body
  --
  "love": all the desires, attractions, vital exchanges, sexual relations, attachments, even friendships, and many other things
  besides.
  --
  Selfishness means wanting everything for oneself, understanding n othing but oneself, caring for others only insofar
  as they are necessary or important to oneself. In French, selfrealisation (réalisation du Soi) means discovering the divine
  --
  something good; in other words, what will be the
  change?
  --
  To visit one's parents is to return to an influence which is generally stronger than any other; and there are not many cases where
  the parents help you in your spiritual progress, because they are
  --
  of our being; there are others when it retires and men
  are left to act in the strength or the weakness of their
  --
  How would we know what is happening in other
  countries and even in our own if we did not read newspapers? At least we get some idea from them, don't we?

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  on the grounds that others are not transformed. But that is
  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
  --
  but truly to be useful to others without calculation and without
  expecting any personal gain from their work.
  --
  energy rather than draws energy from others.
  The second indispensable condition is to know how to draw
  --
  vital and the physical have to be free of all desire - otherwise
  one is courting disaster.
  --
  life ought to give them. Most human beings want other human
  beings to conform to their expectations and circumstances to
  --
  In other words, this means:
  (1) To constantly enrich the possibilities of the instrument.

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Integral Yoga
   There are other great Personalities of the Divine M other, 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 M other
  --
   Yes, I have always said that it changed when we had to take the very little children. How can you envision an ascetic life with little sprouts no bigger than that? Its impossible! But thats the little surprise package the war left on our doorstep. When it was found that Pondicherry was the safest place on earth, naturally people came wheeling in here with all their baby carriages filled and asked us if we could shelter them, so we couldnt very well turn them away, could we?! Thats how it happened, and in no other way But, in the beginning, the first condition for coming here was that you would have n othing more to do with your family! If a man was married, then he had to completely overlook the fact that he had a wife and childrencompletely sever all ties, have n othing further to do with them. And if ever a wife asked to come just because her husb and happened to be here, we told her, You have no business coming here!
   In the beginning, it was very, very strict for a long time.
  --
   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!
  --
   But Im not at all discouraged, I just find it rather laughable. Only there are other far more serious things; for example, when you try to deceive yourselves that is not so pretty. One should not mix up cats and kings. You should call a cat a cat and a king a king and human instinct, human instinctand not speak about things divine when they are utterly human, nor pretend to have supramental experiences when you are living in a blatantly ordinary consciousness.
   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!
  --
   M other, what was the other thing you wrote?
   I thought someone might ask me, Why doesnt She4 stay for your sake? Since She came here because you called Her, then why doesnt She stay for your sake?
  --
   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.
  --
   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.

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 an other 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 b othering to transform a life that seems so untransformable.
   I am not now going to renounce Sri Aurobindos Yoga, M other, for my whole life is based upon it, but I believe I should employ other meanswhich is why I am writing you this letter.
   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.
  --
   M other, 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, M other, 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 M other, help me!

0 1955-06-09, #Agenda Vol 01, #unset, #Integral Yoga
   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 1955-09-15, #Agenda Vol 01, #unset, #Integral Yoga
   otherwise, M other, there is this block before me that is obscuring all the rest and taking away my taste for everything. I would like to leave, M other, 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.
   M other, 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 profoundly your child, in spite of all this??

0 1956-05-02, #Agenda Vol 01, #unset, #Integral Yoga
   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.
  --
   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.
  --
   You may call it whatever you like, it makes no difference to me, but we must understand each other.
   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.
  --
   I dont care what words you use. I do not essentially insist upon my words, but I explain them to you, and its better to agree on words beforehand, for otherwise theres no end to explanations.
   But now, you may reply to those people who are asking these insidious questions that the best way to receive anything whatsoever is not to pull, but to give. If they want to give themselves to the new life, well, the new life will enter into them.

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.
  --
   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 longern othing 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.
  --
   For my part, there has been no cut and I have not been severe My feelings cannot change, for they are based upon something other than outer circumstances.
   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.

0 1956-10-07, #Agenda Vol 01, #unset, #Integral Yoga
   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.

0 1956-10-08, #Agenda Vol 01, #unset, #Integral Yoga
   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.

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, n othing 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?
  --
   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.

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 1957-01-18, #Agenda Vol 01, #unset, #Integral Yoga
   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.

0 1957-07-03, #Agenda Vol 01, #unset, #Integral Yoga
   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)

0 1957-10-08, #Agenda Vol 01, #unset, #Integral Yoga
   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.
   I give you so little love, but I have tried my best, and my departure is not a betrayal.

0 1957-10-17, #Agenda Vol 01, #unset, #Integral Yoga
   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.

0 1957-11-12, #Agenda Vol 01, #unset, #Integral Yoga
   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 b oth 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 b oth 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 1957-12-21, #Agenda Vol 01, #unset, #Integral Yoga
   The other day you told me that in order to know things, you plug into the subtle plane, and there it all unrolls as on a tape recorder. How does this work, exactly?
   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. N othing 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, n othing 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 n othing, 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.
   ***

0 1958-01-01, #Agenda Vol 01, #unset, #Integral Yoga
   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.
  --
   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 M other, thou hast said that thou wilt collaborate, and there is no limit to the splendor of this collaboration.

0 1958-01-25, #Agenda Vol 01, #unset, #Integral Yoga
   It is quite evident that for some reason or otheror perhaps for no reason at all the Supreme has changed His mind about it.
   ***

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
   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 n othing 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 M other speaks to the children)

0 1958-05-01, #Agenda Vol 01, #unset, #Integral Yoga
   These days I am having every possible experience in the body, one after the other. Yesterday and this morning oh, this morning!
   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.

0 1958-05-10, #Agenda Vol 01, #unset, #Integral Yoga
   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.
  --
   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.
  --
   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 n othing but that, I have wanted n othing 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!
   (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.
  --
   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.
  --
   And the proof I have the proof 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.

0 1958-05-11 - the ship that said OM, #Agenda Vol 01, #unset, #Integral Yoga
   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 n othing other than an invocation. And the result was fantastic!
   People immediately thought, Oh, its the ship! Well, even if it was a ship, it was the ship that said OM!
   And then I wondered, If we were to repeat the mantra we heard the other day4 (Om Namo Bhagavateh) during the half-hour meditation, what would happen?
   What would happen?

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 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Integral Yoga
   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.
  --
   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 an other 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.
  --
   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 1958-07-02, #Agenda Vol 01, #unset, #Integral Yoga
   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?

0 1958-07-05, #Agenda Vol 01, #unset, #Integral Yoga
   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. B oth 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
   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 n othing 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 an other. 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 n othing 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.
  --
   There is n othing 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, n othing 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 an other 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!

0 1958-07-19, #Agenda Vol 01, #unset, #Integral Yoga
   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
   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.

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.

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Integral Yoga
   Just recently one day, the contact became entirely physical, the whole body was in great exaltation, and I noticed that other lines were spontaneously being added to this Dieu de bont et de misricorde, and I noted them down. It was a springing forth of states of consciousness not words.
   Seigneur, Dieu de bont et de misricorde
  --
   The other day (I was in my bathroom upstairs), it came; it took hold of the entire body. It rose up in the same way, and all the cells were trembling. And with such a power! So I stopped everything, all movement, and I let the thing grow. The vibration went on expanding, ever widening, as the sound itself was expanding, expanding, and all the cells of the body were seized with an intensity of aspiration as if the entire body were swellingit became overwhelming. I felt that it would all burst.
   I understood those who withdraw from everything to live that totally.

0 1958-10-01, #Agenda Vol 01, #unset, #Integral Yoga
   It was so strong, so strong that it was really inexpressible. The negative experience of no longer being an individual, or in other words, the dissolution of the ego, took place a long time ago and still takes place quite often: the ego completely vanishes. But this was a positive experience of being not just the universe in its totality, but something elseineffable, yet concrete, absolutely concrete! Unutterable1and yet utterly concrete: the divine Person beyond the Impersonal.
   The experience lasted for only a few minutes. And I knew, then, that all our words all our words are empty. But circumstances were such that I had to speak

0 1958-10-04, #Agenda Vol 01, #unset, #Integral Yoga
   It must be strong enough to pull me from my concentration or my activity. If I knew when you concentrate or do your puja,1 I could tune into you, and shell I would know more; otherwise, my inner life is too l am not at all passive inwardly, you see, I am very active, so I dont usually receive your vibrations unless they impose themselves strongly or unless I have decided beforeh and to be attentive to what is coming from someone or other. If I know that at a given moment something is going to happen, then I open a door, as it were. But its difficult to speak of these things.
   When you left on your journey,2 for example, I made a specie! concentration for all to go well so that n othing untoward happen to you. I even made a formation and asked for a constant, special help over you. Then I renewed my concentration every day, which is how I came to notice that you were invoking me very regulary. I Saw you everyday, everyday, with a very regular precision. It was something that imposed itself on me, but it imposed itself only because l had initially made a formation to follow you.
  --
   The other day when I was in this state of concentration, I had the vision that I mentioned to you. I felt I was being pulled, that something was pulling me and trying to draw my attention. I felt it very strongly. So I opened my eyes, my mental eyes (the physical eyes may remain opened or closed, it makes no difference either way; when I am concentrated, things on the physical plane no longer exist), I deliberately opened the minds eyes, for that is where I felt myself being pulled, and then I had this vision I told you of. Someone was trying to draw my attention, to tell me something. It takes someone really quite powerful, with a very great power of concentration, to do thatthere are certainly a great many people here and elsewhere who try to do this, yet I dont feel a thing.3
   In the outer, practical domain, I might suddenly think of someone, so I know that this person is calling or thinking of me. When you left on your trip, I created a special link-up so that if ever, at any moment, you called me for anything, I would know it instantly, and I remained attentive and alert. But I do that only in exceptional cases. Generally speaking, when I havent made this special link-up, things keep coming in and coming in and coming in and coming in, and the answer goes out automatically, here or there or there or therehundreds and hundreds of things that I dont keep in my memory because then it would really be frightful. I dont keep these things in my consciousness; it is rather a work that is done automatically.
   When you asked me if X4 were thinking of me, I consulted my atmosphere and saw that it was true, that even many times a day Xs thoughts were coming. So I know that he is concentrating on me, or something: it simply passes through me, and I answer automatically. But I dont particularly pay attention to X, unless you ask me a question about him, in which case I deliberately tune into him, then observe and determine whether its like this or like that. Whereas this vision the other day was something that thrust itself on me; I was in an other region altogether, in my inner contemplation, my concentrationa very strong concentrationwhen I was forced to enter into contact with this being whose vision I had and who was obviously a very powerful being. After telling me what he had to tell me, he went away in a very peculiar way, not at all suddenly as most people appear and disappear, not at all like that. When I first saw him, there was a living form the being himself was there but upon leaving (probably to see the effect, to find out whether he had truly succeeded in making himself understood), he left behind a kind of image of himself. Afterwards, this image blurred and it left only a silhouette, an outline, then it disappeared altogether leaving only an impression. That was the last thing I saw. So I kept the impression and analyzed it to find out exactly what was involved; all this was filed away, and then it was over. I began my concentration once again.
   I intentionally carry everybody in my active consciousness for the work, and I do the work consciously; but the extent to which people in the world, or those who are here in the Ashram, are conscious of this or receive the results depends upon them, though not exclusively.
   The other day, for example, though I no longer recall exactly when (I forget everything on purpose)but it was in the last part of the night I had a rather long activity concerning the whole realization of the Ashram, notably in the fields of education and art. I was apparently inspecting this area to see how things were there, so naturally I saw a certain number of people, their work and their inner states. Some saw me and, at that moment, had a vision of me. It is likely that many were asleep and didnt notice anything, but some actually saw me. The next morning, for example, someone who works at the theater told me that she had had a splendid vision of me in which I had spoken to her, blessed her, etc. This was her way of receiving the work I had done. And this kind of thing is happening more and more, in that my action is awakening the consciousness in others more and more strongly.
   Naturally, the reception is always incomplete or partially modified; when it passes through the individuality, it becomes narrowed, a personal thing. It seems impossible for each one to have a consciousness vast enough to see the thing in its entirety.
  --
   There is an interdependence between the individual progress and the collective progress, between that which works and that which is worked upon. It proceeds like this (gesture of intermeshing), and as one progresses, the other progresses. The progress above not only hastens the progress below but brings the two nearer together, thus changing the distance in the relationship; that is, the distance will not remain the same, the ratio between the progress here and the progress above wont always be identical.
   The progress above follows a certain trajectory, and in some cases the distance increases, in others it decreases (although on the whole, the distance remains relatively unchanged), but my feeling is that the collective receptivity will increase as the action becomes increasingly supramentalized. And the need for an individual receptivitywith all its distortions and alterations and limitationswill decrease in importance as the supramental influence increasingly imposes its power. This influence will impose itself in such a way that it will no longer be subject to the defects in receptivity.
   ***
  --
   The difficultyits not even a difficulty, its just a kind of precaution that is taken (automatically, in fact) in order to For example, the volume of Force that was to be expressed in the voice was too great for the speech organ. So I had to be a little attentive that is, there had to be a kind of filtering in the outermost expression, otherwise the voice would have cracked. But this isnt done through the will and reason, its automatic. Yet I feel that the capacity of Matter to contain and express is increasing with phenomenal speed. But its progressive, it cant be done instantly. There have often been people whose outer form broke because the Force was too strong; well, I clearly see that it is being dosed out. After all, this is exclusively the concern of the Supreme Lord, I dont b other about itits not my concern and I dont b other about itHe makes the necessary adjustments. Thus it comes progressively, little by little, so that no fundamental disequilibrium occurs. It gives the impression that ones head is swelling so tremendously it will burst! But then if there is a moment of stillness, it adapts; gradually, it adapts.
   Only, one must be careful to keep the sense of the Unmanifest sufficiently present so that the various things the elements, the cells and all thathave time to adapt. The sense of the Unmanifest, or in other words, to step back into the Unmanifest.6 This is what all those who have had experiences have done; they always believed that there was no possibility of adaptation, so they left their bodies and went off.
   ***
  --
   In the universe there is an inexhaustible source of energy that asks only to be replenished; if you know how to go about it, it is replenished. Instead of draining life and the energies of our earth and making of it something parched and inert, we must know the practical exercise for replenishing the energy constantly. And these are not just words; I know how its to be done, and science is in the process of thoroughly finding outit has found out most admirably. But instead of using it to satisfy human passions, instead of using what science has found so that men may destroy each other more effectively than they are presently doing, it must be used to enrich the earth: to enrich the earth, to make the earth richer and richer, more active, generous, productive and to make all life grow towards its maximum efficiency. This is the true use of money. And if its not used like that, its a vicea short circuit and a vice.
   But how many people know how to use it in this way? Very few, which is why they have to be taught. What I call teach is to show, to give the example. We want to be the example of true living in the world. Its a challenge I am placing before the whole financial world: I am telling them that they are in the process of withering and ruining the earth with their idiotic system; and with even less than they are now spending for useless thingsmerely for inflating something that has no inherent life, that should be only an instrument at the service of life, that has no reality in itself, that is only a means and not an end (they make an end of something that is only a means)well then, instead of making of it an end, they should make it the means. With what they have at their disposal they could oh, transform the earth so quickly! Transform it, put it into contact, truly into contact, with the supramental forces that would make life bountiful and, indeed, constantly renewedinstead of becoming withered, stagnant, shrivelled up: a future moon. A dead moon.

0 1958-10-06, #Agenda Vol 01, #unset, #Integral Yoga
   So there are parts which are entirely within me, entirely there is no difference; they are myself. There are other parts with which I am conscious of an exchangea very familiar, very intimate exchange. And there are parts outside of me with which I still have relationships, not exactly as with strangers but merely as acquaintances; it is still necessary to observe their reactions in order to do the correct thing. And the ratio between these different parts is naturally different depending upon the different individuals.
   ***

0 1958-10-10, #Agenda Vol 01, #unset, #Integral Yoga
   It is the Supreme Lord who has ineluctably decreed the place you occupy in the universal concert, but whatever be this place, you have equally the same right as all others to ascend the supreme summits right to the supramental realization.
   There is ones position in the universal hierarchy, which is something ineluctableit is the eternal lawand there is the development in the manifestation, which is an education; it is progressive and done from within the being. What is remarkable is that to become a perfect being, this positionwhatever it is, decreed since all eternity, a part of the eternal Truthmust manifest with the greatest possible perfection as a result of evolutionary growth. It is the junction, the union of the two, the eternal position and the evolutionary realization, that will make the total and perfect being, and the manifestation as the Lord has willed it since the beginning of all eternity (which has no beginning at all! ).
   And for the cycle to be complete, one cannot stop on the way at any plane, not even the highest spiritual plane nor the plane closest to matter (like the occult plane in the vital, for example). One must descend right into matter, and this perfection in manifestation must be a material perfection, or otherwise the cycle is not completewhich explains why those who want to flee in order to realize the divine Will are in error. What must be done is exactly the opposite! The two must be combined in a perfect way. This is why all the honest sciences, the sciences that are practiced sincerely, honestly, exclusively with a will to know, are difficult pathsyet such sure paths for the total realization.
   It brings up very interesting things. (What I am going to say now is very personal and consequently cannot be used, but it may be kept anyway:)
  --
   On the one hand, there is what Sri Aurobindowho, as the Avatar, represented the supreme Consciousness and Will on earthdeclared me to be, that is, the supreme universal M other; and on the other hand, there is what I am realizing in my body through the integral sadhana.2 I could be the supreme M other and not do any sadhana, and as a matter of fact, as long as Sri Aurobindo was in his body, it was he who did the sadhana, and I received the effects. These effects were automatically established in the outer being, but he was the one doing it, not II was merely the bridge between his sadhana and the world. Only when he left his body was I forced to take up the sadhana myself; not only did I have to do what I was doing beforebeing a bridge between his sadhana and the world but I had to carry on the sadhana myself. When he left, he turned over to me the responsibility for what he himself had been doing in his body, and I had to do it. So there are b oth these things. Sometimes one predominates, sometimes the other (I dont mean successively in time, but it depends on the moment), and they are trying to combine in a total and perfect realization: the eternal, ineffable and immutable Consciousness of the Executrice of the Supreme, and the consciousness of the Sadhak of the integral Yoga who strives in an ascending effort towards an ever increasing progression.
   To this has been added a growing initiation into the supramental realization which is (I understand it well now) the perfect union of what comes from above and what comes from below, or in other words, the eternal position and the evolutionary realization.
   Then and this becomes rather amusing like lifes play Depending upon each ones nature and position and bias, and because human beings are very limited, very partial and incapable of a global vision, there are those who believe, who have faith, or to whom the eternal M other is revealed through Grace, who have this kind of relationship with the eternal M other and there are those who themselves are plunged in sadhana, who have the consciousness of a developed sadhak, and thereby have the same relationship with me as one has with what they generally call a realized soul. Such persons consider me the prototype of the Guru teaching a new way, but the others dont have this relationship of sadhak to Guru (I am taking the two extremes, but of course there are all the possibilities in between), they are only in contact with the eternal M other and, in the simplicity of their hearts, they expect Her to do everything for them. If they were perfect in this attitude, the eternal M other would do everything for themas a matter of fact, She does do everything, but as they arent perfect, they cannot receive it totally. But the two paths are very different, the two kinds of relationships are very different; and as we all live according to the law of external things, in a material body, there is a kind of annoyance, an almost irritated misunderstanding, between those who follow this path (not consciously and intentionally, but spontaneously), who have this relationship of the child to the M other, and those who have this other relationship of the sadhak to the Guru. So it creates a whole play, with an infinite diversity of shades.
   But all this is still in suspense, on the way to realization, moving forward progressively; therefore, unless we are able to see the outcome, we cant understand a thing. We get confused. Only when we see the outcome, the final realization, only when we have TOUCHED there, will everything be understood then it will be as clear and as simple as can be. But meanwhile, my relationships with different people are very funny, utterly amusing!
   Those who have what I would call the more outer relationship compared to the other (although it is not really so)the relationship of yoga, of sadhanaconsider the others superstitious; and the others, who have faith OI perception, or the Grace to have understood what Sri Aurobindo meant (perhaps even before knowing what he said, but in any event, after he said it), discard the others as ignorant unbelievers! And there are all the gradations in between, so it really becomes quite funny!
   It opens up extraordinary horizons; once you have understood this, you have the keyyou have the key to many, many things: the different positions of each of the different saints, the different realizations and it resolves all the incoherencies of the various manifestations on earth.

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Integral Yoga
   It was only a film story, but anyway, the goddesses, the three wives of the Trimurti that is, the consort of Brahma, the consort of Vishnu and the consort of Shivajoined forces (!) and tried all kinds of things to foil Narada. I no longer recall the details of the story Oh yes, the story begins like this: one of the three I believe it was Shivas consort, Parvati (she was the worst one, by the way!)was doing her puja. Shiva was in meditation, and she began doing her puja in front of him; she was using an oil lamp for the puja, and the lamp fell down and burned her foot. She cried out because she had burned her foot. So Shiva at once came out of his meditation and said to her, What is it, Devi? (laughter) She answered, I burned my foot! Then Narada said, Arent you ashamed of what you have done?to make Shiva come out of his meditation simply because you have a little burn on your foot, which cannot even hurt you since you are immortal! She became furious and snapped at him, Show me that it can be otherwise! Narada replied, I am going to show you what it is to really love ones husbandyou dont know anything about it!
   Then comes the story of Anusuya and her husb and (who is truly a husb and a very good man, but well, not a god, after all!), who was sleeping with his head resting upon Anusuyas knees. They had finished their puja (b oth of them were worshippers of Shiva), and after their puja he was resting, sleeping, with his head on Anusuyas knees. Meanwhile, the gods had descended upon earth, particularly this Parvati, and they saw Anusuya like that. Then Parvati exclaimed, This is a good occasion! Not very far away a cooking fire was burning. With her power, she sent the fire rolling down onto Anusuyas feetwhich startled her because it hurt. It began to burn; not one cry, not one movement, n othing because she didnt want to awaken her husband. But she began invoking Shiva (Shiva was there). And because she invoked Shiva (it is lovely in the story), because she invoked Shiva, Shivas foot began burning! (M other laughs) Then Narada showed Shiva to Parvati: Look what you are doing; you are burning your husbands foot! So Parvati made the opposite gesture and the fire was put out.
  --
   No, not uniquely. It could apply in many other eases. Even if the Christians dont understand, there are many others who will!
   Those who have read a little and who know something other than their little rut will understand.
   There is something similar between the Puranic gods and the gods of Greek or Egyptian mythology. The gods of Egyptian mythology are terrible beings They cut off peoples heads, tear their enemies to pieces!
  --
   All these zones, these planes of reality, received different names and were classified in different ways according to the occult schools, according to the different traditions, but there is an essential similarity, and if we go back far enough into the various traditions, hardly anything but words differ, depending upon the country and the language. The descriptions are quite similar. Moreover, those who climb back up the ladderor in other words, a human being who, through his occult knowledge, goes out of one of his bodies (they are called sheaths in English) and enters into a more subtle bodyin order to ACT in a more subtle body and so forth, twelve times (you make each body come out from a more material body, leaving the more material body in its corresponding zone, and then go off through successive exteriorizations), what they have seen, what they have discovered and seen through their ascensionwhe ther they are occultists from the Occident or occultists from the Orientis for the most part analogous in description. They have put different words on it, but the experience is very analogous.
   There is the whole Chaldean tradition, and there is also the Vedic tradition, and there was very certainly a tradition anterior to b oth that split into two branches. Well, all these occult experiences have been the same. Only the description differs depending upon the country and the language. The story of creation is not told from a metaphysical or psychological point of view, but from an objective point of view, and this story is as real as our stories of historical periods. Of course, its not the only way of seeing, but it is just as legitimate a way as the others, and in any event, it recognizes the concrete reality of all these divine beings. Even now, the experiences of Western occultists and those of Eastern occultists exhibit great similarities. The only difference is in the way they are expressed, but the manipulation of the forces is the same.
   I learned all this through Theon. Probably, he was I dont know if he was Russian or Polish (a Russian or Polish Jew), he never said who he really was or where he was born, nor his age nor anything.
   He had assumed two names: one was an Arab name he had adopted when he took refuge in Algeria (I dont know for what reason). After having worked with Blavatsky and having founded an occult society in Egypt, he went to Algeria, and there he first called himself Aa Aziz (a word of Arabic origin meaning the beloved). Then, when he began setting up his Cosmic Review and his cosmic group, he called himself Max Theon, meaning the supreme God (!), the greatest God! And no one knew him by any other name than these twoAa Aziz or Max Theon.
   He had an English wife.
  --
   All these regions, all these realms are filled with beings who exist separately in their own realms, and if you are awake and conscious on a given plane for example, if while going out of a more material body you awaken on some higher planeyou can have the same relationship with the things and people of that plane as with the things and people of the material world. In other words, there exists an entirely objective relationship that has n othing to do with your own idea of things. Naturally, the resemblance becomes greater and greater as you draw nearer the physical world, the material world, and there is even a moment when one region can act directly upon the other. In any case, in what Sri Aurobindo calls the kingdoms of the overmind, you find a concrete reality entirely independent of your personal experience; whenever you come back to it, you again find the same things, with some differences that may have occurred DURING YOUR ABSENCE. And your relationships with the beings there are identical to those you have with physical beings, except that they are more flexible, more supple and more direct (for example, there is a capacity to change the outer form, the visible form, according to your inner state), but you can make an appointment with someone, come to the meeting and again find the same being, with only certain differences that may have occurred during your absence but it is absolutely concrete, with absolutely concrete results.
   However, you must have at least a little experience of these things to understand them. otherwise, if you are convinced that all this is just human fancy or mental formations, if you believe that these gods have such and such a form because men have imagined them to be like that, or that they have such and such defects or qualities because men have envisioned it that wayas with all those who say God is created in the image of man and exists only in human thoughtall such people wont understand, it will seem absolutely ridiculous to them, a kind of madness. You must live a little, touch the subject a little to know how concrete it is.
   Naturally, children know a great dealif they have not been spoiled. There are many children who return to the same place night after night and continue living a life they have begun there. When these faculties are not spoiled with age, they can be preserved within one. There was a time when I was especially interested in dreams, and I could return exactly to the same place and continue some work I had begun there, visit something, for example, or see to something, some work of organization or some discovery or exploration; you go to a certain place, just as you go somewhere in life, then you rest a while, then you go back and begin againyou take up your work just where you left it, and you continue. You also notice that there are things entirely independent of you, certain variations which were not at all created by you and which occurred automatically during your absence.
   But then, you must LIVE these experiences yourself; you yourself must see, you must live them with enough sincerity to see (by being sincere and spontaneous) that they are independent of any mental formations. Because one can take the opposite line and make an intensive study of the way mental formations act upon eventswhich is very interesting. But thats an other field. And this study makes you very careful, very prudent, because you start noticing to what extent you can delude yourself. Therefore, b oth one and the other, the mental formation and the occult reality, must be studied to see what the ESSENTIAL difference is between them. The one exists in itself, entirely independent of what we think about it, and the other
   That was a grace. I was given every experience without knowing ANYTHING of what it was all aboutmy mind was absolutely blank. There was no active correspondence in the formative mind. I only knew about what had happened or the laws governing these happenings AFTERWARDS, when I was curious and inquired to find out what it related to. Then I found out. But otherwise, I didnt know. So that was the clear proof that these things existed entirely outside of my imagination or thought.
   It doesnt happen very frequently in this world. And thats why these experiences, which otherwise seem quite natural, quite obvious, appear to be extravagant fancies to people who know n othing.
   But if you transposed this to France, to the West, unless you frequent occult circles, people would look at you with And behind your back, they would say, That person is cracked!
  --
   Once you have worked in this field, you realize that when you have studied a subject, when you have mentally understood something, it gives a special tonality to the experience. The experience may be quite spontaneous and sincere, but the simple fact of having known this subject and of having studied it gives a particular tonality; on the other hand, if you have learned n othing of the subject, if you know n othing at all, well, when the experience comes, the notation of it is entirely spontaneous and sincere. It can be more or less adequate, but it is not the result of a former mental formation.
   What happened in my life is that I never studied or knew things until AFTER having the experienceonly BECAUSE OF the experience and because I wanted to understand it would I study things related to it.
  --
   There are subtle bodies and subtle worlds that correspond to these bodies; it is what the psychological method calls states of consciousness, but these states of consciousness really correspond to worlds. The occult process consists in becoming aware of these various inner states of being, or subtle bodies, and of mastering them sufficiently to be able to make one come out of the other, successively. For there is a whole hierarchy of increasing subtletiesor decreasing, depending upon the direction and the occult process consists in making a more subtle body come out from a denser body, and so forth, right to the most ethereal regions. You go out through successive exteriorizations into more and more subtle bodies or worlds. Each time it is rather like passing into an other dimension. In fact, the fourth dimension of the physicists is only the scientific transcription of an occult knowledge.
   To give an other comparison, it could be said that the physical body is at the centerit is the most material and the most condensed, as well as the smallestand the more subtle inner bodies increasingly overlap the limits of this central physical body; they pass through it and extend further and further out, like water evaporating from a porous vase which creates a kind of steam all around it. And the more subtle it is, the more its extension tends to fuse with that of the universe: you finally become universal. It is an entirely concrete process that makes the invisible worlds an objective experience and even allows you to act in those worlds.

0 1958-11-08, #Agenda Vol 01, #unset, #Integral Yoga
   I found my message for the 1st of January It was quite unforeseen. Yesterday morning, I thought, All the same, I have to find my message, but what? I was absolutely like that, neutral, n othing. Then yesterday evening at the class (of Friday, November 7) I noticed that these children who had had a whole week to prepare their questions on the text had not found a single one! A terrible lethargy! A total lack of interest. And when I had finished speaking, I thought to myself, But what IS there in these people who are interested in n othing but their personal little affairs? So I began descending into their mental atmosphere, in search of the little light, of that which responds And it literally pulled me downwards as into a hole, but in such a material way; my hand, which was on the arm of the chair, began slipping down, my other hand went like this (to the ground), my head, too! I thought it was going to touch my knees!
   And I had the impression It was not an impression I saw it. I was descending into a crevasse between two steep rocks, rocks that appeared to be made of something harder than basalt, BLACK, but metallic at the same time, with such sharp edgesit seemed that a mere touch would lacerate you. It appeared endless and bottomless, and it kept getting narrower, narrower and narrower, narrower and narrower, like a funnel, so narrow that there was almost no more roomnot even for the consciousness to pass through. And the bottom was invisible, a black hole. And it went down, down, down, like that, without air, without light, except for a sort of glimmer that enabled me to make out the rock edges. They seemed to be cut so steeply, so sharply Finally, when my head began touching my knees, I asked myself, But what is there at the bottom of this this hole?
  --
   And so, physically, the body followed. My body has been taught to express the inner experience to a certain extent. In the body there is the body-force or the body-form or the body-spirit (according to the different schools, it bears a different name), and this is what leaves the body last when one dies, usually taking a period of seven days to leave.2 With special training, it can acquire a conscious lifeindependent and consciousto such a degree that not only in a state of trance (in trance, it frequently happens that one can speak and move if one is slightly trained or educated), but even in a cataleptic state it can produce sounds and even make the body move. Thus, through training, the body begins to have somnambulistic capacitiesnot an ordinary somnambulism, but it can live an autonomous life.3 This is what took place, yesterday evening it was like that I had gone out of my body, but my body was participating. And then I was pulled downwards: my hand, which had been on the arm of the chair, slipped down, then the other hand, then my head was almost touching my knees! (The consciousness was elsewhere, I saw it from outsideit was not that I didnt know what I was doing, I saw it from outside.) So I said, In any case, this has to stop somewhere because if it continues, my head (laughing) is going to be on the ground! And I thought, But what is there at the bottom of this hole?
   Scarcely had these words been formulated when there I was, at the bottom of the hole! And it was absolutely as if a tremendous, almighty spring were there, and then (M other hits the table) vrrrm! I was cast out of the abyss into a vastness. My body immediately sat straight up, head on high, following the movement. If someone had been watching, this is what he would have seen: in a single bound, vrrrm! Straight up, to the maximum, my head on high.
   And I followed all this without objectifying it in the least; I was not aware of what it was nor of what was happening, nor of any explanation at all, n othing: it was like that. I was living it, thats all. The experience was absolutely spontaneous. And after this rather painful descent, phew!there was a kind of super-comfort. I cant explain it otherwise, an ease,4 but an ease to the utmost. A perfect immobility in a sense of eternity but with an extraordinary INTENSITY of movement and life! An inner intensity, unmanifested; it was within, self-contained. And motionless (had there been an outside, it would have been motionless in relation to that) and it was in a life so immeasurable that it can only be expressed metaphorically as infinite. And with an intensity, a POWER, a force and a peace the peace of eternity. A silence, a calm. A POWER capable of of EVERYTHING. Everything.
   And I was not imagining nor objectifying it; I was living it with easewith a great ease. And it lasted until the end of the meditation. When it gradually began fading, I stopped the meditation and left.

0 1958-11-11, #Agenda Vol 01, #unset, #Integral Yoga
   There is no preliminary thought, preliminary knowledge, preliminary will: all those things do not exist. I am only like a mirror receiving the experience, the simplicity of a little child learning life. It is like that. And it is the gift of the Grace, truly the Grace: in the face of the experience, the simplicity of a little child just born. And it is spontaneously so, but deliberately too; in other words, during the experience I am very careful not to watch myself having the experience so that no previous knowledge intervenes. Only afterwards do I see. It is not a mental construction, nor does it come from something higher than the mind (it is not even a knowledge by identity that makes me see things); no, the body (when the experience is in the body) is like that, what in English is called blank. As if it had just been born, as if just then it were being born with the experience.
   And only little by little, little by little, is this experience put in the presence of any previous knowledge. Thus, its explanation and its evaluation come about progressively.
  --
   Not the shortest path! Already for me, it was hard to touch the bottom of the Inconscient, but for others it would take an eternity.
   It is something similar to what Sri Aurobindo has written in A Gods Labour.
  --
   Because the starting point, precisely, was to look into the mental unconsciousness of these people. It was the mental Inconscient. Well, the mental Inconscient REFUSES to changewhich is not true of the other one; the other is n othing, it doesnt exist, it is not organized in any way, it has no way of being, whereas this one is an ORGANIZED Inconscientorganized by a beginning mental influence. A hundred times worse!
   This is a very interesting point to note.

0 1958-11-15, #Agenda Vol 01, #unset, #Integral Yoga
   The link between the two worlds has not yet been built, but it is in the process of being built; this was the meaning of the experience of February 3 1958, 1: to build a link between the two worlds. For b oth worlds are indeed therenot one above the other, but within each other, in two different dimensions. Only, there is no communication between them; they overlap, as it were, without being connected. In the experience of February 3, I saw certain people from here (and from elsewhere) who already belong to the supramental world in a part of their being, but there is no connection, no link. But now the hour has come in universal history for this link to be built.
   What is the relationship between this experience of February 3 and that of November 7 (the almighty spring)? Is what you found in the depths of the Inconscient this same Supramental?
  --
   Not only in our state of adoration and surrender to the Supreme, but even in our state of identification, the QUALITY of the identification is different depending upon whether we are on this side, progressing in this hemisphere, or have passed to the other side and have emerged into the other world, the other hemisphere, the higher hemisphere.
   The quality or the kind of relationship I had with the Supreme at that moment was entirely different from the one we have hereeven the identification had a different quality. One can very well understand that all the lower movements are different but this identification by which the Supreme governs and lives in us was the summit of our experience herewell, the way He governs and lives is different depending on whether we are in this hemisphere here or in the supramental life. And at that moment (the experience of November 13), what made the experience so intense was that I came to perceive vaguely b oth these states of consciousness at once. It was almost as if the Supreme Himself were different, or our experience of Him. And yet, in b oth cases, it was a contact with the Supreme. It is probably how we perceive Him or the way in which we translate it that differs, but the fact is that the quality of the experience is different.
   In the other hemisphere, there is an intensity and a plenitude which are translated by a power different from the one here. How can I formulate it?I cannot.
   The quality of the consciousness itself seems to change. It is not something higher than the summit we can attain here, it is not one MORE rung, not that. Here, we have reached the end, the summit, but its the quality that is different. The quality, in the sense that a fullness, a richness, a power is there (this is a translation, you see, in our way), but there is a something that that eludes us. It is truly a new reversal of consciousness.
  --
   It can be expressed in this way (but its quite approximate, more than diminished or deformed): its as if our entire spiritual life were made of silver, whereas the supramental life is made of goldas if our entire spiritual life here were a vibration of silver, not gold but simply a light, a light that goes right to the summit, an absolutely pure light, pure and intense; but in the other, in the supramental world, there is a richness and a power that make all the difference. This whole spiritual life of the psychic being and of all our present consciousness that appears so warm, so full, so wonderful, so luminous to the ordinary consciousness, well, all this splendor seems poor in comparison to the splendor of the new world.
   I can explain the phenomenon like this: successive reversals such that an EVER NEW richness of creation will take place from stage to stage, making whatever came before seem so poor in comparison. What to us seems supremely rich compared to our ordinary life, appears so poor compared to this new reversal of consciousness. Such was my experience.
   Last night, my effort to understand what was missing in order to help you completely and truly come out of the difficulty reminded me of what I said the other day about Power, the transforming power, the true realizing power, the supramental power. When you enter that, when you suddenly surge into that Thing, then you seeyou see that it is truly almighty in comparison to what we are here. So once again, I touched it, I experienced b oth states simultaneously.
   But as long as this is not an accomplished fact, it will still be a progressiona progression, an ascension; you gain a little, you gain some ground, you rise higher and higher. But as long as the new reversal has not taken place, its as if everything had still to be done. It is a repetition of the experience below, reproduced above.

0 1958-11-20, #Agenda Vol 01, #unset, #Integral Yoga
   I dont have all the information, otherwise certainly Two things made me see I saw them the other day. First of all, when you didnt understand my letter, for I wrote it to a part of you that without any doubt should have understood; I was referring to something other than what is seen and known by this part of you which is this center, this knot of revolt that seems to resist everything, that really remains knotted, in spite of your experiences and the strides you have made, as well as your openings. And what made me see is especially the fact that it resists experiences, it is not touched by experiences; this was the point that did not understand what I wrote. Because the part of you that had the experience must necessarily understand what I wrote, without the shadow of a doubt.
   Time is needed
  --
   But now I KNOWbefore I did not know. The other morning I saw, and I was told very clearly that it was a karma1 to be worked out; so then I told you, but at the time I didnt know what it was.
   And I saw that with the new Power, the supramental power That is something absolutely new It used to be thought that n othing had the power to eliminate the consequences of karma and that only by exhausting it through a series of actions could its consequences be transformed exhausted, eliminated. But I KNOW that with the supramental power it can be done without following all the steps of the process.

0 1958-11-22, #Agenda Vol 01, #unset, #Integral Yoga
   This is how it works: the psychic being passes from one life to an other, but there are cases in which the psychic incarnates in order to to work out2 to pass through a certain experience, to learn a certain thing, to develop a certain thing through a certain experience. And so in this life, in the life where the experience is to be made, it can happen (there may be more than one reason) that the soul does not come down accurately in the place it should have, some shift or other may occur, a set of contrary circumstancesthis happens sometimesand then the incarnation miscarries entirely and the soul leaves. But in other cases, the soul is simply placed in the impossibility of doing exactly what it wants and it finds itself swept away by unfortunate circumstances. Not only unfortunate from an objective standpoint, but unfortunate for its own development, and then that creates in it the necessity to begin the experience all over again, and in much more difficult conditions.
   And ifit can happenif the second attempt also miscarries, if the conditions make the experience the soul is seeking still more difficult for example, if one is in a body with an inadequate will or some distortion in the thought, or an egoism too too hardened, and it ends in suicide, it is dreadful. I have seen this many times, it creates a dreadful karma that can be repeated for lifetimes on end before the soul can conquer it and manage to do what it wants. And each time, the conditions become more difficult, each time it requires a still greater effort. And people who know this say, You cannot get out! In fact, it is this kind of desire to escape which pushes you into more foolish things3 that result in a still greater accumulation of difficulty. There are momentsmoments and circumstanceswhen no one is there to help you, and then things become so horrible, the circumstances become so abominable.
  --
   The other indication is what I told you the other day. When you thought of leaving to join Swami, I immediately saw a stream of light: Ah, the road is opening up! So I said, It is good. And while you were away in Ceylon, I followed you from day to day. You called much more than the second time, when you were in the Himalayas; and with the physical hardships you were undergoing, I was very, very close to you I constantly felt what was happening.
   And then I saw a GREAT light, like a glory, when you were at Rameswaram. A great light. And when you returned here, this light was upon you, very strong and imposing. But at the same time, I felt that it needed protectingto be shielded, protected that it was not yet established. Established, ready to resist all that decomposes an experience. I would have liked to have kept you apart, under a glass case, but then I saw that this would have drawbacks as well as advantages. Also, I liked the way you wanted to fight against an uncomprehending reception due to your orange robes and your shaved head. Of course, it was a much shorter path than the other, but it was more difficult.
   And then, more and more, I felt that if what I saw, as I saw it, could be realized I saw two things: a journeynot at all a pilgrimage as it is commonly understooda journey towards solitude in arduous conditions, and a sojourn in a very severe solitude, facing the mountains, in arduous physical conditions. The contact with this majesty of Nature has a great influence upon the ego at certain moments: it has the power to dissolve it. But all this complication, all these organized pilgrimages, all that it brings in the whole petty side of human life which spoils everything
  --
   The other thing was the tantric initiation. But I wanted the conditions of this initiation to be at least as favorable as those in Rameswaram, by which I mean conducted by someone very capable and as far as possible free from the whole formalistic and external side. A TRUE initiationsomeone who would be capable of pulling down the Power and putting you in conditions rigorous enough for you to be able to hold this Power, to receive it and hold it.
   As soon as you had left, and since I was following you, I saw that n othing of the kind was going to happen, but rather something very superficial which would not be of much use. And when I received your letters and saw that you were in difficulty, I did something. There are places that are favorable for occult experiences. Benares is one of these places, the atmosphere there is filled with vibrations of occult forces, and if one has the slightest capacity, it spontaneously develops there, in the same way that a spiritual aspiration develops very strongly and spontaneously as soon as one lands in India. These are Graces. Graces, because it is the destiny of the country, it has been so throughout its history, and because India has always been turned much more towards the heights and the inner depths than towards the outer world. Now, it is in the process of losing all that and wallowing in the mud, but thats an other story it was like that and it is still like that. And in fact, when you returned from Rameswaram with your robes, I saw with much satisfaction that there was still a GREAT dignity and a GREAT sincerity in this endeavor of the Sannyasis towards the higher life and in the self-giving of a certain number of people to realize this higher life. When you returned, it had become a very concrete and a very real thing that immediately commanded respect. Before, I had seen only a copy, an imitation, an hypocrisy, a pretentionn othing that was really lived. But then, I saw that it was true, that it was lived, that it was real and that it was still Indias great heritage. I dont believe it is very prevalent now, but in any case, it is still there, and as I told you, it commands respect. And then, as I felt you in difficulty and as the outer conditions were not only veiling but spoiling the inner, well, on that day I wrote you a short note I no longer recall when it was exactly, but I wrote you just a word or two, which I put in an envelope and sent you I concentrated very strongly upon those few words and sent you something. I didnt note the date, I dont remember when it was, but its likely that it happened as I wished when you were in Benares; and then you had this experience.
  --
   Only, and this is what I wrote to you the other day which you did not understand: it is precisely at the most painful point, at the time when the suggestions are strongest, that one must hold on. otherwise, it has always to be done all over again, always to be reconfronted. There comes a day, a moment, when it has to be done. And now, there is truly an opportunity on earth that is offered only once in thousands of years, a conscious help, with the necessary Power
   But thats about all I know.

0 1958-11-26, #Agenda Vol 01, #unset, #Integral Yoga
   That is why the journey is so long, so difficult. For if one would truly consent no longer to be, everything would become so easy, so swift, so luminous, so joyousthough perhaps not in the way men conceive of joy and ease. At heart, there are very few beings who are not enamored of struggle. There are very few who would consent to having no darkness or who can conceive of light as anything other than the opposite of obscurity: Without shadow, there would be no painting. Without struggle, there would be no victory. Without suffering, there would be no joy. That is what they think, and as long as they think like that, they are not yet born to the spirit.
   ***

0 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Integral Yoga
   One day I had mentioned this to X1 when he was showing me or describing to me the different movements of the pujas, the procedure, the process of the puja. I said to him, Oh, I see! For the action to be immediate, for the result to be immediate, one must acknowledge, for example, the role or the participation of certain spirits or certain forces and enter into a friendly relationship or collaboration with these forces in order to obtain an immediate result, is it not so? Then he told me, Yes, otherwise it leaves an indefinite time to the play of the forces, and you dont know when you will get the result of your puja.
   That interested me very much. Because one of the obstacles I had felt was that although the Force was acting well, there was a time lag that appeared inevitable, a time element in the work which seemed unavoidablea play left to the forces of Nature. But with their knowledge of the processes, the tantrics can dispense with all that. So I understood why those who have studied, who are initiated and follow the prescribed methods are apparently more powerfulmore powerful even than those who are conscious in the highest consciousness.
   What interested me is that in their case (those who follow tantric or other initiations), what is doubtful is whether or not they can succeed in receiving the response of the true Power, the divine power, the supreme power; they do everything they can, but this question still remains. Whereas for me, it is the opposite situation: the Power is there, I have it, but how can I make it act here in matter? The process for making it act immediately was missingthough not totally; I know from the psychological standpoint, but there is something other than the psychological power, there is the whole play of conscious, individualized forces that are everywhere in Nature and that have the right to exist. Since it was created this way, it must express something of the supreme Will, otherwise He wouldnt have made use of intermediaries but in His plan, it is obvious that the intermediary has a legitimate place.
   It is like the story X told me of his guru2 who could comm and the coming of Kali (something which seems quite natural to me when one is sufficiently developed); well, not only could he commend the coming of Kali, but Kali with I dont know how many crores of her warriors! For me, Kali was Kali, after all, and she did her work; but in the universal organization, her action, the innumerable multiplicity of her action, is expressed by an innumerable multitude of conscious entities at work. It is this individualization, as it were, that gives to these forces a consciousness and a certain play of freedom, and this is what makes all the difference in action. It is in this respect that the occult system is an absolutely indispensable complement to spiritual action.

0 1958-12-04, #Agenda Vol 01, #unset, #Integral Yoga
   otherwise, if you consider it preferable to wait, I could go join Swami in Rameswaram, discarding all my little personal reactions towards him. And I would try my best to find again the Light of the first time and return to you stronger. I dont know. I will do what you say. All this really has to change. I dont know, moreover, whether Swami wishes to have me.
   M other, I need you, I need you. Forgive me and tell me what I should do.

0 1958-12-15 - tantric mantra - 125,000, #Agenda Vol 01, #unset, #Integral Yoga
   M other, things are far from being what they were the first time in Rameswaram, and I am living through certain moments that are hell the enemy seems to have been unleashed with an extraordinary violence. It comes in waves, and after it recedes, I am literally SHATTEREDphysically, mentally and vitally drained. This morning, while going to the temple, I lived through one of these moments. All this suffering that suddenly sweeps down upon me is horrible. Yes, I had the feeling of being BACKED UP AGAINST A WALL, exactly as in your vision I was up against a wall. I was walking among these immense arcades of sculptured granite and I could see myself walking, very small, all alone, alone, ravaged with pain, filled with a nameless despair, for nowhere was there a way out. The sea was nearby and I could have thrown myself into it; otherwise, there was only the sanctuary of Parvati but there was no more Africa to flee to, everything closed in all around me, and I kept repeating, Why? Why? This much suffering was truly inhuman, as if my last twenty years of nightmare were crashing down upon me. I gritted my teeth and went to the sanctuary to say my mantra. The pain in me was so strong that I broke into a cold sweat and almost fainted. Then it subsided. Yet even now I feel completely battered.
   I clearly see that the hour has come: either I will perish right here, or else I will emerge from this COMPLETELY changed. But something has to change. M other, you are with me, I know, and you are protecting me, you love me I have only you, only you, you are my M other. If these moments of utter darkness return and they are bound to return for everything to be exorcised and conqueredprotect me in spite of myself. M other, may your Grace not abandon me. I want to be done with all these old phantoms, I want to be born anew in your Light; it has to be otherwise I can no longer go on.

0 1958-12-28, #Agenda Vol 01, #unset, #Integral Yoga
   But you have enough to do with the higher beasts of prey without still having to fight the little scorpions. I beg of you, Sweet M other, accept the help that is being offered to you, preserve your strength for the higher struggle. I quite understand that your Love can even go to the scorpions that are attacking you, but it is not forbidden to protect yourself from their venom. You have enough to do on other planes.
   X is at the summit of tantric initiation, and his power is not the fruit of a simple knowledge. He holds it directly from the Divine, and these things have been in his family traditionally from ten generations. No black magic can resist his power. His action is not brutal, he does not mechanically apply formulas, he holds this Science and knows how to apply it like an expert chemist, always in Light, Love and sweetness. If you agree that he come to see you, he will immediately know the source of these attacks upon you and will even be able to make the attacking force speak. He has this power. Of course, neither X nor Swami will divulge this to anyone, and everything will be kept secret. You have only to send word, or a telegram: No objection.

0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Integral Yoga
   Two or three days after I retired to my room upstairs,1 early in the night I fell into a very heavy sleep and found myself out of the body much more materially than I do usually. This degree of density in which you can see the material surroundings exactly as they are. The part that was out seemed to be under a spell and only half conscious. When I found myself at the first floor where everything was absolutely black, I wanted to go up again, but then I discovered that my hand was held by a young girl whom I could not see in the darkness but whose contact was very familiar. She pulled me by the hand telling me laughingly, No, come, come down with me, we shall kill the young princess. I could not understand what she meant by this young princess and, rather unwillingly, I followed her to see what it was. Arriving in the anteroom which is at the top of the staircase leading to the ground floor, my attention was drawn in the midst of all this total obscurity to the white figure of Kamala2 standing in the middle of the passage between the hall and Sri Aurobindos room. She was as it were in full light while everything else was black. Then I saw on her face such an expression of intense anxiety that to comfort her I said, I am coming back. The sound of my voice shook off from me the semi-trance in which I was before and suddenly I thought, Where am I going? and I pushed away from me the dark figure who was pulling me and in whom, while she was running down the steps, I recognized a young girl who lived with Sri Aurobindo and me for many years and died five years back. This girl during her life was under the most diabolical influence. And then I saw very distinctly (as through the walls of the staircase) down below a small black tent which could scarcely be perceived in the surrounding darkness and standing in the middle of the tent the figure of a man, head and face shaved (like the sannyasin or the Buddhist monks) covered from head to foot with a knitted outfit following tightly the form of his body which was tall and slim. No other cl oth or garment could give an indication as to who he could be. He was standing in front of a black pot placed on a dark red fire which was throwing its reddish glow on him. He had his right arm stretched over the pot, holding between two fingers a thin gold chain which looked like one of mine and was unnaturally visible and bright. Shaking gently the chain he was chanting some words which translated in my mind, She must die the young princess, she must pay for all she has done, she must die the young princess.
   Then I suddenly realized that it was I the young Princess and as I burst into laughter, I found myself awake in my bed.

0 1959-01-06, #Agenda Vol 01, #unset, #Integral Yoga
   The pain on the left side has not entirely gone and there have been some complications which have delayed things. But I feel much better. In fact, I am rebuilding my health, and I am in no hurry to resume the exhausting days as before. It is quiet upstairs for working, and I am going to take advantage of this to prepare the Bulletin1 at leisure. As I had not read over the pages on the message that we had prepared for the 31st, I have revised and transformed them into an article. It will be the first one in the February issue. I am now going to choose the others. I will tell you which ones I have chosen and in what order I will put them.
   Satprem, my child, I am truly with you and I love you.

0 1959-01-27, #Agenda Vol 01, #unset, #Integral Yoga
   By a special grace, X gave me b oth stages of the tantric initiation at the same time, although they are normally separated by several years; then if all goes well, he will give me the full initiation in 6 months. I have thus received a mantra, along with the power of realizing it. X told me that a realization should come at the beginning of the fifth month if I repeat the mantra strictly according to his instructions, but he again told me that the hostile forces would do all they could to prevent me from saying my mantra: mental suggestions and even illness. X has understood that I have work at the Ashram, and he has exempted me from the outer forms (pujas and other rituals), but nevertheless I must repeat my mantra very accurately every day (3,333 times, that is, a little more than 3 hours uninterrupted in the mornings, and more than 2 hours in the evening). I must therefore organize myself in such a way as to get up very early in the morning in Pondicherry, for in no case will your work suffer.
   Apart from this, he has not yet entirely finished the work of purging that he has been doing on me for over a month, but I believe that everything will be completed in a short time from now.
  --
   Since my last letter, I have thought about it and I see that I will be able to go down in the morning three times a week for one hour, from 10 to 11, to work with you, but you will have to do only the strict minimum in order to have as much free time as you need for the other things.1
   As I told you, I have resumed neither classes nor translations, and I still do not know when I will do so. So there is only the old work to finish up, but it will not take very long.

0 1959-01-31, #Agenda Vol 01, #unset, #Integral Yoga
   My explanations will have to be simple, for X speaks English with difficulty, thus subtleties are out of the question. (I am teaching him a little English while he is teaching me Sanskrit, and we manage to understand each other rather well all the same. He understands more than he can speak.)
   I do not want to mention this to Swami, as X is not very happy about the way Swami seizes upon every occasion to appropriate things, and particularly mantras (I will explain this to you when we meet again). It is especially the way he says I. N othing very seriousit is Swamis bad side, though he has good ones too. You know that, however.
  --
   As for my mantra, I say it only partially now, but X will fix an auspicious day to begin it really according to the rules when I am in Pondicherry, for theoretically, one should not move once the work has begun. The 12th of February is an auspicious day, if you decide that I should return by then (or a little before to get things ready); otherwise an other date may be fixed later on.
   Your letter, Sweet M other, has filled me with strength and resolution. I want to be victorious and I want to serve you. I see very well that gradually I can be taught many useful things by X. The essential thing is first of all to lose this ego which falsifies everything. Finally, through your grace, I believe that I have passed a decisive turning point and that there is a beginning of real consecration and I feel your Love, your Presence. Things are opening a little.

0 1959-03-10 - vital dagger, vital mass, #Agenda Vol 01, #unset, #Integral Yoga
   I spent a nighta night of battlewhen, for some reason or other, a multitude of vital formations of all kinds entered into the room: beings, things, embryos of beings, residues of beingsall kinds of things And it was a frightful assault, absolutely disgusting.
   In this swarming mass, I noticed the presence of some slightly more conscious willswills of the vital plane and I saw how they try to awaken a reaction in the consciousness of human beings to make them think or want, or if possible, do certain things.
  --
   And I express this in my own way when I say1 that thoughts come and go, flow in and out. But thoughts concerning material things are formations originating in that world, they are kinds of wills coming from the vital plane which try to express themselves, and most often they are truly deadly. If you are annoyed, for example, if someone says something unpleasant to you and you react It always happens in the same way; these little entities are there waiting, and when they feel its the right moment, they introduce their influence and their suggestions. This is what is vitally symbolized by the being with his dagger rushing forward to stab youand in the back, at that! Not even face to face! This then expresses itself in the human consciousness by a movement of anger or rage or indignation: How intolerable! How ! And the other fellow says, Yes! We shall put an end to it!
   It is quite interesting to watch it once, but it isnt very pleasant.

0 1959-03-26 - Lord of Death, Lord of Falsehood, #Agenda Vol 01, #unset, #Integral Yoga
   The power of this Titan comes from an Asura. There are four Asuras. Two have already been converted, and the other two, the Lord of Death and the Lord of Falsehood, made an attempt at conversion by taking on a physical bodythey have been intimately associated with my life. The story of these Asuras would be very interesting to recount The Lord of Death disappeared; he lost his physical body, and I dont know what has become of him.1 As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted, but he found it disgusting!
   At times he calls himself the Lord of Nations. It is he who sets all wars in motion, and only by thwarting his plans could the last war be won This one does not want to be converted, not at all. He wants neither the physical transformation nor the supramental world, for that would spell his end. Besides, he knows We talk to each other; beyond all this, we have our relationship. For after all, you see (laughing), I am his m other! One day he told me, I know you will destroy me, but meanwhile, I will create all the havoc possible.
   This Asura of Falsehood is the one who delegated the Titan that is always near me. He chose the most powerful Titan there is on earth and sent him specially to attack this body. So even if one manages to enchain or kill this Titan, it is likely that the Lord of Falsehood will delegate an other form, and still an other, and still an other, in order to achieve his aim.

0 1959-04-07, #Agenda Vol 01, #unset, #Integral Yoga
   The other point also has its element of truthwe shall speak of it later.
   With all my love, I envelope you, my child, and I tell you, Have courage, the victory is certainnot a compromise or partial victory, but integral.

0 1959-05-19 - Ascending and Descending paths, #Agenda Vol 01, #unset, #Integral Yoga
   The path is difficult. And yet this body is full of good will; it is filled with the psychic in every one of its cells. Its like a child. The other day, it cried out quite spontaneously, O my Sweet Lord, give me the time to realize You! It did not ask to hasten the process, it did not ask to lighten its work; it only asked for enough TIME to do the work. Give me the time!
   I could have begun this work on the body thirty years ago, but I was constantly caught up in this harassing ashram life. It took this illness2 to enable me truly to begin doing the sadhana of the body. It does not mean that thirty years were wasted, for it is likely that had I been able to start this work thirty years ago, it would have been premature. The consciousness of the others also had to develop the two are linked, the individual progress and the collective progress, and one cannot advance if the other does not advance.
   I have also come to realize that for this sadhana of the body, the mantra is essential. Sri Aurobindo gave none; he said that one should be able to do all the work without having to resort to external means. Had he reached the point where we are now, he would have seen that the purely psychological method is inadequate and that a japa is necessary, because only japa has a direct action on the body. So I had to find the method all alone, to find my mantra by myself. But now that things are ready, I have done ten years of work in a few months. That is the difficulty, it requires time
   And I repeat my mantra constantlywhen I am awake and even when I sleep. I say it even when I am getting dressed, when I eat, when I work, when I speak with others; it is there, just behind in the background, all the time, all the time.
   In fact, you can immediately see the difference between those who have a mantra and those who dont. With those who have no mantra, even if they have a strong habit of meditation or concentration, something around them remains hazy and vague. Whereas the japa imparts to those who practice it a kind of precision, a kind of solidity: an armature. They become galvanized, as it were.

0 1959-05-25, #Agenda Vol 01, #unset, #Integral Yoga
   There is someone here who could have saved me, whom I could have loved. Oh, it has n othing to do with all those things you might imagine! My soul loves her soul. It is something very serene. We have known each other for five years, and I had never even dreamed of calling it love. But all the outer circumstances are against us. And I do not want to turn anyone away from you. Anyway, if I sink into the depths of the pit, or so I tell myself, it is no reason to drag someone else along with me. So this too is one more reason for me to leave. I cannot continue suffocating all alone in my corner. (It is useless to ask her name, I will say n othing.)
   You are imposing a new ordeal on me by asking me to go to Rameswaram. For you, I have accepted. But I shall go there sheathed in my sturdiest armor and I will not yield, because I know that it is always to be begun again. I do not want to become a great Tantric or whatever else it may be. I want only to love. And since I cannot love, I am leaving. I will arrive in Rameswaram at 2 in the morning, and will leave again by the 11 oclock train.

0 1959-05-28, #Agenda Vol 01, #unset, #Integral Yoga
   There is a spiritual destiny in me, but there are three other destinies so intimately bound up with it that I cannot cut off any one without mutilating something of my living soulwhich is why, periodically, these suppressed destinies awaken and call to meand the dark forces seize upon these occasions to sow chaos within and drive me to ruin everything since I cannot really fulfill myself. And the problem is insoluble.
   1) There is the destiny of the adventurer: it is the one in me that needs the sea or the forest and wide open spaces and struggles. This was the best part of my childhood. I can sit on it and tell myself that the adventure is within, and it might work for a while. But this untamed child in me continues to live all the same, and it is something very valuable in me. I cannot kill it through reasoning, even spiritual reasoning. And if I tell it that everything lies within, not without, it replies, Then why was I born, why this manifestation in the outer world? In the end, it is not a question of reasoning. It is a fact, like the wind upon the heaths.
   2) There is the destiny of the writer in me. And this too is linked to the best of my soul. It is also a profound need, like adventuring upon the heaths, because when I write certain things, I brea the in a certain way. But during the five years I have been here, I have had to bow to the fact that, materially, there is no time to write what I would like (I recall how I had to wrench out this Orpailleur, which I have not even had time to revise). This is not a reproach, M other, for you do all you can to help me. But I realize that to write, one must have leisure, and there are too many less personal and more serious things to do. So I can also sit on this and tell myself that I am going to write a Sri Aurobindo but this will not satisfy that other need in me, and periodically it awakens and sprouts up to tell me that it too needs to breathe.
   3) There is also the destiny that feels human love as something divine, something that can be transfigured and become a very powerful driving force. I did not believe it possible, except in dreams, until the day I met someone here. But you do not believe in these things, so I shall not speak of it further. I can gag this also and tell myself that one day all will be filled in the inner divine love. But that does not prevent this other need in me from living and from finding that life is dry and from saying, Why this outer manifestation if all life is in the inner realms? But neither can I stifle this with reasoning.
   So there remains the pure spiritual destiny, pure interiorization. That is what I have been trying to do for the last five years, without much success. There are good periods of collaboration, because one part of my being can be happy in any condition. But in a certain way this achievement remains truncated, especially when you base spiritual life on a principle of integrality. And these three destinies in me have their own good reasons, which are true: they are not inferior, they are not incidental, they are woven from the very threads that created the spiritual life in me. My error is to open the door to revolt when I feel too poignantly one or the other being stifled.
   So you see, all this is insoluble. I have only to bow before these unfortunate circumstances. I perceive an injustice somewhere, but I have only to remain silent.
   And I was also struck when you told me that I wanted to kick up a row. You so clearly implied that I was leaving the Ashram in a shoddy way. So that also froze me. I thought I had done my best and, in order to serve you, repressed as much as I could the others in me.
   So there. I can find no solution. X will not understand, and I will not say anything to him. But I obey you because everything is futile and there is too much pain in this world, and also someone in me needs you, someone who loves you in his own way.
  --
   I wanted to tell you all this, but I couldnt because you were still far away from me and it would have seemed like boasting. Also the misunderstanding created by the distance made you hear other words than those I uttered.
   ***

0 1959-06-03, #Agenda Vol 01, #unset, #Integral Yoga
   Regarding me, this is more or less what he said: First of all, I want an agreement from you so that under any circumstances you never leave the Ashram. Whatever happens, even if Yama1 comes to dance at your door, you should never leave the Ashram. At the critical moment, when the attack is the strongest, you should throw everything into His hands, then and then only the thing can be removed (I no longer know whether he said removed or destroyed ). It is the only way. SARVAM MAMA BRAHMAN [Thou art my sole refuge]. Here in Rameswaram, we are going to meditate together for 45 days, and the Asuric-Shakti may come with full strength to attack, and I shall try my best not only to protect but to destroy, but for that, I need your determination. It is only by your own determination that I can get strength. If the force comes to make suggestions: lack of adventure, lack of Nature, lack of love, then think that I am the forest, think that I am the sea, think that I am the wife (!!) Meanwhile, X has nearly doubled the number of repetitions of the mantra that I have to say every day (it is the same mantra he gave me in Pondicherry). X repeated to me again and again that I am not merely a disciple to him, like the others, but as if his son.
   This was a first, hasty conversation, and we did not discuss things at length. I said n othing. I have no confidence in my reactions when I am in the midst of my crises of complete negation. And truly speaking, at the time of my last crisis in Pondicherry, I do not know if it was really Xs occult working that set things right, for personally (but perhaps it is an ignorant impression), I felt that it was thanks to Sujata and her childlike simplicity that I was able to get out of it.
  --
   Then he made the following comparison: When you throw a pebble into a pond, there is just one center, one point where it falls, and everything radiates out from this center. There are two such centers in the world at present, two places where there are great vibrations: one is India and Pakistan, and that will radiate all over Asia. And the other is.
   In any case, I had never heard him attacking the Congress as he did yesterday evening, almost violently.

0 1959-06-04, #Agenda Vol 01, #unset, #Integral Yoga
   Regarding Xs predictions which I mentioned in yesterdays letter, X said something untranslatable which meant, Let us see M others reactions for I told him that I had written it all to you. Then he said, There are several other secret matters which I shall tell you. And he added, by way of example, I shall tell WHERE the atomic bombs will be cropped. So if these things interest you, or if you see or feel anything, perhaps it would be good to express your interest in a letter to me which I would translate for X. Spontaneously, I emphasized to X that it would undoubtedly facilitate your work to have details. But it is better that these things come from you, should you see any use in it.
   As for me, X said, Something will happen.

0 1959-06-07, #Agenda Vol 01, #unset, #Integral Yoga
   I have no other details to give you, except that I am not happy. The fact is that these last three years I have been tied down by my penury, otherwise I would be travelling along other roads, far from herewith no greater hope in my heart, but with space before me, at least. I am only here to render you service, but I do not know if I shall be able to repress my need for space much longerit has already been going on too long. This is the undisguised truth. But what can I do?I am tied down. If I truly loved, things would be different, but it seems I love no one, not even myself, and the only love of which I am capable, human love, is forbidden to me. So I can do n othing, not on any plane, and I have no hope in anything. Forgive me, I do not wish to pain you, but neither can I pretend any longer to be happy with my lot.
   Signed: Satprem

0 1959-06-13a, #Agenda Vol 01, #unset, #Integral Yoga
   I have received your last two letters of the 10th and 11th. I told X what you wrote about this trip to France and that your finances are in an almost desperate state. He replied with perfect assurance, Soon it will increase, very soon it will change. I am obviously hesitant to accept your generous offer and I do not know what I should do. I had never thought of returning to France, except in a distant future. I dont know why X told me that I should return there, except perhaps because he felt who my m other is. I know that she is sad, that she believes me lost to her and thinks she will die without seeing me again. It would surely be a great joy to her. But other than that, I have no desire to go there, for each time I go to France, I feel like I am entering a prison. Naturally I would be happy for my m others joy; she is a great soul, but is this reason enough?
   Sunday, 14th

0 1959-06-17, #Agenda Vol 01, #unset, #Integral Yoga
   These last days I have come to realize that to blame all my crises on the hostile forces is perhaps to oversimplify things. I understand better and better, for in my suffering, my soul is all I have and I rely on that alone; otherwise I could never bear all that I have borne, all that I still bear. I understand, too, that there was also a truth in the force which periodically impelled me to leave, the truth of that destiny in me which is not fulfilled in the Ashram.
   M other, I have suffered so much and prayed so much this last while that I am sure my soul cannot but arrange circumstances in such a way that somehow I may live at last that somehow EVERYTHING may truly become reconciled: not later on or one of these days, but soon for it cannot go on any longer; I am at my end.

0 1959-06-25, #Agenda Vol 01, #unset, #Integral Yoga
   The last time I was in Rameswaram, I had two other very poignant dreams, but I could not make out what they meant. In one dream I was strangling someone with my bare hands; it was an abominable feeling. And in the other, I saw, in a kind of nocturnal setting, a hanged man being taken down, with all kinds of people bustling about the corpse with lamps, and suddenly I knew that this hanged man was me.
   I had said n othing to X about these various dreams before he told me the story of my last three existences: three times I committed suicide the first by fire, the second by hanging, and the third by throwing myself into the void. During the first of these last three existences, I was married to a very good woman, but for some reason I abandoned my wife and I was wandering here and there in search of something. Then I met a sannyasi who wanted to make me his disciple, but I could not make up my mind, I was neither this side nor that side, whereupon my wife came to me and pleaded with me to take her back. Apparently I rejected herso she threw herself into the fire. Horror-stricken, I followed her, throwing myself into the fire in turn. That was when I created a connection with certain beings [of the other worlds] and I fell under their power. For two other lives, under the influence of these beings, the same drama was repeated with a few variations.
   During the second of these last three existences, I was married to the same woman whom I again abandoned under the influence of the same monk, and I again remained between two worlds wandering here and there. Again my wife came to plead with me and again I pushed her away. She hung herself, and I hung myself in turn.
  --
   X gave me a new mantra. My body is exhausted from too much nervous tension. I am living in a kind of cellar with four inches of filth on the floor and walls, and two openings, one onto the street of the bazaar the other onto a dilapidated courtyard with a well. On my right lives a madwoman who screams half the day. There is only my mantra which burns almost constantly in my heart, and who knows what hope that some day the future will be happy and reconciled. There is also Sujata and you.
   Your child,

0 1959-07-14, #Agenda Vol 01, #unset, #Integral Yoga
   This is what I should have told you this morning, but I was afraid. For the last month I have been afraid of you, afraid that you might not understand. But I cannot leave with this weight on me. I beg of you to understand, Sweet M other. I want n othing bad, n othing impure. I feel I have something to create with Sujata, I feel she is absolutely a part of something I have to achieve, that we have something to achieve together. For the five years we have known each other I have never had a single wrong thought but suddenly she opened my heart, which had been so completely walled-off, and this was like a wonder in me and at the same time a fear. A fear, perhaps because this love has been thwarted for so many lives.
   M other, I need Sujata like my very soul. It seems to me that she is a part of me, that she alone can help me break with this horrible past, that she alone can help me to love truly at last. I need peace so much, a quiet, PEACEFUL happinessa base of happiness upon which I could use my strength to build, instead of always fighting, always destroying. M other, I am not at all sure of what must be, but I know that Sujata is part of this realization.

0 1959-10-06 - Sri Aurobindos abode, #Agenda Vol 01, #unset, #Integral Yoga
   For the West, with all its outward development, a few centuries may be needed before the junction between the two worlds can be made. And yet these two worlds the physical world and the world of Truthare not distant from one an other. They are as if superimposed. The world of Truth is there, close by, like a lining of the other.
   Shortly before the 15th of August I had a unique experience that exemplifies all this.1 For the first time the supramental light entered directly into my body, without passing through the inner beings. It entered through the feet (a red and gold colormarvelous, warm, intense), and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped. But then, I very clearly received the indication to make the Calm and Peace descend, to widen all this body-consciousness and all these cells, so that they could contain the supramental light. So I widened, and as the light was ascending, I brought down the vastness and an unshakable peace. And suddenly, there was a second of fainting.
  --
   And Sri Aurobindo was there, with a majesty, a magnificent beauty. He had all his beautiful hair as before. It was all so concrete, so substantialhe was even being served some kind of food. I remained there for one hour (I had looked at my watch before and I looked at it afterwards). I spoke to Sri Aurobindo, for I had some important questions to ask him about the way certain things are to be realized. He said n othing. He listened to me quietly and looked at me as if all my words were useless: he understood everything at once. And he answered me with a gesture and two expressions on his face, an unexpected gesture that did not at all correspond to any thought of mine; for example, he picked up three combs that were lying near the mirror (combs similar to those I use here, but larger) and he put them in his hair. He planted one comb in the middle of his head and the two others on each side, as if to gather all his hair over his temples. He was literally COIFFED with these three combs, which gave him a kind of crown. And I immediately understood that by this he meant that he was adopting my conception: You see, I embrace your conception of things, and I coif myself with it; it is my will. Anyway, I remained there for one hour.
   And when I awoke, I didnt have this feeling of returning from afar and of having to re-enter my body, as I usually do. No, it was simply as though I were in this other world, then I took a step backwards and found myself here again. It took me a good half an hour to understand that this world here existed as much as the other and that I was no longer on the other side but here, in the world of falsehood. I had forgotten everythingpeople, things, what I had to do; everything had gone, as if it had no reality at all.
   You see, its not as if this world of Truth had to be created from n othing: it is fully ready, it is there, like a lining of our own present world. Everything is there, EVERYTHING is there.
  --
   And I showed all these people to Sri Aurobindo, this whole field of work, and asked him WHEN this other world, the real one that is there, so near, would come to take the place of our world of falsehood. Not ready. That was all he replied. Not ready.
   Sri Aurobindo gave me two days of thistotal bliss. But all the same, by the end of the second day I realized that I could not continue to remain there, for the work was not advancing. The work must be done in the body; the realization must be attained here in this physical world, for otherwise it is not complete. So I withdrew from that world and set to work here again.
   And yet, it would take little, very little, to pass from this world to the other, or for the other to become the real world. A little click would be enough, or rather a little reversal in the inner attitude. How should I put it? It is imperceptible to the ordinary consciousness; a very little inner shift would be enough, a change in quality.
   It is similar with this japa: an imperceptible little change, and one can pass from a more or less mechanical, more or less efficient and real japa, to the true japa full of power and light. I even wondered if this difference is what the tantrics call the power of the japa. For example, the other day I was down with a cold. Each time I opened my mouth, there was a spasm in the throat and I coughed and coughed. Then a fever came. So I looked, I saw where it was coming from, and I decided that it had to stop. I got up to do my japa as usual, and I started walking back and forth in my room. I had to apply a certain will. Of course, I could do my japa in trance, I could walk in trance while repeating the japa, because then you feel n othing, none of all the bodys drawbacks. But the work has to be done in the body! So I got up and started doing my japa. Then, with each word pronounced the Light, the full Power. A power that heals everything. I began the japa tired, ill, and I came out of it refreshed, rested, cured. So those who tell me they come out of it exhausted, contracted, emptied, it means that they are not doing it in the true way.
   I understand why certain tantrics advise saying the japa in the heart center. When one applies a certain enthusiasm, when each word is said with a warmth of aspiration, then everything changes. I could feel this difference in myself, in my own japa.
   In fact, when I walk back and forth in my room, I dont cut myself off from the rest of the worldalthough it would be so much more convenient! All kinds of things come to mesuggestions, wills, aspirations. But automatically I make a movement of offering: things come to me and just as they are about to touch my head, I turn them upwards and offer them to the Light. They dont enter into me. For example, if someone speaks to me while I am saying my japa, I hear quite well what is being said, I may even answer, but the words remain a little outside, at a certain distance from the head. And yet sometimes, there are things that insist, more defined wills that present themselves to me, so then I have to do a little work, but all that without a pause in the japa. If that happens, there is sometimes a change in the quality of my japa, and instead of being fully the power, fully the light, it is certainly something that produces results, but results more or less sure, more or less long to fructify; it becomes uncertain, as with all things of this physical world. Yet the difference between the two japas is imperceptible; its not a difference between saying the japa in a more or less mechanical way and saying it consciously, because even while I work I remain fully conscious of the japa I continue to repeat it putting the full meaning into each syllable. But nevertheless, there is a difference. One is the all-powerful japa; the other, an almost ordinary japa There is a difference in the inner attitude. Perhaps for the japa to become true, a kind of joy, an elation, a warmth of enthusiasm has to be added but especially joy. Then everything changes.
   Well, it is the same thing, the same imperceptible difference, when it comes to entering the world of Truth. On one side there is the falsehood, and on the other, close by, like the lining of this one, the true life. Only a little difference in the inner quality, a little reversal, is enough to pass to the other side, into the Truth and Light.
   Perhaps simply to add joy would suffice.
  --
   This other world you speak of, this world of Truth, is it the supramental world?
   My feeling is that this life which Sri Aurobindo is living right now is not the full satisfaction of the supramental life for him.
   In this other world, there was infinity, majesty, perfect calm, eternityall was there.
   Perhaps it was joy that was missing.

0 1959-11-25, #Agenda Vol 01, #unset, #Integral Yoga
   But for that, the body the body-consciousness must first learn to widen itself. It is indispensable, for otherwise all the cells become a kind of boiling porridge under the pressure of the supramental light.
   What usually happens is that when the body reaches its maximum intensity of aspiration or of ecstasy of Love, it is unable to contain it. It becomes flat, motionless. It falls back. Things settle downyou are enriched with a new vibration, but then everything resumes its course. So you must widen yourself in order to learn to bear unflinchingly the intensities of the supramental force, to go forward always, always with the ascending movement of the divine Truth, without falling backwards into the decrepitude of the body.

0 1960-01-28, #Agenda Vol 01, #unset, #Integral Yoga
   Sri Aurobindo had made it clear to me when I was still in France that this yoga in matter is the most difficult of all. For the other yogas, the paths have been well laid, you know where to tread, how to proceed, what to do in such-and-such a case. But for the yoga of matter, n othing has ever been done, never, so at each moment everything has to be invented.
   Of course, things are now going better, especially since Sri Aurobindo became established in the subtle physical, an almost material subtle physical.2 But there are still plenty of question marks The body understands once, and then it forgets. The Enemys opposition is n othing, for I can see clearly that it comes from outside and that its hostile, so I do whats necessary. But where the difficulty lies is in all the small things of daily material lifesuddenly the body no longer understands, it forgets.

0 1960-03-03, #Agenda Vol 01, #unset, #Integral Yoga
   But what is surprising is that in a flash, no one was there any longer. No one, you understand I was gone. Perhaps I was everywhere (but in fact I am always everywhere, I am always conscious of being everywhere at the same time), though normally there is the sense of the body, a physical center, but that evening there was no more center! N othing, no one, not even the sense that there was no onen othing. I was gone. There was indeed something handing out the medals which felt the joy of giving the medal, the joy of receiving it, the joy of mutually looking at each other. It was simply the joy of the action taking place, the joy of looking, this joy everywhere, but me?N othing, no one, gone. Only later, afterwards, did I see what had happened, for everything had disappeared, even the higher mind that understands and organizes things (by understand I mean contain, which contains things). That also was gone. And this lasted the entire distribution. Only when that [the body] had gone back upstairs to the room did the consciousness of what is me return.
   There is a line by Sri Aurobindo in Savitri which expresses this very well: to annul oneself so that only the Supreme Lord may be.

0 1960-04-13, #Agenda Vol 01, #unset, #Integral Yoga
   Yesterday was distribution. I am putting six handkerchiefs in this envelope for you and to give to others if you wish. I am also enclosing the April 24 message.
   Always with you, in love and joy.

0 1960-05-21 - true purity - you have to be the Divine to overcome hostile forces, #Agenda Vol 01, #unset, #Integral Yoga
   At times, I feel that Ill never get over the difficulty. We are besieged by this enormous world of hostile forcesoceans of forces, churning and combining and submerging each other in gigantic pralayas,1 then again regrouping and combining. When you see that, it feels as if you had to be the Divine Himself to get over the difficulty. Precisely so! (And its the hostile forces who help you to see this, its their role.) You have TO BE THE DIVINE, that is the solution, that is the true divine purity.
   ***
  --
   Formations, in occult language, refer to all the psychological movements and impulses, conscious or unconscious, constantly emanating from the disciples and others, and which leave an imprint in the subtle atmosphere or a wandering entity seeking to fulfill itself.
   ***

0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Integral Yoga
   Words cannot express it. No translation, none, not even the most subtle mental translation can express this. It was Even now the memory I have of it is inexpressible. You have to be in it to feel it, otherwise
   However, to the consciousness it was very, very clear. It was neither mysterious nor incomprehensible, it was absolutely obviousthough untranslatable to our mental consciousness. For they were contradictory, yet they existed simultaneously, indistinguishable: they were not stacked one upon an otherit was all simultaneous. How can you explain that?! Its too difficult. It must be experienced.

WORDNET












--- Grep of noun oth
abscessed tooth
adult tooth
almond moth
angoumois grain moth
angoumois moth
antler moth
arctiid moth
atlas moth
baby tooth
back tooth
backcloth
bee moth
beef broth
behemoth
bleeding tooth
bombycid moth
booth
breechcloth
broadcloth
broth
brown-tail moth
bucktooth
cacao moth
canine tooth
carnassial tooth
carpet moth
casemaking clothes moth
cecropia moth
cerecloth
chamois cloth
cheesecloth
chicken broth
cinnabar moth
cloth
clothes moth
codlin moth
codling moth
columbian mammoth
corn borer moth
cynthia moth
death's-head moth
deciduous tooth
dishcloth
dogtooth
domestic silkworm moth
domesticated silkworm moth
drop cloth
dustcloth
emery cloth
emperor moth
european corn borer moth
european dogtooth
eye tooth
eyetooth
face cloth
fig moth
front tooth
froth
gelechiid moth
geometrid moth
giant silkworm moth
gipsy moth
gold-tail moth
goth
gracilariid moth
grain moth
ground cloth
ground sloth
gypsy moth
haircloth
hawk moth
hawkmoth
heliothis moth
horsecloth
hoth
hummingbird moth
impacted tooth
imperial mammoth
imperial moth
io moth
john wilkes booth
klaproth
lappet moth
lasiocampid moth
loincloth
luna moth
malposed tooth
mammoth
man of the cloth
martin heinrich klaproth
mediterranean flour moth
milk tooth
monk's cloth
moth
neckcloth
noctuid moth
northern mammoth
oilcloth
ostrogoth
othello
otherness
otherworld
otherworldliness
othman i
otho
otho i
otho of lagery
othonna
owlet moth
permanent tooth
pernyi moth
philip milton roth
philip roth
phone booth
piece of cloth
pilot cloth
pina cloth
polling booth
polyphemus moth
potato moth
potato tuber moth
primary tooth
pyralid moth
raisin moth
roth
sabaoth
sabertooth
sackcloth
saddlecloth
sailcloth
sales booth
saturniid moth
sawtooth
scotch broth
shabuoth
shavuoth
silkworm moth
sloth
smooth
sooth
sphinx moth
sponge cloth
succoth
suede cloth
sukkoth
sweet tooth
tablecloth
tapestry moth
tea cloth
telephone booth
tent-caterpillar moth
terry cloth
terrycloth
thoth
three-toed sloth
ticket booth
tiger moth
tineid moth
tineoid moth
tobacco moth
tolbooth
tollbooth
tooth
tortricid moth
tray cloth
tree sloth
troth
tussock moth
two-toed sloth
visigoth
voting booth
waistcloth
washcloth
wax moth
webbing clothes moth
webbing moth
webworm moth
wire cloth
wisdom tooth
witches' broth
woolly bear moth
woolly mammoth



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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 - Acrocercops cocciferellum -- Species of moth
Wikipedia - Acrocercops extenuata -- Species of moth
Wikipedia - Acrocercops leucotoma -- Species of moth
Wikipedia - Acrocercops tacita -- Species of moth
Wikipedia - Acro-dermato-ungual-lacrimal-tooth syndrome -- Rare human genetic disease
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 - Acrolophidae -- Moth family containing the burrowing webworm moths
Wikipedia - Acrolophus mycetophagus -- Species of moth
Wikipedia - Acrolophus -- Genus of moths
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 - 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 - Acrotheloidea -- Superfamily of brachiopods (fossil)
Wikipedia - Acta Biotheoretica
Wikipedia - Actebia fennica -- Species of moth
Wikipedia - Actebia praecox -- Species of moth
Wikipedia - Actebia squalida -- Species of moth
Wikipedia - Actebia -- Genus of moths
Wikipedia - Actinotia radiosa -- Species of moth
Wikipedia - Action potential -- Process by which neurons communicate with each other by changes in their membrane potentials
Wikipedia - Activation-synthesis hypothesis
Wikipedia - Active traffic management -- Various methods of smoothing traffic flows on busy motorways
Wikipedia - Ada and Minna Everleigh -- Sisters who ran the Everleigh Club brothel in Chicago from 1900 to 1911
Wikipedia - Adactylotis contaminaria -- Species of moth
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 -- Plume moth genus
Wikipedia - Adaina zephyria -- Species of plume moth
Wikipedia - Adams mammoth
Wikipedia - Adaptations of Agatha Christie -- List of Christie's works adapted for other media
Wikipedia - Adaptor hypothesis
Wikipedia - A Day at the Races (film) -- 1937 Marx Brothers film by Sam Wood
Wikipedia - Addition Elle -- Canadian clothing store chain
Wikipedia - Additive smoothing -- Statistical technique for smoothing categorical data
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 - Adela mazzolella -- Species of moth
Wikipedia - AdelaM-CM-/de Ehrnrooth -- Finnish feminist and writer
Wikipedia - Adela paludicolella -- Species of moth
Wikipedia - Adela pantherellus -- Species of moth
Wikipedia - Adela praepilosa -- Species of moth
Wikipedia - Adela repetitella -- Species of moth
Wikipedia - Adela violella -- Species of moth
Wikipedia - Adeloidea -- Superfamily of moths
Wikipedia - Adgaon-chothava-Yeola -- Village in Maharashtra
Wikipedia - Adhemarius gannascus -- Species of moth
Wikipedia - Adhemarius palmeri -- Species of moth
Wikipedia - Ad hoc hypothesis
Wikipedia - Adidas Originals -- Line of casual sports clothing
Wikipedia - Adirondack Mountain Club -- Other organization in Albany, United States
Wikipedia - Aditi -- The mother of Adityas
Wikipedia - Aditya Birla Fashion and Retail -- Indian clothing retail company
Wikipedia - Adixoana -- Monotypic moth genus
Wikipedia - Adler Apotheke (Dortmund) -- Pharmacy in Dortmund
Wikipedia - Administrative Professionals Day -- Day to recognize secretaries and others
Wikipedia - Adolf Ehrnrooth -- Finnish general
Wikipedia - Adoxophyes orana -- Smmer fruit tortrix moth
Wikipedia - Adrienn Toth -- Hungarian modern pentathlete (born 1990)
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 - Advanced maternal age -- Older age of a mother at conception and its associated health effects
Wikipedia - Adventure therapy -- Type of psychotherapy
Wikipedia - Adverse effect -- Undesired harmful effect resulting from a medication or other medical intervention
Wikipedia - Advice (opinion) -- Relayed to another person, group or party often offered as a guide to action and/or conduct
Wikipedia - Aedia funesta -- Species of moth
Wikipedia - Aedia leucomelas -- Species of moth
Wikipedia - Aedophron rhodites -- Species of moth
Wikipedia - Aegle koekeritziana -- Species of moth
Wikipedia - Aegle semicana -- Species of moth
Wikipedia - Aellopos clavipes -- Species of moth
Wikipedia - Aellopos fadus -- Species of moth
Wikipedia - Aellopos tantalus -- Species of moth
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 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 - Aenetus scripta -- Species of moth
Wikipedia - Aeolochroma mniaria -- Moth species found in Australia
Wikipedia - Aeolothapsa malacella -- Species of moth
Wikipedia - Aergia -- Ancient Greek goddess, the personification of sloth and laziness
Wikipedia - Aerial refueling -- Procedure in which flying aircraft receive fuel from another aircraft
Wikipedia - Aerie (clothing retailer) -- Intimate apparel brand of American Eagle Outfitters
Wikipedia - Aeronomy -- Meteorological science of the upper region of the Earth's or other planetary atmospheres
Wikipedia - Aerosol -- Suspension of fine solid particles or liquid droplets in air or another gas
Wikipedia - Aertex -- British clothing company based in Manchester, established in 1888, also the name of the original textile manufactured by the company
Wikipedia - Aeschremon disparalis -- Species of moth
Wikipedia - Aestivation hypothesis
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 - Aether drag hypothesis
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 - Aethiopsestis austrina -- Species of false owlet moth
Wikipedia - Aethiopsestis echinata -- Species of false owlet moth
Wikipedia - Aethiopsestis mufindiae -- Species of false owlet moth
Wikipedia - Aetna Hill (Midlothian, Virginia house) -- Historical house in Virginia
Wikipedia - AEW Double or Nothing -- All Elite Wrestling pay-per-view series
Wikipedia - AF+BG theorem -- About algebraic curves passing through all intersection points of two other curves
Wikipedia - Afdera jimenae -- Species of moth
Wikipedia - Afdera orphnaea -- Species of moth
Wikipedia - Affliction: Banned -- Affliction Clothign and Adrenaline MMA event in 2008
Wikipedia - Affliction Clothing -- American clothing manufacturer
Wikipedia - Afrabothris -- Genus of beetles
Wikipedia - Afrarpia -- Genus of moths
Wikipedia - Afrasura obliterata -- Species of moth
Wikipedia - Africalpe nubifera -- Species of moth
Wikipedia - African armyworm -- Species of moth
Wikipedia - African mammoth -- Species of mammal (fossil)
Wikipedia - Afriski -- Ski resort in Lesotho
Wikipedia - Afroscoparia -- Genus of moths
Wikipedia - Afterburn (psychotherapy)
Wikipedia - Aftershow -- TV talk show about another TV show
Wikipedia - Agal (accessory) -- Band or string worn by men to secure a keffiyeh or headcloth
Wikipedia - Aganainae -- Subfamily of moths
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 - Agatha Gothe-Snape -- Australian artist
Wikipedia - Agathodes designalis -- Species of moth
Wikipedia - Agathodes musivalis -- Species of moth
Wikipedia - Agathodes ostentalis -- Species of moth
Wikipedia - Agathodes -- Genus of moths
Wikipedia - Age Ain't Nothin' But a Number -- Song by Chi-Ali
Wikipedia - Ageletha hemiteles -- Species of moth
Wikipedia - AG Jeans -- American clothing company
Wikipedia - Aglaope infausta -- Species of moth
Wikipedia - Aglia tau -- Species of moth
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 - A Glove Shop in Vienna: And Other Stories -- 1984 short story collection by Eva Ibbotson
Wikipedia - Agnathosia mendicella -- Species of moth
Wikipedia - Agnes and His Brothers -- 2004 film
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 - Agnippe lunaki -- Species of moth
Wikipedia - Agonochaetia intermedia -- Species of moth
Wikipedia - Agonochaetia quartana -- Species of moth
Wikipedia - Agonochaetia terrestrella -- Species of moth
Wikipedia - Agonochaetia -- Genus of moths
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 - Agra Bear Rescue Facility -- Sloth bear rescue centre in Agra, Uttar Pradesh, India
Wikipedia - Agree to disagree -- Tolerating but not accepting another's position
Wikipedia - Agriades zullichi -- Species of moth
Wikipedia - Agricultural diversification -- re-allocation of farming activities to other crops or livestock or to non-farming activities
Wikipedia - Agricultural machinery -- Machinery used in farming or other agriculture
Wikipedia - Agrioglypta -- Genus of moths
Wikipedia - Agrionympha capensis -- Moth species in family Micropterigidae
Wikipedia - Agrionympha fuscoapicella -- Moth species in family Micropterigidae
Wikipedia - Agrionympha jansella -- Moth species in family Micropterigidae
Wikipedia - Agrionympha karoo -- Moth species in family Micropterigidae
Wikipedia - Agrionympha kroonella -- Moth species in family Micropterigidae
Wikipedia - Agrionympha pseliacma -- Moth species in family Micropterigidae
Wikipedia - Agrionympha pseudovari -- Moth species in family Micropterigidae
Wikipedia - Agrionympha sagittella -- Moth species in family Micropterigidae
Wikipedia - Agrionympha vari -- Moth species in family Micropterigidae
Wikipedia - Agrionympha -- Genus of moths in family Micropterigidae
Wikipedia - Agriopis aurantiaria -- Species of moth
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 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 - Agrius cingulata -- Species of moth
Wikipedia - Agrius convolvuli -- Species of moth
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 - 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 - Agustina Roth -- Argentine BMX rider
Wikipedia - Agyrta bifasciata -- Species of moth
Wikipedia - Ahamus gangcaensis -- Species of moth
Wikipedia - A Hero Ain't Nothin' but a Sandwich -- 1973 young adult novel by Alice Childress
Wikipedia - AI box -- Hypothetical isolated computer system
Wikipedia - Aid -- Voluntary transfer of resources from one country to another
Wikipedia - Aiguillette -- Braided or twisted cord with an ornamental tip, worn with uniform by aides-de-camp and others
Wikipedia - Ain't No Other Man -- 2006 single by Christina Aguilera
Wikipedia - Airborne aircraft carrier -- Type of mother ship aircraft which can carry, launch, retrieve and support other smaller aircraft
Wikipedia - Aircrew brevet -- Aircrew badge in RAF, British Army and other commonwealth nations
Wikipedia - AirPods Pro -- Apple Bluetooth earbuds
Wikipedia - AirPods -- Wireless Bluetooth Earbuds created by Apple Inc.
Wikipedia - Air superiority fighter -- Fighter aircraft classification tasked with combating other aircraft to gain control of the air
Wikipedia - Aix-en-Othe -- Part of Aix-Villemaur-PM-CM-"lis in Grand Est, France
Wikipedia - Akashadoothu (TV series) -- Indian television drama
Wikipedia - Akkar plain foothills -- Archaeological site in Lebanon
Wikipedia - Akkitham Achuthan Namboothiri -- Indian writer
Wikipedia - Akleem Akhtar -- Pakistan brothel madam
Wikipedia - Akothee -- Kenyan musician and business woman
Wikipedia - Alabonia geoffrella -- Species of moth
Wikipedia - Alabonia staintoniella -- Species of moth
Wikipedia - Alabonia -- Genus of moths
Wikipedia - Alachnothorax -- Genus of beetles
Wikipedia - Alan Moore's Hypothetical Lizard (comics)
Wikipedia - Alan Moore's Hypothetical Lizard
Wikipedia - Alan Smith (physiotherapist) -- English physiotherapist
Wikipedia - Alapadna pauropis -- Species of moth
Wikipedia - Alaric II -- 5th and 6th-century Visigothic king
Wikipedia - Alaric I -- 4th and 5th-century King of the Visigoths
Wikipedia - Alarm signal -- A signal made by social animals to warn others of danger
Wikipedia - Alastair Fothergill -- British TV producer
Wikipedia - Albara hollowayi -- Species of hook-tip moth
Wikipedia - Albara reversaria -- Species of hook-tip moth
Wikipedia - Albert and David Maysles -- American brothers documentary filmmaker duo
Wikipedia - Alberta Williams King -- Mother of Martin Luther King Jr.
Wikipedia - Albertine Brothers
Wikipedia - Alberto Cairo (physiotherapist) -- Italian physiotherapist and humanitarian
Wikipedia - Albert Rothstein
Wikipedia - Alcis bastelbergeri -- Species of moth
Wikipedia - Alcis (gods) -- Divine brothers worshipped by the Germanic Naharvali
Wikipedia - Alcis jubata -- Species of moth
Wikipedia - Alcmene -- Mother of Heracles
Wikipedia - Alcohol and Drug Foundation -- Australian not-for-profit organisation aiming to minimise harms from alcohol and other drugs
Wikipedia - Alderson disk -- A hypothetical artificial astronomical megastructure
Wikipedia - Alekhine's gun -- Chess formation, consisting of two rooks stacked one behind another and the queen at the rear
Wikipedia - Aleksander von Kothen -- Finnish politician
Wikipedia - A. Leon Higginbotham, Jr.
Wikipedia - Aletia inconstans -- Species of moth
Wikipedia - Aleucis distinctata -- Species of moth
Wikipedia - Aleuron prominens -- Species of moth
Wikipedia - Alexander Grothendieck -- Mathematician
Wikipedia - Alexander Leutner & Co. -- Riga-based manufacturer of the first bicycles and other vehicles of the Russian Empire
Wikipedia - Alexander: The Other Side of Dawn -- 1977 television film directed by John Erman
Wikipedia - Alexis Toth
Wikipedia - Alex Toth
Wikipedia - Alfonso Othon Bello Perez -- Mexican politician
Wikipedia - Alfred Allen Booth -- Aristocrat, businessman
Wikipedia - Alfred Booth and Company -- British shipping line
Wikipedia - Alfred Charles Garratt -- American electrotherapy practitioner
Wikipedia - Alfred, Duke of Saxe-Coburg and Gotha
Wikipedia - Alfred Lothar Wegener
Wikipedia - Alfred Rexroth
Wikipedia - Alfred Roth -- German politician
Wikipedia - Alice Adams (novel) -- 1921 Pulitzer Prize winning novel by Booth Tarkington
Wikipedia - Alice Roth -- Swiss mathematician
Wikipedia - Alice Wilson Frothingham -- Ceramics expert
Wikipedia - Aliciana -- Genus of moths
Wikipedia - Alien language -- Hypothetical non-Earth language
Wikipedia - Aliens vs. Predator: Requiem -- 2007 film by Strause brothers
Wikipedia - Aline Davis Hays -- American clothing designer, textile manufacturer, and arts promoter
Wikipedia - Alioth
Wikipedia - Alison Booth -- Australian economist
Wikipedia - A Little Bit Longer (song) -- 2008 single by Jonas Brothers
Wikipedia - Alkylation -- Transfer of an alkyl group from one molecule to another
Wikipedia - All About My Mother -- 1999 film by Pedro Almodovar
Wikipedia - All Basotho Convention -- Political party in Lesotho
Wikipedia - Allegiant (novel) -- 2013 novel by Veronica Roth
Wikipedia - Allelopathy -- Production of biochemicals which affect the growth of other organisms
Wikipedia - Allen Boothroyd -- British industrial designer
Wikipedia - Allergen immunotherapy -- Medical treatment for environmental allergies
Wikipedia - All for Nothing / Nothing for All -- 1997 compilation album by the Replacements
Wikipedia - Alliance of Congress Parties -- Political party in Lesotho
Wikipedia - Alliance of Democrats (Lesotho) -- Political party in Lesotho
Wikipedia - All I Have to Do Is Dream -- 1958 jangle pop single performed by the Everly Brothers, written and composed by Boudleaux Bryant
Wikipedia - Allison & Allison -- Architectural firm of James Edward Allison and his brother David Clark Allison
Wikipedia - Allium rothii -- Species of plant
Wikipedia - All Men Are Brothers (film) -- 1975 film
Wikipedia - All Nothing -- 1978 film
Wikipedia - Allochrostes biornata -- Species of moth
Wikipedia - Alloclemensia mesospilella -- Species of moth
Wikipedia - Alloclemensia -- Genus of imoths
Wikipedia - Alloclita recisella -- Species of moth
Wikipedia - Allomothering
Wikipedia - Allophyes oxyacanthae -- Species of moth
Wikipedia - All or Nothing (film) -- 2001 film by Mike Leigh
Wikipedia - All or Nothing: Manchester City -- Amazon Original sports docuseries
Wikipedia - All or Nothing (sports docuseries) -- Prime Video series
Wikipedia - All or Nothing: Tottenham Hotspur -- Amazon Original sports docuseries
Wikipedia - Allosemitism -- Jews as Other
Wikipedia - All Strung Out Over You -- 1966 song by The Chambers Brothers
Wikipedia - All the Brothers Were Valiant (1923 film) -- 1923 film by Irvin Willat
Wikipedia - All the World to Nothing -- 1918 film
Wikipedia - Allyl isothiocyanate
Wikipedia - Almost Brothers -- 2004 film directed by Lucia Murat
Wikipedia - Almroth Wright -- British microbiologist and immunologist
Wikipedia - Alnothus -- 10th-century Bishop of Dorchester
Wikipedia - Aloe dorotheae -- species of plant in the family Asphodelaceae
Wikipedia - Aloe marlothii -- species of plant in the family Asphodelaceae
Wikipedia - Alophia (moth) -- Species of moth
Wikipedia - Alpha-Pyrrolidinopentiothiophenone
Wikipedia - Alpine foothills
Wikipedia - Alpine Glow in Dirndlrock -- 1974 film by Sigi Rothemund
Wikipedia - Alsberg Brothers Boatworks -- Sailboat manufacturer
Wikipedia - Alsophila aceraria -- Species of moth
Wikipedia - Alsophila aescularia -- Species of moth
Wikipedia - Alsophila pometaria -- Species of moth
Wikipedia - Altaic languages -- Hypothetical language family
Wikipedia - Altar cloth
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 - Alte Pinakothek
Wikipedia - Altered level of consciousness -- Measure of arousal other than normal
Wikipedia - Alticus anjouanae -- Species of combtooth blenny in the family Blenniidae
Wikipedia - Altitude Sports -- Canadian e-commerce clothing company
Wikipedia - Al Troth -- fisherman
Wikipedia - Altruism -- Principle or practice of concern for the welfare of others
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 - Aluminothermy
Wikipedia - Alum Pot -- Open shaft pothole in North Yorkshire
Wikipedia - Alvaradoia disjecta -- Species of moth
Wikipedia - Alvin E. Roth
Wikipedia - Alvin Roth (bridge) -- American bridge player
Wikipedia - Alynda -- Genus of moths
Wikipedia - Alypiodes geronimo -- Species of moth
Wikipedia - Alytana -- Genus of moths
Wikipedia - Amalasuintha -- Regent and Queen regnant of the Ostrogoths
Wikipedia - Amalgamated Clothing Workers
Wikipedia - Amalgamation of Winnipeg -- Merger of the City of Winnipeg with other municipalities in 1972
Wikipedia - Amal Jyothi College of Engineering -- Educational institution in Kanjirappally, Kerala, India
Wikipedia - Amalthea (mythology) -- A foster-mother of Zeus in Greek mythology
Wikipedia - Amanuensis -- Person employed to write or type what another dictates or to copy what has been written by another
Wikipedia - Amarilly of Clothes-Line Alley -- 1918 film directed by Marshall Neilan
Wikipedia - Amata caspia -- Species of moth
Wikipedia - Amata kruegeri -- Species of moth
Wikipedia - Amata nigricornis -- Species of moth
Wikipedia - Amata ragazzii -- Species of moth
Wikipedia - Amaxia corata -- Brazilian moth species
Wikipedia - Amazon river dolphin -- Species of toothed whale
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 -- Plume moth genus
Wikipedia - Amblyptilia zhdankoi -- Species of plume moth
Wikipedia - AM-CM-1jana -- Mother of Lord Hanuman
Wikipedia - Amephana anarrhini -- Species of moth
Wikipedia - American chestnut moth -- Species of moth
Wikipedia - American Gothic Fiction
Wikipedia - American Gothic (novel) -- novel by Robert Bloch
Wikipedia - American Gothic
Wikipedia - American Group Psychotherapy Association -- Organization
Wikipedia - American Journal of Psychotherapy
Wikipedia - American Optical Company -- manufacturer of spectacles and other optical equipment
Wikipedia - American Pastoral -- 1997 Book by Philip Roth
Wikipedia - American Smooth (poetry collection) -- Book by Rita Dove
Wikipedia - America's Other Army -- Book covering visits to foreign American embassies
Wikipedia - America's Sweethearts -- 2001 comedy film directed by Joe Roth
Wikipedia - Ami Kothay Pabo Tare -- Song with lyrics by Gagan Harkara
Wikipedia - Ammalo helops -- Species of moth
Wikipedia - Ammoconia aholai -- Species of moth
Wikipedia - Ammoconia caecimacula -- Species of moth
Wikipedia - Ammoconia senex -- Species of moth
Wikipedia - Among Others -- Novel by Jo Walton
Wikipedia - Amon Goth -- Nazi German military officer and war criminal
Wikipedia - Amorbia curitiba -- Species of moth
Wikipedia - Amorpha juglandis -- Species of moth
Wikipedia - Amotherby railway station -- Disused railway station in North Yorkshire, England
Wikipedia - A Mother's Atonement -- 1915 film
Wikipedia - A Mother's Love (1929 film) -- 1929 film
Wikipedia - A Mother's Love (1939 film) -- 1939 film
Wikipedia - A Mother's Reckoning -- 2016 memoir by Sue Klebold
Wikipedia - A Mother's Secret -- 1918 American drama film directed by Douglas Gerrard
Wikipedia - Amphibian -- A class of ectothermic tetrapods, which typically breed in water
Wikipedia - Amphion floridensis -- Species of moth
Wikipedia - Amphipoea crinanensis -- Species of moth
Wikipedia - Amphipoea fucosa -- Species of moth
Wikipedia - Amphipoea lucens -- Species of moth
Wikipedia - Amphipyra effusa -- Species of moth
Wikipedia - Amphipyra livida -- Species of moth
Wikipedia - Amphipyra micans -- Species of moth
Wikipedia - Amphipyra perflua -- Species of moth
Wikipedia - Amphipyra pyramidoides -- Species of moth
Wikipedia - Amphipyra stix -- Species of moth
Wikipedia - Amphisbatinae -- Subfamily of moths
Wikipedia - Amphisbatis incongruella -- Species of moth
Wikipedia - Amphithrix -- Species of moth
Wikipedia - Amphitorna albipuncta -- Species of hook-tip moth
Wikipedia - Amphitorna brunhyala -- Species of hook-tip moth
Wikipedia - Amphitorna castanea -- Species of hook-tip moth
Wikipedia - Amphitorna confusata -- Species of hook-tip moth
Wikipedia - Amphitorna excisa -- Species of hook-tip moth
Wikipedia - Amphitorna lechriodes -- Species of hook-tip moth
Wikipedia - Amphitorna olga -- Species of hook-tip moth
Wikipedia - Amphitorna perexcisa -- Species of hook-tip moth
Wikipedia - Amphitorna purpureofascia -- Species of hook-tip moth
Wikipedia - Amphitorna submontana -- Species of hook-tip moth
Wikipedia - Amphixystis cymataula -- Species of moth
Wikipedia - Amphonyx duponchel -- Species of moth
Wikipedia - Amselina cedestiella -- Species of moth
Wikipedia - Amselina emir -- Species of moth
Wikipedia - Amselina kasyi -- Species of moth
Wikipedia - Amselina virgo -- Species of moth
Wikipedia - Amy Bloom -- Fiction writer, screenwriter, social worker, psychotherapist
Wikipedia - Ana and the Others -- 2003 film
Wikipedia - Anacampsis blattariella -- Species of moth
Wikipedia - Anacampsis fuscella -- Species of moth
Wikipedia - Anacampsis hirsutella -- Species of moth
Wikipedia - Anacampsis innocuella -- Species of moth
Wikipedia - Anacampsis malella -- Species of moth
Wikipedia - Anacampsis niveopulvella -- Species of moth
Wikipedia - Anacampsis obscurella -- Species of moth
Wikipedia - Anacampsis populella -- Species of moth
Wikipedia - Anacampsis scintillella -- Species of moth
Wikipedia - Anacampsis temerella -- Species of moth
Wikipedia - Anacampsis timidella -- Species of moth
Wikipedia - Anacampsis trifoliella -- Species of moth
Wikipedia - Ana Cumpanas -- Romanian-American prostitute and brothel owner
Wikipedia - Anadrome -- Word whose spelling is derived by reversing the spelling of another word
Wikipedia - Anaerobic respiration -- Respiration using electron acceptors other than oxygen
Wikipedia - Anageshna -- Genus of moths
Wikipedia - Anagnorisis -- Moment in a play or other work when a character makes a critical discovery
Wikipedia - Anagrapha -- Genus of moths
Wikipedia - Analog signal -- Signal where the time-varying feature is an analogous representation of some other time-varying quantity
Wikipedia - Analogy -- cognitive process of transferring information or meaning from a particular subject to another
Wikipedia - Anal sex -- Insertion of the penis into the anus, or other sexual activity involving the anus
Wikipedia - Analysis of competing hypotheses
Wikipedia - Analyta -- Genus of moths
Wikipedia - Anania crocealis -- Species of moth
Wikipedia - Anania funebris -- Species of moth
Wikipedia - Anania fuscalis -- Species of moth
Wikipedia - Anania hortulata -- Species of moth
Wikipedia - Anania lancealis -- Species of moth
Wikipedia - Anania luctualis -- Species of moth
Wikipedia - Anania murcialis -- Species of moth
Wikipedia - Anania oberthuri -- Species of moth
Wikipedia - Anania ochrofascialis -- Species of moth
Wikipedia - Anania perlucidalis -- Species of moth
Wikipedia - Anania stachydalis -- Species of moth
Wikipedia - Anania terrealis -- Species of moth
Wikipedia - Anania testacealis -- Species of moth
Wikipedia - Anania verbascalis -- Species of moth
Wikipedia - Anaplectoides prasina -- Species of moth
Wikipedia - Anaproutia comitella -- Species of moth
Wikipedia - Anarchism and Other Essays
Wikipedia - Anarmodia -- Genus of moths
Wikipedia - Anarpia incertalis -- Species of moth
Wikipedia - Anarpia -- Genus of moths
Wikipedia - Anarsia bilbainella -- Species of moth
Wikipedia - Anarsia dejoannisi -- Species of moth
Wikipedia - Anarsia eleagnella -- Species of moth
Wikipedia - Anarsia ephippias -- Species of moth
Wikipedia - Anarsia isogona -- Species of moth
Wikipedia - Anarsia leberonella -- Species of moth
Wikipedia - Anarsia lineatella -- A moth of the family Gelechiidae from Europe
Wikipedia - Anarsia spartiella -- Species of moth
Wikipedia - Anarta deserticola -- Species of moth
Wikipedia - Anarta mendax -- Species of moth
Wikipedia - Anarta myrtilli -- Species of moth
Wikipedia - Anarta stigmosa -- Species of moth
Wikipedia - Anasphaltis renigerellus -- Species of moth
Wikipedia - Anaspida -- Group of extinct jawless vertebrates. Caution: there are other taxa with the same name - snails, beetles and crustaceans
Wikipedia - Anastasius Bibliothecarius
Wikipedia - Anatolian hypothesis -- historical theory
Wikipedia - Anatoly Kashpirovsky -- Russian psychotherapist and hypnotist
Wikipedia - Anatrachyntis badia -- Species of moth
Wikipedia - Anatrachyntis simplex -- Species of moth
Wikipedia - Anavitrinella pampinaria -- Species of moth
Wikipedia - Ancestor -- Person from whom another person is descended
Wikipedia - Anchinia cristalis -- Species of moth
Wikipedia - Anchinia daphnella -- species of moth
Wikipedia - Anchinia grandis -- Species of moth
Wikipedia - Anchinia grisescens -- Species of moth
Wikipedia - Anchinia laureolella -- Species of moth
Wikipedia - Ancient and Primeval Beech Forests of the Carpathians and Other Regions of Europe -- UNESCO world heritage site
Wikipedia - Ancient astronauts -- Pseudo-scientific hypothesis that posits intelligent extraterrestrial beings have visited Earth
Wikipedia - Ancylis diminutana -- Species of moth
Wikipedia - Ancylis geminana -- Species of moth
Wikipedia - Ancylis laetana -- Species of moth
Wikipedia - Ancylis mitterbacheriana -- Species of moth
Wikipedia - Ancylis myrtillana -- Species of moth
Wikipedia - Ancylis selenana -- Species of moth
Wikipedia - Ancylodes dealbatella -- Species of moth
Wikipedia - Ancylodes pallens -- Species of moth
Wikipedia - Ancylolomia disparalis -- Species of moth
Wikipedia - Ancylolomia inornata -- Species of moth
Wikipedia - Ancylolomia palpella -- Species of moth
Wikipedia - Ancylolomia pectinatellus -- Species of moth
Wikipedia - Ancylolomia tentaculella -- Species of moth
Wikipedia - Ancylolomia tripolitella -- Species of moth
Wikipedia - Ancylometis ansarti -- Species of moth
Wikipedia - Ancylometis celineae -- Species of moth
Wikipedia - Ancylometis isophaula -- Species of moth
Wikipedia - Ancylometis lavergnella -- Species of moth
Wikipedia - Ancylometis mulaella -- Species of moth
Wikipedia - Ancylometis paulianella -- Species of moth
Wikipedia - Ancylometis ribesae -- Species of moth
Wikipedia - Ancylometis scaeocosma -- Species of moth
Wikipedia - Ancylometis trigonodes -- Species of moth
Wikipedia - Ancylometis -- Genus of moths
Wikipedia - Ancylosis albicosta -- Species of moth
Wikipedia - Ancylosis albidella -- Species of moth
Wikipedia - Ancylosis arenosella -- Species of moth
Wikipedia - Ancylosis brunneella -- Species of moth
Wikipedia - Ancylosis calcariella -- Species of moth
Wikipedia - Ancylosis cinnamomella -- Species of moth
Wikipedia - Ancylosis convexella -- Species of moth
Wikipedia - Ancylosis deserticola -- Species of moth
Wikipedia - Ancylosis gracilella -- Species of moth
Wikipedia - Ancylosis harmoniella -- Species of moth
Wikipedia - Ancylosis hellenica -- Species of moth
Wikipedia - Ancylosis imitella -- Species of moth
Wikipedia - Ancylosis leucocephala -- Species of moth
Wikipedia - Ancylosis maculifera -- Species of moth
Wikipedia - Ancylosis monella -- Species of moth
Wikipedia - Ancylosis morbosella -- Species of moth
Wikipedia - Ancylosis muliebris -- Species of moth
Wikipedia - Ancylosis nigripunctella -- Species of moth
Wikipedia - Ancylosis oblitella -- Species of moth
Wikipedia - Ancylosis ochracea -- Species of moth
Wikipedia - Ancylosis ormuzdella -- Species of moth
Wikipedia - Ancylosis pallida -- Species of moth
Wikipedia - Ancylosis partitella -- Species of moth
Wikipedia - Ancylosis pectinatella -- Species of moth
Wikipedia - Ancylosis pyrethrella -- Species of moth
Wikipedia - Ancylosis rhodochrella -- Species of moth
Wikipedia - Ancylosis roscidella -- Species of moth
Wikipedia - Ancylosis samaritanella -- Species of moth
Wikipedia - Ancylosis sareptalla -- Species of moth
Wikipedia - Ancylosis uncinatella -- Species of moth
Wikipedia - Ancylosis versicolorella -- Species of moth
Wikipedia - Ancylosis xylinella -- Species of moth
Wikipedia - Ancylosoma -- Species of moth
Wikipedia - And Another Thing... (novel) -- Eoin Colfer novel
Wikipedia - Anders Gothberg -- Swedish musician
Wikipedia - And Other Stories -- British book publisher
Wikipedia - Andreas Lothe Opdahl
Wikipedia - Andreas Roth (painter) -- German Painter
Wikipedia - Andre Bessette -- Canadian Catholic brother and saint
Wikipedia - Andre Botha (bodyboarder) -- South African bodyboarder
Wikipedia - Andre LaMothe
Wikipedia - Andrena ceanothifloris -- Miner bee species in the family Andrenidae
Wikipedia - Andrena ceanothi -- Miner bee species in the family Andrenidae
Wikipedia - Andrena nothocalaidis -- Miner bee species in the family Andrenidae
Wikipedia - Andreotti-Frankel theorem -- A smooth, complex affine variety admits a Morse function
Wikipedia - Andrew Donald Booth
Wikipedia - Andrew Dunne (priest) -- Irish priest, President of Maynooth College 1803-1807
Wikipedia - Andrew Leipus -- Australian physiotherapist.
Wikipedia - Andrini Brothers -- Italian American musicians
Wikipedia - Andropolia contacta -- Species of moth
Wikipedia - An Early Martyr and Other Poems -- Book by William Carlos Williams
Wikipedia - Anerastia dubia -- Species of moth
Wikipedia - Anerastia incarnata -- Species of moth
Wikipedia - Anerastia lotella -- Species of moth
Wikipedia - Aneuxanthis locupletana -- Species of moth
Wikipedia - An Eye for a Tooth -- 1943 adventure novel by Dornford Yates
Wikipedia - Anfinsen's dogma -- Molecular biology hypothesis
Wikipedia - Angela Kunoth -- German mathematician
Wikipedia - Angel's Ladies -- Legal brother in Beatty, Nevada
Wikipedia - Angle shades -- Species of moth
Wikipedia - Anglophone pronunciation of foreign languages -- English speakers' pronunciation of other languages
Wikipedia - Anglo-Saxon dress -- Clothing of Anglo-Saxon England
Wikipedia - Angoumois grain moth -- Species of moth
Wikipedia - Angus & Julia Stone -- Australian brother & sister duo folk, indie pop group
Wikipedia - Angustalius malacellus -- Species of moth
Wikipedia - Anicla infecta -- Species of moth
Wikipedia - A Night at the Opera (film) -- 1935 Marx Brothers film directed by Sam Wood
Wikipedia - Animalia Paradoxa -- Mythical, magical or otherwise suspect animals mentioned in Systema Naturae
Wikipedia - Aniridia -- Absence of the iris, usually involving both eyes
Wikipedia - Anisota senatoria -- Species of moth
Wikipedia - Anita Doth -- Dutch singer and songwriter
Wikipedia - Anita Toth -- Hungarian sport shooter
Wikipedia - Aniuta -- Genus of moths
Wikipedia - Annabella Campbell, Countess of Lothian -- Scottish aristocrat
Wikipedia - Anna Carlstrom -- Swedish brothel owner
Wikipedia - Anna Kingsley -- Former slave who became a major slave owner in both Florida and Haiti
Wikipedia - Annalee Newitz -- American journalist, editor, and author of both fiction and nonfiction
Wikipedia - Annamaria Toth -- Hungarian athletics competitor
Wikipedia - Annaprashana -- Hindu ritual that marks an infant's first intake of food other than milk
Wikipedia - Anna Rothery -- Lord Mayor of Liverpool
Wikipedia - Anna Wilson (madam) -- American brothel owner
Wikipedia - Ann Dunham -- American anthropologist, mother of Barack Obama
Wikipedia - Anne Ancelin Schutzenberger -- French psychotherapist
Wikipedia - Anne Burke (writer) -- Irish novelist in the Gothic genre
Wikipedia - Annette Groth -- German politician
Wikipedia - Anne Vanschothorst -- Dutch harpist and composer
Wikipedia - Anne Wilson Schaef -- American psychotherapist and author
Wikipedia - Annexation -- Illegal acquisition of a state's territory by another state
Wikipedia - Annie Booth -- American jazz pianist and educator
Wikipedia - Annie Rothwell -- Canadian novelist and poet (1837-1927)
Wikipedia - Ann Inc. -- American clothing company
Wikipedia - Ann Manley -- American brothel proprietor
Wikipedia - Ann Radcliffe -- English author and a pioneer of the Gothic novel (1764-1823)
Wikipedia - Ann Sothern -- American actress
Wikipedia - Annwn -- Otherworld in Welsh mythology
Wikipedia - Anomis erosa -- Species of moth
Wikipedia - Anoncia episcia -- Species of moth
Wikipedia - Anoncia -- Genus of moths
Wikipedia - Anonymous post -- Entry on a bulletin board system, Internet forum, or other discussion forums, without a screen name
Wikipedia - Anopina hermana -- Species of moth
Wikipedia - Anopinella araguana -- Species of moth
Wikipedia - Another Angry Voice -- British left-wing political blog
Wikipedia - Another Country (2015 film) -- 2015 Australian documentary film written by David Gulpilil and directed by Molly Reynolds
Wikipedia - Another Country (play) -- Play written by Julian Mitchell
Wikipedia - Another Dawn (1937 film) -- 1937 film by William Dieterle
Wikipedia - Another Day (2001 film) -- 2001 film by Jeffrey Reiner
Wikipedia - Another Day in Paradise -- 1989 single by Phil Collins
Wikipedia - Another Day in the Death of America -- 2016 non-fiction book by Gary Younge
Wikipedia - Another Day (Lemar song) -- 2004 single by Lemar
Wikipedia - Another Day of Life (film) -- 2018 film directed by Raul de la Fuente and Damian Nenow
Wikipedia - Another Day of Sun -- Opening song of the film La La Land
Wikipedia - Another Day (Whigfield song) -- 1994 single by Whigfield
Wikipedia - Another Dumb Blonde -- 2000 single by Hoku
Wikipedia - Another Eden -- 2017 video game
Wikipedia - Another Europe Is Possible -- European Union reform political campaigning group
Wikipedia - Another Experiment by Women Film Festival -- Film festival in New York for women's experimental films
Wikipedia - Another Face -- 1935 film by Christy Cabanne
Wikipedia - Another Fine Mess -- 1930 film
Wikipedia - Another Gay Movie -- 2006 film by Todd Stephens
Wikipedia - Another Gay Sequel: Gays Gone Wild! -- 2008 film by Todd Stephens
Wikipedia - Another Kind of Monday -- 1996 book by William E. Coles, Jr.
Wikipedia - Another Language -- 1933 film by Edward H. Griffith
Wikipedia - Another Life (2001 film) -- 2001 film by Philip Goodhew
Wikipedia - Another Life (2019 TV series) -- American sci-fi television series
Wikipedia - Another Life (Motionless in White song) -- 2019 single by Motionless in White
Wikipedia - Another Live
Wikipedia - Another Lover (Dane Bowers song) -- 2001 single by Dane Bowers
Wikipedia - Another Magazine -- Fashion and culture magazine published in the U.K.
Wikipedia - Another Man's Boots -- 1922 silent film
Wikipedia - Another Man's Shoes (film) -- 1922 film by Jack Conway
Wikipedia - Another Me (song) -- 2019 song by Seven Lions
Wikipedia - Another Miss Oh -- 2016 South Korean television series
Wikipedia - Another Night in London -- 1996 live album by Gene Harris
Wikipedia - Another Night (Real McCoy song) -- 1993 single by Real McCoy
Wikipedia - Another One Bites the Dust -- 1980 single by Queen
Wikipedia - Another One Down -- 2019 song by Richard Marx
Wikipedia - Another One Rides the Bus -- 1981 single by "Weird Al" Yankovic
Wikipedia - Another Part of the Forest (film) -- 1948 film by Michael Gordon
Wikipedia - Another Part of the Forest -- Play written by Lillian Hellman
Wikipedia - Another Peaceful Day of Second-Hand Items -- South Korean television show
Wikipedia - Another Place (sculpture) -- Sculpture by Sir Antony Gormley at Crosby Beach, England
Wikipedia - Another Round (film) -- 2020 film
Wikipedia - Another Round (podcast) -- Culture podcast
Wikipedia - Another Sad Love Song -- 1993 single by Toni Braxton
Wikipedia - Another Saturday Night -- 1963 Sam Cooke single
Wikipedia - Another Scandal -- 1924 film by Edward H. Griffith
Wikipedia - Another Shore -- 1948 film by Charles Crichton
Wikipedia - Another Sky -- 2000 studio album by Altan
Wikipedia - Another Stakeout -- 1993 buddy cop action comedy film by John Badham
Wikipedia - Another Story of the World -- 2017 film
Wikipedia - Another Suitcase in Another Hall -- 1977 single by Barbara Dickson
Wikipedia - Another Sunny Day -- Indie pop band
Wikipedia - Another System Definition Facility
Wikipedia - Another Thin Man -- 1939 film by W. S. Van Dyke
Wikipedia - Another Time, Another Place (1958 film) -- 1958 film
Wikipedia - Another Time (book)
Wikipedia - Another Town, Another Train -- 1973 ABBA song
Wikipedia - Another Tricky Day -- Song by The Who
Wikipedia - Another War -- 2002 video game
Wikipedia - Another Way (2015 film) -- 2019 South Korean drama film
Wikipedia - Another Woman (1988 film) -- 1988 American film
Wikipedia - Another Woman (2015 film) -- 2015 film by Chang Wei-chen
Wikipedia - Another World (1937 film) -- 1937 film
Wikipedia - Another World (M. C. Escher) -- Woodcut print by Dutch artist M. C. Escher
Wikipedia - Another World (TV series) -- American television soap opera
Wikipedia - Another World (video game) -- Action-adventure video game by Eric Chahi
Wikipedia - Another Year (film)
Wikipedia - Another Year (song) -- 2020 single by Finneas
Wikipedia - ANSI escape code -- Method using in-band signaling to control the formatting, color, and other output options on video text terminals
Wikipedia - Anstenoptilia hugoiella -- Species of plume moth
Wikipedia - Anstenoptilia -- Plume moth genus
Wikipedia - Antaeotricha exusta -- Species of moth
Wikipedia - Antaeotricha leucillana -- Species of moth
Wikipedia - Antaeotricha schlaegeri -- Species of moth
Wikipedia - Antaeotricha serarcha -- species of Brazilian moth
Wikipedia - Antal Both -- Hungarian teacher, pedagogue and Roman Catholic theologian
Wikipedia - Antecedent (logic) -- First half of an hypothetic statement (in logic)
Wikipedia - Antelothanasis -- Greek sports shooter
Wikipedia - Antepione imitata -- Species of moth
Wikipedia - Antepione thisoaria -- Species of moth
Wikipedia - Anthela limonea -- Species of moth
Wikipedia - Anthela rubicunda -- Species of moth
Wikipedia - Antheraea assamensis -- Moth of the family Saturniidae
Wikipedia - Antheraea yamamai -- Species of moth
Wikipedia - Anthony Clarke Booth -- Recipient of the Victoria Cross
Wikipedia - Anthony Freeman (brother)
Wikipedia - Anthony Gustav de Rothschild -- British banker and member of the Rothschild family
Wikipedia - Anthony Roth Costanzo -- American countertenor, actor, and producer
Wikipedia - Anthophila abhasica -- Species of moth
Wikipedia - Anthophila fabriciana -- Species of moth
Wikipedia - Anthophila filipjevi -- Species of moth
Wikipedia - Anthracotheriidae -- Extinct family of mammals
Wikipedia - Anthracothorax -- Genus of birds
Wikipedia - Anthropomorphism -- Attribution of human form given from other characteristics to anything other than a human being
Wikipedia - Anthropotheism
Wikipedia - Antiblemma rufinans -- Species of moth
Wikipedia - Anticarsia gemmatalis -- Species of moth
Wikipedia - Antichrista -- 2003 novel by Amelie Nothomb
Wikipedia - Anticlea derivata -- Species of moth
Wikipedia - Anticlea -- Mother of Odysseus
Wikipedia - Anticollix sparsata -- Species of moth
Wikipedia - Antigastra catalaunalis -- Species of moth
Wikipedia - Anti-Korean sentiment in China -- Dislike of Korean people or culture in both the People's Republic of China and the Republic of China
Wikipedia - Antioxidant -- Compound that inhibits the oxidation of other molecules
Wikipedia - Antiphon (brother of Plato)
Wikipedia - Antiscopa -- Genus of moths
Wikipedia - Antisemitic canard -- Hoaxes or other false stories about Jews and Judaism
Wikipedia - Antisense therapy -- Form of treatment for genetic disorders and other illnesses
Wikipedia - Antisocial personality disorder -- Personality disorder characterized by a long-term pattern of disregard for, or violation of, the rights of others
Wikipedia - Antispila ampelopsifoliella -- Species of moth
Wikipedia - Antispila freemani -- Species of moth
Wikipedia - Antispila metallella -- Species of moth
Wikipedia - Antispila oinophylla -- Species of moth
Wikipedia - Antispila treitschkiella -- Species of moth
Wikipedia - Antispila -- Genus of moths
Wikipedia - Antispilina ludwigi -- Species of moth
Wikipedia - Antoine de la Mothe Cadillac -- French explorer
Wikipedia - Antony Higginbotham -- British Conservative politician (born 1989)
Wikipedia - Anubhoothikalude Nimisham -- 1978 film
Wikipedia - Apaidia barbarica -- Species of moth
Wikipedia - Apaidia mesogona -- Species of moth
Wikipedia - Apaidia rufeola -- Species of moth
Wikipedia - Apamea amputatrix -- Species of moth
Wikipedia - Apamea anceps -- Species of moth
Wikipedia - Apamea devastator -- Species of moth
Wikipedia - Apamea epomidion -- Species of moth
Wikipedia - Apamea furva -- Species of moth
Wikipedia - Apamea illyria -- Species of moth
Wikipedia - Apamea inordinata -- Species of moth
Wikipedia - Apamea lateritia -- Species of moth
Wikipedia - Apamea lithoxylaea -- Species of moth
Wikipedia - Apamea monoglypha -- Species of moth
Wikipedia - Apamea oblonga -- Species of moth
Wikipedia - Apamea ophiogramma -- Species of moth
Wikipedia - Apamea remissa -- Species of moth
Wikipedia - Apamea sordens -- Species of moth
Wikipedia - Apamea sublustris -- Species of moth
Wikipedia - Apamea submarginata -- Species of moth
Wikipedia - Apamea unanimis -- Species of moth
Wikipedia - Apamea zeta -- Species of moth
Wikipedia - Apantesis phalerata -- Species of moth
Wikipedia - Apantesis proxima -- Species of moth
Wikipedia - Apatema acutivalva -- Species of moth
Wikipedia - Apatema apatemella -- Species of moth
Wikipedia - Apatema apolausticum -- Species of moth
Wikipedia - Apatema baixerasi -- Species of moth
Wikipedia - Apatema impunctella -- Species of moth
Wikipedia - Apatema mediopallidum -- Species of moth
Wikipedia - Apatema parodia -- Species of moth
Wikipedia - Apatema sutteri -- Species of moth
Wikipedia - Apatema whalleyi -- Species of moth
Wikipedia - Apateta cryphia -- Species of moth
Wikipedia - Apateta -- Genus of tortrix moths
Wikipedia - Apatetris agenjoi -- Species of moth
Wikipedia - Apatetris mediterranella -- Species of moth
Wikipedia - Apeira syringaria -- Species of moth
Wikipedia - Apeirotheism
Wikipedia - Apha aequalis -- Species of moth
Wikipedia - Apha arisana -- Species of moth
Wikipedia - Apha floralis -- Species of moth
Wikipedia - Apha horishana -- Species of moth
Wikipedia - Apha huabeiana -- Species of moth
Wikipedia - Apha kantonensis -- Species of moth
Wikipedia - Apha strix -- Species of moth
Wikipedia - Apha subdives -- Species of moth
Wikipedia - Apha -- Genus of moths
Wikipedia - Aphelia effigies -- Species of moth
Wikipedia - Aphelia euxina -- Species of moth
Wikipedia - Aphelia ferrugana -- Species of moth
Wikipedia - Aphelia peramplana -- Species of moth
Wikipedia - Aphelia stigmatana -- Species of moth
Wikipedia - Aphomia foedella -- Species of moth
Wikipedia - Aphomia grisea -- Species of moth
Wikipedia - Aphomia isodesma -- Species of moth
Wikipedia - Aphomia murciella -- Species of moth
Wikipedia - Aphomia sabella -- Species of moth
Wikipedia - Aphomia sociella -- Species of moth
Wikipedia - Aphomia unicolor -- Species of moth
Wikipedia - Aphomia zelleri -- Species of moth
Wikipedia - Apilocrocis -- Genus of moths
Wikipedia - Apisa alberici -- Species of moth
Wikipedia - Apitherapy -- Pseudoscientific alternative medical treatment that uses bee venom and other bee products
Wikipedia - Aplocera efformata -- Species of moth
Wikipedia - Aplota -- Genus of moths
Wikipedia - Apocheima hispidaria -- Species of moth
Wikipedia - Apochima flabellaria -- Species of moth
Wikipedia - Apoda limacodes -- Species of moth
Wikipedia - Apodia bifractella -- Species of moth
Wikipedia - Apodia martinii -- Species of moth
Wikipedia - Apogeshna stenialis -- Species of moth
Wikipedia - Apolong -- Chinese driverless vehicle developed by Baidu, Kinglong and other companies
Wikipedia - Apomyelois cognata -- Species of moth
Wikipedia - Apomyelois decolor -- Species of moth
Wikipedia - Apomyelois ehrendorferi -- Species of moth
Wikipedia - Apona caschmirensis -- Species of moth
Wikipedia - Apona frater -- Species of moth
Wikipedia - Apona fuliginosa -- Species of moth
Wikipedia - Apona ligustri -- Species of moth
Wikipedia - Apona mandarina -- Species of moth
Wikipedia - Apona plumosa -- Species of moth
Wikipedia - Apona ronaldi -- Species of moth
Wikipedia - Apona shevaroyensis -- Species of moth
Wikipedia - Apona -- Genus of moths
Wikipedia - Apona yunnanensis -- Species of moth
Wikipedia - Aponia (moth) -- Genus of moths
Wikipedia - Aponoea obtusipalpis -- Species of moth
Wikipedia - Aponoea -- Genus of moth
Wikipedia - Apopestes spectrum -- Species of moth
Wikipedia - Apophatus bifibratus -- Moth species in family Palaephatidae
Wikipedia - Apophatus parvus -- Moth species in family Palaephatidae
Wikipedia - Apophatus -- Moth genus in family Palaephatidae
Wikipedia - Apoplania chilensis -- Species of archaic bell moth
Wikipedia - Apoplania penai -- Species of archaic bell moth
Wikipedia - Apoplania valdiviana -- Species of archaic bell moth
Wikipedia - Apoplania -- Archaic bell moth genus
Wikipedia - Apoprogones -- Subfamily of moths
Wikipedia - Aporocosmus -- Genus of moths
Wikipedia - Aporodes floralis -- Species of moth
Wikipedia - Aporophyla australis -- Species of moth
Wikipedia - Aporophyla canescens -- Species of moth
Wikipedia - Aporophyla chioleuca -- Species of moth
Wikipedia - Aporophyla nigra -- Species of moth
Wikipedia - Apostasy in Judaism -- Rejection of Judaism and possible defection to another religion by a Jew
Wikipedia - Apostibes dhahrani -- Species of moth
Wikipedia - Apostolic Pastoral Congress -- Collegiate collective of Christian bishops, pastors and other clergy in Great Britain
Wikipedia - Apothecaries' system -- Historical system of mass and volume units used by physicians and apothecaries
Wikipedia - Apothecary
Wikipedia - Apothegm
Wikipedia - Apothem -- Segment from the center of a polygon to the midpoint of one of its sides
Wikipedia - Apotheosis (film) -- 1970 film
Wikipedia - Apotheosis of Democracy -- Artwork by Paul Wayland Bartlett on the US Capitol
Wikipedia - Apotheosis of Saint Sebastian -- Painting by Sebastiano Ricci
Wikipedia - Apotheosis of St. Louis -- Sculpture by Charles Henry Niehaus
Wikipedia - Apotheosis (series)
Wikipedia - Apotheosis -- Glorification of a subject to divine level
Wikipedia - Apotomis infida -- Species of moth
Wikipedia - Apotomis sororculana -- Species of moth
Wikipedia - Apotomops texasana -- A species of moth of the family Tortricidae from Arizona and Texas in the United States
Wikipedia - Apoxyptilus anthites -- Species of plume moth
Wikipedia - Apoxyptilus -- Plume moth genus
Wikipedia - Applications of quantum mechanics -- Theories, models and concepts that go back to the quantum hypothesis of Max Planck
Wikipedia - Applied mathematics -- Application of mathematical methods to other fields
Wikipedia - Aproaerema anthyllidella -- Species of moth
Wikipedia - Aproaerema lerauti -- Species of moth
Wikipedia - Aprominta aga -- Species of moth
Wikipedia - Aprominta aperitta -- Species of moth
Wikipedia - Aprominta argonauta -- Species of moth
Wikipedia - Aprominta atricanella -- Species of moth
Wikipedia - Aprominta bifasciata -- Species of moth
Wikipedia - Aprominta cryptogamarum -- Species of moth
Wikipedia - Aprominta designatella -- Species of moth
Wikipedia - Aprominta gloriosa -- Species of moth
Wikipedia - Aprominta pannosella -- Species of moth
Wikipedia - Aprominta reisseri -- Species of moth
Wikipedia - Aprominta separata -- Species of moth
Wikipedia - Aprominta tectaphella -- Species of moth
Wikipedia - Aprominta xena -- Species of moth
Wikipedia - Apterona helicoidella -- Species of moth
Wikipedia - Aquatic ape hypothesis -- Evolutionary hypothesis that humans fill a semi-aquatic niche
Wikipedia - Arabia Infelix and Other Poems
Wikipedia - Arabian toothcarp -- Species of fish
Wikipedia - Arachnis picta -- Species of moth
Wikipedia - Arachnis tristis -- Species of moth
Wikipedia - Arachnographa micrastrella -- Species of moth
Wikipedia - Arachnophobia -- Fear of spiders and other arachnids
Wikipedia - Arachnothryx -- Species of plant
Wikipedia - Araeophylla flavigutella -- Species of moth
Wikipedia - Araeophylla natrixella -- Species of moth
Wikipedia - Aralotherium -- Extinct genus of indricothere
Wikipedia - Arbelodes -- Genus of moths
Wikipedia - Archaeothyris -- Genus of reptiles (fossil)
Wikipedia - Archanara dissoluta -- Species of moth
Wikipedia - Archanara geminipuncta -- Species of moth
Wikipedia - Archanara neurica -- Species of moth
Wikipedia - Archanara -- Genus of moths
Wikipedia - Archernis -- Genus of moths
Wikipedia - Archicnephasia -- Genus of tortrix moths
Wikipedia - Archiearis notha -- Species of moth
Wikipedia - Archiearis parthenias -- Species of moth
Wikipedia - Archiephestia -- Genus of moths
Wikipedia - Archipelago Sea -- A part of the Baltic Sea between the Gulf of Bothnia, the Gulf of Finland and the Sea of M-CM-^Eland, within Finnish territorial waters
Wikipedia - Archips argyrospila -- Species of moth
Wikipedia - Archips cerasivorana -- Species of moth
Wikipedia - Archips podana -- Fruit tree tortrix moth
Wikipedia - Archips rosana -- Rose leaf roller moth
Wikipedia - Archips semiferanus -- Species of moth
Wikipedia - Archips semistructus -- Species of moth
Wikipedia - Architecture -- The product and the process of planning, designing and constructing buildings and other structures.
Wikipedia - Arcoptilia gizan -- Species of plume moth
Wikipedia - Arcoptilia pongola -- Species of plume moth
Wikipedia - Arcoptilia -- Plume moth genus
Wikipedia - Arctagyrta -- Genus of moths
Wikipedia - Arctia festiva -- Species of moth
Wikipedia - Arctia flavia -- Species of moth
Wikipedia - Arctiinae -- Subfamily of moths
Wikipedia - Arctiina -- Subtribe of moths
Wikipedia - Arctiini -- Tribe of moths
Wikipedia - Arctornis l-nigrum -- Species of moth
Wikipedia - Arctornithini -- Tribe of moths
Wikipedia - Arctotheca calendula -- Species of plant
Wikipedia - Arctotheca populifolia -- Species of plant
Wikipedia - Arctotheca prostrata -- Species of plant
Wikipedia - Arctotheca -- Genus of plants
Wikipedia - Ardozyga diplonesa -- Species of moth
Wikipedia - Area of refuge -- Location in a building designed to hold occupants during a fire or other emergency
Wikipedia - Arenostola phragmitidis -- Species of moth
Wikipedia - Argent and sable -- Species of moth
Wikipedia - Argodrepana auratifrons -- Species of hook-tip moth
Wikipedia - Argodrepana denticulata -- Species of hook-tip moth
Wikipedia - Argodrepana galbana -- Species of hook-tip moth
Wikipedia - Argodrepana marilo -- Species of hook-tip moth
Wikipedia - Argodrepana tenebra -- Species of hook-tip moth
Wikipedia - Argodrepana umbrosa -- Species of hook-tip moth
Wikipedia - Argodrepana verticata -- Species of hook-tip moth
Wikipedia - Argolamprotes micella -- Species of moth
Wikipedia - Argyresthia abdominalis -- Species of moth
Wikipedia - Argyresthia albistria -- Species of moth
Wikipedia - Argyresthia amiantella -- Species of moth
Wikipedia - Argyresthia arceuthina -- Species of moth
Wikipedia - Argyresthia atlanticella -- Species of moth
Wikipedia - Argyresthia aurulentella -- Species of moth
Wikipedia - Argyresthia bergiella -- Species of moth
Wikipedia - Argyresthia bonnetella -- Species of moth
Wikipedia - Argyresthia brockeella -- Species of moth
Wikipedia - Argyresthia buvati -- Species of moth
Wikipedia - Argyresthia chrysidella -- Species of moth
Wikipedia - Argyresthia conjugella -- Species of moth
Wikipedia - Argyresthia curvella -- Species of moth
Wikipedia - Argyresthia dilectella -- Species of moth
Wikipedia - Argyresthia fundella -- Species of moth
Wikipedia - Argyresthia glabratella -- Species of moth
Wikipedia - Argyresthia glaucinella -- Species of moth
Wikipedia - Argyresthia goedartella -- Species of moth
Wikipedia - Argyresthia hilfiella -- Species of moth
Wikipedia - Argyresthia huguenini -- Species of moth
Wikipedia - Argyresthia illuminatella -- Species of moth
Wikipedia - Argyresthia impura -- Species of moth
Wikipedia - Argyresthia ivella -- Species of moth
Wikipedia - Argyresthia kasyi -- Species of moth
Wikipedia - Argyresthia laevigatella -- Species of moth
Wikipedia - Argyresthia minusculella -- Species of moth
Wikipedia - Argyresthia perezi -- Species of moth
Wikipedia - Argyresthia praecocella -- Species of moth
Wikipedia - Argyresthia prenjella -- Species of moth
Wikipedia - Argyresthia pruniella -- Species of moth
Wikipedia - Argyresthia pulchella -- Species of moth
Wikipedia - Argyresthia pygmaeella -- Species of moth
Wikipedia - Argyresthia reticulata -- Species of moth
Wikipedia - Argyresthia retinella -- Species of moth
Wikipedia - Argyresthia semifusca -- Species of moth
Wikipedia - Argyresthia semitestacella -- Species of moth
Wikipedia - Argyresthia sorbiella -- Species of moth
Wikipedia - Argyresthia spinosella -- Species of moth
Wikipedia - Argyresthia submontana -- Species of moth
Wikipedia - Argyresthia tarmanni -- Species of moth
Wikipedia - Argyresthia tatrica -- Species of moth
Wikipedia - Argyresthia thuiella -- Species of moth
Wikipedia - Argyresthia thuriferana -- Species of moth
Wikipedia - Argyresthia trifasciata -- Species of moth
Wikipedia - Argyrogrammatini -- Tribe of moths
Wikipedia - Argyrogramma verruca -- Species of moth
Wikipedia - Argyrotaenia ljungiana -- Species of moth from Europe
Wikipedia - Ariane de Rothschild -- French banker
Wikipedia - Ariaric -- 4th century Gothic ruler
Wikipedia - Arichanna melanaria -- Species of moth
Wikipedia - Arispe concretalis -- Species of moth
Wikipedia - Aristarchus of Samothrace
Wikipedia - Aristebulea -- Genus of moths
Wikipedia - Aristotelia baltica -- Species of moth
Wikipedia - Aristotelia billii -- Species of moth
Wikipedia - Aristotelia brizella -- Species of moth
Wikipedia - Aristotelia calastomella -- Species of moth
Wikipedia - Aristotelia chrysometra -- Species of moth
Wikipedia - Aristotelia decoratella -- Species of moth
Wikipedia - Aristotelia decurtella -- Species of moth
Wikipedia - Aristotelia ericinella -- Species of moth
Wikipedia - Aristotelia frankeniae -- Species of moth
Wikipedia - Aristotelia heliacella -- Species of moth
Wikipedia - Aristotelia leonhardi -- Species of moth
Wikipedia - Aristotelia mirabilis -- Species of moth
Wikipedia - Aristotelia mirandella -- Species of moth
Wikipedia - Aristotelia montarcella -- Species of moth
Wikipedia - Aristotelia pulvera -- Species of moth
Wikipedia - Aristotelia roseosuffusella -- Species of moth
Wikipedia - Aristotelia staticella -- Species of moth
Wikipedia - Aristotelia subdecurtella -- Species of moth
Wikipedia - Aristotelia subericinella -- Species of moth
Wikipedia - Arizelana -- Genus of tortrix moths
Wikipedia - Arkady and Boris Strugatsky -- Russian brothers, writer duo
Wikipedia - ARkStorm -- Hypothetical but scientifically realistic megastorm scenario
Wikipedia - Armenian hypothesis -- Hypothesis in historical linguistics
Wikipedia - Armoured fighting vehicle -- Combat vehicle with both armament and armour
Wikipedia - Army cutworm -- Species of moth
Wikipedia - Arnia nervosalis -- Species of moth
Wikipedia - Arnold Rothstein -- American crime boss who operated primarily in NYC
Wikipedia - Arnold Roth -- American cartoonist, born 1929
Wikipedia - Aroga aristotelis -- Species of moth
Wikipedia - Aroga balcanicola -- Species of moth
Wikipedia - Aroga compositella -- Species of moth
Wikipedia - Aroga flavicomella -- Species of moth
Wikipedia - Arogalea cristifasciella -- Species of moth
Wikipedia - Aroga pascuicola -- Species of moth
Wikipedia - Aroga temporariella -- Species of moth
Wikipedia - Aroga velocella -- Species of moth
Wikipedia - A rose by any other name would smell as sweet
Wikipedia - Around the Clock (song) -- Nothing's Carved in Stone song
Wikipedia - Arpeja -- 20th century women's clothing company
Wikipedia - ARP spoofing -- Cyberattack which associates the attacker's MAC address with the IP address of another host
Wikipedia - Arranged marriage -- Marital union organized by parties other than the couple
Wikipedia - Arsenura armida -- Species of moth
Wikipedia - Art colony -- Place where artists live and interact with each other
Wikipedia - Artemis (brothel) -- Brothel in Berlin
Wikipedia - Arthur Charles Rothery Nutt -- British Army officer
Wikipedia - Arthur Housman -- American actor in films during both the silent film era and the Golden Age of Hollywood (1889-1942)
Wikipedia - Arthur Rothrock -- American sport shooter
Wikipedia - Articulata hypothesis -- The grouping in a higher taxon of animals with segmented bodies, consisting of Annelida and Panarthropoda
Wikipedia - Artificial gills (human) -- Hypothetical devices to allow a human to take in oxygen from surrounding water
Wikipedia - Artificial kidney -- A kidney other than the natural organ
Wikipedia - Artona hainana -- Species of moth
Wikipedia - Aryan Brotherhood of Texas -- American criminal gang
Wikipedia - Aryan Brotherhood -- Neo-Nazi prison gang and organized crime syndicate
Wikipedia - Asado -- Dish of beef, sausages, and sometimes other meats, cooked on a grill (parrilla) or an open fire, traditional in Uruguay, Argentina and Chile
Wikipedia - Asalebria florella -- Species of moth
Wikipedia - Asalebria geminella -- Species of moth
Wikipedia - Asalebria pseudoflorella -- Species of moth
Wikipedia - Asalebria venustella -- Species of moth
Wikipedia - Asaphocrita obsoletella -- Species of moth
Wikipedia - Asaphodes cinnabari -- Species of moth endemic to New Zealand
Wikipedia - Asaphodes obarata -- Species of moth endemic to New Zealand
Wikipedia - Asaphodes stinaria -- Species of moth endemic to New Zealand
Wikipedia - Asarta aethiopella -- Species of moth
Wikipedia - Asarta albarracinella -- Species of moth
Wikipedia - Asarta alpicolella -- Species of moth
Wikipedia - Asartodes monspesulalis -- Species of moth
Wikipedia - Asartodes zapateri -- Species of moth
Wikipedia - Asbjorn Sjothun -- Norwegian politician
Wikipedia - Ascalapha odorata -- Species of moth
Wikipedia - Ascalenia echidnias -- Species of moth
Wikipedia - Ascalenia grisella -- Species of moth
Wikipedia - Ascalenia vanella -- Species of moth
Wikipedia - Ascalenia viviparella -- Species of moth
Wikipedia - Asciodes gordialis -- Species of moth
Wikipedia - Ascotis selenaria -- Species of moth
Wikipedia - Aseptis binotata -- Species of moth
Wikipedia - Asexuality -- Lack of sexual attraction to others
Wikipedia - Ashen light -- Hypothesised glow in Venus's light
Wikipedia - Asher Roth -- American rapper from Pennsylvania
Wikipedia - Ashinaga eophthalma -- Species of moth
Wikipedia - Ashinaga longimana -- Species of moth
Wikipedia - Ashinaga -- Genus of moths
Wikipedia - Ash Ketchum -- protagonist of the Pokemon anime and various other related media
Wikipedia - Ash Meadows Sky Ranch -- Legal brothel in Nevada near Shoshone, California
Wikipedia - Ash pug -- Species of moth
Wikipedia - Ashworth's rustic -- Species of moth
Wikipedia - Asiaephorus extremus -- Species of plume moth
Wikipedia - Asiaephorus longicucullus -- Species of plume moth
Wikipedia - Asiaephorus narada -- Species of plume moth
Wikipedia - Asiaephorus sythoffi -- Species of plume moth
Wikipedia - Asiaephorus -- Plume moth genus
Wikipedia - Asota (moth) -- Genus of moths
Wikipedia - As Other Men Are -- 1925 short story collection by Dornford Yates
Wikipedia - A Spell of Winter -- 1995 gothic novel by Helen Dunmore
Wikipedia - Asphalia -- Monotypic moth genus in family Drepanidae
Wikipedia - Asphondylia ceanothi -- Species of fly
Wikipedia - Aspilapteryx inquinata -- Species of moth
Wikipedia - Aspilapteryx limosella -- Species of moth
Wikipedia - Aspilapteryx multipunctella -- Species of moth
Wikipedia - Aspilapteryx spectabilis -- Species of moth
Wikipedia - Aspilapteryx tringipennella -- Species of moth
Wikipedia - Aspitates gilvaria -- Species of moth
Wikipedia - Aspitates ochrearia -- Species of moth
Wikipedia - Assara conicolella -- Species of moth
Wikipedia - Assara terebrella -- Species of moth
Wikipedia - Assassin's Creed: Brotherhood -- 2010 historical action-adventure open world stealth video game
Wikipedia - Assault -- Physical attack of another person
Wikipedia - Asset (computer security) -- Data, device, or other component of a computing environment
Wikipedia - Assisted ascent -- An emergency ascent during which the diver is provided with breathing gas by another diver
Wikipedia - Assisted suicide -- Suicide committed by someone with assistance from another person or persons, typically in regard to people suffering from a severe physical illness
Wikipedia - Associate Justice of the Supreme Court of the United States -- Member of the U.S. Supreme Court other than the Chief Justice
Wikipedia - Association for the Advancement of Psychotherapy
Wikipedia - Astatochroa fuscimargo -- Species of hook-tip moth
Wikipedia - Astatochroa sulphurata -- Species of hook-tip moth
Wikipedia - Asterolepis chlorissa -- Species of moth
Wikipedia - Asteroscopus sphinx -- Species of moth
Wikipedia - Asterotheca -- Genus of plants
Wikipedia - Asthena albulata -- Species of moth
Wikipedia - Asthena anseraria -- Species of moth
Wikipedia - Asthena lactularia -- Species of moth
Wikipedia - Asthenotricha ansorgei -- Species of moth
Wikipedia - Astrological aspect -- Angle the planets make to each other in the horoscope
Wikipedia - Asturodes -- Genus of moths
Wikipedia - Asunder, Sweet and Other Distress -- 2015 album by Godspeed You! Black Emperor
Wikipedia - Asura eala -- Species of moth
Wikipedia - Asura nubifascia -- Species of moth
Wikipedia - ATA Packet Interface -- Interface to connect devices other than hard drives through the PATA and SATA interfaces
Wikipedia - Ataturk, His Mother and Women's Rights Monument -- Monument in M-DM-0zmir, Turkey
Wikipedia - Ategumia adipalis -- Species of moth
Wikipedia - Ategumia ebulealis -- Species of moth
Wikipedia - Ategumia -- Genus of moths
Wikipedia - Ateliotum -- Genus of fungus moth
Wikipedia - Atemelia -- Genus of moths
Wikipedia - Atenism -- Monotheistic religion from ancient egypt
Wikipedia - Aterpia corticana -- Species of moth
Wikipedia - Atethmia algirica -- Species of moth
Wikipedia - Atethmia ambusta -- Species of moth
Wikipedia - Atethmia centrago -- species of moth
Wikipedia - Atham Chithira Chothy -- 1986 film directed by A. T. Abu
Wikipedia - Athaulf -- King of the Visigoths
Wikipedia - Atheropla decaspila -- Species of moth
Wikipedia - Athetis gluteosa -- Species of moth
Wikipedia - Athetis hospes -- Species of moth
Wikipedia - Athetis pallustris -- Species of moth
Wikipedia - Athleisure -- Fashion trend featuring clothing designed for athletic activities
Wikipedia - Athma (film) -- 1993 film by Prathap K. Pothan
Wikipedia - Athrips amoenella -- Species of moth
Wikipedia - Athrips asarinella -- Species of moth
Wikipedia - Athrips flavida -- Species of moth in the family Gelechiidae from southern Africa
Wikipedia - Athrips medjella -- Species of moth
Wikipedia - Athrips mouffetella -- Species of moth
Wikipedia - Athrips nigricostella -- Species of moth
Wikipedia - Athrips patockai -- Species of moth
Wikipedia - Athrips pruinosella -- Species of moth
Wikipedia - Athrips rancidella -- Species of moth
Wikipedia - Athrips spiraeae -- Species of moth
Wikipedia - Athrips stepposa -- Species of moth
Wikipedia - Athrips tetrapunctella -- Species of moth
Wikipedia - Athrips thymifoliella -- Species of moth
Wikipedia - Athyrma adjutrix -- Species of moth
Wikipedia - Atiyah-Bott fixed-point theorem -- Fixed-point theorem for smooth manifolds
Wikipedia - Atlanta compromise -- Agreement between B.T. Washington, other Afro-American leaders, and Southern white leaders
Wikipedia - Atlantarctia tigrina -- Species of moth
Wikipedia - Atmosphere of Earth -- Gas layer surrounding Earth: Mostly nitrogen, uniquely high in oxygen, with trace amounts of other molecules
Wikipedia - Atmospheric science -- Study of the atmosphere, its processes, and its interactions with other systems
Wikipedia - Atolmis rubricollis -- Species of moth
Wikipedia - Atom Heart Mother (suite) -- Musical composition by Pink Floyd and Ron Geesin
Wikipedia - Atomic ratio -- Measure of the ratio of atoms of one kind (i) to another kind (j)
Wikipedia - Atomopteryx -- Genus of moths
Wikipedia - Atomotricha colligatella -- Species of moth
Wikipedia - Atomotricha -- Genus of moths
Wikipedia - Atralata -- Genus of moths
Wikipedia - Atremaea lonchoptera -- Species of moth
Wikipedia - Attachment-based psychotherapy
Wikipedia - Attack submarine -- Submarine designed to destroy other ships
Wikipedia - Attention seeking -- To act in a way that is likely to elicit attention, usually to elicit validation from others.
Wikipedia - At the Circus -- 1939 Marx Brothers film by Edward Buzzell
Wikipedia - Atticus Clothing -- U,S. clothing brand
Wikipedia - Attic -- Space or room below a pitched roof of house or other building.
Wikipedia - Attila Toth -- Hungarian ice dancer
Wikipedia - Attribution bias -- The systematic errors made when people evaluate their own and others' behaviors
Wikipedia - ATX -- Motherboard and power supply configuration
Wikipedia - Aubertin Walter Sothern Mallaby -- British Indian Army general
Wikipedia - Auchmis detersa -- Species of moth
Wikipedia - Augasma aeratella -- Species of moth
Wikipedia - Augusta of Saxe-Gotha
Wikipedia - Auguste and Louis Lumiere -- French filmmaker brothers
Wikipedia - Augustinian hypothesis -- Solution to the synoptic problem, according to which Matthew was written first, Mark second and depending on Matthew, and Luke in turn depending on Matthew and Mark
Wikipedia - Augustus Dickens -- Brother of Victorian-era novelist Charles Dickens
Wikipedia - Augustus Louis, Prince of Anhalt-Kothen -- 18th-century German prince
Wikipedia - Auliepterix -- Extinct genus of moths in family Micropterigidae
Wikipedia - Aulonothroscus -- Genus of beetles
Wikipedia - A Universe from Nothing: Why There is Something Rather than Nothing
Wikipedia - A Universe from Nothing -- Book by Lawrence Krauss
Wikipedia - Aunt Jemima -- Brand of pancake mix, syrup, and other breakfast foods
Wikipedia - Auratonota aurantica -- Species of moth
Wikipedia - Auratonota spinivalva -- Species of moth
Wikipedia - Aurelia (mother of Caesar) -- Mother of Roman dictator Julius Caesar
Wikipedia - Aureopterix micans -- Moth species in family Micropterigidae
Wikipedia - Aureopterix sterops -- Moth species in family Micropterigidae
Wikipedia - Aureopterix -- Genus of moths in family Micropterigidae
Wikipedia - Auriculotherapy -- Pseudocientific alternative medicine practice based on the idea that the ear is a micro system, which reflects the entire body, and that physical, mental or emotional health conditions are treatable by stimulation of the surface of the ear.
Wikipedia - Aurora Liljenroth -- Swedish academic
Wikipedia - Aurothioglucose -- Gold containing medicine
Wikipedia - Aussie -- Australian slang for Australian, both the adjective and the noun, and less commonly, Australia
Wikipedia - Austin Lane Crothers -- American politician (1860-1912)
Wikipedia - Australian Red Cross Lifeblood -- Blood and other human products bank in Australia
Wikipedia - Australothelais -- Genus of beetles
Wikipedia - Austric languages -- Hypothetical grouping of languages primarily spoken in Southeast Asia and Pacific
Wikipedia - Austrocidaria similata -- Species of moth
Wikipedia - Austromartyria porphyrodes -- Moth species in family Micropterigidae
Wikipedia - Austromartyria -- Monotypic genus of moths in family Micropterigidae
Wikipedia - Austrothelphusa transversa -- Species of crustacean in Australia
Wikipedia - Austrothemis nigrescens -- Species of insect
Wikipedia - Authority (sociology) -- The legitimate power which one person or a group holds and exercises over another
Wikipedia - Autocharis fessalis -- Species of moth
Wikipedia - Autographa aemula -- Species of moth
Wikipedia - Autographa buraetica -- Species of moth
Wikipedia - Autographa excelsa -- Species of moth
Wikipedia - Autographa jota -- Species of moth
Wikipedia - Autographa macrogamma -- Species of moth
Wikipedia - Autographa mandarina -- Species of moth
Wikipedia - Autographa pulchrina -- Species of moth
Wikipedia - Automeris io -- Species of moth
Wikipedia - Autonomic nervous system -- Division of the peripheral nervous system supplying smooth muscle and glands
Wikipedia - Autophila anaphanes -- Species of moth
Wikipedia - Autophila einsleri -- Species of moth
Wikipedia - Autophila libanotica -- Species of moth
Wikipedia - Autophila limbata -- Species of moth
Wikipedia - Autosome -- Any chromosome other than a sex chromosome
Wikipedia - Autosticha ansata -- Species of moth
Wikipedia - Autotheism (album)
Wikipedia - Autothrottle
Wikipedia - Autothysis
Wikipedia - Autumnal moth -- Species of moth
Wikipedia - Autumnal rustic -- Species of moth
Wikipedia - Aux Belles Poules -- Brothel in Paris
Wikipedia - Auxotricha ochrogypsa -- Species of moth
Wikipedia - Auzata amaryssa -- Species of hook-tip moth
Wikipedia - Auzata chinensis -- Species of hook-tip moth
Wikipedia - Auzata minuta -- Species of hook-tip moth
Wikipedia - Auzata ocellata -- Species of hook-tip moth
Wikipedia - Auzata plana -- Species of hook-tip moth
Wikipedia - Auzata semilucida -- Species of hook-tip moth
Wikipedia - Auzata semipavonaria -- Species of hook-tip moth
Wikipedia - Auzata simpliciata -- Species of hook-tip moth
Wikipedia - Auzata superba -- Species of hook-tip moth
Wikipedia - Auzatellodes arizana -- Species of hook-tip moth
Wikipedia - Auzatellodes hyalinata -- Species of hook-tip moth
Wikipedia - Auzatellodes theafundum -- Species of hook-tip moth
Wikipedia - Avaria hyerana -- Species of moth
Wikipedia - Avatha pulcherrima -- Species of moth
Wikipedia - Avatha -- Genus of moths
Wikipedia - Avengers (comics) in other media -- Marvel Comics team in other media
Wikipedia - Awara broth -- Creole stew with pork, chicken, seafood and vegetables
Wikipedia - Away colours -- Choice of coloured clothing used in team sports
Wikipedia - A Woman, My Mother -- 2019 Canadian documentary film
Wikipedia - A Woman With No Clothes On -- 2008 novel by V. R. Main
Wikipedia - Ax-Grothendieck theorem -- An injective polynomial function from an n-dim complex vector space to itself is bijective
Wikipedia - Axia margarita -- Species of moth
Wikipedia - Axia napoleona -- Species of moth
Wikipedia - Axia nesiota -- Species of moth
Wikipedia - Axion -- Hypothetical elementary particle
Wikipedia - Axiothea of Phlius -- Ancient greek philosopher
Wikipedia - Axylia putris -- Species of moth
Wikipedia - Ayanda Borotho -- South African actor
Wikipedia - A Year in Arcadia: Kyllenion -- Book by August van Saksen-Gotha-Altenburg
Wikipedia - Ayin and Yesh -- "Nothingness" in Kabbalah and Hasidic philosophy
Wikipedia - Azaleodes brachyceros -- Moth species in family Palaephatidae
Wikipedia - Azaleodes fuscipes -- Moth species in family Palaephatidae
Wikipedia - Azaleodes megaceros -- Moth species in family Palaephatidae
Wikipedia - Azaleodes micronipha -- Moth species in family Palaephatidae
Wikipedia - Azaleodes -- Moth genus in family Palaephatidae
Wikipedia - Azalina Othman Said -- Malaysian politician
Wikipedia - Azathoth (short story) -- Novel fragment written by H.P. Lovecraft
Wikipedia - Azaxia dyari -- Species of moth from Costa Rica
Wikipedia - Azochis -- Genus of moths
Wikipedia - Azolla event -- Hypothetical geoclimactic event
Wikipedia - Azygophleps otello -- Species of moth
Wikipedia - Babette Pinsky -- American clothing designer
Wikipedia - Babism -- Abrahamic monotheistic religion
Wikipedia - Baby Brother -- 1927 film
Wikipedia - Baby Clothes -- 1926 film
Wikipedia - Baby Grandmothers -- Swedish psychedelic rock music group
Wikipedia - Baby Phat -- American clothing brand
Wikipedia - Baby Tooth Survey -- Survey examining levels of radioactive material absorbed into the deciduous teeth of children
Wikipedia - Bachelor Mother (1932 film) -- 1932 film
Wikipedia - Bachelor Mother -- 1939 film by Garson Kanin
Wikipedia - Bachelor of Arts -- Bachelor's degree awarded for undergraduate study in liberal arts, the sciences or both
Wikipedia - Bachelor of Medicine, Bachelor of Surgery -- medical school professional degree in UK, Commonwealth, and other countries
Wikipedia - Bachue -- Mother goddess in the South American Muisca religion
Wikipedia - Backchannel (linguistics) -- Listener responses that can be both verbal and non-verbal in nature
Wikipedia - Backing vocalist -- Singer who provides vocal harmony with the lead vocalist or other backing vocalists
Wikipedia - Bacotia claustrella -- Species of moth
Wikipedia - Badenoth
Wikipedia - Bad Mothers -- 2019 Australian television series
Wikipedia - Baerresen Brothers -- Danish-American architects
Wikipedia - Bafta cloth -- Type of textile
Wikipedia - Bag Balm -- A salve to soothe irritated udders after milking
Wikipedia - Bagdadia irakella -- Species of moth
Wikipedia - Bagnio -- Word of Italian origin meaning brothel, bath-house or prison for slaves
Wikipedia - Bagworm moth -- Family of moths known as the Psychidae
Wikipedia - BahaM-JM- -- Monotheistic religion founded by BahaM-JM-
Wikipedia - Baioglossa anisopasta -- Species of moth
Wikipedia - Bait-and-switch -- form of fraud used in retail sales or in other contexts
Wikipedia - Baja Oklahoma -- 1988 television film directed by Bobby Roth
Wikipedia - Baju Kurung -- Malay traditional clothing
Wikipedia - Baju Melayu -- Malay traditional clothing
Wikipedia - Baker Hot Springs -- Geothermal springs
Wikipedia - Balarama -- Hindu god and brother of Krishna
Wikipedia - Balazs Toth (gymnast) -- Hungarian gymnast
Wikipedia - Baleno (clothing retailer) -- Hong Kong clothing retailer
Wikipedia - Balint Toth -- Hungarian mathematician
Wikipedia - Ballagoth -- Village development committee in Janakpur Zone, Nepal
Wikipedia - Ball-and-socket joint -- Ball-shaped surface of one rounded bone fits into the cup-like depression of another bone
Wikipedia - Balls 8 -- Retired Boeing NB-52B mothership
Wikipedia - Balochi clothing -- Clothing of the people of Baluchistan, Pakistan
Wikipedia - Balrothery
Wikipedia - Baltimartyria -- Extinct genus of moths
Wikipedia - Band of Brothers (miniseries) -- American TV mini-series
Wikipedia - Band of Brothers (TV series) -- South Korean television series
Wikipedia - Bandra Terminus-Bhagat Ki Kothi Express -- Train in India
Wikipedia - Bane in other media -- Depictions of Bane outside comic books
Wikipedia - Banghaasia -- Genus of moths
Wikipedia - Bangladesh Institute of Child and Mother Health -- Medical research institute in Bangladesh
Wikipedia - Banked turn -- Inclination of road or surface other than flat
Wikipedia - Bankesia conspurcatella -- Species of moth
Wikipedia - Bank Gothic -- Typeface
Wikipedia - Banksia xylothemelia -- Species of shrub in the family Proteaceae endemic to southern Western Australia
Wikipedia - Banner -- Flag or other piece of cloth bearing a symbol, logo, slogan or other message
Wikipedia - Bantuana -- Genus of moths
Wikipedia - Baothgalach Mac Aodhagain -- Bishop of Elphin (died 1650)
Wikipedia - Baothghalach Mor Mac Aodhagain -- Irish poet
Wikipedia - Baptismal clothing
Wikipedia - Baptria -- Genus of moths
Wikipedia - Barbara Dockar Drysdale -- Psychotherapist
Wikipedia - Barbara Rothbaum
Wikipedia - Barea codrella -- Species of moth
Wikipedia - Barea confusella -- Species of moth
Wikipedia - Barea consignatella -- Species of moth
Wikipedia - Barea melanodelta -- Species of moth
Wikipedia - Barea (moth) -- Genus of moths
Wikipedia - Barhara Kothi railway station -- Railway station in Bihar
Wikipedia - Barkcloth -- Type of non-woven textile
Wikipedia - Barnes, Timothy D.
Wikipedia - Barney Stinson -- Fictional character from How I Met Your Mother
Wikipedia - Barnhart Brothers & Spindler -- American type foundry
Wikipedia - Barodontalgia -- Tooth pain caused by ambient pressure change
Wikipedia - Barred straw -- Species of moth
Wikipedia - Barrel cortex -- Region of the somatosensory cortex in some rodents and other species
Wikipedia - Barrister -- Lawyer specialized in court representation in Wales, England and some other jurisdictions
Wikipedia - Barry Mills (Aryan Brotherhood) -- American murderer
Wikipedia - Bart Groothuis -- Dutch politician
Wikipedia - Bartholomew Crotty -- Irish priest and bishop, President of Maynooth College 1813-1832
Wikipedia - Barton Booth -- 17th/18th-century English actor
Wikipedia - Bart the Mother -- Third episode of the tenth season of ''The Simpsons''
Wikipedia - Barycenter -- Center of mass of multiple bodies orbiting each other
Wikipedia - Baryogenesis -- Hypothesized processes that could produce baryonic asymmetry, favoring matter (baryons) over antimatter (antibaryons)
Wikipedia - Baseband processor -- In smartphones and other radio network interface devices
Wikipedia - Base pair -- Unit consisting of two nucleobases bound to each other by hydrogen bonds
Wikipedia - Bashful Brother Oswald -- American musician
Wikipedia - Basic fibroblast growth factor -- Growth factor and signaling protein otherwise known as FGF2
Wikipedia - Basilica of St. Michael, Bordeaux -- Flamboyant Gothic church in Bordeaux, France
Wikipedia - Basionym -- Scientific name on which another scientific name is based
Wikipedia - Basotho Batho Democratic Party -- Political party in Lesotho
Wikipedia - Basotho Democratic National Party -- Political party in Lesotho
Wikipedia - Basotho National Party -- Political party in Lesotho
Wikipedia - Bass Brothers production discography -- List of songs produced by the Bass Brothers
Wikipedia - Basutoland African Congress -- Political party in Lesotho
Wikipedia - Basutoland Congress Party -- Political party in Lesotho
Wikipedia - Bates Motel (film) -- 1987 made-for-television film directed by Richard Rothstein
Wikipedia - Batia lambdella -- Species of moth
Wikipedia - Batia lunaris -- Species of moth
Wikipedia - Batia -- Genus of moths
Wikipedia - Batik -- Type of Indonesian cloth dyeing
Wikipedia - Batiste -- Type of fine lightweight cloth
Wikipedia - Batman: Gotham by Gaslight -- 2018 animated film directed by Sam Liu
Wikipedia - Batman: Gotham Knight -- Japanese animated superhero anthology film about Batman
Wikipedia - Batrachedra parvulipunctella -- Species of moth
Wikipedia - Batrachedra pinicolella -- Species of moth
Wikipedia - Batrachedra praeangusta -- Species of moth
Wikipedia - Batrachedra -- Moth genus in family Batrachedridae
Wikipedia - Battaristis atelesta -- Species of moth
Wikipedia - Battle for Wesnoth
Wikipedia - Battle of Adrianople -- Battle between Roman empire and Goths 378 AD
Wikipedia - Battle of Forum Julii -- Battle between the forces of rival Roman emperors Otho and Vitellius (69 AD)
Wikipedia - Battle of Guadalete -- Battle between the Visigothic Kingdom and the Umayyad Caliphate; decisive Umayyad victory leads to the fall of the Visigothic Kingdom and the Umayyad conquest of the peninsula
Wikipedia - Battle of Locus Castorum -- Battle between the forces of rival Roman emperors Otho and Vitellius (69 AD)
Wikipedia - Battle of Los Angeles -- Anti-air shelling during WWII in Los Angeles, CA, against apparently nothing
Wikipedia - Battle of Nicopolis ad Istrum -- 250 CE battle of the Roman-Gothic and Roman-Germanic wars
Wikipedia - Battle of Pollentia -- 402 battle between Romans and Visigoths
Wikipedia - Battle of Ridgeway -- Battle between the Fenian Brotherhood and the Province of Canada; Fenian victory
Wikipedia - Bayerische Staatsbibliothek
Wikipedia - Bazaria ruscinonella -- Species of moth
Wikipedia - BB Good (song) -- 2008 song by Jonas Brothers
Wikipedia - Beach -- Area of loose particles at the edge of the sea or other body of water
Wikipedia - Beams -- A Japanese clothing brand
Wikipedia - Bearing (navigation) -- In navigation, horizontal angle between the direction of an object and another object
Wikipedia - Beartooth (band) -- American Hardcore Punk band
Wikipedia - Bear Ye One Another's Burden -- 1988 film
Wikipedia - Beate West-Leuer -- German psychotherapist and academic
Wikipedia - Beatrice (Much Ado About Nothing)
Wikipedia - Beautiful Madonna of Torun -- Gothic statue of Mary with baby Jesus
Wikipedia - Bedellia ehikella -- Species of moth
Wikipedia - Bedellia somnulentella -- Species of moth
Wikipedia - Bed Intruder Song -- 2010 single by Antoine Dodson and The Gregory Brothers
Wikipedia - Bed sheet -- Rectangular piece of cloth or linen cotton used to cover a mattress
Wikipedia - Beebe Hydrothermal Vent Field
Wikipedia - Beer garden -- Outdoor area in which beer, other drinks, and local food are served
Wikipedia - Beer head -- Frothy foam on top of beer
Wikipedia - Beet armyworm -- Species of moth
Wikipedia - Beggar thy neighbour -- Economic improvement attempt that causes worse conditions for other countries
Wikipedia - Begging -- practice of imploring others to grant a favor with little or no expectation of reciprocation
Wikipedia - Behavioral contagion -- Spontaneous, unsolicited and uncritical imitation of another's behavior
Wikipedia - Behaviorism -- A systematic approach to understanding the behavior of humans and other animals
Wikipedia - Behemoth (band) -- Polish death metal band
Wikipedia - Behemoth Comics -- American comic book publisher
Wikipedia - Behemoth (Hobbes book) -- Book by Thomas Hobbes
Wikipedia - Behemoth (horse) -- Australian thoroughbred racehorse
Wikipedia - Behemoth: Or the Game of God -- 2016 Mosotho short film
Wikipedia - Behemoth: The Structure and Practice of National Socialism -- Literary work
Wikipedia - Behemoth -- Biblical creature
Wikipedia - Behind the Green Door: the Sequel -- 1986 film by Mitchell brothers
Wikipedia - Behrend's theorem -- On subsets of the integers in which no member of the set is a multiple of any other
Wikipedia - Being and Nothingness -- 1943 book by Jean-Paul Sartre
Wikipedia - Beira (mythology) -- Mother goddess in Scottish mythology
Wikipedia - Bela Ervin Graf und Freiherr von Bothmer zu Schwegerhoff -- Hungarian military officer
Wikipedia - Belhaven, Scotland -- Village in East Lothian, Scotland
Wikipedia - Believe (The Chemical Brothers song) -- 2005 single by The Chemical Brothers
Wikipedia - Bella Morte -- American gothic band
Wikipedia - Bell-boy jacket -- Article of clothing
Wikipedia - Belle London -- American brothel madam
Wikipedia - Bellulia hanae -- Species of moth
Wikipedia - Bembecia abromeiti -- Species of moth
Wikipedia - Bembecia albanensis -- Species of moth
Wikipedia - Bembecia blanka -- Species of moth
Wikipedia - Bembecia fibigeri -- Species of moth
Wikipedia - Bembecia flavida -- Species of moth
Wikipedia - Bembecia fokidensis -- Species of moth
Wikipedia - Bembecia himmighoffeni -- Species of moth
Wikipedia - Bembecia hymenopteriformis -- Species of moth
Wikipedia - Bembecia iberica -- Species of moth
Wikipedia - Bembecia ichneumoniformis -- Species of moth
Wikipedia - Bembecia lomatiaeformis -- Species of moth
Wikipedia - Bembecia megillaeformis -- Species of moth
Wikipedia - Bembecia pavicevici -- Species of moth
Wikipedia - Bembecia priesneri -- Species of moth
Wikipedia - Bembecia psoraleae -- Species of moth
Wikipedia - Bembecia puella -- Species of moth
Wikipedia - Bembecia sanguinolenta -- Species of moth
Wikipedia - Bembecia scopigera -- Species of moth
Wikipedia - Bembecia sirphiformis -- Species of moth
Wikipedia - Bembecia staryi -- Species of moth
Wikipedia - Bembecia stiziformis -- Species of moth
Wikipedia - Bembecia syzcjovi -- Species of moth
Wikipedia - Bembecia uroceriformis -- Species of moth
Wikipedia - Bena bicolorana -- Species of moth
Wikipedia - Benard Otieno Okoth -- Kenyan politician
Wikipedia - Benchmarking -- Process of comparing one's business processes and performance metrics to others in the industry
Wikipedia - Bendt Rothe -- Danish actor
Wikipedia - Benedict McGowan and Others v Labour Court and Others -- Irish Supreme Court case
Wikipedia - Beneficial acclimation hypothesis -- hypothesis of physiology
Wikipedia - Beneficiary -- Person or other legal entity who receives money or other benefits from a benefactor
Wikipedia - Bengali cuisine -- The food of both West Bengal and Bangladesh
Wikipedia - Benign water diving -- Diving in environments of low risk, where it is extremely unlikely or impossible for the diver to get lost or entrapped, or be exposed to hazards other than the basic underwater environment
Wikipedia - Benilde or the Virgin Mother -- 1975 film
Wikipedia - Ben Rothwell -- American MMA fighter
Wikipedia - Ben's Brother -- English band
Wikipedia - Benthic ecology -- The study of the interaction of sea-floor organisms with each other and with the environment
Wikipedia - Benton Shale -- Geologic formation (shale) in Montana, Wyoming, and other states
Wikipedia - Benziger Brothers
Wikipedia - Benzothiazole -- Chemical compound
Wikipedia - Benzothiophene -- aromatic organic compound
Wikipedia - Bepea -- Genus of moths
Wikipedia - Bercenay-en-Othe -- Commune in Grand Est, France
Wikipedia - Berkeley (film) -- 2005 film by Bobby Roth
Wikipedia - Bernard Mohlalisi -- Mosotho Roman Catholic bishop
Wikipedia - Bernathonomus aureopuncta -- Species of moth
Wikipedia - Bernd Nothofer -- German linguist
Wikipedia - Berta Bobath -- German physiotherapist
Wikipedia - Bertil Bothen -- Swedish sailor
Wikipedia - Bertrand Roth -- Swiss composer and pianist
Wikipedia - Berwick and East Lothian (UK Parliament constituency) -- Parliamentary constituency in the United Kingdom, 1950-1983
Wikipedia - Bespoke tailoring -- Making men's clothing to an individual buyer's specification by a tailor
Wikipedia - Best & Co. -- 1879-1971 American retail clothing chain
Wikipedia - Best Friend's Brother -- 2010 single by Victorious cast
Wikipedia - Best of Both Worlds Tour -- 2007-08 concert tour by Hannah Montana/Miley Cyrus
Wikipedia - Beta cloth
Wikipedia - Betapsestis brevis -- Species of false owlet moth
Wikipedia - Betapsestis umbrosa -- Species of false owlet moth
Wikipedia - Bethlehemite Brothers
Wikipedia - Betrothed numbers
Wikipedia - Betrothed
Wikipedia - Betroth
Wikipedia - Betty Boothroyd -- First Female Speaker of the House of Commons (UK)
Wikipedia - Betty Careless -- 18th century London prostitute and brothel owner
Wikipedia - Betty Linderoth -- Swedish watchmaker
Wikipedia - Beverly Hills Playhouse -- Acting school with theaters and training facilities in Beverly Hills, California, and other U. S. cities
Wikipedia - Beyond Brotherhood -- 2017 film
Wikipedia - Bezirk Lothringen -- District of Alsace-Lorraine
Wikipedia - Bhadram Be Careful Brotheru -- 2016 film directed by Rajesh Puli
Wikipedia - Bhagat Ki Kothi-Ahmedabad Weekly Express -- Train in India
Wikipedia - Bhagat Ki Kothi-Bandra Terminus Express (via Bhildi) -- Indian express train
Wikipedia - Bhagat Ki Kothi-Bilaspur Express -- Train in India
Wikipedia - Bhagat Ki Kothi-Kamakhya Express -- Train in India
Wikipedia - Bhagat Ki Kothi-Mannargudi Weekly Express -- Train in India
Wikipedia - Bhagat Ki Kothi-Pune Express -- Train in India
Wikipedia - Bhagya Jyothi -- 1975 film
Wikipedia - Bhanumathi & Ramakrishna -- 2020 romantic drama directed by Srikanth Nagothi
Wikipedia - Bhoothnath -- 2008 film by Vivek Sharma
Wikipedia - Bianca (Othello)
Wikipedia - Biblical clothing -- Clothing of the people in Biblical times
Wikipedia - Bibliotheca Alexandrina -- Major library and cultural center in Alexandria, Egypt
Wikipedia - Bibliotheca Botanica
Wikipedia - Bibliotheca Chemica Curiosa
Wikipedia - Bibliotheca Fratrum Polonorum
Wikipedia - Bibliotheca Hagiographica Graeca
Wikipedia - Bibliotheca Hagiographica Latina -- Catalogue of Latin hagiographic materials
Wikipedia - Bibliotheca Hertziana - Max Planck Institute for Art History -- Art library in Italy
Wikipedia - Bibliotheca Historica
Wikipedia - Bibliotheca historica -- World history written by Diodorus Siculus
Wikipedia - Bibliotheca Norvegica -- Bibliography of Norwegian literature
Wikipedia - Bibliotheca Palatina
Wikipedia - Bibliotheca Philosophica Hermetica
Wikipedia - Bibliotheca (Photius) -- 9th century work of Byzantine Patriarch Photius
Wikipedia - Bibliotheca (Pseudo-Apollodorus)
Wikipedia - Bibliotheca Rosenthaliana -- Jewish cultural and historical collection of the University of Amsterdam
Wikipedia - Bibliotheca Sacra
Wikipedia - Bibliotheca universalis
Wikipedia - Bibliothek des Konservatismus -- Specialized scientific library of right-wing non-fiction literature in Berlin, Germany
Wikipedia - Bibliotheque Marguerite Durand -- Specialized public library in Paris, France
Wikipedia - Bibliotheque municipale de Lyon -- Library in Lyon, France
Wikipedia - Bibliotheque municipale de Nancy -- Public library in Nancy
Wikipedia - Bibliotheque nationale de France -- National Library of France
Wikipedia - Bibliotheque Pascal -- 2010 film
Wikipedia - Bibliotherapy
Wikipedia - Bicameralism (psychology) -- Hypothesis in psychology
Wikipedia - Bicilia iarchasalis -- Species of moth
Wikipedia - Biclonuncaria cerucha -- Species of moth
Wikipedia - Bienotherium -- Genus of tritylodontid cynodonts
Wikipedia - Bienotheroides -- Genus of tritylodontid cynodonts
Wikipedia - Big Bang nucleosynthesis -- The earliest production of nuclei other than those of the lightest isotope of hydrogen during the early phases of the Universe
Wikipedia - Big Bounce -- A hypothetical cosmological model for the origin of the known universe
Wikipedia - Big Brother 12 (American season) -- Season of the US television series
Wikipedia - Big Brother 16 (American season) -- Season of the US television series
Wikipedia - Big Brother 18 (UK)
Wikipedia - Big Brother (1923 film) -- 1923 film by Allan Dwan
Wikipedia - Big Brother (1984)
Wikipedia - Big Brother 21 (American season) -- Season of American reality television series
Wikipedia - Big Brother Africa (season 1) -- Season of television series
Wikipedia - Big Brother Africa -- Reality TV show
Wikipedia - Big Brother (Albanian season 1) -- Season of an Albanian television series
Wikipedia - Big Brother (Albanian season 2) -- Season of an Albanian television series
Wikipedia - Big Brother (Albanian season 3) -- Season of an Albanian television series
Wikipedia - Big Brother (Albanian season 4) -- Season of an Albanian television series
Wikipedia - Big Brother (Albanian season 5) -- Season of an Albanian television series
Wikipedia - Big Brother (Albanian season 6) -- Season of an Albanian television series
Wikipedia - Big Brother (Albanian season 7) -- Season of an Albanian television series
Wikipedia - Big Brother (Albanian season 8) -- Season of an Albanian television series
Wikipedia - Big Brother (Albanian season 9) -- Season of an Albanian television series
Wikipedia - Big Brother (Albanian TV series) -- Albanian television series
Wikipedia - Big Brother All Stars 2012 -- Season of television series
Wikipedia - Big Brother and the Holding Company -- American rock band
Wikipedia - Big Brother (Australian season 12) -- Season of Big Brother Australia
Wikipedia - Big Brother (Australian season 1) -- Season of television series
Wikipedia - Big Brother Awards -- Humorous award for threatening personal privacy
Wikipedia - Big Brother (Belgian season 1) -- Reality television series season
Wikipedia - Big Brother Brasil 20 -- TV reality show
Wikipedia - Big Brother (British TV series) -- British version of the Big Brother television series
Wikipedia - Big Brother Canada (season 8) -- Season of television series
Wikipedia - Big Brother Canada -- Canadian reality television series
Wikipedia - Big Brother Cheng -- 1975 film
Wikipedia - Big Brother (Croatian season 1) -- Season of the Croatian television series
Wikipedia - Big Brother (David Bowie song) -- song written by David Bowie
Wikipedia - Big Brother (franchise) -- Dutch reality game show franchise
Wikipedia - Big Brother Naija (season 2) -- Season of television series
Wikipedia - Big Brother Naija (season 3) -- Season of television series
Wikipedia - Big Brother Naija (season 4) -- Nigeria television show
Wikipedia - Big Brother Naija (season 5) -- Nigerian television show
Wikipedia - Big Brother Naija -- Season of television series
Wikipedia - Big Brother (Nineteen Eighty-Four) -- Fictional character in George Orwell's novel Nineteen Eighty-Four
Wikipedia - Big Brother (Polish season 1) -- Polish television series first season
Wikipedia - Big Brother (Polish season 3) -- Third season of the Polish reality television series Big Brother
Wikipedia - Big Brother (Portuguese TV series) -- Portuguese reality show
Wikipedia - Big Brother (South African TV series) -- Television series in South Africa produced by Endemol
Wikipedia - Big Brother (TV series)
Wikipedia - Big Brother UK TV Theme -- Opening theme song for the British reality TV series
Wikipedia - Big Brother (UK)
Wikipedia - Big Brother VIP (Albanian TV series) -- Season of an Albanian television series
Wikipedia - Big Brother Watch -- British non-profit campaign organisation established in 2009.
Wikipedia - Big Father, Small Father and Other Stories -- 2015 film
Wikipedia - Bigger Than Both of Us -- album by Hall & Oates
Wikipedia - Bight (geography) -- Shallowly concave bend or curve in a coastline, river, or other geographical feature
Wikipedia - Big Nothing -- 2006 film by Jean-Baptiste Andrea
Wikipedia - Bigotilia centralis -- Species of plume moth
Wikipedia - Bigotilia montana -- Species of plume moth
Wikipedia - Bigotilia -- Plume moth genus
Wikipedia - Big Sue -- American brothel owner
Wikipedia - Bigtooth cardinalfish -- Species of fish
Wikipedia - Bike path -- Bikeway separated from motorized traffic and dedicated to cycling or shared with pedestrians or other non-motorized users
Wikipedia - Bikie Wars: Brothers in Arms -- 2012 film
Wikipedia - Bile acid -- steroid acid found predominantly in the bile of mammals and other vertebrates
Wikipedia - Bilingual dictionary -- Specialized dictionary used to translate words or phrases from one language to another
Wikipedia - Bill Crothers -- Canadian athlete
Wikipedia - Bill Direen, A Memory of Others -- 1973 film by Taylor Hackford
Wikipedia - Bill Gothard -- American Christian leader
Wikipedia - Billionaire Boys Club (clothing retailer) -- American and Japanese clothing retailer established by Pharrell Williams and Nigo
Wikipedia - Bimodal volcanism -- The eruption of both mafic and felsic lavas from a single volcanic centre
Wikipedia - Binary system -- two astronomical bodies which orbit each other
Wikipedia - Biodiversity of Lesotho -- Variety of life within Lesotho
Wikipedia - Biological interaction -- Any process in which an organism has an effect on another organism
Wikipedia - Biological pest control -- Method of controlling pests using other living organisms
Wikipedia - Biomedical sciences -- Set of applied sciences applying portions of natural science or formal science, or both, to knowledge, interventions, or technology that are of use in healthcare or public health
Wikipedia - Biophilia hypothesis -- Hypothesis that humans possess an innate tendency to seek connections with nature and other forms of life
Wikipedia - Biosocial criminology -- Field that aims to explain crime and antisocial behavior by exploring both biological factors and environmental factors
Wikipedia - Bipolar disorder not otherwise specified
Wikipedia - Bipunctiphorus dimorpha -- Species of plume moth
Wikipedia - Bipunctiphorus dissipata -- Species of plume moth
Wikipedia - Bipunctiphorus euctimena -- Species of plume moth
Wikipedia - Bipunctiphorus nigroapicalis -- Species of plume moth
Wikipedia - Bipunctiphorus pelzi -- Species of plume moth
Wikipedia - Bipunctiphorus -- Plume moth genus
Wikipedia - Bird-cherry ermine -- Species of moth
Wikipedia - Birdwell (clothing) -- American surf clothing company
Wikipedia - Birgit Tengroth -- Swedish actress
Wikipedia - Birinus (moth)
Wikipedia - Birkhoff-Grothendieck theorem -- Classifies holomorphic vector bundles over the complex projective line
Wikipedia - Birthday Deathday and Other Stories -- Short story collection
Wikipedia - Birthing center -- Healthcare facility where pregnant mothers can give birth
Wikipedia - Biryani Brothers -- Pakistani pop music band
Wikipedia - Biryu -- Second son of Jumong and So Seo-no, and older brother of Onjo, the traditionally recognized founder of Baekje
Wikipedia - BishM-EM-^Mjo Senshi Sailor Moon: Another Story -- Sailor Moon video game released in 1995
Wikipedia - Bishop Rothad of Soissons
Wikipedia - Bishops in the Catholic Church -- Ordained minister in the Catholic Church (for other religious denominations, use Q29182); catholic bishop
Wikipedia - Bisht (clothing) -- Outer cloak
Wikipedia - Bisigna procerella -- Species of moth
Wikipedia - Biskoth -- 2020 film
Wikipedia - Bistonini -- Tribe of geometer moths
Wikipedia - Biston strataria -- Species of moth
Wikipedia - Bitecta diastropha -- Species of insect (moth)
Wikipedia - Bit time -- time it takes to send a bit from one network host to another
Wikipedia - Bjorn Bothen -- Swedish sailor
Wikipedia - Bjorn Lothe -- Norwegian politician
Wikipedia - Black and white cookie -- A round cookie iced or frosted on one half with vanilla and on the other with chocolate
Wikipedia - Black arches -- Species of moth
Wikipedia - Black-bag cryptanalysis -- Acquisition of cryptographic secrets via burglary, or other covert means
Wikipedia - Black beret -- Military cap, worn by armored forces and other units
Wikipedia - Black Dagger Brotherhood -- Paranormal romance series by J. R. Ward
Wikipedia - Blackdamp -- Mixture of gases present in mines and other confined spaces.
Wikipedia - Black Earth: The Holocaust as History and Warning -- Book by Timothy Snyder
Wikipedia - Black hole -- Compact astrophysical object with gravity so strong nothing can escape
Wikipedia - Black Mirror (2017 video game) -- 2017 gothic adventure horror game
Wikipedia - Black Mother -- 2018 documentary film by Khalik Allah
Wikipedia - Black Moth Super Rainbow -- American experimental electronic band
Wikipedia - Black Sea deluge hypothesis -- Hypothetical flood scenario
Wikipedia - Blastobasis adustella -- Species of moth
Wikipedia - Blastobasis glandulella -- Species of moth
Wikipedia - Blastobasis phycidella -- Species of moth
Wikipedia - Blastodacna atra -- Species of moth
Wikipedia - Blastodacna hellerella -- Species of moth
Wikipedia - Blastodacna rossica -- Species of moth
Wikipedia - Blastodacna vinolentella -- Species of moth
Wikipedia - Blepharita amica -- Species of moth
Wikipedia - Blepharomastix caulealis -- species of moth
Wikipedia - Blepharomastix -- Genus of moths
Wikipedia - Blessed Mother
Wikipedia - Blind carbon copy -- Allows the sender of a message to conceal the person entered in the BCC field from the other recipients
Wikipedia - Blind Stamp -- Image, design or lettering on an art print or book formed by creating a depression in the paper or other material
Wikipedia - Bloch Brothers Tobacco Company -- American tobacco company
Wikipedia - Block Rockin' Beats -- 1997 single by The Chemical Brothers
Wikipedia - Blomer's rivulet -- Species of moth
Wikipedia - Blood Brother (2018 film) -- 2018 film directed by John Pogue
Wikipedia - Blood Brothers (1935 film) -- 1935 film
Wikipedia - Blood Brothers (1975 film) -- 1975 film
Wikipedia - Bloodbrothers (1978 film) -- 1978 film
Wikipedia - Blood Brothers (comics) -- Fictional characters in the Marvel Comics universe
Wikipedia - Blood-vein -- Species of moth
Wikipedia - Bloody Brotherhood -- 1989 Hong Kong action film directed by Wang Lung-wei
Wikipedia - Blotched emerald -- Species of moth
Wikipedia - Blue dwarf (red-dwarf stage) -- Hypothetical class of star that develops from a red dwarf
Wikipedia - Bluejacking -- Sending of unsolicited messages over Bluetooth to Bluetooth-enabled devices
Wikipedia - Blue Lagoon (geothermal spa) -- Lake in Iceland
Wikipedia - Blue light station -- Combined emergency telephone and emergency power-off switch in rapid transit stations and other points along electrified railways
Wikipedia - Blues Brothers 2000 (video game) -- Video game
Wikipedia - Blues Brothers 2000 -- 1998 film by John Landis
Wikipedia - Bluetooth 4.0
Wikipedia - Bluetooth 4.1
Wikipedia - Bluetooth 4.2
Wikipedia - Bluetooth 5
Wikipedia - Bluetooth File Exchange
Wikipedia - Bluetooth low energy
Wikipedia - Bluetooth Low Energy -- Low-power wireless personal area network technology designed and marketed by the Bluetooth SIG
Wikipedia - Bluetooth mesh networking
Wikipedia - Bluetooth Special Interest Group -- Standards organisation for Bluetooth technologies
Wikipedia - Bluetooth -- Short distance wireless technology standard
Wikipedia - Bluff (poker) -- Tactic in poker and other card games
Wikipedia - Bluing (fabric) -- Product used to improve optical whiteness of clothing or textiles
Wikipedia - Blu-ray -- Optical disc format used for storing digital video and other digital data
Wikipedia - Bob Mothersbaugh -- American songwriter, composer, musician and singer
Wikipedia - Bocchoris inspersalis -- Species of moth
Wikipedia - Bocchoris (moth) -- Genus of moths
Wikipedia - Bodice -- Article of clothing or portion thereof for women and girls
Wikipedia - Body psychotherapy
Wikipedia - Bohemannia auriciliella -- Species of moth
Wikipedia - Bohemannia pulverosella -- Species of moth
Wikipedia - Bohemannia quadrimaculella -- Species of moth
Wikipedia - Bold hypothesis
Wikipedia - Boletobiinae -- Subfamily of moths
Wikipedia - Bolt (cloth) -- A roll of fabric
Wikipedia - Bomb disposal -- Activity to dispose of and render safe explosive munitions and other materials
Wikipedia - Bomb -- explosive weapon that uses exothermic reaction
Wikipedia - Bombycoidea -- Superfamily of moths
Wikipedia - Bombycomorpha bifascia -- Species of moth found in southern Africa
Wikipedia - Bombyx mori -- Moth mainly used in the production of silk
Wikipedia - Bo Mothander -- Swedish figure skater
Wikipedia - Bonbibi -- Guardian spirit venerated by both Hindu and Muslim residents of the Sundarbans, Bengal
Wikipedia - Bondage harness -- BDSM restraint sometime worn as fetish clothing
Wikipedia - Bonded warehouse -- Building or other secured area in which dutiable goods may be stored
Wikipedia - Bone Wars -- A period of competitive fossil hunting, marked by a heated rivalry between Edward Drinker Cope and Othniel Charles Marsh
Wikipedia - Boninite -- Ultramafic extrusive rock high in both magnesium and silica
Wikipedia - Bonmarche -- Clothing retailer based in Wakefield, West Yorkshire
Wikipedia - Bonnie Burstow -- Canadian psychotherapist
Wikipedia - Bonnyrigg -- Town in Midlothian, Scotland
Wikipedia - Boogiepop and Others
Wikipedia - Book burning -- Practice of destroying, often ceremoniously, books or other written material
Wikipedia - Book of My Mother -- 1954 book by Albert Cohen
Wikipedia - Book of Nursery and Mother Goose Rhymes -- 1955 Caldecott picture book
Wikipedia - Book of Thoth -- Name given to many ancient Egyptian texts
Wikipedia - Boolean Pythagorean triples problem -- Can one split the integers into two sets such that every Pythagorean triple spans both?
Wikipedia - Boom Boom Boom -- 1995 single by The Outhere Brothers
Wikipedia - Bootham Crescent -- sports stadium in York, North Yorkshire, England
Wikipedia - Bootham School -- Independent school in York, England
Wikipedia - Bootham -- Street and area of York, England
Wikipedia - Booth Branch (White Marsh Branch tributary) -- Stream in Delaware, USA
Wikipedia - Bootherium -- Extinct species of mammal
Wikipedia - Booth Gardner -- American politician
Wikipedia - Booth Goodwin -- American attorney
Wikipedia - Boothill Brigade -- 1937 film by Sam Newfield
Wikipedia - Booth Island -- Island in Antarctica
Wikipedia - Booth Memorial Hospital -- hospitals affiliated with The Salvation Army
Wikipedia - Booth Newspapers -- Media company of Grand Rapids, Michigan, founded 1893
Wikipedia - Boothroyd, West Yorkshire -- Boothroyd, West Yorkshire
Wikipedia - Booth's multiplication algorithm -- Algorithm that multiplies two signed binary numbers in two's complement notation
Wikipedia - Boothstown
Wikipedia - Booth's Uprising -- 1659 uprising in England
Wikipedia - Booth Tarkington -- American novelist
Wikipedia - Boothtown -- Suburb of Halifax, West Yorkshire, England
Wikipedia - Bordaia furva -- Species of moth of the family Hepialidae from Western Australia
Wikipedia - Bordered pug -- Species of moth
Wikipedia - Bordered white -- Species of moth
Wikipedia - Border Flight -- 1936 film by Otho Lovering
Wikipedia - Bordoll -- Brothel in Dortmund, Germany
Wikipedia - Bored Nothing -- Australian musician
Wikipedia - Borkhausenia crimnodes -- Species of moth
Wikipedia - Borkhausenia fuscescens -- Species of moth
Wikipedia - Borkhausenia luridicomella -- Species of moth
Wikipedia - Borkhausenia morella -- Species of moth
Wikipedia - Borkhausenia -- Genus of moths
Wikipedia - Born into Brothels -- 2004 film by Zana Briski
Wikipedia - Bosmansdam High School -- Public English & Afrikaans medium co-educational high school in Bothasig, Cape Town
Wikipedia - Bossini -- Hong Kong clothing retailer
Wikipedia - Boston Corbett -- Union Army sergeant who shot John Wilkes Booth
Wikipedia - Bostra obsoletalis -- Species of moth
Wikipedia - Boter Kothani Vav -- Stepwell in Mehsana, Gujarat, India
Wikipedia - Bothasig -- A suburban area of the Northern Suburbs of Cape Town
Wikipedia - Both Barrels Blazing -- 1945 film by Derwin Abrahams
Wikipedia - Bothell High School -- High school in Washington, USA
Wikipedia - Bothnian Sea -- Southern part of the Gulf of Bothnia
Wikipedia - Both of Us -- 2012 single by B.o.B featuring Taylor Swift
Wikipedia - Botho Sigwart zu Eulenburg
Wikipedia - Botho StrauM-CM-^_ -- German playwright, novelist, and essayist
Wikipedia - Botho von Hulsen -- German theater manager (1815-1886)
Wikipedia - Bothrideres -- Genus of beetles
Wikipedia - Bothrideridae -- Family of beetles
Wikipedia - Bothriochloa barbinodis -- Species of plant
Wikipedia - Bothriochloa bladhii -- Species of plant
Wikipedia - Bothriochloa ischaemum -- Species of grasses
Wikipedia - Bothriochloa macra -- Species of plant
Wikipedia - Bothriochloa pertusa -- Species of plant
Wikipedia - Bothriochloa -- Genus of plants
Wikipedia - Bothriolepis -- Diverse genus of placoderm fishes of the Devonian
Wikipedia - Bothriomyrmecini -- Tribe of ants
Wikipedia - Bothriomyrmex anastasiae -- Species of ant
Wikipedia - Bothriomyrmex atlantis -- Species of ant
Wikipedia - Bothriomyrmex breviceps -- Species of ant
Wikipedia - Bothriomyrmex communistus -- Species of ant
Wikipedia - Bothriomyrmex corsicus -- Species of ant
Wikipedia - Bothriomyrmex costae -- Species of ant
Wikipedia - Bothriomyrmex crosi -- Species of ant
Wikipedia - Bothriomyrmex cuculus -- Species of ant
Wikipedia - Bothriomyrmex decapitans -- Species of ant
Wikipedia - Bothriomyrmex emarginatus -- Species of ant
Wikipedia - Bothriomyrmex jannonei -- Species of ant
Wikipedia - Bothriomyrmex kusnezovi -- Species of ant
Wikipedia - Bothriomyrmex laticeps -- Species of ant
Wikipedia - Bothriomyrmex meridionalis -- Species of ant
Wikipedia - Bothriomyrmex modestus -- Species of ant
Wikipedia - Bothriomyrmex paradoxus -- Species of ant
Wikipedia - Bothriomyrmex pubens -- Species of ant
Wikipedia - Bothriomyrmex regicidus -- Species of ant
Wikipedia - Bothriomyrmex salsurae -- Species of ant
Wikipedia - Bothriomyrmex saundersi -- Species of ant
Wikipedia - Bothriomyrmex syrius -- Species of ant
Wikipedia - Bothriomyrmex turcomenicus -- Species of ant
Wikipedia - Bothriomyrmex urartus -- Species of ant
Wikipedia - Bothriomyrmex -- Genus of ants
Wikipedia - Bothriospila -- Genus of beetles
Wikipedia - Bothriospilini -- Tribe of beetles
Wikipedia - Bothrocerambyx -- Genus of beetles
Wikipedia - Bothrocolpodes -- Genus of beetles
Wikipedia - Bothromegalopus -- Genus of beetles
Wikipedia - Bothroponera tesseronoda -- Species of ant
Wikipedia - Bothroponera -- Genus of ants
Wikipedia - Bothrops bilineatus -- Species of pit viper
Wikipedia - Both Sides, Now -- 1969 song by Joni Mitchell
Wikipedia - BotHunter -- Software for detecting botnet activity within a network
Wikipedia - Bothwell Road Park -- Public park in Scotland
Wikipedia - Bothynoproctus -- Genus of beetles
Wikipedia - Bothynotrechus -- Genus of beetles
Wikipedia - Bothy -- Permanent basic shelter for temporary use
Wikipedia - Botyodes asialis -- Species of moth
Wikipedia - Botyodes -- Genus of moths
Wikipedia - Boudinotiana puella -- Species of moth
Wikipedia - Boulting brothers -- Twin brothers and filmmakers
Wikipedia - Boy Called Twist -- 2004 film by Timothy Greene
Wikipedia - Bracewell probe -- Hypothetical space probe
Wikipedia - Brachionycha nubeculosa -- Species of moth
Wikipedia - Brachmia blandella -- Species of moth
Wikipedia - Brachmia dimidiella -- Species of moth
Wikipedia - Brachmia infuscatella -- Species of moth
Wikipedia - Brachmia inornatella -- Species of moth
Wikipedia - Brachmia procursella -- Species of moth
Wikipedia - Brachodes appendiculata -- Species of moth
Wikipedia - Brachodes funebris -- Species of moth
Wikipedia - Brachodes laeta -- Species of moth
Wikipedia - Brachodes powelli -- Species of moth
Wikipedia - Brachodes pumila -- Species of moth
Wikipedia - Brachynemata restricta -- Species of moth
Wikipedia - Brachynemata -- Genus of moths
Wikipedia - Bradina dentalis -- Species of moth
Wikipedia - Bradina paeonialis -- Species of moth
Wikipedia - Bradina -- Genus of moths
Wikipedia - Bradyrrhoa cantenerella -- Species of moth
Wikipedia - Bradyrrhoa confiniella -- Species of moth
Wikipedia - Bradyrrhoa marianella -- Species of moth
Wikipedia - Bradyrrhoa trapezella -- Species of moth
Wikipedia - Brain-brain interface -- Direct communication pathway between the brain of one animal and the brain of another animal
Wikipedia - Brakni Brothers Stadium -- Soccer stauium in Bilda, Algeria
Wikipedia - Bramley, Rotherham -- Village and civil parish in South Yorkshire, England
Wikipedia - Bramwell Booth -- General of The Salvation Army
Wikipedia - Branch table -- Method of transferring program control to another part of a program
Wikipedia - Brandy Melville -- Italian clothing brand
Wikipedia - Brawl Brothers -- 1992 video game
Wikipedia - Break On Through (To the Other Side) -- Single by the Doors
Wikipedia - Breakout Brothers -- 2020 Hong Kong action film
Wikipedia - Brecks -- Suburb of Rotherham in South Yorkshire, England
Wikipedia - Bredon Hill and Other Songs -- Song cycle composed by George Butterworth in 1912
Wikipedia - Breed show -- A competition where breeds are judged against a standard and each other
Wikipedia - Bremen City Hall -- Historical building, instance of Brick Gothic and Weser Renaissance architecture
Wikipedia - Bremsstrahlung -- Electromagnetic radiation produced by the deceleration of a charged particle when deflected by another charged particle
Wikipedia - Brenthia catenata -- Species of moth
Wikipedia - Brenthia entoma -- Species of moth
Wikipedia - Breton costume -- Traditional clothing of the Breton peoples
Wikipedia - Brett Booth -- Artist
Wikipedia - Brews Brothers -- 2020 American comedy streaming television series
Wikipedia - Brian Booth
Wikipedia - Brick Gothic -- Architectural style of Northern Europe
Wikipedia - Bride price -- Money or other form of wealth paid by a groom or his family to the family of the bride
Wikipedia - Bridge therapy -- Therapy intended to serve as a figurative bridge to another stage of therapy
Wikipedia - Brief psychotherapy
Wikipedia - Bright-line brown-eye -- Species of moth
Wikipedia - Brigitte Grothum -- German actress
Wikipedia - Brij Kothari -- Indian social entrepreneur
Wikipedia - Briley Brothers -- African-American serial killers
Wikipedia - Brimstone moth -- Species of moth
Wikipedia - Brindled beauty -- Species of moth
Wikipedia - Brindled pug -- Species of moth
Wikipedia - British Association for Behavioural and Cognitive Psychotherapies
Wikipedia - British Association for Counselling and Psychotherapy
Wikipedia - British Brothers League -- British anti-immigration pressure group
Wikipedia - British nationality law -- Law of the United Kingdom concerning citizenship and other categories of British nationality
Wikipedia - British Psychotherapy Foundation -- Organisation in the United Kingdom
Wikipedia - Broad-barred white -- Species of moth
Wikipedia - Broderie anglaise -- Creative works made with eyelets and other open-work embroidery techniques
Wikipedia - Bro Goth agan Tasow
Wikipedia - Brontotheriidae -- Extinct family of odd-toed ungulates
Wikipedia - Brood parasite -- Organism that relies on others to raise its young
Wikipedia - Brooks Brothers riot -- 2000 political demonstration
Wikipedia - Brooks Brothers -- Clothing retailer
Wikipedia - Brothablack -- Australian singer
Wikipedia - Brothel creeper -- Shoe with a thick crepe sole
Wikipedia - Brothel (film) -- 2008 film
Wikipedia - Brothel Scene -- Painting by Frans van Mieris the Elder
Wikipedia - Brothels in Paris -- Venues for indoor prostitution in Paris, France
Wikipedia - Brothel -- Place of prostitution
Wikipedia - Brother (2000 film) -- 2000 film directed by Takeshi Kitano
Wikipedia - Brother Alfred -- 1932 film
Wikipedia - Brother Andre (film) -- 1987 Canadian drama film
Wikipedia - Brother and Sister -- European fairy tale
Wikipedia - Brother Antoninus
Wikipedia - Brother Bear 2 -- 2006 film by Ben Gluck
Wikipedia - Brother Bear -- 2003 American animated comedy-drama film produced by Walt Disney Feature Animation
Wikipedia - Brother Bernhard -- 1929 film
Wikipedia - Brother, Can You Spare a Dime? (film) -- 1975 film
Wikipedia - Brother, Can You Spare a Dime? -- Song written by Jay Gorney
Wikipedia - Brother (Catholic)
Wikipedia - Brother (Christian)
Wikipedia - Brother complex
Wikipedia - Brother, Cry for Me -- 1970 film
Wikipedia - Brother Dash
Wikipedia - Brother Derek -- American Thoroughbred racehorse
Wikipedia - Brotherhood (2016 film) -- 2017 film
Wikipedia - Brotherhood (2019 film) -- a 2019 survival film about an actual 1926 boating tragedy
Wikipedia - Brotherhood and Unity in Politics -- Political party in Suriname
Wikipedia - Brotherhood (Brazilian TV series) -- Brazilian crime drama web television series
Wikipedia - Brotherhood Cemetery -- Russian Military cemetery in Sevastopol
Wikipedia - Brotherhood of Evil
Wikipedia - Brotherhood of Mutants -- Fictional organization
Wikipedia - Brotherhood of Railroad Signalmen -- Labor union in the United States
Wikipedia - Brotherhood of Saints Cyril and Methodius
Wikipedia - Brotherhood of Steel -- Fictional technology-worshiping organization in the post-apocalyptic Fallout video game franchise
Wikipedia - Brotherhood of St Laurence
Wikipedia - Brotherhood of the Cross and Star -- Religious organisation founded in 1956 by Olumba Olumba in Nigeria
Wikipedia - Brotherhood of the Holy Sepulchre -- Eastern Orthodox monastic fraternity
Wikipedia - Brotherhood of the Wolf -- 2001 film by Christophe Gans
Wikipedia - Brother, I'm Dying -- 2007 memoir
Wikipedia - Brother Industries -- Japanese multinational electronics and electrical equipment company
Wikipedia - Brother Island (Niagara River) -- Island in the Niagara River in the US state of New York
Wikipedia - Brother John (film) -- 1971 film by James Goldstone
Wikipedia - Brother Jonathan (newspaper)
Wikipedia - Brother Jonathan (steamer) -- Paddle steamer
Wikipedia - Brother Jonathan -- Personification of New England
Wikipedia - Brother Lawrence
Wikipedia - Brother Liu and Brother Wang on the Roads in Taiwan -- 1958 film
Wikipedia - Brotherly Leader and Guide of the Revolution -- Unofficial title held by former Libyan leader Muammar Gaddafi
Wikipedia - Brotherly Love (1928 film) -- 1928 film
Wikipedia - Brotherly love (philosophy) -- Biblical concept
Wikipedia - Brother of Sleep -- 1995 film
Wikipedia - Brother Orchid -- 1940 film by Lloyd Bacon
Wikipedia - Brother Rat and a Baby -- 1940 film by Ray Enright
Wikipedia - Brother Rat -- 1938 film by William Keighley
Wikipedia - Brother Records -- The Beach Boys' record company
Wikipedia - Brother Roger
Wikipedia - Brothers (1913 film) -- 1913 film
Wikipedia - Brothers (1929 film) -- 1929 film
Wikipedia - Brothers (1930 film) -- 1930 film
Wikipedia - Brothers (1977 film) -- 1977 film
Wikipedia - Brothers (2015 film) -- 2015 Hindi film directed by Karan Malhotra
Wikipedia - Brothers (2017 adventure film) -- 2017 film
Wikipedia - Brothers (2017 drama film) -- 2017 film
Wikipedia - Brothers & Sisters (2006 TV series) -- American television series
Wikipedia - Brothers and Sisters (1980 film) -- 1980 film
Wikipedia - Brothers and Sisters of Penance of Saint Francis
Wikipedia - Brothers and Sisters of the Toda Family -- 1941 film by Yasujiro Ozu
Wikipedia - Brother (Saul song) -- Song by the American heavy metal band Saul
Wikipedia - Brothers Conflict
Wikipedia - Brother's Day -- 2019 film directed by Kalabhavan Shajon
Wikipedia - Brothers Five -- 1970 film
Wikipedia - Brothers Gonna Work It Out -- 1998 DJ mix album by The Chemical Brothers
Wikipedia - Brothers Grimm (comics) -- fictional twin villains
Wikipedia - Brothers Grimm -- German academics, philologists, cultural researchers, lexicographers, folklorists and authors
Wikipedia - Brothers Hospitallers of Saint John of God
Wikipedia - Brothers Hospitallers of St. John of God
Wikipedia - Brothers in Arms: Furious 4 -- 2015 video game
Wikipedia - Brothers in Harmony -- A cappella choir
Wikipedia - Brothers Karamazov
Wikipedia - Brother's Keeper (1992 film) -- 1992 film by Joe Berlinger and Bruce Sinofsky
Wikipedia - Brother's Keeper (2002 film) -- 2002 American television film by John Badham
Wikipedia - Brother's Keeper (2013 TV series) -- 2013 Hong Kong television drama
Wikipedia - Brother's Keeper (2014 film) -- 2014 film directed by Ikechukwu Onyeka
Wikipedia - Brothers of Earth -- 1976 novel by C. J. Cherryh
Wikipedia - Brothers of Italy -- Italian political party
Wikipedia - Brothers of Jesus -- The New Testament describes James, Joseph (Joses), Judas (Jude), and Simon as brothers of Jesus
Wikipedia - Brothers of Mercy of Our Lady of Perpetual Help
Wikipedia - Brothers of the Christian Schools
Wikipedia - Brothers of the Poor of St. Francis
Wikipedia - Brothers of the Sacred Heart
Wikipedia - Brothers (Ola song) -- 2006 song by Ola Svensson
Wikipedia - Brothers Poem -- Poem written by Sappho
Wikipedia - Brothers Rocks -- Rock formation in South Georgia and the South Sandwich Islands, United Kingdom
Wikipedia - Brothers Till We Die -- 1977 film by Umberto Lenzi
Wikipedia - Brothers Under the Chin -- 1924 film
Wikipedia - Brothers Under the Skin -- 1922 film by E. Mason Hopper
Wikipedia - Brother Sun, Sister Moon
Wikipedia - Brothers Volcano -- A submarine volcano in the Kermadec Arc, north east of New Zealand
Wikipedia - Brother Tode
Wikipedia - Brother Tom -- Japanese singer and tarento
Wikipedia - Brotherton Farm -- Historic building in Pennsylvania
Wikipedia - Brotherton Library -- Library at the University of Leeds, England
Wikipedia - Brothertown Indians
Wikipedia - Brother Voodoo
Wikipedia - Brother
Wikipedia - Brother XII
Wikipedia - Broth of a Boy -- 1959 film
Wikipedia - Broth -- Ingredient in cooking
Wikipedia - Brothylus -- Genus of beetles
Wikipedia - Brown-tail moth -- Species of moth
Wikipedia - Bruce Lee Rothschild -- American mathematician
Wikipedia - Bruce Wayne (Gotham) -- Fictional character on Gotham
Wikipedia - Brunia apicalis -- Species of moth
Wikipedia - Brunnian link -- Interlinked multi-loop construction where cutting one loop frees all the others
Wikipedia - Brynja McDivitt Booth -- Judge of the Maryland Court of Appeals
Wikipedia - Bryn yr M-EM-4yn -- Dewey in the foothills of Pumlumon, Wales
Wikipedia - Bryophila ravula -- Species of moth
Wikipedia - Bryotropha affinis -- Species of moth
Wikipedia - Bryotropha aliterrella -- Species of moth
Wikipedia - Bryotropha arabica -- Species of moth
Wikipedia - Bryotropha azovica -- Species of moth
Wikipedia - Bryotropha basaltinella -- Species of moth
Wikipedia - Bryotropha boreella -- Species of moth
Wikipedia - Bryotropha desertella -- Species of moth
Wikipedia - Bryotropha domestica -- Species of moth
Wikipedia - Bryotropha dryadella -- Species of moth
Wikipedia - Bryotropha figulella -- Species of moth
Wikipedia - Bryotropha galbanella -- Species of moth
Wikipedia - Bryotropha gallurella -- Species of moth
Wikipedia - Bryotropha heckfordi -- Species of moth
Wikipedia - Bryotropha hendrikseni -- Species of moth
Wikipedia - Bryotropha hulli -- Species of moth
Wikipedia - Bryotropha italica -- Species of moth
Wikipedia - Bryotropha pallorella -- Species of moth
Wikipedia - Bryotropha patockai -- Species of moth
Wikipedia - Bryotropha plantariella -- Species of moth
Wikipedia - Bryotropha plebejella -- Species of moth
Wikipedia - Bryotropha politella -- Species of moth
Wikipedia - Bryotropha purpurella -- Species of moth
Wikipedia - Bryotropha rossica -- Species of moth
Wikipedia - Bryotropha sabulosella -- Species of moth
Wikipedia - Bryotropha sattleri -- Species of moth
Wikipedia - Bryotropha senectella -- Species of moth
Wikipedia - Bryotropha similis -- Species of moth
Wikipedia - Bryotropha sutteri -- Species of moth
Wikipedia - Bryotropha tachyptilella -- Species of moth
Wikipedia - Bryotropha terrella -- Species of moth
Wikipedia - Bryotropha umbrosella -- Species of moth
Wikipedia - Bryotropha vondermuhlli -- Species of moth
Wikipedia - Bryotropha wolschrijni -- Species of moth
Wikipedia - Bucculatrix abdita -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix abrepta -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix absinthii -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix acrogramma -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix acuta -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix adelpha -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix agilis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix agnella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ainsliella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix alaternella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix albaciliella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix albedinella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix albella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix albertiella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix albiguttella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix alpina -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix altera -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix amara -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ambrosiaefoliella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix amiculella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix anaticula -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix andalusica -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix angustata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix angustisquamella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix anthemidella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix anticolona -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix applicita -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix aquila -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix argentisignella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix armata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix armeniaca -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix arnicella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix artemisiella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix asphyctella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix atagina -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix atrosignata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix basifuscella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix bechsteinella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix benacicolella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix benenotata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix bicinica -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix bicolorella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix bicristata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix bifida -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix bisucla -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix brunnella -- Species of moth
Wikipedia - Bucculatrix brunnescens -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix callistricha -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix canadensisella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix canariensis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix cantabricella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix caribbea -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix carolinae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix caspica -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ceanothiella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ceibae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix centroptila -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix cerina -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix chrysanthemella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix cidarella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix cirrhographa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix citima -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix clavenae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix clerotheta -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix columbiana -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix comporabile -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix coniforma -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix copeuta -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix cordiaella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix coronatella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix crateracma -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix cretica -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix cristatella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix criticopa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix cuneigera -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix damarana -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix daures -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix demaryella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix diacapna -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix diffusella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix disjuncta -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix divisa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix domicola -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix dominatrix -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix dulcis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix eclecta -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix edocta -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix enceliae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix endospiralis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix epibathra -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix eremospora -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ericameriae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix eschatias -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix eucalypti -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix eugenmaraisi -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix eugrapha -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix eupatoriella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix eurotiella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix evanescens -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix exedra -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix extensa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix facilis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix fatigatella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix firmianella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix flexuosa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix floccosa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix flourensiae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix formosa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix frangutella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix franseriae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix frigida -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix fugitans -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix fusicola -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix galeodes -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix galinsogae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix gnaphaliella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix gossypiella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix gossypii -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix gossypina -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix hackeri -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix hagnopis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix hamaboella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix helichrysella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix herbalbella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix hobohmi -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix humiliella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix hypocypha -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix hypsiphila -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ilecella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix illecebrosa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix immaculatella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix improvisa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix inchoata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix increpata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix infans -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix insolita -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix instigata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix inusitata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix iranica -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ivella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix jiblahensis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix kendalli -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix khomasi -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix kimballi -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix kirkspriggsi -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix koebelella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix kogii -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix laciniatella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix lassella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix latella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix latviaella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix lavaterella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix lenis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix leptalea -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix litigiosella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix locuples -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix longispiralis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix longula -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix lovtsovae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix loxoptila -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix lustrella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix lutaria -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix luteella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix magnella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix makabana -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix malivorella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix maritima -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix mehadiensis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix melipecta -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix mellita -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix mendax -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix mesoporphyra -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix micropunctata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix mirnae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix monelpis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix montana -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix muraseae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix myricae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix nebulosa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix needhami -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix nepalica -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix nigricomella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix nigripunctella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix nigrovalvata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix niveella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix noltei -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix nota -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix notella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ochristrigella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ochrisuffusa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ochritincta -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ochromeris -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix oncota -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix oppositella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix orophilella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix packardella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix paliuricola -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix pallidula -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix pannonica -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix parasimilis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix paroptila -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix parthenica -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix parvinotata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix pectinella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix pectinifera -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix perfixa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix pertusella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix phagnalella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix platyphylla -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix plucheae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix polymniae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix polytita -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix pomifoliella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix porthmis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix praecipua -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix pseudosylvella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ptochastis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix pyrenaica -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix pyrivorella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix quadrigemina -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix quieta -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix quinquenotella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ramallahensis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ratisbonensis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix recognita -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix regaella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix rhamniella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ruficoma -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix saccharata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix sagax -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix salutatoria -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix sanaaensis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix santolinella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix seneciensis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix seorsa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix separabilis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix serratella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix sexnotata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix similis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix simulans -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix sinevi -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix solidaginiella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix sororcula -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix speciosa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix spectabilis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix sphaeralceae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix splendida -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix sporobolella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix staintonella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix statica -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix stictopus -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix subnitens -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix taeniola -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix tanymorpha -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix telavivella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix tenebricosa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix tetanota -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix tetradymiae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix thoracella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix thurberiella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix transversata -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix transversella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix tridenticola -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix trifasciella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix tsurubamella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix tubulosa -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ulmella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ulmicola -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ulmifoliae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ulocarena -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix unipuncta -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix univoca -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix ussurica -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix variabilis -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix varia -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix verax -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix viguierae -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix wittnebeni -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix xanthophylla -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix xenaula -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix yemenitica -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix zizyphella -- Species of moth in genus Bucculatrix
Wikipedia - Bucculatrix zophopasta -- Species of moth in genus Bucculatrix
Wikipedia - Bucey-en-Othe -- Commune in Grand Est, France
Wikipedia - Buck Barrow -- Brother of infamous Clyde Barrow
Wikipedia - Buckleria brasilia -- Species of plume moth
Wikipedia - Buckleria girardi -- Species of plume moth
Wikipedia - Buckleria madecassea -- Species of plume moth
Wikipedia - Buckleria negotiosus -- Species of plume moth
Wikipedia - Buckleria paludum -- Species of plume moth
Wikipedia - Buckleria parvulus -- Species of plume moth
Wikipedia - Buckleria -- Plume moth genus
Wikipedia - Buddhist mummies -- Bodies of Buddhist monks and nuns that remain incorrupt, without any traces of deliberate mummification by another party
Wikipedia - Buff arches -- Species of false owlet moth
Wikipedia - Buff ermine -- Species of moth
Wikipedia - Buff-tip -- Species of moth
Wikipedia - Buffy laughingthrush -- Bird in the family Leiothrichidae from China
Wikipedia - Bullion -- Gold, silver, or other precious metals in the form of bars or ingots
Wikipedia - Bullying -- Use of force or coercion to abuse or intimidate others
Wikipedia - B.U.M. Equipment -- Clothing brand
Wikipedia - Bump function -- A smooth and compactly supported function
Wikipedia - Bunaea alcinoe -- Species of moth
Wikipedia - Bunk bed -- Bed in which one bed frame is stacked on top of another
Wikipedia - Bunker gear -- Protective clothing worn by firefighters
Wikipedia - Buranovskiye Babushki -- Group of singing Udmurt grandmothers
Wikipedia - Burgena -- Genus of moths
Wikipedia - Burgert Brothers -- Photographer duo
Wikipedia - Burglary -- Crime of entering someone's property, often with the intent to steal from them or commit another offence
Wikipedia - Burmannia (moth) -- Genus of insects in the butterfly and moth order Lepidoptera
Wikipedia - Burnet companion -- Species of moth
Wikipedia - Burton (retailer) -- British clothing retailer
Wikipedia - Bush Brothers and Company -- American food processing corporation
Wikipedia - Bush robot -- Hypothetical machine whose body branches in a fractal way
Wikipedia - Business model -- Rationale of how an organization creates, delivers, and captures value in economic, social, cultural or other contexts
Wikipedia - Busman's Honeymoon -- 1937 mystery novel by Dorothy L. Sayers
Wikipedia - Busybody -- Person who meddles in the affairs of others
Wikipedia - Buszkoiana -- Monotypic genus of plume moths
Wikipedia - But It's Nothing Serious -- 1936 film
Wikipedia - Butler Brothers (filmmakers) -- Canadian filmmakers
Wikipedia - Butterfly theorem -- About the midpoint of a chord of a circle, through which two other chords are drawn
Wikipedia - Buy Nothing Day -- Day of protest against consumerism
Wikipedia - Byrhtnoth
Wikipedia - Byzantine dress -- Clothing and fashion trends of the Byzantine Empire
Wikipedia - Cabbage looper -- Species of moth
Wikipedia - Cabbage moth -- Species of moth
Wikipedia - Cabbeling -- When two separate water parcels mix to form a third which is denser and sinks below both constituentss
Wikipedia - Cab Driver -- Song by the Mills Brothers
Wikipedia - Cabinet of Lesotho -- Cabinet of Lesotho
Wikipedia - Cacochroa corfuella -- Species of moth
Wikipedia - Cacochroa permixtella -- Species of moth
Wikipedia - Cacoecimorpha -- Monotypic genus of tortrix moths
Wikipedia - Cacolyces -- Species of moth
Wikipedia - Cadarena -- Genus of moths
Wikipedia - Cadet rifle -- Rifle used by military cadets and others for basic firearms and marksmanship training
Wikipedia - Cadra abstersella -- Species of moth
Wikipedia - Cadra calidella -- Species of moth
Wikipedia - Cadra delattinella -- Species of moth
Wikipedia - Cadra figulilella -- Species of moth
Wikipedia - Cadra furcatella -- Species of moth
Wikipedia - Caecilia Metella (daughter of Balearicus) -- Mother of Roman Tribune Clodius Pulcher
Wikipedia - Caenurgina crassiuscula -- Species of moth
Wikipedia - Caenurgina erechtea -- Species of moth
Wikipedia - Caesarean section -- Surgical procedure in which a baby is delivered through an incision in the mother's abdomen
Wikipedia - Calamia tridens -- Species of moth
Wikipedia - Calamotropha aureliellus -- Species of moth
Wikipedia - Calamotropha melli -- Species of moth
Wikipedia - Calamotropha paludella -- Species of moth
Wikipedia - Calamotropodes -- Species of moth
Wikipedia - Calidota guzmani -- Species of moth
Wikipedia - California Border Protection Stations -- Checkpoints along California land borders with other states
Wikipedia - Caligula boisduvali -- Species of moth
Wikipedia - Caligula lindia -- Species of moth
Wikipedia - Call detail record -- Automated data record that documents the details of a telephone call or other telecommunications transaction
Wikipedia - Callidrepana albiceris -- Species of hook-tip moth
Wikipedia - Callidrepana amaura -- Species of hook-tip moth
Wikipedia - Callidrepana argenteola -- Species of hook-tip moth
Wikipedia - Callidrepana argyrobapta -- Species of hook-tip moth
Wikipedia - Callidrepana gelidata -- Species of hook-tip moth
Wikipedia - Callidrepana gemina -- Species of hook-tip moth
Wikipedia - Callidrepana heinzhuebneri -- Species of hook-tip moth
Wikipedia - Callidrepana hirayamai -- Species of hook-tip moth
Wikipedia - Callidrepana jianfenglingensis -- Species of hook-tip moth
Wikipedia - Callidrepana macnultyi -- Species of hook-tip moth
Wikipedia - Callidrepana micacea -- Species of hook-tip moth
Wikipedia - Callidrepana nana -- Species of hook-tip moth
Wikipedia - Callidrepana ovata -- Species of hook-tip moth
Wikipedia - Callidrepana patrana -- Species of hook-tip moth
Wikipedia - Callidrepana pulcherrima -- Species of hook-tip moth
Wikipedia - Callidrepana saucia -- Species of hook-tip moth
Wikipedia - Callidrepana serena -- Species of hook-tip moth
Wikipedia - Callidrepana splendens -- Species of hook-tip moth
Wikipedia - Callidrepana vanbraeckeli -- Species of hook-tip moth
Wikipedia - Callidula atata -- Species of moth
Wikipedia - Callidula -- Genus of moths
Wikipedia - Callidulidae -- Family of Old World butterfly-moths
Wikipedia - Calliergis ramosa -- Species of moth
Wikipedia - Callistege mi -- Species of moth
Wikipedia - Callisti -- Clothing brand
Wikipedia - Callisto basistrigella -- Species of moth
Wikipedia - Callisto coffeella -- Species of moth
Wikipedia - Callisto denticulella -- Species of moth
Wikipedia - Callisto insperatella -- Species of moth
Wikipedia - Callisto pfaffenzelleri -- Species of moth
Wikipedia - Calliteara abietis -- Species of moth
Wikipedia - Calliteara pudibunda -- Species of moth
Wikipedia - Callopistria juventina -- Species of moth
Wikipedia - Callopistria latreillei -- Species of moth
Wikipedia - Callosamia angulifera -- Species of moth
Wikipedia - Callosamia promethea -- Species of moth
Wikipedia - Calocucullia celsiae -- Species of moth
Wikipedia - Calonotos tripunctata -- Species of moth
Wikipedia - Calophasia lunula -- Species of moth
Wikipedia - Calophasia opalina -- Species of moth
Wikipedia - Calophasia platyptera -- Species of moth
Wikipedia - Caloptilia acerivorella -- Species of moth
Wikipedia - Caloptilia alchimiella -- Species of moth
Wikipedia - Caloptilia alpherakiella -- Species of moth
Wikipedia - Caloptilia azaleella -- Species of moth
Wikipedia - Caloptilia betulicola -- Species of moth
Wikipedia - Caloptilia bistrigella -- Species of moth
Wikipedia - Caloptilia braccatella -- Species of moth
Wikipedia - Caloptilia chalcoptera -- Species of moth
Wikipedia - Caloptilia columbaepennella -- Species of moth
Wikipedia - Caloptilia coruscans -- Species of moth
Wikipedia - Caloptilia cuculipennella -- Species of moth
Wikipedia - Caloptilia elongella -- Species of moth
Wikipedia - Caloptilia falconipennella -- Species of moth
Wikipedia - Caloptilia fidella -- Species of moth
Wikipedia - Caloptilia flava -- Species of moth
Wikipedia - Caloptilia fribergensis -- Species of moth
Wikipedia - Caloptilia hemidactylella -- Species of moth
Wikipedia - Caloptilia honoratella -- Species of moth
Wikipedia - Caloptilia leucapennella -- Species of moth
Wikipedia - Caloptilia magnifica -- Species of moth
Wikipedia - Caloptilia nobilella -- Species of moth
Wikipedia - Caloptilia onustella -- Species of moth
Wikipedia - Caloptilia populetorum -- Species of moth
Wikipedia - Caloptilia rhodinella -- Species of moth
Wikipedia - Caloptilia robustella -- Species of moth
Wikipedia - Caloptilia roscipennella -- Species of moth
Wikipedia - Caloptilia rufipennella -- Species of moth
Wikipedia - Caloptilia saccisquamata -- Species of moth
Wikipedia - Caloptilia semifascia -- Species of moth
Wikipedia - Caloptilia stigmatella -- Species of moth
Wikipedia - Caloptilia suberinella -- Species of moth
Wikipedia - Caloptilia thiophylla -- Species of moth
Wikipedia - Calothamnus lateralis -- species of plant
Wikipedia - Calothorax -- Genus of birds
Wikipedia - Calothyrza -- Genus of beetles
Wikipedia - Calpain -- Protease enzyme present in mammals and other organisms
Wikipedia - Calybites hauderi -- Species of moth
Wikipedia - Calybites phasianipennella -- Species of moth
Wikipedia - Calyciphora acarnella -- Species of plume moth
Wikipedia - Calyciphora adamas -- Species of plume moth
Wikipedia - Calyciphora albodactylus -- Species of plume moth
Wikipedia - Calyciphora golestanica -- Species of plume moth
Wikipedia - Calyciphora homoiodactyla -- Species of plume moth
Wikipedia - Calyciphora marashella -- Species of plume moth
Wikipedia - Calyciphora nephelodactyla -- Species of plume moth
Wikipedia - Calyciphora -- Plume moth genus
Wikipedia - Calyciphora xanthodactyla -- Species of plume moth
Wikipedia - Calymma -- Genus and species of moth
Wikipedia - Calyptra canadensis -- Species of moth
Wikipedia - Calyptra (moth) -- Genus of moths in subfamily Calpinae of the family Erebidae
Wikipedia - Calyptra thalictri -- Species of moth
Wikipedia - Camborne Treslothan (electoral division) -- Electoral division of Cornwall in the UK
Wikipedia - Camerunia albida -- Species of moth
Wikipedia - Camerunia flava -- Species of moth
Wikipedia - Camerunia orphne -- Species of moth
Wikipedia - Camerunia -- Genus of moths
Wikipedia - Campaea honoraria -- Species of moth
Wikipedia - Campaea margaritata -- Species of moth
Wikipedia - Campaea perlata -- Species of moth
Wikipedia - Camp Beverly Hills -- American clothing line
Wikipedia - Camptogramma bilineata -- Species of moth
Wikipedia - Camptoloma tigrinus -- species of moth
Wikipedia - Canaan Zinothi Moyo -- Zimbabwean politician
Wikipedia - Canada Goose (clothing) -- Canadian manufacturer of cold weather apparel
Wikipedia - Canadian heraldry -- Canadian coats of arms and other heraldic achievements
Wikipedia - Canararctia -- Genus and species of moth
Wikipedia - Cancer immunotherapy -- Artificial stimulation of the immune system to treat cancer
Wikipedia - Candiopella dukei -- Species of moth
Wikipedia - Canephora hirsuta -- Species of moth
Wikipedia - Cangetta -- Genus of moths
Wikipedia - Canine transmissible venereal tumor -- Histiocytic tumor of the external genitalia of the dog and other canines
Wikipedia - Caning (furniture) -- Craft of weaving seats for chairs and other wood-framed furniture from rattan or similar materials
Wikipedia - Canklow -- Suburb of Rotherham, South Yorkshire, England
Wikipedia - Cannabis in Lesotho -- Use of cannabis in Lesotho
Wikipedia - Cannibalism -- Consuming another individual of the same species as food
Wikipedia - Canticle -- Christian song of praise with lyrics from biblical or holy texts other than the Psalms
Wikipedia - Canton of Solothurn -- Canton of Switzerland
Wikipedia - Canucha bouvieri -- Species of hook-tip moth
Wikipedia - Canucha curvaria -- Species of hook-tip moth
Wikipedia - Canucha duplexa -- Species of hook-tip moth
Wikipedia - Canucha miranda -- Species of hook-tip moth
Wikipedia - Canucha specularis -- Species of hook-tip moth
Wikipedia - Canucha sublignata -- Species of hook-tip moth
Wikipedia - Caodaism -- A monotheistic syncretic religion officially established in the city of TM-CM-"y Ninh in southern Vietnam in 1926
Wikipedia - Caparison -- Cloth covering laid over a horse or other animal for protection and decoratio
Wikipedia - Cape Hotham Light -- Lighthouse in Northern Territory, Australia
Wikipedia - Capital region -- Region or district surrounding the capital city of a country or another administrative division
Wikipedia - Capo -- Common tool for players of guitars and other stringed instruments
Wikipedia - Capperia agadirensis -- Species of plume moth
Wikipedia - Capperia bonneaui -- Species of plume moth
Wikipedia - Capperia britanniodactylus -- Species of plume moth
Wikipedia - Capperia browni -- Species of plume moth
Wikipedia - Capperia celeusi -- Species of plume moth
Wikipedia - Capperia evansi -- Species of plume moth
Wikipedia - Capperia fletcheri -- Species of plume moth
Wikipedia - Capperia fusca -- Species of plume moth
Wikipedia - Capperia hellenica -- Species of plume moth
Wikipedia - Capperia irkutica -- Species of plume moth
Wikipedia - Capperia jozana -- Species of plume moth
Wikipedia - Capperia loranus -- Species of plume moth
Wikipedia - Capperia maratonica -- Species of plume moth
Wikipedia - Capperia marginellus -- Species of plume moth
Wikipedia - Capperia meyi -- Species of plume moth
Wikipedia - Capperia ningoris -- Species of plume moth
Wikipedia - Capperia polonica -- Species of plume moth
Wikipedia - Capperia raptor -- Species of plume moth
Wikipedia - Capperia salanga -- Species of plume moth
Wikipedia - Capperia taurica -- Species of plume moth
Wikipedia - Capperia trichodactyla -- Species of plume moth
Wikipedia - Capperia washbourni -- Species of plume moth
Wikipedia - Capperia -- Plume moth genus
Wikipedia - Capperia zelleri -- Species of plume moth
Wikipedia - Caprinia -- Genus of moths
Wikipedia - Capsula algae -- Species of moth
Wikipedia - Capsula sparganii -- Species of moth
Wikipedia - Capsule wardrobe -- collection of clothing items that do not go out of fashion
Wikipedia - Captain America and Nick Fury: The Otherworld War
Wikipedia - Captain America in other media
Wikipedia - Capua vulgana -- Species of moth
Wikipedia - Capuchin Sisters of Mother Rubatto
Wikipedia - Caradrina flavirena -- Species of moth
Wikipedia - Caradrina germainii -- Species of moth
Wikipedia - Caradrina gilva -- Species of moth
Wikipedia - Caradrina kadenii -- Species of moth
Wikipedia - Caradrina montana -- Species of moth
Wikipedia - Caradrina morpheus -- Species of moth
Wikipedia - Caradrina selini -- Species of moth
Wikipedia - Carcina quercana -- Species of moth
Wikipedia - Cardepia affinis -- Species of moth
Wikipedia - Cardepia sociabilis -- Species of moth
Wikipedia - Cardiocentric hypothesis
Wikipedia - Cardiothoracic surgery
Wikipedia - Card sharp -- Person who uses skill and deception to win at poker or other card games
Wikipedia - Career -- An individual's journey through learning, work, and other aspects of life
Wikipedia - Caregiver -- Person helping another with activities of daily living
Wikipedia - Cariacothrix -- Monotypic class of ciliate
Wikipedia - Caribou mother -- Inuit deity
Wikipedia - Carl-Heinz Schroth -- German actor
Wikipedia - Carl Jung -- Swiss psychiatrist and psychotherapist
Wikipedia - Carlo Prinoth -- Italian luger
Wikipedia - Carlos Campos (clothing brand) -- Honduran-born fashion designer
Wikipedia - Carl Reinhold Roth -- Swedish businessman and ironmaster
Wikipedia - Carlstrom Foothills -- Mountain in Ross Dependency, Antarctica
Wikipedia - Carl W. Hergenrother
Wikipedia - Carly Booth -- Scottish professional golfer (born 1992)
Wikipedia - Carnassial -- Mammal tooth type
Wikipedia - Carnation (brand) -- Brand of evaporated milk and other products
Wikipedia - Carole Middleton -- English businesswoman. Mother of Catherine, Duchess of Cambridge
Wikipedia - Caroline Hodgson -- Australian brothel proprietor
Wikipedia - Caroline Ingalls -- Mother of Laura Ingalls Wilder
Wikipedia - Carpatolechia aenigma -- Species of moth
Wikipedia - Carpatolechia alburnella -- Species of moth
Wikipedia - Carpatolechia decorella -- Species of moth
Wikipedia - Carpatolechia epomidella -- Species of moth
Wikipedia - Carpatolechia fugacella -- Species of moth
Wikipedia - Carpatolechia fugitivella -- Species of moth
Wikipedia - Carpatolechia intermediella -- Species of moth
Wikipedia - Carpatolechia minor -- Species of moth
Wikipedia - Carpatolechia notatella -- Species of moth
Wikipedia - Carpatolechia proximella -- Species of moth
Wikipedia - Carpenter Gothic
Wikipedia - Carpenter's Gothic -- Book by William Gaddis
Wikipedia - Carposina berberidella -- Species of moth
Wikipedia - Carposina gracillima -- Species of moth
Wikipedia - Carposina scirrhosella -- Species of moth
Wikipedia - Carposina viduana -- Species of moth
Wikipedia - Carsia sororiata -- Species of moth
Wikipedia - Carve the Mark -- Book by Veronica Roth
Wikipedia - Caryocolum albifaciella -- Species of moth
Wikipedia - Caryocolum alsinella -- Species of moth
Wikipedia - Caryocolum amaurella -- Species of moth
Wikipedia - Caryocolum arenbergeri -- Species of moth
Wikipedia - Caryocolum baischi -- Species of moth
Wikipedia - Caryocolum blandella -- Species of moth
Wikipedia - Caryocolum blandelloides -- Species of moth
Wikipedia - Caryocolum blandulella -- Species of moth
Wikipedia - Caryocolum bosalella -- Species of moth
Wikipedia - Caryocolum cassella -- Species of moth
Wikipedia - Caryocolum cauligenella -- Species of moth
Wikipedia - Caryocolum crepusculella -- Species of moth
Wikipedia - Caryocolum crypticum -- Species of moth
Wikipedia - Caryocolum dauphini -- Species of moth
Wikipedia - Caryocolum delphinatella -- Species of moth
Wikipedia - Caryocolum fibigerium -- Species of moth
Wikipedia - Caryocolum fraternella -- Species of moth
Wikipedia - Caryocolum gallagenellum -- Species of moth
Wikipedia - Caryocolum hispanicum -- Species of moth
Wikipedia - Caryocolum huebneri -- Species of moth
Wikipedia - Caryocolum interalbicella -- Species of moth
Wikipedia - Caryocolum jaspidella -- Species of moth
Wikipedia - Caryocolum junctella -- Species of moth
Wikipedia - Caryocolum klosi -- Species of moth
Wikipedia - Caryocolum kroesmanniella -- Species of moth
Wikipedia - Caryocolum laceratella -- Species of moth
Wikipedia - Caryocolum leucofasciatum -- Species of moth
Wikipedia - Caryocolum leucomelanella -- Species of moth
Wikipedia - Caryocolum leucothoracellum -- Species of moth
Wikipedia - Caryocolum marmorea -- Species of moth
Wikipedia - Caryocolum mazeli -- Species of moth
Wikipedia - Caryocolum moehringiae -- Species of moth
Wikipedia - Caryocolum mucronatella -- Species of moth
Wikipedia - Caryocolum oculatella -- Species of moth
Wikipedia - Caryocolum peregrinella -- Species of moth
Wikipedia - Caryocolum petrophila -- Species of moth
Wikipedia - Caryocolum petryi -- Species of moth
Wikipedia - Caryocolum provinciella -- Species of moth
Wikipedia - Caryocolum proxima -- Species of moth
Wikipedia - Caryocolum pullatella -- Species of moth
Wikipedia - Caryocolum repentis -- Species of moth
Wikipedia - Caryocolum saginella -- Species of moth
Wikipedia - Caryocolum schleichi -- Species of moth
Wikipedia - Caryocolum siculum -- Species of moth
Wikipedia - Caryocolum srnkai -- Species of moth
Wikipedia - Caryocolum stramentella -- Species of moth
Wikipedia - Caryocolum tischeriella -- Species of moth
Wikipedia - Caryocolum trauniella -- Species of moth
Wikipedia - Caryocolum tricolorella -- Species of moth
Wikipedia - Caryocolum vicinella -- Species of moth
Wikipedia - Caryocolum viscariella -- Species of moth
Wikipedia - Casa dei Tre Oci, Venice -- Neo-gothic palace on the island of Giudecca, Venice, Italy
Wikipedia - Cascading failure -- System of interconnected parts in which the failure of one or few parts can trigger the failure of others
Wikipedia - Case of the Naves Brothers -- 1967 film
Wikipedia - Cashmere wool -- Fiber obtained from cashmere goats and other types of goat
Wikipedia - Casilda consecraria -- Species of moth
Wikipedia - Cassiopeia (mother of Andromeda)
Wikipedia - Castell Coch -- 19th-century Gothic Revival castle in Tongwynlais, Wales
Wikipedia - Castelnuovo's contraction theorem -- Constructs the minimal model of a given smooth algebraic surface
Wikipedia - Caster angle -- Angular displacement of the steering axis from the vertical axis of a steered wheel in a car, motorcycle, bicycle or other vehicle, measured in the longitudinal direction / the angle between the pivot line and vertical
Wikipedia - Castlevania -- Action-adventure gothic horror video game series
Wikipedia - Catabena -- Genus of moths
Wikipedia - Catabenoides vitrina -- Species of moth
Wikipedia - Cataclysme riguata -- Species of moth
Wikipedia - Cataclysmic pole shift hypothesis
Wikipedia - Cataclysta lemnata -- Species of moth
Wikipedia - Catacometes hemiscia -- Species of moth
Wikipedia - Catacometes phanozona -- Species of moth
Wikipedia - Catacometes -- Genus of moths
Wikipedia - Catajana -- Genus of moths
Wikipedia - Catalina Foothills Unified School District -- PreK-12 school district for the Catalina Foothills area of Tucson, Arizona
Wikipedia - Catalina Swimwear -- Clothing manufacturer in California
Wikipedia - Catapterix crimaea -- Species of moth
Wikipedia - Catarhoe cuculata -- Species of moth
Wikipedia - Catarhoe rubidata -- Species of moth
Wikipedia - Catatinagma trivittellum -- Species of moth
Wikipedia - Cate Brothers
Wikipedia - Category:6th-century bishops in the Visigothic Kingdom
Wikipedia - Category:6th-century people of the Visigothic Kingdom
Wikipedia - Category:7th-century bishops in the Visigothic Kingdom
Wikipedia - Category:7th-century people of the Visigothic Kingdom
Wikipedia - Category:8th-century Visigothic people
Wikipedia - Category:9th-century Visigothic people
Wikipedia - Category:American psychotherapists
Wikipedia - Category:Apothecaries
Wikipedia - Category:Articles containing Gothic-language text
Wikipedia - Category:Articles contradicting other articles
Wikipedia - Category:Body psychotherapy
Wikipedia - Category:British psychotherapists
Wikipedia - Category:Buddhism and other religions
Wikipedia - Category:Burials at the Dorotheenstadt Cemetery
Wikipedia - Category:Canadian psychotherapists
Wikipedia - Category:Canonized Roman Catholic religious brothers
Wikipedia - Category:Chem-molar-mass both hardcoded and calculated
Wikipedia - Category:Christianity and other religions
Wikipedia - Category:Cognitive-behavioral psychotherapists
Wikipedia - Category:CS1 maint: others
Wikipedia - Category:Deaths from mesothelioma
Wikipedia - Category:Discoveries by Carl W. Hergenrother
Wikipedia - Category:Discoveries by Timothy B. Spahr
Wikipedia - Category:German psychotherapists
Wikipedia - Category:Gothic rock musicians
Wikipedia - Category:Gothic rock
Wikipedia - Category:Gothicus Maximus
Wikipedia - Category:Group psychotherapists
Wikipedia - Category:Hungarian psychotherapists
Wikipedia - Category:Hypnotherapists
Wikipedia - Category:Hypotheses
Wikipedia - Category:Hypothetical astronomical objects
Wikipedia - Category:Hypothetical spacecraft
Wikipedia - Category:Hypothetical technology
Wikipedia - Category:Infobox holiday (other)
Wikipedia - Category:Integrative psychotherapy
Wikipedia - Category:ISO language articles citing sources other than Ethnologue
Wikipedia - Category:Judaism and other religions
Wikipedia - Category:Linguistic theories and hypotheses
Wikipedia - Category:Logotherapy
Wikipedia - Category:Marist Brothers
Wikipedia - Category:Mary, mother of Jesus
Wikipedia - Category:Monotheistic religions
Wikipedia - Category:Mother Teresa
Wikipedia - Category:Ostrogothic Papacy
Wikipedia - Category:Pages using collapsible list with both background and text-align in titlestyle
Wikipedia - Category:People from Midlothian
Wikipedia - Category:People from Saxe-Gotha-Altenburg
Wikipedia - Category:Pothohari people
Wikipedia - Category:Psychodynamic psychotherapy
Wikipedia - Category:Psychotherapists
Wikipedia - Category:Psychotherapy
Wikipedia - Category:Timothy Leary
Wikipedia - Category:University of Chicago Booth School of Business alumni
Wikipedia - Category:University of Gothenburg alumni
Wikipedia - Category:Webarchive template other archives
Wikipedia - Category:Wikipedia template-protected pages other than templates and modules
Wikipedia - Category:Writers from Ostrobothnia (region)
Wikipedia - Category:Writers of Gothic fiction
Wikipedia - Catephia alchymista -- Species of moth
Wikipedia - Caterpillar -- Larva of a butterfly or moth
Wikipedia - Catharia -- Genus of moths
Wikipedia - Cathedral-Basilica of Our Crowned Mother of Palmar -- Seat of the Palmarian Catholic Church
Wikipedia - Cathedral of Blessed Mother Teresa in Pristina
Wikipedia - Cathedral of Saint Mother Teresa, Pristina
Wikipedia - Cathedral of the Immaculate Conception (Moscow) -- Neo-Gothic Catholic cathedral in Moscow
Wikipedia - Catherine Booth -- Englishwoman who co-founded The Salvation Army with her husband William
Wikipedia - Catherine Dorothea Burdett -- Irish novelist
Wikipedia - Catholic Church in Lesotho
Wikipedia - Cathy's Clown -- Everly Brothers song
Wikipedia - Catocala adultera -- Species of moth
Wikipedia - Catocala alabamae -- Species of moth
Wikipedia - Catocala amatrix -- Species of moth
Wikipedia - Catocala amestris -- Species of moth
Wikipedia - Catocala amica -- Species of moth
Wikipedia - Catocala brandti -- Species of moth
Wikipedia - Catocala coniuncta -- Species of moth
Wikipedia - Catocala conversa -- Species of moth
Wikipedia - Catocala desdemona -- Species of moth
Wikipedia - Catocala dilecta -- Species of moth
Wikipedia - Catocala disjuncta -- Species of moth
Wikipedia - Catocala diversa -- Species of moth
Wikipedia - Catocala electa -- Species of moth
Wikipedia - Catocala elocata -- Species of moth
Wikipedia - Catocala eutychea -- Species of moth
Wikipedia - Catocala fraxini -- Species of moth
Wikipedia - Catocala fulminea -- Species of moth
Wikipedia - Catocala gracilis -- Species of moth
Wikipedia - Catocala grynea -- Species of moth
Wikipedia - Catocala habilis -- Species of moth
Wikipedia - Catocala hermia -- Species of moth
Wikipedia - Catocala ilia -- Species of moth
Wikipedia - Catocala innubens -- Species of moth
Wikipedia - Catocala judith -- Species of moth
Wikipedia - Catocala junctura -- Species of moth
Wikipedia - Catocala kuangtungensis -- Species of moth
Wikipedia - Catocala lineella -- Species of moth
Wikipedia - Catocala lupina -- Species of moth
Wikipedia - Catocala mariana -- Species of moth
Wikipedia - Catocala meskei -- Species of moth
Wikipedia - Catocala micronympha -- Species of moth
Wikipedia - Catocala neglecta -- Species of moth
Wikipedia - Catocala neogama -- Species of moth
Wikipedia - Catocala nymphaea -- Species of moth
Wikipedia - Catocala nymphagoga -- Species of moth
Wikipedia - Catocala oberthueri -- Species of moth
Wikipedia - Catocala optata -- Species of moth
Wikipedia - Catocala pacta -- Species of moth
Wikipedia - Catocala palaeogama -- Species of moth
Wikipedia - Catocala parta -- Species of moth
Wikipedia - Catocala promissa -- Species of moth
Wikipedia - Catocala puerpera -- Species of moth
Wikipedia - Catocala relicta -- Species of moth
Wikipedia - Catocala retecta -- Species of moth
Wikipedia - Catocala separata -- Species of moth
Wikipedia - Catocala sponsa -- Species of moth
Wikipedia - Catocala sultana -- Species of moth
Wikipedia - Catocala ultronia -- Species of moth
Wikipedia - Catoptria acutangulellus -- Species of moth
Wikipedia - Catoptria biformellus -- Species of moth
Wikipedia - Catoptria bolivari -- Species of moth
Wikipedia - Catoptria captiva -- Species of moth
Wikipedia - Catoptria casalei -- Species of moth
Wikipedia - Catoptria casperella -- Species of moth
Wikipedia - Catoptria combinella -- Species of moth
Wikipedia - Catoptria conchella -- Species of moth
Wikipedia - Catoptria confusellus -- Species of moth
Wikipedia - Catoptria corsicellus -- Species of moth
Wikipedia - Catoptria digitellus -- Species of moth
Wikipedia - Catoptria dimorphellus -- Species of moth
Wikipedia - Catoptria domaviellus -- Species of moth
Wikipedia - Catoptria europaeica -- Species of moth
Wikipedia - Catoptria falsella -- Species of moth
Wikipedia - Catoptria fibigeri -- Species of moth
Wikipedia - Catoptria fulgidella -- Species of moth
Wikipedia - Catoptria furcatellus -- Species of moth
Wikipedia - Catoptria gozmanyi -- Species of moth
Wikipedia - Catoptria kasyi -- Species of moth
Wikipedia - Catoptria laevigatellus -- Species of moth
Wikipedia - Catoptria languidellus -- Species of moth
Wikipedia - Catoptria luctiferella -- Species of moth
Wikipedia - Catoptria lythargyrella -- Species of moth
Wikipedia - Catoptria maculalis -- Species of moth
Wikipedia - Catoptria majorellus -- Species of moth
Wikipedia - Catoptria margaritella -- Species of moth
Wikipedia - Catoptria myella -- Species of moth
Wikipedia - Catoptria mytilella -- Species of moth
Wikipedia - Catoptria olympica -- Species of moth
Wikipedia - Catoptria orientellus -- Species of moth
Wikipedia - Catoptria orobiella -- Species of moth
Wikipedia - Catoptria osthelderi -- Species of moth
Wikipedia - Catoptria pauperellus -- Species of moth
Wikipedia - Catoptria permiacus -- Species of moth
Wikipedia - Catoptria permutatellus -- Species of moth
Wikipedia - Catoptria petrificella -- Species of moth
Wikipedia - Catoptria pinella -- Species of moth
Wikipedia - Catoptria pyramidellus -- Species of moth
Wikipedia - Catoptria radiella -- Species of moth
Wikipedia - Catoptria siliciellus -- Species of moth
Wikipedia - Catoptria spatulelloides -- Species of moth
Wikipedia - Catoptria spatulellus -- Species of moth
Wikipedia - Catoptria speculalis -- Species of moth
Wikipedia - Catoptria staudingeri -- Species of moth
Wikipedia - Catoptria verellus -- Species of moth
Wikipedia - Catoptria zermattensis -- Species of moth
Wikipedia - Catovirus -- Hypothesized genus of giant double-stranded DNA-containing viruses
Wikipedia - Cat-sM-CM-,th -- Fictional cats and other felines
Wikipedia - Cauchas albiantennella -- Species of moth
Wikipedia - Cauchas anatolica -- Species of moth
Wikipedia - Cauchas breviantennella -- Species of moth
Wikipedia - Cauchas fibulella -- Species of moth
Wikipedia - Cauchas leucocerella -- Species of moth
Wikipedia - Cauchas rufifrontella -- Species of moth
Wikipedia - Cauchas rufimitrella -- Species of moth
Wikipedia - Cauchy principal value -- Method for assigning values to certain improper integrals which would otherwise be undefined
Wikipedia - Cauchy's theorem (geometry) -- Convex polytopes in RM-BM-3 with congruent corresponding faces must be congruent to each other
Wikipedia - Caulastrocecis gypsella -- Species of moth
Wikipedia - Causal loop -- Sequence of events in which an event is among the causes of another event, which in turn is among the causes of the first-mentioned event
Wikipedia - Cave pearl -- Spherical speleothem concreted concentrically
Wikipedia - Caves of Hotton -- Speleothem caves near Hotton in Belgium
Wikipedia - Ceanothus thyrsiflorus -- Species of evergreen shrub
Wikipedia - Cecil Chetwynd Kerr, Marchioness of Lothian -- British aristocrat and Catholic convert
Wikipedia - Cecilia Roth -- Argentine actress
Wikipedia - Cecil Roth -- British historian (1899-1970)
Wikipedia - Cedestis gysseleniella -- Species of moth
Wikipedia - Cedestis subfasciella -- Species of moth
Wikipedia - Celaena haworthii -- Species of moth
Wikipedia - Celebrity Big Brother (British series 10) -- Season of television series
Wikipedia - Celebrity Big Brother (British series 20) -- Season of television series
Wikipedia - Cell adhesion -- The attachment of a cell, either to another cell or to an underlying substrate such as the extracellular matrix, via cell adhesion molecules.
Wikipedia - Cell potency -- Ability of a cell to differentiate into other cell types
Wikipedia - Cell site -- Cellular telephone site where antennae and electronic communications equipment are placed - typically on a radio mast, tower, or other raised structure - to create a cell (or adjacent cells) in a cellular network
Wikipedia - Celtic brooch -- Ring-and-pin clothing fastener
Wikipedia - Celtic Otherworld -- Realm of the deities in Celtic mythology
Wikipedia - Celypha flavipalpana -- Species of moth
Wikipedia - Celypha woodiana -- Species of moth
Wikipedia - Cenarchis -- Genus of moths
Wikipedia - Cenothyla -- Genus of beetles
Wikipedia - Centered trochoid -- Geometric curve formed by a circle rolling along another circle
Wikipedia - Central Asian clothing -- Traditional costumes of Central Asia
Wikipedia - Central Ostrobothnia -- Region of Finland
Wikipedia - Centrartha -- Genus of moths
Wikipedia - Centre-right politics -- politics that lean to the right of the spectrum, but closer to center than others
Wikipedia - Ceolnoth -- 9th-century Anglo-Saxon Archbishop of Canterbury
Wikipedia - Cephalothorax -- Arachnid tagma
Wikipedia - Cepphis advenaria -- Species of moth
Wikipedia - Ceracanthia vepreculella -- Species of moth
Wikipedia - Cerace malayana -- Species of moth
Wikipedia - Ceramica pisi -- Species of moth
Wikipedia - Ceramic art -- Decorative objects made from clay and other raw materials by the process of pottery
Wikipedia - Ceranemota albertae -- Species of false owlet moth
Wikipedia - Ceranemota amplifascia -- Species of false owlet moth
Wikipedia - Ceranemota crumbi -- Species of false owlet moth
Wikipedia - Ceranemota fasciata -- Species of false owlet moth
Wikipedia - Ceranemota improvisa -- Species of false owlet moth
Wikipedia - Ceranemota partida -- Species of false owlet moth
Wikipedia - Ceranemota semifasciata -- Species of false owlet moth
Wikipedia - Ceranemota tearlei -- Species of false owlet moth
Wikipedia - Cerapteryx graminis -- Species of moth
Wikipedia - Cerastis faceta -- Species of moth
Wikipedia - Cerastis leucographa -- Species of moth
Wikipedia - Cerastis rubricosa -- Species of moth
Wikipedia - Ceratoclasis -- Genus of moths
Wikipedia - Ceratomia amyntor -- Species of moth
Wikipedia - Ceratomia catalpae -- Species of moth
Wikipedia - Ceratomia undulosa -- Species of moth
Wikipedia - Ceratothoa steindachneri -- Sap-sucking hemipteran bug
Wikipedia - Cerconota impressella -- Species of moth
Wikipedia - Cerconota -- Genus of moths
Wikipedia - Cerro del Diablo -- Foothill in Ponce, Puerto Rico, United States
Wikipedia - Cerro del Vigia -- Foothill in Ponce, Puerto Rico
Wikipedia - Cerura erminea -- Species of moth
Wikipedia - Cerurographa -- Genus of moths
Wikipedia - Chaco nothura -- Subspecies of bird
Wikipedia - Chaetothiersia -- Genus of fungi
Wikipedia - Chalcidoptera -- Genus of moths
Wikipedia - Chalciope (moth) -- Genus of moths
Wikipedia - Chalcoela iphitalis -- Species of moth
Wikipedia - Chalcothea -- Genus of beetles
Wikipedia - Chalenata -- Genus of moths
Wikipedia - Chalicothere -- Family of extinct mammals
Wikipedia - Challenge hypothesis
Wikipedia - Chamaesphecia aerifrons -- Species of moth
Wikipedia - Chamaesphecia albiventris -- Species of moth
Wikipedia - Chamaesphecia alysoniformis -- Species of moth
Wikipedia - Chamaesphecia anatolica -- Species of moth
Wikipedia - Chamaesphecia annellata -- Species of moth
Wikipedia - Chamaesphecia anthraciformis -- Species of moth
Wikipedia - Chamaesphecia astatiformis -- Species of moth
Wikipedia - Chamaesphecia bibioniformis -- Species of moth
Wikipedia - Chamaesphecia crassicornis -- Species of moth
Wikipedia - Chamaesphecia doleriformis -- Species of moth
Wikipedia - Chamaesphecia empiformis -- Species of moth
Wikipedia - Chamaesphecia euceraeformis -- Species of moth
Wikipedia - Chamaesphecia gorbunovi -- Species of moth
Wikipedia - Chamaesphecia hungarica -- Species of moth
Wikipedia - Chamaesphecia leucopsiformis -- Species of moth
Wikipedia - Chamaesphecia masariformis -- Species of moth
Wikipedia - Chamaesphecia maurusia -- Species of moth
Wikipedia - Chamaesphecia minoica -- Species of moth
Wikipedia - Chamaesphecia mysiniformis -- Species of moth
Wikipedia - Chamaesphecia osmiaeformis -- Species of moth
Wikipedia - Chamaesphecia oxybeliformis -- Species of moth
Wikipedia - Chamaesphecia palustris -- Species of moth
Wikipedia - Chamaesphecia proximata -- Species of moth
Wikipedia - Chamaesphecia ramburi -- Species of moth
Wikipedia - Chamaesphecia schmidtiiformis -- Species of moth
Wikipedia - Chamaesphecia staudingeri -- Species of moth
Wikipedia - Chamaesphecia tenthrediniformis -- Species of moth
Wikipedia - Chamaesphecia thracica -- Species of moth
Wikipedia - Chameleon particle -- Hypothetical scalar particle that couples to matter more weakly than gravity
Wikipedia - Chanalert Meenayothin -- Thai Muay Thai fighter
Wikipedia - Chance Brothers -- Former glass-manufacturers in Smethwick, England.
Wikipedia - Chandata aglaja -- Species of moth
Wikipedia - Chandrabati Kotha -- Bengali film
Wikipedia - Chandroth Vasudevan Radhakrishnan -- Indian software developer (b. 1953)
Wikipedia - Chang and Eng Bunker -- Thai-American conjoined twin brothers
Wikipedia - Change Nothing (song) -- 2012 single by Jessica Sanchez
Wikipedia - Characteristic (algebra) -- In a field of a ring, the smallest positive integer, if any, such that the sum of n ones equals 0; zero otherwise
Wikipedia - Charadra deridens -- Species of moth
Wikipedia - Charanyca trigrammica -- Species of moth
Wikipedia - Charcot-Marie-Tooth disease -- Neuromuscular disease that is characterized by a slowly progressive degeneration of the muscles of the foot, lower leg, hand and forearm
Wikipedia - Chariaspilates -- Genus of moths
Wikipedia - Charisma -- Charm that can inspire devotion in others
Wikipedia - Charissa glaucinaria -- Species of moth
Wikipedia - Charissa obscurata -- Species of moth
Wikipedia - Charissa pullata -- Species of moth
Wikipedia - Charissa variegata -- Species of moth
Wikipedia - Charles and Augustus Storrs -- American brothers who co-founded the University of Connecticut
Wikipedia - Charles Booth (bishop)
Wikipedia - Charles Booth (philanthropist)
Wikipedia - Charles-Ferdinand Nothomb -- Belgian politician
Wikipedia - Charles G. Booth -- <put desc here>
Wikipedia - Charles Geerts (businessman) -- Brothel owner
Wikipedia - Charles Oboth Ofumbi -- Ugandan politician
Wikipedia - Charles O'Hara Booth -- Commandant-in-chief of Port Arthur penal colony
Wikipedia - Charles Parker (detective) -- Fictional character created by Dorothy L. Sayers
Wikipedia - Charles Rothschild -- English entomologist and member of the prominent Rothschild family
Wikipedia - Charles Spencer, 9th Earl Spencer -- Brother of Diana, Princess of Wales
Wikipedia - Charles Timothy Brooks
Wikipedia - Charles Tooth -- Anglican clergyman and founder of St Mark's English Church, Florence
Wikipedia - Charlie Sloth -- English DJ, producer and TV presenter
Wikipedia - Charlotte Booth -- British archaeologist and egyptologist
Wikipedia - Charlotte Hayes -- British brothel keeper
Wikipedia - Charlotte Pothuis -- Dutch painter
Wikipedia - Charlotte Russe (clothing retailer) -- Clothing retail chain store
Wikipedia - Chascotheca neopeltandra -- Species of plant
Wikipedia - Chasmina candida -- Species of moth
Wikipedia - Chaverim -- Orthodox Jewish International volunteer organizations which provide roadside assistance and other non-medical emergency help at home or on the road
Wikipedia - Cheerios effect -- Phenomenon that occurs when floating objects that do not normally float attract one another
Wikipedia - Cheesecloth -- Loosely woven carded cotton cloth used primarily in cooking and cheesemaking
Wikipedia - Chef salad -- U.S. salad consisting of items such as hard-boiled eggs, one or more varieties of meat (e.g. ham, turkey, chicken, roast beef), tomatoes, cucumbers, and/or cheese, placed upon a bed of tossed lettuce or other leaf vegetables; a variety of dressings may be used
Wikipedia - Cheilotheca -- Genus of flowering plants in the heath family Ericaceae
Wikipedia - Cheirothrix lewisii -- Species of fish
Wikipedia - Chelis maculosa -- Species of moth
Wikipedia - Chelis simplonica -- Species of moth
Wikipedia - Chelis -- Genus of tiger moth
Wikipedia - Chemical energy -- Potential of a chemical substance to undergo a transformation through a chemical reaction to transform other chemical substances
Wikipedia - Chemical equilibrium -- State which both reactants and products are present in concentrations which have no further tendency to change with time
Wikipedia - Chemical warfare -- Using poison gas or other toxins in war
Wikipedia - Chemotherapy -- Treatment of cancer using drugs that inhibit cell division or kill cells
Wikipedia - Cherchera -- Genus of moths
Wikipedia - Cherry (2021 film) -- 2021 film by Russo Brothers
Wikipedia - Chersadaula ochrogastra -- Species of moth
Wikipedia - Chersotis alpestris -- Species of moth
Wikipedia - Chersotis andereggii -- Species of moth
Wikipedia - Chersotis cuprea -- Species of moth
Wikipedia - Chersotis elegans -- Species of moth
Wikipedia - Chersotis fimbriola -- Species of moth
Wikipedia - Chersotis laeta -- Species of moth
Wikipedia - Chersotis larixia -- Species of moth
Wikipedia - Chersotis margaritacea -- Species of moth
Wikipedia - Chersotis multangula -- Species of moth
Wikipedia - Chersotis ocellina -- Species of moth
Wikipedia - Chersotis oreina -- Species of moth
Wikipedia - Chersotis rectangula -- Species of moth
Wikipedia - Chesias capriata -- Species of moth
Wikipedia - Chesias isabella -- Species of moth
Wikipedia - Chesias rufata -- Species of moth
Wikipedia - Chess King -- American men's clothing retailer
Wikipedia - Chestnut clearwing moth -- Extinct species of moth
Wikipedia - Chestnut ermine moth -- Extinct species of moth
Wikipedia - Chevalier de Mailly -- Courtesy title accorded in France to a younger brother of the marquis in each generation
Wikipedia - Chezala carella -- Species of moth
Wikipedia - Chicken Ranch (Nevada) -- Legal brothel near Pahrump, Nevada
Wikipedia - Chicken Ranch (Texas) -- Former brothel in Texas
Wikipedia - Chico's (clothing retailer) -- American retail company
Wikipedia - Chief Kno-Tah -- Statue by Peter Wolf Toth
Wikipedia - Childbirth -- Expulsion of a fetus from the pregnant mother's uterus
Wikipedia - Child psychotherapy
Wikipedia - Children, Mother, and the General -- 1955 film
Wikipedia - Chillicothe Correctional Institution -- American medium security prison
Wikipedia - Chillicothe Turnpike -- 19th century roadway in Ohio, United States
Wikipedia - Chilodes maritimus -- Species of moth
Wikipedia - Chilo luteellus -- Species of moth
Wikipedia - Chilo phragmitella -- Species of moth
Wikipedia - Chilo pulverosellus -- Species of moth
Wikipedia - Chilo suppressalis -- Species of moth
Wikipedia - Chima jeogori -- Korean women's clothing
Wikipedia - Chimerothalassius -- Genus of Dolichopodid flies
Wikipedia - Chino cloth -- Cotton twill cloth
Wikipedia - Chionodes apolectella -- Species of moth
Wikipedia - Chionodes bastuliella -- Species of moth
Wikipedia - Chionodes bicolor -- Species of moth
Wikipedia - Chionodes continuella -- Species of moth
Wikipedia - Chionodes distinctella -- Species of moth
Wikipedia - Chionodes electella -- Species of moth
Wikipedia - Chionodes fumatella -- Species of moth
Wikipedia - Chionodes hayreddini -- Species of moth
Wikipedia - Chionodes hinnella -- Species of moth
Wikipedia - Chionodes holosericella -- Species of moth
Wikipedia - Chionodes ignorantella -- Species of moth
Wikipedia - Chionodes luctuella -- Species of moth
Wikipedia - Chionodes lugubrella -- Species of moth
Wikipedia - Chionodes mediofuscella -- Species of moth
Wikipedia - Chionodes mongolica -- Species of moth
Wikipedia - Chionodes nebulosella -- Species of moth
Wikipedia - Chionodes nubilella -- Species of moth
Wikipedia - Chionodes obscurusella -- Species of moth
Wikipedia - Chionodes perpetuella -- Species of moth
Wikipedia - Chionodes praeclarella -- Species of moth
Wikipedia - Chionodes soella -- Species of moth
Wikipedia - Chionodes tragicella -- Species of moth
Wikipedia - Chionodes viduella -- Species of moth
Wikipedia - Chionodes violacea -- Species of moth
Wikipedia - Chiron (hypothetical moon) -- Hypothetical moon of Saturn
Wikipedia - Chiseltooth wrasse -- Species of fish
Wikipedia - Chisel -- Tool for cutting and carving wood, stone, metal, or other hard materials
Wikipedia - Chloantha hyperici -- Species of moth
Wikipedia - Chlorissa cloraria -- Species of moth
Wikipedia - Chlorissa viridata -- Species of moth
Wikipedia - Chloroclysta miata -- Species of moth
Wikipedia - Chloroclysta siterata -- Species of moth
Wikipedia - Chloroclystis coloptila -- Species of moth
Wikipedia - Chloroclystis gymnoscelides -- Species of moth
Wikipedia - Chloroclystis ignava -- Species of moth.
Wikipedia - Chloroclystis perissa -- Species of moth
Wikipedia - Chloroclystis rietzi -- Species of moth
Wikipedia - Chlorothalonil -- Fungicide
Wikipedia - Chlorotherion -- Genus of beetles
Wikipedia - Chlorprothixene
Wikipedia - Chlothar III
Wikipedia - Chlothar II
Wikipedia - Chlothar IV
Wikipedia - Chlothar I -- King of the Franks
Wikipedia - Choline -- Chemical compound that is an essential nutrient for humans and many other animals
Wikipedia - Cholius luteolaris -- Species of moth
Wikipedia - Chondrostega vandalicia -- Species of moth
Wikipedia - Chord (geometry) -- Geometric line segment whose endpoints both lie on the curve
Wikipedia - Choreutis diana -- Species of moth
Wikipedia - Choreutis nemorana -- Species of moth
Wikipedia - Choreutis pariana -- Species of moth
Wikipedia - Choreutis -- Namesake genus of the "metalmark moth" family Choreutidae
Wikipedia - Choristoneura metasequoiacola -- Species of moth
Wikipedia - Choristoneura murinana -- Species of moth
Wikipedia - Choristoneura -- Genus of moths in the family Tortricidae
Wikipedia - Choristostigma -- Genus of moths
Wikipedia - Chorizomena -- Genus of geometer moths (Geometridae) in subfamily Sterrhinae
Wikipedia - Chortodes fluxa -- Species of moth
Wikipedia - Chortodes morrisii -- Species of moth
Wikipedia - Chris Noth -- American actor
Wikipedia - Chris Robinson Brotherhood -- American blues rock band
Wikipedia - Christa Luding-Rothenburger -- German cyclist and speed skater
Wikipedia - Christiaan Both (ecologist) -- Dutch ecologist
Wikipedia - Christiaan Both -- Dutch sports shooter
Wikipedia - Christian atheism -- Atheism while following the other teachings of Jesus
Wikipedia - Christian Brothers Academy (New Jersey) -- Private school in Monmouth County, New Jersey, United States
Wikipedia - Christian clothing -- Dress codes among Christian worshippers
Wikipedia - Christian Death -- American gothic rock band
Wikipedia - Christianity and other religions -- Christianity's relationship with other world religions, and the differences and similarities.
Wikipedia - Christianity in Ireland -- Largest religion in Ireland, Roman Catholic, Protestant, Orthodox and others
Wikipedia - Christianity in Lesotho
Wikipedia - Christian republic -- Government that is both Christian and republican
Wikipedia - Christina Enroth-Cugell -- Vision scientist
Wikipedia - Christine Collins -- American mother of disappeared son
Wikipedia - Christmas and holiday season -- Period covering Christmas and other holidays
Wikipedia - Christopher Booth -- English physician
Wikipedia - Christopher Grotheer -- German skeleton racer
Wikipedia - Christopher Strong -- 1933 film by Dorothy Arzner
Wikipedia - Christopher Timothy -- Welsh actor
Wikipedia - Christoph Rothmann
Wikipedia - Christ Taking Leave of his Mother (Lotto) -- 1521 painting by Lorenzo Lotto
Wikipedia - Christ taking leave of his Mother -- Theme in Christian art
Wikipedia - Christy Moore and Friends -- Album by Christy Moore and others
Wikipedia - Chromatic scale -- Musical scale with twelve pitches, each a semitone, also known as a half-step, above or below another
Wikipedia - Chromotherapy -- Alternative medicine method also known as color therapy
Wikipedia - Chronica Gothorum Pseudoisidoriana -- Medieval chronicle of the history of Spain.
Wikipedia - Chronic fatigue syndrome -- Medical condition involving extreme fatigue among other symptoms
Wikipedia - Chronotherapy (sleep phase) -- Treatment for sleep disorder
Wikipedia - Chronotherapy (treatment scheduling) -- Use of circadian or other rhythmic cycles of a condition's symptoms in applying therapy
Wikipedia - Chrysiridia rhipheus -- Species of moth
Wikipedia - Chrysobothrini -- Tribe of beetles
Wikipedia - Chrysobothris tranquebarica -- Species of insectbeetle
Wikipedia - Chrysobothris -- Genus of beetles
Wikipedia - Chrysoclista abchasica -- Species of moth
Wikipedia - Chrysoclista lathamella -- Species of moth
Wikipedia - Chrysoclista linneella -- Species of moth
Wikipedia - Chrysoclista splendida -- Species of moth
Wikipedia - Chrysocrambus craterellus -- Species of moth
Wikipedia - Chrysocrambus linetella -- Species of moth
Wikipedia - Chrysoctenis -- Genus of moths
Wikipedia - Chrysodeixis includens -- Species of moth
Wikipedia - Chrysoesthia atriplicella -- Species of moth
Wikipedia - Chrysoesthia drurella -- Species of moth
Wikipedia - Chrysoesthia eppelsheimi -- Species of moth
Wikipedia - Chrysoesthia sexguttella -- Species of moth
Wikipedia - Chrysonoma fascialis -- Species of moth
Wikipedia - Chrysoteuchia culmella -- Species of moth
Wikipedia - Chrysothemis
Wikipedia - Chrysothrix candelaris -- Species of fungus
Wikipedia - Chthonothrips -- Genus of thrips
Wikipedia - Chuckle Brothers -- English children's entertainers
Wikipedia - Chudnovsky brothers -- American mathematicians
Wikipedia - Chupkotha -- Bengali web series
Wikipedia - Churches of Christ -- Autonomous Christian congregations associated with one another through distinct beliefs and practices
Wikipedia - Church of God (Jerusalem Acres) -- Holiness Pentecostal body that descends from the Christian Union movement of Richard Spurling, A. J. Tomlinson and others
Wikipedia - Church of St Augustine of Canterbury, Wiesbaden -- Gothic Revival church in Wiesbaden
Wikipedia - Church of St. Joseph the Betrothed, Vilnius -- Church in Vilnius, Lithuania
Wikipedia - Church of St. Mary, Mother of the Church (Fishkill, New York)
Wikipedia - Church of the East -- An Eastern Christian Church that in 410 organised itself within the Sasanid Empire and in 424 declared its leader independent of other Christian leaders; from the Persian Empire it spread to other parts of Asia in late antiquity and the Middle Ages
Wikipedia - Church of the Holy Mother of God (Aleppo)
Wikipedia - Church of the Holy Sepulchre, Miechow -- 14th-century Gothic basilica in Miechow, Poland
Wikipedia - Church of the Holy Venerable Mother Parascheva
Wikipedia - Churidar -- Tightly fitting trousers worn by both men and women in South Asia
Wikipedia - Cibyra munona -- Species of moth
Wikipedia - Cibyra terea -- Species of moth
Wikipedia - Cibyra -- Genus of moths
Wikipedia - Cidaria fulvata -- Species of moth
Wikipedia - Cilix algirica -- Species of hook-tip moth
Wikipedia - Cilix argenta -- Species of hook-tip moth
Wikipedia - Cilix asiatica -- Species of hook-tip moth
Wikipedia - Cilix danieli -- Species of hook-tip moth
Wikipedia - Cilix depalpata -- Species of hook-tip moth
Wikipedia - Cilix filipjevi -- Species of hook-tip moth
Wikipedia - Cilix hispanica -- Species of hook-tip moth
Wikipedia - Cilix patula -- Species of hook-tip moth
Wikipedia - Cilix tatsienluica -- Species of hook-tip moth
Wikipedia - Cingulid -- A tooth present in some species of animals
Wikipedia - Cinthia Knoth -- Brazilian sailor
Wikipedia - Circumpolar deep water -- The water mass in the Pacific and Indian oceans formed by mixing of other water masses in the region
Wikipedia - Cirrhochrista metisalis -- Species of moth
Wikipedia - Cirrhochrista -- Genus of moths
Wikipedia - Cirromitra tetratherma -- Species of moth
Wikipedia - Cirrus (biology) -- Long, thin structures in both vertebrate and invertebrate animals
Wikipedia - Cisseps fulvicollis -- Species of moth
Wikipedia - Citioica anthonilis -- Species of moth
Wikipedia - Civil and political rights -- Rights preventing the infringement of personal freedom by other social actors
Wikipedia - Civilian Clothes -- 1920 film by Hugh Ford
Wikipedia - CKGN-FM -- Radio station in Kapuskasing and Smooth Rock Falls, Ontario
Wikipedia - Cladotheria -- legion of mammals
Wikipedia - Claimed moons of Earth -- Claims that Earth may have other natural satellites
Wikipedia - Claire Booth -- Claire Booth
Wikipedia - Clam chowder -- Soup containing clams and broth or milk
Wikipedia - Clara Schroth -- American gymnast
Wikipedia - Clare Boothe Luce
Wikipedia - Clare Booth Luce
Wikipedia - Clarkenia pantherina -- Species of moth
Wikipedia - Clarkeulia dubia -- Species of moth
Wikipedia - Classical Adlerian psychotherapy
Wikipedia - Classical mythology -- Both the body of and the study of myths from the ancient Greeks and Romans as they are used or transformed by cultural reception
Wikipedia - Classic Sportswear -- Australian sports clothing manufacturer
Wikipedia - Claude Steiner -- American psychotherapist & psychologist (1935-2017)
Wikipedia - Claudia Roth (paleobiologist)
Wikipedia - Claudia Roth -- German politician
Wikipedia - Claudius Gothicus -- Roman emperor from 268 to 270
Wikipedia - Clavigesta sylvestrana -- Species of moth
Wikipedia - CLAW hypothesis -- A hypothesised negative feedback loop connecting the marine biota and the climate
Wikipedia - Cleaner fish -- Fish that remove parasites and dead tissue from other species
Wikipedia - Cleaning agent -- Substance used to remove dirt or other contaminants
Wikipedia - Cleaning -- Activity that purifies people, animals and objects of dirt and other particles
Wikipedia - Clemens C. J. Roothaan
Wikipedia - Clemensia albata -- Species of moth
Wikipedia - Cleonymia baetica -- Species of moth
Wikipedia - Cleonymia yvanii -- Species of moth
Wikipedia - Cleora acaciaria -- Species of moth
Wikipedia - Cleora cinctaria -- Species of moth
Wikipedia - Cleora fraterna -- Species of moth
Wikipedia - Cleora inelegans -- Species of moth
Wikipedia - Cleora injectaria -- Species of moth
Wikipedia - Cleora inoffensa -- Species of moth
Wikipedia - Cleora leucophaea -- Species of moth
Wikipedia - Cleora munditibia -- Species of moth
Wikipedia - Cleora projecta -- Species of moth
Wikipedia - Cleora repetita -- Species of moth
Wikipedia - Cleora samoana -- Species of moth
Wikipedia - Cleora scriptaria -- Species of moth
Wikipedia - Cleora sublunaria -- Species of moth
Wikipedia - Cleora tora -- Species of moth
Wikipedia - Cleora transversaria -- Species of moth
Wikipedia - Cleorodes -- Genus of moths
Wikipedia - Clepsis consimilana -- Species of moth
Wikipedia - Clepsis flavidana -- Species of moth
Wikipedia - Clepsis neglectana -- Species of moth
Wikipedia - Clepsis pallidana -- Species of moth
Wikipedia - Clepsis rurinana -- Species of moth
Wikipedia - Clepsis senecionana -- Species of moth
Wikipedia - Cleptotypodes -- Genus of moths
Wikipedia - Clerical clothing -- Distinctive clothing worn by Christian clergy
Wikipedia - Clethrogyna antiquoides -- Species of moth
Wikipedia - Clethrogyna aurolimbata -- Species of moth
Wikipedia - Cleveland Street scandal -- Discovery in 1889 of male brothel in London
Wikipedia - Clifton, Rotherham -- Suburb of Rotherham, South Yorkshire, England
Wikipedia - Climate of Colombia -- Tropical and isothermal
Wikipedia - Climatotherapy
Wikipedia - Cliniodes iopolia -- Species of moth
Wikipedia - Clio-Danae Othoneou -- Greek actress and musician (born 1979)
Wikipedia - Clip art -- Graphic illustrations created for reuse by others
Wikipedia - Clitic -- Morpheme with syntactic characteristics of a word but with phonological dependence on another word
Wikipedia - Clive Okoth -- Ugandan airline pilot
Wikipedia - Cloaked pug -- Species of moth
Wikipedia - Clopen set -- Subset that is both open and closed
Wikipedia - Close Brothers Group -- UK merchant banking group, providing lending, deposit taking, wealth management and securities trading
Wikipedia - Closer than a Brother -- 1925 film
Wikipedia - Closet -- Enclosed space used for storage, particularly that of clothes
Wikipedia - Close-Up (toothpaste) -- American brand of toothpaste
Wikipedia - Clostera anachoreta -- Species of moth
Wikipedia - Clostera anastomosis -- Species of moth
Wikipedia - Clostera curtula -- Species of moth
Wikipedia - Clostera pigra -- Species of moth
Wikipedia - Clothaire II
Wikipedia - Clothar II
Wikipedia - Clothed female, naked male -- Genre of erotica
Wikipedia - Clothes (1914 film) -- 1914 film
Wikipedia - Clothes (1920 film) -- 1920 film
Wikipedia - Clothes iron -- Tool or appliance for smoothing cloth using heat and pressure
Wikipedia - Clothes Make the Man (1921 film) -- 1921 film
Wikipedia - Clothes Make the Man (1940 film) -- 1940 film
Wikipedia - Clothes Make the Man -- 1915 film
Wikipedia - Clothes Make the Pirate -- 1925 film by Maurice Tourneur
Wikipedia - Clothes Make the Woman
Wikipedia - Clothes Off!! -- 2007 single by Gym Class Heroes
Wikipedia - Clothespin -- Fastener for hanging clothes for drying
Wikipedia - Clothes steamer -- Device used to remove wrinkles from garments and fabrics
Wikipedia - Clothes
Wikipedia - Cloth face mask -- mask made of common textiles worn over the mouth and nose
Wikipedia - Cloth hall
Wikipedia - Clothiers Creek -- Town in New South Wales, Australia
Wikipedia - Clothilde (musician) -- French singer
Wikipedia - Clothing in ancient Egypt
Wikipedia - Clothing in ancient Greece -- Clothing style in ancient Greece.
Wikipedia - Clothing in ancient Rome -- Clothing style in ancient Rome.
Wikipedia - Clothing industry -- Industry encompassing the design, manufacturing, wholesaling and retailing of clothes
Wikipedia - Clothing in India -- Garments in the south Asian country of India
Wikipedia - Clothing in the ancient world -- What people wore in antiquity as inferred from archaeological and historical evidence
Wikipedia - Clothing technology -- Technology involving the manufacturing and innovation of clothing materials
Wikipedia - Clothing
Wikipedia - Clothkits -- A clothing company
Wikipedia - Cloth menstrual pad -- Cloth pads to prevent menstrual fluid from leaking onto clothes
Wikipedia - Cloth merchant -- One who sells cloth
Wikipedia - Cloth of St Gereon
Wikipedia - Clotho -- One of the Fates of Greek Mythology
Wikipedia - Clothru
Wikipedia - Clothtech -- Technical textiles for clothing and footwear applications.
Wikipedia - Cloth
Wikipedia - Cloud computing -- Form of Internet-based computing that provides shared computer processing resources and data to computers and other devices on demand
Wikipedia - Clouded border -- Species of moth
Wikipedia - Cloud Nothings -- American indie rock band
Wikipedia - Clouds of Witness -- 1926 novel by Dorothy L. Sayers
Wikipedia - Clytie illunaris -- Species of moth
Wikipedia - Clytie syriaca -- Species of moth
Wikipedia - CM-EM-^MatlM-DM-+cue -- Aztec mother goddess
Wikipedia - Cnaemidophorus horribilis -- Species of plume moth
Wikipedia - Cnaemidophorus rhododactyla -- Species of plume moth
Wikipedia - Cnaemidophorus smithi -- Species of plume moth
Wikipedia - Cnaemidophorus urbicella -- Species of plume moth
Wikipedia - Cnaemidophorus -- Plume moth genus
Wikipedia - Cnaphalocrocis cochrusalis -- Species of moth
Wikipedia - Cnaphalocrocis medinalis -- Species of moth
Wikipedia - Cnaphalocrocis poeyalis -- Species of moth
Wikipedia - Cnaphalocrocis trapezalis -- Species of moth
Wikipedia - Cnaphalocrocis -- Genus of moths
Wikipedia - Cnephasia alticolana -- Species of moth
Wikipedia - Cnephasia asseclana -- Species of moth
Wikipedia - Cnephasia communana -- Species of moth
Wikipedia - Cnephasia cupressivorana -- Species of moth
Wikipedia - Cnephasia gueneeana -- Species of moth
Wikipedia - Cnephasia hellenica -- Species of moth
Wikipedia - Cnephasia heringi -- Species of moth
Wikipedia - Cnephasia incertana -- Species of moth
Wikipedia - Cnephasia stephensiana -- Species of moth
Wikipedia - Coastal erosion -- The loss or displacement of land along the coastline due to the action of waves, currents, tides. wind-driven water, waterborne ice, or other impacts of storms
Wikipedia - Coastal meadow -- Meadows near coastlines or otherwise in the coastal zone
Wikipedia - Coa vestis -- Wild silk textile from the island of Kos, used for clothing in Ancient Greece and Rome
Wikipedia - Cobalt bomb -- Hypothetical salted bomb
Wikipedia - Cobra Juicy -- album by Black Moth Super Rainbow
Wikipedia - Cobubatha ochrocraspis -- Species of moth
Wikipedia - Coccidiphila danilevskyi -- Species of moth
Wikipedia - Coccidiphila gerasimovi -- Species of moth
Wikipedia - Coccidiphila ledereriella -- Species of moth
Wikipedia - Coccothrinax spirituana -- Cuban palm tree
Wikipedia - Cochrane Library -- Collection of databases in medicine and other healthcare specialties
Wikipedia - Cochylidia heydeniana -- Species of moth
Wikipedia - Cochylidia implicitana -- Species of moth
Wikipedia - Cochylidia rupicola -- Species of moth
Wikipedia - Cochylidia subroseana -- Species of moth
Wikipedia - Cochylimorpha agenjoi -- Species of moth
Wikipedia - Cochylimorpha blandana -- Species of moth
Wikipedia - Cochylimorpha clathrana -- Species of moth
Wikipedia - Cochylimorpha cultana -- Species of moth
Wikipedia - Cochylimorpha decolorella -- Species of moth
Wikipedia - Cochylimorpha discolorana -- Species of moth
Wikipedia - Cochylimorpha discopunctana -- Species of moth
Wikipedia - Cochylimorpha elongana -- Species of moth
Wikipedia - Cochylimorpha erlebachi -- Species of moth
Wikipedia - Cochylimorpha fucatana -- Species of moth
Wikipedia - Cochylimorpha fucosa -- Species of moth
Wikipedia - Cochylimorpha halophilana -- Species of moth
Wikipedia - Cochylimorpha hilarana -- Species of moth
Wikipedia - Cochylimorpha jucundana -- Species of moth
Wikipedia - Cochylimorpha obliquana -- Species of moth
Wikipedia - Cochylimorpha perfusana -- Species of moth
Wikipedia - Cochylimorpha peucedana -- Species of moth
Wikipedia - Cochylimorpha pyramidana -- Species of moth
Wikipedia - Cochylimorpha salinarida -- Species of moth
Wikipedia - Cochylimorpha santolinana -- Species of moth
Wikipedia - Cochylimorpha sparsana -- Species of moth
Wikipedia - Cochylimorpha straminea -- Species of moth
Wikipedia - Cochylimorpha subwoliniana -- Species of moth
Wikipedia - Cochylimorpha tiraculana -- Species of moth
Wikipedia - Cochylimorpha woliniana -- Species of moth
Wikipedia - Cochylis dubitana -- Species of moth
Wikipedia - Cochylis maiana -- Species of moth
Wikipedia - Cochylis molliculana -- Species of moth
Wikipedia - Cochylis posterana -- Species of moth
Wikipedia - Cochylis roseana -- Species of moth
Wikipedia - Cocking-cloth -- Device that was used for catching pheasants
Wikipedia - Cocytia -- Genus and species of moth
Wikipedia - Cocytiini -- Tribe of moths
Wikipedia - Code name -- Word or name used, sometimes clandestinely, to refer to another name, word, project or person
Wikipedia - Code -- System of rules to convert information into another form or representation
Wikipedia - Codling moth -- Species of moth that feeds on fruit (Cydia pomonella)
Wikipedia - Coe Booth -- American fiction writer
Wikipedia - Coen brothers -- American filmmakers
Wikipedia - Coenobia rufa -- Species of moth
Wikipedia - Coenocalpe lapidata -- Species of moth
Wikipedia - Coenodomus fumosalis -- Species of moth
Wikipedia - Coenophila subrosea -- Species of moth
Wikipedia - Coenotephria ablutaria -- Species of moth
Wikipedia - Coenotephria salicata -- Species of moth
Wikipedia - Coenotephria tophaceata -- Species of moth
Wikipedia - Coeranica isabella -- Species of moth
Wikipedia - Coercion -- Forcing involuntary behavior in another
Wikipedia - Cognate -- Word that has a common etymological origin with another word
Wikipedia - Cognitive behavioral analysis system of psychotherapy
Wikipedia - Cognitive psychotherapy
Wikipedia - Coin of account -- Unit of money that does not exist as an actual coin but is used in figuring prices or other amounts of money
Wikipedia - Colabata basifulva -- Species of moth
Wikipedia - Colabata dora -- Species of moth
Wikipedia - Colabata eadgara -- Species of moth
Wikipedia - Colabata ephora -- Species of moth
Wikipedia - Colabata hezia -- Species of moth
Wikipedia - Colabata illauta -- Species of moth
Wikipedia - Colabata liliana -- Species of moth
Wikipedia - Colabata lybia -- Species of moth
Wikipedia - Colabata marginalis -- Species of moth
Wikipedia - Colabata mendozata -- Species of moth
Wikipedia - Colabata thea -- Species of moth
Wikipedia - Colabata -- Genus of moths
Wikipedia - Cold dark matter -- Hypothetical type of dark matter in physics
Wikipedia - Cold fusion -- Hypothetical type of nuclear reaction
Wikipedia - Cold seep -- Ocean floor area where hydrogen sulfide, methane and other hydrocarbon-rich fluid seepage occurs
Wikipedia - Cold Steel (1987 film) -- 1987 film by Dorothy Ann Puzo
Wikipedia - Coleophora absinthii -- Species of moth
Wikipedia - Coleophora absinthivora -- Species of moth
Wikipedia - Coleophora achaenivora -- Species of moth
Wikipedia - Coleophora achilleae -- Species of moth
Wikipedia - Coleophora acrisella -- Species of moth
Wikipedia - Coleophora acutiphaga -- Species of moth
Wikipedia - Coleophora adelogrammella -- Species of moth
Wikipedia - Coleophora adjectella -- Species of moth
Wikipedia - Coleophora adjunctella -- Species of moth
Wikipedia - Coleophora adspersella -- Species of moth
Wikipedia - Coleophora aestuariella -- Species of moth
Wikipedia - Coleophora aethiops -- Species of moth
Wikipedia - Coleophora agenjoi -- Species of moth
Wikipedia - Coleophora agilis -- Species of moth
Wikipedia - Coleophora agnatella -- Species of moth
Wikipedia - Coleophora agrianella -- Species of moth
Wikipedia - Coleophora ahenella -- Species of moth
Wikipedia - Coleophora alashiae -- Species of moth
Wikipedia - Coleophora albarracinica -- Species of moth
Wikipedia - Coleophora albella -- Species of moth
Wikipedia - Coleophora albicans -- Species of moth
Wikipedia - Coleophora albicella -- Species of moth
Wikipedia - Coleophora albicinctella -- Species of moth
Wikipedia - Coleophora albicosta -- Species of moth
Wikipedia - Coleophora albicostella -- Species of moth
Wikipedia - Coleophora albidella -- Species of moth
Wikipedia - Coleophora albilineella -- Species of moth
Wikipedia - Coleophora albitarsella -- Species of moth
Wikipedia - Coleophora albostraminata -- Species of moth
Wikipedia - Coleophora albulae -- Species of moth
Wikipedia - Coleophora alcyonipennella -- Species of moth
Wikipedia - Coleophora aleramica -- Species of moth
Wikipedia - Coleophora alfacarensis -- Species of moth
Wikipedia - Coleophora algeriensis -- Species of moth
Wikipedia - Coleophora algidella -- Species of moth
Wikipedia - Coleophora alhamaella -- Species of moth
Wikipedia - Coleophora aliena -- Species of moth
Wikipedia - Coleophora almeriensis -- Species of moth
Wikipedia - Coleophora alnifoliae -- Species of moth
Wikipedia - Coleophora alticolella -- Species of moth
Wikipedia - Coleophora altivagella -- Species of moth
Wikipedia - Coleophora amellivora -- Species of moth
Wikipedia - Coleophora amethystinella -- Species of moth
Wikipedia - Coleophora anitella -- Species of moth
Wikipedia - Coleophora antennariella -- Species of moth
Wikipedia - Coleophora arctostaphyli -- Species of moth
Wikipedia - Coleophora arefactella -- Species of moth
Wikipedia - Coleophora arenbergerella -- Species of moth
Wikipedia - Coleophora argenteonivea -- Species of moth
Wikipedia - Coleophora argentula -- Species of moth
Wikipedia - Coleophora artemisicolella -- Species of moth
Wikipedia - Coleophora asteris -- Species of moth
Wikipedia - Coleophora asthenella -- Species of moth
Wikipedia - Coleophora astragalella -- Species of moth
Wikipedia - Coleophora atriplicis -- Species of moth
Wikipedia - Coleophora audeoudi -- Species of moth
Wikipedia - Coleophora auricella -- Species of moth
Wikipedia - Coleophora badiipennella -- Species of moth
Wikipedia - Coleophora bagorella -- Species of moth
Wikipedia - Coleophora ballotella -- Species of moth
Wikipedia - Coleophora barbaricina -- Species of moth
Wikipedia - Coleophora basimaculella -- Species of moth
Wikipedia - Coleophora bassii -- Species of moth
Wikipedia - Coleophora bazae -- Species of moth
Wikipedia - Coleophora berbera -- Species of moth
Wikipedia - Coleophora berdjanski -- Species of moth
Wikipedia - Coleophora berlandella -- Species of moth
Wikipedia - Coleophora beticella -- Species of moth
Wikipedia - Coleophora betulella -- Species of moth
Wikipedia - Coleophora bifrondella -- Species of moth
Wikipedia - Coleophora bilineatella -- Species of moth
Wikipedia - Coleophora bilineella -- Species of moth
Wikipedia - Coleophora binderella -- Species of moth
Wikipedia - Coleophora binotapennella -- Species of moth
Wikipedia - Coleophora biseriatella -- Species of moth
Wikipedia - Coleophora boreella -- Species of moth
Wikipedia - Coleophora bornicensis -- Species of moth
Wikipedia - Coleophora botaurella -- Species of moth
Wikipedia - Coleophora brevipalpella -- Species of moth
Wikipedia - Coleophora breviuscula -- Species of moth
Wikipedia - Coleophora brunneosignata -- Species of moth
Wikipedia - Coleophora burmanni -- Species of moth
Wikipedia - Coleophora caelebipennella -- Species of moth
Wikipedia - Coleophora caespititiella -- Species of moth
Wikipedia - Coleophora callipepla -- Species of moth
Wikipedia - Coleophora calycotomella -- Species of moth
Wikipedia - Coleophora campestriphaga -- Species of moth
Wikipedia - Coleophora carelica -- Species of moth
Wikipedia - Coleophora cartilaginella -- Species of moth
Wikipedia - Coleophora cecidophorella -- Species of moth
Wikipedia - Coleophora centaureivora -- Species of moth
Wikipedia - Coleophora certhiella -- Species of moth
Wikipedia - Coleophora chalcogrammella -- Species of moth
Wikipedia - Coleophora chamaedriella -- Species of moth
Wikipedia - Coleophora changaica -- Species of moth
Wikipedia - Coleophora charadriella -- Species of moth
Wikipedia - Coleophora chiclanensis -- Species of moth
Wikipedia - Coleophora chretieni -- Species of moth
Wikipedia - Coleophora christenseni -- Species of moth
Wikipedia - Coleophora chrysanthemi -- Species of moth
Wikipedia - Coleophora ciconiella -- Species of moth
Wikipedia - Coleophora ciliataephaga -- Species of moth
Wikipedia - Coleophora cinerea -- Species of moth
Wikipedia - Coleophora clypeiferella -- Species of moth
Wikipedia - Coleophora cnossiaca -- Species of moth
Wikipedia - Coleophora coarctataephaga -- Species of moth
Wikipedia - Coleophora cogitata -- Species of moth
Wikipedia - Coleophora colutella -- Species of moth
Wikipedia - Coleophora congeriella -- Species of moth
Wikipedia - Coleophora conspicuella -- Species of moth
Wikipedia - Coleophora conyzae -- Species of moth
Wikipedia - Coleophora coracipennella -- Species of moth
Wikipedia - Coleophora cornutella -- Species of moth
Wikipedia - Coleophora coronillae -- Species of moth
Wikipedia - Coleophora corsicella -- Species of moth
Wikipedia - Coleophora corticosa -- Species of moth
Wikipedia - Coleophora cracella -- Species of moth
Wikipedia - Coleophora crepidinella -- Species of moth
Wikipedia - Coleophora cuprariella -- Species of moth
Wikipedia - Coleophora currucipennella -- Species of moth
Wikipedia - Coleophora cyrniella -- Species of moth
Wikipedia - Coleophora cythisanthi -- Species of moth
Wikipedia - Coleophora deauratella -- Species of moth
Wikipedia - Coleophora delmastroella -- Species of moth
Wikipedia - Coleophora dentiferella -- Species of moth
Wikipedia - Coleophora depunctella -- Species of moth
Wikipedia - Coleophora derasofasciella -- Species of moth
Wikipedia - Coleophora derrai -- Species of moth
Wikipedia - Coleophora deviella -- Species of moth
Wikipedia - Coleophora dianthivora -- Species of moth
Wikipedia - Coleophora dianthi -- Species of moth
Wikipedia - Coleophora didymella -- Species of moth
Wikipedia - Coleophora dignella -- Species of moth
Wikipedia - Coleophora diluta -- Species of moth
Wikipedia - Coleophora directella -- Species of moth
Wikipedia - Coleophora discordella -- Species of moth
Wikipedia - Coleophora dissona -- Species of moth
Wikipedia - Coleophora ditella -- Species of moth
Wikipedia - Coleophora drymidis -- Species of moth
Wikipedia - Coleophora dubiella -- Species of moth
Wikipedia - Coleophora epijudaica -- Species of moth
Wikipedia - Coleophora etrusca -- Species of moth
Wikipedia - Coleophora eupepla -- Species of moth
Wikipedia - Coleophora eupreta -- Species of moth
Wikipedia - Coleophora eurasiatica -- Species of moth
Wikipedia - Coleophora expressella -- Species of moth
Wikipedia - Coleophora femorella -- Species of moth
Wikipedia - Coleophora feoleuca -- Species of moth
Wikipedia - Coleophora festivella -- Species of moth
Wikipedia - Coleophora filaginella -- Species of moth
Wikipedia - Coleophora fiorii -- Species of moth
Wikipedia - Coleophora flaviella -- Species of moth
Wikipedia - Coleophora flavipennella -- Species of moth
Wikipedia - Coleophora follicularis -- Species of moth
Wikipedia - Coleophora frankii -- Species of moth
Wikipedia - Coleophora fretella -- Species of moth
Wikipedia - Coleophora fringillella -- Species of moth
Wikipedia - Coleophora frischella -- Species of moth
Wikipedia - Coleophora fuliginosa -- Species of moth
Wikipedia - Coleophora fuscicornis -- Species of moth
Wikipedia - Coleophora fuscociliella -- Species of moth
Wikipedia - Coleophora fuscocuprella -- Species of moth
Wikipedia - Coleophora fuscolineata -- Species of moth
Wikipedia - Coleophora galatellae -- Species of moth
Wikipedia - Coleophora galbulipennella -- Species of moth
Wikipedia - Coleophora gallipennella -- Species of moth
Wikipedia - Coleophora gallurella -- Species of moth
Wikipedia - Coleophora gardesanella -- Species of moth
Wikipedia - Coleophora gaviaepennella -- Species of moth
Wikipedia - Coleophora genistae -- Species of moth
Wikipedia - Coleophora gielisi -- Species of moth
Wikipedia - Coleophora glareolella -- Species of moth
Wikipedia - Coleophora glaseri -- Species of moth
Wikipedia - Coleophora glaucicolella -- Species of moth
Wikipedia - Coleophora glitzella -- Species of moth
Wikipedia - Coleophora gnaphalii -- Species of moth
Wikipedia - Coleophora graeca -- Species of moth
Wikipedia - Coleophora graminicolella -- Species of moth
Wikipedia - Coleophora granulatella -- Species of moth
Wikipedia - Coleophora granulosella -- Species of moth
Wikipedia - Coleophora gredosella -- Species of moth
Wikipedia - Coleophora griseomixta -- Species of moth
Wikipedia - Coleophora gryphipennella -- Species of moth
Wikipedia - Coleophora guadicensis -- Species of moth
Wikipedia - Coleophora gulinovi -- Species of moth
Wikipedia - Coleophora gurunensis -- Species of moth
Wikipedia - Coleophora hackmani -- Species of moth
Wikipedia - Coleophora halophilella -- Species of moth
Wikipedia - Coleophora haoma -- Species of moth
Wikipedia - Coleophora hartigi -- Species of moth
Wikipedia - Coleophora helianthemella -- Species of moth
Wikipedia - Coleophora helichrysiella -- Species of moth
Wikipedia - Coleophora hemerobiella -- Species of moth
Wikipedia - Coleophora hermanniella -- Species of moth
Wikipedia - Coleophora hiberica -- Species of moth
Wikipedia - Coleophora hieronella -- Species of moth
Wikipedia - Coleophora hipponae -- Species of moth
Wikipedia - Coleophora horatioella -- Species of moth
Wikipedia - Coleophora hungariae -- Species of moth
Wikipedia - Coleophora hydrolapathella -- Species of moth
Wikipedia - Coleophora hyssopi -- Species of moth
Wikipedia - Coleophora ibipennella -- Species of moth
Wikipedia - Coleophora idaeella -- Species of moth
Wikipedia - Coleophora ignotella -- Species of moth
Wikipedia - Coleophora impalella -- Species of moth
Wikipedia - Coleophora infolliculella -- Species of moth
Wikipedia - Coleophora insulicola -- Species of moth
Wikipedia - Coleophora internitens -- Species of moth
Wikipedia - Coleophora inulae -- Species of moth
Wikipedia - Coleophora inusitatella -- Species of moth
Wikipedia - Coleophora involucrella -- Species of moth
Wikipedia - Coleophora iperspinata -- Species of moth
Wikipedia - Coleophora irinella -- Species of moth
Wikipedia - Coleophora isomoera -- Species of moth
Wikipedia - Coleophora jaernaensis -- Species of moth
Wikipedia - Coleophora jefreniensis -- Species of moth
Wikipedia - Coleophora jerusalemella -- Species of moth
Wikipedia - Coleophora juncicolella -- Species of moth
Wikipedia - Coleophora jynxella -- Species of moth
Wikipedia - Coleophora kahaourella -- Species of moth
Wikipedia - Coleophora kautzi -- Species of moth
Wikipedia - Coleophora korbi -- Species of moth
Wikipedia - Coleophora kroneella -- Species of moth
Wikipedia - Coleophora kuehnella -- Species of moth
Wikipedia - Coleophora kyffhusana -- Species of moth
Wikipedia - Coleophora laconiae -- Species of moth
Wikipedia - Coleophora laricella -- Species of moth
Wikipedia - Coleophora lebedella -- Species of moth
Wikipedia - Coleophora ledi -- Species of moth
Wikipedia - Coleophora lenae -- Species of moth
Wikipedia - Coleophora leonensis -- Species of moth
Wikipedia - Coleophora lessinica -- Species of moth
Wikipedia - Coleophora lewandowskii -- Species of moth
Wikipedia - Coleophora limosipennella -- Species of moth
Wikipedia - Coleophora lineata -- Species of moth
Wikipedia - Coleophora lineolea -- Species of moth
Wikipedia - Coleophora linosyridella -- Species of moth
Wikipedia - Coleophora linosyris -- Species of moth
Wikipedia - Coleophora lithargyrinella -- Species of moth
Wikipedia - Coleophora lixella -- Species of moth
Wikipedia - Coleophora longicornella -- Species of moth
Wikipedia - Coleophora loxodon -- Species of moth
Wikipedia - Coleophora luciennella -- Species of moth
Wikipedia - Coleophora lusciniaepennella -- Species of moth
Wikipedia - Coleophora lusitanica -- Species of moth
Wikipedia - Coleophora lutatiella -- Species of moth
Wikipedia - Coleophora luteochrella -- Species of moth
Wikipedia - Coleophora luteolella -- Species of moth
Wikipedia - Coleophora lutipennella -- Species of moth
Wikipedia - Coleophora macedonica -- Species of moth
Wikipedia - Coleophora macrobiella -- Species of moth
Wikipedia - Coleophora magyarica -- Species of moth
Wikipedia - Coleophora malatiella -- Species of moth
Wikipedia - Coleophora marcarolensis -- Species of moth
Wikipedia - Coleophora maritimarum -- Species of moth
Wikipedia - Coleophora maritimella -- Species of moth
Wikipedia - Coleophora mausolella -- Species of moth
Wikipedia - Coleophora mayrella -- Species of moth
Wikipedia - Coleophora medelichensis -- Species of moth
Wikipedia - Coleophora mediterranea -- Species of moth
Wikipedia - Coleophora mendica -- Species of moth
Wikipedia - Coleophora meridionella -- Species of moth
Wikipedia - Coleophora microalbella -- Species of moth
Wikipedia - Coleophora micronotella -- Species of moth
Wikipedia - Coleophora millefolii -- Species of moth
Wikipedia - Coleophora milvipennis -- Species of moth
Wikipedia - Coleophora minipalpella -- Species of moth
Wikipedia - Coleophora minoica -- Species of moth
Wikipedia - Coleophora moehringiae -- Species of moth
Wikipedia - Coleophora monteiroi -- Species of moth
Wikipedia - Coleophora motacillella -- Species of moth
Wikipedia - Coleophora murciana -- Species of moth
Wikipedia - Coleophora murinella -- Species of moth
Wikipedia - Coleophora musculella -- Species of moth
Wikipedia - Coleophora narbonensis -- Species of moth
Wikipedia - Coleophora neli -- Species of moth
Wikipedia - Coleophora nepetellae -- Species of moth
Wikipedia - Coleophora nesiotidella -- Species of moth
Wikipedia - Coleophora nevadella -- Species of moth
Wikipedia - Coleophora nigridorsella -- Species of moth
Wikipedia - Coleophora nikiella -- Species of moth
Wikipedia - Coleophora niveiciliella -- Species of moth
Wikipedia - Coleophora niveicostella -- Species of moth
Wikipedia - Coleophora niveistrigella -- Species of moth
Wikipedia - Coleophora nomgona -- Species of moth
Wikipedia - Coleophora nubivagella -- Species of moth
Wikipedia - Coleophora nutantella -- Species of moth
Wikipedia - Coleophora obscenella -- Species of moth
Wikipedia - Coleophora obscuripalpella -- Species of moth
Wikipedia - Coleophora obtectella -- Species of moth
Wikipedia - Coleophora obviella -- Species of moth
Wikipedia - Coleophora occasi -- Species of moth
Wikipedia - Coleophora occatella -- Species of moth
Wikipedia - Coleophora occitana -- Species of moth
Wikipedia - Coleophora ochrea -- Species of moth
Wikipedia - Coleophora ochripennella -- Species of moth
Wikipedia - Coleophora ochroflava -- Species of moth
Wikipedia - Coleophora odorariella -- Species of moth
Wikipedia - Coleophora olympica -- Species of moth
Wikipedia - Coleophora onobrychiella -- Species of moth
Wikipedia - Coleophora ononidella -- Species of moth
Wikipedia - Coleophora onopordiella -- Species of moth
Wikipedia - Coleophora orbitella -- Species of moth
Wikipedia - Coleophora oriolella -- Species of moth
Wikipedia - Coleophora ornatipennella -- Species of moth
Wikipedia - Coleophora ortneri -- Species of moth
Wikipedia - Coleophora otidipennella -- Species of moth
Wikipedia - Coleophora pappiferella -- Species of moth
Wikipedia - Coleophora paradrymidis -- Species of moth
Wikipedia - Coleophora paramayrella -- Species of moth
Wikipedia - Coleophora parenthella -- Species of moth
Wikipedia - Coleophora paripennella -- Species of moth
Wikipedia - Coleophora parthenogenella -- Species of moth
Wikipedia - Coleophora partitella -- Species of moth
Wikipedia - Coleophora parvicuprella -- Species of moth
Wikipedia - Coleophora patzaki -- Species of moth
Wikipedia - Coleophora peisoniella -- Species of moth
Wikipedia - Coleophora pellicornella -- Species of moth
Wikipedia - Coleophora pennella -- Species of moth
Wikipedia - Coleophora peribenanderi -- Species of moth
Wikipedia - Coleophora peri -- Species of moth
Wikipedia - Coleophora perplexella -- Species of moth
Wikipedia - Coleophora peterseni -- Species of moth
Wikipedia - Coleophora phlomidis -- Species of moth
Wikipedia - Coleophora picardella -- Species of moth
Wikipedia - Coleophora plicipunctella -- Species of moth
Wikipedia - Coleophora plumbella -- Species of moth
Wikipedia - Coleophora polonicella -- Species of moth
Wikipedia - Coleophora pontica -- Species of moth
Wikipedia - Coleophora potentillae -- Species of moth
Wikipedia - Coleophora praecursella -- Species of moth
Wikipedia - Coleophora pratella -- Species of moth
Wikipedia - Coleophora preisseckeri -- Species of moth
Wikipedia - Coleophora pruniella -- Species of moth
Wikipedia - Coleophora prunifoliae -- Species of moth
Wikipedia - Coleophora pseudociconiella -- Species of moth
Wikipedia - Coleophora pseudodianthi -- Species of moth
Wikipedia - Coleophora pseudodirectella -- Species of moth endemic to Poland
Wikipedia - Coleophora pseudoditella -- Species of moth
Wikipedia - Coleophora pseudolinosyris -- Species of moth
Wikipedia - Coleophora pseudorepentis -- Species of moth
Wikipedia - Coleophora pseudosquamosella -- Species of moth
Wikipedia - Coleophora ptarmicia -- Species of moth
Wikipedia - Coleophora pterosparti -- Species of moth
Wikipedia - Coleophora pulmonariella -- Species of moth
Wikipedia - Coleophora punctulatella -- Species of moth
Wikipedia - Coleophora pyrenaica -- Species of moth
Wikipedia - Coleophora pyrrhulipennella -- Species of moth
Wikipedia - Coleophora quadristraminella -- Species of moth
Wikipedia - Coleophora ramosella -- Species of moth
Wikipedia - Coleophora ravillella -- Species of moth
Wikipedia - Coleophora rectilineella -- Species of moth
Wikipedia - Coleophora remizella -- Species of moth
Wikipedia - Coleophora repentis -- Species of moth
Wikipedia - Coleophora retifera -- Species of moth
Wikipedia - Coleophora retrodentella -- Species of moth
Wikipedia - Coleophora ribasella -- Species of moth
Wikipedia - Coleophora riffelensis -- Species of moth
Wikipedia - Coleophora rudella -- Species of moth
Wikipedia - Coleophora salicorniae -- Species of moth
Wikipedia - Coleophora salinella -- Species of moth
Wikipedia - Coleophora santolinella -- Species of moth
Wikipedia - Coleophora saponariella -- Species of moth
Wikipedia - Coleophora sardiniae -- Species of moth
Wikipedia - Coleophora sardocorsa -- Species of moth
Wikipedia - Coleophora sattleri -- Species of moth
Wikipedia - Coleophora saturatella -- Species of moth
Wikipedia - Coleophora saxicolella -- Species of moth
Wikipedia - Coleophora scabrida -- Species of moth
Wikipedia - Coleophora schmidti -- Species of moth
Wikipedia - Coleophora semicinerea -- Species of moth
Wikipedia - Coleophora sergiella -- Species of moth
Wikipedia - Coleophora serinipennella -- Species of moth
Wikipedia - Coleophora serpylletorum -- Species of moth
Wikipedia - Coleophora serratella -- Species of moth
Wikipedia - Coleophora serratulella -- Species of moth
Wikipedia - Coleophora settarii -- Species of moth
Wikipedia - Coleophora sibiricella -- Species of moth
Wikipedia - Coleophora siccifolia -- Species of moth
Wikipedia - Coleophora silenella -- Species of moth
Wikipedia - Coleophora sisteronica -- Species of moth
Wikipedia - Coleophora sodae -- Species of moth
Wikipedia - Coleophora soffneriella -- Species of moth
Wikipedia - Coleophora solenella -- Species of moth
Wikipedia - Coleophora solidaginella -- Species of moth
Wikipedia - Coleophora solitariella -- Species of moth
Wikipedia - Coleophora soriaella -- Species of moth
Wikipedia - Coleophora spartana -- Species of moth
Wikipedia - Coleophora spinella -- Species of moth
Wikipedia - Coleophora spiraeella -- Species of moth
Wikipedia - Coleophora spumosella -- Species of moth
Wikipedia - Coleophora squalorella -- Species of moth
Wikipedia - Coleophora squamella -- Species of moth
Wikipedia - Coleophora squamosella -- Species of moth
Wikipedia - Coleophora staehelinella -- Species of moth
Wikipedia - Coleophora sternipennella -- Species of moth
Wikipedia - Coleophora stramentella -- Species of moth
Wikipedia - Coleophora striatipennella -- Species of moth
Wikipedia - Coleophora strigosella -- Species of moth
Wikipedia - Coleophora striolatella -- Species of moth
Wikipedia - Coleophora struella -- Species of moth
Wikipedia - Coleophora strutiella -- Species of moth
Wikipedia - Coleophora subula -- Species of moth
Wikipedia - Coleophora succursella -- Species of moth
Wikipedia - Coleophora sumptuosa -- Species of moth
Wikipedia - Coleophora superlonga -- Species of moth
Wikipedia - Coleophora supinella -- Species of moth
Wikipedia - Coleophora svenssoni -- Species of moth
Wikipedia - Coleophora sylvaticella -- Species of moth
Wikipedia - Coleophora tabelli -- Species of moth
Wikipedia - Coleophora taeniipennella -- Species of moth
Wikipedia - Coleophora tamesis -- Species of moth
Wikipedia - Coleophora tanaceti -- Species of moth
Wikipedia - Coleophora tanitella -- Species of moth
Wikipedia - Coleophora taurica -- Species of moth
Wikipedia - Coleophora tauricella -- Species of moth
Wikipedia - Coleophora taygeti -- Species of moth
Wikipedia - Coleophora telonica -- Species of moth
Wikipedia - Coleophora tenuis -- Species of moth
Wikipedia - Coleophora texanella -- Species of moth
Wikipedia - Coleophora therinella -- Species of moth
Wikipedia - Coleophora thulea -- Species of moth
Wikipedia - Coleophora thurneri -- Species of moth
Wikipedia - Coleophora thymi -- Species of moth
Wikipedia - Coleophora tolli -- Species of moth
Wikipedia - Coleophora tractella -- Species of moth
Wikipedia - Coleophora traugotti -- Species of moth
Wikipedia - Coleophora treskaensis -- Species of moth
Wikipedia - Coleophora trichopterella -- Species of moth
Wikipedia - Coleophora tricolor -- Species of moth
Wikipedia - Coleophora tridentifera -- Species of moth
Wikipedia - Coleophora trientella -- Species of moth
Wikipedia - Coleophora trifariella -- Species of moth
Wikipedia - Coleophora trifolii -- Species of moth
Wikipedia - Coleophora trigeminella -- Species of moth
Wikipedia - Coleophora trochilella -- Species of moth
Wikipedia - Coleophora turbatella -- Species of moth
Wikipedia - Coleophora turolella -- Species of moth
Wikipedia - Coleophora tyrrhaenica -- Species of moth
Wikipedia - Coleophora ucrainae -- Species of moth
Wikipedia - Coleophora uliginosella -- Species of moth
Wikipedia - Coleophora unigenella -- Species of moth
Wikipedia - Coleophora unipunctella -- Species of moth
Wikipedia - Coleophora univittella -- Species of moth
Wikipedia - Coleophora uralensis -- Species of moth
Wikipedia - Coleophora vacciniella -- Species of moth
Wikipedia - Coleophora valesianella -- Species of moth
Wikipedia - Coleophora vanderwolfi -- Species of moth
Wikipedia - Coleophora varensis -- Species of moth
Wikipedia - Coleophora variicornis -- Species of moth
Wikipedia - Coleophora ventadelsolella -- Species of moth
Wikipedia - Coleophora vermiculatella -- Species of moth
Wikipedia - Coleophora versurella -- Species of moth
Wikipedia - Coleophora vestalella -- Species of moth
Wikipedia - Coleophora vestianella -- Species of moth
Wikipedia - Coleophora vibicella -- Species of moth
Wikipedia - Coleophora vibicigerella -- Species of moth
Wikipedia - Coleophora vicinella -- Species of moth
Wikipedia - Coleophora violacea -- Species of moth
Wikipedia - Coleophora virgatella -- Species of moth
Wikipedia - Coleophora virgaureae -- Species of moth
Wikipedia - Coleophora vitisella -- Species of moth
Wikipedia - Coleophora vivesella -- Species of moth
Wikipedia - Coleophora vulnerariae -- Species of moth
Wikipedia - Coleophora vulpecula -- Species of moth
Wikipedia - Coleophora -- Genus of moths
Wikipedia - Coleophora wockeella -- Species of moth
Wikipedia - Coleophora wolschrijni -- Species of moth
Wikipedia - Coleophora zelleriella -- Species of moth
Wikipedia - Coleophora zernyi -- Species of moth
Wikipedia - Coleophora zukowskii -- Species of moth
Wikipedia - Coleophoridae -- Family of moths
Wikipedia - Coleotechnites piceaella -- Species of moth
Wikipedia - Coleotechnites -- Genus of moths
Wikipedia - Coleothorpa -- Genus of beetles
Wikipedia - Collar (clothing) -- Shaped neckwear that fastens around or frames the neck, either attached to a garment or as a separate accessory
Wikipedia - Collegiate Gothic in North America
Wikipedia - Collegiate Gothic -- Architectural style
Wikipedia - Collins Okothnyawallo -- Kenyan weightlifter
Wikipedia - Collision response -- A tool to deal with models and algorithms for simulating the changes in the motion of two solid bodies following collision and other forms of contact
Wikipedia - Collision -- An instance of two or more bodies physically contacting each other within short period of time
Wikipedia - Collita griseola -- Species of moth
Wikipedia - Collix mesopora -- Species of moth
Wikipedia - Colloid -- A mixture of an insoluble or soluble substance microscopically dispersed throughout another substance
Wikipedia - Collyer brothers -- American compulsive hoarders
Wikipedia - Colman's -- Manufacturer of mustard and other sauces based in Norwich, England
Wikipedia - Colobochyla salicalis -- Species of moth
Wikipedia - Colobothea -- Genus of beetles
Wikipedia - Colobotheini -- Tribe of beetles
Wikipedia - Colobothina -- Genus of beetles
Wikipedia - Colocasia coryli -- Species of moth
Wikipedia - Colomychus talis -- Species of moth
Wikipedia - Colomychus -- Genus of moths
Wikipedia - Colonialism -- Creation and maintenance of colonies by people from another area
Wikipedia - Colostygia aptata -- Species of moth
Wikipedia - Colostygia kollariaria -- Species of moth
Wikipedia - Colostygia multistrigaria -- Species of moth
Wikipedia - Colostygia olivata -- Species of moth
Wikipedia - Colostygia pectinataria -- Species of moth
Wikipedia - Colostygia turbata -- Species of moth
Wikipedia - Columbian mammoth -- An extinct species of mammoth that inhabited North America
Wikipedia - Column of the Goths -- Roman triumphal column in Constantinople (Istanbul, Turkey)
Wikipedia - Colymbothetidae -- Family of beetles
Wikipedia - Combination gun -- Type of firearm with at least one rifled barrel and one smoothbore barrel
Wikipedia - Combined hormonal contraception -- Form of hormonal contraception combining both an estrogen and a progestogen
Wikipedia - Combining character -- Non-spacing character that modifies another character
Wikipedia - Combtooth blenny -- Family of fishes
Wikipedia - Comb -- Toothed device used for styling, cleaning and managing hair and scalp
Wikipedia - Comic relief -- The inclusion of a humorous character, scene, or witty dialogue in an otherwise serious work
Wikipedia - Coming out -- Process of revealing one's sexual orientation or other attributes
Wikipedia - Command hierarchy -- Group of people who carry out orders based on others authority within the group
Wikipedia - Commemorations of Mother Teresa
Wikipedia - Commensalism -- An interaction between two organisms living together in more or less intimate association in a relationship in which one benefits and the other is unaffected.
Wikipedia - Common carpet -- Species of moth
Wikipedia - Common emerald -- Species of moth
Wikipedia - Common footman -- Species of moth
Wikipedia - Common knowledge (logic) -- A statement that players know and also know that other players know (ad infinitum)
Wikipedia - Common marbled carpet -- Species of moth
Wikipedia - Common pug -- Species of moth
Wikipedia - Common Quaker -- Species of moth
Wikipedia - Common Romanian -- Hypothesis about an ancestor of Romanian language
Wikipedia - Common scab -- Plant disease affecting potatoes and other crops
Wikipedia - Common swift (moth) -- Species of moth
Wikipedia - Common Transit Convention -- Treaty between the EU states and other countries
Wikipedia - Common wave -- Species of moth
Wikipedia - Common white wave -- Species of moth
Wikipedia - Communal violence -- Violence between ethnic or other communal groups
Wikipedia - Communication -- Act of conveying intended meanings from one entity or group to another through the use of mutually understood signs and rules
Wikipedia - Communion under both kinds -- In Christianity, reception of both the consecrated bread and wine of the Eucharist
Wikipedia - Communist Party of Lesotho -- Political party in Lesotho
Wikipedia - Community councils of Lesotho
Wikipedia - Compassion -- Moved or motivated to help others
Wikipedia - Competition (biology) -- Interaction where the fitness of one organism is lowered by the presence of another organism
Wikipedia - Competition (companies) -- Ability of companies to take each others' market share in a given market
Wikipedia - Competitive swimwear -- Swimsuit, clothing, equipment and accessories used in the aquatic competitive sports
Wikipedia - Compiler -- Computer program which translates code from one programming language to another
Wikipedia - Compressibility equation -- Equation which relates the isothermal compressibility to the structure of the liquid
Wikipedia - Compression garment -- Piece of clothing that fit tightly around the skin.
Wikipedia - Compsolechia drachmaea -- Species of moth
Wikipedia - Compsoptera argentaria -- Species of moth
Wikipedia - Compsoptera jourdanaria -- Species of moth
Wikipedia - Compsoptera opacaria -- Species of moth
Wikipedia - Compsotropha selenias -- Species of moth
Wikipedia - Computer network -- Network that allows computers to share resources and communicate with each other
Wikipedia - Computer Othello -- Abstract strategy game
Wikipedia - Computer virus -- Computer program that modifies other programs to replicate itself and spread
Wikipedia - Computer wargame -- Wargame played on a computer or other digital device
Wikipedia - Conan of the Red Brotherhood -- Novel by Leonard Carpenter
Wikipedia - Concealed carry -- The practice of carrying a handgun or other weapon in public in a concealed or hidden manner
Wikipedia - Conchylodes -- Genus of moths
Wikipedia - Condica confederata -- Species of moth
Wikipedia - Condominium -- Form of housing tenure and other real property
Wikipedia - Condylorrhiza vestigialis -- Species of moth
Wikipedia - Confidence -- State of certainty that a hypothesis or prediction or a course of action is correct
Wikipedia - Confronted animals -- Decorative motif of two animals facing each other
Wikipedia - Confused moth -- Extinct species of moth
Wikipedia - Congo Craton -- Precambrian craton that with four others makes up the modern continent of Africa
Wikipedia - Congregation of Christian Brothers
Wikipedia - Congregation of Mother of Carmel
Wikipedia - Congregation of the Blessed Sacrament -- Clerical Religious Institute of Pontifical Right compose of priest, deacons & brothers
Wikipedia - Congregation of the Mission -- Catholic order of priests and brothers
Wikipedia - Congregation of the Mother of Carmel
Wikipedia - Conisania andalusica -- Species of moth
Wikipedia - Conisania leineri -- Species of moth
Wikipedia - Conisania luteago -- Species of moth
Wikipedia - Conistra erythrocephala -- Species of moth
Wikipedia - Conistra ligula -- Species of moth
Wikipedia - Conistra rubiginea -- Species of moth
Wikipedia - Conistra rubiginosa -- Species of moth
Wikipedia - Conistra vaccinii -- Species of moth
Wikipedia - Connie Booth -- American writer and actress
Wikipedia - Connie Crothers -- American jazz improviser & pianist
Wikipedia - Connirae Andreas -- American author and psychotherapist
Wikipedia - Conobrosis acervata -- Species of moth
Wikipedia - Conogethes punctiferalis -- Species of moth
Wikipedia - Conogethes -- Genus of moths
Wikipedia - Conrad of Parzham -- German Franciscan lay brother
Wikipedia - Consanguinity -- Property of being from the same kinship as another person
Wikipedia - Conscious evolution -- The hypothetical ability of the human species to choose what they will become
Wikipedia - Consecrated virgin -- Consecrated, mystically betrothed to Christ and dedicated to the service of the Church
Wikipedia - Consequent -- Hypothetical proposition component
Wikipedia - Consideration in English law -- Something of value promised by parties to a contract to each other
Wikipedia - Considered harmful -- Phrase used in titles of diatribes and other critical essays
Wikipedia - Consortium of Academic and Research Libraries in Illinois -- Other organization in Champaign, United States
Wikipedia - Constable Koothuru -- 1963 film directed by Tapi Chanakya
Wikipedia - Constance Wood -- British radiotherapist
Wikipedia - Constant chord theorem -- An invariant cord in one of two intersecting circles based on any point in the other
Wikipedia - Constitutional Reform Act 2005 -- Constitutional law of the United Kingdom that provided for the country's Supreme Court and changed other parts of the British judiciary
Wikipedia - Constitution -- Set of fundamental principles or established precedents according to which a state or other organization is governed
Wikipedia - Consubstantiality -- Identity of substance, as between the three Persons of the Trinity and as between Christ and other humans
Wikipedia - Cons -- Function and primitive data structure in Lisp and other functional programming languages
Wikipedia - Contact hypothesis
Wikipedia - Contact mechanics -- Study of the deformation of solids that touch each other
Wikipedia - Container (abstract data type) -- Software class, data structure, or abstract data type (ADT) whose instances are collections of other objects
Wikipedia - Contemplative psychotherapy
Wikipedia - Continental drift -- The movement of the Earth's continents relative to each other
Wikipedia - Continental shelf pump -- Hypothetical mechanism transporting carbon from shallow continental shelf waters to the adjacent deep ocean
Wikipedia - Continuum hypothesis
Wikipedia - Contract farming -- system of agricultural production involving a prior agreement between the buyer and producer that may specify quality and other criteria, input supply and technical support from the buyer and, often, an agreed price
Wikipedia - Contralateral brain -- Each side of the brain controls the other side of the body
Wikipedia - Controlled language in machine translation -- Controlled natural language may simplify translation into another language.
Wikipedia - Controversies in professional sumo -- Match-fixing, hazing and others
Wikipedia - Conus dorotheae -- Species of sea snail
Wikipedia - Convention for the Suppression of the Traffic in Persons and of the Exploitation of the Prostitution of Others -- United Nations General Assembly resolution adopted in 1949
Wikipedia - Convergence (goth festival)
Wikipedia - Convertibility -- The ability of money to be transformed into other stores of value
Wikipedia - Convertiplane -- Powered lift aircraft using rotors for both vertical and horizontal flight
Wikipedia - Convoy (1927 film) -- 1927 film by Lothar Mendes
Wikipedia - Cool FM Nigeria -- Radio station in Lagos and other places
Wikipedia - Cool (Jonas Brothers song) -- 2019 single by Jonas Brothers
Wikipedia - Cooperative eye hypothesis
Wikipedia - Cooper pair -- Pair of electrons (or other fermions) bound together at low temperatures in a certain manner which is responsible for superconductivity as described in the BCS theory
Wikipedia - Cooper Roth -- American actor
Wikipedia - Copanarta sexpunctata -- Species of moth
Wikipedia - Copanarta -- Genus of moths
Wikipedia - Copper underwing -- Species of moth
Wikipedia - Coptobasis -- Genus of moths
Wikipedia - Coptotriche heinemanni -- Species of moth
Wikipedia - Coptotriche marginea -- Species of moth
Wikipedia - Copycat suicide -- Emulation of another suicide
Wikipedia - Copyright symbol -- Copyright symbol - the symbol used in copyright notices for works other than sound recordings
Wikipedia - Coranarta cordigera -- Species of moth
Wikipedia - Cornelia van Cortlandt -- Mother of Philip Schuyler
Wikipedia - Cornelius Booth -- Actor
Wikipedia - Cornelius Botha -- South African politician
Wikipedia - Cornel Rasanga Amoth -- Kenyan politician
Wikipedia - CorningWare -- Brand of dish and other cookware pieces
Wikipedia - Corocosma memorabilis -- Species of moth
Wikipedia - Corsocasis coronias -- Moth species in family Schreckensteiniidae
Wikipedia - Corsocasis cryptosema -- Moth species in family Schreckensteiniidae
Wikipedia - Corsocasis gastrozona -- Moth species in family Schreckensteiniidae
Wikipedia - Corsocasis -- Moth genus in family Schreckensteiniidae
Wikipedia - Coscinia bifasciata -- Species of moth
Wikipedia - Coscinia cribraria -- Species of moth
Wikipedia - COS (clothing)
Wikipedia - Cosmardia moritzella -- Species of moth
Wikipedia - Cosmaresta charaxias -- Species of moth
Wikipedia - Cosmaresta eugramma -- Species of moth
Wikipedia - Cosmia affinis -- Species of moth
Wikipedia - Cosmia diffinis -- Species of moth
Wikipedia - Cosmic censorship hypothesis
Wikipedia - Cosmoclostis aglaodesma -- Species of plume moth
Wikipedia - Cosmoclostis auxileuca -- Species of plume moth
Wikipedia - Cosmoclostis brachybela -- Species of plume moth
Wikipedia - Cosmoclostis chalconota -- Species of plume moth
Wikipedia - Cosmoclostis gmelina -- Species of plume moth
Wikipedia - Cosmoclostis hemiadelpha -- Species of plume moth
Wikipedia - Cosmoclostis lamprosema -- Species of plume moth
Wikipedia - Cosmoclostis leucomochla -- Species of plume moth
Wikipedia - Cosmoclostis parauxileuca -- Species of plume moth
Wikipedia - Cosmoclostis quadriquadra -- Species of plume moth
Wikipedia - Cosmoclostis schouteni -- Species of plume moth
Wikipedia - Cosmoclostis -- Plume moth genus
Wikipedia - Cosmopterigidae -- Family of moths
Wikipedia - Cosmopterix abnormalis -- Species of moth from the Caribbean
Wikipedia - Cosmopterix aculeata -- Species of moth from Asia and Australia
Wikipedia - Cosmopterix acutivalva -- Species of moth from Thailand
Wikipedia - Cosmopterix adrastea -- Species of moth from Cuba
Wikipedia - Cosmopterix albicaudis -- Species of moth from the Caribbean
Wikipedia - Cosmopterix amalthea -- Species of moth from Cuba
Wikipedia - Cosmopterix anadoxa -- Species of moth from India
Wikipedia - Cosmopterix ananke -- Species of moth from Brazil
Wikipedia - Cosmopterix ancalodes -- Species of moth from India
Wikipedia - Cosmopterix ancistraea -- Species of moth from South Africa
Wikipedia - Cosmopterix angoonae -- Species of moth from Thailand
Wikipedia - Cosmopterix antichorda -- Species of moth from South Africa
Wikipedia - Cosmopterix aphranassa -- Species of moth from French Polynesia
Wikipedia - Cosmopterix argentifera -- Species of moth from Jamaica
Wikipedia - Cosmopterix argentitegulella -- Species of moth from Russia and China
Wikipedia - Cosmopterix artifica -- Species of moth from Sri Lanka
Wikipedia - Cosmopterix asiatica -- Species of moth from India
Wikipedia - Cosmopterix asignella -- Species of moth from Russia
Wikipedia - Cosmopterix astrapias -- Species of moth from the Americas
Wikipedia - Cosmopterix asymmetrella -- Species of moth from Russia
Wikipedia - Cosmopterix athesiae -- Species of moth
Wikipedia - Cosmopterix aurella -- Species of moth from the Solomon Islands
Wikipedia - Cosmopterix aurotegulae -- Species of moth from Mexico
Wikipedia - Cosmopterix bactrophora -- Species of moth
Wikipedia - Cosmopterix coryphaea -- Species of moth
Wikipedia - Cosmopterix crassicervicella -- Species of moth
Wikipedia - Cosmopterix latilineata -- Species of moth
Wikipedia - Cosmopterix lienigiella -- Species of moth
Wikipedia - Cosmopterix margaritae -- Species of moth
Wikipedia - Cosmopterix orichalcea -- Species of moth
Wikipedia - Cosmopterix pararufella -- Species of moth
Wikipedia - Cosmopterix pulchrimella -- Species of moth
Wikipedia - Cosmopterix schmidiella -- Species of moth
Wikipedia - Cosmopterix scribaiella -- Species of moth
Wikipedia - Cosmopterix -- Genus of moths
Wikipedia - Cosmopterix zieglerella -- Species of moth
Wikipedia - Cosmorhoe -- Genus of moths
Wikipedia - Cosmotheism
Wikipedia - Cosmotheology
Wikipedia - Cosmotriche lobulina -- Species of moth
Wikipedia - Cossidae -- Family of moths
Wikipedia - Cossoidea -- Superfamily of moths
Wikipedia - Cossulus argentatus -- Species of moth
Wikipedia - Cossulus sergechurkini -- Species of moth
Wikipedia - Cossus cossus -- Species of moth
Wikipedia - Cossus siniaevi -- Species of moth
Wikipedia - Costaconvexa centrostrigaria -- Species of moth
Wikipedia - Costaconvexa polygrammata -- Species of moth
Wikipedia - Cotachena -- Genus of moths
Wikipedia - Cotana affinis -- Species of moth
Wikipedia - Cotana albaserrati -- Species of moth
Wikipedia - Cotana albomaculata -- Species of moth
Wikipedia - Cotana aroa -- Species of moth
Wikipedia - Cotana biagi -- Species of moth
Wikipedia - Cotana brunnescens -- Species of moth
Wikipedia - Cotana castaneorufa -- Species of moth
Wikipedia - Cotana dubia -- Species of moth
Wikipedia - Cotana eichhorni -- Species of moth
Wikipedia - Cotana germana -- Species of moth
Wikipedia - Cotana joiceyi -- Species of moth
Wikipedia - Cotana lunulata -- Species of moth
Wikipedia - Cotana meeki -- Species of moth
Wikipedia - Cotana neurina -- Species of moth
Wikipedia - Cotana pallidipascia -- Species of moth
Wikipedia - Cotana postpallida -- Species of moth
Wikipedia - Cotana rosselliana -- Species of moth
Wikipedia - Cotana rubrescens -- Species of moth
Wikipedia - Cotana serranotata -- Species of moth
Wikipedia - Cotana splendida -- Species of moth
Wikipedia - Cotana tenebricosa -- Species of moth
Wikipedia - Cotana unistrigata -- Species of moth
Wikipedia - Cotana variegata -- Species of moth
Wikipedia - Cotana -- Genus of moths
Wikipedia - Cotham railway station -- Former railway station In Nottinghamshire, England
Wikipedia - Cotherstone Castle -- Castle in Durham, England
Wikipedia - Cotherstone railway station -- Former railway station in County Durham, England
Wikipedia - Cothon -- Artificial harbour in antiquity
Wikipedia - Cothresia -- Genus of beetles
Wikipedia - Cotton mill -- Building producing yarn or cloth from cotton
Wikipedia - Cottontail Ranch -- Legal brothel in Lida Junction, Nevada
Wikipedia - Coub -- Russian video sharing website and both iOS and Android app
Wikipedia - Count Dracula -- Title character of Bram Stoker's 1897 gothic horror novel Dracula
Wikipedia - Counter-Earth -- Hypothetical planet on the other side of the Sun from Earth
Wikipedia - Counterfactual conditional -- Conditionals that discuss what would have been if things were otherwise
Wikipedia - Country rock (geology) -- Rock types native to a specific area, as opposed to intrusions or sediments originating from other areas
Wikipedia - County Seat (store) -- American clothing retail
Wikipedia - Coursan-en-Othe -- Commune in Grand Est, France
Wikipedia - Court dress -- Style of clothes prescribed for courts of law
Wikipedia - Court jester hypothesis -- Hypothesis in evolutionary biology
Wikipedia - Cousin marriage -- Marriage between those with common grandparents or other recent ancestors
Wikipedia - Coutances Cathedral -- Gothic Roman Catholic cathedral in Normandy, France
Wikipedia - COVID-19 pandemic in Lesotho -- Ongoing COVID-19 viral pandemic in Lesotho
Wikipedia - Coxcomb prominent -- Species of moth
Wikipedia - Cragside -- Victorian country house near Rothbury in Northumberland, England
Wikipedia - Craig's Wife (1936 film) -- 1936 film by Dorothy Arzner
Wikipedia - Crambinae -- Subfamily of moths
Wikipedia - Crambus alienellus -- Species of moth
Wikipedia - Crambus cyrnellus -- Species of moth
Wikipedia - Crambus ericella -- Species of moth
Wikipedia - Crambus hamella -- Species of moth
Wikipedia - Crambus heringiellus -- Species of moth
Wikipedia - Crambus lathoniellus -- Species of moth
Wikipedia - Crambus palustrellus -- Species of moth
Wikipedia - Crambus pascuella -- Species of moth
Wikipedia - Crambus perlella -- Species of moth
Wikipedia - Crambus pratella -- Species of moth
Wikipedia - Crambus silvella -- Species of moth
Wikipedia - Crambus uliginosellus -- Species of moth
Wikipedia - Craniophora ligustri -- Species of moth
Wikipedia - Craniophora pontica -- Species of moth
Wikipedia - Crassa tinctella -- Species of moth
Wikipedia - Crassa unitella -- Species of moth
Wikipedia - Crassa -- Genus of moths
Wikipedia - Crassuncus colubratus -- Species of plume moth
Wikipedia - Crassuncus defectus -- Species of plume moth
Wikipedia - Crassuncus ecstaticus -- Species of plume moth
Wikipedia - Crassuncus livingstoni -- Species of plume moth
Wikipedia - Crassuncus orophilus -- Species of plume moth
Wikipedia - Crassuncus pacifica -- Species of plume moth
Wikipedia - Crassuncus pseudolaudatus -- Species of plume moth
Wikipedia - Crassuncus timidus -- Species of plume moth
Wikipedia - Crassuncus -- Plume moth genus
Wikipedia - Cravat -- Long strip of fine cloth wound around the neck and tied in front into a bow or knot
Wikipedia - Creatio ex nihilo -- Latin phrase meaning "creation out of nothing"
Wikipedia - Creatonotos gangis -- Species of arctiine moth found in South East Asia and Australia
Wikipedia - Creditor -- Person or organization that has a claim on the services of another party
Wikipedia - Crematogaster rothneyi -- Species of ant
Wikipedia - Crepidosceles exanthema -- Species of moth
Wikipedia - Cresswell's Local and other Songs and Recitations 1883 -- Book by Marshall Cresswell
Wikipedia - Cretothyrea -- Genus of beetles
Wikipedia - Crichton, Midlothian -- Village and civil parish in Midlothian, Scotland
Wikipedia - Cricket whites -- White clothing worn in the sport of cricket
Wikipedia - Cricothyrotomy -- Incision of the skin and cricothyroid membrane to establish a clear airway
Wikipedia - Crimean Gothic
Wikipedia - Crime scene cleanup -- Term applied to forensic cleanup of blood, bodily fluids, and other potentially infectious materials
Wikipedia - Crinopteryx -- Genus of moths
Wikipedia - Criophthona -- Genus of moths
Wikipedia - Critical depth -- hypothesized surface mixing depth at which phytoplankton growth is precisely matched by losses of phytoplankton biomass within this depth interval
Wikipedia - Criticism of monotheism -- Judgement of the ideas, validity, concept or practice of the belief in only one deity
Wikipedia - Criticism of Mother Teresa -- Summary of criticisms of Mother Teresa's charity, medical facilities and associations with public figures
Wikipedia - Critique of the Gotha Program
Wikipedia - Crocallis tusciaria -- Species of moth
Wikipedia - Crocidosema leprarum -- A moth of the family Tortricidae endemic to the Hawaiian islands
Wikipedia - Crocodeta variegata -- Species of moth
Wikipedia - Crocota niveata -- Species of moth
Wikipedia - Crocota peletieraria -- Species of moth
Wikipedia - Crocota tinctaria -- Species of moth
Wikipedia - Crocydoscelus -- Monotypic genus of plume moths
Wikipedia - Crombrugghia distans -- Species of plume moth
Wikipedia - Crombrugghia kollari -- Species of plume moth
Wikipedia - Crombrugghia laetus -- Species of plume moth
Wikipedia - Crombrugghia reichli -- Species of plume moth
Wikipedia - Crombrugghia tristis -- Species of plume moth
Wikipedia - Crombrugghia -- Plume moth genus
Wikipedia - Cronicombra granulata -- Species of moth
Wikipedia - Crossbar theorem -- A ray between two other rays crosses any line segment between the first two rays
Wikipedia - Cross-cutting relationships -- Principle that the geologic feature which cuts another is the younger of the two
Wikipedia - Cross-link -- Bond that links one polymer chain to another
Wikipedia - Cross of Honour of the German Mother -- Nazi German decoration honouring mothers of large families
Wikipedia - Crossophora -- Genus of moths
Wikipedia - Cross-origin resource sharing -- mechanism to request restricted resources on a web page from another domain
Wikipedia - Crossover (fiction) -- Placement of two or more otherwise discrete fictional characters, settings, or universes into the context of a single story
Wikipedia - Cross-reference -- Reference in one place in a book to information at another place in the same work
Wikipedia - Crown shyness -- Phenomenon in which the crowns of fully stocked trees do not touch each other
Wikipedia - Crow Terrace Poetry Trial -- Treason trial against Su Shi and others, in 1079
Wikipedia - Cryoimmunotherapy -- Treatment for various types of cancer
Wikipedia - Cryothenia amphitreta -- Species of fish
Wikipedia - Cryotherapy -- Local or general use of low temperatures in medical therapy
Wikipedia - Cryphia algae -- Species of moth
Wikipedia - Cryphia ochsi -- Species of moth
Wikipedia - Cryphia petrea -- Species of moth
Wikipedia - Cryphia raptricula -- Species of moth
Wikipedia - Cryphioxena notosema -- Australian species of moth
Wikipedia - Crypsedra gemmea -- Species of moth
Wikipedia - Crypsedra -- Genus of moths
Wikipedia - Crypsityla -- Genus of geometer moths (Geometridae) in subfamily Sterrhinae
Wikipedia - Cryptoblabes bistriga -- Species of moth
Wikipedia - Cryptoblabes ephestialis -- Species of moth
Wikipedia - Cryptoblabes gnidiella -- Species of moth
Wikipedia - Cryptobotys -- Genus of moths
Wikipedia - Cryptocochylis -- Monotypic genus of tortrix moths
Wikipedia - Crypto-Islam -- Secret adherence to Islam while publicly professing to be of another faith
Wikipedia - Cryptolechia callixyla -- Species of moth
Wikipedia - Cryptolechia orthotoma -- Species of moth
Wikipedia - Cryptophasa hyalinopa -- Species of moth
Wikipedia - Cryptoterrestrial hypothesis
Wikipedia - Ctenoplusia accentifera -- Species of moth
Wikipedia - Ctenoplusia oxygramma -- Species of moth
Wikipedia - Ctenucha braganza -- Species of moth
Wikipedia - Ctenucha virginica -- Species of moth
Wikipedia - Cuckoo clock in culture -- The cuckoo clock, more than any other kind of timepiece, has often featured in literature, music, cinema, television, etc.
Wikipedia - Cucullia absinthii -- Species of moth
Wikipedia - Cucullia argentea -- Species of moth
Wikipedia - Cucullia artemisiae -- Species of moth
Wikipedia - Cucullia asteris -- Species of moth
Wikipedia - Cucullia boryphora -- Species of moth
Wikipedia - Cucullia calendulae -- Species of moth
Wikipedia - Cucullia chamomillae -- Species of moth
Wikipedia - Cucullia fraudatrix -- Species of moth
Wikipedia - Cucullia gnaphalii -- Species of moth
Wikipedia - Cucullia lactucae -- Species of moth
Wikipedia - Cucullia lucifuga -- Species of moth
Wikipedia - Cucullia santolinae -- Species of moth
Wikipedia - Cucullia santonici -- Species of moth
Wikipedia - Cucullia syrtana -- Species of moth
Wikipedia - Cucullia tanaceti -- Species of moth
Wikipedia - Cucullia xeranthemi -- Species of moth
Wikipedia - Cuesta -- A hill or ridge with a gentle slope on one side and a steep slope on the other
Wikipedia - Cultural appropriation -- The adoption of elements of one culture by members of another culture
Wikipedia - Cultural assimilation -- Process in which a group or culture comes to resemble another group
Wikipedia - Cultural cringe -- An internalized inferiority complex that causes people in a country to dismiss their own culture as inferior to the cultures of other countries
Wikipedia - Cultural depictions of Alfred the Great -- Cultural depictions of Alfred the Great in art, writing, education and other mediums i
Wikipedia - Cultural depictions of Medusa and Gorgons -- Medusa and the other Gorgons in art and culture
Wikipedia - Cultural learning -- Passing on of information from one group of people or animals to another
Wikipedia - Cultural references to Othello
Wikipedia - Cupedia cupediella -- Species of moth
Wikipedia - Cup holder -- Device to hold a cup or other drinking vessel
Wikipedia - Currant pug -- Species of moth
Wikipedia - Curse of knowledge -- Cognitive bias of assuming that others have the same background to understand
Wikipedia - Curtain -- Cloth used to block out light
Wikipedia - Curve-shortening flow -- A process that shrinks a smooth curve in the Euclidean plane based on its curvature
Wikipedia - Customer data platform -- Software creating a unified customer database accessible to other systems
Wikipedia - Cybele -- Anatolian mother goddess
Wikipedia - Cybergoth
Wikipedia - Cyborg -- Being with both organic and biomechatronic body parts
Wikipedia - Cybosia -- Genus and species of moth
Wikipedia - Cyclidia dictyaria -- Species of hook-tip moth
Wikipedia - Cyclidia diehli -- Species of hook-tip moth
Wikipedia - Cyclidia fabiolaria -- Species of hook-tip moth
Wikipedia - Cyclidia fractifasciata -- Species of hook-tip moth
Wikipedia - Cyclidia javana -- Species of hook-tip moth
Wikipedia - Cyclidia orciferaria -- Species of hook-tip moth
Wikipedia - Cyclidia pitmani -- Species of hook-tip moth
Wikipedia - Cyclidia rectificata -- Species of hook-tip moth
Wikipedia - Cyclidia sericea -- Species of hook-tip moth
Wikipedia - Cyclidia substigmaria -- Species of hook-tip moth
Wikipedia - Cyclidiinae -- Subfamily of hook-tip moths
Wikipedia - Cyclophora albiocellaria -- Species of moth
Wikipedia - Cyclophora albipunctata -- Species of moth
Wikipedia - Cyclophora anaisaria -- Species of moth
Wikipedia - Cyclophora angeronaria -- Species of moth
Wikipedia - Cyclophora annularia -- Species of moth
Wikipedia - Cyclophora aquila -- Species of moth
Wikipedia - Cyclophora ariadne -- Species of moth
Wikipedia - Cyclophora arthura -- Species of moth
Wikipedia - Cyclophora atrimacula -- Species of moth
Wikipedia - Cyclophora auricosta -- Species of moth
Wikipedia - Cyclophora azorensis -- Species of moth
Wikipedia - Cyclophora hyponoea -- Species of moth
Wikipedia - Cyclophora lennigiaria -- Species of moth
Wikipedia - Cyclophora linearia -- Species of moth
Wikipedia - Cyclophora nanaria -- Species of moth
Wikipedia - Cyclophora pendulinaria -- Species of moth
Wikipedia - Cyclophora porata -- Species of moth
Wikipedia - Cyclophora punctaria -- Species of moth
Wikipedia - Cyclophora puppillaria -- Species of moth
Wikipedia - Cyclophora quercimontaria -- Species of moth
Wikipedia - Cyclophora ruficiliaria -- Species of moth
Wikipedia - Cyclophora serveti -- Species of moth
Wikipedia - Cyclophora suppunctaria -- Species of moth
Wikipedia - Cyclophosphamide -- Medication used as chemotherapy and to suppress the immune system
Wikipedia - Cyclothems -- Alternating sequences of marine and non-marine sediments
Wikipedia - Cyclothiazide
Wikipedia - Cyclothymia
Wikipedia - Cyclothymic
Wikipedia - Cycnia tenera -- Species of moth
Wikipedia - Cydalima perspectalis -- Species of moth
Wikipedia - Cydalima -- Genus of moths
Wikipedia - Cydia amplana -- Species of moth
Wikipedia - Cydia cosmophorana -- Species of moth
Wikipedia - Cydia fagiglandana -- Species of moth
Wikipedia - Cydia indivisa -- Species of moth
Wikipedia - Cydia inquinatana -- Species of moth
Wikipedia - Cydia medicaginis -- Species of moth
Wikipedia - Cydia millenniana -- Species of moth
Wikipedia - Cydia nigricana -- Pea moth
Wikipedia - Cydia plicatum -- Species of moth
Wikipedia - Cydia pyrivora -- Species of moth
Wikipedia - Cydia servillana -- Species of moth
Wikipedia - Cydia splendana -- Chestnut and acorn moth
Wikipedia - Cydia strobilella -- Species of moth
Wikipedia - Cydia ulicetana -- Species of moth
Wikipedia - Cydosia nobilitella -- Species of moth
Wikipedia - Cyhalothrin -- Synthetic pyrethroid used as insecticide
Wikipedia - Cylindrothorax balteatus -- Genus of beetles
Wikipedia - Cymbalophora pudica -- Species of moth
Wikipedia - Cymolomia hartigiana -- Species of moth
Wikipedia - Cynaeda dentalis -- Species of moth
Wikipedia - Cynaeda gigantea -- Species of moth
Wikipedia - Cynthia Payne -- British brothel owner
Wikipedia - Cyphothroax -- Genus of beetles
Wikipedia - Cyril Rootham
Wikipedia - Cyrtojana -- Genus of moths
Wikipedia - Cyrtothyrea -- Genus of beetles
Wikipedia - Cyrus Chothia -- English biochemist
Wikipedia - Cytarabine -- Chemical compound (chemotherapy medication)
Wikipedia - Cytomixis -- Migration of the nucleus from one plant cell to another
Wikipedia - Czech Brothers
Wikipedia - Dactylotula altithermella -- Species of moth
Wikipedia - Dactylotula kinkerella -- Species of moth
Wikipedia - Dagmar Rothman -- German performance artist
Wikipedia - Dagudu Moothalu -- 1964 film by Adurthi Subba Rao
Wikipedia - Dahlica lichenella -- Species of moth
Wikipedia - Dahlica triquetrella -- Species of moth
Wikipedia - Daily Planet (brothel) -- Brothel and Publicly Listed Company
Wikipedia - Damaris Page -- London brothel keeper, entrepreneur and property developer
Wikipedia - Damart -- French clothing company
Wikipedia - Damien Broothaerts -- Belgian hurdler
Wikipedia - Dance, Girl, Dance -- 1940 film by Dorothy Arzner
Wikipedia - Dancing Mothers -- 1926 film by Herbert Brenon
Wikipedia - Danger! and Other Stories
Wikipedia - Dangerous Curves (1929 film) -- 1929 film by Lothar Mendes
Wikipedia - Daniel Rothballer -- German curler
Wikipedia - Daniel Rothbart -- American artist
Wikipedia - Daniel Rothschild (philosopher) -- American philosopher
Wikipedia - Danit Peleg -- Israeli fashion designer of printed clothing
Wikipedia - Danny Fingeroth -- American comic book writer and editor
Wikipedia - Dan Roth
Wikipedia - Daphnis nerii -- Species of Moth
Wikipedia - Daphnis torenia -- Species of moth
Wikipedia - Darapsa choerilus -- Species of moth
Wikipedia - Darapsa myron -- Species of moth
Wikipedia - Darapsa versicolor -- Species of moth
Wikipedia - Dardenne brothers -- Belgian film directors, screenwriters and film producers
Wikipedia - Dark dagger -- Species of moth
Wikipedia - Darkey Kelly -- Irish brothel-keeper and alleged serial killer
Wikipedia - Dark matter -- Hypothetical form of matter comprising most of the matter in the universe
Wikipedia - Dark photon -- Hypothetical force carrier particle connected to dark matter
Wikipedia - Dark Shadows -- American gothic soap opera
Wikipedia - Darren Berrecloth -- Canadian mountain biker
Wikipedia - Darwinian Demon -- Hypothetical organism
Wikipedia - Darwin's nothura -- Species of bird
Wikipedia - Daryl Roth -- American producer and director
Wikipedia - Dashing Away with the Smoothing Iron -- English folk song
Wikipedia - Das Veilchen -- Poem by Goethe, set to music by Mozart and others
Wikipedia - Dasypolia templi -- Species of moth
Wikipedia - Dasysphinx garleppi -- Species of moth
Wikipedia - Dasystoma salicella -- Species of moth
Wikipedia - Data access -- Software and activities related to storing, retrieving, or acting on data housed in a database or other repository
Wikipedia - Data buffer -- Region of a physical memory storage used to temporarily store data while it is being moved from one place to another
Wikipedia - Data model -- An abstract model that organizes elements of data and standardizes how they relate to on another and to real world entities.
Wikipedia - Dating -- Process of interacting and meeting other people on the prospect of establishing a romantic relationship
Wikipedia - Daulatdia -- Brothel village in Rajbari District, Bangladesh
Wikipedia - Daulat Singh Kothari
Wikipedia - Davenport-Schmidt theorem -- How well a certain kind of real number can be approximated by another kind
Wikipedia - David A. Booth
Wikipedia - David and Frederick Barclay -- British businessmen; twin brothers
Wikipedia - David Booth (ice hockey) -- American professional ice hockey forward
Wikipedia - David Kaczynski -- Brother of convicted serial bomber Ted Kaczynski
Wikipedia - David Lee Roth -- American musician best known as the lead singer of Van Halen
Wikipedia - David Mitchell (lawyer) -- Assistant District Officer of the British Colonial Service, Solicitor-General of Lesotho, Australian Lawyer, Minister of the Presbyterian Church of Australia, and Tasmanian Political Candidate and Referendum Representative
Wikipedia - David Roth (writer) -- writer
Wikipedia - David Schnarch -- American psychotherapist
Wikipedia - David's Mother -- 1994 television film directed by Robert Allan Ackerman
Wikipedia - David Zieroth -- Canadian poet
Wikipedia - Davy Rothbart -- American writer and filmmaker (born 1975)
Wikipedia - Deadlock -- State in which members are blocking each other
Wikipedia - Deaf-mute -- A person who is both unable to hear and speak
Wikipedia - Deana -- Genus of moths
Wikipedia - Deanne Crothers -- Canadian politician
Wikipedia - Dear Other Self -- Filipino romantic comedy film
Wikipedia - Death of Caylee Anthony -- American girl whose mother was found not guilty of her death
Wikipedia - Death Wish (2018 film) -- 2017 film by Eli Roth
Wikipedia - Deborah L. Turbiville -- American brothel owner
Wikipedia - Debt bondage -- Person's pledge of their labor or services as security for the repayment for a debt or other obligation
Wikipedia - Debugger -- Computer program used to test and debug other programs
Wikipedia - Decantha borkhausenii -- Species of moth
Wikipedia - Declaration of war -- Formal announcement by which one state goes to war against another
Wikipedia - Decoration Day (Appalachia and Liberia) -- A living tradition of group ancestor veneration observances focused on the maintenance and decoration of cemeteries and grave markers in Appalachia, Liberia, and other areas where Appalachian people migrated
Wikipedia - Dectocera -- Genus of moths
Wikipedia - Deep sulcus sign -- Radiological sign indicating pneumothorax
Wikipedia - Deeringothamnus rugelii -- Species of plant
Wikipedia - Defection -- Giving up of allegiance to one state for allegiance to another in a manner considered illegitimate by the first state
Wikipedia - Defence Forces Training Centre -- Principal training centre for the Irish Army and other branches of the Irish Defence Forces
Wikipedia - Defensive attribution hypothesis
Wikipedia - Degenerate matter -- Collection of free, non-interacting particles with a pressure and other physical characteristics determined by quantum mechanical effects
Wikipedia - De Havilland DH.60 Moth -- 1925 utility aircraft family
Wikipedia - De Havilland Fox Moth -- Light transport biplane developed by de Havilland in the UK in the early 1930s
Wikipedia - De Havilland Hornet Moth
Wikipedia - De Havilland Swallow Moth -- 1930s aircraft
Wikipedia - Dehumanization -- Behavior or process that undermines individuality of and in others
Wikipedia - Deilephila elpenor -- Species of moth
Wikipedia - Deilephila porcellus -- Species of moth
Wikipedia - Deileptenia ribeata -- Species of moth
Wikipedia - Dejongia californicus -- Species of plume moth
Wikipedia - Dejongia lobidactylus -- Species of plume moth
Wikipedia - Dejongia -- Plume moth genus
Wikipedia - De La Salle Brothers Philippine District
Wikipedia - De La Salle Brothers -- Roman Catholic religious teaching congregation
Wikipedia - Delayed-maturation theory of obsessive-compulsive disorder -- Medical hypothesis
Wikipedia - Delayed sleep phase disorder -- Chronic mismatchM-BM- between a person's normal daily rhythm, compared to other people and societal norms
Wikipedia - Delay reduction hypothesis
Wikipedia - Delexocha -- Genus of moths
Wikipedia - Delivery drone -- Unmanned aerial vehicle (UAV) utilized to transport packages, food or other goods
Wikipedia - Delplanqueia cortella -- Species of moth
Wikipedia - Delplanqueia dilutella -- Species of moth
Wikipedia - Delplanqueia inscriptella -- Species of moth
Wikipedia - Deltophora duplicata -- Species of moth
Wikipedia - Deltophora stictella -- Species of moth
Wikipedia - Deltophora -- Genus of moths
Wikipedia - Deltote bankiana -- Species of moth
Wikipedia - Deltote deceptoria -- Species of moth
Wikipedia - Demasduit -- Beothuk woman
Wikipedia - Democratic Congress -- Political party in Lesotho
Wikipedia - Democrats (Gothenburg political party) -- A local political party in the city of Gothenburg, Sweden
Wikipedia - Demographics of Lesotho
Wikipedia - Demopsestis formosana -- Species of false owlet moth
Wikipedia - Demopsestis mahendrai -- Species of false owlet moth
Wikipedia - Demopsestis punctigera -- Species of false owlet moth
Wikipedia - Demopsestis yoshimotoi -- Species of false owlet moth
Wikipedia - Demulcent -- Agent forming a soothing film over irritated mucous membranes
Wikipedia - Dendrolimus pini -- Species of moth
Wikipedia - Denise Turner Roth -- American politician
Wikipedia - Denisia albimaculea -- Species of moth
Wikipedia - Denisia muellerrutzi -- Species of moth
Wikipedia - Denisia nubilosella -- Species of moth
Wikipedia - Denisia obscurella -- Species of moth
Wikipedia - Denisia similella -- Species of moth
Wikipedia - Denisia stipella -- Species of moth
Wikipedia - Denisia stroemella -- Species of moth
Wikipedia - Denisia -- Genus of moths
Wikipedia - Denis Lamothe -- Canadian politician
Wikipedia - Dennis Brothers -- English motor vehicle manufacturer
Wikipedia - Dennis Hof's Love Ranch -- Legal brothel in Crystal, Nevada
Wikipedia - Dental barotrauma -- Damage to a tooth caused by a change of ambient pressure
Wikipedia - Dental floss -- Cord of thin filaments used to remove food and dental plaque from between teeth in areas a toothbrush is unable to reach
Wikipedia - Denticucullus pygmina -- Species of moth
Wikipedia - Dentifovea fulvifascialis -- Species of moth
Wikipedia - Dependency (project management) -- Relationship in which one task of a project requires another to be completed first
Wikipedia - Depressaria absynthiella -- Species of moth
Wikipedia - Depressaria adustatella -- Species of moth
Wikipedia - Depressaria albipunctella -- Species of moth
Wikipedia - Depressaria artemisiae -- Species of moth
Wikipedia - Depressaria badiella -- Species of moth
Wikipedia - Depressaria beckmanni -- Species of moth
Wikipedia - Depressaria bupleurella -- Species of moth
Wikipedia - Depressaria cervicella -- Species of moth
Wikipedia - Depressaria chaerophylli -- Species of moth
Wikipedia - Depressaria cinderella -- Species of moth
Wikipedia - Depressaria corticinella -- Species of moth
Wikipedia - Depressaria daucella -- Species of moth
Wikipedia - Depressaria daucivorella -- Species of moth
Wikipedia - Depressaria depressana -- Species of moth
Wikipedia - Depressaria deverrella -- Species of moth
Wikipedia - Depressaria dictamnella -- Species of moth
Wikipedia - Depressaria discipunctella -- Species of moth
Wikipedia - Depressaria douglasella -- Species of moth
Wikipedia - Depressaria emeritella -- Species of moth
Wikipedia - Depressaria erinaceella -- Species of moth
Wikipedia - Depressaria eryngiella -- Species of moth
Wikipedia - Depressaria floridella -- Species of moth
Wikipedia - Depressaria gallicella -- Species of moth
Wikipedia - Depressaria genistella -- Species of moth
Wikipedia - Depressaria halophilella -- Species of moth
Wikipedia - Depressaria heydenii -- Species of moth
Wikipedia - Depressaria hirtipalpis -- Species of moth
Wikipedia - Depressaria hofmanni -- Species of moth
Wikipedia - Depressaria hystricella -- Species of moth
Wikipedia - Depressaria incognitella -- Species of moth
Wikipedia - Depressaria indelibatella -- Species of moth
Wikipedia - Depressaria krasnowodskella -- Species of moth
Wikipedia - Depressaria lacticapitella -- Species of moth
Wikipedia - Depressaria leucocephala -- Species of moth
Wikipedia - Depressaria libanotidella -- Species of moth
Wikipedia - Depressaria manglisiella -- Species of moth
Wikipedia - Depressaria marcella -- Species of moth
Wikipedia - Depressaria millefoliella -- Species of moth
Wikipedia - Depressaria moranella -- Species of moth
Wikipedia - Depressaria nemolella -- Species of moth
Wikipedia - Depressaria olerella -- Species of moth
Wikipedia - Depressaria peniculatella -- Species of moth
Wikipedia - Depressaria pentheri -- Species of moth
Wikipedia - Depressaria pimpinellae -- Species of moth
Wikipedia - Depressaria pulcherrimella -- Species of moth
Wikipedia - Depressaria pyrenaella -- Species of moth
Wikipedia - Depressaria radiella -- Species of moth
Wikipedia - Depressaria radiosquamella -- Species of moth
Wikipedia - Depressaria silesiaca -- Species of moth
Wikipedia - Depressaria sordidatella -- Species of moth
Wikipedia - Depressaria subalbipunctella -- Species of moth
Wikipedia - Depressaria tenebricosa -- Species of moth
Wikipedia - Depressaria ultimella -- Species of moth
Wikipedia - Depressaria ululana -- Species of moth
Wikipedia - Depressaria velox -- Species of moth
Wikipedia - Depressaria veneficella -- Species of moth
Wikipedia - Depressaria venustella -- Species of moth
Wikipedia - Depressaria -- Genus of moths
Wikipedia - Depressaria zelleri -- Species of moth
Wikipedia - Depressariidae -- Family of moths
Wikipedia - Depressive Disorder Not Otherwise Specified
Wikipedia - Depressive realism -- Hypothesis that depressed individuals make more realistic inferences than do non-depressed individuals
Wikipedia - Der Arzt von Bothenow -- 1961 film
Wikipedia - Dermotherium -- Extinct genus of mammals related to the living colugos
Wikipedia - Deroca hidda -- Species of hook-tip moth
Wikipedia - Deroca hyalina -- Species of hook-tip moth
Wikipedia - Deroca inconclusa -- Species of hook-tip moth
Wikipedia - Deroca pulla -- Species of hook-tip moth
Wikipedia - Deroxena venosulella -- Species of moth
Wikipedia - Derrida and Lacan: Another Writing -- 2008 book by British philosopher Michael Lewis
Wikipedia - Desdemona -- character in Othello
Wikipedia - Desem -- A sourdough starter made from whole wheat flour, spelt flour or other flours
Wikipedia - Desert ecology -- The study of interactions between both biotic and abiotic components of desert environments
Wikipedia - Deserticossus arenicola -- Species of moth
Wikipedia - Deserticossus sareptensis -- Species of moth
Wikipedia - Deserticossus volgensis -- Species of moth
Wikipedia - Desert Mothers
Wikipedia - Desert Mother
Wikipedia - Desloge Chapel -- Gothic church in St. Louis, Missouri
Wikipedia - Desmia funeralis -- Species of moth
Wikipedia - Desmia ploralis -- Species of moth
Wikipedia - Desmia strigivitralis -- Species of moth
Wikipedia - Desmia ufeus -- Species of moth
Wikipedia - Desmia -- Genus of moths
Wikipedia - Despeciation -- The loss of a unique species of animal due to its combining with another previously distinct species
Wikipedia - Despina rhodosema -- Species of moth
Wikipedia - Destination Maternity -- American clothing company
Wikipedia - Detlef Bothe (actor) -- German actor
Wikipedia - Detlef Roth -- German baritone and bass
Wikipedia - Deur Kothar -- Archaeological site in India
Wikipedia - Deuterogoniinae -- Subfamily of moths
Wikipedia - Deuterotinea balcanica -- Species of moth
Wikipedia - Deuterotinea casanella -- Species of moth
Wikipedia - Deutsche Digitale Bibliothek
Wikipedia - Deutsche Nationalbibliothek
Wikipedia - Devaki -- Mother of Hindu god/avatar Krishna
Wikipedia - Develothon
Wikipedia - Dextellia dorsilineella -- Species of moth
Wikipedia - Dhamrai Jagannath Roth
Wikipedia - Diachrysia chrysitis -- Species of moth
Wikipedia - Diachrysia chryson -- Species of moth
Wikipedia - Diachrysia stenochrysis -- Species of moth
Wikipedia - Diacme elealis -- Species of moth
Wikipedia - Diacme mopsalis -- Species of moth
Wikipedia - Diacme -- Genus of moths
Wikipedia - Diacrisia sannio -- Species of moth
Wikipedia - Diacrotricha fasciola -- Species of plume moth
Wikipedia - Diacrotricha guttuligera -- Species of plume moth
Wikipedia - Diacrotricha lanceatus -- Species of plume moth
Wikipedia - Diacrotricha -- Plume moth genus
Wikipedia - Diadem -- Ornamental headband worn by monarchs and others as a badge of royalty
Wikipedia - Dialectica imperialella -- Species of moth
Wikipedia - Dialectica (moth) -- Genus of insects
Wikipedia - Dialectica scalariella -- Species of moth
Wikipedia - Dialgebra -- Generalization of both algebra and coalgebra
Wikipedia - Diamondback moth -- Species of moth
Wikipedia - Diana Luke -- British radio presenter and hypnotherapist
Wikipedia - Diana Poth -- Hungarian figure skater
Wikipedia - Diaphania -- Genus of moths
Wikipedia - Diaphora mendica -- Species of moth
Wikipedia - Diaphora sordida -- Species of moth
Wikipedia - Diarsia brunnea -- Species of moth
Wikipedia - Diarsia dahlii -- Species of moth
Wikipedia - Diarsia florida -- Species of moth
Wikipedia - Diasemia grammalis -- Species of moth
Wikipedia - Diasemia reticularis -- Species of moth
Wikipedia - Diasemia -- Genus of moths
Wikipedia - Diasemiopsis ramburialis -- Species of moth
Wikipedia - Diastictis albovittalis -- Species of moth
Wikipedia - Diastictis argyralis -- Species of moth
Wikipedia - Diastictis fracturalis -- Species of moth
Wikipedia - Diastictis -- Genus of moths
Wikipedia - Diathrausta reconditalis -- Species of moth
Wikipedia - Diathrausta -- Genus of moths
Wikipedia - Dicallomera fascelina -- Species of moth
Wikipedia - Dichagyris candelisequa -- Species of moth
Wikipedia - Dichagyris celebrata -- Species of moth
Wikipedia - Dichagyris celsicola -- Species of moth
Wikipedia - Dichagyris constanti -- Species of moth
Wikipedia - Dichagyris flammatra -- Species of moth
Wikipedia - Dichagyris flavina -- Species of moth
Wikipedia - Dichagyris forcipula -- Species of moth
Wikipedia - Dichagyris melanura -- Species of moth
Wikipedia - Dichagyris musiva -- Species of moth
Wikipedia - Dichagyris nigrescens -- Species of moth
Wikipedia - Dichagyris orientis -- Species of moth
Wikipedia - Dichagyris renigera -- Species of moth
Wikipedia - Dichagyris signifera -- Species of moth
Wikipedia - Dichelia histrionana -- Species of moth
Wikipedia - Dichocrocis -- Genus of moths
Wikipedia - Dichomeridinae -- Subfamily of moths
Wikipedia - Dichomeris acuminata -- Species of moth
Wikipedia - Dichomeris derasella -- Species of moth
Wikipedia - Dichomeris furia -- Species of moth
Wikipedia - Dichomeris limosellus -- Species of moth
Wikipedia - Dichomeris linealis -- Species of moth
Wikipedia - Dichomeris marginella -- Species of moth
Wikipedia - Dichomeris melanophylla -- Species of moth
Wikipedia - Dichomeris ochripalpella -- Species of moth
Wikipedia - Dichomeris simulata -- Species of moth
Wikipedia - Dichomeris -- Genus of moths
Wikipedia - Dichrorampha alpinana -- Species of moth
Wikipedia - Dichrorampha heegerana -- Species of moth
Wikipedia - Dichrorampha sedatana -- Species of moth
Wikipedia - Dicycla oo -- Species of moth
Wikipedia - Didacus of Alcala -- Franciscan lay brother, missionary and saint
Wikipedia - Didymana ancepsa -- Species of hook-tip moth
Wikipedia - Didymana bidens -- Species of hook-tip moth
Wikipedia - Didymana brunea -- Species of hook-tip moth
Wikipedia - Die Another Day (song) -- Theme from 2002 James Bond film Die Another Day / 2002 single by Madonna
Wikipedia - Die Another Day (soundtrack) -- album by David Arnold
Wikipedia - Die Another Day -- 2002 James Bond film directed by Lee Tamahori
Wikipedia - Dieida ledereri -- Species of moth
Wikipedia - Dieter Gothe -- German canoeist
Wikipedia - Dieter Roth
Wikipedia - Dietmar Rothermund -- German historian
Wikipedia - Diffeomorphism -- Isomorphism of smooth manifolds; a smooth bijection with a smooth inverse
Wikipedia - Difference (philosophy) -- Philosophical concept; set of properties by which one entity is distinguished from another
Wikipedia - Different from the Others -- 1919 film
Wikipedia - Differential diagnosis -- Distinguishing of a particular disease or condition from others that present similar clinical features
Wikipedia - Digama -- Genus of moths
Wikipedia - Digitivalva arnicella -- Species of moth
Wikipedia - Digitivalva eglanteriella -- Species of moth
Wikipedia - Digitivalva granitella -- Species of moth
Wikipedia - Digitivalva occidentella -- Species of moth
Wikipedia - Digitivalva perlepidella -- Species of moth
Wikipedia - Digitivalva pulicariae -- Species of moth
Wikipedia - Digitivalva solidaginis -- Species of moth
Wikipedia - Digitivalva valeriella -- Species of moth
Wikipedia - Dilaram Khanum -- 17th century Safavid princess and mother of Shah Safi
Wikipedia - Dileesh Pothan -- Malayalam film director
Wikipedia - Diloba caeruleocephala -- Species of moth
Wikipedia - Dimorphotheca ecklonis -- Species of plant
Wikipedia - Dimorphotheca -- Genus of plants
Wikipedia - Dindica polyphaenaria -- Species of moth
Wikipedia - Dionaea muscipula 'Fused Tooth' -- Tooth found in carnivorous plants
Wikipedia - Dione (Titaness) -- Greek goddess, mother of Aphrodite
Wikipedia - Dioplotherium -- Extinct genus of mammal
Wikipedia - Dioptis leucothyris -- Species of insect
Wikipedia - Dioryctria abietella -- Species of moth
Wikipedia - Dioryctria mendacella -- Species of moth
Wikipedia - Dioryctria pineae -- Species of moth
Wikipedia - Dioryctria resiniphila -- Species of moth
Wikipedia - Dioryctria robiniella -- Species of moth
Wikipedia - Dioryctria schuetzeella -- Species of moth
Wikipedia - Dioryctria simplicella -- Species of moth
Wikipedia - Dioryctria sylvestrella -- Species of moth
Wikipedia - Diphthera festiva -- Species of moth
Wikipedia - Diplogrypa -- Genus of moths
Wikipedia - Diplomatic mission -- Group of people from one state present in another state to represent the sending state
Wikipedia - Diplomatic recognition -- Unilateral political act whereby a state acknowledges an act or status of another state or government
Wikipedia - Diplopseustis perieresalis -- Species of moth
Wikipedia - Diptilon proleuca -- Species of moth
Wikipedia - Diptilon -- Genus of moths
Wikipedia - Directed set -- A set with a preorder in which any two elements are always both less than or equal to some third element.
Wikipedia - Dirleton -- Village in East Lothian, Scotland
Wikipedia - Disability in Lesotho -- Overview of disability in Lesotho
Wikipedia - Discotheque (song) -- 1997 single by U2
Wikipedia - Discothyrea antarctica -- Species of ant
Wikipedia - Discothyrea testacea -- Species of ant
Wikipedia - Discothyrea -- Genus of ants
Wikipedia - Dismaland -- 2015 art installation at Weston-super-Mare, England, by Banksy and others
Wikipedia - Dismemberment -- The act of removing limbs or other body parts of a living or dead person
Wikipedia - Disorderly house -- Establishment where persons congregate to the probable disturbance of the public peace or other commission of crime
Wikipedia - Disparate system -- Data processing system without interaction with other computer data processing systems
Wikipedia - Dissoptila mutabilis -- A moth in the family Gelechiidae from Guyana
Wikipedia - Distressing -- Treating objects such as furniture or clothing to make them look old, worn, weathered, or lived-in
Wikipedia - Districts of Lesotho
Wikipedia - Dita (moth) -- Genus of moths
Wikipedia - Ditrigona aphya -- Species of hook-tip moth
Wikipedia - Ditrigona artema -- Species of hook-tip moth
Wikipedia - Ditrigona berres -- Species of hook-tip moth
Wikipedia - Ditrigona candida -- Species of hook-tip moth
Wikipedia - Ditrigona chama -- Species of hook-tip moth
Wikipedia - Ditrigona chionea -- Species of hook-tip moth
Wikipedia - Ditrigona cirruncata -- Species of hook-tip moth
Wikipedia - Ditrigona derocina -- Species of hook-tip moth
Wikipedia - Ditrigona diana -- Species of hook-tip moth
Wikipedia - Ditrigona fasciata -- Species of hook-tip moth
Wikipedia - Ditrigona furvicosta -- Species of hook-tip moth
Wikipedia - Ditrigona idaeoides -- Species of hook-tip moth
Wikipedia - Ditrigona inconspicua -- Species of hook-tip moth
Wikipedia - Ditrigona innotata -- Species of hook-tip moth
Wikipedia - Ditrigona jardanaria -- Species of hook-tip moth
Wikipedia - Ditrigona komarovi -- Species of hook-tip moth
Wikipedia - Ditrigona legnichrysa -- Species of hook-tip moth
Wikipedia - Ditrigona lineata -- Species of hook-tip moth
Wikipedia - Ditrigona margarita -- Species of hook-tip moth
Wikipedia - Ditrigona marmorea -- Species of hook-tip moth
Wikipedia - Ditrigona media -- Species of hook-tip moth
Wikipedia - Ditrigona mytylata -- Species of hook-tip moth
Wikipedia - Ditrigona obliquilinea -- Species of hook-tip moth
Wikipedia - Ditrigona paludicola -- Species of hook-tip moth
Wikipedia - Ditrigona pentesticha -- Species of hook-tip moth
Wikipedia - Ditrigona platytes -- Species of hook-tip moth
Wikipedia - Ditrigona policharia -- Species of hook-tip moth
Wikipedia - Ditrigona polyobotaria -- Species of hook-tip moth
Wikipedia - Ditrigona pomenaria -- Species of hook-tip moth
Wikipedia - Ditrigona pruinosa -- Species of hook-tip moth
Wikipedia - Ditrigona quinaria -- Species of hook-tip moth
Wikipedia - Ditrigona quinquelineata -- Species of hook-tip moth
Wikipedia - Ditrigona regularis -- Species of hook-tip moth
Wikipedia - Ditrigona sacra -- Species of hook-tip moth
Wikipedia - Ditrigona sciara -- Species of hook-tip moth
Wikipedia - Ditrigona sericea -- Species of hook-tip moth
Wikipedia - Ditrigona spatulata -- Species of hook-tip moth
Wikipedia - Ditrigona spilota -- Species of hook-tip moth
Wikipedia - Ditrigona titana -- Species of hook-tip moth
Wikipedia - Ditrigona triangularia -- Species of hook-tip moth
Wikipedia - Ditrigona typhodes -- Species of hook-tip moth
Wikipedia - Ditrigona wilkinsoni -- Species of hook-tip moth
Wikipedia - Ditrysia -- Suborder of moths and butterflies
Wikipedia - Ditula angustiorana -- Species of moth
Wikipedia - Diurnea fagella -- Species of moth
Wikipedia - Diurnea lipsiella -- Species of moth
Wikipedia - Divergent boundary -- Linear feature that exists between two tectonic plates that are moving away from each other
Wikipedia - Diving bird -- Birds which plunge into water to catch fish or other food
Wikipedia - Diving Unlimited International -- American manufacturer of dry suits and other diving equipment
Wikipedia - Division insignia of the United States Army -- Cloth emblems worn on the shoulders of US Army uniforms
Wikipedia - Division of Boothby -- Australian federal electoral division
Wikipedia - Division of Higinbotham -- Former Australian federal electoral division
Wikipedia - Division of Hotham -- Australian federal electoral division
Wikipedia - Divisor -- Integer that divides evenly another integer
Wikipedia - D. Jason Cothern -- US Air Force officer
Wikipedia - D. J. Grothe
Wikipedia - DJ Grothe
Wikipedia - DNA damage theory of aging -- Hypothesis that aging is caused by accumulated DNA damage
Wikipedia - Doa dora -- Species of moth
Wikipedia - Doctor of both laws
Wikipedia - Documentary Hypothesis
Wikipedia - Documentary hypothesis -- Hypothesis to explain the origins and composition of the Torah
Wikipedia - Does a Woman Have to Become a Mother? -- 1924 film
Wikipedia - Dogberry -- character in Much Ado About Nothing
Wikipedia - Dog bite -- Bite by a dog that is upon a person or other animal
Wikipedia - Dogtooth (film) -- 2009 film
Wikipedia - Doktor und Apotheker -- Opera by Carl Ditters von Dittersdorf
Wikipedia - Doleromima hypoxantha -- Species of moth
Wikipedia - Dolgoma xanthocraspis -- Species of moth
Wikipedia - Dolicharthria aetnaealis -- Species of moth
Wikipedia - Dolicharthria bruguieralis -- Species of moth
Wikipedia - Dolicharthria daralis -- Species of moth
Wikipedia - Dolicharthria metasialis -- Species of moth
Wikipedia - Dolicharthria punctalis -- Species of moth
Wikipedia - Dolicharthria stigmosalis -- Species of moth
Wikipedia - Dolicharthria -- Genus of moths
Wikipedia - Dolphin Browser -- Mobile browser for both Android and iOS
Wikipedia - Domain hijacking -- Using identity theft or other tactics to gain ownership over a domain name
Wikipedia - Dominance and submission -- Erotic roleplay involving the submission of one person to another
Wikipedia - Dominance (genetics) -- One gene variant masking the effect of another in the other copy of the gene
Wikipedia - Dominican Sisters of Mary, Mother of the Eucharist
Wikipedia - Domitia Lepida the Younger -- Mother of Roman empress Messalina (5 BC-54 AD)
Wikipedia - Donacaula forficella -- Species of moth
Wikipedia - Donacaula mucronella -- Species of moth
Wikipedia - Donacaula niloticus -- Species of moth
Wikipedia - Donald Featherstone (wargamer) -- British physiotherapist, military historian, author & wargamer
Wikipedia - Donald Prothero -- American paleontologist, geologist, and author
Wikipedia - Donald Robertson (psychotherapist) -- Scottish psychotherapist
Wikipedia - Donaspastus delicatella -- Species of moth
Wikipedia - Don Brothwell
Wikipedia - Donna Barton Brothers -- American jockey
Wikipedia - Donna's Ranch -- Legal brothel in Wells, Nevada
Wikipedia - Donothan Bailey -- American gymnast
Wikipedia - Don Pedro (Much Ado About Nothing) -- Character in Much Ado About Nothing
Wikipedia - Don't Bother -- 2005 song by Shakira
Wikipedia - Don't Forget Your Toothbrush -- British game show
Wikipedia - Don't Stop (Wiggle Wiggle) -- 1994 single by The Outhere Brothers
Wikipedia - Don't Wait on Me -- 1981 single by The Statler Brothers
Wikipedia - Don't Worry About Your Mother-in-Law -- 1954 film
Wikipedia - Doom (franchise) -- Series of video games and other media
Wikipedia - Dooring -- Traffic collision in which a bicyclist (or other road user) rides or drives into a motor vehicle's door or is struck by a door that was opened quickly without due care.
Wikipedia - Dopamine -- Organic chemical that functions both as a hormone and a neurotransmitter
Wikipedia - DoppelgM-CM-$nger -- Person who very strongly resembles another
Wikipedia - Dora Dougherty Strother -- American military pilot
Wikipedia - Dora DuFran -- Brothel madame
Wikipedia - Dorian invasion -- Hypothetical ancient invasion of Greece
Wikipedia - Doris Booth -- (1895-1970) Australian nursing volunteer and goldminer
Wikipedia - Doris Hopp -- Swedish brothel madam
Wikipedia - Doris Troth Lippman -- Professor of Nursing at the Fairfield University School of Nursing
Wikipedia - Dormition of the Mother of God
Wikipedia - Dorothea A. Dreier -- American artist
Wikipedia - Dorothea Angermann -- 1959 film
Wikipedia - Dorothea Barth Jorgensen -- Swedish model
Wikipedia - Dorothea Bate -- Welsh palaeontologist and archaeozoologist
Wikipedia - Dorothea Bennett (novelist) -- British novelist and screenwriter (1914-1985)
Wikipedia - Dorothea Bennett -- Geneticist
Wikipedia - Dorothea Bleek -- German anthropologist and philologist
Wikipedia - Dorothea Blostein -- Canadian computer scientist
Wikipedia - Dorothea Brande -- American writer and editor
Wikipedia - Dorothea Coelho -- American game show host
Wikipedia - Dorothea De Winton -- Plant scientist
Wikipedia - Dorothea Dix -- 19th-century American social reformer
Wikipedia - Dorothea du Pon -- Dutch diver
Wikipedia - Dorothea Erxleben -- Physician
Wikipedia - Dorothea Fiedler -- German chemical biologist
Wikipedia - Dorothea Flock -- Alleged witch
Wikipedia - Dorothea Gopie -- South African politician
Wikipedia - Dorothea Jameson -- American neuropsychologist
Wikipedia - Dorothea Jordan -- Anglo-Irish actress and courtesan
Wikipedia - Dorothea Kent -- American actress
Wikipedia - Dorothea Klumpke -- American astronomer
Wikipedia - Dorothea Kohler -- Geran woman conductor and music educator
Wikipedia - Dorothea KreM-CM-^_ -- German shot putter
Wikipedia - Dorothea Lange -- American photojournalist
Wikipedia - Dorothea Leighton -- American social psychiatrist
Wikipedia - Dorothea Liebermann-Meffert -- German surgeon
Wikipedia - Dorothea Maria Losch -- Swedish military officer
Wikipedia - Dorothea Maude -- (1879-1959), physician and surgeon
Wikipedia - Dorothea of Alexandria
Wikipedia - Dorothea of Caesarea
Wikipedia - Dorothea of Montau
Wikipedia - Dorothea Orem -- American nursing academic
Wikipedia - Dorothea Pertz -- English botanist
Wikipedia - Dorothea Petrie Townshend Carew -- Anglo-Irish writer, poet and editor
Wikipedia - Dorothea Puente -- American serial killer
Wikipedia - Dorothea Roschmann -- Opera singer
Wikipedia - Dorothea Rudnick -- American embryologist
Wikipedia - Dorothea Sandars -- Australian parasitologist
Wikipedia - Dorothea Schwartz Zimmer -- German painter
Wikipedia - Dorothea Tanning
Wikipedia - Dorothea Viehmann -- German storyteller
Wikipedia - Dorothea von Medem -- Duchess of Courland (1761-1821)
Wikipedia - Dorothea Wagner -- German computer scientist
Wikipedia - Dorothea Waley Singer
Wikipedia - Dorothea Widmer -- Swiss women executed for the murder of her abusive husband
Wikipedia - Dorothea Wierer -- Italian biathlete
Wikipedia - Dorothea Wolbert -- American actress
Wikipedia - Dorotheea Petre -- Romanian actress
Wikipedia - Dorothee Bauer -- German sport shooter
Wikipedia - Dorothee Berryman -- Canadian actress
Wikipedia - Dorothee Deuring -- Austrian sports shooter
Wikipedia - Dorothee Elmiger -- Swiss writer
Wikipedia - Dorothee Haroske -- German mathematician
Wikipedia - Dorothee Kern
Wikipedia - Dorothee Martin -- German politician
Wikipedia - Dorothee Munyaneza -- British-Rwandan singer, actress, dancer and choreographer
Wikipedia - Dorothee Normand-Cyrot -- French applied mathematician
Wikipedia - Dorotheenstadt cemetery
Wikipedia - Dorotheenstadt -- Historic zone or neighbourhood of central Berlin, Germany
Wikipedia - Dorothee Pousseo -- French actress
Wikipedia - Dorothee Pullinger -- British pioneering automobile engineer and businesswoman
Wikipedia - Dorotheergasse
Wikipedia - Dorothee Schneider -- German dressage rider
Wikipedia - Dorothee Solle -- German theologian
Wikipedia - Dorothee -- French singer and TV presenter
Wikipedia - Dorotheus of Gaza
Wikipedia - Dorotheus of Tyre -- Syrian bishop of Tyre and saint (c. 255 - 362)
Wikipedia - Dorothy Abbott -- American actress
Wikipedia - Dorothy A. Bennett -- American anthropologist, astronomer, curator, publisher, and author
Wikipedia - Dorothy A. Brown -- American politician
Wikipedia - Dorothy Adams -- American actress
Wikipedia - Dorothy Adkins -- American psychologist
Wikipedia - Dorothy Allen -- American actress
Wikipedia - Dorothy and the Wizard of Oz -- American Flash animated children's television series
Wikipedia - Dorothyann Nelson -- American figure skater
Wikipedia - Dorothy Anstett -- American pageant titleholder
Wikipedia - Dorothy A. Perkins -- American politician
Wikipedia - Dorothy Appleby -- American actress
Wikipedia - Dorothy Arnold (actress)
Wikipedia - Dorothy Arzner -- American film director and film editor
Wikipedia - Dorothy Atkinson (historian) -- American historian
Wikipedia - Dorothy Ayer Gardner Ford -- Mother of U.S. President Gerald Ford
Wikipedia - Dorothy Baker (madam) -- former madam
Wikipedia - Dorothy Baker -- American novelist
Wikipedia - Dorothy Bellew -- English actress
Wikipedia - Dorothy Bennett -- American screenwriter
Wikipedia - Dorothy Bentinck, Duchess of Portland -- 18th-century English noblewoman
Wikipedia - Dorothy Bernard -- American actress
Wikipedia - Dorothy Blackham -- Irish illustrator, artist, and teacher
Wikipedia - Dorothy Blewett -- Australian playwright and novelist
Wikipedia - Dorothy Bliss -- Invertebrate zoologist
Wikipedia - Dorothy Blum -- American computer scientist and cryptanalyst
Wikipedia - Dorothy Boulger -- British novelist 1847-1923
Wikipedia - Dorothy Boyd -- English actress
Wikipedia - Dorothy B. Porter -- American librarian
Wikipedia - Dorothy Bradford (artist) -- British painter and printmaker
Wikipedia - Dorothy Bradley -- American former politician from Montana
Wikipedia - Dorothy Brady -- American mathematician and economist
Wikipedia - Dorothy Bridges -- American actress
Wikipedia - Dorothy Brock -- British academic and educator (1886-1969)
Wikipedia - Dorothy Brunson -- African-American broadcaster
Wikipedia - Dorothy Buckland-Fuller -- Australian humanist, feminist, migrant community and peace advocate and sociologist
Wikipedia - Dorothy Buffum Chandler -- American cultural leader
Wikipedia - Dorothy Burgess -- American actress
Wikipedia - Dorothy Burlingham -- American psychoanalyst
Wikipedia - Dorothy Bussy -- English novelist and translator
Wikipedia - Dorothy Butler -- Children's book author
Wikipedia - Dorothy Byrne (mezzo-soprano) -- American operatic mezzo-soprano
Wikipedia - Dorothy Cadman-Cadman -- British archer
Wikipedia - Dorothy Caldwell -- Canadian artist
Wikipedia - Dorothy Cameron Bloore -- Canadian art dealer and artist
Wikipedia - Dorothy Cameron Disney -- American advice columnist
Wikipedia - Dorothy Campbell -- Scottish golfer
Wikipedia - Dorothy Canfield Fisher Children's Book Award -- Literary award
Wikipedia - Dorothy Canfield Fisher -- American author and social activist
Wikipedia - Dorothy Cantor -- American psychologist
Wikipedia - Dorothy Carroll -- Australian geologist
Wikipedia - Dorothy Cavalier Yanik -- American artist, educator (1928-2015)
Wikipedia - Dorothy Cawood -- Australian civilian and WWI military nurse
Wikipedia - Dorothy Cayley -- British mycologist
Wikipedia - Dorothy Celeste Boulding Ferebee -- American gynaecologist
Wikipedia - Dorothy Chacko -- American social worker, humanitarian and medical doctor
Wikipedia - Dorothy Chandler Pavilion -- Opera house, part of the Los Angeles Music Center
Wikipedia - Dorothy Chan -- Poet and author based in Eau Claire
Wikipedia - Dorothy Charlesworth -- Archaeologist
Wikipedia - Dorothy Cheney (scientist) -- American primatologist
Wikipedia - Dorothy Cheney -- Dorothy Cheney
Wikipedia - Dorothy Christian Hare -- English physician
Wikipedia - Dorothy Coburn -- American actress
Wikipedia - Dorothy Comingore -- American actress
Wikipedia - Dorothy Cooper -- American screenwriter
Wikipedia - Dorothy Counts -- American activist
Wikipedia - Dorothy Cox (artist) -- British artist
Wikipedia - Dorothy Cox -- American archaeologist and WW2 spy (d. 1977)
Wikipedia - Dorothy Cross Jensen -- American archaeologist
Wikipedia - Dorothy Crowfoot Hodgkin
Wikipedia - Dorothy Cumming -- American actress
Wikipedia - Dorothy Dalton (gymnast) -- American gymnast
Wikipedia - Dorothy Dalton -- American actress
Wikipedia - Dorothy Dandridge -- American actress and singer
Wikipedia - Dorothy Daniels -- Ballet teacher and director (1916 - 1981)
Wikipedia - Dorothy Davenport -- American actress
Wikipedia - Dorothy Davis Locanthi -- American astronomer
Wikipedia - Dorothy Day: Dissenting Voice of the American Century -- biography
Wikipedia - Dorothy Day -- American journalist, anarchist social activist, Catholic convert and Servant of God
Wikipedia - Dorothy Delasin -- Filipino-American professional golfer
Wikipedia - Dorothy Dell -- American actress
Wikipedia - Dorothy Dewhurst -- English stage and film actress
Wikipedia - Dorothy Dietrich -- American stage magician and escapologist
Wikipedia - Dorothy Dinnerstein -- Feminist activist and author
Wikipedia - Dorothy D. Lee
Wikipedia - Dorothy Dodson -- American track and field athlete
Wikipedia - Dorothy Donaldson Buchanan -- Scottish civil engineer
Wikipedia - Dorothy Doolittle -- American marathon runner and athletics coach
Wikipedia - Dorothy Dow -- Singer
Wikipedia - Dorothy Drain -- Australian journalist
Wikipedia - Dorothy Drew (diver) -- British diver
Wikipedia - Dorothy Drew -- American actress
Wikipedia - Dorothy Du Boisson -- British codebreaker
Wikipedia - Dorothy Duffy -- Irish actress
Wikipedia - Dorothy Dunnett -- Scottish historical novelist
Wikipedia - Dorothy Dwan -- American actress
Wikipedia - Dorothy Eady -- Egyptian egyptologist
Wikipedia - Dorothy E. Bliss
Wikipedia - Dorothy E. Denning -- American information security researcher
Wikipedia - Dorothy Eden -- New Zealand writer
Wikipedia - Dorothy Edgington
Wikipedia - Dorothy Emmerson -- American actress and singer
Wikipedia - Dorothy Emmet
Wikipedia - Dorothy E. Smith -- Canadian anthropologist
Wikipedia - Dorothy Espelage -- American psychologist
Wikipedia - Dorothy Fadiman -- American film director and producer
Wikipedia - Dorothy F. Bailey -- American politician
Wikipedia - Dorothy Felton -- American politician and member of the Georgia House of Representatives
Wikipedia - Dorothy F. Hollingsworth -- British nutritionist and scientist
Wikipedia - Dorothy Fletcher -- New Zealand historian
Wikipedia - Dorothy Fowler -- New Zealand writer
Wikipedia - Dorothy Gale -- Fictional protagonist of many of the Oz novels by the American author L. Frank Baum
Wikipedia - Dorothy Garai
Wikipedia - Dorothy Garrod -- British archaeologist and first female Professor at the University of Cambridge
Wikipedia - Dorothy Germain Porter -- American golfer
Wikipedia - Dorothy Gill Barnes -- American artist
Wikipedia - Dorothy Gish -- American actress
Wikipedia - Dorothy Gordon (Australian actress) -- Australian actress
Wikipedia - Dorothy Greenhough-Smith -- British figure skater
Wikipedia - Dorothy Griffiths -- British academic and sociologist
Wikipedia - Dorothy G. Shepherd -- Museum curator and historian
Wikipedia - Dorothy Hahn -- American organic chemist
Wikipedia - Dorothy Hall (actress) -- American actress
Wikipedia - Dorothy Hamill -- American figure skater
Wikipedia - Dorothy Hamilton Brush -- Dorothy Hamilton Brush
Wikipedia - Dorothy Hansine Andersen -- American physician
Wikipedia - Dorothy Hardisty -- English civil servant and humanitarian
Wikipedia - Dorothy Harrison Eustis
Wikipedia - Dorothy Hawksley -- British artist
Wikipedia - Dorothy Hayden Truscott -- American bridge player
Wikipedia - Dorothy H. Crawford -- Scottish microbiologist
Wikipedia - Dorothy Height
Wikipedia - Dorothy Helen Rayner -- British geologist
Wikipedia - Dorothy Hennessey
Wikipedia - Dorothy Henry -- American cartoonist
Wikipedia - Dorothy Hewett
Wikipedia - Dorothy Hey -- British gymnast
Wikipedia - Dorothy Hill -- Australian geologist and palaeontologist
Wikipedia - Dorothy Hirschland -- American luger
Wikipedia - Dorothy Hodgkin -- British chemist
Wikipedia - Dorothy Howell Rodham -- American homemaker
Wikipedia - Dorothy Howell (screenwriter) -- American screenwriter
Wikipedia - Dorothy Hyson -- American actress who worked in England
Wikipedia - Dorothy Jacobs Bellanca -- American labor activist
Wikipedia - Dorothy Jane Armstrong -- Canadian former diplomat
Wikipedia - Dorothy Janis -- American actress
Wikipedia - Dorothy Jean Hailes -- Australian medical practitioner
Wikipedia - Dorothy Jelicich -- New Zealand politician
Wikipedia - Dorothy Johnson (actress) -- American actress and print model
Wikipedia - Dorothy J. Phillips -- American chemist
Wikipedia - Dorothy J. Thompson -- Historian and classicist
Wikipedia - Dorothy Kazel
Wikipedia - Dorothy Kilgallen -- American journalist, television personality
Wikipedia - Dorothy King -- American self-described archaeologist and historian
Wikipedia - Dorothy Kirby -- American golfer and sportscaster
Wikipedia - Dorothy Kisaka -- Ugandan lawyer and corporate executive (born 1964)
Wikipedia - Dorothy Koomson -- English writer
Wikipedia - Dorothy K. Stein
Wikipedia - Dorothy Kuhn Oko -- American librarian
Wikipedia - Dorothy Lamb -- British archaeologist
Wikipedia - Dorothy Lamour -- American actress and singer
Wikipedia - Dorothy Lavinia Brown -- African-American surgeon, teacher and politician
Wikipedia - Dorothy Lawson -- Canadian cellist and composer
Wikipedia - Dorothy Lee (actress) -- American actress and comedian
Wikipedia - Dorothy Lewis Bernstein -- American mathematician
Wikipedia - Dorothy Lewis (bowls) -- Female English international lawn bowler
Wikipedia - Dorothy Liddell -- Archaeologist
Wikipedia - Dorothy Lidstone -- Canadian archer
Wikipedia - Dorothy Livesay -- Canadian poet
Wikipedia - Dorothy Lockwood -- British artist known for her watercolour paintings
Wikipedia - Dorothy Looks for Love -- 1945 film
Wikipedia - Dorothy Loudon -- American actress, singer, performer
Wikipedia - Dorothy L. Sayers -- English novelist, translator, and Christian writer
Wikipedia - Dorothy Ludwig -- Canadian sport shooter
Wikipedia - Dorothy Mackaill -- American actress
Wikipedia - Dorothy Maclean -- Canadian writer
Wikipedia - Dorothy Maharam -- American mathematician
Wikipedia - Dorothy Malone -- American actress
Wikipedia - Dorothy Malone (writer) -- American writer
Wikipedia - Dorothy Margaret Stuart -- British poet and writer
Wikipedia - Dorothy Marshall -- British chemist (b. 1868)
Wikipedia - Dorothy Masuka -- South African jazz singer
Wikipedia - Dorothy Maud Wrinch -- Mathematician and biochemical theorist
Wikipedia - Dorothy May De Lany -- New Zealand hotel worker and trade unionist
Wikipedia - Dorothy McClements -- American gymnast
Wikipedia - Dorothy McClendon -- Microbiologist
Wikipedia - Dorothy McCoy -- American mathematician
Wikipedia - Dorothy McEwen Kildall -- American [[microcomputer]] industry pioneer
Wikipedia - Dorothy McFadden Hoover -- American physicist and mathematician
Wikipedia - Dorothy McGuire -- American actress (1916-2001)
Wikipedia - Dorothy McKibbin
Wikipedia - Dorothy McKnight -- American female sports coach and administrator
Wikipedia - Dorothy M. Cray -- British novelist
Wikipedia - Dorothy Meigs Eidlitz -- American photographer and patron of the arts
Wikipedia - Dorothy Metcalf-Lindenburger -- Former American astronaut
Wikipedia - Dorothy M. Gilford -- American statistician
Wikipedia - Dorothy M. Healy -- American english professor and historian (1914-1990)
Wikipedia - Dorothy Middleton -- British geographer and writer
Wikipedia - Dorothy Miles -- British poet, activist (1931-1993)
Wikipedia - Dorothy Mills -- 2008 Irish-French psychological thriller mystery film by Agnes Merlet
Wikipedia - Dorothy, Minnesota -- Former unincorporated community in Minnesota, US
Wikipedia - Dorothy Misener Jurney -- American journalist
Wikipedia - Dorothy M. Needham -- English biochemist
Wikipedia - Dorothy Molloy -- Irish poet, journalist and artist
Wikipedia - Dorothy Monekosso -- British computer scientist
Wikipedia - Dorothy Moon -- American politician and business person from Idaho
Wikipedia - Dorothy Morkis -- American equestrian
Wikipedia - Dorothy Napangardi -- Australian artist
Wikipedia - Dorothy Nditi -- Kenyan politician
Wikipedia - Dorothy N. Dolbey -- American politician from Ohio
Wikipedia - Dorothy Neal White -- New Zealand librarian, writer and collector
Wikipedia - Dorothy Nickerson -- American color scientist
Wikipedia - Dorothy Nyswander -- American psychologist
Wikipedia - Dorothy of Oz (book) -- Book by Roger S. Baum
Wikipedia - Dorothy Okello -- Ugandan technologist and engineer
Wikipedia - Dorothy Olsen -- American pilot
Wikipedia - Dorothy Page (actress) -- American actress
Wikipedia - Dorothy Paget -- British racehorse owner
Wikipedia - Dorothy Pantin -- Doctor and surgeon
Wikipedia - Dorothy Parker -- American poet, short story writer, critic and satirist
Wikipedia - Dorothy Patrick -- Canadian-American actress
Wikipedia - Dorothy Patten -- American theatre producer
Wikipedia - Dorothy Peterson -- American actress
Wikipedia - Dorothy Phillips -- American actress
Wikipedia - Dorothy Pickles -- Historian and political scientist (1903-1994)
Wikipedia - Dorothy Pitman Hughes -- US feminist and child-welfare advocate
Wikipedia - Dorothy Popenoe -- English botanist and archaeologist (1899-1932)
Wikipedia - Dorothy Poynton-Hill -- American diver
Wikipedia - Dorothy Price (endocrinologist) -- American endocrinologist (1899-1980)
Wikipedia - Dorothy P. Rice -- American health statistician
Wikipedia - Dorothy Price -- Irish doctor
Wikipedia - Dorothy Provine -- American singer, dancer, actress and comedienne
Wikipedia - Dorothy P. Schafer -- American neuroscientist
Wikipedia - Dorothy Q Apartments -- A historic apartment house in Quincy, Massachusetts
Wikipedia - Dorothy Rabinowitz -- American journalist
Wikipedia - Dorothy Reed Mendenhall -- American pediatrician
Wikipedia - Dorothy Revier -- American actress
Wikipedia - Dorothy Rhoads -- American children's author
Wikipedia - Dorothy Richardson
Wikipedia - Dorothy Riddle -- American psychologist
Wikipedia - Dorothy Rockfort -- American screenwriter
Wikipedia - Dorothy Rosenman -- American advocate for low-cost housing, and author
Wikipedia - Dorothy Ross (historian)
Wikipedia - Dorothy Rowe
Wikipedia - Dorothy Ruth -- American daughter of Babe Ruth
Wikipedia - Dorothy Schiff -- American newspaper publisher
Wikipedia - Dorothy Scott -- Jamaican athlete
Wikipedia - Dorothy Seastrom -- American actress
Wikipedia - Dorothy Sebastian -- American actress
Wikipedia - Dorothy Semenow -- American chemist, first woman graduate student at Caltech
Wikipedia - Dorothy Shaver -- American businesswoman and president of Lord & Taylor
Wikipedia - Dorothy Shea -- American diplomat
Wikipedia - Dorothy Shephard -- Canadian politician
Wikipedia - Dorothy Sherwood -- American burlesque performer
Wikipedia - Dorothy Shoemaker McDiarmid
Wikipedia - Dorothy Short -- American actress
Wikipedia - Dorothy Smith Cummings -- American archer
Wikipedia - Dorothy Smith (gymnast) -- British gymnast
Wikipedia - Dorothy Spicer -- Aviator and aeronautical engineer
Wikipedia - Dorothy Squires -- Welsh singer
Wikipedia - Dorothy Stang -- Amazonian activist
Wikipedia - Dorothy Stanton Wise -- Deaf British sculptor
Wikipedia - Dorothy Stein -- American psychologist and computer scientist
Wikipedia - Dorothy Stevens -- Canadian etcher, portrait painter, print maker, illustrator and teacher
Wikipedia - Dorothy Stratten -- Canadian actress and model
Wikipedia - Dorothy Stuart Russell -- British pathologist
Wikipedia - Dorothy Sucher -- American journalist (1933-2010)
Wikipedia - Dorothy Summers (gymnast) -- British gymnast
Wikipedia - Dorothy Swaine Thomas -- American sociolinguist
Wikipedia - Dorothy Swain Lewis -- American aviator
Wikipedia - Dorothy Tembo -- Zambian economist (born 1961)
Wikipedia - Dorothy Tennov -- American psychologist
Wikipedia - Dorothy Thompson (historian)
Wikipedia - Dorothy Thompson -- American journalist and radio broadcaster
Wikipedia - Dorothy Thursby-Pelham -- British scientist and scientific illustrator
Wikipedia - Dorothy Tree -- American actress
Wikipedia - Dorothy Trump -- Physician
Wikipedia - Dorothy Tutin -- British actress
Wikipedia - Dorothy Una Ratcliffe -- British poet and Lady Mayoress of Leeds
Wikipedia - Dorothy van Dyke Leake -- American botanist, author, artist and educator (1893-1990)
Wikipedia - Dorothy Vaughan -- American mathematician
Wikipedia - Dorothy (Venusian crater) -- Crater in Venus
Wikipedia - Dorothy Vernon (actress) -- American actress
Wikipedia - Dorothy Vernon of Haddon Hall (film) -- 1924 film
Wikipedia - Dorothy Vicary -- English novelist
Wikipedia - Dorothy Virginia Nightingale -- American organic chemist (1902-2000)
Wikipedia - Dorothy V. M. Bishop -- British psychologist
Wikipedia - Dorothy Walcott Weeks -- American mathematician
Wikipedia - Dorothy Wallace -- American mathematician
Wikipedia - Dorothy Wall -- New Zealand writer
Wikipedia - Dorothy Walter Baruch -- American psychologist
Wikipedia - Dorothy Wanja Nyingi -- Kenyan ichthyologist
Wikipedia - Dorothy Warburton -- Canadian geneticist
Wikipedia - Dorothy Wedderburn -- English sociologist and college head
Wikipedia - Dorothy Wegman Raphaelson -- American dancer, novelist, vaudeville performer (1904-2005)
Wikipedia - Dorothy West (actress) -- American actress
Wikipedia - Dorothy Whitelock
Wikipedia - Dorothy Wordsworth -- English author, poet and diarist
Wikipedia - Dorothy Wyatt -- Canadian politician
Wikipedia - Dorothy Yeboah-Manu -- Microbiologist
Wikipedia - Dorothy Yost -- American screenwriter
Wikipedia - Dorothy Zbornak -- Fictional television character
Wikipedia - Dorothy Ziegler -- American musician
Wikipedia - Doryodes spadaria -- Species of moth
Wikipedia - Dossal -- Ornamental cloth or panel hung behind an altar
Wikipedia - Dothan, Alabama -- City in Alabama, United States
Wikipedia - Dothan (microprocessor)
Wikipedia - Dothideomycetes -- Class of fungi
Wikipedia - Dothideomycetidae -- Subclass of fungi
Wikipedia - Dothidotthia -- Genus of fungi
Wikipedia - Dothill -- District in the north-western part of Telford, England
Wikipedia - Dothraki language
Wikipedia - Dot moth -- Species of moth
Wikipedia - Dotted border -- Species of moth
Wikipedia - Double album -- Audio recording album which spans both sides
Wikipedia - Double-barrelled name -- Family name that is a combination of two other family names
Wikipedia - Double burden -- Workload of people who both earn money and have significant domestic responsibilities
Wikipedia - Double cloth -- Textile in which two layers of fabric are woven simultaneously, sometimes with the layers changing faces to produce a pattern
Wikipedia - Double-deck elevator -- Elevator with two cabs stacked on top of each other
Wikipedia - Double or Nothing (1936 film) -- 1936 film
Wikipedia - Double or Nothing (1937 film) -- 1937 musical comedy film
Wikipedia - Double or Nothing (2019) -- 2019 All Elite Wrestling pay-per-view event
Wikipedia - Double or Nothing (2020) -- 2020 professional wrestling event promoted by All Elite Wrestling
Wikipedia - Double or Nothing (2021) -- 2021 professional wrestling event promoted by All Elite Wrestling
Wikipedia - Double Pyramid -- Smooth-sided pyramid
Wikipedia - Double square-spot -- Species of moth
Wikipedia - Double-striped pug -- Species of moth
Wikipedia - Doublet (clothing) -- A garment worn by men from the 15th to the 17th century
Wikipedia - Double Trouble (1992 film) -- Barbarian Brothers action comedy by John Paragon
Wikipedia - Doug Booth
Wikipedia - Dougie Poynter -- English musician, songwriter, fashion model, clothing designer, author, and amateur actor
Wikipedia - Douglas Booth -- English actor
Wikipedia - Douglasiidae -- Small family of moths
Wikipedia - Doxogenes thoracias -- Species of moth
Wikipedia - Doxorubicin -- Chemotherapy medication
Wikipedia - D. P. Kothari -- Indian academic
Wikipedia - Dracaenura -- Genus of moths
Wikipedia - Dracula -- 1897 Gothic horror novel by Irish author Bram Stoker
Wikipedia - Draft:Algerian caftan -- Algerian clothing
Wikipedia - Draft:Another Time (film) -- Upcoming film directed by Sofia Coppola
Wikipedia - Draft:Baju Sikap -- Malay traditional clothing
Wikipedia - Draft:Big Brother Brasil 21 -- TV reality show
Wikipedia - Draft:Brothers of Metal -- Viking metal band
Wikipedia - Draft:Drew House (clothing line) -- Clothing line launched by Justin Bieber
Wikipedia - Draft:Good For Others -- Podcast about nonprofits
Wikipedia - Draft:Half-moon Cookie (Utica) -- Native Central New York cuisine. A fluffy and round cake-based cookie, buttercream frosted on one half with vanilla and on the other with chocolate
Wikipedia - Draft:MotherM-bM-^@M-^Ys Child -- 2020 film by Swaylee Loughnane
Wikipedia - Draft:Pleurothallis ciliolata -- Species of plant
Wikipedia - Draft:Short Story Box -- online subscription company selling women's clothes
Wikipedia - Draft:Termini Brothers Bakery -- Bakery in Philadelphia, Pennsylvania
Wikipedia - Draft:Walveey -- Clothing retail company
Wikipedia - Draft:Wanted: Perfect Mother -- 1996 film directed by Ike Jarlego Jr.
Wikipedia - Draft:Yudin Brothers -- Ukrainian Architects
Wikipedia - Dragon king theory -- Event that is both extremely large in impact and of unique origins
Wikipedia - Drag Queen Story Hour -- ChildrenM-bM-^@M-^Ys story times hosted by drag queens reading books, and leading other learning activities
Wikipedia - Drain (surgery) -- Tube used to remove pus, blood or other fluids from a wound
Wikipedia - Drakensberg Group -- Jurassic geological group in Lesotho and South Africa
Wikipedia - Drakensberg montane grasslands, woodlands and forests -- Ecoregion in Swaziland, South Africa and Lesotho comprising grassy lower slopes of the Drakensberg
Wikipedia - Draper -- Cloth merchant
Wikipedia - Drapery -- Depiction of the folds and woven patterns of loose-hanging clothing on the human form
Wikipedia - Drapetodes barlowi -- Species of hook-tip moth
Wikipedia - Drapetodes circumscripta -- Species of hook-tip moth
Wikipedia - Drapetodes croceago -- Species of hook-tip moth
Wikipedia - Drapetodes deumbrata -- Species of hook-tip moth
Wikipedia - Drapetodes fratercula -- Species of hook-tip moth
Wikipedia - Drapetodes interlineata -- Species of hook-tip moth
Wikipedia - Drapetodes lunulata -- Species of hook-tip moth
Wikipedia - Drapetodes magnifica -- Species of hook-tip moth
Wikipedia - Drapetodes matulata -- Species of hook-tip moth
Wikipedia - Drapetodes mitaria -- Species of hook-tip moth
Wikipedia - Drapetodes nummularia -- Species of hook-tip moth
Wikipedia - Drasteria biformata -- Species of moth
Wikipedia - Drasteria cailino -- Species of moth
Wikipedia - Drasteria caucasica -- Species of moth
Wikipedia - Dreata -- Genus of moths
Wikipedia - Drei-Farben-Haus -- Oldest brothel in Stuttgart, Germany
Wikipedia - Drepana arcuata -- Species of hook-tip moth
Wikipedia - Drepana cultraria -- Species of hook-tip moth
Wikipedia - Drepana curvatula -- Species of hook-tip moth
Wikipedia - Drepana dispilata -- Species of hook-tip moth
Wikipedia - Drepana falcataria -- Species of hook-tip moth
Wikipedia - Drepana pallida -- Species of hook-tip moth
Wikipedia - Drepana rufofasciata -- Species of hook-tip moth
Wikipedia - Drepana uncinula -- Species of hook-tip moth
Wikipedia - Drepanidae -- Family containing the hook-tip moths
Wikipedia - Drepaninae -- Subfamily of hook-tip moths
Wikipedia - Drepanoidea -- Superfamily of moths
Wikipedia - Drepanulatrix foeminaria -- Species of geometrid moth
Wikipedia - Drescoma cinilixa -- Species of moth
Wikipedia - DressBarn -- WomenM-bM-^@M-^Ys clothing store chain
Wikipedia - Dress form -- Model of the torso used for fitting clothing
Wikipedia - Dressing gown -- Type of clothing, loose-fitting outer garment
Wikipedia - Dressmaker -- Person who makes custom clothing for men and women
Wikipedia - Drifter (floating device) -- An oceanographic instrument package floating freely on the surface to investigate ocean currents and other parameters like temperature or salinity
Wikipedia - Drift Fence -- 1936 American film directed by Otho Lovering
Wikipedia - Drift hypothesis -- Relationship between mental illness and social class
Wikipedia - Drinking -- Ingestion of water or other liquids
Wikipedia - Dr. Reuben Chase House -- Historic house in Bothell, Washington, United States
Wikipedia - Drugstore in Another World: The Slow Life of a Cheat Pharmacist -- Japanese light novel series
Wikipedia - Drunken Monkey (smoothie bar chain) -- Smoothie bar chain in India
Wikipedia - Drycothaea -- Genus of beetles
Wikipedia - Drying -- Removal of water or another solvent by evaporation from a solid, semi-solid or liquid
Wikipedia - Drymonia dodonaea -- Species of moth
Wikipedia - Drymonia obliterata -- Species of moth
Wikipedia - Drymonia querna -- Species of moth
Wikipedia - Drymonia ruficornis -- Species of moth
Wikipedia - Drymonia velitaris -- Species of moth
Wikipedia - Dryobotodes eremita -- Species of moth
Wikipedia - Dryocampa rubicunda -- Species of moth
Wikipedia - Dryope (daughter of Dryops) -- Daughter of Dryops or of Eurytus, mother of Amphissus
Wikipedia - Dry suit -- Watertight clothing that seals the wearer from cold and hazardous liquids
Wikipedia - Dual-mode transit -- Transportation system in which vehicles operate on both public roads and on a guideway
Wikipedia - Dual photon -- A hypothetical elementary particle that is a dual of the photon under electric-magnetic duality
Wikipedia - Dual-route hypothesis to reading aloud
Wikipedia - Dublin Port -- Leading sea port of both country and island of Ireland
Wikipedia - Duck Soup (1933 film) -- 1933 Marx Brothers film by Leo McCarey
Wikipedia - Due diligence -- Standard of care before entering into a contract with another party
Wikipedia - Duet Song Festival -- Souoth Korean television series
Wikipedia - Duke of Denver -- Fictional title created by Dorothy Sayers
Wikipedia - Duke of Rothesay -- Dynastic title of heir apparent to British throne
Wikipedia - Dumas Brothel -- historic bordello in Butte, Montana
Wikipedia - Dunama ravistriata -- Species of moth
Wikipedia - Dun-bar -- Species of moth
Wikipedia - Duotheism
Wikipedia - Dupatta -- Cloth wrap worn as a shawl, scarf, or veil in South Asia
Wikipedia - Duplex perception -- Simultaneous perception of both a speech and nonspeech sound
Wikipedia - Duplex (telecommunications) -- Communication flowing in both directions
Wikipedia - Duponchelia caidalis -- Species of moth
Wikipedia - Duponchelia fovealis -- Species of moth
Wikipedia - Durlstotherium -- Genus of mammals
Wikipedia - Duster (clothing) -- Light, loose-fitting long coat
Wikipedia - Dutch disease -- The apparent causal relationship between the increase in the economic development of a specific sector and a decline in other sectors
Wikipedia - Duty of care -- legal obligation to provide a standard of reasonable care when performing an activity that could foreseeably harm others
Wikipedia - Duty to rescue -- Concept in tort law in which a party can be held liable for failing to come to the rescue of another party
Wikipedia - DVD -- Optical disc format for the storage and playback of digital video and other digital data
Wikipedia - Dwarf tarantula -- Spiders of the family Mecicobothriidae
Wikipedia - Dwelling -- Self-contained unit of accommodation (house, apartment, mobile home, houseboat or other structure) used as a home
Wikipedia - Dyadic developmental psychotherapy
Wikipedia - Dye -- Soluble chemical substance or natural material which can impart color to other materials
Wikipedia - Dying to Know: Ram Dass > Timothy Leary
Wikipedia - Dylan and Cole Sprouse -- American actors, twin brothers
Wikipedia - Dynamic deconstructive psychotherapy
Wikipedia - Dyothelitism -- Doctrine in Christian theology
Wikipedia - Dypterygia scabriuscula -- Species of moth
Wikipedia - Dysauxes ancilla -- Species of moth
Wikipedia - Dysauxes famula -- Species of moth
Wikipedia - Dysauxes punctata -- Species of moth
Wikipedia - Dyscia conspersaria -- Species of moth
Wikipedia - Dyscia fagaria -- Species of moth
Wikipedia - Dyseriocrania auricyanea -- Moth species in family Eriocraniidae
Wikipedia - Dyseriocrania griseocapitella -- Moth species in family Eriocraniidae
Wikipedia - Dyseriocrania subpurpurella -- Moth species in family Eriocraniidae
Wikipedia - Dyseriocrania -- Moth genus in family Eriocraniidae
Wikipedia - Dysgonia algira -- Species of moth
Wikipedia - Dysgonia calefasciens -- Species of moth
Wikipedia - Dysgonia torrida -- Species of moth
Wikipedia - Dyson's eternal intelligence -- hypothetical concept in astrophysics
Wikipedia - Dyson sphere -- Hypothetical megastructure originally described by Freeman Dyson
Wikipedia - Dyson tree -- Hypothetical genetically-engineered plant capable of growing inside a comet
Wikipedia - Dyspessa aculeata -- Species of moth
Wikipedia - Dyspessa alpherakyi -- Species of moth
Wikipedia - Dyspessa aurora -- Species of moth
Wikipedia - Dyspessacossus fereidun -- Species of moth
Wikipedia - Dyspessa cyprica -- Species of moth
Wikipedia - Dyspessa infuscata -- Species of moth
Wikipedia - Dyspessa kostjuki -- Species of moth
Wikipedia - Dyspessa pallidata -- Species of moth
Wikipedia - Dyspessa psychidion -- Species of moth
Wikipedia - Dyspessa salicicola -- Species of moth
Wikipedia - Dyspessa ulula -- Species of moth
Wikipedia - Dyspessa wagneri -- Species of moth
Wikipedia - Dysspastus baldizzonei -- Species of moth
Wikipedia - Dysspastus fallax -- Species of moth
Wikipedia - Dysspastus gracilellus -- Species of moth
Wikipedia - Dysspastus hartigi -- Species of moth
Wikipedia - Dysspastus ios -- Species of moth
Wikipedia - Dysspastus mediterraneus -- Species of moth
Wikipedia - Dysspastus musculina -- Species of moth
Wikipedia - Dysspastus perpygmaeella -- Species of moth
Wikipedia - Dysspastus undecimpunctella -- Species of moth
Wikipedia - Dysstroma citrata -- Species of moth
Wikipedia - Dysstroma infuscata -- Species of moth
Wikipedia - Dysstroma latefasciata -- Species of moth
Wikipedia - Dystebenna -- Genus of moths
Wikipedia - Dystrichothorax convexicollis -- Species of insect
Wikipedia - Dystrichothorax -- Genus of beetles
Wikipedia - Dzungariotherium -- Extinct genus of indricothere
Wikipedia - Eacles imperialis -- Species of moth
Wikipedia - Eacles magnifica -- Species of moth
Wikipedia - Eadmuna esperans -- Moth species in family Mimallonidae
Wikipedia - Eadmuna guianensis -- Moth species in family Mimallonidae
Wikipedia - Eadmuna paloa -- Moth species in family Mimallonidae
Wikipedia - Eadmuna pulverula -- Moth species in family Mimallonidae
Wikipedia - Eadmuna -- Moth genus in family Mimallonidae
Wikipedia - Eadnoth II
Wikipedia - Eadnoth the Younger
Wikipedia - EA Gothenburg -- Swedish video game developer
Wikipedia - Eana incanana -- Species of moth
Wikipedia - Eana penziana -- Species of moth
Wikipedia - Earias clorana -- Species of moth
Wikipedia - Earias insulana -- Species of moth
Wikipedia - Earias vernana -- Species of moth
Wikipedia - Earliest known life forms -- Putative fossilized microorganisms found near hydrothermal vents
Wikipedia - Earl Rothes -- Traditional song
Wikipedia - Earophila badiata -- Species of moth
Wikipedia - Earth structure -- A building or other structure made largely from soil.
Wikipedia - East Asian gothic typeface
Wikipedia - Eastern Caribbean Gas Pipeline -- Roposed natural gas pipeline from Tobago to other eastern Caribbean islands
Wikipedia - East Linton -- Village in East Lothian, Scotland
Wikipedia - East Lothian -- Council area of Scotland
Wikipedia - East Lothian Yacht Club -- Yacht club in the UK
Wikipedia - Eavesdropping -- Act of secretly listening to the private conversation of others
Wikipedia - Ebola -- Viral hemorrhagic fever of humans and other primates caused by ebolaviruses
Wikipedia - Ecclesmachan -- Village in West Lothian
Wikipedia - Eccopisa -- Genus of moths
Wikipedia - Ecdysozoa -- Superphylum of protostomes including arthropods, nematodes and others
Wikipedia - Echolalia -- Speech disorder that involves the automatic repetition of vocalizations made by another person
Wikipedia - Eclactistis -- Genus of moths
Wikipedia - Eclectic psychotherapy
Wikipedia - Ecleora solieraria -- Species of moth
Wikipedia - Ecleora -- Genus of moth
Wikipedia - Eclipse -- Astronomical event where one body is hidden by another
Wikipedia - Ecliptopera capitata -- Species of moth
Wikipedia - Ecliptopera silaceata -- Species of moth
Wikipedia - ECMAScript -- Official specification on which JavaScript and other languages are based
Wikipedia - Ecological engineering -- Use of ecology and engineering to predict, design, construct or restore, and manage ecosystems that integrate "human society with its natural environment for the benefit of both"
Wikipedia - Ecological extinction -- Reduction of a species' abundance to the point that, though still present, it stops interacting with other species
Wikipedia - Econet Telecom Lesotho -- Telecommunication company in Lesotho
Wikipedia - Economy of Lesotho
Wikipedia - Ecotheology -- Form of constructive theology that focuses on the interrelationships of religion and nature, particularly in the light of environmental concerns
Wikipedia - Ecpyrrhorrhoe diffusalis -- Species of moth
Wikipedia - Ecpyrrhorrhoe rubiginalis -- Species of moth
Wikipedia - Ectoedemia aegaeica -- Species of moth
Wikipedia - Ectoedemia aegilopidella -- Species of moth
Wikipedia - Ectoedemia agrimoniae -- Species of moth
Wikipedia - Ectoedemia albibimaculella -- Species of moth
Wikipedia - Ectoedemia albifasciella -- Species of moth
Wikipedia - Ectoedemia algeriensis -- Species of moth
Wikipedia - Ectoedemia alnifoliae -- Species of moth
Wikipedia - Ectoedemia amani -- Species of moth
Wikipedia - Ectoedemia andalusiae -- Species of moth
Wikipedia - Ectoedemia angulifasciella -- Species of moth
Wikipedia - Ectoedemia arcuatella -- Species of moth
Wikipedia - Ectoedemia argyropeza -- Species of moth
Wikipedia - Ectoedemia atricollis -- Species of moth
Wikipedia - Ectoedemia atrifrontella -- Species of moth
Wikipedia - Ectoedemia biarmata -- Species of moth
Wikipedia - Ectoedemia caradjai -- Species of moth
Wikipedia - Ectoedemia cerris -- Species of moth
Wikipedia - Ectoedemia contorta -- Species of moth
Wikipedia - Ectoedemia coscoja -- Species of moth
Wikipedia - Ectoedemia crispae -- Species of moth
Wikipedia - Ectoedemia decentella -- Species of moth
Wikipedia - Ectoedemia deschkai -- Species of moth
Wikipedia - Ectoedemia empetrifolii -- Species of moth
Wikipedia - Ectoedemia eriki -- Species of moth
Wikipedia - Ectoedemia erythrogenella -- Species of moth
Wikipedia - Ectoedemia euphorbiella -- Species of moth
Wikipedia - Ectoedemia gilvipennella -- Species of moth
Wikipedia - Ectoedemia groschkei -- Species of moth
Wikipedia - Ectoedemia hannoverella -- Species of moth
Wikipedia - Ectoedemia haraldi -- Species of moth
Wikipedia - Ectoedemia heckfordi -- Species of moth
Wikipedia - Ectoedemia hendrikseni -- Species of moth
Wikipedia - Ectoedemia heringella -- Species of moth
Wikipedia - Ectoedemia heringi -- Species of moth
Wikipedia - Ectoedemia hexapetalae -- Species of moth
Wikipedia - Ectoedemia hispanica -- Species of moth
Wikipedia - Ectoedemia ilicis -- Species of moth
Wikipedia - Ectoedemia intimella -- Species of moth
Wikipedia - Ectoedemia klimeschi -- Species of moth
Wikipedia - Ectoedemia leucothorax -- Species of moth
Wikipedia - Ectoedemia liebwerdella -- Species of moth
Wikipedia - Ectoedemia liechtensteini -- Species of moth
Wikipedia - Ectoedemia liguricella -- Species of moth
Wikipedia - Ectoedemia longicaudella -- Species of moth
Wikipedia - Ectoedemia louisella -- Species of moth
Wikipedia - Ectoedemia mahalebella -- Species of moth
Wikipedia - Ectoedemia minimella -- Species of moth
Wikipedia - Ectoedemia monemvasiae -- Species of moth
Wikipedia - Ectoedemia obtusa -- Species of moth
Wikipedia - Ectoedemia occultella -- Species of moth
Wikipedia - Ectoedemia phaeolepis -- Species of moth
Wikipedia - Ectoedemia phyllotomella -- Species of moth
Wikipedia - Ectoedemia preisseckeri -- Species of moth
Wikipedia - Ectoedemia psarodes -- Species of moth
Wikipedia - Ectoedemia pseudoilicis -- Species of moth
Wikipedia - Ectoedemia pubescivora -- Species of moth
Wikipedia - Ectoedemia quinquella -- Species of moth
Wikipedia - Ectoedemia reichli -- Species of moth
Wikipedia - Ectoedemia rosae -- Species of moth
Wikipedia - Ectoedemia rubivora -- Species of moth
Wikipedia - Ectoedemia rufifrontella -- Species of moth
Wikipedia - Ectoedemia septembrella -- Species of moth
Wikipedia - Ectoedemia sericopeza -- Species of moth
Wikipedia - Ectoedemia similigena -- Species of moth
Wikipedia - Ectoedemia spinosella -- Species of moth
Wikipedia - Ectoedemia spiraeae -- Species of moth
Wikipedia - Ectoedemia subbimaculella -- Species of moth
Wikipedia - Ectoedemia suberis -- Species of moth
Wikipedia - Ectoedemia terebinthivora -- Species of moth
Wikipedia - Ectoedemia turbidella -- Species of moth
Wikipedia - Ectoedemia vincamajorella -- Species of moth
Wikipedia - Ectoedemia viridissimella -- Species of moth
Wikipedia - Ectoedemia vivesi -- Species of moth
Wikipedia - Ectoedemia weaveri -- Species of moth
Wikipedia - Ectohomoeosoma -- Genus of moths
Wikipedia - Ectomyelois ceratoniae -- Species of moth
Wikipedia - Ectothiorhodosinus -- Genus of bacteria
Wikipedia - Eczemothea pustulifera -- Genus of beetles
Wikipedia - Eddy Brothers
Wikipedia - Eden Royce -- Black American Gothic horror writer
Wikipedia - Edgar Rothlisberger -- Swiss sailor
Wikipedia - Edge tessellation -- Tiling by polygons whose reflections across edges are other tiles
Wikipedia - Edina Toth -- Hungarian politician
Wikipedia - Edinburgh Herald and Post -- Free weekly newspaper covering Edinburgh, Midlothian and Musselburgh
Wikipedia - Edmond Adolphe de Rothschild -- French-born financier
Wikipedia - Edmond de Rothschild Foundation -- Nonprofit organization in Tel Aviv, Israel
Wikipedia - Edmond de Rothschild Group -- Financial services
Wikipedia - Edmund Shakespeare -- brother of William Shakespeare
Wikipedia - Edouard Alphonse James de Rothschild -- French banker
Wikipedia - Eduard Rothauser -- German actor
Wikipedia - Education in Lesotho
Wikipedia - Edvin Tiemroth -- Danish actor
Wikipedia - Edward Brotherton, 1st Baron Brotherton -- British politician
Wikipedia - Edward Hugh Sothern
Wikipedia - Edward Kissane -- Irish priest and academic, President of Maynooth College 1942-1959
Wikipedia - Edward Nothnagle -- American politician
Wikipedia - Edward Otho Cresap Ord, II -- American military officer, linguist and inventor (1858-1923)
Wikipedia - Edward Rothstein -- American musicologist
Wikipedia - Edwin Booth -- 19th-century American actor
Wikipedia - Edwin (company) -- Clothing retailer
Wikipedia - Effective altruism -- Philosophy and social movement that applies evidence and reason to determine the most effective ways to benefit others
Wikipedia - Effective evolutionary time -- Hypothesis offering a causal explanation of diversity gradients
Wikipedia - Efficient market hypothesis
Wikipedia - Efficient-market hypothesis -- Economic theory that asset prices fully reflect all available information
Wikipedia - Egg salad -- hard-boiled eggs chopped and mixed with other ingredients
Wikipedia - Egg tooth -- Used by offspring to break out of egg while hatching
Wikipedia - Egil, brother of Volund
Wikipedia - Egira conspicillaris -- Species of moth
Wikipedia - Egotheism -- Deification of the self
Wikipedia - E. H. Sothern -- American actor
Wikipedia - Eidophasia messingiella -- Species of moth
Wikipedia - Eidothea hardeniana -- Species of tree in the family Proteaceae
Wikipedia - Eidothea -- Genus of rainforest trees in the family Proteaceae
Wikipedia - Eidothea zoexylocarya -- Species of tree in the family Proteaceae
Wikipedia - Eigenstate thermalization hypothesis
Wikipedia - Eilema caniola -- Species of moth
Wikipedia - Eilema uniola -- Species of moth
Wikipedia - Einar Rothman -- Swedish racewalker
Wikipedia - Einsturzende Neubauten -- Berlin-based German experimental post-industrial goth-pop musical group
Wikipedia - Eionaletherium -- A possibly marine ground sloth from Venezuela
Wikipedia - Elachista abiskoella -- Species of moth
Wikipedia - Elachista adscitella -- Species of moth
Wikipedia - Elachista agelensis -- Species of moth
Wikipedia - Elachista albicapilla -- Species of moth
Wikipedia - Elachista albidella -- Species of moth
Wikipedia - Elachista albifrontella -- Species of moth
Wikipedia - Elachista alicanta -- Species of moth
Wikipedia - Elachista alpinella -- Species of moth
Wikipedia - Elachista amparoae -- Species of moth
Wikipedia - Elachista anatoliensis -- Species of moth
Wikipedia - Elachista andorraensis -- Species of moth
Wikipedia - Elachista anitella -- Species of moth
Wikipedia - Elachista anserinella -- Species of moth
Wikipedia - Elachista anserinelloides -- Species of moth
Wikipedia - Elachista antonia -- Species of moth
Wikipedia - Elachista apicipunctella -- Species of moth
Wikipedia - Elachista aredhella -- Species of moth
Wikipedia - Elachista argentella -- Species of moth
Wikipedia - Elachista argentifasciella -- Species of moth
Wikipedia - Elachista arnoldi -- Species of moth
Wikipedia - Elachista atricomella -- Species of moth
Wikipedia - Elachista atrisquamosa -- Species of moth
Wikipedia - Elachista baldizzonei -- Species of moth
Wikipedia - Elachista baldizzonella -- Species of moth
Wikipedia - Elachista baltica -- Species of moth
Wikipedia - Elachista bazaella -- Species of moth
Wikipedia - Elachista bazaensis -- Species of moth
Wikipedia - Elachista bedellella -- Species of moth
Wikipedia - Elachista bengtssoni -- Species of moth
Wikipedia - Elachista berndtiella -- Species of moth
Wikipedia - Elachista biatomella -- Species of moth
Wikipedia - Elachista bifasciella -- Species of moth
Wikipedia - Elachista bigorrensis -- Species of moth
Wikipedia - Elachista bisulcella -- Species of moth
Wikipedia - Elachista boursini -- Species of moth
Wikipedia - Elachista brachypterella -- Species of moth
Wikipedia - Elachista bruuni -- Species of moth
Wikipedia - Elachista cahorsensis -- Species of moth
Wikipedia - Elachista canapennella -- Species of moth
Wikipedia - Elachista cana -- Species of moth
Wikipedia - Elachista casascoensis -- Species of moth
Wikipedia - Elachista catalana -- Species of moth
Wikipedia - Elachista catalunella -- Species of moth
Wikipedia - Elachista christenseni -- Species of moth
Wikipedia - Elachista chrysodesmella -- Species of moth
Wikipedia - Elachista cinereopunctella -- Species of moth
Wikipedia - Elachista cingillella -- Species of moth
Wikipedia - Elachista cirrhoplica -- Species of moth
Wikipedia - Elachista clintoni -- Species of moth
Wikipedia - Elachista collitella -- Species of moth
Wikipedia - Elachista compsa -- Species of moth
Wikipedia - Elachista consortella -- Species of moth
Wikipedia - Elachista constitella -- Species of moth
Wikipedia - Elachista contaminatella -- Species of moth
Wikipedia - Elachista contisella -- Species of moth
Wikipedia - Elachista crumilla -- Species of moth
Wikipedia - Elachista cuencaensis -- Species of moth
Wikipedia - Elachista curonensis -- Species of moth
Wikipedia - Elachista dalmatiensis -- Species of moth
Wikipedia - Elachista deceptricula -- Species of moth
Wikipedia - Elachista deriventa -- Species of moth
Wikipedia - Elachista diederichsiella -- Species of moth
Wikipedia - Elachista differens -- Species of moth
Wikipedia - Elachista dimicatella -- Species of moth
Wikipedia - Elachista disemiella -- Species of moth
Wikipedia - Elachista dispilella -- Species of moth
Wikipedia - Elachista dispunctella -- Species of moth
Wikipedia - Elachista drenovoi -- Species of moth
Wikipedia - Elachista dumosa -- Species of moth
Wikipedia - Elachista elegans -- Species of moth
Wikipedia - Elachista eleochariella -- Species of moth
Wikipedia - Elachista elsaella -- Species of moth
Wikipedia - Elachista eskoi -- Species of moth
Wikipedia - Elachista exactella -- Species of moth
Wikipedia - Elachista excelsicola -- Species of moth
Wikipedia - Elachista exigua -- Species of moth
Wikipedia - Elachista falirakiensis -- Species of moth
Wikipedia - Elachista fasciola -- Species of moth
Wikipedia - Elachista festucicolella -- Species of moth
Wikipedia - Elachista flavescens -- Species of moth
Wikipedia - Elachista freyerella -- Species of moth
Wikipedia - Elachista fulgens -- Species of moth
Wikipedia - Elachista fuscibasella -- Species of moth
Wikipedia - Elachista fuscofrontella -- Species of moth
Wikipedia - Elachista galactitella -- Species of moth
Wikipedia - Elachista gangabella -- Species of moth
Wikipedia - Elachista geminatella -- Species of moth
Wikipedia - Elachista gerdmaritella -- Species of moth
Wikipedia - Elachista gielisi -- Species of moth
Wikipedia - Elachista glaserella -- Species of moth
Wikipedia - Elachista glaseri -- Species of moth
Wikipedia - Elachista gleichenella -- Species of moth
Wikipedia - Elachista gormella -- Species of moth
Wikipedia - Elachista graeca -- Species of moth
Wikipedia - Elachista grandella -- Species of moth
Wikipedia - Elachista granosa -- Species of moth
Wikipedia - Elachista gregori -- Species of moth
Wikipedia - Elachista griseella -- Species of moth
Wikipedia - Elachista grotenfelti -- Species of moth
Wikipedia - Elachista gruenewaldi -- Species of moth
Wikipedia - Elachista hallini -- Species of moth
Wikipedia - Elachista hedemanni -- Species of moth
Wikipedia - Elachista heinemanni -- Species of moth
Wikipedia - Elachista helia -- Species of moth
Wikipedia - Elachista heringi -- Species of moth
Wikipedia - Elachista herrichii -- Species of moth
Wikipedia - Elachista hispanica -- Species of moth
Wikipedia - Elachista humilis -- Species of moth
Wikipedia - Elachista ibericella -- Species of moth
Wikipedia - Elachista igaloensis -- Species of moth
Wikipedia - Elachista imatrella -- Species of moth
Wikipedia - Elachista imbi -- Species of moth
Wikipedia - Elachista infamiliaris -- Species of moth
Wikipedia - Elachista infuscata -- Species of moth
Wikipedia - Elachista intrigella -- Species of moth
Wikipedia - Elachista irenae -- Species of moth
Wikipedia - Elachista istanella -- Species of moth
Wikipedia - Elachista jaeckhi -- Species of moth
Wikipedia - Elachista juliensis -- Species of moth
Wikipedia - Elachista kalki -- Species of moth
Wikipedia - Elachista karsholti -- Species of moth
Wikipedia - Elachista kebneella -- Species of moth
Wikipedia - Elachista kilmunella -- Species of moth
Wikipedia - Elachista kleini -- Species of moth
Wikipedia - Elachista klimeschiella -- Species of moth
Wikipedia - Elachista kosteri -- Species of moth
Wikipedia - Elachista krogeri -- Species of moth
Wikipedia - Elachista ladiniella -- Species of moth
Wikipedia - Elachista laetella -- Species of moth
Wikipedia - Elachista lastrella -- Species of moth
Wikipedia - Elachista latipenella -- Species of moth
Wikipedia - Elachista leifi -- Species of moth
Wikipedia - Elachista lerauti -- Species of moth
Wikipedia - Elachista liskai -- Species of moth
Wikipedia - Elachista littoricola -- Species of moth
Wikipedia - Elachista louiseae -- Species of moth
Wikipedia - Elachista lugdunensis -- Species of moth
Wikipedia - Elachista luqueti -- Species of moth
Wikipedia - Elachista luticomella -- Species of moth
Wikipedia - Elachista maboulella -- Species of moth
Wikipedia - Elachista maculata -- Species of moth
Wikipedia - Elachista maculicerusella -- Species of moth
Wikipedia - Elachista maculosella -- Species of moth
Wikipedia - Elachista madridensis -- Species of moth
Wikipedia - Elachista mannella -- Species of moth
Wikipedia - Elachista manni -- Species of moth
Wikipedia - Elachista martinii -- Species of moth
Wikipedia - Elachista metella -- Species of moth
Wikipedia - Elachista minuta -- Species of moth
Wikipedia - Elachista modesta -- Species of moth
Wikipedia - Elachista morandinii -- Species of moth
Wikipedia - Elachista multipunctella -- Species of moth
Wikipedia - Elachista neapolisella -- Species of moth
Wikipedia - Elachista nedaella -- Species of moth
Wikipedia - Elachista nevadella -- Species of moth
Wikipedia - Elachista nevadensis -- Species of moth
Wikipedia - Elachista nielspederi -- Species of moth
Wikipedia - Elachista nielswolffi -- Species of moth
Wikipedia - Elachista nitidulella -- Species of moth
Wikipedia - Elachista nobilella -- Species of moth
Wikipedia - Elachista nolckeni -- Species of moth
Wikipedia - Elachista nuraghella -- Species of moth
Wikipedia - Elachista obliquella -- Species of moth
Wikipedia - Elachista occidentalis -- Species of moth
Wikipedia - Elachista occidentella -- Species of moth
Wikipedia - Elachista occulta -- Species of moth
Wikipedia - Elachista ohridella -- Species of moth
Wikipedia - Elachista ornithopodella -- Species of moth
Wikipedia - Elachista orstadii -- Species of moth
Wikipedia - Elachista oukaimedenensis -- Species of moth
Wikipedia - Elachista ozeini -- Species of moth
Wikipedia - Elachista parvula -- Species of moth
Wikipedia - Elachista passerini -- Species of moth
Wikipedia - Elachista patania -- Species of moth
Wikipedia - Elachista picroleuca -- Species of moth
Wikipedia - Elachista pigerella -- Species of moth
Wikipedia - Elachista poae -- Species of moth
Wikipedia - Elachista pocopunctella -- Species of moth
Wikipedia - Elachista pollinariella -- Species of moth
Wikipedia - Elachista pollutella -- Species of moth
Wikipedia - Elachista pomerana -- Species of moth
Wikipedia - Elachista povolnyi -- Species of moth
Wikipedia - Elachista pullicomella -- Species of moth
Wikipedia - Elachista punctella -- Species of moth
Wikipedia - Elachista purella -- Species of moth
Wikipedia - Elachista quadripunctella -- Species of moth
Wikipedia - Elachista regificella -- Species of moth
Wikipedia - Elachista revinctella -- Species of moth
Wikipedia - Elachista rikkeae -- Species of moth
Wikipedia - Elachista ripula -- Species of moth
Wikipedia - Elachista rudectella -- Species of moth
Wikipedia - Elachista rufocinerea -- Species of moth
Wikipedia - Elachista rutjani -- Species of moth
Wikipedia - Elachista saarelai -- Species of moth
Wikipedia - Elachista scirpi -- Species of moth
Wikipedia - Elachista serricornis -- Species of moth
Wikipedia - Elachista sicula -- Species of moth
Wikipedia - Elachista skulei -- Species of moth
Wikipedia - Elachista slivenica -- Species of moth
Wikipedia - Elachista spumella -- Species of moth
Wikipedia - Elachista squamosella -- Species of moth
Wikipedia - Elachista stabilella -- Species of moth
Wikipedia - Elachista stelviella -- Species of moth
Wikipedia - Elachista stenopterella -- Species of moth
Wikipedia - Elachista steueri -- Species of moth
Wikipedia - Elachista subalbidella -- Species of moth
Wikipedia - Elachista subnigrella -- Species of moth
Wikipedia - Elachista subocellea -- Species of moth
Wikipedia - Elachista sulcsiella -- Species of moth
Wikipedia - Elachista sutteri -- Species of moth
Wikipedia - Elachista svenssoni -- Species of moth
Wikipedia - Elachista szocsi -- Species of moth
Wikipedia - Elachista tanaella -- Species of moth
Wikipedia - Elachista tengstromi -- Species of moth
Wikipedia - Elachista teruelensis -- Species of moth
Wikipedia - Elachista tetragonella -- Species of moth
Wikipedia - Elachista totanaensis -- Species of moth
Wikipedia - Elachista toveella -- Species of moth
Wikipedia - Elachista trapeziella -- Species of moth
Wikipedia - Elachista triatomea -- Species of moth
Wikipedia - Elachista tribertiella -- Species of moth
Wikipedia - Elachista triseriatella -- Species of moth
Wikipedia - Elachista unifasciella -- Species of moth
Wikipedia - Elachista utonella -- Species of moth
Wikipedia - Elachista vanderwolfi -- Species of moth
Wikipedia - Elachista varensis -- Species of moth
Wikipedia - Elachista vegliae -- Species of moth
Wikipedia - Elachista veletaella -- Species of moth
Wikipedia - Elachista vivesi -- Species of moth
Wikipedia - Elachista vonschantzi -- Species of moth
Wikipedia - Elachista vulcana -- Species of moth
Wikipedia - Elachista wieseriella -- Species of moth
Wikipedia - Elachista zernyi -- Species of moth
Wikipedia - Elachista zonulae -- Species of moth
Wikipedia - Elan vital -- Hypothetical explanation for evolution and development of organisms
Wikipedia - Elaphria alapallida -- Species of moth in North America
Wikipedia - Elaphria venustula -- Species of moth
Wikipedia - Elasmotherium -- Genus of extinct rhinoceroses
Wikipedia - Elatobia montelliella -- Species of moth
Wikipedia - El Bilga Khatun -- Mother of BilgM-CM-$ Qaghan
Wikipedia - Elcysma ziroensis -- A moth species
Wikipedia - Eleanor Carothers -- American zoologist, geneticist, and cytologist
Wikipedia - Electric field -- Vector field representing the Coulomb force per unit charge that would be exerted on a test charge at each point due to other electric charges
Wikipedia - Electric Forest Festival -- Annual music festival in Rothbury, Michigan
Wikipedia - Electric generator -- Device that converts other energy to electrical energy
Wikipedia - Electronic funds transfer -- Electronic transfer of money from one bank account to another
Wikipedia - Electron transfer -- Relocation of an electron from an atom or molecule to another
Wikipedia - Electrophaes corylata -- Species of moth
Wikipedia - Electroplating -- Creation of protective or decorative metallic coating on other metal with electric current
Wikipedia - Electroporation -- method in molecular biology to introduce DNA into other hosts
Wikipedia - Electrotherapy
Wikipedia - Electrothermal-chemical technology
Wikipedia - Electrotherm -- Company in Gujarat, India
Wikipedia - Elegia fallax -- Species of moth
Wikipedia - Elegia similella -- Species of moth
Wikipedia - Elektrobank -- 1997 single by The Chemical Brothers
Wikipedia - Eleothinus -- Genus of beetles
Wikipedia - Eleothreptus -- Genus of birds
Wikipedia - Elephant endotheliotropic herpesvirus -- Species of herpesvirus, which can cause a highly fatal hemorrhagic disease when transmitted to young Asian elephants
Wikipedia - Elijah Boothe -- American Actor
Wikipedia - Elina Brotherus -- Finnish photographer and video artist
Wikipedia - Eli Roth -- American film director, producer, editor, writer, and actor
Wikipedia - Elisabet Ehrnrooth -- Finnish equestrian
Wikipedia - Elisabeth Murdoch (philanthropist) -- Australian philanthropist and mother of international media proprietor Rupert Murdoch (1909-2012)
Wikipedia - Elizabeth Christ Trump -- German-American businesswoman and paternal grandmother to Donald Trump
Wikipedia - Elizabeth Cresswell -- English prostitute and brothel keeper
Wikipedia - Elizabeth II -- Queen of the United Kingdom and the other Commonwealth realms since 1952
Wikipedia - Elizabeth Suzann -- Clothing manufacturing company
Wikipedia - Eliza Dorothea Cobbe, Lady Tuite -- Irish author and poet
Wikipedia - Eliza Haycraft -- American brother owner and philanthropist
Wikipedia - Eliza Poe -- English-born American actress and Mother of Edgar Allan Poe
Wikipedia - Ellen Scripps Booth -- American businessperson and philanthropist
Wikipedia - Elliotherium -- Genus of prozostrodontian cynodonts
Wikipedia - Elliott Brothers (computer company)
Wikipedia - Elliptical galaxy -- Galaxy having an approximately ellipsoidal shape and a smooth, nearly featureless brightness profile
Wikipedia - Elmar Pieroth -- German politician
Wikipedia - Elmer Lindroth -- American sports shooter
Wikipedia - Elohist -- One of the four sources of the Torah in the documentary hypothesis
Wikipedia - Elongatopothyne -- Genus of beetles
Wikipedia - Elophila bourgognei -- Species of moth
Wikipedia - Elophila feili -- Species of moth
Wikipedia - Elophila nymphaeata -- Species of moth
Wikipedia - Elophila obliteralis -- Species of moth
Wikipedia - Elophila rivulalis -- Species of moth
Wikipedia - Elophos caelibaria -- Species of moth
Wikipedia - Elophos dognini -- Species of moth
Wikipedia - Elophos vittaria -- Species of moth
Wikipedia - El Salvador: Another Vietnam -- 1981 film
Wikipedia - Elusa ustula -- Species of moth
Wikipedia - Elvera Sanchez -- American dancer and the mother of Sammy Davis Jr.
Wikipedia - Email to the universe and other alterations of consciousness
Wikipedia - Ematheudes punctella -- Species of moth
Wikipedia - Ematurga atomaria -- Species of moth
Wikipedia - Embezzlement -- Theft of assets entrusted to another person by the person that the assets were entrusted to
Wikipedia - Embothrium coccineum -- Species of tree in the family Proteaceae from Chile and Argentina
Wikipedia - Embroidery -- Art or handicraft of decorating fabric or other materials with needle and thread or yarn
Wikipedia - Emergent evolution -- The hypothesis that, in the course of evolution, some entirely new properties, such as mind and consciousness, appear at certain critical points
Wikipedia - Emerging technologies -- Technologies whose development, practical applications, or both are still largely unrealized
Wikipedia - Emigration -- Act of leaving one's country or region with the intent to settle permanently or temporarily in another
Wikipedia - Emilia (Othello) -- character in Othello
Wikipedia - Emil Rothe -- American gymnast
Wikipedia - Emily Brothers -- British Labour politician
Wikipedia - Emma Booth (equestrian) -- Australian para-equestrian
Wikipedia - Emma Georgina Rothschild -- English historian
Wikipedia - Emmalocera holochra -- Species of moth
Wikipedia - Emmanuel Movement -- Psychotherapy approach, 1906-1931
Wikipedia - Emmelia trabealis -- Species of moth
Wikipedia - Emmelina aethes -- Species of plume moth
Wikipedia - Emmelina amseli -- Species of plume moth
Wikipedia - Emmelina argoteles -- Species of plume moth
Wikipedia - Emmelina bigoti -- Species of plume moth
Wikipedia - Emmelina buscki -- Species of plume moth
Wikipedia - Emmelina jason -- Species of plume moth
Wikipedia - Emmelina lochmaius -- Species of plume moth
Wikipedia - Emmelina monodactyla -- Species of plume moth
Wikipedia - Emmelina suspiciosus -- Species of plume moth from Ecuador
Wikipedia - Emmelina -- Plume moth genus
Wikipedia - Emmetia angusticollella -- Species of moth
Wikipedia - Emotion classification -- Contrast of one emotion from another
Wikipedia - Empathy -- The capacity to understand or feel what another person is experiencing
Wikipedia - Emperor vs Aurobindo Ghosh and others
Wikipedia - Empress dowager -- Mother or widow of an East Asian emperor
Wikipedia - Emunoth ve-Deoth
Wikipedia - Enantiomer -- Stereoisomers which are non-superposable mirror images of each other
Wikipedia - Enargia paleacea -- Species of moth
Wikipedia - Enchocrates -- Genus of moths
Wikipedia - Enclave and exclave -- Territory (or part of one) entirely surrounded by the territory of one other state
Wikipedia - Encyclopedia of Camps and Ghettos, 1933-1945 -- Encyclopedia series covering camps, ghettos, and other detention facilities of World War II Axis countries
Wikipedia - Encyclopedic dictionary -- Dictionary that collects short articles on a wide range of topics both of an encyclopaedic and a lexicographic kind
Wikipedia - Endeavour Hydrothermal Vents -- A group of hydrothermal vents in the northeastern Pacific Ocean southwest of Vancouver Island, British Columbia, Canada
Wikipedia - Endoclita sinensis -- Species of moth
Wikipedia - Endosymbiont -- Organism that lives within the body or cells of another organism
Wikipedia - Endothelial stem cell -- Stem cell in bone marrow that gives rise to endothelial cells
Wikipedia - Endothelin 1
Wikipedia - Endothelium -- Cells that line the Inner surface of blood vessels
Wikipedia - Endothenia gentianaeana -- Species of moth
Wikipedia - Endothenia marginana -- Species of moth
Wikipedia - Endothenia oblongana -- Species of moth
Wikipedia - Endothenia pauperculana -- Species of moth
Wikipedia - Endothenia quadrimaculana -- Species of moth
Wikipedia - Endothermic process -- Chemical reaction that takes up heat (or electrical energy) from surroundings
Wikipedia - Endothiodon -- Extinct genus of synapsid fron the Permian of Pangaea
Wikipedia - Endotricha admirabilis -- Species of moth
Wikipedia - Endotricha flammealis -- Species of moth
Wikipedia - Endotricha melanobasis -- Species of moth
Wikipedia - Endromis -- Genus of moths
Wikipedia - Energy medicine -- Medicine based on a hypothetical transfer of "energy"
Wikipedia - English Gothic architecture -- Architectural style in Britain
Wikipedia - English medieval clothing -- Costume of the period 500-1500 in England
Wikipedia - English overseas possessions -- Overseas territories that were colonised, conquered, or otherwise acquired by the former Kingdom of England
Wikipedia - Engrailed (moth) -- Species of moth
Wikipedia - Enhanced geothermal system -- Type of electricity generation system
Wikipedia - Enkitta Mothathe (2017 film) -- 2017 film
Wikipedia - Enlightenment Guaranteed -- 2000 German film about two brothers seeking enlightenment through Zen Buddhism
Wikipedia - Enmonodiops -- Genus of moths
Wikipedia - Ennominae -- Subfamily of the geometer moths
Wikipedia - Ennomos alniaria -- Species of moth
Wikipedia - Ennomos autumnaria -- Species of moth
Wikipedia - Ennomos erosaria -- Species of moth
Wikipedia - Ennomos fuscantaria -- Species of moth
Wikipedia - Ennomos magnaria -- Species of moth
Wikipedia - Ennomos quercaria -- Species of moth
Wikipedia - Ennomos quercinaria -- Species of moth
Wikipedia - Ennomos subsignaria -- Species of moth
Wikipedia - Enolmis delnoydella -- Species of moth
Wikipedia - Enoplidia simplex -- Species of moth in genus Enoplidia
Wikipedia - Enoplidia stenomorpha -- Species of moth in genus Enoplidia
Wikipedia - Enoplidia -- Moth genus of family Oecophoridae
Wikipedia - Enrico Prinoth -- Italian luger
Wikipedia - Entephria caesiata -- Species of moth
Wikipedia - Entephria flavicinctata -- Species of moth
Wikipedia - Entephria nobiliaria -- Species of moth
Wikipedia - Entephria polata -- Species of moth
Wikipedia - Entephria punctipes -- Species of moth
Wikipedia - Enterpia laudeti -- Species of moth
Wikipedia - Enteucha acetosae -- Species of moth
Wikipedia - Enteucha acuta -- Species of insect (moth)
Wikipedia - Entity List -- List published by the Bureau of Industry and Security of businesses, research institutions, government and private organizations, individuals, and other types of legal persons subject to specific license requirements for the export, reexport and/or transfer of specified items
Wikipedia - Entree -- Dish served before the main course of a meal; either the first dish or following a soup or other small dish or dishes
Wikipedia - Environmental art -- Artistic practices encompassing both historical approaches to nature in art and more recent ecological and politically motivated types of works
Wikipedia - Envy -- Pain at the sight of another's good fortune
Wikipedia - Enyo ocypete -- Species of moth
Wikipedia - Eochrois anaemica -- Species of moth
Wikipedia - Eochrois cuphosema -- Species of moth
Wikipedia - Eochrois hebes -- Species of moth
Wikipedia - Eochrois holochra -- Species of moth
Wikipedia - Eochrois sarcoxantha -- Species of moth
Wikipedia - Eochrois -- Genus of moths
Wikipedia - Eois amarillada -- Species of moth
Wikipedia - Eois amydroscia -- Species of moth
Wikipedia - Eois costalaria -- Species of moth
Wikipedia - Eois crocina -- Species of moth
Wikipedia - Eois diapsis -- Species of moth
Wikipedia - Eois dibapha -- Species of moth
Wikipedia - Eois dissensa -- Species of moth
Wikipedia - Eois dorisaria -- Species of moth
Wikipedia - Eois encina -- Species of moth
Wikipedia - Eois ephyrata -- Species of moth
Wikipedia - Eois filiferata -- Species of moth
Wikipedia - Eois flavata -- Species of moth
Wikipedia - Eois fulvicosta -- Species of moth
Wikipedia - Eois glauculata -- Species of moth
Wikipedia - Eois haltima -- Species of moth
Wikipedia - Eois heliadaria -- Species of moth
Wikipedia - Eois heza -- Species of moth
Wikipedia - Eois incandescens -- Species of moth
Wikipedia - Eois inconspicua -- Species of moth
Wikipedia - Eois insignata -- Species of moth
Wikipedia - Eois intacta -- Species of moth
Wikipedia - Eois internexa -- Species of moth
Wikipedia - Eois isabella -- Species of moth
Wikipedia - Eois isographata -- Species of moth
Wikipedia - Eois lavinia -- Species of moth
Wikipedia - Eois leucampyx -- Species of moth
Wikipedia - Eois lilacea -- Species of moth
Wikipedia - Eois lineolata -- Species of moth
Wikipedia - Eois lunatissima -- Species of moth
Wikipedia - Eois macrozeta -- Species of moth
Wikipedia - Eois margarita -- Species of moth
Wikipedia - Eois mediogrisea -- Species of moth
Wikipedia - Eois mediostrigata -- Species of moth
Wikipedia - Eois mexicaria -- Species of moth
Wikipedia - Eois mictographa -- Species of moth
Wikipedia - Eois mixosemia -- Species of moth
Wikipedia - Eois multilunata -- Species of moth
Wikipedia - Eois multistrigaria -- Species of moth
Wikipedia - Eois myrrha -- Species of moth
Wikipedia - Eois nacara -- Species of moth
Wikipedia - Eois neutraria -- Species of moth
Wikipedia - Eois nigricosta -- Species of moth
Wikipedia - Eois nigrinotata -- Species of moth
Wikipedia - Eois nympha -- Species of moth
Wikipedia - Eois obliviosa -- Species of moth
Wikipedia - Eois olivaria -- Species of moth
Wikipedia - Eois oressigenes -- Species of moth
Wikipedia - Eois pallidicosta -- Species of moth
Wikipedia - Eois pararussearia -- Species of moth
Wikipedia - Eois perfusca -- Species of moth
Wikipedia - Eois peruviensis -- Species of moth
Wikipedia - Eois planifimbria -- Species of moth
Wikipedia - Eois platearia -- Species of moth
Wikipedia - Eois plumbeofusa -- Species of moth
Wikipedia - Eois primularis -- Species of moth
Wikipedia - Eois punctata -- Species of moth
Wikipedia - Eois pyrauges -- Species of moth
Wikipedia - Eois reducta -- Species of moth
Wikipedia - Eois relaxaria -- Species of moth
Wikipedia - Eois roseocincta -- Species of moth
Wikipedia - Eois russearia -- Species of moth
Wikipedia - Eois sagittaria -- Species of moth
Wikipedia - Eois sanguilineata -- Species of moth
Wikipedia - Eois scama -- Species of moth
Wikipedia - Eois semipicta -- Species of moth
Wikipedia - Eois semirosea -- Species of moth
Wikipedia - Eois semirubra -- Species of moth
Wikipedia - Eois serrilineata -- Species of moth
Wikipedia - Eois signaria -- Species of moth
Wikipedia - Eois silla -- Species of moth
Wikipedia - Eois simulata -- Species of moth
Wikipedia - Eois singularia -- Species of moth
Wikipedia - Eois sordida -- Species of moth
Wikipedia - Eois sundasimilis -- Species of moth
Wikipedia - Eois telegraphica -- Species of moth
Wikipedia - Eois tertulia -- Species of moth
Wikipedia - Eois tessellata -- Species of moth
Wikipedia - Eois tiebaghi -- Species of moth
Wikipedia - Eois trinotata -- Species of moth
Wikipedia - Eois undulosaria -- Species of moth
Wikipedia - Eois undulosata -- Species of moth
Wikipedia - Eois verisimilis -- Species of moth
Wikipedia - Eois violada -- Species of moth
Wikipedia - Eois warreni -- Species of moth
Wikipedia - Eois willotti -- Species of moth
Wikipedia - Eois xanthoperata -- Species of moth
Wikipedia - Eois zenobia -- Species of moth
Wikipedia - Eois zorra -- Species of moth
Wikipedia - Eoophyla uniplagialis -- Species of moth
Wikipedia - Eoophyla -- Genus of moths
Wikipedia - Eothalassius -- Genus of Dolichopodid flies
Wikipedia - Epanokalimavkion -- Item of clerical clothing in Orthodox Christianity
Wikipedia - Epatolmis -- Genus of moths
Wikipedia - Epermenia aequidentellus -- Species of moth
Wikipedia - Epermenia chaerophyllella -- Species of moth
Wikipedia - Epermenia devotella -- Species of moth
Wikipedia - Epermenia falciformis -- Species of moth
Wikipedia - Epermenia farreni -- Species of moth
Wikipedia - Epermenia illigerella -- Species of moth
Wikipedia - Epermenia iniquellus -- Species of moth
Wikipedia - Epermenia insecurella -- Species of moth
Wikipedia - Epermenia ochreomaculellus -- Species of moth
Wikipedia - Epermenia petrusellus -- Species of moth
Wikipedia - Epermenia pontificella -- Species of moth
Wikipedia - Epermenia profugella -- Species of moth
Wikipedia - Epermenia pumila -- Species of moth
Wikipedia - Epermenia scurella -- Species of moth
Wikipedia - Epermenia strictellus -- Species of moth
Wikipedia - Epermenia theimeri -- Species of moth
Wikipedia - Ephelis cruentalis -- Species of moth
Wikipedia - Ephelis pudicalis -- Species of moth
Wikipedia - Ephestia disparella -- Species of moth
Wikipedia - Ephestia elutella -- Species of moth
Wikipedia - Ephestia mistralella -- Species of moth
Wikipedia - Ephestia parasitella -- Species of moth
Wikipedia - Ephestia unicolorella -- Species of moth
Wikipedia - Ephestia welseriella -- Species of moth
Wikipedia - Ephestia -- Genus of moths
Wikipedia - Ephysteris deserticolella -- Species of moth
Wikipedia - Ephysteris promptella -- Species of moth
Wikipedia - Epiblema foenella -- Species of moth
Wikipedia - Epiblema sticticana -- Species of moth
Wikipedia - Epiborkhausenites -- Genus of moths
Wikipedia - Epicallia villica -- Species of moth
Wikipedia - Epicallima argenticinctella -- Species of moth
Wikipedia - Epicallima formosella -- Species of moth
Wikipedia - Epicallima icterinella -- Species of moth
Wikipedia - Epicallima -- Genus of moths
Wikipedia - Epicephala pelopepla -- Species of moth
Wikipedia - Epichnopterix plumella -- Species of moth
Wikipedia - Epichnopterix sieboldii -- Species of moth
Wikipedia - Epicyclic gearing -- Consists of two gears mounted so that the center of one gear revolves around the center of the other
Wikipedia - Epidola stigma -- Species of moth
Wikipedia - Epidola -- Genus of moths
Wikipedia - Epidosite -- A hydrothermally altered epidote- and quartz-bearing rock
Wikipedia - Epijana cinerea -- Species of moth
Wikipedia - Epijana cosima -- Species of moth
Wikipedia - Epijana latifasciata -- Species of moth
Wikipedia - Epijana meridionalis -- Species of moth
Wikipedia - Epijana -- Genus of moths
Wikipedia - Epilecta linogrisea -- Species of moth
Wikipedia - Epimartyria auricrinella -- Moth species in family Micropterigidae
Wikipedia - Epimartyria bimaculella -- Moth species in family Micropterigidae
Wikipedia - Epimartyria pardella -- Moth species in family Micropterigidae
Wikipedia - Epimartyria -- Genus of moths in family Micropterigidae
Wikipedia - Epimecis hortaria -- Species of moth
Wikipedia - Epinotia abbreviana -- Species of moth
Wikipedia - Epinotia brunnichana -- Species of moth
Wikipedia - Epinotia cedricida -- Species of moth
Wikipedia - Epinotia cruciana -- Species of moth
Wikipedia - Epinotia festivana -- Species of moth
Wikipedia - Epinotia mercuriana -- Species of moth
Wikipedia - Epinotia nanana -- Species of moth
Wikipedia - Epinotia nigristriana -- Species of moth
Wikipedia - Epinotia pusillana -- Species of moth
Wikipedia - Epinotia pygmaeana -- Species of moth
Wikipedia - Epinotia rubiginosana -- Species of moth
Wikipedia - Epinotia signatana -- Species of moth
Wikipedia - Epinotia tenerana -- Species of moth
Wikipedia - Epinotia tetraquetrana -- Species of moth
Wikipedia - Epinotia thapsiana -- Species of moth
Wikipedia - Epinotia trigonella -- Species of moth
Wikipedia - Epione repandaria -- Species of moth
Wikipedia - Epione vespertaria -- Species of moth
Wikipedia - Epipagis lygialis -- Species of moth
Wikipedia - Epipagis -- Genus of moths
Wikipedia - Epiphractis amphitricha -- Species of moth
Wikipedia - Epiphractis aulica -- Species of moth
Wikipedia - Epiphractis crocoplecta -- Species of moth
Wikipedia - Epiphractis imbellis -- Species of moth
Wikipedia - Epiphractis phoenicis -- Species of moth
Wikipedia - Epiphractis rubricata -- Species of moth
Wikipedia - Epiphractis thysanarcha -- Species of moth
Wikipedia - Epiphractis -- Genus of moths
Wikipedia - Epiphyte -- Non-parasitic organism that grows upon another plant but is not nourished by it
Wikipedia - Epipsestis albicosta -- Species of false owlet moth
Wikipedia - Epipsestis albidisca -- Species of false owlet moth
Wikipedia - Epipsestis bilineata -- Species of false owlet moth
Wikipedia - Epipsestis bisociata -- Species of false owlet moth
Wikipedia - Epipsestis castaneata -- Species of false owlet moth
Wikipedia - Epipsestis cortigera -- Species of false owlet moth
Wikipedia - Epipsestis dubia -- Species of false owlet moth
Wikipedia - Epipsestis longipennis -- Species of false owlet moth
Wikipedia - Epipsestis manmiaoyangi -- Species of false owlet moth
Wikipedia - Epipsestis medialis -- Species of false owlet moth
Wikipedia - Epipsestis mediofusca -- Species of false owlet moth
Wikipedia - Epipsestis meilingchani -- Species of false owlet moth
Wikipedia - Epipsestis nigropunctata -- Species of false owlet moth
Wikipedia - Epipsestis nikkoensis -- Species of false owlet moth
Wikipedia - Epipsestis niveifasciata -- Species of false owlet moth
Wikipedia - Epipsestis ornata -- Species of false owlet moth
Wikipedia - Epipsestis peregovitsi -- Species of false owlet moth
Wikipedia - Epipsestis renalis -- Species of false owlet moth
Wikipedia - Epipsestis stueningi -- Species of false owlet moth
Wikipedia - Epipsestis vastaguncus -- Species of false owlet moth
Wikipedia - Epipsestis wernyi -- Species of false owlet moth
Wikipedia - Epipsestis witti -- Species of false owlet moth
Wikipedia - Epipsilia grisescens -- Species of moth
Wikipedia - Epirranthis diversata -- Species of moth
Wikipedia - Epirrhoe galiata -- Species of moth
Wikipedia - Epirrhoe hastulata -- Species of moth
Wikipedia - Epirrhoe molluginata -- Species of moth
Wikipedia - Epirrhoe pupillata -- Species of moth
Wikipedia - Epirrhoe rivata -- Species of moth
Wikipedia - Epirrhoe tartuensis -- Species of moth
Wikipedia - Epirrhoe tristata -- Species of moth
Wikipedia - Epischnia adultella -- Species of moth
Wikipedia - Epischnia agnieleae -- Species of moth
Wikipedia - Epischnia asteris -- Species of moth
Wikipedia - Epischnia illotella -- Species of moth
Wikipedia - Episcythrastis tabidella -- Species of moth
Wikipedia - Episcythrastis tetricella -- Species of moth
Wikipedia - Epistasis -- Genetic phenomenon in which a gene mutation's effect depends on mutations in other genes
Wikipedia - EPOCH (chemotherapy) -- Intensive chemotherapy regimen
Wikipedia - Epothilone B
Wikipedia - EpothM-CM-)mont -- Commune in Grand Est, France
Wikipedia - Epstein Brothers Orchestra -- American klezmer band
Wikipedia - Epyaxa lucidata -- Species of moth endemic to New Zealand
Wikipedia - Equol -- Isoflavandiol estrogen metabolized from daidzein, a type of isoflavone found in soybeans and other plant sources, by bacterial flora in the intestines
Wikipedia - Eratophyes -- Genus of moths
Wikipedia - Ercheia multilinea -- Species of moth
Wikipedia - Ercta vittata -- Species of moth
Wikipedia - Erebidae -- Family of moths
Wikipedia - Erebus superba -- Species of moth of the family Eribidae
Wikipedia - Eremobia ochroleuca -- Species of moth
Wikipedia - Eremobina pabulatricula -- Species of moth
Wikipedia - Eremocossus almeriana -- Species of moth
Wikipedia - Eremocossus foedus -- Species of moth
Wikipedia - Eremotherium -- An extinct genus of ground sloth
Wikipedia - Eressa vespoides -- Species of moth
Wikipedia - Erev Rav -- A group that included Egyptians and others who had joined the Israelites on the Exodus
Wikipedia - Ergi -- Old Norse term of insult, denoting effeminacy or other unmanly behavior
Wikipedia - Ergodic hypothesis
Wikipedia - Ergothioneine -- naturally occurring amino acid
Wikipedia - Eric Bothorel -- French politician
Wikipedia - Ericibdela delotis -- Species of moth
Wikipedia - Eric Pothier -- Canadian luger
Wikipedia - Ericrypsina chorodoxa -- Species of moth
Wikipedia - Erik Gustaf Gothe -- Swedish sculptor
Wikipedia - Erik Lonnroth -- Swedish historian
Wikipedia - Erinnyis alope -- Species of moth
Wikipedia - Erinnyis ello -- Species of moth
Wikipedia - Eriocottis andalusiella -- Species of moth
Wikipedia - Eriocottis fuscanella -- Species of moth
Wikipedia - Eriocottis hispanica -- Species of moth
Wikipedia - Eriocottis nicolaeella -- Species of moth
Wikipedia - Eriocottis paradoxella -- Species of moth
Wikipedia - Eriocrania alpinella -- Moth species in family Eriocraniidae
Wikipedia - Eriocrania breviapex -- Moth species in family Eriocraniidae
Wikipedia - Eriocrania carpinella -- Moth species in family Eriocraniidae
Wikipedia - Eriocrania chrysolepidella -- Moth species in family Eriocraniidae
Wikipedia - Eriocrania cicatricella -- Moth species in family Eriocraniidae
Wikipedia - Eriocrania komaii -- Moth species in family Eriocraniidae
Wikipedia - Eriocrania sakhalinella -- Moth species in family Eriocraniidae
Wikipedia - Eriocrania salopiella -- Moth species in family Eriocraniidae
Wikipedia - Eriocrania sangii -- Moth species in family Eriocraniidae
Wikipedia - Eriocrania semipurpurella -- Moth species in family Eriocraniidae
Wikipedia - Eriocrania sparrmannella -- Moth species in family Eriocraniidae
Wikipedia - Eriocrania unimaculella -- Moth species in family Eriocraniidae
Wikipedia - Eriocrania -- Moth genus in family Eriocraniidae
Wikipedia - Eriocraniella aurosparsella -- Moth species in family Eriocraniidae
Wikipedia - Eriocraniella falcata -- Moth species in family Eriocraniidae
Wikipedia - Eriocraniella longifurcula -- Moth species in family Eriocraniidae
Wikipedia - Eriocraniella mediabulla -- Moth species in family Eriocraniidae
Wikipedia - Eriocraniella platyptera -- Moth species in family Eriocraniidae
Wikipedia - Eriocraniella trigona -- Moth species in family Eriocraniidae
Wikipedia - Eriocraniella variegata -- Moth species in family Eriocraniidae
Wikipedia - Eriocraniella -- Moth genus in family Eriocraniidae
Wikipedia - Eriocraniella xanthocara -- Moth species in family Eriocraniidae
Wikipedia - Eriocraniidae -- Family of moths
Wikipedia - Eriocranites -- Fossil moth genus in family Eriocraniidae
Wikipedia - Eriogaster arbusculae -- Species of moth
Wikipedia - Eriogaster catax -- Species of moth
Wikipedia - Eriogaster lanestris -- Species of moth
Wikipedia - Eriopithex ishigakiensis -- Species of moth
Wikipedia - Eriopithex lanaris -- Species of moth
Wikipedia - Eriopsela quadrana -- Species of moth
Wikipedia - Eriopygodes imbecilla -- Species of moth
Wikipedia - Eriotheca peruviana -- Species of plant
Wikipedia - Eristena straminealis -- Species of moth
Wikipedia - Ermenberga -- Wisigoth princess, wife of Theodoric II
Wikipedia - Ermine moth -- Family of moths
Wikipedia - Ernest I, Duke of Saxe-Coburg and Gotha
Wikipedia - Ernestine Gymnasium, Gotha -- Secondary school in Germany
Wikipedia - Ernie Roth -- American professional wrestling manager
Wikipedia - Ernocornutia limona -- Species of moth
Wikipedia - Ernst Hermann Himmler -- Nazi functionary and younger brother of Heinrich Himmler
Wikipedia - Ernst Rothkopf
Wikipedia - Ernst Roth -- Austrian-British music publisher
Wikipedia - Erosion -- Processes which remove soil and rock from one place on the Earth's crust, then transport it to another location where it is deposited
Wikipedia - Erotic spanking -- An act of spanking another person for sexual arousal or gratification
Wikipedia - Erwin Rothbarth -- German economist
Wikipedia - Erythrochrus bicolor -- Moth species in family Hyblaeidae
Wikipedia - Erythrochrus notabilis -- Moth species in family Hyblaeidae
Wikipedia - Erythrochrus -- Moth genus in family Hyblaeidae
Wikipedia - Erythropodium -- Genus of Anthothelid soft corals
Wikipedia - Escalation hypothesis -- Theory in evolutionary biology
Wikipedia - Eschata shanghaiensis -- Species of moth
Wikipedia - Eschata -- Genus of moths
Wikipedia - Eskimo Rescue -- Righting a capsized kayak with the aid of another kayak
Wikipedia - Espen Grjotheim -- Norwegian singer and actor
Wikipedia - Esperia (moth) -- Genus of moths
Wikipedia - Esperia oliviella -- Species of moth
Wikipedia - Esperia sulphurella -- Species of moth
Wikipedia - Estamirov and Others v. Russia -- Court case
Wikipedia - Esteban Lamothe -- Argentinian actor (born 1977)
Wikipedia - Esther Fischer-Homberger -- Swiss medical historian and psychotherapist (1940-2019)
Wikipedia - Esther Perel -- Belgian Psychotherapist and Author
Wikipedia - Eteobalea albiapicella -- Species of moth
Wikipedia - Eteobalea alypella -- Species of moth
Wikipedia - Eteobalea anonymella -- Species of moth
Wikipedia - Eteobalea beata -- Species of moth
Wikipedia - Eteobalea dohrnii -- Species of moth
Wikipedia - Eteobalea intermediella -- Species of moth
Wikipedia - Eteobalea isabellella -- Species of moth
Wikipedia - Eteobalea serratella -- Species of moth
Wikipedia - Eteobalea sumptuosella -- Species of moth
Wikipedia - Eteobalea tririvella -- Species of moth
Wikipedia - Ethical dualism -- Imputing evil entirely to some people and not others.
Wikipedia - Ethical monotheism
Wikipedia - Ethics committee -- Committee overseeing the conduct of medical research and other human experimentation
Wikipedia - Ethmia alba -- Species of moth
Wikipedia - Ethmia andranella -- Species of moth
Wikipedia - Ethmia argomicta -- Species of moth
Wikipedia - Ethmia atriflorella -- Species of moth
Wikipedia - Ethmia aurifluella -- Species of moth
Wikipedia - Ethmia baliostola -- Species of moth
Wikipedia - Ethmia ballistis -- Species of moth
Wikipedia - Ethmia baronella -- Species of moth
Wikipedia - Ethmia befasiella -- Species of moth
Wikipedia - Ethmia bicolorella -- Species of moth
Wikipedia - Ethmia bipunctella -- Species of moth
Wikipedia - Ethmia bradleyi -- Species of moth
Wikipedia - Ethmia candidella -- Species of moth
Wikipedia - Ethmia cassiopeia -- Species of moth
Wikipedia - Ethmia chalcodora -- Species of moth
Wikipedia - Ethmia chrysopyga -- Species of moth
Wikipedia - Ethmia chrysopygella -- Species of moth
Wikipedia - Ethmia cirrhocnemia -- Species of moth
Wikipedia - Ethmia cirrhosoma -- Species of moth
Wikipedia - Ethmia comoriensis -- Species of moth
Wikipedia - Ethmia coquillettella -- Species of moth
Wikipedia - Ethmia coscineutis -- Species of moth
Wikipedia - Ethmia cubensis -- Species of moth
Wikipedia - Ethmia cupreonivella -- Species of moth
Wikipedia - Ethmia cypraspis -- Species of moth
Wikipedia - Ethmia dactylia -- Species of moth
Wikipedia - Ethmia decaryanum -- Species of moth
Wikipedia - Ethmia discrepitella -- Species of moth
Wikipedia - Ethmia distigmatella -- Species of moth
Wikipedia - Ethmia ditreta -- Species of moth
Wikipedia - Ethmia dodecea -- Species of moth
Wikipedia - Ethmia elutella -- Species of moth
Wikipedia - Ethmia epiloxa -- Species of moth
Wikipedia - Ethmia flavianella -- Species of moth
Wikipedia - Ethmia fumidella -- Species of moth
Wikipedia - Ethmia gigantea -- Species of moth
Wikipedia - Ethmia glabra -- Species of moth
Wikipedia - Ethmia glandifera -- Species of moth
Wikipedia - Ethmia haemorrhoidella -- Species of moth
Wikipedia - Ethmia hamaxastra -- Species of moth
Wikipedia - Ethmia hammella -- Species of moth
Wikipedia - Ethmia hemicosma -- Species of moth
Wikipedia - Ethmia heptastica -- Species of moth
Wikipedia - Ethmia humiliella -- Species of moth
Wikipedia - Ethmia iphicrates -- Species of moth
Wikipedia - Ethmia iranella -- Species of moth
Wikipedia - Ethmia joviella -- Species of moth
Wikipedia - Ethmia judicialis -- Species of moth
Wikipedia - Ethmia lassenella -- Species of moth
Wikipedia - Ethmia leucocirrha -- Species of moth
Wikipedia - Ethmia linda -- Species of moth
Wikipedia - Ethmia lineatonotella -- Species of moth
Wikipedia - Ethmia linosella -- Species of moth
Wikipedia - Ethmia lugubris -- Species of moth
Wikipedia - Ethmia mariannae -- Species of moth
Wikipedia - Ethmia marmorea -- Species of moth
Wikipedia - Ethmia melanocrates -- Species of moth
Wikipedia - Ethmia mixtella -- Species of moth
Wikipedia - Ethmia novoryella -- Species of moth
Wikipedia - Ethmia oberthurella -- Species of moth
Wikipedia - Ethmia ogovensis -- Species of moth
Wikipedia - Ethmia oterosella -- Species of moth
Wikipedia - Ethmia penthica -- Species of moth
Wikipedia - Ethmia pericentrota -- Species of moth
Wikipedia - Ethmia perpulchra -- Species of moth
Wikipedia - Ethmia phoenicura -- Species of moth
Wikipedia - Ethmia prattiella -- Species of moth
Wikipedia - Ethmia pusiella -- Species of moth
Wikipedia - Ethmia pylonotella -- Species of moth
Wikipedia - Ethmia pylorella -- Species of moth
Wikipedia - Ethmia quadrillella -- Species of moth
Wikipedia - Ethmia quadrinotella -- Species of moth
Wikipedia - Ethmia rothschildi -- Species of moth
Wikipedia - Ethmia saalmullerella -- Species of moth
Wikipedia - Ethmia sabiella -- Species of moth
Wikipedia - Ethmia semiombra -- Species of moth
Wikipedia - Ethmia semitenebrella -- Species of moth
Wikipedia - Ethmia septempunctata -- Species of moth
Wikipedia - Ethmia similatella -- Species of moth
Wikipedia - Ethmia sotsaella -- Species of moth
Wikipedia - Ethmia striatella -- Species of moth
Wikipedia - Ethmia taxiacta -- Species of moth
Wikipedia - Ethmia terminella -- Species of moth
Wikipedia - Ethmia trifurcella -- Species of moth
Wikipedia - Ethmia tripunctella -- Species of moth
Wikipedia - Ethmia turkmeniella -- Species of moth
Wikipedia - Ethmia tyranthes -- Species of moth
Wikipedia - Ethmia umbrimarginella -- Species of moth
Wikipedia - Ethmia ungulatella -- Species of moth
Wikipedia - Ethmia vulcanica -- Species of moth
Wikipedia - Ethnic group -- Socially defined category of people who identify with each other
Wikipedia - Ethnocentrism -- Judging another culture solely by the values and standards of one's own culture
Wikipedia - Ethnomusicology -- Study of music emphasizing cultural, social, material, cognitive, biological, and other dimensions
Wikipedia - Etiam si omnes, ego non -- Latin Biblical motto meaning "Even if all others... I will not."
Wikipedia - Etiella -- Genus of moth
Wikipedia - Etiella zinckenella -- Species of moth
Wikipedia - Ettu Nombu -- Remembrance of Mother Mary
Wikipedia - Etymological Dictionary of the Altaic Languages -- Dictionary of the hypothetical Altaic language family
Wikipedia - Eublemma cochylioides -- Species of moth
Wikipedia - Eublemma minutata -- Species of moth
Wikipedia - Eublemma ostrina -- Species of moth
Wikipedia - Eublemma parallela -- Species of moth
Wikipedia - Eublemma purpurina -- Species of moth
Wikipedia - Eucapperia bullifera -- Species of plume moth
Wikipedia - Eucapperia -- Plume moth genus
Wikipedia - Eucarphia vinetella -- Species of moth
Wikipedia - Eucarta amethystina -- Species of moth
Wikipedia - Eucarta virgo -- Species of moth
Wikipedia - Eucereon confine -- Species of moth
Wikipedia - Euchaetes egle -- Species of moth
Wikipedia - Euchaetis coccoscela -- Species of moth
Wikipedia - Euchaetis crypsichroa -- Species of moth
Wikipedia - Euchaetis cryptorrhoda -- Species of moth
Wikipedia - Euchaetis endoleuca -- Species of moth
Wikipedia - Euchaetis iozona -- Species of moth
Wikipedia - Euchaetis metallota -- Species of moth
Wikipedia - Euchaetis rhizobola -- Species of moth
Wikipedia - Euchaetis -- Genus of moths
Wikipedia - Euchalcia modestoides -- Species of moth
Wikipedia - Euchalcia variabilis -- Species of moth
Wikipedia - Euchoeca -- Genus of moths
Wikipedia - Euchromius anapiellus -- Species of moth
Wikipedia - Euchromius bella -- Species of moth
Wikipedia - Euchromius bleszynskiellus -- Species of moth
Wikipedia - Euchromius cambridgei -- Species of moth
Wikipedia - Euchromius gozmanyi -- Species of moth
Wikipedia - Euchromius gratiosella -- Species of moth
Wikipedia - Euchromius mouchai -- Species of moth
Wikipedia - Euchromius ocellea -- Species of moth
Wikipedia - Euchromius ramburiellus -- Species of moth
Wikipedia - Euchromius rayatellus -- Species of moth
Wikipedia - Euchromius superbellus -- Species of moth
Wikipedia - Euchromius vinculellus -- Species of moth
Wikipedia - Euclemensia schwarziella -- Species of moth
Wikipedia - Euclidean division -- Division with remainder of an integer by another one
Wikipedia - Eucosma conterminana -- Species of moth
Wikipedia - Eucosma obumbratana -- Species of moth
Wikipedia - Eucosma saussureana -- Species of moth
Wikipedia - Eucosma suomiana -- Species of moth
Wikipedia - Eucosmomorpha albersana -- Species of moth
Wikipedia - Eucrostes indigenata -- Species of moth
Wikipedia - Eucyclopera cynara -- Species of moth
Wikipedia - Eudaemonia (moth)
Wikipedia - Eudeilinia herminiata -- Species of hook-tip moth
Wikipedia - Eudeilinia luteifera -- Species of hook-tip moth
Wikipedia - Eudemis porphyrana -- Species of moth
Wikipedia - Eudemis profundana -- Species of moth
Wikipedia - Eudocima iridescens -- Species of moth
Wikipedia - Eudonia angustea -- Species of moth
Wikipedia - Eudonia delunella -- Species of moth
Wikipedia - Eudonia lacustrata -- Species of moth
Wikipedia - Eudonia liebmanni -- Species of moth
Wikipedia - Eudonia lindbergalis -- Species of moth
Wikipedia - Eudonia lineola -- Species of moth
Wikipedia - Eudonia mercurella -- Species of moth
Wikipedia - Eudonia murana -- Species of moth
Wikipedia - Eudonia pallida -- Species of moth
Wikipedia - Eudonia petrophila -- Species of moth
Wikipedia - Eudonia phaeoleuca -- Species of moth
Wikipedia - Eudonia protorthra -- Species of moth
Wikipedia - Eudonia sabulosella -- Species of moth endemic to New Zealand
Wikipedia - Eudonia senecaensis -- Species of moth
Wikipedia - Eudonia sudetica -- Species of moth
Wikipedia - Eudonia truncicolella -- Species of moth
Wikipedia - Eudonia vallesialis -- Species of moth
Wikipedia - Eudonia -- Genus of moths
Wikipedia - Eugene T. Booth
Wikipedia - Eugnorisma depuncta -- Species of moth
Wikipedia - Eugnosta medvedevi -- Species of moth
Wikipedia - Eugoa parva -- Species of moth
Wikipedia - Eugraphe sigma -- Species of moth
Wikipedia - Euhomalocera -- Monotypic moth genus in family Schreckensteiniidae
Wikipedia - Euhyponomeuta stannella -- Species of moth
Wikipedia - Euhyponomeutoides albithoracellus -- Species of moth
Wikipedia - Euhyponomeutoides ribesiella -- Species of moth
Wikipedia - Eulamprotes helotella -- Species of moth
Wikipedia - Eulamprotes nigritella -- Species of moth
Wikipedia - Eulamprotes nigromaculella -- Species of moth
Wikipedia - Eulamprotes superbella -- Species of moth
Wikipedia - Eulamprotes wilkella -- Species of moth
Wikipedia - Eulechria cocytias -- Species of moth
Wikipedia - Eulechria electrodes -- Species of moth
Wikipedia - Eulechria encratodes -- Species of moth
Wikipedia - Eulechria pastea -- Species of moth
Wikipedia - Eulechria subpunctella -- Species of moth
Wikipedia - Eulechria triferella -- Species of moth
Wikipedia - Eulechria -- Genus of moths
Wikipedia - Eulechria xeropterella -- Species of moth
Wikipedia - Eulepidotis osseata -- species of moth
Wikipedia - Eulepte -- Genus of moths
Wikipedia - Euler's three-body problem -- Solve for a particle's motion that is acted on by the gravitational field of two other point masses
Wikipedia - Eulia ministrana -- Species of moth
Wikipedia - Eulithis populata -- Species of moth
Wikipedia - Eulithis prunata -- Species of moth
Wikipedia - Eulithis pyropata -- Species of moth
Wikipedia - Eulithis testata -- Species of moth
Wikipedia - Eumeta -- Genus of moths
Wikipedia - Euminucia -- Genus of moths
Wikipedia - Eumorpha achemon -- Species of moth
Wikipedia - Eumorpha labruscae -- Species of moth
Wikipedia - Eumorpha pandorus -- Species of moth
Wikipedia - Eumorpha -- Genus of moths
Wikipedia - Eunice Gray -- American brothel owner
Wikipedia - EU Open Data Portal -- Point of access to public data published by the European Union institutions, agencies and other bodies
Wikipedia - Euparyphasma albibasis -- Species of false owlet moth
Wikipedia - Euparyphasma maxima -- Species of false owlet moth
Wikipedia - Euparyphasma obscura -- Species of false owlet moth
Wikipedia - Euphalacra discipuncta -- Species of hook-tip moth
Wikipedia - Euphalacra lacunata -- Species of hook-tip moth
Wikipedia - Euphalacra nigridorsata -- Species of hook-tip moth
Wikipedia - Euphalacra nigridorsoides -- Species of hook-tip moth
Wikipedia - Euphalacra postmediangulata -- Species of hook-tip moth
Wikipedia - Euphalacra semisecta -- Species of hook-tip moth
Wikipedia - Euphalacra trifenestrata -- Species of hook-tip moth
Wikipedia - Euphlyctinides aeneola -- Species of moth
Wikipedia - Euphlyctinides albifusum -- species of moth
Wikipedia - Euphlyctinides indi -- Species of moth
Wikipedia - Euphlyctinides laika -- Species of moth
Wikipedia - Euphlyctinides -- Genus of moths
Wikipedia - Euphronarcha -- Genus of moths
Wikipedia - Euphyia biangulata -- Species of moth
Wikipedia - Euphyia frustata -- Species of moth
Wikipedia - Euphyia unangulata -- Species of moth
Wikipedia - Eupithecia adelpha -- Species of moth
Wikipedia - Eupithecia adjemica -- Species of moth
Wikipedia - Eupithecia admiranda -- Species of moth
Wikipedia - Eupithecia adoranda -- Species of moth
Wikipedia - Eupithecia adspersata -- Species of moth
Wikipedia - Eupithecia aduncata -- Species of moth
Wikipedia - Eupithecia aegyptiaca -- Species of moth
Wikipedia - Eupithecia aella -- Species of moth
Wikipedia - Eupithecia aenigma -- Species of moth
Wikipedia - Eupithecia aequabila -- Species of moth
Wikipedia - Eupithecia affinitata -- Species of moth
Wikipedia - Eupithecia albertiata -- Species of moth
Wikipedia - Eupithecia albibaltea -- Species of moth
Wikipedia - Eupithecia albibasalis -- Species of moth
Wikipedia - Eupithecia albibisecta -- Species of moth
Wikipedia - Eupithecia albicarnea -- Species of moth
Wikipedia - Eupithecia albicentralis -- Species of moth
Wikipedia - Eupithecia albiceps -- Species of moth
Wikipedia - Eupithecia albicristulata -- Species of moth
Wikipedia - Eupithecia albidulata -- Species of moth
Wikipedia - Eupithecia albifusca -- Species of moth
Wikipedia - Eupithecia albigrisata -- Species of moth
Wikipedia - Eupithecia albimedia -- Species of moth
Wikipedia - Eupithecia albimontanata -- Species of moth
Wikipedia - Eupithecia albirasa -- Species of moth
Wikipedia - Eupithecia albirivata -- Species of moth
Wikipedia - Eupithecia albisecta -- Species of moth
Wikipedia - Eupithecia albistillata -- Species of moth
Wikipedia - Eupithecia albursi -- Species of moth
Wikipedia - Eupithecia albuta -- Species of moth
Wikipedia - Eupithecia alexiae -- Species of moth
Wikipedia - Eupithecia aliena -- Species of moth
Wikipedia - Eupithecia alishana -- Species of moth
Wikipedia - Eupithecia alliaria -- Species of moth
Wikipedia - Eupithecia alogista -- Species of moth
Wikipedia - Eupithecia alticomora -- Species of moth
Wikipedia - Eupithecia altitudinis -- Species of moth
Wikipedia - Eupithecia amandae -- Species of moth
Wikipedia - Eupithecia amasina -- Species of moth
Wikipedia - Eupithecia ammorrhoa -- Species of moth
Wikipedia - Eupithecia amphiplex -- Species of moth
Wikipedia - Eupithecia amplexata -- Species of moth
Wikipedia - Eupithecia amurensis -- Species of moth
Wikipedia - Eupithecia anactoria -- Species of moth
Wikipedia - Eupithecia analiscripta -- Species of moth
Wikipedia - Eupithecia analoga -- Species of moth
Wikipedia - Eupithecia anamnesa -- Species of moth
Wikipedia - Eupithecia anasticta -- Species of moth
Wikipedia - Eupithecia ancillata -- Species of moth
Wikipedia - Eupithecia andrasi -- Species of moth
Wikipedia - Eupithecia anemica -- Species of moth
Wikipedia - Eupithecia anguinata -- Species of moth
Wikipedia - Eupithecia angustiarum -- Species of moth
Wikipedia - Eupithecia antalica -- Species of moth
Wikipedia - Eupithecia antaria -- Species of moth
Wikipedia - Eupithecia anteacta -- Species of moth
Wikipedia - Eupithecia anticura -- Species of moth
Wikipedia - Eupithecia antiqua -- Species of moth
Wikipedia - Eupithecia antivulgaria -- Species of moth
Wikipedia - Eupithecia aphanes -- Species of moth
Wikipedia - Eupithecia apicistrigata -- Species of moth
Wikipedia - Eupithecia aporia -- Species of moth
Wikipedia - Eupithecia apparatissima -- Species of moth
Wikipedia - Eupithecia apta -- Species of moth
Wikipedia - Eupithecia aradjouna -- Species of moth
Wikipedia - Eupithecia arauco -- Species of moth
Wikipedia - Eupithecia arenaria -- Species of moth
Wikipedia - Eupithecia arenbergeri -- Species of moth
Wikipedia - Eupithecia arenitincta -- Species of moth
Wikipedia - Eupithecia arenosa -- Species of moth
Wikipedia - Eupithecia arenosissima -- Species of moth
Wikipedia - Eupithecia argentea -- Species of moth
Wikipedia - Eupithecia aritai -- Species of moth
Wikipedia - Eupithecia asema -- Species of moth
Wikipedia - Eupithecia asperata -- Species of moth
Wikipedia - Eupithecia assa -- Species of moth
Wikipedia - Eupithecia assectata -- Species of moth
Wikipedia - Eupithecia assulata -- Species of moth
Wikipedia - Eupithecia asteria -- Species of moth
Wikipedia - Eupithecia astricta -- Species of moth
Wikipedia - Eupithecia atacamaensis -- Species of moth
Wikipedia - Eupithecia atacama -- Species of moth
Wikipedia - Eupithecia atomaria -- Species of moth
Wikipedia - Eupithecia atricollaris -- Species of moth
Wikipedia - Eupithecia atromaculata -- Species of moth
Wikipedia - Eupithecia attali -- Species of moth
Wikipedia - Eupithecia atuni -- Species of moth
Wikipedia - Eupithecia avara -- Species of moth
Wikipedia - Eupithecia aysenae -- Species of moth
Wikipedia - Eupithecia balintzsolti -- Species of moth
Wikipedia - Eupithecia balteata -- Species of moth
Wikipedia - Eupithecia bandurriasae -- Species of moth
Wikipedia - Eupithecia bardiaria -- Species of moth
Wikipedia - Eupithecia barteli -- Species of moth
Wikipedia - Eupithecia basurmanca -- Species of moth
Wikipedia - Eupithecia batida -- Species of moth
Wikipedia - Eupithecia bella -- Species of moth
Wikipedia - Eupithecia bellimargo -- Species of moth
Wikipedia - Eupithecia beneficiaria -- Species of moth
Wikipedia - Eupithecia benigna -- Species of moth
Wikipedia - Eupithecia bestia -- Species of moth
Wikipedia - Eupithecia bialbata -- Species of moth
Wikipedia - Eupithecia bicubitata -- Species of moth
Wikipedia - Eupithecia bicurvicera -- Species of moth
Wikipedia - Eupithecia biornata -- Species of moth
Wikipedia - Eupithecia biumbrata -- Species of moth
Wikipedia - Eupithecia biviridata -- Species of moth
Wikipedia - Eupithecia blandula -- Species of moth
Wikipedia - Eupithecia blenna -- Species of moth
Wikipedia - Eupithecia bolespora -- Species of moth
Wikipedia - Eupithecia boneta -- Species of moth
Wikipedia - Eupithecia bowmani -- Species of moth
Wikipedia - Eupithecia brachyptera -- Species of moth
Wikipedia - Eupithecia brandti -- Species of moth
Wikipedia - Eupithecia breviculata -- Species of moth
Wikipedia - Eupithecia brevicula -- Species of moth
Wikipedia - Eupithecia brevifasciaria -- Species of moth
Wikipedia - Eupithecia briseis -- Species of moth
Wikipedia - Eupithecia broteas -- Species of moth
Wikipedia - Eupithecia brunneata -- Species of moth
Wikipedia - Eupithecia brunneilutea -- Species of moth
Wikipedia - Eupithecia brunneodorsata -- Species of moth
Wikipedia - Eupithecia brunneomarginata -- Species of moth
Wikipedia - Eupithecia bullata -- Species of moth
Wikipedia - Eupithecia burmata -- Species of moth
Wikipedia - Eupithecia burselongata -- Species of moth
Wikipedia - Eupithecia buysseata -- Species of moth
Wikipedia - Eupithecia cabrasae -- Species of moth
Wikipedia - Eupithecia cabreria -- Species of moth
Wikipedia - Eupithecia caburgua -- Species of moth
Wikipedia - Eupithecia cachina -- Species of moth
Wikipedia - Eupithecia caduca -- Species of moth
Wikipedia - Eupithecia calderae -- Species of moth
Wikipedia - Eupithecia calientes -- Species of moth
Wikipedia - Eupithecia caliginea -- Species of moth
Wikipedia - Eupithecia caliginosa -- Species of moth
Wikipedia - Eupithecia calligraphata -- Species of moth
Wikipedia - Eupithecia camilla -- Species of moth
Wikipedia - Eupithecia cana -- Species of moth
Wikipedia - Eupithecia canchasae -- Species of moth
Wikipedia - Eupithecia candicans -- Species of moth
Wikipedia - Eupithecia candidata -- Species of moth
Wikipedia - Eupithecia canisparsa -- Species of moth
Wikipedia - Eupithecia canonica -- Species of moth
Wikipedia - Eupithecia capitata -- Species of moth
Wikipedia - Eupithecia carpophagata -- Species of moth
Wikipedia - Eupithecia casmena -- Species of moth
Wikipedia - Eupithecia casta -- Species of moth
Wikipedia - Eupithecia cauchiata -- Species of moth
Wikipedia - Eupithecia cautin -- Species of moth
Wikipedia - Eupithecia cazieri -- Species of moth
Wikipedia - Eupithecia certa -- Species of moth
Wikipedia - Eupithecia cerussaria -- Species of moth
Wikipedia - Eupithecia cervina -- Species of moth
Wikipedia - Eupithecia chalikophila -- Species of moth
Wikipedia - Eupithecia chapo -- Species of moth
Wikipedia - Eupithecia cheituna -- Species of moth
Wikipedia - Eupithecia chesiata -- Species of moth
Wikipedia - Eupithecia chilensis -- Species of moth
Wikipedia - Eupithecia chimera -- Species of moth
Wikipedia - Eupithecia chincha -- Species of moth
Wikipedia - Eupithecia chiricahuata -- Species of moth
Wikipedia - Eupithecia chlorofasciata -- Species of moth
Wikipedia - Eupithecia chlorophora -- Species of moth
Wikipedia - Eupithecia christophi -- Species of moth
Wikipedia - Eupithecia chui -- Species of moth
Wikipedia - Eupithecia cingulata -- Species of moth
Wikipedia - Eupithecia citraria -- Species of moth
Wikipedia - Eupithecia claudei -- Species of moth
Wikipedia - Eupithecia coaequalis -- Species of moth
Wikipedia - Eupithecia cocciferata -- Species of moth
Wikipedia - Eupithecia coccinea -- Species of moth
Wikipedia - Eupithecia cocoata -- Species of moth
Wikipedia - Eupithecia coetulata -- Species of moth
Wikipedia - Eupithecia cognizata -- Species of moth
Wikipedia - Eupithecia cohabitans -- Species of moth
Wikipedia - Eupithecia cohorticula -- Species of moth
Wikipedia - Eupithecia concava -- Species of moth
Wikipedia - Eupithecia concepcion -- Species of moth
Wikipedia - Eupithecia concremata -- Species of moth
Wikipedia - Eupithecia conduplicata -- Species of moth
Wikipedia - Eupithecia coniurata -- Species of moth
Wikipedia - Eupithecia conjunctiva -- Species of moth
Wikipedia - Eupithecia connexa -- Species of moth
Wikipedia - Eupithecia consors -- Species of moth
Wikipedia - Eupithecia conterminata -- Species of moth
Wikipedia - Eupithecia contexta -- Species of moth
Wikipedia - Eupithecia contraria -- Species of moth
Wikipedia - Eupithecia convallata -- Species of moth
Wikipedia - Eupithecia conviva -- Species of moth
Wikipedia - Eupithecia cooptata -- Species of moth
Wikipedia - Eupithecia coquimbo -- Species of moth
Wikipedia - Eupithecia cordata -- Species of moth
Wikipedia - Eupithecia coribalteata -- Species of moth
Wikipedia - Eupithecia corralensis -- Species of moth
Wikipedia - Eupithecia correana -- Species of moth
Wikipedia - Eupithecia corroborata -- Species of moth
Wikipedia - Eupithecia costiconvexa -- Species of moth
Wikipedia - Eupithecia costipicta -- Species of moth
Wikipedia - Eupithecia costirufaria -- Species of moth
Wikipedia - Eupithecia costivallata -- Species of moth
Wikipedia - Eupithecia cotidiana -- Species of moth
Wikipedia - Eupithecia crenata -- Species of moth
Wikipedia - Eupithecia cretaceata -- Species of moth
Wikipedia - Eupithecia cretosa -- Species of moth
Wikipedia - Eupithecia cuculliaria -- Species of moth
Wikipedia - Eupithecia cugiai -- Species of moth
Wikipedia - Eupithecia cuneata -- Species of moth
Wikipedia - Eupithecia cuneilineata -- Species of moth
Wikipedia - Eupithecia cupreata -- Species of moth
Wikipedia - Eupithecia cupressata -- Species of moth
Wikipedia - Eupithecia curacautinae -- Species of moth
Wikipedia - Eupithecia curvifascia -- Species of moth
Wikipedia - Eupithecia dalhousiensis -- Species of moth
Wikipedia - Eupithecia dargei -- Species of moth
Wikipedia - Eupithecia dayensis -- Species of moth
Wikipedia - Eupithecia dealbata -- Species of moth
Wikipedia - Eupithecia dechkanata -- Species of moth
Wikipedia - Eupithecia decipiens -- Species of moth
Wikipedia - Eupithecia decorata -- Species of moth
Wikipedia - Eupithecia decrepita -- Species of moth
Wikipedia - Eupithecia defimbriata -- Species of moth
Wikipedia - Eupithecia deformis -- Species of moth
Wikipedia - Eupithecia delicata -- Species of moth
Wikipedia - Eupithecia delozona -- Species of moth
Wikipedia - Eupithecia demissa -- Species of moth
Wikipedia - Eupithecia denotata -- Species of moth
Wikipedia - Eupithecia densicauda -- Species of moth
Wikipedia - Eupithecia denticulata -- Species of moth
Wikipedia - Eupithecia dentosa -- Species of moth
Wikipedia - Eupithecia depasta -- Species of moth
Wikipedia - Eupithecia depressa -- Species of moth
Wikipedia - Eupithecia derogata -- Species of moth
Wikipedia - Eupithecia descimoni -- Species of moth
Wikipedia - Eupithecia despectaria -- Species of moth
Wikipedia - Eupithecia devia -- Species of moth
Wikipedia - Eupithecia dimidia -- Species of moth
Wikipedia - Eupithecia dinshoensis -- Species of moth
Wikipedia - Eupithecia discipuncta -- Species of moth
Wikipedia - Eupithecia discolor -- Species of moth
Wikipedia - Eupithecia discordans -- Species of moth
Wikipedia - Eupithecia discretata -- Species of moth
Wikipedia - Eupithecia disformata -- Species of moth
Wikipedia - Eupithecia dissertata -- Species of moth
Wikipedia - Eupithecia dissonans -- Species of moth
Wikipedia - Eupithecia dissors -- Species of moth
Wikipedia - Eupithecia distinctaria -- Species of moth
Wikipedia - Eupithecia divina -- Species of moth
Wikipedia - Eupithecia djakonovi -- Species of moth
Wikipedia - Eupithecia dodoneata -- Species of moth
Wikipedia - Eupithecia dolia -- Species of moth
Wikipedia - Eupithecia dolosa -- Species of moth
Wikipedia - Eupithecia dominaria -- Species of moth
Wikipedia - Eupithecia dormita -- Species of moth
Wikipedia - Eupithecia drastica -- Species of moth
Wikipedia - Eupithecia druentiata -- Species of moth
Wikipedia - Eupithecia dubiosa -- Species of moth
Wikipedia - Eupithecia duplex -- Species of moth
Wikipedia - Eupithecia dura -- Species of moth
Wikipedia - Eupithecia dustica -- Species of moth
Wikipedia - Eupithecia dzhirgatalensis -- Species of moth
Wikipedia - Eupithecia ecplyta -- Species of moth
Wikipedia - Eupithecia edaphopteryx -- Species of moth
Wikipedia - Eupithecia efferata -- Species of moth
Wikipedia - Eupithecia egenaria -- Species of moth
Wikipedia - Eupithecia egregiata -- Species of moth
Wikipedia - Eupithecia elbursiata -- Species of moth
Wikipedia - Eupithecia elbursi -- Species of moth
Wikipedia - Eupithecia elbuta -- Species of moth
Wikipedia - Eupithecia elquiensis -- Species of moth
Wikipedia - Eupithecia emittens -- Species of moth
Wikipedia - Eupithecia emporias -- Species of moth
Wikipedia - Eupithecia encoensis -- Species of moth
Wikipedia - Eupithecia endonephelia -- Species of moth
Wikipedia - Eupithecia endotherma -- Species of moth
Wikipedia - Eupithecia ensifera -- Species of moth
Wikipedia - Eupithecia ericeata -- Species of moth
Wikipedia - Eupithecia eurytera -- Species of moth
Wikipedia - Eupithecia evacuata -- Species of moth
Wikipedia - Eupithecia exacerbata -- Species of moth
Wikipedia - Eupithecia exactata -- A moth
Wikipedia - Eupithecia exheres -- Species of moth
Wikipedia - Eupithecia exicterata -- Species of moth
Wikipedia - Eupithecia eximia -- Species of moth
Wikipedia - Eupithecia exophychra -- Species of moth
Wikipedia - Eupithecia expallidata -- Species of moth
Wikipedia - Eupithecia exquisita -- Species of moth
Wikipedia - Eupithecia exrubicunda -- Species of moth
Wikipedia - Eupithecia extensaria -- Species of moth
Wikipedia - Eupithecia extinctata -- Species of moth
Wikipedia - Eupithecia extraversaria -- Species of moth
Wikipedia - Eupithecia extremata -- Species of moth
Wikipedia - Eupithecia extrinseca -- Species of moth
Wikipedia - Eupithecia falkenbergi -- Species of moth
Wikipedia - Eupithecia falkneri -- Species of moth
Wikipedia - Eupithecia famularia -- Species of moth
Wikipedia - Eupithecia fastuosa -- Species of moth
Wikipedia - Eupithecia fatigata -- Species of moth
Wikipedia - Eupithecia fausta -- Species of moth
Wikipedia - Eupithecia fenita -- Species of moth
Wikipedia - Eupithecia fennoscandica -- Species of moth
Wikipedia - Eupithecia fernandi -- Species of moth
Wikipedia - Eupithecia fessa -- Species of moth
Wikipedia - Eupithecia fibigeri -- Species of moth
Wikipedia - Eupithecia ficta -- Species of moth
Wikipedia - Eupithecia filia -- Species of moth
Wikipedia - Eupithecia finitima -- Species of moth
Wikipedia - Eupithecia fioriata -- Species of moth
Wikipedia - Eupithecia firmata -- Species of moth
Wikipedia - Eupithecia flavimacula -- Species of moth
Wikipedia - Eupithecia fletcheri -- Species of moth
Wikipedia - Eupithecia flexicornuta -- Species of moth
Wikipedia - Eupithecia formosa -- Species of moth
Wikipedia - Eupithecia forsterata -- Species of moth
Wikipedia - Eupithecia fortis -- Species of moth
Wikipedia - Eupithecia fosteri -- Species of moth
Wikipedia - Eupithecia fredericki -- Species of moth
Wikipedia - Eupithecia fredi -- Species of moth
Wikipedia - Eupithecia frequens -- Species of moth
Wikipedia - Eupithecia frontosa -- Species of moth
Wikipedia - Eupithecia fujisana -- Species of moth
Wikipedia - Eupithecia fulgurata -- Species of moth
Wikipedia - Eupithecia fulvidorsata -- Species of moth
Wikipedia - Eupithecia fulvipennis -- Species of moth
Wikipedia - Eupithecia fulviplagiata -- Species of moth
Wikipedia - Eupithecia fulvistriga -- Species of moth
Wikipedia - Eupithecia fumifascia -- Species of moth
Wikipedia - Eupithecia fumimixta -- Species of moth
Wikipedia - Eupithecia funerea -- Species of moth
Wikipedia - Eupithecia furcata -- Species of moth
Wikipedia - Eupithecia furvipennis -- Species of moth
Wikipedia - Eupithecia fusca -- Species of moth
Wikipedia - Eupithecia fuscicostata -- Species of moth
Wikipedia - Eupithecia fuscopunctata -- Species of moth
Wikipedia - Eupithecia fuscorufa -- Species of moth
Wikipedia - Eupithecia galapagosata -- Species of moth
Wikipedia - Eupithecia galepsa -- Species of moth
Wikipedia - Eupithecia garuda -- Species of moth
Wikipedia - Eupithecia gelidata -- Species of moth
Wikipedia - Eupithecia gemellata -- Species of moth
Wikipedia - Eupithecia glaisi -- Species of moth
Wikipedia - Eupithecia glaucotincta -- Species of moth
Wikipedia - Eupithecia gluptata -- Species of moth
Wikipedia - Eupithecia goslina -- Species of moth
Wikipedia - Eupithecia graciliata -- Species of moth
Wikipedia - Eupithecia granata -- Species of moth
Wikipedia - Eupithecia graphata -- Species of moth
Wikipedia - Eupithecia grappleri -- Species of moth
Wikipedia - Eupithecia gratiosata -- Species of moth
Wikipedia - Eupithecia griveaudi -- Species of moth
Wikipedia - Eupithecia guamanica -- Species of moth
Wikipedia - Eupithecia guayacanae -- Species of moth
Wikipedia - Eupithecia gueneata -- Species of moth
Wikipedia - Eupithecia hainanensis -- Species of moth
Wikipedia - Eupithecia halosydne -- Species of moth
Wikipedia - Eupithecia hamleti -- Species of moth
Wikipedia - Eupithecia hannemanni -- Species of moth
Wikipedia - Eupithecia harenosa -- Species of moth
Wikipedia - Eupithecia hashimotoi -- Species of moth
Wikipedia - Eupithecia haworthiata -- Species of moth
Wikipedia - Eupithecia hebes -- Species of moth
Wikipedia - Eupithecia helenaria -- Species of moth
Wikipedia - Eupithecia helena -- Species of moth
Wikipedia - Eupithecia hemileucaria -- Species of moth
Wikipedia - Eupithecia hemileuca -- Species of moth
Wikipedia - Eupithecia hemiochra -- Species of moth
Wikipedia - Eupithecia herczigi -- Species of moth
Wikipedia - Eupithecia hesperina -- Species of moth
Wikipedia - Eupithecia higa -- Species of moth
Wikipedia - Eupithecia hilacha -- Species of moth
Wikipedia - Eupithecia hilariata -- Species of moth
Wikipedia - Eupithecia hilaris -- Species of moth
Wikipedia - Eupithecia himalayata -- Species of moth
Wikipedia - Eupithecia hippolyte -- Species of moth
Wikipedia - Eupithecia hodeberti -- Species of moth
Wikipedia - Eupithecia hoenehermanni -- Species of moth
Wikipedia - Eupithecia hoenei -- Species of moth
Wikipedia - Eupithecia hollowayi -- Species of moth
Wikipedia - Eupithecia holti -- Species of moth
Wikipedia - Eupithecia hombrilla -- Species of moth
Wikipedia - Eupithecia honesta -- Species of moth
Wikipedia - Eupithecia hongxiangae -- Species of moth
Wikipedia - Eupithecia horismoides -- Species of moth
Wikipedia - Eupithecia hormiga -- Species of moth
Wikipedia - Eupithecia horrida -- Species of moth
Wikipedia - Eupithecia hreblayi -- Species of moth
Wikipedia - Eupithecia huachuca -- Species of moth
Wikipedia - Eupithecia hundamoi -- Species of moth
Wikipedia - Eupithecia husseini -- Species of moth
Wikipedia - Eupithecia hydrargyrea -- Species of moth
Wikipedia - Eupithecia hypophasma -- Species of moth
Wikipedia - Eupithecia hysterica -- Species of moth
Wikipedia - Eupithecia illepidus -- Species of moth
Wikipedia - Eupithecia immensa -- Species of moth
Wikipedia - Eupithecia immodica -- Species of moth
Wikipedia - Eupithecia immundata -- Species of moth
Wikipedia - Eupithecia impolita -- Species of moth
Wikipedia - Eupithecia importuna -- Species of moth
Wikipedia - Eupithecia improvisa -- Species of moth
Wikipedia - Eupithecia impurata -- Species of moth
Wikipedia - Eupithecia inassignata -- Species of moth
Wikipedia - Eupithecia ina -- Species of moth
Wikipedia - Eupithecia incohata -- Species of moth
Wikipedia - Eupithecia incommoda -- Species of moth
Wikipedia - Eupithecia inconclusaria -- Species of moth
Wikipedia - Eupithecia inconspicuata -- Species of moth
Wikipedia - Eupithecia inculta -- Species of moth
Wikipedia - Eupithecia indecisa -- Species of moth
Wikipedia - Eupithecia indecora -- Species of moth
Wikipedia - Eupithecia indefinata -- Species of moth
Wikipedia - Eupithecia indigata -- Species of moth
Wikipedia - Eupithecia indissolubilis -- Species of moth
Wikipedia - Eupithecia inepta -- Species of moth
Wikipedia - Eupithecia inexercita -- Species of moth
Wikipedia - Eupithecia inexpiata -- Species of moth
Wikipedia - Eupithecia inexplicabilis -- Species of moth
Wikipedia - Eupithecia infausta -- Species of moth
Wikipedia - Eupithecia infectaria -- Species of moth
Wikipedia - Eupithecia infecta -- Species of moth
Wikipedia - Eupithecia infecunda -- Species of moth
Wikipedia - Eupithecia infelix -- Species of moth
Wikipedia - Eupithecia infensa -- Species of moth
Wikipedia - Eupithecia infestata -- Species of moth
Wikipedia - Eupithecia infimbriata -- Species of moth
Wikipedia - Eupithecia innotata -- Species of moth
Wikipedia - Eupithecia inopinata -- Species of moth
Wikipedia - Eupithecia inoueata -- Species of moth
Wikipedia - Eupithecia inscitata -- Species of moth
Wikipedia - Eupithecia insigniata -- Species of moth
Wikipedia - Eupithecia insignifica -- Species of moth
Wikipedia - Eupithecia insolabilis -- Species of moth
Wikipedia - Eupithecia insolita -- Species of moth
Wikipedia - Eupithecia interrubescens -- Species of moth
Wikipedia - Eupithecia intolerabilis -- Species of moth
Wikipedia - Eupithecia inturbata -- Species of moth
Wikipedia - Eupithecia inveterata -- Species of moth
Wikipedia - Eupithecia invicta -- Species of moth
Wikipedia - Eupithecia iphiona -- Species of moth
Wikipedia - Eupithecia irenica -- Species of moth
Wikipedia - Eupithecia irreperta -- Species of moth
Wikipedia - Eupithecia irriguata -- Species of moth
Wikipedia - Eupithecia isabellina -- Species of moth
Wikipedia - Eupithecia jeanneli -- Species of moth
Wikipedia - Eupithecia jefrenata -- Species of moth
Wikipedia - Eupithecia jermyi -- Species of moth
Wikipedia - Eupithecia jinboi -- Species of moth
Wikipedia - Eupithecia jizlensis -- Species of moth
Wikipedia - Eupithecia jorge -- Species of moth
Wikipedia - Eupithecia josefina -- Species of moth
Wikipedia - Eupithecia julia -- Species of moth
Wikipedia - Eupithecia juncalensis -- Species of moth
Wikipedia - Eupithecia juntasae -- Species of moth
Wikipedia - Eupithecia kama -- Species of moth
Wikipedia - Eupithecia kamburonga -- Species of moth
Wikipedia - Eupithecia karadaghensis -- Species of moth
Wikipedia - Eupithecia karakasykensis -- Species of moth
Wikipedia - Eupithecia karapinensis -- Species of moth
Wikipedia - Eupithecia karenae -- Species of moth
Wikipedia - Eupithecia karischi -- Species of moth
Wikipedia - Eupithecia karli -- Species of moth
Wikipedia - Eupithecia karnaliensis -- Species of moth
Wikipedia - Eupithecia keredjana -- Species of moth
Wikipedia - Eupithecia kibatiata -- Species of moth
Wikipedia - Eupithecia kinga -- Species of moth
Wikipedia - Eupithecia kobayashii -- Species of moth
Wikipedia - Eupithecia kondarana -- Species of moth
Wikipedia - Eupithecia konradi -- Species of moth
Wikipedia - Eupithecia kopetdaghica -- Species of moth
Wikipedia - Eupithecia kostjuki -- Species of moth
Wikipedia - Eupithecia kozhantschikovi -- Species of moth
Wikipedia - Eupithecia kozlovi -- Species of moth
Wikipedia - Eupithecia krampli -- Species of moth
Wikipedia - Eupithecia kruusi -- Species of moth
Wikipedia - Eupithecia kuldschaensis -- Species of moth
Wikipedia - Eupithecia kuni -- Species of moth
Wikipedia - Eupithecia kunzi -- Species of moth
Wikipedia - Eupithecia kuroshio -- Species of moth
Wikipedia - Eupithecia kurtia -- Species of moth
Wikipedia - Eupithecia laboriosa -- Species of moth
Wikipedia - Eupithecia lachaumei -- Species of moth
Wikipedia - Eupithecia lactevirens -- Species of moth
Wikipedia - Eupithecia lactibasis -- Species of moth
Wikipedia - Eupithecia lamata -- Species of moth
Wikipedia - Eupithecia lanceata -- Species of moth
Wikipedia - Eupithecia landryi -- Species of moth
Wikipedia - Eupithecia laoica -- Species of moth
Wikipedia - Eupithecia laquaearia -- Species of moth
Wikipedia - Eupithecia larentimima -- Species of moth
Wikipedia - Eupithecia lasciva -- Species of moth
Wikipedia - Eupithecia laszloi -- Species of moth
Wikipedia - Eupithecia lata -- Species of moth
Wikipedia - Eupithecia laterata -- Species of moth
Wikipedia - Eupithecia laticallis -- Species of moth
Wikipedia - Eupithecia latifurcata -- Species of moth
Wikipedia - Eupithecia latimedia -- Species of moth
Wikipedia - Eupithecia latitans -- Species of moth
Wikipedia - Eupithecia laudabilis -- Species of moth
Wikipedia - Eupithecia laudenda -- Species of moth
Wikipedia - Eupithecia leamariae -- Species of moth
Wikipedia - Eupithecia lecerfiata -- Species of moth
Wikipedia - Eupithecia lechriotorna -- Species of moth
Wikipedia - Eupithecia leleupi -- Species of moth
Wikipedia - Eupithecia lentiscata -- Species of moth
Wikipedia - Eupithecia leptogrammata -- Species of moth
Wikipedia - Eupithecia leucenthesis -- Species of moth
Wikipedia - Eupithecia leucographata -- Species of moth
Wikipedia - Eupithecia leucoprora -- Species of moth
Wikipedia - Eupithecia leucostaxis -- Species of moth
Wikipedia - Eupithecia levata -- Species of moth
Wikipedia - Eupithecia liberata -- Species of moth
Wikipedia - Eupithecia licita -- Species of moth
Wikipedia - Eupithecia liguriata -- Species of moth
Wikipedia - Eupithecia likiangi -- Species of moth
Wikipedia - Eupithecia lilliputata -- Species of moth
Wikipedia - Eupithecia limbata -- Species of moth
Wikipedia - Eupithecia linariata -- Species of moth
Wikipedia - Eupithecia linda -- Species of moth
Wikipedia - Eupithecia lindti -- Species of moth
Wikipedia - Eupithecia lineisdistincta -- Species of moth
Wikipedia - Eupithecia lineosa -- Species of moth
Wikipedia - Eupithecia lini -- Species of moth
Wikipedia - Eupithecia liqalaneng -- Species of moth
Wikipedia - Eupithecia lissopis -- Species of moth
Wikipedia - Eupithecia lithographata -- Species of moth
Wikipedia - Eupithecia longibasalis -- Species of moth
Wikipedia - Eupithecia longifimbria -- Species of moth
Wikipedia - Eupithecia longipennata -- Species of moth
Wikipedia - Eupithecia lucigera -- Species of moth
Wikipedia - Eupithecia luctuosa -- Species of moth
Wikipedia - Eupithecia lugubris -- Species of moth
Wikipedia - Eupithecia lunata -- Species of moth
Wikipedia - Eupithecia lunatica -- Species of moth
Wikipedia - Eupithecia lupa -- Species of moth
Wikipedia - Eupithecia lusoria -- Species of moth
Wikipedia - Eupithecia luteonigra -- Species of moth
Wikipedia - Eupithecia lvovskyi -- Species of moth
Wikipedia - Eupithecia macreus -- Species of moth
Wikipedia - Eupithecia macrodisca -- Species of moth
Wikipedia - Eupithecia madura -- Species of moth
Wikipedia - Eupithecia maenamiella -- Species of moth
Wikipedia - Eupithecia maerkerata -- Species of moth
Wikipedia - Eupithecia magica -- Species of moth
Wikipedia - Eupithecia magnifacta -- Species of moth
Wikipedia - Eupithecia magnipuncta -- Species of moth
Wikipedia - Eupithecia mahomedana -- Species of moth
Wikipedia - Eupithecia malchoensis -- Species of moth
Wikipedia - Eupithecia mallecoensis -- Species of moth
Wikipedia - Eupithecia maloti -- Species of moth
Wikipedia - Eupithecia manifesta -- Species of moth
Wikipedia - Eupithecia marasa -- Species of moth
Wikipedia - Eupithecia marginata -- Species of moth
Wikipedia - Eupithecia marmaricata -- Species of moth
Wikipedia - Eupithecia marnoti -- Species of moth
Wikipedia - Eupithecia marpessa -- Species of moth
Wikipedia - Eupithecia masculina -- Species of moth
Wikipedia - Eupithecia massiliata -- Species of moth
Wikipedia - Eupithecia matrona -- Species of moth
Wikipedia - Eupithecia matura -- Species of moth
Wikipedia - Eupithecia maule -- Species of moth
Wikipedia - Eupithecia meandrata -- Species of moth
Wikipedia - Eupithecia mediargentata -- Species of moth
Wikipedia - Eupithecia mediobrunnea -- Species of moth
Wikipedia - Eupithecia mediocincta -- Species of moth
Wikipedia - Eupithecia megaproterva -- Species of moth
Wikipedia - Eupithecia mekrana -- Species of moth
Wikipedia - Eupithecia melanograpta -- Species of moth
Wikipedia - Eupithecia memorata -- Species of moth
Wikipedia - Eupithecia mendosaria -- Species of moth
Wikipedia - Eupithecia mentavoni -- Species of moth
Wikipedia - Eupithecia meridiana -- Species of moth
Wikipedia - Eupithecia mesodeicta -- Species of moth
Wikipedia - Eupithecia mesogrammata -- Species of moth
Wikipedia - Eupithecia microleuca -- Species of moth
Wikipedia - Eupithecia microptilota -- Species of moth
Wikipedia - Eupithecia millefoliata -- Species of moth
Wikipedia - Eupithecia millesima -- Species of moth
Wikipedia - Eupithecia mima -- Species of moth
Wikipedia - Eupithecia minucia -- Species of moth
Wikipedia - Eupithecia minusculata -- Species of moth
Wikipedia - Eupithecia minutula -- Species of moth
Wikipedia - Eupithecia mira -- Species of moth
Wikipedia - Eupithecia mirei -- Species of moth
Wikipedia - Eupithecia mirificata -- Species of moth
Wikipedia - Eupithecia miserulata -- Species of moth
Wikipedia - Eupithecia missionerata -- Species of moth
Wikipedia - Eupithecia misturata -- Species of moth
Wikipedia - Eupithecia mitigata -- Species of moth
Wikipedia - Eupithecia molestissima -- Species of moth
Wikipedia - Eupithecia molliaria -- Species of moth
Wikipedia - Eupithecia mollita -- Species of moth
Wikipedia - Eupithecia molybdaena -- Species of moth
Wikipedia - Eupithecia mongolica -- Species of moth
Wikipedia - Eupithecia montanata -- Species of moth
Wikipedia - Eupithecia montana -- Species of moth
Wikipedia - Eupithecia montavoni -- Species of moth
Wikipedia - Eupithecia monticola -- Species of moth
Wikipedia - Eupithecia moricandiata -- Species of moth
Wikipedia - Eupithecia morosa -- Species of moth
Wikipedia - Eupithecia multiplex -- Species of moth
Wikipedia - Eupithecia muralla -- Species of moth
Wikipedia - Eupithecia muscistrigata -- Species of moth
Wikipedia - Eupithecia muscula -- Species of moth
Wikipedia - Eupithecia mustangata -- Species of moth
Wikipedia - Eupithecia myoma -- Species of moth
Wikipedia - Eupithecia mystica -- Species of moth
Wikipedia - Eupithecia nabagulensis -- Species of moth
Wikipedia - Eupithecia nachadira -- Species of moth
Wikipedia - Eupithecia nadiae -- Species of moth
Wikipedia - Eupithecia nagaii -- Species of moth
Wikipedia - Eupithecia nahuelbuta -- Species of moth
Wikipedia - Eupithecia nanata -- Species of moth
Wikipedia - Eupithecia natalica -- Species of moth
Wikipedia - Eupithecia necessaria -- Species of moth
Wikipedia - Eupithecia nemoralis -- Species of moth
Wikipedia - Eupithecia neosatyrata -- Species of moth
Wikipedia - Eupithecia nepalata -- Species of moth
Wikipedia - Eupithecia nephelata -- Species of moth
Wikipedia - Eupithecia nervosa -- Species of moth
Wikipedia - Eupithecia nigrinotata -- Species of moth
Wikipedia - Eupithecia nigripennis -- Species of moth
Wikipedia - Eupithecia nigristriata -- Species of moth
Wikipedia - Eupithecia nigritaria -- Species of moth
Wikipedia - Eupithecia nigrithorax -- Species of moth
Wikipedia - Eupithecia nigrodiscata -- Species of moth
Wikipedia - Eupithecia niphonaria -- Species of moth
Wikipedia - Eupithecia nirvana -- Species of moth
Wikipedia - Eupithecia niticallis -- Species of moth
Wikipedia - Eupithecia niveivena -- Species of moth
Wikipedia - Eupithecia nobilitata -- Species of moth
Wikipedia - Eupithecia nodosa -- Species of moth
Wikipedia - Eupithecia noncoacta -- Species of moth
Wikipedia - Eupithecia nonferenda -- Species of moth
Wikipedia - Eupithecia nonpurgata -- Species of moth
Wikipedia - Eupithecia norquinco -- Species of moth
Wikipedia - Eupithecia novata -- Species of moth
Wikipedia - Eupithecia noxia -- Species of moth
Wikipedia - Eupithecia nubilaria -- Species of moth
Wikipedia - Eupithecia nublae -- Species of moth
Wikipedia - Eupithecia nusret -- Species of moth
Wikipedia - Eupithecia obliquiplaga -- Species of moth
Wikipedia - Eupithecia obscurata -- Species of moth
Wikipedia - Eupithecia ochralba -- Species of moth
Wikipedia - Eupithecia ochridata -- Species of moth
Wikipedia - Eupithecia ochroriguata -- Species of moth
Wikipedia - Eupithecia ochrosoma -- Species of moth
Wikipedia - Eupithecia oenone -- Species of moth
Wikipedia - Eupithecia ogilviata -- Species of moth
Wikipedia - Eupithecia okadai -- Species of moth
Wikipedia - Eupithecia olgae -- Species of moth
Wikipedia - Eupithecia olivaria -- Species of moth
Wikipedia - Eupithecia olivocostata -- Species of moth
Wikipedia - Eupithecia omissa -- Species of moth
Wikipedia - Eupithecia opicata -- Species of moth
Wikipedia - Eupithecia oppidana -- Species of moth
Wikipedia - Eupithecia orana -- Species of moth
Wikipedia - Eupithecia orbaria -- Species of moth
Wikipedia - Eupithecia orba -- Species of moth
Wikipedia - Eupithecia orphnata -- Species of moth
Wikipedia - Eupithecia osornoensis -- Species of moth
Wikipedia - Eupithecia ovalle -- Species of moth
Wikipedia - Eupithecia oxycedrata -- Species of moth
Wikipedia - Eupithecia pamirica -- Species of moth
Wikipedia - Eupithecia pantellata -- Species of moth
Wikipedia - Eupithecia parallelaria -- Species of moth
Wikipedia - Eupithecia pauxillaria -- Species of moth
Wikipedia - Eupithecia pernotata -- Species of moth
Wikipedia - Eupithecia phoeniceata -- Species of moth
Wikipedia - Eupithecia pimpinellata -- Species of moth
Wikipedia - Eupithecia pindosata -- Species of moth
Wikipedia - Eupithecia plumbeolata -- Species of moth
Wikipedia - Eupithecia poecilata -- Species of moth
Wikipedia - Eupithecia praealta -- Species of moth
Wikipedia - Eupithecia praesignata -- Species of moth
Wikipedia - Eupithecia pretansata -- Species of moth
Wikipedia - Eupithecia pseudoicterata -- Species of moth
Wikipedia - Eupithecia pseudosatyrata -- Species of moth
Wikipedia - Eupithecia psiadiata -- Species of moth
Wikipedia - Eupithecia ptychospila -- Species of moth
Wikipedia - Eupithecia pucatrihue -- Species of moth
Wikipedia - Eupithecia pucon -- Species of moth
Wikipedia - Eupithecia puella -- Species of moth
Wikipedia - Eupithecia puengeleri -- Species of moth
Wikipedia - Eupithecia pygmaeata -- Species of moth
Wikipedia - Eupithecia pyreneata -- Species of moth
Wikipedia - Eupithecia pyricoetes -- Species of moth
Wikipedia - Eupithecia qinlingata -- Species of moth
Wikipedia - Eupithecia quercetica -- Species of moth
Wikipedia - Eupithecia rajata -- Species of moth
Wikipedia - Eupithecia ratoncilla -- Species of moth
Wikipedia - Eupithecia rauca -- Species of moth
Wikipedia - Eupithecia rebeli -- Species of moth
Wikipedia - Eupithecia recens -- Species of moth
Wikipedia - Eupithecia recintoensis -- Species of moth
Wikipedia - Eupithecia rectilinea -- Species of moth
Wikipedia - Eupithecia rediviva -- Species of moth
Wikipedia - Eupithecia reginamontium -- Species of moth
Wikipedia - Eupithecia regulella -- Species of moth
Wikipedia - Eupithecia reisserata -- Species of moth
Wikipedia - Eupithecia relativa -- Species of moth
Wikipedia - Eupithecia relictata -- Species of moth
Wikipedia - Eupithecia repetita -- Species of moth
Wikipedia - Eupithecia riparia -- Species of moth
Wikipedia - Eupithecia robinsoni -- Species of moth
Wikipedia - Eupithecia rosmarinata -- Species of moth
Wikipedia - Eupithecia rougeoti -- Species of moth
Wikipedia - Eupithecia rubellata -- Species of moth
Wikipedia - Eupithecia rubellicincta -- Species of moth
Wikipedia - Eupithecia rubeni -- Species of moth
Wikipedia - Eupithecia rubigata -- Species of moth
Wikipedia - Eupithecia rubiginifera -- Species of moth
Wikipedia - Eupithecia rubristigma -- Species of moth
Wikipedia - Eupithecia rufa -- Species of moth
Wikipedia - Eupithecia rufescens -- Species of moth
Wikipedia - Eupithecia ruficorpus -- Species of moth
Wikipedia - Eupithecia rufipalpata -- Species of moth
Wikipedia - Eupithecia rufivenata -- Species of moth
Wikipedia - Eupithecia rulena -- Species of moth
Wikipedia - Eupithecia rusicadaria -- Species of moth
Wikipedia - Eupithecia russeola -- Species of moth
Wikipedia - Eupithecia russula -- Species of moth
Wikipedia - Eupithecia ryukyuensis -- Species of moth
Wikipedia - Eupithecia sachalini -- Species of moth
Wikipedia - Eupithecia sacrimontis -- Species of moth
Wikipedia - Eupithecia sacrivicae -- Species of moth
Wikipedia - Eupithecia sacrosancta -- Species of moth
Wikipedia - Eupithecia sagittata -- Species of moth
Wikipedia - Eupithecia saisanaria -- Species of moth
Wikipedia - Eupithecia salubris -- Species of moth
Wikipedia - Eupithecia santolinata -- Species of moth
Wikipedia - Eupithecia saphenes -- Species of moth
Wikipedia - Eupithecia scalptata -- Species of moth
Wikipedia - Eupithecia scaphiata -- Species of moth
Wikipedia - Eupithecia schnitzleri -- Species of moth
Wikipedia - Eupithecia schuetzeata -- Species of moth
Wikipedia - Eupithecia schwingenschussi -- Species of moth
Wikipedia - Eupithecia scione -- Species of moth
Wikipedia - Eupithecia sclerata -- Species of moth
Wikipedia - Eupithecia scopariata -- Species of moth
Wikipedia - Eupithecia scortillata -- Species of moth
Wikipedia - Eupithecia scotodes -- Species of moth
Wikipedia - Eupithecia scribai -- Species of moth
Wikipedia - Eupithecia sectila -- Species of moth
Wikipedia - Eupithecia sectilinea -- Species of moth
Wikipedia - Eupithecia seditiosa -- Species of moth
Wikipedia - Eupithecia selinata -- Species of moth
Wikipedia - Eupithecia sellia -- Species of moth
Wikipedia - Eupithecia sellimima -- Species of moth
Wikipedia - Eupithecia selva -- Species of moth
Wikipedia - Eupithecia semicalva -- Species of moth
Wikipedia - Eupithecia semiflavata -- Species of moth
Wikipedia - Eupithecia semigraphata -- Species of moth
Wikipedia - Eupithecia semilignata -- Species of moth
Wikipedia - Eupithecia semilotaria -- Species of moth
Wikipedia - Eupithecia semilugens -- Species of moth
Wikipedia - Eupithecia seminigra -- Species of moth
Wikipedia - Eupithecia semirufescens -- Species of moth
Wikipedia - Eupithecia semivacua -- Species of moth
Wikipedia - Eupithecia senorita -- Species of moth
Wikipedia - Eupithecia separata -- Species of moth
Wikipedia - Eupithecia serenata -- Species of moth
Wikipedia - Eupithecia serpentigena -- Species of moth
Wikipedia - Eupithecia severa -- Species of moth
Wikipedia - Eupithecia sewardata -- Species of moth
Wikipedia - Eupithecia sexpunctata -- Species of moth
Wikipedia - Eupithecia shachdarensis -- Species of moth
Wikipedia - Eupithecia shikokuensis -- Species of moth
Wikipedia - Eupithecia siata -- Species of moth
Wikipedia - Eupithecia sibylla -- Species of moth
Wikipedia - Eupithecia signigera -- Species of moth
Wikipedia - Eupithecia silenata -- Species of moth
Wikipedia - Eupithecia silenicolata -- Species of moth
Wikipedia - Eupithecia simpliciata -- Species of moth
Wikipedia - Eupithecia sincera -- Species of moth
Wikipedia - Eupithecia singhalensis -- Species of moth
Wikipedia - Eupithecia sinicaria -- Species of moth
Wikipedia - Eupithecia sinuosaria -- Species of moth
Wikipedia - Eupithecia skoui -- Species of moth
Wikipedia - Eupithecia sobria -- Species of moth
Wikipedia - Eupithecia sodalis -- Species of moth
Wikipedia - Eupithecia solianikovi -- Species of moth
Wikipedia - Eupithecia somereni -- Species of moth
Wikipedia - Eupithecia sonora -- Species of moth
Wikipedia - Eupithecia spadiceata -- Species of moth
Wikipedia - Eupithecia specialis -- Species of moth
Wikipedia - Eupithecia spilocyma -- Species of moth
Wikipedia - Eupithecia spinibarbata -- Species of moth
Wikipedia - Eupithecia spissata -- Species of moth
Wikipedia - Eupithecia spissilineata -- Species of moth
Wikipedia - Eupithecia sporobola -- Species of moth
Wikipedia - Eupithecia stagira -- Species of moth
Wikipedia - Eupithecia stataria -- Species of moth
Wikipedia - Eupithecia sticticata -- Species of moth
Wikipedia - Eupithecia stigmaticata -- Species of moth
Wikipedia - Eupithecia stigmatophora -- Species of moth
Wikipedia - Eupithecia stomachosa -- Species of moth
Wikipedia - Eupithecia streptozona -- Species of moth
Wikipedia - Eupithecia strigatissima -- Species of moth
Wikipedia - Eupithecia studiosa -- Species of moth
Wikipedia - Eupithecia stueningi -- Species of moth
Wikipedia - Eupithecia subalba -- Species of moth
Wikipedia - Eupithecia subanis -- Species of moth
Wikipedia - Eupithecia subbreviata -- Species of moth
Wikipedia - Eupithecia subcanipars -- Species of moth
Wikipedia - Eupithecia subconclusaria -- Species of moth
Wikipedia - Eupithecia subexiguata -- Species of moth
Wikipedia - Eupithecia subextremata -- Species of moth
Wikipedia - Eupithecia subfenestrata -- Species of moth
Wikipedia - Eupithecia subflavolineata -- Species of moth
Wikipedia - Eupithecia subfumosa -- Species of moth
Wikipedia - Eupithecia subinduta -- Species of moth
Wikipedia - Eupithecia subita -- Species of moth
Wikipedia - Eupithecia sublasciva -- Species of moth
Wikipedia - Eupithecia submiranda -- Species of moth
Wikipedia - Eupithecia subnixa -- Species of moth
Wikipedia - Eupithecia suboxydata -- Species of moth
Wikipedia - Eupithecia subplacida -- Species of moth
Wikipedia - Eupithecia subpulchrata -- Species of moth
Wikipedia - Eupithecia subregulosa -- Species of moth
Wikipedia - Eupithecia subscriptaria -- Species of moth
Wikipedia - Eupithecia subtilis -- Species of moth
Wikipedia - Eupithecia subumbrata -- Species of moth
Wikipedia - Eupithecia subvaticina -- Species of moth
Wikipedia - Eupithecia subvulgata -- Species of moth
Wikipedia - Eupithecia succernata -- Species of moth
Wikipedia - Eupithecia sucidata -- Species of moth
Wikipedia - Eupithecia summissa -- Species of moth
Wikipedia - Eupithecia superata -- Species of moth
Wikipedia - Eupithecia supercastigata -- Species of moth
Wikipedia - Eupithecia supersophia -- Species of moth
Wikipedia - Eupithecia supporta -- Species of moth
Wikipedia - Eupithecia sutiliata -- Species of moth
Wikipedia - Eupithecia svetlanae -- Species of moth
Wikipedia - Eupithecia swanni -- Species of moth
Wikipedia - Eupithecia sylpharia -- Species of moth
Wikipedia - Eupithecia syriacata -- Species of moth
Wikipedia - Eupithecia szaboi -- Species of moth
Wikipedia - Eupithecia szelenyica -- Species of moth
Wikipedia - Eupithecia tabestana -- Species of moth
Wikipedia - Eupithecia takao -- Species of moth
Wikipedia - Eupithecia tamara -- Species of moth
Wikipedia - Eupithecia tamarugalis -- Species of moth
Wikipedia - Eupithecia tantillaria -- Species of moth
Wikipedia - Eupithecia tarfata -- Species of moth
Wikipedia - Eupithecia tectaria -- Species of moth
Wikipedia - Eupithecia tenera -- Species of moth
Wikipedia - Eupithecia tenerifensis -- Species of moth
Wikipedia - Eupithecia tenoensis -- Species of moth
Wikipedia - Eupithecia tenuiscripta -- Species of moth
Wikipedia - Eupithecia tepida -- Species of moth
Wikipedia - Eupithecia terrenata -- Species of moth
Wikipedia - Eupithecia terrestrata -- Species of moth
Wikipedia - Eupithecia tesserata -- Species of moth
Wikipedia - Eupithecia testacea -- Species of moth
Wikipedia - Eupithecia thaica -- Species of moth
Wikipedia - Eupithecia thalictrata -- Species of moth
Wikipedia - Eupithecia theobromina -- Species of moth
Wikipedia - Eupithecia thermosaria -- Species of moth
Wikipedia - Eupithecia thessa -- Species of moth
Wikipedia - Eupithecia thiaucourti -- Species of moth
Wikipedia - Eupithecia thomasina -- Species of moth
Wikipedia - Eupithecia thomasi -- Species of moth
Wikipedia - Eupithecia thurnerata -- Species of moth
Wikipedia - Eupithecia tibetana -- Species of moth
Wikipedia - Eupithecia toulgoeti -- Species of moth
Wikipedia - Eupithecia trampa -- Species of moth
Wikipedia - Eupithecia trancasae -- Species of moth
Wikipedia - Eupithecia tranquilla -- Species of moth
Wikipedia - Eupithecia transacta -- Species of moth
Wikipedia - Eupithecia transalaiensis -- Species of moth
Wikipedia - Eupithecia transexpiata -- Species of moth
Wikipedia - Eupithecia tremula -- Species of moth
Wikipedia - Eupithecia triangulifera -- Species of moth
Wikipedia - Eupithecia tribunaria -- Species of moth
Wikipedia - Eupithecia tricerata -- Species of moth
Wikipedia - Eupithecia trigenuata -- Species of moth
Wikipedia - Eupithecia tripolitaniata -- Species of moth
Wikipedia - Eupithecia tripunctaria -- Species of moth
Wikipedia - Eupithecia trisignaria -- Species of moth
Wikipedia - Eupithecia tritaria -- Species of moth
Wikipedia - Eupithecia trita -- Species of moth
Wikipedia - Eupithecia tropicata -- Species of moth
Wikipedia - Eupithecia truncatipennis -- Species of moth
Wikipedia - Eupithecia truschi -- Species of moth
Wikipedia - Eupithecia tshimganica -- Species of moth
Wikipedia - Eupithecia tsushimensis -- Species of moth
Wikipedia - Eupithecia turbanta -- Species of moth
Wikipedia - Eupithecia turkmena -- Species of moth
Wikipedia - Eupithecia turlini -- Species of moth
Wikipedia - Eupithecia turpicula -- Species of moth
Wikipedia - Eupithecia turpis -- Species of moth
Wikipedia - Eupithecia tutsiana -- Species of moth
Wikipedia - Eupithecia uighurica -- Species of moth
Wikipedia - Eupithecia uinta -- Species of moth
Wikipedia - Eupithecia ultimaria -- Species of moth
Wikipedia - Eupithecia ultrix -- Species of moth
Wikipedia - Eupithecia undata -- Species of moth
Wikipedia - Eupithecia undulataria -- Species of moth
Wikipedia - Eupithecia undulifera -- Species of moth
Wikipedia - Eupithecia unedonata -- Species of moth
Wikipedia - Eupithecia unitaria -- Species of moth
Wikipedia - Eupithecia usbeca -- Species of moth
Wikipedia - Eupithecia usta -- Species of moth
Wikipedia - Eupithecia utae -- Species of moth
Wikipedia - Eupithecia uvaria -- Species of moth
Wikipedia - Eupithecia vacuata -- Species of moth
Wikipedia - Eupithecia valdivia -- Species of moth
Wikipedia - Eupithecia valerianata -- Species of moth
Wikipedia - Eupithecia valeria -- Species of moth
Wikipedia - Eupithecia vallenarensis -- Species of moth
Wikipedia - Eupithecia vana -- Species of moth
Wikipedia - Eupithecia variostrigata -- Species of moth
Wikipedia - Eupithecia vasta -- Species of moth
Wikipedia - Eupithecia veleta -- Species of moth
Wikipedia - Eupithecia venedictoffae -- Species of moth
Wikipedia - Eupithecia venosata -- Species of moth
Wikipedia - Eupithecia venulata -- Species of moth
Wikipedia - Eupithecia veratraria -- Species of moth
Wikipedia - Eupithecia verecunda -- Species of moth
Wikipedia - Eupithecia vermiculata -- Species of moth
Wikipedia - Eupithecia versiplaga -- Species of moth
Wikipedia - Eupithecia vesiculata -- Species of moth
Wikipedia - Eupithecia vetula -- Species of moth
Wikipedia - Eupithecia viata -- Species of moth
Wikipedia - Eupithecia vicina -- Species of moth
Wikipedia - Eupithecia viduata -- Species of moth
Wikipedia - Eupithecia vilis -- Species of moth
Wikipedia - Eupithecia villica -- Species of moth
Wikipedia - Eupithecia vinibua -- Species of moth
Wikipedia - Eupithecia violacea -- Species of moth
Wikipedia - Eupithecia violetta -- Species of moth
Wikipedia - Eupithecia viperea -- Species of moth
Wikipedia - Eupithecia virescens -- Species of moth
Wikipedia - Eupithecia vivida -- Species of moth
Wikipedia - Eupithecia vojnitsi -- Species of moth
Wikipedia - Eupithecia wangi -- Species of moth
Wikipedia - Eupithecia wardi -- Species of moth
Wikipedia - Eupithecia weissi -- Species of moth
Wikipedia - Eupithecia westonaria -- Species of moth
Wikipedia - Eupithecia -- Large genus of geometer moths
Wikipedia - Eupithecia wilemani -- Species of moth
Wikipedia - Eupithecia wittmeri -- Species of moth
Wikipedia - Eupithecia xanthomixta -- Species of moth
Wikipedia - Eupithecia xylopsis -- Species of moth
Wikipedia - Eupithecia yakushimensis -- Species of moth
Wikipedia - Eupithecia yangana -- Species of moth
Wikipedia - Eupithecia yasudai -- Species of moth
Wikipedia - Eupithecia yathomi -- Species of moth
Wikipedia - Eupithecia yazakii -- Species of moth
Wikipedia - Eupithecia yelchoensis -- Species of moth
Wikipedia - Eupithecia yubitzae -- Species of moth
Wikipedia - Eupithecia yunnani -- Species of moth
Wikipedia - Eupithecia zagrosata -- Species of moth
Wikipedia - Eupithecia zibellinata -- Species of moth
Wikipedia - Eupithecia zombensis -- Species of moth
Wikipedia - Euplagia quadripunctaria -- Species of moth
Wikipedia - Euplocamus anthracinalis -- Species of moth
Wikipedia - Euplocia -- Genus of moths
Wikipedia - Eupoecilia angustana -- Species of moth
Wikipedia - Eupoecilia wegneri -- Species of moth
Wikipedia - Euproctis lunata -- Species of moth
Wikipedia - Eupselia hypsichora -- Species of moth
Wikipedia - Eupselia -- Genus of moths
Wikipedia - Eupterote acesta -- Species of moth
Wikipedia - Eupterote alba -- Species of moth
Wikipedia - Eupterote amaena -- Species of moth
Wikipedia - Eupterote asclepiades -- Species of moth
Wikipedia - Eupterote balwanti -- Species of moth
Wikipedia - Eupterote calandra -- Species of moth
Wikipedia - Eupterote celebica -- Species of moth
Wikipedia - Eupterote chinensis -- Species of moth
Wikipedia - Eupterote citheronia -- Species of moth
Wikipedia - Eupterote citrina -- Species of moth
Wikipedia - Eupterote crinita -- Species of moth
Wikipedia - Eupterote decolorata -- Species of moth
Wikipedia - Eupterote diffusa -- Species of moth
Wikipedia - Eupterote dulcinea -- Species of moth
Wikipedia - Eupterote epicharis -- Species of moth
Wikipedia - Eupterote fabia -- Species of moth
Wikipedia - Eupterote flavicollis -- Species of moth
Wikipedia - Eupterote flavida -- Species of moth
Wikipedia - Eupterote formosana -- Species of moth
Wikipedia - Eupterote geminata -- Species of moth
Wikipedia - Eupterote glaucescens -- Species of moth
Wikipedia - Eupterote harmani -- Species of moth
Wikipedia - Eupterote hibisci -- Species of moth
Wikipedia - Eupterote kageri -- Species of moth
Wikipedia - Eupterote kalliesi -- Species of moth
Wikipedia - Eupterote lineosa -- Species of moth
Wikipedia - Eupterote liquidambaris -- Species of moth
Wikipedia - Eupterote minor -- Species of moth
Wikipedia - Eupterote mollifera -- Species of moth
Wikipedia - Eupterote multiarcuata -- Species of moth
Wikipedia - Eupterote muluana -- Species of moth
Wikipedia - Eupterote murina -- Species of moth
Wikipedia - Eupterote naessigi -- Species of moth
Wikipedia - Eupterote nigriceps -- Species of moth
Wikipedia - Eupterote nobilis -- Species of moth
Wikipedia - Eupterote orientalis -- Species of moth
Wikipedia - Eupterote pallida -- Species of moth
Wikipedia - Eupterote pandya -- Species of moth
Wikipedia - Eupterote patula -- Species of moth
Wikipedia - Eupterote petola -- Species of moth
Wikipedia - Eupterote placida -- Species of moth
Wikipedia - Eupterote plumipes -- Species of moth
Wikipedia - Eupterote radiata -- Species of moth
Wikipedia - Eupterote rothschildi -- Species of moth
Wikipedia - Eupterote splendens -- Species of moth
Wikipedia - Eupterote subcurvifera -- Species of moth
Wikipedia - Eupterote testacea -- Species of moth
Wikipedia - Eupterote todara -- Species of moth
Wikipedia - Eupterote translata -- Species of moth
Wikipedia - Eupterote udiana -- Species of moth
Wikipedia - Eupterote undans -- Species of moth
Wikipedia - Eupterote undata -- Species of moth
Wikipedia - Eupterote unicolor -- Species of moth
Wikipedia - Eupterote vialis -- Species of moth
Wikipedia - Eupterote weberi -- Species of moth
Wikipedia - Eupterote -- Genus of moths
Wikipedia - Eupterotidae -- Family of moths
Wikipedia - Eurhodope cirrigerella -- Species of moth
Wikipedia - Eurhodope cruentella -- Species of moth
Wikipedia - Eurhodope rosella -- Species of moth
Wikipedia - Eurhopalothrix -- Genus of ants
Wikipedia - Eurofighter Typhoon -- 1994 multi-role combat aircraft family by Eurofighter; primary fighter of British, German and other air forces
Wikipedia - Eurois occulta -- Species of moth
Wikipedia - European Association for Psychotherapy
Wikipedia - European corn borer -- Species of moth
Wikipedia - European gold moth -- Species of moth
Wikipedia - European Islam -- Hypothesized new branch of Islam
Wikipedia - Eurosia ludekingi -- Species of moths
Wikipedia - Eurotherium -- Genus of mammals (fossil)
Wikipedia - Eurranthis -- Species of moth
Wikipedia - Eurrhyparodes tricoloralis -- Species of moth
Wikipedia - Eurrhyparodes -- Genus of moths
Wikipedia - Eurrhypis guttulalis -- Species of moth
Wikipedia - Eurrhypis pollinalis -- Species of moth
Wikipedia - Eusarca confusaria -- Species of moth
Wikipedia - Eusarca -- Genus of moths
Wikipedia - Eusemocosma pruinosa -- Species of moth
Wikipedia - Eusphecia melanocephala -- Species of moth
Wikipedia - Euspilapteryx auroguttella -- Species of moth
Wikipedia - Eustroma reticulatum -- Species of moth
Wikipedia - Euthanasia Coaster -- Hypothetical passenger-killing ride
Wikipedia - Euthrix potatoria -- Species of moth
Wikipedia - Euthyatira lorata -- Species of false owlet moth
Wikipedia - Euthyatira pryeri -- Species of false owlet moth
Wikipedia - Euthyatira pudens -- Species of false owlet moth
Wikipedia - Euthyatira semicircularis -- Species of false owlet moth
Wikipedia - Euxinia -- Condition when water is both anoxic and sulfidic
Wikipedia - Euxoa adumbrata -- Species of moth
Wikipedia - Euxoa aquilina -- Species of moth
Wikipedia - Euxoa birivia -- Species of moth
Wikipedia - Euxoa cinnabarina -- Species of cutworm or dart moth
Wikipedia - Euxoa comosa -- Species of moth
Wikipedia - Euxoa conspicua -- Species of moth
Wikipedia - Euxoa cos -- Species of moth
Wikipedia - Euxoa culminicola -- Species of moth
Wikipedia - Euxoa cursoria -- Species of moth
Wikipedia - Euxoa decora -- Species of moth
Wikipedia - Euxoa distinguenda -- Species of moth
Wikipedia - Euxoa emolliens -- Species of moth
Wikipedia - Euxoa eruta -- Species of moth
Wikipedia - Euxoa hastifera -- Species of moth
Wikipedia - Euxoa intolerabilis -- Species of moth
Wikipedia - Euxoa lidia -- Species of moth
Wikipedia - Euxoa messoria -- Species of moth
Wikipedia - Euxoa obelisca -- Species of moth
Wikipedia - Euxoa ochrogaster -- Species of moth
Wikipedia - Euxoa recussa -- Species of moth
Wikipedia - Euxoa temera -- Species of moth
Wikipedia - Euxoa tessellata -- Species of moth
Wikipedia - Euxoa vitta -- Species of moth
Wikipedia - Euzophera bigella -- Species of moth
Wikipedia - Euzophera cinerosella -- Species of moth
Wikipedia - Euzophera costivittella -- Species of moth
Wikipedia - Euzophera formosella -- Species of moth
Wikipedia - Euzophera fuliginosella -- Species of moth
Wikipedia - Euzophera hemileuca -- Species of snout moth
Wikipedia - Euzophera lunulella -- Species of moth
Wikipedia - Euzophera nessebarella -- Species of moth
Wikipedia - Euzophera osseatella -- Species of moth
Wikipedia - Euzophera pinguis -- Species of moth
Wikipedia - Euzophera pulchella -- Species of moth
Wikipedia - Euzophera subcribrella -- Species of moth
Wikipedia - Euzophera umbrosella -- Species of moth
Wikipedia - Euzopherodes charlottae -- Species of moth
Wikipedia - Euzopherodes vapidella -- Species of moth
Wikipedia - Eva Gore-Booth -- Irish writer and activist (1870-1926)
Wikipedia - Eva Karin Oscarsson-Gothberg -- Swedish equestrian
Wikipedia - Evangeline Booth -- British General of the Salvation Army
Wikipedia - Evan Roth -- American artist
Wikipedia - Evans Brothers Ltd -- British publishing house
Wikipedia - Evaristus Sekhonyana -- Lesotho politician
Wikipedia - Eva Roth -- German canoeist
Wikipedia - Eva Schlotheuber -- German medievalist
Wikipedia - Evelyn Booth -- Irish botanist
Wikipedia - Evelyn Brooks Higginbotham -- American professor
Wikipedia - Evelyn de Rothschild -- British financier
Wikipedia - Evelyn Roth -- Canadian artist
Wikipedia - Evening Clothes -- 1927 film by Luther Reed
Wikipedia - Event horizon -- A region in spacetime from which nothing can escape
Wikipedia - Evergestis aenealis -- Species of moth
Wikipedia - Evergestis africalis -- Species of moth
Wikipedia - Evergestis alborivulalis -- Species of moth
Wikipedia - Evergestis caesialis -- Species of moth
Wikipedia - Evergestis desertalis -- Species of moth
Wikipedia - Evergestis dilutalis -- Species of moth
Wikipedia - Evergestis dumerlei -- Species of moth
Wikipedia - Evergestis dusmeti -- Species of moth
Wikipedia - Evergestis extimalis -- Species of moth
Wikipedia - Evergestis forficalis -- Species of moth
Wikipedia - Evergestis frumentalis -- Species of moth
Wikipedia - Evergestis infirmalis -- Species of moth
Wikipedia - Evergestis isatidalis -- Species of moth
Wikipedia - Evergestis limbata -- Species of moth
Wikipedia - Evergestis lupalis -- Species of moth
Wikipedia - Evergestis marionalis -- Species of moth
Wikipedia - Evergestis marocana -- Species of moth
Wikipedia - Evergestis merceti -- Species of moth
Wikipedia - Evergestis mundalis -- Species of moth
Wikipedia - Evergestis nomadalis -- Species of moth
Wikipedia - Evergestis pallidata -- Species of moth
Wikipedia - Evergestis pechi -- Species of moth
Wikipedia - Evergestis plumbofascialis -- Species of moth
Wikipedia - Evergestis politalis -- Species of moth
Wikipedia - Evergestis segetalis -- Species of moth
Wikipedia - Evergestis serratalis -- Species of moth
Wikipedia - Evergestis sophialis -- Species of moth
Wikipedia - Evergestis subfuscalis -- Species of moth
Wikipedia - Evergestis umbrosalis -- Species of moth
Wikipedia - Evergestis -- Genus of moth
Wikipedia - Everleigh Club -- Brothel which operated in Chicago
Wikipedia - Every Mother's Son (1926 film) -- 1926 film
Wikipedia - Evil Stepmothers
Wikipedia - Evisu -- A Japanese designer clothing company
Wikipedia - Evolutionary acquisition of neural topologies -- A method that evolves both the topology and weights of artificial neural networks
Wikipedia - Evolutionary anachronism -- Attributes of living species that are best explained as having been favorably selected due to coevolution with other species that have since become extinct
Wikipedia - Evolutionary argument against naturalism -- A philosophical argument asserting a problem with believing both evolution and philosophical naturalism simultaneously
Wikipedia - Evolutionary arms race -- The competition of sets of genes, traits, or species, that develop adaptations and counter-adaptations against each other
Wikipedia - Evolutionary capacitance -- Hypothetical mechanism to activate and deactivate phenotypic effect of accumulated genetic variation
Wikipedia - Evolution of biparental care in tropical frogs -- The evolution of the behaviour in frogs in which both the mother and father raise their offspring
Wikipedia - Exaeretia allisella -- Species of moth
Wikipedia - Exaeretia buvati -- Species of moth
Wikipedia - Exaeretia ciniflonella -- Species of moth
Wikipedia - Exaeretia conciliatella -- Species of moth
Wikipedia - Exaeretia culcitella -- Species of moth
Wikipedia - Exaeretia ledereri -- Species of moth
Wikipedia - Exaeretia lutosella -- Species of moth
Wikipedia - Exaeretia mongolicella -- Species of moth
Wikipedia - Exaeretia nigromaculata -- Species of moth
Wikipedia - Exaeretia niviferella -- Species of moth
Wikipedia - Exaeretia praeustella -- Species of moth
Wikipedia - Exaeretia preisseckeri -- Species of moth
Wikipedia - Examination board -- Set of people who judge exams, oppositions or other similar calls
Wikipedia - Exchange rate -- Rate at which one currency will be exchanged for another
Wikipedia - Exclusion of the null hypothesis -- Position that there is no relationship between two phenomena
Wikipedia - Exclusive or -- True when either but not both inputs are true
Wikipedia - Exclusivism -- Mentality characterized by the disregard for opinions and ideas other than one's own
Wikipedia - Execution of Nimr al-Nimr -- 2016 execution of a Shia cleric and others in Saudi Arabia
Wikipedia - Exelastis atomosa -- Species of plume moth
Wikipedia - Exelastis boireaui -- Species of plume moth
Wikipedia - Exelastis caroli -- Species of plume moth
Wikipedia - Exelastis crepuscularis -- Species of plume moth
Wikipedia - Exelastis crudipennis -- Species of plume moth
Wikipedia - Exelastis dowi -- Species of plume moth
Wikipedia - Exelastis ebalensis -- Species of plume moth
Wikipedia - Exelastis luqueti -- Species of plume moth
Wikipedia - Exelastis montischristi -- Species of plume moth
Wikipedia - Exelastis pavidus -- Species of plume moth
Wikipedia - Exelastis phlyctaenias -- Species of plume moth
Wikipedia - Exelastis pilum -- Species of plume moth
Wikipedia - Exelastis rhynchosiae -- Species of plume moth
Wikipedia - Exelastis robinsoni -- Species of plume moth
Wikipedia - Exelastis sarcochroa -- Species of plume moth
Wikipedia - Exelastis viettei -- Species of plume moth
Wikipedia - Exelastis vuattouxi -- Species of plume moth
Wikipedia - Exelastis -- Plume moth genus
Wikipedia - Existential psychotherapies
Wikipedia - Existential Psychotherapy (book)
Wikipedia - Existential psychotherapy
Wikipedia - Existential risk from artificial general intelligence -- Hypothesized risk to human existence
Wikipedia - Ex officio member -- Membership by virtue of holding a specific other position
Wikipedia - Exonumia -- Numismatic items other than coins and paper money
Wikipedia - Exoporia -- Clade of moths
Wikipedia - Exorcism -- Practice of evicting demons or other spiritual entities from a person or an area
Wikipedia - Exorcist -- Person who is believed to be able to cast out the devil or other demons
Wikipedia - Exoteleia dodecella -- Species of moth
Wikipedia - Exotheology
Wikipedia - Exothermic process -- Thermodynamic reaction
Wikipedia - Exothermic reaction -- Chemical reaction that releases energy as light or heat
Wikipedia - Expatriate -- Individual temporarily or permanently residing in a country other than their native one
Wikipedia - Expected utility hypothesis
Wikipedia - Experiment -- scientific procedure performed to validate a hypothesis
Wikipedia - Exploitation fiction -- Novels and magazines that exploit sex, violence, drugs, or other elements meant to attract readers
Wikipedia - Exponential smoothing
Wikipedia - Exponential time hypothesis
Wikipedia - Export of cryptography from the United States -- Transfer from the United States to another country of devices and technology related to cryptography
Wikipedia - Export -- A good produced in one country that is sold into another country
Wikipedia - Exposure suit -- Clothing to protect against an extreme environment
Wikipedia - Expurgation -- A form of censorship of artistic or other media works
Wikipedia - Exquisite Form -- American clothing brand
Wikipedia - External image -- The image other people have of a person
Wikipedia - Extracorporeal membrane oxygenation -- Technique of providing both cardiac and respiratory support
Wikipedia - Extraterrestrial hypothesis
Wikipedia - Extraterrestrial life -- Hypothetical life which may occur outside of Earth and which did not originate on Earth
Wikipedia - Extraterrestrial (TV program) -- Hypothetical examples of a planet and a moon supporting extraterrestrial life
Wikipedia - Extreme points of Earth -- List of geographical locations that extend farther in one direction than any other location
Wikipedia - Eyeball planet -- Hypothetical type of tidally locked planet with spatial features resembling an eyeball
Wikipedia - Eye movement desensitization and reprocessing -- Form of psychotherapy
Wikipedia - Eyestalk ablation -- The removal of one or both eyestalks from a crustacean
Wikipedia - Eyewitness memory -- Imperfect recall of a crime or other dramatic event
Wikipedia - Ezzo, Count Palatine of Lotharingia
Wikipedia - Fabiola edithella -- Species of moth
Wikipedia - Fabiola lucidella -- Species of concealer moth in subfamily Oecophorinae
Wikipedia - Fabiola (moth) -- Genus of moths
Wikipedia - Fabiola pokornyi -- Species of moth
Wikipedia - Fabiola quinqueferella -- Species of moth
Wikipedia - Fabula zollikoferi -- Species of moth
Wikipedia - Fabulous green sphinx moth -- Species of moth
Wikipedia - Facebook Bluetooth Beacon
Wikipedia - Facial feedback hypothesis
Wikipedia - Facial (sexual act) -- Sexual activity involving ejaculating on the face of another
Wikipedia - Facsimile -- Copy or reproduction of an old book, manuscript, map, art print, or other item of historical value
Wikipedia - Faddoul Brothers -- Venezuelan brothers murdered in Caracas
Wikipedia - Fagivorina arenaria -- Species of moth
Wikipedia - Fairy Godmother (Shrek) -- Shrek character
Wikipedia - Fairy godmother
Wikipedia - Falcaria bilineata -- Species of hook-tip moth
Wikipedia - Falcaria lacertinaria -- Species of hook-tip moth
Wikipedia - Fall armyworm -- Species of moth
Wikipedia - Fallout Tactics: Brotherhood of Steel
Wikipedia - Fall webworm -- Species of moth
Wikipedia - False codling moth -- Species of moth in family Tortricidae
Wikipedia - False Metal -- album by Brother Firetribe
Wikipedia - False vacuum -- A hypothetical vacuum, less stable than true vacuum
Wikipedia - Family Law Legislation Amendment (Family Violence and Other Measures) Act 2011 -- Australian Act of Parliament that amends the Family Law Act 1975
Wikipedia - Family planning -- Planning of when to have children, and the use of birth control and other techniques to implement such plans
Wikipedia - Family tree of the Greek gods -- Family tree of gods, goddesses and other divine figures from Ancient Greek mythology and Ancient Greek religion
Wikipedia - Fand -- Otherworldly woman in Irish mythology
Wikipedia - Farmacotherapeutisch Kompas -- Drug reference
Wikipedia - Farrelly brothers -- Sibling screenwriters and directors
Wikipedia - Farrer hypothesis -- Solution to the synoptic problem that Mark was written first, that Matthew used Mark, and that Luke used Mark and Matthew
Wikipedia - Fashion and clothing in the Philippines -- Fashion and folk costume of the Philippines
Wikipedia - Fashion tourism -- Form of tourism about shopping in various clothing stores
Wikipedia - Fast approximate anti-aliasing -- FXAA is an anti-aliasing algorithm created by Timothy Lottes.
Wikipedia - Fasting -- Willing abstinence from some, or reduced consumption of, food, drink or both, for a period of time
Wikipedia - Father-bother merger
Wikipedia - Father, Mother and Nine Children -- 1958 film
Wikipedia - Father Tongue hypothesis
Wikipedia - Fatmah Baothman -- AI ethics researcher
Wikipedia - Fault scarp -- A small step or offset on the ground surface where one side of a fault has moved vertically with respect to the other
Wikipedia - Faveria dionysia -- Species of moth
Wikipedia - Faveria sordida -- Species of moth
Wikipedia - Favourite -- Intimate companion of a ruler or other important person
Wikipedia - FBI Index -- System used to track American citizens and other people
Wikipedia - Feathered thorn -- Species of moth
Wikipedia - Feather pecking -- When one bird repeatedly pecks at the feathers of another
Wikipedia - Feliciano Luces: Alyas Kumander Toothpick, Mindanao -- 1987 Filipino film starring Ramon Revilla
Wikipedia - Felix Booth
Wikipedia - Felix Guattari -- Institutional psychotherapist, philosopher, and semiologist
Wikipedia - Feltia subterranea -- Species of moth
Wikipedia - Femicide -- Intentional killing or other violent deaths of women or girls because of their gender
Wikipedia - Fender (vehicle) -- Part of an automobile, motorcycle or other vehicle body that frames a wheel well
Wikipedia - Ferdinand Schloth -- Swiss sculptor
Wikipedia - Ferenc Toth (pilot) -- Hungarian glider aerobatic pilot
Wikipedia - Ferenc Toth (politician) -- Hungarian politician
Wikipedia - Fermi's golden rule -- A formula that describes the transition rate from one energy eigenstate of a quantum system into other energy eigenstates
Wikipedia - FernwM-CM-$rme -- album by Michael Rother
Wikipedia - Ferry tank -- Auxiliary fuel container for aircraft or other vehicle
Wikipedia - Ferugliotheriidae -- One of three known families in the order Gondwanatheria, an enigmatic group of extinct mammals
Wikipedia - Ferugliotherium -- Genus of extinct mammals from the Late Cretaceous from Argentina
Wikipedia - Fetal abduction -- Rare crime of child abduction by kidnapping of an at term pregnant mother and extraction of her fetus through a crude cesarean section
Wikipedia - Fetish fashion -- Extreme or provocative clothing
Wikipedia - Fiber art -- Artworks made of fiber and other textile materials, emphasizing aesthetic value over utility
Wikipedia - Fiber-optic communication -- Method of transmitting information from one place to another by sending pulses of light through an optical fiber
Wikipedia - Fibula (brooch) -- Ancient pin or brooch for securing clothing
Wikipedia - Fiction and Other Truths: A Film About Jane Rule -- 1995 Canadian documentary film
Wikipedia - Ficus elastica -- Species of Asian fig known as the Indian rubber plant, the rubber bush and other names
Wikipedia - Field of the Cloth of Gold -- Summit meeting
Wikipedia - Fifth World (mythology) -- The idea that the current world came into being after four other cycles of creation and destruction, found in Aztec, Navajo, and Hopi mythologies
Wikipedia - Fig.5 -- album by Jackie-O Motherfucker
Wikipedia - Filatima incomptella -- Species of moth
Wikipedia - Filatima pallipalpella -- Species of moth
Wikipedia - Filatima spurcella -- Species of moth
Wikipedia - Filatima vaniae -- Species of moth from North America
Wikipedia - Fillauer Brothers Building -- Building in Cleveland, Tennessee
Wikipedia - Filming Othello
Wikipedia - Filodes -- Genus of moths
Wikipedia - Filothei
Wikipedia - Fine Clothes to the Jew -- Book by Langston Hughes
Wikipedia - Fine Clothes -- 1925 film
Wikipedia - Fine-tuned universe -- The hypothesis that life in the Universe depends upon certain physical constants having values within a narrow range and the belief that the observed values warrant an explanation.
Wikipedia - Fingerspelling -- Form of communication using one or both hands
Wikipedia - Finger -- Organ of manipulation and sensation found in the hands of humans and other primates
Wikipedia - Finishing (textiles) -- Any process performed after dyeing the yarn or fabric to improve the look, performance, or "hand" (feel) of the finished textile or clothing
Wikipedia - FINO -- Humorous scheduling algorithm "First In, Nothing Out"
Wikipedia - Firaq partug -- Traditional women's clothing in Afghanistan
Wikipedia - Fire Maidens from Outer Space -- 1956 film by Cy Roth
Wikipedia - Fires of Azeroth -- 1979 novel by C. J. Cherryh
Wikipedia - Firewall (physics) -- Hypothetical phenomenon where an observer falling into a black hole encounters high-energy quanta at the event horizon
Wikipedia - Firgun -- Delight or pride in the accomplishment of the other
Wikipedia - First Cabinet of P.W. Botha -- Appointments to former South African governing council
Wikipedia - First contact (anthropology) -- The first meeting of two cultures previously unaware of one another
Wikipedia - First Epistle to Timothy -- Book of the Bible
Wikipedia - First impression (psychology) -- event when a person first encounters another person and forms a mental image of that person
Wikipedia - First principle -- basic proposition or assumption that cannot be deduced from any other proposition or assumption
Wikipedia - First Round Down -- 2016 film by the Butler Brothers
Wikipedia - Fishcake -- Minced or ground fish or other seafood mixed with a starchy ingredient, and fried
Wikipedia - Fisherman -- Someone who captures fish and other animals from a body of water, or gathers shellfish
Wikipedia - Fish migration -- Movement of fishes from one part of a water body to another on a regular basis
Wikipedia - Fissipunctia ypsillon -- Species of moth
Wikipedia - FI-TA -- Australian sportswear clothing company
Wikipedia - Fitz Boothby -- Scottish golfer
Wikipedia - Five Cranky Brothers -- Television program
Wikipedia - Five minute hypothesis
Wikipedia - Five More Minutes (Jonas Brothers song) -- 2020 single by Jonas Brothers
Wikipedia - Fixer (person) -- Person who carries out assignments or solves problems for others
Wikipedia - Flag of Lesotho -- National flag
Wikipedia - Flamboyant -- Florid style of late Gothic architecture
Wikipedia - Flame brocade -- Species of moth
Wikipedia - Flame shoulder -- Species of moth
Wikipedia - Flaperon -- Type of aircraft control surface hat combines the functions of both flaps and ailerons
Wikipedia - Flared slope -- A rock-wall with a smooth transition into a concavity at the foot zone
Wikipedia - Flashbacks (book) -- 1983 book by Timothy Leary
Wikipedia - Flash in other media -- Wikimedia list article
Wikipedia - Flavinarosa -- Genus of moths
Wikipedia - Flavus (son of Segimerus) -- Son of a Cheruscan chief called Segimerus and a younger brother to the German leader Arminius
Wikipedia - Flax lueneborgi -- Species of moth
Wikipedia - Fledge -- Bird, bat or other flighted creature learning how to fly
Wikipedia - Fletcherella niphadarcha -- Species of plume moth
Wikipedia - Fletcherella niphadothysana -- Species of plume moth
Wikipedia - Flight of the Behemoth -- 2002 album by Sunn O)))
Wikipedia - Flipped classroom -- instructional strategy delivering instructional content outside of the classroom and other reated activities into the classroom
Wikipedia - Flirting -- Social behavior that suggests interest in a deeper relationship with the other person
Wikipedia - Floorcloth -- Cloth used for damp-cleaning floors
Wikipedia - Florence Owens Thompson -- Native-American farm worker, subject of Dorothea Lange's famous photo Migrant Mother
Wikipedia - Flowers from the Moon and Other Lunacies -- Collection of short stories by Robert Bloch
Wikipedia - Flowing Tears -- German gothic metal band
Wikipedia - Flurothyl
Wikipedia - Fly Geyser -- small geothermal geyser in Nevada
Wikipedia - FM-CM-%glum brothers -- Swedish cyclists
Wikipedia - Focusing (psychotherapy)
Wikipedia - Fodina johnstoni -- Species of moth
Wikipedia - Folie a deux -- Shared psychosis, a psychiatric syndrome in which symptoms of a delusional belief are transmitted from one individual to another
Wikipedia - Folk art -- art produced from an indigenous culture or by peasants or other laboring tradespeople
Wikipedia - Food processing -- Transformation of raw ingredients into food, or of food into other forms
Wikipedia - Foothill College
Wikipedia - Foothill Conservancy -- Nonprofit organization based in California, United States
Wikipedia - Foothill Ranch, Lake Forest, California -- Human settlement in California, United States of America
Wikipedia - Foothills Nordic Ski Club -- Skiing and biathlon club in Calgary, Canada
Wikipedia - Foothills Parkway -- National parkway in Tennessee
Wikipedia - Foothills Park -- Park in Palo Alto, California, United States
Wikipedia - Foothills Trail -- Long-distance hiking trail in the United States
Wikipedia - Foothold -- Soft redirect to Wiktionary
Wikipedia - Footsteps in the Dark -- 1977 song performed by The Isley Brothers
Wikipedia - For a New Liberty -- 1973 book by Murray Rothbard
Wikipedia - For Another Woman -- 1924 film directed by David Kirkland
Wikipedia - Foreign exchange swap -- Simultaneous purchase and sale of identical amounts of one currency for another
Wikipedia - Foreign function interface -- Interface to call functions from other programming languages
Wikipedia - Foreign policy -- Government's strategy in relating with other nations
Wikipedia - Forensic Psychotherapy
Wikipedia - Forensic psychotherapy
Wikipedia - Forest tent caterpillar moth -- Species of insect
Wikipedia - Forever Slave -- Spanish gothic metal band
Wikipedia - Forge -- Workshops of a blacksmith, who is an ironsmith who makes iron into tools or other objects
Wikipedia - Formal wear -- Class of clothing for special occasions or events
Wikipedia - Former island -- Mass of land that was once an island, but has been joined to a mainland, another island, or engulfed by the sea
Wikipedia - Form factor (design) -- aspect of design which defines the size, shape, and other physical specifications of hardware
Wikipedia - Foro de Sao Paulo -- Conference of leftist political parties and other organizations from Latin America and the Caribbean
Wikipedia - Forsaking All Others (1922 film) -- 1922 film by Emile Chautard
Wikipedia - Forsaking All Others -- 1934 film by W. S. Van Dyke
Wikipedia - Foster mother
Wikipedia - Fothairt
Wikipedia - Fotherby Halt railway station -- Former railway station in Lincolnshire, England
Wikipedia - Fothergilla major -- Species of flowering plant
Wikipedia - Fothergilla
Wikipedia - Fotheringhay Castle -- Ruined castle in Fotheringhay, United Kingdom
Wikipedia - Four Brothers (film) -- 2005 film directed by John Singleton
Wikipedia - Four Chaplains -- american military chaplains who gave up their lives to save others in WWII
Wikipedia - Four Mothers -- 1941 film by William Keighley
Wikipedia - Fourth television network -- American hypothetical competitor to the Big Three television networks
Wikipedia - Four-vertex theorem -- Every simple closed smooth plane curve has at least 4 points of locally extreme curvature
Wikipedia - Foxglove pug -- Species of moth
Wikipedia - Fox News controversies -- Allegations of bias and other controversies
Wikipedia - Fox Racing -- American action sports and clothing brand
Wikipedia - Fraction of inspired oxygen -- Volumetric proportion of oxygen to other constituents in a breathing gas
Wikipedia - Frame (psychotherapy) -- Term in psychotherapy and psychoanalysis
Wikipedia - Framinghamia -- Genus of moths
Wikipedia - Frances Roth -- American lawyer and founding director of the Culinary Institute of America
Wikipedia - Frances Shand Kydd -- Mother of Diana, Princess of Wales
Wikipedia - Franciscan Brothers of Brooklyn
Wikipedia - Franciscan Brothers of the Holy Cross -- Religious congregation
Wikipedia - Francis Strother Lyon -- American politician and lawyer
Wikipedia - Frank and Dorothy Ward House -- Residence in Battle Creek, Michigan
Wikipedia - Franke Sloothaak -- German equestrian
Wikipedia - Frank Rothwell -- Irish weightlifter
Wikipedia - Frank T. Rothaermel -- American academic
Wikipedia - Franzdanielia -- Genus of moth
Wikipedia - Fratricide -- Act of killing one's brother
Wikipedia - Fraud -- Intentional deception made for personal gain or to damage another individual
Wikipedia - Frederik Moth -- 18th-century Danish general
Wikipedia - Fred Trump Jr. -- Elder brother of Donald Trump
Wikipedia - Free as Air -- Musical by Julian Slade and Dorothy Reynolds
Wikipedia - Free-culture movement -- Social movement promoting the freedom to distribute and modify the creative works of others
Wikipedia - Freedomland (film) -- 2006 US crime drama mystery film by Joe Roth
Wikipedia - Freedom of thought -- Freedom of an individual to hold or consider a fact, viewpoint, or thought, independent of others' viewpoints
Wikipedia - Free Papua Movement -- Umbrella term for independence movement for West Papua (the Indonesian provinces of Papua and West Papua), with both militant and nonviolent elements
Wikipedia - Free transfer (transport) -- Allowing a rider to switch from one vehicle to another without paying an additional fare
Wikipedia - FreeType -- Software development library to render text onto bitmaps, and other font-related operations
Wikipedia - Freeware -- Software distributed and used at no cost, with other rights still reserved
Wikipedia - Fregenia -- Genus of moths
Wikipedia - French Connection (clothing) -- UK-based apparel company
Wikipedia - French curve -- Template made from metal, wood or plastic composed of segments of smooth curves
Wikipedia - French mother sauces -- Sauce from which other sauces are derived within the French cooking tradition
Wikipedia - Frequency format hypothesis
Wikipedia - Fresh water skin disease -- Disease of dolphins and other cetaceans
Wikipedia - Freundlich equation -- Empirical adsorption isotherm
Wikipedia - Freyer's pug -- Species of moth
Wikipedia - Friar Park -- English Victorian neo-Gothic mansion, former home of George Harrison
Wikipedia - Friction -- Force resisting the relative motion of solid surfaces, fluid layers, and material elements sliding against each other
Wikipedia - Friederike Dorothea of Brandenburg-Schwedt
Wikipedia - Friedlanderia cicatricella -- Species of moth
Wikipedia - Fried rice -- Cooked rice stir-fried with egg and other ingredients
Wikipedia - Friedrichroda -- town in Gotha, Thuringia, Germany
Wikipedia - Friendly artificial intelligence -- Hypothetical artificial general intelligence that would have a positive effect on humanity
Wikipedia - Friend of Dorothy -- Gay slang term for a gay man
Wikipedia - Frieze (textile) -- Coarse Medieval woollen, plain weave cloth with a nap on one side; later a sturdy carpet and upholstery fabric
Wikipedia - Fritigern -- Gothic King
Wikipedia - From the Heart (Another Level song) -- 1999 single by Another Level
Wikipedia - Frosted orange moth -- Species of moth
Wikipedia - Frostwork -- Snowflake-like speleothem
Wikipedia - Froth treatment (Athabasca oil sands) -- Bitumen froth treatment is one part of an integrated bitumen recovery process in oil sands operations.
Wikipedia - Froukje de Both -- Dutch actress and presenter
Wikipedia - Frozen Planet -- a nature documentary series focusing on life and the environment in both the Arctic and Antarctic
Wikipedia - Fruit of the Loom -- American clothing manufacturer
Wikipedia - Frustration-aggression hypothesis
Wikipedia - Frying -- Cooking of food in oil or another fat
Wikipedia - F.S. King Brothers Ranch Historic District -- Historic NRHP ranch in Wyoming, United States
Wikipedia - FTI (Western Australia) -- Former organisation supporting the film and other media industry in Western Australia
Wikipedia - Fuchsia M-CM-^W bacillaris -- Nothospecies of plant
Wikipedia - FUCT (clothing) -- American clothing company
Wikipedia - Fujiwhara effect -- Meteorological phenomenon involving two cyclones circling each other
Wikipedia - Fuller's earth -- Any clay material that can decolorise oil or other liquids
Wikipedia - Fullmetal Alchemist: Brotherhood -- 2009 anime series directed by Yasuhiro Irie
Wikipedia - Full pond -- hydrological American lake/reservoir/other fresh water/pond body water level phrase terminology
Wikipedia - Ful medames -- Cooked fava beans served with olive oil, cumin, and other ingredients
Wikipedia - Functional analytic psychotherapy
Wikipedia - Fundella argentina -- Species of snout moth
Wikipedia - Fundraising -- Process of gathering voluntary contributions of money or other resources
Wikipedia - Fungi from Yuggoth -- Sonnets by H. P. Lovecraft
Wikipedia - Funicular -- An inclined railway in which a cable (e.g. wire rope) moves a pair of permanently attached cars counterbalancing each other along a steep slope
Wikipedia - Funnel-mantle locking apparatus -- Structure found in many cephalopods that connects the mantle and hyponome and restricts their movement relative to each other
Wikipedia - Fur clothing
Wikipedia - Furcula bicuspis -- Species of moth
Wikipedia - Furcula furcula -- Species of moth
Wikipedia - Furoshiki -- Traditional Japanese wrapping cloth
Wikipedia - Fuscoptilia emarginatus -- Species of plume moth
Wikipedia - Fuscoptilia hoenei -- Species of plume moth
Wikipedia - Fuscoptilia jarosi -- Species of plume moth
Wikipedia - Fuscoptilia -- Plume moth genus
Wikipedia - Future Primitive and Other Essays -- Book by John Zerzan
Wikipedia - Fuzzy cold dark matter -- Hypothetical form of cold dark matter proposed to solve the cuspy halo problem
Wikipedia - F. W. Winterbotham
Wikipedia - F.W. Winterbotham
Wikipedia - F.X. v The Clinical Director of Central Mental Hospital and Another -- Irish Supreme Court case
Wikipedia - Gabardine -- Tough, tightly woven fabric used to make suits, trousers and some other garments
Wikipedia - Gabi Roth -- German hurdler
Wikipedia - Gabrielle Alioth -- Swiss writer, also resident in Ireland
Wikipedia - Gabrielle Roth
Wikipedia - GADV-protein world hypothesis
Wikipedia - Gadzooks (retailer) -- American teen-clothing retail chain.
Wikipedia - Gaffer tape -- Heavy cotton cloth pressure-sensitive tape
Wikipedia - Gagak Item -- 1939 film from the Dutch East Indies directed by Wong brothers
Wikipedia - Gagitodes sagittata -- Species of moth
Wikipedia - Gaia hypothesis -- Paradigm that living organisms interact with their surroundings in a self-regulating system
Wikipedia - Gail Lewis (academic) -- British writer, psychotherapist, researcher, and activist
Wikipedia - Gainas -- 4th-century Gothic military leader
Wikipedia - Gaius Fufius Geminus (consul 29) -- 1st century AD Roman senator and ally of the empress Livia, the mother of Tiberius
Wikipedia - Galgula partita -- Species of moth
Wikipedia - Gallbladder -- Organ in humans and other vertebrates
Wikipedia - Gallerites -- Extinct genus of moths
Wikipedia - Galloway Hoard -- Hoard of silver jewellery and other items
Wikipedia - Gall -- Abnormal growths especially on plants induced by parasitic insects and other organisms
Wikipedia - Galvanic corrosion -- Electrochemical process in which one metal corrodes preferentially when it is in electrical contact with another
Wikipedia - Galvanic isolation -- Electrical insulation that allows communication, but blocks current from flowing from one side to another
Wikipedia - GameRankings -- Defunct American website that collected review scores from both offline and online sources to give an average rating
Wikipedia - Gaming computer -- Desktop or laptop computer meant for running demanding video games and other applications
Wikipedia - Gangothri (film) -- 1997 film
Wikipedia - Gangubai Kothewali -- Sex worker
Wikipedia - Ganisa cyanogrisea -- Species of moth
Wikipedia - Ganisa floresiaca -- Species of moth
Wikipedia - Ganisa gyraleus -- Species of moth
Wikipedia - Ganisa longipennata -- Species of moth
Wikipedia - Ganisa plana -- Species of moth
Wikipedia - Ganisa postica -- Species of moth
Wikipedia - Ganisa pulupuluana -- Species of moth
Wikipedia - Ganisa similis -- Species of moth
Wikipedia - Ganni -- Danish clothing company
Wikipedia - Gantos -- American women's clothing retailer
Wikipedia - Gap (clothing retailer)
Wikipedia - Gap Inc. -- American multinational clothing and accessories dates
Wikipedia - Garanimals -- American line of children's clothing
Wikipedia - Garden carpet -- Species of moth
Wikipedia - Garden dart -- Species of moth
Wikipedia - Garden tiger moth -- Species of moth
Wikipedia - Garden -- Planned space for displaying plants and other forms of nature
Wikipedia - Garella nilotica -- Species of moth
Wikipedia - Garleton Castle -- Scheduled monument in East Lothian, Scotland, UK
Wikipedia - Garrett AiResearch -- Manufacturer of turboprop engines and turbochargers, now merged into other companies
Wikipedia - Garrha absumptella -- Species of moth
Wikipedia - Garrha achroa -- Species of moth
Wikipedia - Garrha acosmeta -- Species of moth
Wikipedia - Garrha agglomerata -- Species of moth
Wikipedia - Garrha alma -- Species of moth
Wikipedia - Garrha amata -- Species of moth
Wikipedia - Garrha atoecha -- Species of moth
Wikipedia - Garrha atripunctatella -- Species of moth
Wikipedia - Garrha brachytricha -- Species of moth
Wikipedia - Garrha carnea -- Species of moth
Wikipedia - Garrha cholodella -- Species of moth
Wikipedia - Garrha coccinea -- Species of moth
Wikipedia - Garrha costimacula -- Species of moth
Wikipedia - Garrha cylicotypa -- Species of moth
Wikipedia - Garrha defessa -- Species of moth
Wikipedia - Garrha gypsopyga -- Species of moth
Wikipedia - Garrha interjecta -- Species of moth
Wikipedia - Garrha leucerythra -- Species of moth
Wikipedia - Garrha limbata -- Species of moth
Wikipedia - Garrha mesogaea -- Species of moth
Wikipedia - Garrha metriopis -- Species of moth
Wikipedia - Garrha micromita -- Species of moth
Wikipedia - Garrha mitescens -- Species of moth
Wikipedia - Garrha moderatella -- Species of moth
Wikipedia - Garrha ocellifera -- Species of moth
Wikipedia - Garrha ochra -- Species of moth
Wikipedia - Garrha oncospila -- Species of moth
Wikipedia - Garrha phoenopis -- Species of moth
Wikipedia - Garrha platyporphyra -- Species of moth
Wikipedia - Garrha pseudota -- Species of moth
Wikipedia - Garrha pudica -- Species of moth
Wikipedia - Garrha pyrrhopasta -- Species of moth
Wikipedia - Garrha repandula -- Species of moth
Wikipedia - Garrha rubella -- Species of moth
Wikipedia - Garrha rufa -- Species of moth
Wikipedia - Garrha rufescens -- Species of moth
Wikipedia - Garrha rufimaculella -- Species of moth
Wikipedia - Garrha sericata -- Species of moth
Wikipedia - Garrha submissa -- Species of moth
Wikipedia - Garrha umbratica -- Species of moth
Wikipedia - Garrha -- Genus of moths
Wikipedia - Garsias de La Mothe -- 15th-century French Catholic bishop
Wikipedia - Gary Groth -- American comic book editor, publisher and critic
Wikipedia - Gasklockan, Gothenburg -- Demolished gasometer in Gothenburg, Sweden
Wikipedia - Gas storage tube -- High pressure gas container with a larger diameter and length than high pressure cylinders, usually with a tapped neck at both ends.
Wikipedia - Gastrointestinal tract -- Organ system within humans and other animals pertaining to the stomach and intestines
Wikipedia - Gastropacha populifolia -- Species of moth
Wikipedia - Gastropacha quercifolia -- Species of moth
Wikipedia - Gaudy Night -- 1935 mystery novel by Dorothy L. Sayers
Wikipedia - Gaurena albifasciata -- Species of false owlet moth
Wikipedia - Gaurena argentisparsa -- Species of false owlet moth
Wikipedia - Gaurena aurofasciata -- Species of false owlet moth
Wikipedia - Gaurena delattini -- Species of false owlet moth
Wikipedia - Gaurena florens -- Species of false owlet moth
Wikipedia - Gaurena florescens -- Species of false owlet moth
Wikipedia - Gaurena forsteri -- Species of false owlet moth
Wikipedia - Gaurena gemella -- Species of false owlet moth
Wikipedia - Gaurena grisescens -- Species of false owlet moth
Wikipedia - Gaurena margaritha -- Species of false owlet moth
Wikipedia - Gaurena nigrescens -- Species of false owlet moth
Wikipedia - Gaurena olivacea -- Species of false owlet moth
Wikipedia - Gaurena pretiosa -- Species of false owlet moth
Wikipedia - Gaurena roesleri -- Species of false owlet moth
Wikipedia - Gaurena sinuata -- Species of false owlet moth
Wikipedia - Gaurena watsoni -- Species of false owlet moth
Wikipedia - Gaussian integer -- Complex number whose real and imaginary parts are both integers
Wikipedia - Gay bomb -- Hypothetical weapon that would turn people homosexual; speculated by a U.S. Air Force research lab
Wikipedia - Gay Science -- 1997 book by Timothy F. Murphy
Wikipedia - Gazoryctra fuscoargenteus -- Species of moth
Wikipedia - Gazoryctra ganna -- Species of moth
Wikipedia - G Division (Dublin Metropolitan Police) -- A plainclothes division of the Dublin Metropolitan Police
Wikipedia - Gear -- Rotating circular machine part with teeth that mesh with another toothed part
Wikipedia - Gefitinib -- Drug used in fighting breast, lung, and other cancers
Wikipedia - Geina buscki -- Species of plume moth
Wikipedia - Geina didactyla -- Species of plume moth
Wikipedia - Geina integumentum -- Species of plume moth
Wikipedia - Geina periscelidactyla -- Species of plume moth
Wikipedia - Geina sheppardi -- Species of plume moth
Wikipedia - Geina tenuidactyla -- Species of plume moth
Wikipedia - Geina -- Plume moth genus
Wikipedia - Gelechia basipunctella -- Species of moth
Wikipedia - Gelechia hippophaella -- Species of moth
Wikipedia - Gelechia jakovlevi -- Species of moth
Wikipedia - Gelechia muscosella -- Species of moth
Wikipedia - Gelechia nigra -- Species of moth
Wikipedia - Gelechia rhombella -- Species of moth
Wikipedia - Gelechia rhombelliformis -- Species of moth
Wikipedia - Gelechia sabinellus -- Species of moth
Wikipedia - Gelechia scotinella -- Species of moth
Wikipedia - Gelechia senticetella -- Species of moth
Wikipedia - Gelechia sestertiella -- Species of moth
Wikipedia - Gelechia sororculella -- Species of moth
Wikipedia - Gelechia turangella -- Species of moth
Wikipedia - Gelechia turpella -- Species of moth
Wikipedia - Gelechioidea -- Superfamily of moths
Wikipedia - G Elias & Brother -- American Aircraft Manufacturer
Wikipedia - Geliebte des Regens -- album by Nargaroth
Wikipedia - Gemini (Wild Nothing album) -- album by Wild Nothing
Wikipedia - Gemmotherapy -- Form of herbal medicine
Wikipedia - Gender neutrality in languages with gendered third-person pronouns -- Pronoun that refers to an entity other than the speaker or listener
Wikipedia - Gene flow -- The transfer of genetic variation from one population to another
Wikipedia - General aviation in the United Kingdom -- UK civil aviation (other than commercial air transport)
Wikipedia - Generalized other
Wikipedia - Generalized Riemann hypothesis
Wikipedia - General Motors streetcar conspiracy -- Alleged conspiracy by GM and others to replace streetcar lines with buses
Wikipedia - General semantics -- Self-help psychotherapy system created by Alfred Korzybski in the 1920s
Wikipedia - Generic object of dark energy -- hypothesized result of the collapse of very large stars.
Wikipedia - Generic point -- Point of an algebraic variety which has no other property than those shared by almost all other points
Wikipedia - Genesis creation narrative -- Creation myth of both Judaism and Christianity
Wikipedia - Gene theft -- Act of acquiring the genetic material of another individual, usually from public places, without the person's permission
Wikipedia - Genetic sexual attraction -- Hypothesis that strong sexual attraction may occur between close relatives first meeting as adults
Wikipedia - Geng Juzhong -- Son of Geng Jimao and brother of Geng Jingzhong
Wikipedia - Genus g surface -- Smooth closed surface with g holes
Wikipedia - Geoesthia -- Monotypic moth genus in family Urodidae
Wikipedia - Geoffrey Boucicaut -- brother of Jean le Maingre
Wikipedia - Geometer moth -- Family of insects
Wikipedia - Geometrinae -- Subfamily of moths
Wikipedia - Geophysical fluid dynamics -- The fluid dynamics of naturally occurring flows, such as lava flows, oceans, and planetary atmospheres, on Earth and other planets
Wikipedia - George E. Crothers -- American judge
Wikipedia - George Fotheringham -- Scottish-American golfer
Wikipedia - George Limbrey Sclater-Booth, 2nd Baron Basing -- British army general (1960 - 1919)
Wikipedia - George Mavrothalassitis -- American chef
Wikipedia - George Prothero (cricketer) -- Welsh cricketer and clergyman
Wikipedia - George Prothero -- British historian
Wikipedia - George Roth -- American gymnast
Wikipedia - George Sclater-Booth, 1st Baron Basing -- British politician
Wikipedia - Georges Lamothe -- French composer and organist
Wikipedia - Georgia Sothern -- American burlesque performer
Wikipedia - Georg Roth -- German writer and conductor
Wikipedia - Georg Wilhelm Franz Wenderoth -- German botanist (1774-1861)
Wikipedia - Georgy Bothezat
Wikipedia - Geothermal energy in the United States -- Overview of geothermal power in the United States of America
Wikipedia - Geothermal energy -- Thermal energy generated and stored in the Earth
Wikipedia - Geothermal gradient -- Rate of temperature increase with depth in Earth's interior
Wikipedia - Geothermal heating -- Use of geothermal energy for heating
Wikipedia - Geothermal heat pump
Wikipedia - Geothermal power in Australia -- Overview of geothermal power in Australia
Wikipedia - Geothermal power in Canada -- Overview of geothermal power in Canada
Wikipedia - Geothermal power in China -- Overview of geothermal power in China
Wikipedia - Geothermal power in Germany -- Overview of geothermal power in Germany
Wikipedia - Geothermal power in Indonesia -- Overview of geothermal power in Indonesia
Wikipedia - Geothermal power in Italy -- Overview of geothermal power in Italy
Wikipedia - Geothermal power in Japan -- Overview of geothermal power in Japan
Wikipedia - Geothermal power in New Zealand -- Overview of geothermal power in New Zealand
Wikipedia - Geothermal power in Romania -- Overview of geothermal power in Romania
Wikipedia - Geothermal power in Russia -- Overview of geothermal power in Russia
Wikipedia - Geothermal power in the Philippines -- Overview of geothermal power in the Philippines
Wikipedia - Geothermal power in the United Kingdom -- Overview of geothermal power in the United Kingdom
Wikipedia - Geothermal power in Turkey -- Overview of geothermal power in Turkey
Wikipedia - Geothermal power in Ukraine -- Overview of geothermal power in Ukraine
Wikipedia - Geothermal power -- Power generated by geothermal energy
Wikipedia - Geothermobarometry -- The science of measuring the pressure and temperature history of a metamorphic or intrusive igneous rocks
Wikipedia - Geraldocossus -- Monotypic moth genus in subfamily Polizariellinae
Wikipedia - Gerhard Roth -- Austrian writer
Wikipedia - German camp brothels in World War II -- Brothels in Nazi concentration camps
Wikipedia - Germanic substrate hypothesis
Wikipedia - German military brothels in World War II -- Brothels for members of the Wehrmacht and the SS
Wikipedia - Gerry (company) -- American outdoor sports clothing and gear brand
Wikipedia - Gesneria centuriella -- Species of moth
Wikipedia - Gestalt Theoretical Psychotherapy
Wikipedia - Gestalt theoretical psychotherapy
Wikipedia - Gestalt therapy -- Form of psychotherapy
Wikipedia - Get into Something -- album by The Isley Brothers
Wikipedia - Getta unicolor -- Species of moth
Wikipedia - Getting My Brother Laid -- 2001 film by Sven Taddicken
Wikipedia - Geza Gyimothy -- Hungarian politician
Wikipedia - Geza Toth (gymnast) -- Hungarian gymnast
Wikipedia - Geza Toth (weightlifter) -- Hungarian weightlifter
Wikipedia - Ghagra choli -- A traditional clothing of women from Indian Subcontinent
Wikipedia - Ghillie suit -- Type of camouflage clothing designed to resemble the background environment such as foliage, snow or sand
Wikipedia - Ghoria -- Genus of moths
Wikipedia - Ghost moth -- Species of moth
Wikipedia - Ghost word -- Word created by error in a dictionary or other authoritative work
Wikipedia - Giant Impact hypothesis
Wikipedia - Giant-impact hypothesis -- Theory of the formation of the Moon
Wikipedia - Giant leopard moth -- Species of moth
Wikipedia - Giaura tortricoides -- Species of moth
Wikipedia - Gibbs Brothers Medal
Wikipedia - Gibeauxiella bellaqueifontis -- Species of moth
Wikipedia - Gibeauxiella reliqua -- Species of moth
Wikipedia - Gibson Brothers -- France-based musical group
Wikipedia - Gideon Frank Rothwell -- American politician
Wikipedia - Gift tax -- Tax on money or property that one living person gives to another
Wikipedia - Gigantic octopus -- Hypothetical species of octopus
Wikipedia - G-III Apparel Group -- American clothing company
Wikipedia - Gildan -- clothing company
Wikipedia - Gillian Dorothy Kennedy -- British speech and language therapist
Wikipedia - Gillmeria albertae -- Species of plume moth
Wikipedia - Gillmeria armeniaca -- Species of plume moth
Wikipedia - Gillmeria irakella -- Species of plume moth
Wikipedia - Gillmeria macrornis -- Species of plume moth
Wikipedia - Gillmeria melanoschista -- Species of plume moth
Wikipedia - Gillmeria miantodactylus -- Species of plume moth
Wikipedia - Gillmeria ochrodactyla -- Species of plume moth
Wikipedia - Gillmeria pallidactyla -- Species of plume moth
Wikipedia - Gillmeria rhusiodactyla -- Species of plume moth
Wikipedia - Gillmeria scutata -- Species of plume moth
Wikipedia - Gillmeria stenoptiloides -- Species of plume moth
Wikipedia - Gillmeria vesta -- Species of plume moth
Wikipedia - Gillmeria -- Plume moth genus
Wikipedia - Gill (ravine) -- Ravine or narrow valley in the North of England and other parts of the United Kingdom
Wikipedia - Gilwell Park -- UK camp site and activity centre for Scouting and Guiding groups and other youth organizations
Wikipedia - Gina M. Biegel -- American writer and psychotherapist
Wikipedia - Giordano (store) -- Hong Kong clothing retailer
Wikipedia - Girls Ain't Nothing but Trouble -- Single by DJ Jazzy Jeff & The Fresh Prince
Wikipedia - Girl, Woman, Other -- 2018 novel by Bernardine Evaristo
Wikipedia - Giro -- Payment transfer from one bank account to another bank account and initiated by the payer
Wikipedia - Gisela Grothaus -- German canoeist
Wikipedia - Gisilia lerautella -- Species of moth
Wikipedia - Gisilia stereodoxa -- Species of moth
Wikipedia - Giulia Ammannati -- Mother of Galileo Galilei
Wikipedia - Giuliano de' Medici -- 15th-century Italian nobleman, brother of Lorenzo the Magnificent
Wikipedia - Give It to the Thoth Boys - Live Oddities -- 1993 live album by Robyn Hitchcock and the Egyptians
Wikipedia - Given name -- Name typically used to differentiate people from the same family, clan, or other social group who have a common last name
Wikipedia - Givira rufiflava -- Species of moth
Wikipedia - Giygas -- Fictional character from the EarthBound (Mother) series
Wikipedia - Glacies alpinata -- Species of moth
Wikipedia - Gladys Dorothy O'Shane -- Australian Aboriginal political activist
Wikipedia - Glaisher's theorem -- On the number of partitions of an integer into parts not divisible by another integer
Wikipedia - Glaphyria leucostactalis -- Species of moth
Wikipedia - Glassine -- Translucent, smooth and glossy type of paper
Wikipedia - Glaucicodia -- Genus and species of moth
Wikipedia - Glaucina epiphysaria -- Species of moth
Wikipedia - Glaucina erroraria -- Species of moth
Wikipedia - Glaucina escaria -- Species of moth
Wikipedia - Glaucina eupetheciaria -- Species of moth
Wikipedia - Glaucina eureka -- Species of moth
Wikipedia - Glaucina lowensis -- Species of moth
Wikipedia - Glaucina macdunnoughi -- Species of moth
Wikipedia - Glaucina magnifica -- Species of moth
Wikipedia - Glaucina nephos -- Species of moth
Wikipedia - Glaucina spaldingata -- Species of moth
Wikipedia - Glaucina -- Genus of moths
Wikipedia - Glaucocharis pauli -- Species of moth
Wikipedia - Glaucoclystis acygonia -- Moth species
Wikipedia - Glauconoe -- Genus of moths
Wikipedia - Gleanntain Ghlas' Ghaoth Dobhair -- Irish language written by Irish musician Proinsias M-CM-^S Maonaigh
Wikipedia - Glen and Les Charles -- American brothers TV writer and producer duo
Wikipedia - Glenn Harrold -- Hypnotherapist
Wikipedia - Global catastrophic risk -- Hypothetical future events that could damage human well-being globally
Wikipedia - Global cooling -- Discredited 1970s hypothesis of imminent cooling of the Earth
Wikipedia - Globalization -- Process of international integration arising of world views, products, ideas, and other aspects of culture
Wikipedia - Gloria Ricci Lothrop -- American historian and academic
Wikipedia - Glossary of geothermal heating and cooling -- Wikipedia glossary
Wikipedia - Glossata -- Suborder of moths and butterflies
Wikipedia - Glucocorticoid receptor -- Receptor to which cortisol and other glucocorticoids bind
Wikipedia - Gluphisia crenata -- Species of moth
Wikipedia - Glutamate hypothesis of schizophrenia -- Hypothesis that decreased glutamatergic signalling is involved in schizophrenia
Wikipedia - Glycoside -- Molecule in which a sugar is bound to another functional group
Wikipedia - Glyphipterix argyroguttella -- Species of moth
Wikipedia - Glyphipterix aulogramma -- Species of moth
Wikipedia - Glyphipterix bergstraesserella -- Species of moth
Wikipedia - Glyphipterix callidelta -- species of sedge moth
Wikipedia - Glyphipterix crinita -- Species of moth
Wikipedia - Glyphipterix danilevskii -- Species of moth
Wikipedia - Glyphipterix diaphora -- Species of moth
Wikipedia - Glyphipterix equitella -- Species of moth
Wikipedia - Glyphipterix forsterella -- Species of moth
Wikipedia - Glyphipterix fuscoviridella -- Species of moth
Wikipedia - Glyphipterix gianelliella -- Species of moth
Wikipedia - Glyphipterix haplographa -- Species of moth
Wikipedia - Glyphipterix haworthana -- Species of moth
Wikipedia - Glyphipterix heptaglyphella -- Species of moth
Wikipedia - Glyphipterix loricatella -- Species of moth
Wikipedia - Glyphipterix nicaeella -- Species of moth
Wikipedia - Glyphipterix oxytricha -- Species of moth
Wikipedia - Glyphipterix pygmaeella -- Species of moth
Wikipedia - Glyphipterix schoenicolella -- Species of moth
Wikipedia - Glyphipterix simpliciella -- Species of moth
Wikipedia - Glyphipterix sulcosa -- Species of moth
Wikipedia - Glyphipterix thrasonella -- Species of moth
Wikipedia - Glyphipterix umbilici -- Species of moth
Wikipedia - Glyphodes -- Genus of moths
Wikipedia - Glyptoteles -- Genus of moths
Wikipedia - Glyptothek
Wikipedia - Gnophos dumetata -- Species of moth
Wikipedia - Gnophos obfuscata -- Species of moth
Wikipedia - Gnorimoschema versicolorella -- Species of moth
Wikipedia - God and Other Minds -- 1967 book by American philosopher of religion Alvin Plantinga
Wikipedia - Godfrey I, Count of Namur -- Lotharingian nobleman
Wikipedia - Godonela aestimaria -- Species of moth
Wikipedia - God: The Failed Hypothesis
Wikipedia - God -- Supreme being, creator deity, and principal object of faith in monotheism
Wikipedia - Godzilla, Mothra and King Ghidorah: Giant Monsters All-Out Attack -- 2001 film by ShM-EM-+suke Kaneko
Wikipedia - Godzilla vs. Mothra -- 1992 film by Takao Okawara
Wikipedia - Goel -- The nearest relative of another is charged with the duty of restoring the rights of another and avenging his wrongs
Wikipedia - Gogana abnormalis -- Species of hook-tip moth
Wikipedia - Gogana bornormalis -- Species of hook-tip moth
Wikipedia - Gogana carnosa -- Species of hook-tip moth
Wikipedia - Gogana conwayi -- Species of hook-tip moth
Wikipedia - Gogana cottrillii -- Species of hook-tip moth
Wikipedia - Gogana fragilis -- Species of hook-tip moth
Wikipedia - Gogana integra -- Species of hook-tip moth
Wikipedia - Gogana kerara -- Species of hook-tip moth
Wikipedia - Gogana ossicolor -- Species of hook-tip moth
Wikipedia - Gogana semibrevis -- Species of hook-tip moth
Wikipedia - Gogana specularis -- Species of hook-tip moth
Wikipedia - Gogana streptoperoides -- Species of hook-tip moth
Wikipedia - Gogana tenera -- Species of hook-tip moth
Wikipedia - Gogana turbinifera -- Species of hook-tip moth
Wikipedia - Golden Gate Highlands National Park -- National park in the Free State, South Africa, near the Lesotho border
Wikipedia - Golden-rod pug -- Species of moth
Wikipedia - Golden Rule -- Principle of treating others as oneself would wish to be treated, found in most religions and cultures
Wikipedia - Gold Line Foothill Extension -- Northeastern extension of the Los Angeles Metro Gold Line
Wikipedia - Gold Mother -- album by James
Wikipedia - Goldsmith -- Metalworker who specializes in working with gold and other precious metals
Wikipedia - Gold spangle -- Species of moth
Wikipedia - Gold swift -- Species of moth
Wikipedia - Golgotha
Wikipedia - Gomphothere -- Extinct family of proboscidian mammals
Wikipedia - Goncourt brothers -- French writers
Wikipedia - Gonimbrasia belina -- Species of emperor moth
Wikipedia - Goniodoma auroguttella -- Species of moth
Wikipedia - Goniodoma limoniella -- Species of moth
Wikipedia - Goniodoma millierella -- Species of moth
Wikipedia - Goniodoma nemesi -- Species of moth
Wikipedia - Gonionota oligarcha -- Species of moth
Wikipedia - Goniorhynchus -- Genus of moths
Wikipedia - Goniothalamus amuyon -- Species of plant in the family Annonaceae
Wikipedia - Goniothalamus aurantiacus -- Species of plant
Wikipedia - Goniothalamus calvicarpus -- Species of plant
Wikipedia - Goniothalamus chartaceus -- Species of plant
Wikipedia - Goniothalamus elegans -- Species of plant
Wikipedia - Goniothalamus expansus -- Species of plant
Wikipedia - Goniothalamus gabriacianus -- species of plant in the family Annonaceae
Wikipedia - Goniothalamus giganteus -- Species of plant
Wikipedia - Goniothalamus grandiflorus -- Species of plant
Wikipedia - Goniothalamus griffithii -- Species of plant
Wikipedia - Goniothalamus laoticus -- Species of plant
Wikipedia - Goniothalamus latestigma -- Species of plant
Wikipedia - Goniothalamus macrophyllus -- Species of plant
Wikipedia - Goniothalamus maewongensis -- Species of plant
Wikipedia - Goniothalamus malayanus -- Species of plant
Wikipedia - Goniothalamus monospermus -- Species of plant
Wikipedia - Goniothalamus nitidus -- Species of plant
Wikipedia - Goniothalamus puncticulifolius -- Species of plantspecies of plant in the family Annonaceae
Wikipedia - Goniothalamus repevensis -- species of plant in the family Annonaceae
Wikipedia - Goniothalamus ridleyi -- Species of plant
Wikipedia - Goniothalamus rongklanus -- Species of plant
Wikipedia - Goniothalamus rotundisepalus -- Species of plant
Wikipedia - Goniothalamus sawtehii -- species of plant in the family Annonaceae
Wikipedia - Goniothalamus scortechinii -- species of plant in the family Annonaceae
Wikipedia - Goniothalamus tamirensis -- species of plant in the family Annonaceae
Wikipedia - Goniothalamus tapis -- species of plant in the family Annonaceae
Wikipedia - Goniothalamus tavoyensis -- species of plant in the family Annonaceae
Wikipedia - Goniothalamus tenuifolius -- species of plant in the family Annonaceae
Wikipedia - Goniothalamus tortilipetalus -- species of plant in the family Annonaceae
Wikipedia - Goniothalamus undulatus -- species of plant in the family Annonaceae
Wikipedia - Goniothalamus uvarioides -- species of plant in the family Annonaceae
Wikipedia - Goniothalamus velutinus -- species of plant in the family Annonaceae
Wikipedia - Goniotorna suspiciosa -- Species of moth
Wikipedia - Goniotorna verticillata -- Species of moth
Wikipedia - Gonnelien Rothenberger -- Dutch equestrian
Wikipedia - Gonodonta bidens -- Species of moth
Wikipedia - Gonodonta incurva -- Species of moth
Wikipedia - Gonodonta nitidimacula -- Species of moth
Wikipedia - Gonodonta nutrix -- Species of moth
Wikipedia - Gonodonta pyrgo -- Species of moth
Wikipedia - Gonodonta sicheas -- Species of moth
Wikipedia - Gonodonta sinaldus -- Species of moth
Wikipedia - Gonodonta unica -- Species of moth
Wikipedia - Gonojana crowleyi -- Species of moth
Wikipedia - Gonojana dimidiata -- Species of moth
Wikipedia - Gonojana magnifica -- Species of moth
Wikipedia - Gonojana tristis -- Species of moth
Wikipedia - Gonojana velutina -- Species of moth
Wikipedia - Gonojana -- Genus of moths
Wikipedia - Gonystylus othmanii -- Species of ramin tree from Borneo
Wikipedia - Goodbye, Killer -- album by Pernice Brothers
Wikipedia - Goodbye Mothers -- 2008 film by Mohamed IsmaM-CM-/l
Wikipedia - Good-for-Nothing -- 1922 film
Wikipedia - Goodspeed Brothers Building -- Commercial structure in Grand Rapids
Wikipedia - Good Time (film) -- 2017 American film directed by the Safdie brothers
Wikipedia - Good Vibrations (sex shop) -- Sex-positive American company selling sex toys and other erotic products
Wikipedia - Google Workspace -- Email, cloud storage, collaboration tools, hardware, administration, social media and other business apps
Wikipedia - Gordita -- Mexican pastry of masa stuffed with cheese, meat, or other fillings
Wikipedia - Gorgonopsia -- Extinct clade of saber-toothed therapsids from the Permian
Wikipedia - Gorgoroth -- Norwegian black metal band
Wikipedia - Gorman Brothers -- American songwriters and performers
Wikipedia - Gortyna xanthenes -- Species of moth
Wikipedia - Gossip -- idle talk or rumour, especially about personal or private affairs of others
Wikipedia - Goteborg HC -- ice hockey club in Gothenburg, Sweden
Wikipedia - Goth (2008 film) -- 2008 film
Wikipedia - Gothabilly -- Music genre
Wikipedia - Gotha B types -- German reconnaissance/trainer aircraft
Wikipedia - Gotha G.IV -- World War I heavy bomber
Wikipedia - Gotha G.I -- Heavy bomber biplane model
Wikipedia - Gotha Go 145 -- World War II-era biplane
Wikipedia - Gotha Go 146 -- Prototype utility aircraft by Gotha
Wikipedia - Gotha Go 241 -- 1940s German aircraft
Wikipedia - Gotha Go 242 -- Transport glider used by the Luftwaffe during World War II
Wikipedia - Gotha Go 244 -- German transport airplane during World War II
Wikipedia - Gotha Go P.60 -- Late-WWII German flying wing fighter proposal
Wikipedia - Gotha G.VI -- German experimental bomber plane from WW I
Wikipedia - Gotha G.V -- Heavy bomber aircraft
Wikipedia - Gotham: A History of New York City to 1898 -- 1998 book by Mike Wallace and Edwin G. Burrows
Wikipedia - Gotham Awards
Wikipedia - Gotham City Gauntlet: Escape from Arkham Asylum -- Steel roller coaster
Wikipedia - Gotham City Police Department -- Fictional organization, typically depicted in stories featuring the Batman
Wikipedia - Gotham City (theme parks) -- Location in several theme parks
Wikipedia - Gotham City -- 'Fictional' city in the DC Universe, best known as the home of Batman
Wikipedia - Gotham Comedy Club -- Venue for stand-up comedy in New York City
Wikipedia - Gotham (film) -- 1988 television film by Lloyd Fonvielle
Wikipedia - Gotham Independent Film Award for Breakthrough Actor
Wikipedia - Gotham Independent Film Award for Breakthrough Director
Wikipedia - Gotham Independent Film Awards 2016
Wikipedia - Gotha, Minnesota -- Unincorporated community in Minnesota, US
Wikipedia - Gothamist -- American news and culture website
Wikipedia - Gotham, Nottinghamshire -- Village in Nottinghamshire, England
Wikipedia - Gotham (season 3) -- Season of television series
Wikipedia - Gotham (season 5) -- Fifth season of the TV series Gotham
Wikipedia - Gotham Stakes -- American Thoroughbred horse race
Wikipedia - Gotham (TV series) -- American crime drama television series
Wikipedia - Gotham (typeface) -- Geometric sans-serif typeface
Wikipedia - Gothart Stier -- German singer and church musician
Wikipedia - Gotha
Wikipedia - GothBoiClique -- American hip hop collective
Wikipedia - Gothe Grefbo -- Swedish actor
Wikipedia - Gothe Hedlund -- Swedish speed skater
Wikipedia - Gothenburg -- City in VM-CM-$stergotland and BohuslM-CM-$n, Sweden
Wikipedia - Gothic architecture -- Architectural style of Medieval Europe
Wikipedia - Gothic art
Wikipedia - Gothica (Ten album) -- album by Ten
Wikipedia - Gothic Bible
Wikipedia - Gothic Blimp Works -- Comics tabloid
Wikipedia - Gothic boxwood miniature -- Early 16th-century wood carving of the Low Countries
Wikipedia - Gothic chess
Wikipedia - Gothic country
Wikipedia - Gothic double
Wikipedia - Gothic fashion
Wikipedia - Gothic fiction -- Genre or mode of literature and film that combines fiction and horror, death, and at times romance
Wikipedia - Gothic (film)
Wikipedia - Gothic film
Wikipedia - Gothic Harvest -- 2018 film
Wikipedia - Gothic horror
Wikipedia - Gothic II -- 2002 video game
Wikipedia - Gothic Kabbalah -- album by Therion
Wikipedia - Gothic language -- Extinct East Germanic language
Wikipedia - Gothic Line -- German defensive line in Italy during World War II
Wikipedia - Gothic literature
Wikipedia - Gothic metal
Wikipedia - Gothic (moth) -- Species of moth
Wikipedia - Gothic novel
Wikipedia - Gothic plate armour -- 15th century European steel plate armour
Wikipedia - Gothic Quarter, Barcelona -- The centre of the old city of Barcelona
Wikipedia - Gothic Revival architecture -- Architectural movement
Wikipedia - Gothic Revival
Wikipedia - Gothic rock -- Musical subgenre of post-punk and alternative rock
Wikipedia - Gothic romance film
Wikipedia - Gothic science fiction
Wikipedia - Gothic series
Wikipedia - Gothic verbs -- Language component
Wikipedia - Gothic War (376-382) -- War
Wikipedia - Gothic War (535-554) -- A war between the Byzantine Empire and the Ostrogothic Kingdom of Italy
Wikipedia - Gothic Western -- Contemporary subculture
Wikipedia - Gothika Vampyrika Heretika -- album by Alexander Nunziati
Wikipedia - Gothi -- Priest or tribal Scandinavian leader
Wikipedia - Gothland
Wikipedia - Gotho-Nordic
Wikipedia - Gothos -- Village in Maharashtra
Wikipedia - Goths (album) -- 2017 album by The Mountain Goats
Wikipedia - Goth subculture -- Contemporary subculture
Wikipedia - Goths -- Early Germanic people
Wikipedia - Go West (1940 film) -- 1940 Marx Brothers film by Edward Buzzell
Wikipedia - Gracchi -- Ancient Roman brothers known for their social reforms
Wikipedia - Gracht -- Dutch waterway in the city with streets on both sides of the water
Wikipedia - Gracilanja -- Genus of moths
Wikipedia - Gracilepteryx -- Extinct genus of moths
Wikipedia - Gracillaria loriolella -- Species of moth
Wikipedia - Gracillaria syringella -- Species of moth
Wikipedia - Graeco-Armenian -- Hypothetical common ancestor of Greek and Armenian languages
Wikipedia - Graellsia isabellae -- Species of moth
Wikipedia - Grafton Francis Bothamley -- New Zealand public servant
Wikipedia - Grammar school -- Type of school in the United Kingdom and some other countries
Wikipedia - Grammia arge -- Species of moth
Wikipedia - Grammia brillians -- Species of moth
Wikipedia - Grammia eureka -- Species of moth
Wikipedia - Grammia quenseli -- Species of moth
Wikipedia - Grammia -- Genus of tiger moths
Wikipedia - Grammodes stolida -- Species of moth
Wikipedia - Granarolo (company) -- Italian company producing dairy products and other food
Wikipedia - Grand Duchess Kira Kirillovna of Russia -- Daughter of Grand Duke Kirill of Russia and of Princess Victoria Melita of Great Britain and Saxe-Coburg-Gotha; wife of Prince Louis-Ferdinand of Prussia
Wikipedia - Grand Duchess Maria Kirillovna of Russia -- Daughter of Grand Duke Kirill Vladimirovich of Russia and of Princess Victoria Melita of Great Britain and Saxe-Coburg-Gotha; wife of Friedrich-Karl, hereditary prince of Leiningen.
Wikipedia - Grandmother (1922 film) -- 1922 film
Wikipedia - Grandmother cells
Wikipedia - Grandmother cell -- Hypothetical neuron that responds to a single concept
Wikipedia - Grandmother Fish -- 2016 book written by Jonathan Tweet and illustrated by Karen Lewis
Wikipedia - Grandmother's War Story -- 1910 film
Wikipedia - Granger causality -- Statistical hypothesis test for forecasting
Wikipedia - Granopothyne -- Genus of beetles
Wikipedia - Gran Rothman
Wikipedia - Graphania agorastis -- Species of moth
Wikipedia - Graphiphora augur -- Species of moth
Wikipedia - Grapholita andabatana -- Species of moth
Wikipedia - Grapholita compositella -- Species of moth
Wikipedia - Grapholita discretana -- Species of moth
Wikipedia - Grapholita funebrana -- Plum fruit moth
Wikipedia - Grapholita internana -- Species of moth
Wikipedia - Grapholita janthinana -- Species of moth
Wikipedia - Grapholita jungiella -- Species of moth
Wikipedia - Grapholita lobarzewskii -- Species of moth
Wikipedia - Grapholita molesta -- Oriental fruit moth
Wikipedia - Grapholita tenebrosana -- Species of moth
Wikipedia - Grapholitini -- Tribe of tortrix moths
Wikipedia - Grass emerald -- Species of moth
Wikipedia - Grating -- Famework of spaced bars that are parallel to or cross each other
Wikipedia - Gravastar -- Hypothesized alternative to black hole
Wikipedia - Graveworm -- Italian gothic-symphonic black metal band
Wikipedia - Gravitarmata margarotana -- Species of moth
Wikipedia - Graviton -- Hypothetical elementary particle that mediates gravitation
Wikipedia - Gray goo -- Hypothetical end-of-the-world scenario
Wikipedia - Grazing (behaviour) -- Method of feeding in herbivores, eating grasses and other plants
Wikipedia - Greasbrough -- Suburb of Rotherham, South Yorkshire, England
Wikipedia - Grease Gun Brothers -- Philippine action film
Wikipedia - Greater Netherlands -- Hypothetical monolingual polity formed by fusing the two Dutch-speaking regions of Flanders and the Netherlands
Wikipedia - Great Tapestry of Scotland -- A series of embroidered cloths depicting aspects of the history of Scotland
Wikipedia - Great White Brotherhood
Wikipedia - Greek dress -- The clothing of the Greek people
Wikipedia - Greek language -- Indo-European language of Greece, Cyprus and other regions
Wikipedia - Green-beard effect -- Hypothesis for altruism in evolutionary biology
Wikipedia - Green brothers -- Hank and John Green
Wikipedia - Green Dragon (film) -- 2001 film by Timothy Linh Bui
Wikipedia - Green jersey -- Clothing in road bicycle racing
Wikipedia - Green longhorn -- Species of moth
Wikipedia - Green Man -- Sculpture or other representation of a face surrounded by or made from nature
Wikipedia - Green pug -- Species of moth
Wikipedia - Greeting card -- Illustrated piece of card or high quality paper featuring an expression of friendship or other sentiment
Wikipedia - Greeting -- Expression to acknowledge another person
Wikipedia - Grendel's mother -- Mother of the above Grendel
Wikipedia - Greta Almroth -- Swedish actress
Wikipedia - Greuthungi -- Gothic tribe
Wikipedia - Grey chi -- Species of moth
Wikipedia - Grey dagger -- Species of moth
Wikipedia - Grey Nuns Motherhouse
Wikipedia - Grey pug -- Species of moth
Wikipedia - Griefer -- One who harasses other players in a game
Wikipedia - Griesedieck Brothers beer -- Historic beer brewed in St. Louis, Missouri
Wikipedia - Grimms' Fairy Tales -- Collection of German fairy tales first published in 1812 by the Grimm brothers
Wikipedia - Griposia aprilina -- Species of moth
Wikipedia - Grjotagja -- Cave filled with geothermally heated water in Iceland
Wikipedia - Grjothoi -- Mountain in Norway
Wikipedia - Grjothovden -- Mountain in Norway
Wikipedia - Grocery store -- Retail store that primarily sells food and other household supplies
Wikipedia - Grooving in Green -- British gothic rock band
Wikipedia - Grothendieck trace formula -- Expresses the number of points of a variety over a finite field
Wikipedia - Groundbreaking -- Ceremony celebrating the first day of construction for a building or other project
Wikipedia - Ground sloth -- Animal belonging to a group of extinct sloth species
Wikipedia - Ground track -- path on the surface of the Earth or another body directly below an aircraft or satellite
Wikipedia - Group Marriage -- 1973 film by Stephanie Rothman
Wikipedia - Group psychotherapy
Wikipedia - Growth factor -- Protein or other substance that stimulates cellular proliferation
Wikipedia - G-string -- Strip of cloth passed from front to back between the legs, attached to and supported by a cord or band around the waist
Wikipedia - Guadeloupe amazon -- Hypothetical extinct species of parrot from the Caribbean
Wikipedia - Guenther Roth -- German-American sociologist
Wikipedia - Gueselderia -- Genus of moths
Wikipedia - Guess (clothing) -- American clothing line brand
Wikipedia - Guestia (moth) -- Genus of moths
Wikipedia - Guided self-change -- psychotherapy technique
Wikipedia - Guido & Maurizio De Angelis -- Italian brothers, musical duo
Wikipedia - Guild of Saint Luke -- City guild for painters and other artists in early modern Europe
Wikipedia - Gulaothi -- City in Uttar Pradesh, India
Wikipedia - Gullane -- Village in East Lothian, Scotland
Wikipedia - Gunthersleben-Wechmar -- Former municipality and part of Drei Gleichen, Gotha, Thuringia, Germany
Wikipedia - Gupta Brothers -- Indian comedy drame TV series
Wikipedia - GU (retailer) -- Japanese clothing brand
Wikipedia - Gurukul Pratishthan -- Institute promoting Indian classical music and other forms of art, based in Mumbai, India
Wikipedia - Guy Boothby -- Australian writer
Wikipedia - Gwrych Castle -- 19th-century Gothic Revival castle in Wales
Wikipedia - Gymnancyla canella -- Species of moth
Wikipedia - Gymnancyla hornigii -- Species of moth
Wikipedia - Gymnancyla sfakesella -- Species of moth
Wikipedia - Gymnobathra ambigua -- Species of moth
Wikipedia - Gymnobathra bryaula -- Species of moth
Wikipedia - Gymnobathra caliginosa -- Species of moth
Wikipedia - Gymnobathra calliploca -- Species of moth
Wikipedia - Gymnobathra cenchrias -- Species of moth
Wikipedia - Gymnobathra dinocosma -- Species of moth
Wikipedia - Gymnobathra flavidella -- Species of moth endemic to New Zealand
Wikipedia - Gymnobathra hamatella -- Species of moth
Wikipedia - Gymnobathra hyetodes -- Species of moth
Wikipedia - Gymnobathra inaequata -- Species of moth
Wikipedia - Gymnobathra jubata -- Species of moth
Wikipedia - Gymnobathra levigata -- Species of moth
Wikipedia - Gymnobathra omphalota -- Species of moth
Wikipedia - Gymnobathra origenes -- Species of moth
Wikipedia - Gymnobathra rufopunctella -- Species of moth
Wikipedia - Gymnobathra -- Genus of moths
Wikipedia - Gymnogramma candidella -- Species of moth
Wikipedia - Gymnoscelis pallidirufa -- Species of moth
Wikipedia - Gymnothorax pindae -- Species of eel
Wikipedia - Gynaephora groenlandica -- Species of moth
Wikipedia - Gynaephora selenitica -- Species of moth
Wikipedia - Gynanisa -- Genus of moths
Wikipedia - Gynautocera -- Genus of moths
Wikipedia - Gypothamnium -- Species of plant
Wikipedia - Gypsochares astragalotes -- Species of plume moth
Wikipedia - Gypsochares aulotes -- Species of plume moth
Wikipedia - Gypsochares baptodactylus -- Species of plume moth
Wikipedia - Gypsochares bigoti -- Species of plume moth
Wikipedia - Gypsochares catharotes -- Species of plume moth
Wikipedia - Gypsochares kukti -- Species of plume moth
Wikipedia - Gypsochares kyraensis -- Species of plume moth
Wikipedia - Gypsochares londti -- Species of plume moth
Wikipedia - Gypsochares nielswolffi -- Species of plume moth
Wikipedia - Gypsochares -- Plume moth genus
Wikipedia - Gypsonoma aceriana -- Species of moth
Wikipedia - Gypsonoma minutana -- Species of moth
Wikipedia - Gypsonoma oppressana -- Species of moth
Wikipedia - Gypsonoma sociana -- Species of moth
Wikipedia - Ha Baroana -- Site in Lesotho noted for its early rock art
Wikipedia - Haberdasher -- In the UK, a person who sells small articles for sewing; in the US, a retailer of men's clothing
Wikipedia - Habrona alboplagata -- Species of false owlet moth
Wikipedia - Habrona brunnea -- Species of false owlet moth
Wikipedia - Habrona caerulescens -- Species of false owlet moth
Wikipedia - Habrona concinna -- Species of false owlet moth
Wikipedia - Habrona marmorata -- Species of false owlet moth
Wikipedia - Habrona papuata -- Species of false owlet moth
Wikipedia - Habrosyne albipuncta -- Species of false owlet moth
Wikipedia - Habrosyne armata -- Species of false owlet moth
Wikipedia - Habrosyne aurorina -- Species of false owlet moth
Wikipedia - Habrosyne costalis -- Species of false owlet moth
Wikipedia - Habrosyne dentata -- Species of false owlet moth
Wikipedia - Habrosyne dieckmanni -- Species of false owlet moth
Wikipedia - Habrosyne fraterna -- Species of false owlet moth
Wikipedia - Habrosyne gloriosa -- Species of false owlet moth
Wikipedia - Habrosyne indica -- Species of false owlet moth
Wikipedia - Habrosyne intermedia -- Species of false owlet moth
Wikipedia - Habrosyne obscura -- Species of false owlet moth
Wikipedia - Habrosyne petrographa -- Species of false owlet moth
Wikipedia - Habrosyne plagiosa -- Species of false owlet moth
Wikipedia - Habrosyne sanguinea -- Species of false owlet moth
Wikipedia - Habrosyne scripta -- Species of false owlet moth
Wikipedia - Habrosyne sumatrana -- Species of false owlet moth
Wikipedia - Habrosyne violacea -- Species of false owlet moth
Wikipedia - Hada plebeja -- Species of moth
Wikipedia - Haddingjar -- In Nordic and Germanic legends, two brothers or a reflection of the Hasdingi Vandals.
Wikipedia - Haddington, East Lothian -- Town in East Lothian, Scotland
Wikipedia - Hadena adriana -- Species of moth
Wikipedia - Hadena albimacula -- Species of moth
Wikipedia - Hadena caesia -- Species of moth
Wikipedia - Hadena capsincola -- Species of moth
Wikipedia - Hadena clara -- Species of moth
Wikipedia - Hadena compta -- Species of moth
Wikipedia - Hadena confusa -- Species of moth
Wikipedia - Hadena drenowskii -- Species of moth
Wikipedia - Hadena filograna -- Species of moth
Wikipedia - Hadena gueneei -- Species of moth
Wikipedia - Hadena irregularis -- Species of moth
Wikipedia - Hadena magnolii -- Species of moth
Wikipedia - Hadena perplexa -- Species of moth
Wikipedia - Hadena persimilis -- Species of moth
Wikipedia - Hadena pumila -- Species of moth
Wikipedia - Hadena sancta -- Species of moth
Wikipedia - Hadena silenes -- Species of moth
Wikipedia - Hadena silenides -- Species of moth
Wikipedia - Hadena syriaca -- Species of moth
Wikipedia - Hadeninae -- Subfamily of moths
Wikipedia - Haemaphlebiella strigata -- Species of moth
Wikipedia - Hafs ibn Albar -- Visigothic Bible translator
Wikipedia - Hag's Tooth, Kerry -- Mountain in Kerry, Ireland
Wikipedia - Haijo Apotheker -- Dutch politician
Wikipedia - Hail, Caesar! -- 2016 British-American comedy mystery film by the Coen brothers
Wikipedia - Hakomi -- Form of psychotherapy
Wikipedia - Halime Hatun -- Possible mother of Osman I
Wikipedia - Halizah -- Process by which a childless widow and a brother of her deceased husband may avoid the duty to marry
Wikipedia - Hallothamus -- Genus of beetles
Wikipedia - Halothamnus iranicus -- Species of plant
Wikipedia - Halothamnus lancifolius -- species of plant in the family Annonaceae
Wikipedia - Halothamnus subaphyllus -- Species of plant
Wikipedia - Halothane
Wikipedia - Halothermal circulation -- The part of the large-scale ocean circulation that is driven by global density gradients created by surface heat and evaporation
Wikipedia - Hal Rothman -- American historian
Wikipedia - Halvor Bothner-By -- Telecommunication engineer
Wikipedia - Halysidota tessellaris -- Species of moth
Wikipedia - Hamburger -- Dish consisting of a bun, patty, and other fillings
Wikipedia - Hamlin Valley -- valley on both sides of the Nevada-Utah state line
Wikipedia - Hammerbeam roof -- A decorative, open timber roof truss typical of English Gothic architecture
Wikipedia - Hanbok -- Traditional Korean clothing
Wikipedia - Handel Booth -- British politician
Wikipedia - Handel Gothic -- Sans-serif typeface
Wikipedia - Handkerchief -- Piece of cloth for personal use
Wikipedia - Hanes -- A Popular American brand of clothing
Wikipedia - Hangaroc -- Article of clothing worn by Norse women
Wikipedia - Hangerok -- Early medieval northern European clothing
Wikipedia - Hangman's Holiday -- 1933 short story collection by Dorothy Sayers
Wikipedia - Hannaford Brothers Company -- Supermarket chain in the northeastern United States
Wikipedia - Hannah and Her Brothers -- 2001 film by Vlado Adasek
Wikipedia - Hannah Arnold -- mother of Benedict Arnold
Wikipedia - Hannah Mary Rothschild -- British writer, businesswoman, philanthropist and documentary filmmaker
Wikipedia - Hannah Simpson Grant -- Mother of President Ulysses S. Grant
Wikipedia - Hanne Albert -- Danish physiotherapist
Wikipedia - Hannelore Schroth -- German actress
Wikipedia - Hanns Lothar -- German actor
Wikipedia - Hans Helmcke -- German pimp and brothel owner
Wikipedia - Hans Rothfels -- German historian
Wikipedia - Hans Roth (gymnast) -- German gymnast
Wikipedia - Hansruedi Roth -- Swiss luger
Wikipedia - Hansruedi Schafroth -- Swiss sports shooter
Wikipedia - Hans-Werner Bothe -- German philosopher
Wikipedia - Haploa clymene -- Species of moth
Wikipedia - Haploa lecontei -- Species of moth
Wikipedia - Haplobothynus -- Genus of beetles
Wikipedia - Haplochrois albanica -- Species of moth
Wikipedia - Haplochrois buvati -- Species of moth
Wikipedia - Haplochrois gelechiella -- Species of moth
Wikipedia - Haplochrois ochraceella -- Species of moth
Wikipedia - Haplothrix -- Genus of beetles
Wikipedia - Haplotinea insectella -- Species of moth
Wikipedia - Happiness Begins Tour -- Tenth concert tour by the Jonas Brothers
Wikipedia - Happy Planet -- Canadian juice and smoothie company
Wikipedia - Harald Bluetooth -- King of Denmark and Norway
Wikipedia - Harald Bothner -- Norwegian politician
Wikipedia - Hard copy -- Paper or other physical form of information
Wikipedia - Hard or Smooth -- album by Wreckx-n-Effect
Wikipedia - Hardwick Clothes -- American clothing manufacturer
Wikipedia - Hare coursing -- Competitive activity where greyhounds and other sighthounds pursue hares
Wikipedia - Haritalodes derogata -- Species of moth
Wikipedia - Haritalodes -- Genus of moths
Wikipedia - Hariti -- Both a revered goddess and demon in some Buddhist traditions
Wikipedia - Harlan J. Brothers -- American mathematician
Wikipedia - Harmothoe -- Genus of annelids
Wikipedia - Harold Lothrop Borden -- Canadian military officer
Wikipedia - Harold Marion Crothers -- American engineer and professor
Wikipedia - Harpella forficella -- Species of moth
Wikipedia - Harpella (moth) -- Genus of moths
Wikipedia - Harper and Brothers
Wikipedia - Harpyia milhauseri -- Species of moth
Wikipedia - Harpyia -- Genus of moths
Wikipedia - Harriet Vane -- Fictional character created by Dorothy L. Sayers
Wikipedia - Harvey brothers -- Australian cricketers
Wikipedia - Hasenmatt -- Mountain in Solothurn, Switzerland
Wikipedia - Hate the Other Side -- 2020 song by Juice Wrld and Marshmello
Wikipedia - Haustorium -- Rootlike structure that grows into or around another structure to absorb water or nutrients
Wikipedia - Haute couture -- The creation of exclusive, custom-fitted clothing
Wikipedia - Have His Carcase -- 1932 mystery novel by Dorothy L. Sayers
Wikipedia - Havic: The Bothering -- Collectible trading card game
Wikipedia - Hawthornden Castle -- Castle in Midlothian, Scotland, UK
Wikipedia - Hayme Hatun -- Mother of ErtuM-DM-^_rul, grandmother of Osman I
Wikipedia - Hay -- Dried grass, legumes or other herbaceous plants used as animal fodder
Wikipedia - Hazard -- A substance or situation which has the potential to cause harm to health, life, the environment, property, or any other value
Wikipedia - Hazar Merd Cave -- Group of Paleolithic cave sites excavated by Dorothy Garrod in 1928
Wikipedia - Haze -- Atmospheric phenomenon in which dust, smoke, and other dry particulates obscure the clarity of the sky
Wikipedia - Head (company) -- Sports equipment and clothing company
Wikipedia - Head end power car -- A railway carriage equipped with a generator supplying electric power to other carriages in a train
Wikipedia - Headgear -- Any covering for the head; element of clothing which is worn on one's head
Wikipedia - Head-on collision -- Traffic collision where the front ends of two vehicles such as cars, trains, ships or planes hit each other in opposite directions
Wikipedia - Headshot (2016 film) -- 2016 film by The Mo Brothers
Wikipedia - Health at Every Size -- Hypothesis that overweight has no detrimental issue on health, which is unsupported scientifically
Wikipedia - Health (Preservation and Protection and other Emergency Measures in the Public Interest) Act 2020 -- Irish 2020 pandemic legislation
Wikipedia - Hearing range -- range of frequencies that can be heard by humans or other animals
Wikipedia - Heart and dart -- Species of moth
Wikipedia - Heart Full of Fire -- album by Brother Firetribe
Wikipedia - Heater shield -- Form of European medieval shield whose shape resembles that of a clothes iron
Wikipedia - Heather Booth -- American civil rights activist, feminist, and political strategist
Wikipedia - Heathkit -- Brand name of kits and other electronic products produced and marketed by the Heath Company
Wikipedia - Heat -- Energy transfer, other than by thermodynamic work or by transfer of matter
Wikipedia - Heaven in Judaism -- Dwelling place of God and other heavenly beings
Wikipedia - Heavenly Mother (Mormonism) -- In Mormonism, the wife of God the Father, mother to human spirits
Wikipedia - Hebrew character -- Species of moth
Wikipedia - Hebrew Gospel hypothesis -- Group of theories for the synoptic problem, stating that a lost Hebrew or Aramaic gospel lies behind the canonical gospels; based upon a 2nd-century tradition from Papias of Hierapolis, that the apostle Matthew composed such a gospel
Wikipedia - Hecatera cappa -- Species of moth
Wikipedia - Hecatera dysodea -- Species of moth
Wikipedia - Heckling (flax) -- Combing process used to clean and straighten scutched flax or other bast fibers
Wikipedia - Hednota ancylosticha -- Species of insect (moth)
Wikipedia - Hednota empheres -- Species of insect (moth)
Wikipedia - Hednota koojanensis -- Species of insect (moth)
Wikipedia - Hednota odontoides -- Species of insect (moth)
Wikipedia - Hednota tenuilineata -- Species of insect (moth)
Wikipedia - Hedya ochroleucana -- Species of moth
Wikipedia - Hedya pruniana -- Species of moth
Wikipedia - Hedylidae -- Family of moth-like butterflies
Wikipedia - Heedless Moths -- 1921 film by Robert Zigler Leonard
Wikipedia - Hefker beth-din hefker -- Jewish legal term on the forfeiture of another's property
Wikipedia - Hegemony -- Political, economic, or military predominance or control of one state over others
Wikipedia - Heidi Renoth -- German snowboarder
Wikipedia - Heinemannia albidorsella -- Species of moth
Wikipedia - Heinemannia festivella -- Species of moth
Wikipedia - Heinemannia laspeyrella -- Species of moth
Wikipedia - Hein Heckroth -- German art director
Wikipedia - Heinrich Danioth -- Swiss painter
Wikipedia - Heinrich Gotho -- Austrian actor
Wikipedia - Heinrich Gustav Hotho
Wikipedia - Heinrich Roth
Wikipedia - Heinrich Schroth -- German actor
Wikipedia - HeinrichsWeikamp -- German manufacturer of dive computers and other underwater electronics for recreational diving.
Wikipedia - Heinz-Joachim Rothenburg -- East German shot putter
Wikipedia - Heinz Rothke -- German SS officer and Holocaust perpetrator
Wikipedia - He Is My Brother -- 1975 American drama film
Wikipedia - He Is Your Brother -- 1972 ABBA song
Wikipedia - Helcystogramma albinervis -- Species of moth
Wikipedia - Helcystogramma arulensis -- Species of moth
Wikipedia - Helcystogramma crypsinomum -- Species of moth
Wikipedia - Helcystogramma klimeschi -- Species of moth
Wikipedia - Helcystogramma lineolella -- Species of moth
Wikipedia - Helcystogramma lutatella -- Species of moth
Wikipedia - Helcystogramma rufescens -- Species of moth
Wikipedia - Helcystogramma triannulella -- Species of moth
Wikipedia - He Leads, Others Follow -- 1919 film
Wikipedia - Helena Dorothea von Schonberg -- German business person
Wikipedia - Helena, mother of Constantine I -- Mother of Roman emperor Constantine I
Wikipedia - Helena (mother of Constantine)
Wikipedia - Helen Landgarten -- American psychotherapist, art therapist
Wikipedia - Helen Lindroth -- American actress
Wikipedia - Helen Pyne-Timothy -- Jamaican Critic and Academic
Wikipedia - Heliades (moth) -- Genus of moths
Wikipedia - Helicoverpa zea -- Species of moth
Wikipedia - Helicteulia heos -- Species of moth
Wikipedia - Helictite -- Seemingly space-set speleothems
Wikipedia - Heliocausta floridula -- Species of moth
Wikipedia - Heliocausta -- Genus of moths
Wikipedia - Heliomata cycladata -- Species of insect, common spring moth
Wikipedia - Heliomata glarearia -- Species of moth
Wikipedia - Heliothis maritima -- Species of moth
Wikipedia - Heliothis nubigera -- Species of moth
Wikipedia - Heliothis ononis -- Species of moth
Wikipedia - Heliothis viriplaca -- Species of moth
Wikipedia - Heliothodes diminutivus -- Species of moth
Wikipedia - Heliothryx -- Genus of birds
Wikipedia - Heliozela hammoniella -- Species of moth
Wikipedia - Heliozela lithargyrellum -- Species of moth
Wikipedia - Heliozela resplendella -- Species of moth
Wikipedia - Heliozela sericiella -- Species of moth
Wikipedia - Heliozelidae -- Family of moths
Wikipedia - Helix -- Type of smooth space curve
Wikipedia - Hellinsia acuminatus -- Species of plume moth
Wikipedia - Hellinsia adumbratus -- Species of plume moth
Wikipedia - Hellinsia aegyptiacus -- Species of plume moth
Wikipedia - Hellinsia aethiopicus -- Species of plume moth
Wikipedia - Hellinsia agraphodactylus -- Species of plume moth
Wikipedia - Hellinsia aguilerai -- Species of plume moth
Wikipedia - Hellinsia aistleitneri -- Species of plume moth
Wikipedia - Hellinsia albidactylus -- Species of plume moth
Wikipedia - Hellinsia albilobata -- Species of plume moth
Wikipedia - Hellinsia aldabrensis -- Species of plume moth
Wikipedia - Hellinsia alfaroi -- Species of plume moth
Wikipedia - Hellinsia ammonias -- Species of plume moth
Wikipedia - Hellinsia angela -- Species of plume moth
Wikipedia - Hellinsia angulofuscus -- Species of plume moth
Wikipedia - Hellinsia ares -- Species of plume moth
Wikipedia - Hellinsia argutus -- Species of plume moth
Wikipedia - Hellinsia arion -- Species of plume moth
Wikipedia - Hellinsia aruna -- Species of plume moth
Wikipedia - Hellinsia auster -- Species of plume moth
Wikipedia - Hellinsia australis -- Species of plume moth
Wikipedia - Hellinsia balanotes -- Species of plume moth
Wikipedia - Hellinsia barbatus -- Species of plume moth
Wikipedia - Hellinsia basalis -- Species of plume moth
Wikipedia - Hellinsia basuto -- Species of plume moth
Wikipedia - Hellinsia batallonica -- Species of plume moth
Wikipedia - Hellinsia bawana -- Species of plume moth
Wikipedia - Hellinsia benalcazari -- Species of plume moth
Wikipedia - Hellinsia beneficus -- Species of plume moth
Wikipedia - Hellinsia bengtssoni -- Species of plume moth
Wikipedia - Hellinsia betsiae -- Species of plume moth
Wikipedia - Hellinsia bhutanensis -- Species of plume moth
Wikipedia - Hellinsia biangulata -- Species of plume moth
Wikipedia - Hellinsia bigoti -- Species of plume moth
Wikipedia - Hellinsia bogotanus -- Species of plume moth
Wikipedia - Hellinsia brandbergi -- Species of plume moth
Wikipedia - Hellinsia cadmus -- Species of plume moth
Wikipedia - Hellinsia cajanuma -- Species of plume moth
Wikipedia - Hellinsia calais -- Species of plume moth
Wikipedia - Hellinsia callidus -- Species of plume moth
Wikipedia - Hellinsia canari -- Species of plume moth
Wikipedia - Hellinsia caras -- Species of plume moth
Wikipedia - Hellinsia carphodactoides -- Species of plume moth
Wikipedia - Hellinsia carphodactyla -- Species of plume moth
Wikipedia - Hellinsia caudelli -- Species of plume moth
Wikipedia - Hellinsia cervicalis -- Species of plume moth
Wikipedia - Hellinsia chamelai -- Species of plume moth
Wikipedia - Hellinsia chlorias -- Species of plume moth
Wikipedia - Hellinsia chrysocomae -- Species of plume moth
Wikipedia - Hellinsia chuncheonensis -- Species of plume moth
Wikipedia - Hellinsia cinerarius -- Species of plume moth
Wikipedia - Hellinsia citrites -- Species of plume moth
Wikipedia - Hellinsia cochise -- Species of plume moth
Wikipedia - Hellinsia confusus -- Species of plume moth
Wikipedia - Hellinsia conjunctus -- Species of plume moth
Wikipedia - Hellinsia conscius -- Species of plume moth
Wikipedia - Hellinsia contortus -- Species of plume moth
Wikipedia - Hellinsia conyzae -- Species of plume moth
Wikipedia - Hellinsia coquimboicus -- Species of plume moth
Wikipedia - Hellinsia corvus -- Species of plume moth
Wikipedia - Hellinsia costalba -- Species of plume moth
Wikipedia - Hellinsia costatus -- Species of plume moth
Wikipedia - Hellinsia crescens -- Species of plume moth
Wikipedia - Hellinsia cristobalis -- Species of plume moth
Wikipedia - Hellinsia cuculla -- Species of plume moth
Wikipedia - Hellinsia cyrtoacanthaus -- Species of plume moth
Wikipedia - Hellinsia delospilus -- Species of plume moth
Wikipedia - Hellinsia devriesi -- Species of plume moth
Wikipedia - Hellinsia didactylites -- Species of plume moth
Wikipedia - Hellinsia discors -- Species of plume moth
Wikipedia - Hellinsia distinctus -- Species of plume moth
Wikipedia - Hellinsia elhacha -- Species of plume moth
Wikipedia - Hellinsia elliottii -- Species of plume moth
Wikipedia - Hellinsia emmelinoida -- Species of plume moth
Wikipedia - Hellinsia emmorus -- Species of plume moth
Wikipedia - Hellinsia epileucus -- Species of plume moth
Wikipedia - Hellinsia eros -- Species of plume moth
Wikipedia - Hellinsia excors -- Species of plume moth
Wikipedia - Hellinsia falsus -- Species of plume moth
Wikipedia - Hellinsia fieldi -- Species of plume moth
Wikipedia - Hellinsia fishii -- Species of plume moth
Wikipedia - Hellinsia fissuralba -- Species of plume moth
Wikipedia - Hellinsia fissuripuncta -- Species of plume moth
Wikipedia - Hellinsia fletcheri -- Species of plume moth
Wikipedia - Hellinsia fumiventris -- Species of plume moth
Wikipedia - Hellinsia furfurosus -- Species of plume moth
Wikipedia - Hellinsia fusciciliatus -- Species of plume moth
Wikipedia - Hellinsia fuscomarginata -- Species of plume moth
Wikipedia - Hellinsia fuscotransversa -- Species of plume moth
Wikipedia - Hellinsia glaphyrotes -- Species of plume moth
Wikipedia - Hellinsia glenni -- Species of plume moth
Wikipedia - Hellinsia glochinias -- Species of plume moth
Wikipedia - Hellinsia grandaevus -- Species of plume moth
Wikipedia - Hellinsia grandis -- Species of plume moth
Wikipedia - Hellinsia gratiosus -- Species of plume moth
Wikipedia - Hellinsia gypsotes -- Species of plume moth
Wikipedia - Hellinsia habecki -- Species of plume moth
Wikipedia - Hellinsia haplistes -- Species of plume moth
Wikipedia - Hellinsia harpactes -- Species of plume moth
Wikipedia - Hellinsia hebrus -- Species of plume moth
Wikipedia - Hellinsia helianthi -- Species of plume moth
Wikipedia - Hellinsia hoguei -- Species of plume moth
Wikipedia - Hellinsia hololeucos -- Species of plume moth
Wikipedia - Hellinsia homodactylus -- Species of plume moth
Wikipedia - Hellinsia huayna -- Species of plume moth
Wikipedia - Hellinsia ignifugax -- Species of plume moth
Wikipedia - Hellinsia illutus -- Species of plume moth
Wikipedia - Hellinsia improbus -- Species of plume moth
Wikipedia - Hellinsia inconditus -- Species of plume moth
Wikipedia - Hellinsia innocens -- Species of plume moth
Wikipedia - Hellinsia inquinatus -- Species of plume moth
Wikipedia - Hellinsia integratus -- Species of plume moth
Wikipedia - Hellinsia inulaevorus -- Species of plume moth
Wikipedia - Hellinsia inulae -- Species of plume moth
Wikipedia - Hellinsia investis -- Species of plume moth
Wikipedia - Hellinsia invidiosus -- Species of plume moth
Wikipedia - Hellinsia iobates -- Species of plume moth
Wikipedia - Hellinsia iraneaus -- Species of plume moth
Wikipedia - Hellinsia ishiyamanus -- Species of plume moth
Wikipedia - Hellinsia kaiapensis -- Species of plume moth
Wikipedia - Hellinsia katangae -- Species of plume moth
Wikipedia - Hellinsia kellicottii -- Species of plume moth
Wikipedia - Hellinsia kuwayamai -- Species of plume moth
Wikipedia - Hellinsia laciniata -- Species of plume moth
Wikipedia - Hellinsia lacteodactylus -- Species of plume moth
Wikipedia - Hellinsia lacteolus -- Species of plume moth
Wikipedia - Hellinsia lenis -- Species of plume moth
Wikipedia - Hellinsia lienigianus -- Species of plume moth
Wikipedia - Hellinsia linus -- Species of plume moth
Wikipedia - Hellinsia logistes -- Species of plume moth
Wikipedia - Hellinsia longifrons -- Species of plume moth
Wikipedia - Hellinsia lumbaquia -- Species of plume moth
Wikipedia - Hellinsia luteolus -- Species of plume moth
Wikipedia - Hellinsia madecasseus -- Species of plume moth
Wikipedia - Hellinsia magnus -- Species of plume moth
Wikipedia - Hellinsia maldonadoica -- Species of plume moth
Wikipedia - Hellinsia malesanus -- Species of plume moth
Wikipedia - Hellinsia mallecoicus -- Species of plume moth
Wikipedia - Hellinsia mauleicus -- Species of plume moth
Wikipedia - Hellinsia medius -- Species of plume moth
Wikipedia - Hellinsia mesoleucus -- Species of plume moth
Wikipedia - Hellinsia meyricki -- Species of plume moth
Wikipedia - Hellinsia milleri -- Species of plume moth
Wikipedia - Hellinsia mineti -- Species of plume moth
Wikipedia - Hellinsia mizar -- Species of plume moth
Wikipedia - Hellinsia mollis -- Species of plume moth
Wikipedia - Hellinsia mongolicus -- Species of plume moth
Wikipedia - Hellinsia monserrate -- Species of plume moth
Wikipedia - Hellinsia monteverda -- Species of plume moth
Wikipedia - Hellinsia montezerpae -- Species of plume moth
Wikipedia - Hellinsia montufari -- Species of plume moth
Wikipedia - Hellinsia morenoi -- Species of plume moth
Wikipedia - Hellinsia nauarches -- Species of plume moth
Wikipedia - Hellinsia nephogenes -- Species of plume moth
Wikipedia - Hellinsia nigricalcarius -- Species of plume moth
Wikipedia - Hellinsia nigridactylus -- Species of plume moth
Wikipedia - Hellinsia nigrosparsus -- Species of plume moth
Wikipedia - Hellinsia nivalis -- Species of plume moth
Wikipedia - Hellinsia nodipes -- Species of plume moth
Wikipedia - Hellinsia nuwara -- Species of plume moth
Wikipedia - Hellinsia obandoi -- Species of plume moth
Wikipedia - Hellinsia obscuricilia -- Species of plume moth
Wikipedia - Hellinsia ochracealis -- Species of plume moth
Wikipedia - Hellinsia ochricostatus -- Species of plume moth
Wikipedia - Hellinsia orellanai -- Species of plume moth
Wikipedia - Hellinsia ossipellis -- Species of plume moth
Wikipedia - Hellinsia osteodactyla -- Species of plume moth
Wikipedia - Hellinsia oxyntes -- Species of plume moth
Wikipedia - Hellinsia paccha -- Species of plume moth
Wikipedia - Hellinsia paleaceus -- Species of plume moth
Wikipedia - Hellinsia pallens -- Species of plume moth
Wikipedia - Hellinsia palmatus -- Species of plume moth
Wikipedia - Hellinsia pan -- Species of plume moth
Wikipedia - Hellinsia papallacta -- Species of plume moth
Wikipedia - Hellinsia paraglochinias -- Species of plume moth
Wikipedia - Hellinsia paramoi -- Species of plume moth
Wikipedia - Hellinsia paraochracealis -- Species of plume moth
Wikipedia - Hellinsia pectodactylus -- Species of plume moth
Wikipedia - Hellinsia pelospilus -- Species of plume moth
Wikipedia - Hellinsia perditus -- Species of plume moth
Wikipedia - Hellinsia phlegmaticus -- Species of plume moth
Wikipedia - Hellinsia phloeochroa -- Species of plume moth
Wikipedia - Hellinsia phoebus -- Species of plume moth
Wikipedia - Hellinsia pichincha -- Species of plume moth
Wikipedia - Hellinsia pizarroi -- Species of plume moth
Wikipedia - Hellinsia pollux -- Species of plume moth
Wikipedia - Hellinsia postnigrata -- Species of plume moth
Wikipedia - Hellinsia powelli -- Species of plume moth
Wikipedia - Hellinsia praealtus -- Species of plume moth
Wikipedia - Hellinsia praenigratus -- Species of plume moth
Wikipedia - Hellinsia probatus -- Species of plume moth
Wikipedia - Hellinsia procontias -- Species of plume moth
Wikipedia - Hellinsia pseudobarbata -- Species of plume moth
Wikipedia - Hellinsia pseudokorbi -- Species of plume moth
Wikipedia - Hellinsia punctata -- Species of plume moth
Wikipedia - Hellinsia puruha -- Species of plume moth
Wikipedia - Hellinsia quitus -- Species of plume moth
Wikipedia - Hellinsia rigidus -- Species of plume moth
Wikipedia - Hellinsia ruminahuii -- Species of plume moth
Wikipedia - Hellinsia scholasticus -- Species of plume moth
Wikipedia - Hellinsia scribarius -- Species of plume moth
Wikipedia - Hellinsia siskaellus -- Species of moth
Wikipedia - Hellinsia stadias -- Species of moth
Wikipedia - Hellinsia tephradactyla -- Species of moth
Wikipedia - Hellinsia -- Plume moth genus
Wikipedia - Hell Is Other People -- 2019 South Korean television series
Wikipedia - Hello Another Way (Sorezore no Basho) -- 2000 single by The Brilliant Green
Wikipedia - Hellula simplicalis -- Species of moth
Wikipedia - Helmut Norpoth
Wikipedia - Heloscopa -- Genus of moths
Wikipedia - Helotropha leucostigma -- Species of moth
Wikipedia - Helpaphorus boby -- Species of plume moth
Wikipedia - Helpaphorus festivus -- Species of plume moth
Wikipedia - Helpaphorus griveaudi -- Species of plume moth
Wikipedia - Helpaphorus testaceus -- Species of plume moth
Wikipedia - Helpaphorus -- Plume moth genus
Wikipedia - Help:Other languages
Wikipedia - Hemaris croatica -- Species of moth
Wikipedia - Hemaris dentata -- |Species of moth
Wikipedia - Hemaris fuciformis -- Species of moth
Wikipedia - Hemaris tityus -- Species of moth
Wikipedia - Hematopoietic stem cell -- Stem cells that give rise to other blood cells
Wikipedia - Hemibela callista -- Species of moth
Wikipedia - Hemijana griseola -- Species of moth
Wikipedia - Hemijana subrosea -- Species of moth
Wikipedia - Hemijana variegata -- Species of moth
Wikipedia - Hemijana -- Genus of moths
Wikipedia - Hemistola chrysoprasaria -- Species of moth
Wikipedia - Hemistola liliana -- Species of moth
Wikipedia - Hemistola simplex -- Species of moth
Wikipedia - Hemistola -- Genus of moth
Wikipedia - Hemitheini -- Tribe of moths
Wikipedia - Hemothorax -- Blood accumulation in the pleural cavity
Wikipedia - Hendrik Claudius -- German painter and apothecary
Wikipedia - Hengist and Horsa -- Legendary brothers said to have led the invasion of Britain in 5th century
Wikipedia - Henotheism
Wikipedia - Henriette Pressburg -- Mother of Karl Marx
Wikipedia - Henry II of England -- 12th-century King of England, Duke of Aquitaine, and ruler of other European lands
Wikipedia - Henry Otho -- American actor
Wikipedia - Henry Roth -- American novelist and short story writer
Wikipedia - Henry Wriothesley, 3rd Earl of Southampton -- 17th-century English noble
Wikipedia - Henry Wroth (cricketer) -- English cricketer, lawyer, and consular official
Wikipedia - Henry Zvi Lothane
Wikipedia - Hepalastis pumilio -- Species of plume moth
Wikipedia - Hepialidae -- Family of moths
Wikipedia - Hepialoidea -- Superfamily of moths
Wikipedia - Herbert Freundlich -- German chemist mostly known for the equation of the adsorption isotherm he formulated
Wikipedia - Her Brother -- 1960 film
Wikipedia - Hereditary monarchy -- Form of government and succession of power in which the throne passes from one member of a royal family to another member of the same family
Wikipedia - Her Majesty's Ship -- Ship prefix used in the United Kingdom and some other monarchies
Wikipedia - Herman I, Count Palatine of Lotharingia
Wikipedia - Hermann Abendroth -- German conductor
Wikipedia - Hermann and Dorothea
Wikipedia - Hermann Rothe -- Austrian mathematician
Wikipedia - Hermes copper -- Species of moth
Wikipedia - Hermetism and other religions
Wikipedia - Herminia grisealis -- Species of moth
Wikipedia - Herminia tarsicrinalis -- Species of moth
Wikipedia - Hermitage of Santa Maria de Lara -- Visigothic church near Burgos, Spain
Wikipedia - Her Mother's Killer -- Colombian drama television series
Wikipedia - Her Other Self -- 1941 film
Wikipedia - Herpetogramma bipunctalis -- Species of moth
Wikipedia - Herpetogramma centrostrigalis -- Species of moth
Wikipedia - Herpetogramma -- Genus of moths
Wikipedia - Herpetotherinae -- Subfamily of birds
Wikipedia - Hesperochroa -- Genus of moths
Wikipedia - Heterobathmia diffusa -- Primitive moth species
Wikipedia - Heterobathmia pseuderiocrania -- Primitive moth species
Wikipedia - Heterobathmia valvifer -- Primitive moth species
Wikipedia - Heterocampa guttivitta -- Species of moth
Wikipedia - Heterochorista fulgens -- Species of moth
Wikipedia - Heterochorista punctulana -- Species of moth
Wikipedia - Heterogenea asella -- Species of moth
Wikipedia - Heterogynis penella -- Species of moth
Wikipedia - Heterolocha arizana -- Species of moth
Wikipedia - Heteroneura -- Clade of butterflies and moths
Wikipedia - Heteroteucha distephana -- Species of moth
Wikipedia - Heteroteucha occidua -- Species of moth
Wikipedia - Heteroteucha parvula -- Species of moth
Wikipedia - Heteroteucha rhoecozona -- Species of moth
Wikipedia - Heteroteucha translatella -- Species of moth
Wikipedia - Heteroteucha -- Genus of moths
Wikipedia - Heterotheca barbata -- Species of plant
Wikipedia - Heterotheca brandegeei -- Species of plant
Wikipedia - Heterotheca grandiflora -- Species of plant
Wikipedia - Heterotheca gypsophila -- Species of plant
Wikipedia - Heterotheca marginata -- Species of plant
Wikipedia - Heterotheca monarchensis -- Species of plant
Wikipedia - Heterotheca shevockii -- Species of plant
Wikipedia - Heterotheca -- Genus of plants
Wikipedia - Heterotopagnosia -- Neuro-psychological syndrome resulting in an inability to locate another person's body parts
Wikipedia - Heterozyga coppatias -- Species of moth
Wikipedia - Hexaquark -- Large family of hypothetical particles, each particle consisting of six quarks or antiquarks of any flavours
Wikipedia - Hey Boy Hey Girl -- 1999 single by The Chemical Brothers
Wikipedia - Hey Brother -- 2013 song by Avicii
Wikipedia - Hey Hey Hey (Pop Another Bottle) -- 2011 single by Laurent Wery
Wikipedia - Hidden sector -- Hypothetical collections of yet-unobserved quantum fields and particles
Wikipedia - Hierarchy -- System of elements that are subordinated to each other
Wikipedia - Hierodoris atychioides -- Species of moth
Wikipedia - Hierodoris bilineata -- Species of moth
Wikipedia - Hierodoris electrica -- Species of moth
Wikipedia - Hierodoris extensilis -- Species of moth
Wikipedia - Hierodoris huia -- Species of moth
Wikipedia - Hierodoris illita -- Species of moth
Wikipedia - Hierodoris iophanes -- Species of moth
Wikipedia - Hierodoris polita -- Species of moth
Wikipedia - Hierodoris sesioides -- Species of moth
Wikipedia - Hierodoris stella -- Species of moth endemic to New Zealand
Wikipedia - Hierodoris torrida -- Species of moth
Wikipedia - Hierodoris tygris -- Species of moth
Wikipedia - Hierodoris -- Genus of moths
Wikipedia - Hierotheos of Antioch -- Greek Orthodox Patriarch of Antioch
Wikipedia - Hierotheos the Thesmothete
Wikipedia - Hierotheos (Vlachos)
Wikipedia - Hierotheus II of Alexandria
Wikipedia - Hierotheus I of Alexandria
Wikipedia - Hierotheus of Jerusalem
Wikipedia - Hierotheus the Thesmothete
Wikipedia - Hierotheus
Wikipedia - Higan -- Buddhist holiday exclusively during both the Spring and Autumnal Equinox
Wikipedia - Higher Power -- Term used in Alcoholics Anonymous and other twelve-step programs
Wikipedia - High-functioning autism -- People with autism who are deemed to be cognitively "higher functioning" (with an IQ of 70 or greater) than other people with autism
Wikipedia - High Gothic -- Refined and imposing style of Gothic architecture
Wikipedia - High School Prodigies Have It Easy Even In Another World -- Japanese light novel series
Wikipedia - High Victorian Gothic -- Eclectic architectural style and movement during the mid-late 19th century
Wikipedia - High-visibility clothing -- Safety clothing
Wikipedia - Highway -- Public road or other public way on land
Wikipedia - Hilal bin Ali Al Sabti -- Oman cardiothoracic surgeon
Wikipedia - Hilco Capital -- British company that specialises in restructuring and refinancing other companies
Wikipedia - Hileithia -- Genus of moths
Wikipedia - Hilma Burt -- American brothel owner
Wikipedia - Hilobothea -- Genus of beetles
Wikipedia - Hilo noctuid moth -- Species of moth
Wikipedia - Hilton Bothamley -- Archdeacon of Bath
Wikipedia - HIM (Finnish band) -- Finnish gothic rock band
Wikipedia - Himmat Kothari -- Indian politician
Wikipedia - Hin Channiroth -- Cambodian MC and actress
Wikipedia - Hindu views on monotheism -- Hinduism incorporates diverse views on monotheism
Wikipedia - Hippothous -- Set of Greek mythological figures
Wikipedia - Hippotion celerio -- Species of moth
Wikipedia - Hippurarctia -- Genus of moths
Wikipedia - Hiroshia albinigra -- Species of false owlet moth
Wikipedia - Hiroshia nanlingana -- Species of false owlet moth
Wikipedia - His Brother's Ghost -- 1945 film by Sam Newfield
Wikipedia - His Brother's Keeper (1921 film) -- 1921 film
Wikipedia - His Brother's Wife (1916 film) -- 1916 film by Harley Knoles
Wikipedia - His Brother's Wife -- 1936 film by W. S. Van Dyke
Wikipedia - Historia de regibus Gothorum, Vandalorum et Suevorum
Wikipedia - History of clothing and textiles -- Study of fashion and clothing by period in time
Wikipedia - History of clothing in the Indian subcontinent -- Aspect of history
Wikipedia - History of human migration -- Movement by people from one place to another over the course of history
Wikipedia - History of Lesotho -- Historical development of Lesotho
Wikipedia - History of libraries -- History of libraries and other archival collections
Wikipedia - History of psychotherapy
Wikipedia - History of the location of the soul -- Search for a hypothetical soul and its location
Wikipedia - His Wife's Mother (1909 film) -- 1909 film
Wikipedia - His Wife's Mother (1932 film) -- 1932 film
Wikipedia - HIV and men who have sex with men -- HIV among gay, bisexual and other men who have sex with men
Wikipedia - Hjalmar Lonnroth -- Swedish sailor
Wikipedia - Hjelmslev's theorem -- Collinearity of midpoints of segments that map 3 point on a line isometrically to another
Wikipedia - HloM-CM-0skviM-CM-0a -- Old Norse epic poem about a battle of Goths and Huns.
Wikipedia - Hlothhere of Kent
Wikipedia - HMS Berwick (F115) -- Royal Navy frigate of the Type 12M, Rothesay Class
Wikipedia - H.N. v Minister for Justice, Equality and Law Reform and others -- Irish Supreme Court case
Wikipedia - Hodden -- A coarse cloth of undyed wool
Wikipedia - Hodebertia -- Genus of moths
Wikipedia - Hodie Christus natus est -- Gregorian chant; name shared by several other musical works
Wikipedia - Hoelun -- Mongol woman, eventual mother of Genghis Khan
Wikipedia - Hofmannophila pseudospretella -- Species of moth
Wikipedia - Hogback (geology) -- A long, narrow ridge or a series of hills with a narrow crest and steep slopes of nearly equal inclination on both flanks
Wikipedia - Hogbrothogdi -- Mountain in Norway
Wikipedia - Hokovirus -- Hypothesized genus of giant double-stranded DNA-containing viruses
Wikipedia - Holcocerus didmanidzae -- Species of moth
Wikipedia - Holcocerus rjabovi -- Species of moth
Wikipedia - Holcopogon bubulcellus -- Species of moth
Wikipedia - Holcopogoninae -- Subfamily of moths
Wikipedia - Holding company -- Company that owns other companies' outstanding stock
Wikipedia - Holland's Leaguer (brothel) -- 17th century London brothel
Wikipedia - Holly Harper -- Fictional character from the television series Brothers & Sisters
Wikipedia - Holoarctia cervini -- Species of moth
Wikipedia - Holobiont -- Assemblage of a host and the many other species living in or around it which together form a discrete ecological unit.
Wikipedia - Holocacista rivillei -- Species of moth
Wikipedia - Holothuria -- Genus of echinoderms
Wikipedia - Holy Family with the Infant Saint John the Baptist (Beccafumi, Alte Pinakothek) -- Painting by Domenico Beccafumi
Wikipedia - Holy Week in Spain -- Annual tribute of the Passion of Jesus Christ celebrated by Catholic religious brotherhoods
Wikipedia - Homenaje a Dos Leyendas: El Santo y Salvador Lutteroth (1999) -- Mexican Professional wrestling show
Wikipedia - Homenaje a Dos Leyendas: El Santo y Salvador Lutteroth (2002) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas: El Santo y Salvador Lutteroth (2003) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Dos Leyendas: El Santo y Salvador Lutteroth (2004) -- Mexican professional wrestling supercard show
Wikipedia - Homenaje a Salvador Lutteroth (1996) -- Mexican Professional wrestling show
Wikipedia - Homenaje a Salvador Lutteroth (1997) -- Mexican Professional wrestling show
Wikipedia - Homenaje a Salvador Lutteroth (1998) -- Mexican Professional wrestling show
Wikipedia - Homeothermy
Wikipedia - Homesick for Another World -- 2017 short story collection by Ottessa Moshfegh
Wikipedia - Homework in psychotherapy
Wikipedia - Homicide -- Killing of a human by another human
Wikipedia - Homoeosoma incognitellum -- Species of moth
Wikipedia - Homoeosoma inustella -- Species of moth
Wikipedia - Homoeosoma nebulella -- Species of moth
Wikipedia - Homoeosoma nimbella -- Species of moth
Wikipedia - Homoeosoma sinuella -- Species of moth
Wikipedia - Homograph -- Word that shares the same written form as another word but has a different meaning
Wikipedia - Homologous chromosome -- Set of one maternal and one paternal chromosome that pair up with each other inside a cell during meiosis
Wikipedia - Homology modeling -- Method of protein structure prediction using other known proteins
Wikipedia - Homophone -- Word that has identical pronunciation as another word, but differs in meaning
Wikipedia - Homorganic consonant -- Consonant sound articulated in the same place of articulation as another
Wikipedia - Homosaces nyctiphronas -- Species of moth from India
Wikipedia - Homosocialization -- Process by which an LGBT person meets and relates to others of the same community
Wikipedia - Homothetic transformation
Wikipedia - Honour thy father and thy mother -- One of the Ten Commandments
Wikipedia - Honour Thy Mother -- 1928 film
Wikipedia - Hoplodrina ambigua -- Species of moth
Wikipedia - Hoplodrina blanda -- Species of moth
Wikipedia - Hoplodrina octogenaria -- Species of moth
Wikipedia - Hoplodrina respersa -- Species of moth
Wikipedia - Hoplodrina superstes -- Species of moth
Wikipedia - Hoplojana indecisa -- Species of moth
Wikipedia - Hoplojana politzari -- Species of moth
Wikipedia - Hoplojana purpurata -- Species of moth
Wikipedia - Hoplojana watsoni -- Species of moth
Wikipedia - Hoplojana -- Genus of moths
Wikipedia - Hoplojana zernyi -- Species of moth
Wikipedia - Hoplomorpha camelaea -- Species of moth
Wikipedia - Hoplomorpha caminodes -- Species of moth
Wikipedia - Hoplomorpha epicosma -- Species of moth
Wikipedia - Hoplomorpha notatana -- Species of moth
Wikipedia - Hoplomorpha teratopa -- Species of moth
Wikipedia - Hoplomorpha -- Genus of moths
Wikipedia - Hoplophanes electritis -- Species of moth
Wikipedia - Horipsestis aenea -- Species of false owlet moth
Wikipedia - Horipsestis angusta -- Species of false owlet moth
Wikipedia - Horipsestis kisvaczak -- Species of false owlet moth
Wikipedia - Horipsestis minutus -- Species of false owlet moth
Wikipedia - Horipsestis mushana -- Species of false owlet moth
Wikipedia - Horisme aquata -- Species of moth
Wikipedia - Horisme corticata -- Species of moth
Wikipedia - Horisme tersata -- Species of moth
Wikipedia - Horisme vitalbata -- Species of moth
Wikipedia - Horithyatira decorata -- Species of false owlet moth
Wikipedia - Horithyatira diehli -- Species of false owlet moth
Wikipedia - Horithyatira javanica -- Species of false owlet moth
Wikipedia - Horithyatira ornata -- Species of false owlet moth
Wikipedia - Horizon (archaeology) -- Distinctive type of sediment, artefact, style or other cultural trait that is found across a large geographical area
Wikipedia - Horizontal gene transfer -- A type of nonhereditary genetic change involving swapping of DNA or RNA other than from parent to offspring
Wikipedia - Hormone -- Chemical released by a cell or a gland in one part of the body that sends out messages that affect cells in other parts of the organism
Wikipedia - Hornet moth -- Species of moth
Wikipedia - Horror and terror -- Standard literary and psychological concept applied especially to Gothic literature and film
Wikipedia - Horse-chestnut leaf miner -- Species of moth
Wikipedia - Horst Floth -- West German bobsledder
Wikipedia - Hortense de Beauharnais -- Queen Consort of Holland, mother of Bonaparte III
Wikipedia - Hose (clothing) -- Historical men's clothing for the legs and lower body
Wikipedia - Hospital-acquired infection -- Infection that is acquired in a hospital or other health care facility
Wikipedia - Hospital Brothers of St. Anthony
Wikipedia - Hostage -- Person seized by criminal abductor to compel action by another party
Wikipedia - Host (biology) -- Organism that harbours another organism
Wikipedia - Hostel (2005 film) -- 2005 film directed by Eli Roth
Wikipedia - Hostel: Part II -- 2007 American horror film directed by Eli Roth
Wikipedia - Host (network) -- computer or other device connected to a computer network
Wikipedia - Hotel Luxor -- Former brothel in Hamburg, Germany
Wikipedia - Hotel particulier -- French town houses, especially of the 18th century, generally more elegant, ornate, and larger than other houses
Wikipedia - Hothbrodd
Wikipedia - Hotheads -- 1986 album by Boiled in Lead
Wikipedia - Hother Erich Werner Bottger -- Norwegian architect
Wikipedia - Hot spring -- Spring produced by the emergence of geothermally heated groundwater
Wikipedia - Household hardware -- Equipment used for home repair and other work in the home
Wikipedia - House Mother Normal -- 1971 book by B.S. Johnson
Wikipedia - House of Others -- 2016 film
Wikipedia - House of Sadykhov brothers -- Historic building in Baku, Azerbaijan
Wikipedia - House of Saxe-Coburg and Gotha -- German dynasty
Wikipedia - House of the Seven Lazy Brothers -- Historic building in Bremen, Germany
Wikipedia - House of Windsor -- Royal house of the United Kingdom and the other Commonwealth realms
Wikipedia - Housing estate -- Group of homes and other buildings built together as a single development
Wikipedia - Howard Henry Tooth
Wikipedia - Howdah -- Carriage placed on the back of an elephant, camel, or other animal
Wikipedia - How Doth the Little Crocodile
Wikipedia - How Doth the Little Crocodile? -- Mystery novel by Anthony and Peter Shaffer
Wikipedia - How I Met Your Mother -- American sitcom
Wikipedia - Howl and Other Poems -- Book by Allen Ginsberg
Wikipedia - How to Be a Country Star -- Song by The Statler Brothers
Wikipedia - Hrotheweard -- 10th-century Archbishop of York
Wikipedia - Hubert Benoit (psychotherapist)
Wikipedia - Hugh Connolly (priest) -- Irish priest, President of Maynooth College 2007-2017
Wikipedia - Hughes brothers -- American film directors, producers and screenwriters
Wikipedia - Hugh Morgan (apothecary) -- Apothecary to Queen Elizabeth
Wikipedia - Hugo Schnekloth -- American politician
Wikipedia - Hulk in other media
Wikipedia - Huma Hatun -- Wife of Ottoman Sultan Murad II and mother of Mehmed II
Wikipedia - Human-agent team -- A system containing both human and AI elements
Wikipedia - Human cannibalism -- Practice of humans eating the flesh or internal organs of other human beings
Wikipedia - Humane society -- Group that aims to stop human or animal suffering due to cruelty or other reasons
Wikipedia - Human extinction -- The hypothetical end of the human species
Wikipedia - Humanzee -- Hypothetical hybrid species
Wikipedia - Hummingbird hawk-moth -- Species of moth
Wikipedia - Hunter Brothers -- Canadian country music group
Wikipedia - Hunter vs. farmer hypothesis
Wikipedia - Hunting hypothesis
Wikipedia - H. Vinoth -- Indian film director and writer
Wikipedia - Hvitfeldtska gymnasiet -- High school in Gothenburg, Sweden
Wikipedia - Hyalea africalis -- Species of moth
Wikipedia - Hyalophora cecropia -- Species of moth
Wikipedia - Hyalophora columbia -- Species of moth
Wikipedia - Hyalophora euryalus -- Species of moth
Wikipedia - Hyalospectra altipustularia -- Species of hook-tip moth
Wikipedia - Hyalospectra diaphana -- Species of hook-tip moth
Wikipedia - Hyalospectra dierli -- Species of hook-tip moth
Wikipedia - Hyalospectra grisea -- Species of hook-tip moth
Wikipedia - Hyalospectra labi -- Species of hook-tip moth
Wikipedia - Hyalospectra pustularia -- Species of hook-tip moth
Wikipedia - Hyblaea amboinae -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea asava -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea aterrima -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea bohemani -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea canisigna -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea castanea -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea catocaloides -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea constellata -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea dilatata -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea erycinoides -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea esakii -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea euryzona -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea firmamentum -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea flavifasciata -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea flavipicta -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea fontainei -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea fortissima -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea genuina -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea hypocyanea -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea ibidias -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea inferna -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea insulsa -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea junctura -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea madagascariensis -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea occidentalium -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea paulianii -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea puera -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea rosacea -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea sanguinea -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea saturata -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea strigulata -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea subcaerulea -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea synaema -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea tenebrionis -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea tenuis -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea tortricoides -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea vasa -- Moth species in family Hyblaeidae
Wikipedia - Hyblaea xanthia -- Moth species in family Hyblaeidae
Wikipedia - Hyblaeidae -- Family of moths
Wikipedia - Hybothecus -- Genus of beetles
Wikipedia - Hybrid drive -- Logical or physical storage device containing both solid-state and hard disk storage
Wikipedia - Hydraecia micacea -- Species of moth
Wikipedia - Hydraecia petasitis -- Species of moth
Wikipedia - Hydrelia brunneifasciata -- Species of moth
Wikipedia - Hydrelia flammeolaria -- Species of moth
Wikipedia - Hydrelia percandidata -- Species of moth
Wikipedia - Hydrelia sylvata -- Species of moth
Wikipedia - Hydrelia terraenovae -- Species of moth
Wikipedia - Hydriomena furcata -- Species of moth
Wikipedia - Hydriomena ruberata -- Species of moth
Wikipedia - Hydriris ornatalis -- Species of moth
Wikipedia - Hydriris -- Genus of moths
Wikipedia - Hydrochlorothiazide
Wikipedia - Hydrogenation -- Chemical reaction between molecular hydrogen and another compound or element
Wikipedia - Hydrology -- The science of the movement, distribution, and quality of water on Earth and other planets
Wikipedia - Hydrothassa -- Genus of beetles
Wikipedia - Hydrotherapy -- Alternative medicine involving the use of water for pain relief and treatment
Wikipedia - Hydrothermal circulation -- Circulation of water driven by heat exchange
Wikipedia - Hydrothermal explosion -- Explosion of superheated ground water converting to steam
Wikipedia - Hydrothermal vent microbial communities -- unicellular organisms that live and reproduce in a chemically distinct area around Hydrothermal vents
Wikipedia - Hydrothermal vents
Wikipedia - Hydrothermal vent -- A fissure in a planet's surface from which geothermally heated water issues
Wikipedia - Hyena butter -- Secretion from the anal gland of hyenas used to mark territory and identify other animals
Wikipedia - Hylaea fasciaria -- Species of moth



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