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children :::
branches ::: Compassion, pas, pass, passage, password protect, passwords, Tapasya

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object:pas
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 [1] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
astral
behaviours
branching
Circumconscient
Darkness
ego
emotions
Eye
financial
forking
Heart
Hell
Higher_Mind
identity
Illumined_Mind
imagination
Inane
Inconscient
Inner_Being
Inner_Mind
Inner_Vital
intelligence
Intuition
Jnana_Yoga
Karma_Yoga
Love
Mechanical_Mind
Mental
Mental_Plane
Mind
mood_pages
Need
Outer_Being
Overmind
passage
physical
Psychic_Being
Purpose
rules
skills
spiritual_mind
Subconscient
Subliminal
Subtle.Physical
Supermind
the_Divine_Beauty
the_Noble_Eightfold_Path
the_Palace
the_Path
the_Path_of_Self-Perfection
the_Way
threshold
Time
trimarga
two_paths
Vital
Will
Wisdom
SEE ALSO


AUTH

BOOKS
A_Brief_History_of_Everything
Advanced_Dungeons_and_Dragons_2E
Advanced_Integral
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
Al-Fihrist
Amrita_Gita
A_Trackless_Path
A_Treatise_on_Cosmic_Fire
Awaken_the_Giant_Within
Becoming_the_Compassion_Buddha__Tantric_Mahamudra_for_Everyday_Life
Being_and_Nothingness
Bhagavata_Purana
Bhakti-Yoga
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
books_(by_alpha)
books_(quotes)
Brihadaranyaka_Upanishad
Buddhahood_Without_Meditation__A_Visionary_Account_Known_as_Refining_One's_Perception
Choiceless_Awareness__A_Selection_of_Passages_for_the_Study_of_the_Teachings_of_J._Krishnamurti
City_of_God
Collected_Fictions
Collected_Poems
Common_Sense
Compassionate_Action
Concentration_(book)
Confusion_Arises_as_Wisdom__Gampopa's_Heart_Advice_on_the_Path_of_Mahamudra
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
Dark_Night_of_the_Soul
Depth_Psychology__Meditations_in_the_Field
DND_DM_Guide_5E
Education_in_the_New_Age
Enchiridion
Enchiridion_text
Epigrams_from_Savitri
Essays_Divine_And_Human
Essays_In_Philosophy_And_Yoga
Essays_On_The_Gita
Essential_Integral
Evolution_II
Fathoming_the_Mind__Inquiry_and_Insight_in_Dudjom_Lingpa's_Vajra_Essence
Faust
Flow_-_The_Psychology_of_Optimal_Experience
Free_thought_and_Official_Propaganda
Full_Circle
General_Principles_of_Kabbalah
Guided_Buddhist_Meditations__Essential_Practices_on_the_Stages_of_the_Path
Guru_Bhakti_Yoga
Heart_of_Matter
Hopscotch
How_to_Practice_Shamatha_Meditation__The_Cultivation_of_Meditative_Quiescene
How_to_think_like_Leonardo_Da_Vinci
Hundred_Thousand_Songs_of_Milarepa
Hymn_of_the_Universe
Infinite_Library
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Into_the_Heart_of_Life
Isha_Upanishad
Japanese_Spirituality
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Ken_Wilber_-_Thought_as_Passion
Knowledge_of_the_Higher_Worlds
Know_Yourself
Kosmic_Consciousness
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
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Liber_Null
Life_without_Death
Longchenpa's_Advice_From_The_Heart
Love_and_Compassion_Is_My_Religion__A_Beginner's_Book_Into_Spirituality
Magick_Without_Tears
Mantras_Of_The_Mother
Manual_of_Zen_Buddhism
Maps_of_Meaning
Meditation__The_First_and_Last_Freedom
Milarepa_-_Poems
Mind_-_Its_Mysteries_and_Control
Mind_Training__The_Great_Collection
Modern_Man_in_Search_of_a_Soul
More_Answers_From_The_Mother
Mother_or_The_Divine_Materialism
My_Burning_Heart
Mysterium_Coniunctionis
Nausea
Nepal
old_bookshelf
On_Belief
On_Education
On_Interpretation
On_the_Way_to_Supermanhood
On_Thoughts_And_Aphorisms
Pantheisticon__A_Modern_English_Translation
Paracelsus_as_a_Spiritual_Phenomenon
Paradise_Lost
Parting_From_The_Four_Attachments__A_Commentary_On_Jetsun_Drakpa_Gyaltsen's_Song_Of_Experience_On_Mind_Training_And_The_View
Patanjali_Yoga_Sutras
Path_to_Peace__A_Guide_to_Managing_Life_After_Losing_a_Loved_One
Peace_Is_Every_Step__The_Path_of_Mindfulness_in_Everyday_Life
Pedagogy_of_the_Oppressed
Penses
Philosophy_of_Dreams
Plotinus_-_Complete_Works_Vol_01
Plotinus_-_Complete_Works_Vol_02
Plotinus_-_Complete_Works_Vol_03
Plotinus_-_Complete_Works_Vol_04
Poetics
Practical_Ethics_and_Profound_Emptiness__A_Commentary_on_Nagarjuna's_Precious_Garland
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_1957-1958
Quotology
Raja-Yoga
Satipahna__The_Direct_Path_to_Realization
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Sefer_Yetzirah__The_Book_of_Creation__In_Theory_and_Practice
Self_Knowledge
Self-Liberation_Through_Seeing_with_Naked_Awareness
Sex_Ecology_Spirituality
Sivananda_Companion_to_Yoga__Sivananda_Companion_to_Yoga
Some_Answers_From_The_Mother
Sparks
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Success
Synergetics_-_Explorations_in_the_Geometry_of_Thinking
Tablets_of_Baha_u_llah
The_5_Dharma_Types
The_7_Habits_of_Highly_Effective_People
The_Act_of_Creation
The_Archetypes_and_the_Collective_Unconscious
The_Beyond_Mind_Papers__Vol_1_Transpersonal_and_Metatranspersonal_Theory
The_Beyond_Mind_Papers__Vol_2_Steps_to_a_Metatranspersonal_Philosophy_and_Psychology
The_Beyond_Mind_Papers__Vol_3_Further_Steps_to_a_Metatranspersonal_Philosophy_and_Psychology
The_Beyond_Mind_Papers__Vol_4_Further_Steps_to_a_Metatranspersonal_Philosophy_and_Psychology
The_Bhagavad_Gita
The_Bible
The_Blue_Cliff_Records
the_Book
the_Book_of_God
The_Book_of_Lies
The_Book_of_Light
The_Book_of_Miracle
The_Book_of_Secrets__Keys_to_Love_and_Meditation
the_Book_of_Wisdom2
The_Categories
The_Compass_of_Zen
The_Dhammapada
The_Dharani_Sutra__The_Sutra_of_the_Vast,_Great,_Perfect,_Full,_Unimpeded_Great_Compassion_Heart_Dharani_of_the_Thousand-Handed,_Thousand
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_Ever-Present_Origin
The_Externalization_of_the_Hierarchy
The_Federalist_Papers
The_Foundation_of_Buddhist_Practice_(The_Library_of_Wisdom_and_Compassion_Book_2)
The_Future_of_Man
The_Gateless_Gate
The_Genius_of_Language
The_Golden_Bough
The_Gospel_of_Sri_Ramakrishna
The_Heart_of_Compassion__The_Thirty-seven_Verses_on_the_Practice_of_a_Bodhisattva
The_Heart_of_the_Path__Seeing_the_Guru_as_Buddha
The_Heros_Journey
The_Hero_with_a_Thousand_Faces
The_Human_Cycle
The_Imitation_of_Christ
The_Instructions_of_Gampopa__A_Precious_Garland_of_the_Supreme_Path
The_Integral_Yoga
The_Interior_Castle_or_The_Mansions
The_Jewel_Ornament_of_Liberation__The_Wish-Fulfilling_Gem_of_the_Noble_Teachings
The_Key_to_the_True_Kabbalah
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Lotus_Sutra
The_Most_Holy_Book
The_Mothers_Agenda
The_Mother_With_Letters_On_The_Mother
The_Nicomachean_Ethics
The_Odyssey
Theosophy
The_Paris_Review_Interviews
The_Path_Is_Everywhere__Uncovering_the_Jewels_Hidden_Within_You
The_Path_Of_Serenity_And_Insight__An_Explanation_Of_Buddhist_Jhanas
The_Path_to_Enlightenment
The_Perennial_Philosophy
The_Phenomenon_of_Man
The_Philosophy_of_History
The_Practice_of_Magical_Evocation
The_Practice_of_Psycho_therapy
The_Prophet
The_Republic
The_Science_of_Knowing
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Secret_Of_The_Veda
The_Self-Organizing_Universe
the_Stack
The_Study_and_Practice_of_Yoga
The_Sutta-Nipata
The_Suttanipata__An_Ancient_Collection_of_the_Buddha's_Discourses_Together_with_its_Commentaries
The_Sweet_Dews_of_Chan_Zen
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Tibetan_Book_of_the_Dead
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Upanishads
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Words_of_My_Perfect_Teacher
The_Yoga_Sutras
The_Zen_Koan_as_a_means_of_Attaining_Enlightenment
Thought_Power
Three_Books_on_Occult_Philosophy
Thus_Awakens_Swami_Sivananda
Thus_Spoke_Zarathustra
Tilopa's_Mahamudra_Upadesha__The_Gangama_Instructions_with_Commentary
Toward_the_Future
Treasure_Trove_of_Scriptural_Transmission__A_Commentary_on_the_Precious_Treasury_of_the_Basic_Space_of_Phenomena
Twilight_of_the_Idols
Vedic_and_Philological_Studies
Vishnu_Purana
Walden,_and_On_The_Duty_Of_Civil_Disobedience
Words_Of_Long_Ago
Words_Of_The_Mother_I
Words_Of_The_Mother_II
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit

IN CHAPTERS TITLE
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
0.00a_-_Participants_in_the_Evening_Talks
01.07_-_Blaise_Pascal_(1623-1662)
01.09_-_The_Parting_of_the_Way
0_1959-05-19_-_Ascending_and_Descending_paths
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
02.06_-_Boris_Pasternak
02.09_-_The_Paradise_of_the_Life-Gods
02.14_-_Panacea_of_Isms
03.06_-_The_Pact_and_its_Sanction
03.07_-_The_Sunlit_Path
03.12_-_The_Spirit_of_Tapasya
05.03_-_Bypaths_of_Souls_Journey
05.18_-_Man_to_be_Surpassed
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.12_-_The_Expanding_Body-Consciousness
06.16_-_A_Page_of_Occult_History
06.20_-_Mind,_Origin_of_Separative_Consciousness
07.01_-_Realisation,_Past_and_Future
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_This_Expanding_Universe
07.38_-_Past_Lives_and_the_Psychic_Being
08.07_-_Sleep_and_Pain
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_SAMADHI_PADA
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Path_of_Later_On
1.02_-_IN_THE_COMPANY_OF_DEVOTEES
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_SADHANA_PADA
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Vision_of_the_Past
1.03_-_A_Parable
1.03_-_Japa_Yoga
1.03_-_Preparing_for_the_Miraculous
1.03_-_Sympathetic_Magic
1.03_-_The_Sunlit_Path
1.03_-_YIBHOOTI_PADA
1.04_-_KAI_VALYA_PADA
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
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_Paths
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_THE_STUDY_(The_Compact)
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.
1.06_-_Hymns_of_Parashara
1.06_-_ON_THE_PALE_CRIMINAL
1.07_-_A_MAD_TEA-PARTY
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hymn_of_Paruchchhepa
1.07_-_Past,_Present_and_Future
1.08_-_Departmental_Kings_of_Nature
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.12_-_God_Departs
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_'quantitative_parts'_of_Tragedy_defined.
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.18_-_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.
1.2.01_-_The_Call_and_the_Capacity
1.2.01_-_The_Upanishadic_and_Purancic_Systems
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
12.10_-_The_Sunlit_Path
1.2.11_-_Patience_and_Perseverance
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
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.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.2_-_Katha_Upanishads
13.06_-_The_Passing_of_Satyavan
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.
1.32_-_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_-_The_Ninth_Circle__Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina__Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora__Traitors_to_their_Country._Dante_questions_Bocca_degli
1.33_-_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.
1.3.5.05_-_The_Path
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.3_-_Mundaka_Upanishads
14.08_-_A_Parable_of_Sea-Gulls
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.4_-_Readings_in_the_Taittiriya_Upanishad
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.74_-_Obstacles_on_the_Path
18.01_-_Padavali
19.20_-_The_Path
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
1929-05-12_-_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
1929-05-26_-_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
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-24_-_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
1951-03-17_-_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
1951-03-26_-_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
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-21_-_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
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
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
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-28_-_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
1956-02-01_-_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
1956-03-07_-_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
1956-03-28_-_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
1956-05-16_-_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
1956-06-13_-_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
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
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
1958-03-12_-_The_key_of_past_transformations
1.ac_-_The_Priestess_of_Panormita
1.ala_-_I_had_supposed_that,_having_passed_away
1.asak_-_My_Beloved-_this_torture_and_pain
1.asak_-_Piousness_and_the_path_of_love
1.at_-_The_Higher_Pantheism
1.bs_-_Your_passion_stirs_me
1.da_-_All_Being_within_this_order,_by_the_laws_(from_The_Paradiso,_Canto_I)
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.dz_-_The_Western_Patriarchs_doctrine_is_transplanted!
1f.lovecraft_-_The_Colour_out_of_Space
1.fs_-_My_Antipathy
1.fs_-_Parables_And_Riddles
1.fs_-_Participation
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Antiques_At_Paris
1.fs_-_The_Fairest_Apparition
1.fs_-_The_Two_Paths_Of_Virtue
1.hcyc_-_17_-_The_incomparable_lion-roar_of_doctrine_(from_The_Shodoka)
1.hcyc_-_20_-_Our_teacher,_Shakyamuni,_met_Dipankara_Buddha_(from_The_Shodoka)
1.hcyc_-_49_-_Just_baby_lions_follow_the_parent_(from_The_Shodoka)
1.hcyc_-_56_-_The_hungry_are_served_a_kings_repast_(from_The_Shodoka)
1.hcyc_-_58_-_The_incomparable_lion_roar_of_the_doctrine!_(from_The_Shodoka)
1.hcyc_-_60_-_The_remarkable_power_of_emancipation_(from_The_Shodoka)
1.hcyc_-_64_-_The_great_elephant_does_not_loiter_on_the_rabbits_path_(from_The_Shodoka)
1.he_-_Past,_present,_future-_unattainable
1.hs_-_A_Golden_Compass
1.hs_-_O_Saghi,_pass_around_that_cup_of_wine,_then_bring_it_to_me
1.hs_-_The_path_consists_of_neither_words_nor_deeds
1.is_-_Many_paths_lead_from_the_foot_of_the_mountain,
1.jk_-_A_Party_Of_Lovers
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Ode._Written_On_The_Blank_Page_Before_Beaumont_And_Fletchers_Tragi-Comedy_The_Fair_Maid_Of_The_In
1.jk_-_Song._Written_On_A_Blank_Page_In_Beaumont_And_Fletchers_Works
1.jk_-_Sonnet._A_Dream,_After_Reading_Dantes_Episode_Of_Paulo_And_Francesca
1.jk_-_Sonnet._Written_On_A_Blank_Page_In_Shakespeares_Poems,_Facing_A_Lovers_Complaint
1.jk_-_Sonnet._Written_On_A_Blank_Space_At_The_End_Of_Chaucers_Tale_Of_The_Floure_And_The_Lefe
1.jk_-_Woman!_When_I_Behold_Thee_Flippant,_Vain
1.jlb_-_Parting
1.jlb_-_Patio
1.jr_-_If_You_Show_Patience
1.jr_-_Until_You've_Found_Pain
1.jwvg_-_A_Parable
1.jwvg_-_Apparent_Death
1.jwvg_-_Departure
1.kaa_-_A_Path_of_Devotion
1.kbr_-_The_bhakti_path...
1.kbr_-_The_bhakti_path_winds_in_a_delicate_way
1.kbr_-_The_Impossible_Pass
1.kbr_-_The_impossible_pass
1.khc_-_this_autumn_scenes_worth_words_paint
1.lb_-_Gold_painted_jars_-_wines_worth_a_thousand
1.lb_-_Listening_to_a_Flute_in_Yellow_Crane_Pavillion
1.lb_-_Moon_at_the_Fortified_Pass_by_Li_Po
1.lb_-_Moon_Over_Mountain_Pass
1.lb_-_The_Moon_At_The_Fortified_Pass
1.lovecraft_-_Despair
1.lovecraft_-_Pacifist_War_Song_-_1917
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.mb_-_I_am_pale_with_longing_for_my_beloved
1.mb_-_passing_through_the_world
1.mb_-_the_passing_spring
1.msd_-_When_bird_passes_on
1.ms_-_Incomparable_Verse_Valley
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.nrpa_-_The_Viewm_Concisely_Put
1.okym_-_24_-_Alike_for_those_who_for_To-day_prepare
1.okym_-_63_-_None_answerd_this-_but_after_Silence_spake
1.okym_-_75_-_And_when_Thyself_with_shining_Foot_shall_pass
1.pbs_-_And_like_a_Dying_Lady,_Lean_and_Pale
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_Art_Thou_Pale_For_Weariness
1.pbs_-_Despair
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Feelings_Of_A_Republican_On_The_Fall_Of_Bonaparte
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Fragment_-_Such_Hope,_As_Is_The_Sick_Despair_Of_Good
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_From_The_Greek_Of_Moschus_-_Pan_Loved_His_Neighbour_Echo
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Hymn_of_Pan
1.pbs_-_Lines_-_We_Meet_Not_As_We_Parted
1.pbs_-_Passage_Of_The_Apennines
1.pbs_-_Pater_Omnipotens
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_-_Song._Despair
1.pbs_-_Sonnet_-_Lift_Not_The_Painted_Veil_Which_Those_Who_Live
1.pbs_-_The_Magnetic_Lady_To_Her_Patient
1.pbs_-_The_Past
1.pbs_-_Time_Long_Past
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_A_Paean
1.poe_-_The_Haunted_Palace
1.poe_-_To_One_Departed
1.poe_-_To_One_In_Paradise
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Parting_At_Morning
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Pippas_Song
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_-_The_Patriot
1.rb_-_Two_In_The_Campagna
1.rmr_-_Palm
1.rmr_-_Parting
1.rmr_-_Spanish_Dancer
1.rmr_-_The_Panther
1.rmr_-_The_Spanish_Dancer
1.rmr_-_What_Birds_Plunge_Through_Is_Not_The_Intimate_Space
1.rt_-_(84)_It_is_the_pang_of_separation_that_spreads_throughout_the_world_(from_Gitanjali)
1.rt_-_Closed_Path
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_Palm_Tree
1.rt_-_Paper_Boats
1.rt_-_Parting_Words
1.rt_-_Passing_Breeze
1.rt_-_Patience
1.rt_-_Sympathy
1.rt_-_The_Champa_Flower
1.rt_-_The_Gardener_XXII_-_When_She_Passed_By_Me
1.rt_-_The_Unheeded_Pageant
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rwe_-_The_Park
1.rwe_-_The_Past
1.shvb_-_O_ignis_Spiritus_Paracliti
1.shvb_-_O_magne_Pater_-_Antiphon_for_God_the_Father
1.shvb_-_O_spectabiles_viri_-_Antiphon_for_Patriarchs_and_Prophets
1.srmd_-_Companion
1.srm_-_The_Song_of_the_Poppadum
1.ss_-_Paper_windows_bamboo_walls_hedge_of_hibiscus
1.wb_-_Of_the_Sleep_of_Ulro!_and_of_the_passage_through
1.wby_-_An_Image_From_A_Past_Life
1.wby_-_Come_Gather_Round_Me,_Parnellites
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.wby_-_He_Thinks_Of_His_Past_Greatness_When_A_Part_Of_The_Constellations_Of_Heaven
1.wby_-_Imitated_From_The_Japanese
1.wby_-_Parnell
1.wby_-_Parnells_Funeral
1.wby_-_Parting
1.wby_-_Paudeen
1.wby_-_Running_To_Paradise
1.wby_-_The_Apparitions
1.wby_-_The_Countess_Cathleen_In_Paradise
1.wby_-_The_Dancer_At_Cruachan_And_Cro-Patrick
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Travail_Of_Passion
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Noiseless_Patient_Spider
1.whitman_-_A_Paumanok_Picture
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Despairing_Cries
1.whitman_-_From_Paumanok_Starting
1.whitman_-_In_Paths_Untrodden
1.whitman_-_In_The_New_Garden_In_All_The_Parts
1.whitman_-_Once_I_Passd_Through_A_Populous_City
1.whitman_-_Passage_To_India
1.whitman_-_Patroling_Barnegat
1.whitman_-_Spain_1873-74
1.whitman_-_Sparkles_From_The_Wheel
1.whitman_-_Starting_From_Paumanok
1.whitman_-_The_Death_And_Burial_Of_McDonald_Clarke-_A_Parody
1.whitman_-_To_The_Reader_At_Parting
1.ww_-_Ah!_Where_Is_Palafox?_Nor_Tongue_Nor_Pen
1.ww_-_A_noiseless_patient_spider
1.ww_-_Anticipation,_October_1803
1.ww_-_A_Parsonage_In_Oxfordshire
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_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Extract_From_The_Conclusion_Of_A_Poem_Composed_In_Anticipation_Of_Leaving_School
1.ww_-_Here_Pause-_The_Poet_Claims_At_Least_This_Praise
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_Indignation_Of_A_High-Minded_Spaniard
1.ww_-_In_The_Pass_Of_Killicranky
1.ww_-_Look_Now_On_That_Adventurer_Who_Hath_Paid
1.ww_-_Louisa-_After_Accompanying_Her_On_A_Mountain_Excursion
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_I._Departure_From_The_Vale_Of_Grasmere,_August_1803
1.ww_-_Michael_Angelo_In_Reply_To_The_Passage_Upon_His_Staute_Of_Sleeping_Night
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_On_the_Departure_of_Sir_Walter_Scott_from_Abbotsford
1.ww_-_Picture_of_Daniel_in_the_Lion's_Den_at_Hamilton_Palace
1.ww_-_Spanish_Guerillas
1.ww_-_Strange_Fits_of_Passion_Have_I_Known
1.ww_-_Temple_Tree_Path
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_French_And_the_Spanish_Guerillas
1.ww_-_The_Passing_of_the_Elder_Bards
1.ww_-_The_Simplon_Pass
1.ww_-_The_Sparrow's_Nest
1.ww_-_To_The_Spade_Of_A_Friend_(An_Agriculturist)
1.ww_-_Translation_Of_Part_Of_The_First_Book_Of_The_Aeneid
1.ww_-_Upon_The_Sight_Of_A_Beautiful_Picture_Painted_By_Sir_G._H._Beaumont,_Bart
1.ym_-_Nearing_Hao-pa
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_The_Path
2.01_-_The_Preparatory_Renunciation
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.06_-_Tapasya
2.07_-_The_Upanishad_in_Aphorism
2.08_-_The_Branches_of_The_Archetypal_Man
2.09_-_The_Pantacle
2.1.01_-_The_Parts_of_the_Being
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Two_Hundred_and_Eighty-Eight_Sparks
2.14_-_The_Unpacking_of_God
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.2.1_-_The_Prusna_Upanishads
2.2.2_-_The_Mandoukya_Upanishad
2.2.3_-_The_Aitereya_Upanishad
2.2.4_-_Taittiriya_Upanishad
2.25_-_AFTER_THE_PASSING_AWAY
2.3.02_-_Mantra_and_Japa
2.3.1_-_Svetasvatara_Upanishad
2.3.2_-_Chhandogya_Upanishad
24.01_-_Narads_Visit_to_King_Aswapathy
26.07_-_Dhammapada
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.05_-_In_Her_Company
29.03_-_In_Her_Company
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
30.18_-_Boris_Pasternak
3.01_-_Love_and_the_Triple_Path
3.07_-_ON_PASSING_BY
3.1.19_-_Parabrahman
3.17_-_Of_the_License_to_Depart
3.2.02_-_The_Veda_and_the_Upanishads
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.03_-_Satyakama_And_Upakoshala
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
4.05_-_The_Passion_Of_Love
4.0_-_The_Path_of_Knowledge
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.4.3.03_-_Preparatory_Experiences_and_Descent
5.02_-_Two_Parallel_Movements
5.1.01.4_-_The_Book_of_Partings
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
7.05_-_Patience_and_Perseverance
7.16_-_Sympathy
7.2.04_-_Thought_the_Paraclete
7.6.09_-_Despair_on_the_Staircase
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._--_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_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_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_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
First_Epistle_of_Paul_to_the_Thessalonians
Guru_Granth_Sahib_first_part
Isha_Upanishads
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Partial_Magic_in_the_Quixote
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Epistle_of_Paul_to_the_Ephesians
The_Epistle_of_Paul_to_the_Philippians
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Second_Epistle_of_Paul_to_Timothy

IN CHAPTERS CLASSNAME
1.00c_-_INTRODUCTION
1.01_-_Introduction
1.01_-_SAMADHI_PADA
1.01_-_The_Path_of_Later_On
1.02_-_In_the_Beginning
1.02_-_SADHANA_PADA
1.03_-_The_Uncreated
1.03_-_YIBHOOTI_PADA
1.04_-_KAI_VALYA_PADA
1.04_-_Wherefore_of_World?
1.05_-_The_Creative_Principle
1.06_-_The_Desire_to_be
1.07_-_The_Primary_Data_of_Being
1.08_-_The_Synthesis_of_Movement
1.09_-_The_Absolute_Manifestation
1.10_-_The_Absolute_of_the_Being
1.11_-_The_Second_Genesis
1.12_-_Love_The_Creator
Conversations_with_Sri_Aurobindo
Ragnarok
The_Witness

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
0_0.03_-_1951-1957._Notes_and_Fragments
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Introduction
0.00a_-_Participants_in_the_Evening_Talks
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
0.00_-_To_the_Reader
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_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_1956-03-20
0_1956-03-21
0_1956-04-04
0_1956-04-20
0_1956-04-23
0_1956-05-02
0_1956-09-12
0_1956-09-14
0_1956-10-07
0_1956-10-08
0_1956-10-28
0_1956-12-12
0_1957-01-18
0_1957-04-09
0_1957-04-22
0_1957-07-03
0_1957-07-18
0_1957-10-08
0_1957-10-18
0_1957-11-12
0_1957-12-13
0_1957-12-21
0_1958-01-01
0_1958-01-22
0_1958-01-25
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_1958-05-30
0_1958-06-06_-_Supramental_Ship
0_1958-07-02
0_1958-07-05
0_1958-07-06
0_1958-07-19
0_1958-07-21
0_1958-08-09
0_1958-08-29
0_1958-08-30
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
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_1958-11-04_-_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_1958-12-04
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_1959-05-19_-_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_1959-06-13a
0_1959-06-25
0_1959-07-09
0_1959-07-10
0_1959-07-14
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_1960-04-14
0_1960-04-20
0_1960-04-26
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_1960-07-12_-_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_1960-09-02
0_1960-09-20
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_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-29
0_1961-01-31
0_1961-02-04
0_1961-02-07
0_1961-02-11
0_1961-02-14
0_1961-02-18
0_1961-02-25
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-08
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_1961-06-02
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_1961-09-10
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_1961-11-16b
0_1961-12-16
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_1962-04-28
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_1962-08-28
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_1962-10-06
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_1963-01-09
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_1963-02-23
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_1963-06-15
0_1963-06-19
0_1963-06-22
0_1963-06-26a
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_1963-08-17
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_1963-12-21
0_1963-12-25
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_1964-02-05
0_1964-02-13
0_1964-02-22
0_1964-02-26
0_1964-03-04
0_1964-03-07
0_1964-03-11
0_1964-03-18
0_1964-03-21
0_1964-03-25
0_1964-03-28
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_1964-05-17
0_1964-05-21
0_1964-05-28
0_1964-06-04
0_1964-06-27
0_1964-07-15
0_1964-07-18
0_1964-07-22
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_1964-08-19
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_1965-01-06
0_1965-01-12
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_1965-04-17
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_1965-05-19
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_1965-08-18
0_1965-08-21
0_1965-08-25
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_1965-11-23
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_1965-12-25
0_1965-12-28
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_1966-04-09
0_1966-04-13
0_1966-04-16
0_1966-04-20
0_1966-04-23
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_1966-06-02
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0_1966-06-08
0_1966-06-11
0_1966-06-25
0_1966-06-29
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
0_1966-08-15
0_1966-08-17
0_1966-08-24
0_1966-08-31
0_1966-09-03
0_1966-09-07
0_1966-09-14
0_1966-09-17
0_1966-09-21
0_1966-09-28
0_1966-09-30
0_1966-10-05
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0_1967-01-28
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0_1967-02-25
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0_1967-03-11
0_1967-03-15
0_1967-03-22
0_1967-03-25
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0_1967-04-29
0_1967-05-03
0_1967-05-06
0_1967-05-10
0_1967-05-13
0_1967-05-17
0_1967-05-20
0_1967-05-24
0_1967-05-26
0_1967-05-27
0_1967-05-30
0_1967-06-03
0_1967-06-07
0_1967-06-14
0_1967-06-17
0_1967-06-21
0_1967-06-24
0_1967-06-30
0_1967-07-05
0_1967-07-08
0_1967-07-12
0_1967-07-15
0_1967-07-19
0_1967-07-22
0_1967-07-26
0_1967-07-29
0_1967-08-02
0_1967-08-12
0_1967-08-16
0_1967-08-19
0_1967-08-26
0_1967-08-30
0_1967-09-03
0_1967-09-06
0_1967-09-13
0_1967-09-16
0_1967-09-20
0_1967-09-23
0_1967-09-30
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0_1967-10-07
0_1967-10-11
0_1967-10-14
0_1967-10-19
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0_1967-10-25
0_1967-10-30
0_1967-11-04
0_1967-11-08
0_1967-11-10
0_1967-11-15
0_1967-11-22
0_1967-11-25
0_1967-11-29
0_1967-11-Prayers_of_the_Consciousness_of_the_Cells
0_1967-12-06
0_1967-12-08
0_1967-12-13
0_1967-12-16
0_1967-12-20
0_1967-12-27
0_1967-12-30
0_1968-01-06
0_1968-01-10
0_1968-01-12
0_1968-01-17
0_1968-01-20
0_1968-01-24
0_1968-01-27
0_1968-01-31
0_1968-02-03
0_1968-02-07
0_1968-02-10
0_1968-02-14
0_1968-02-17
0_1968-02-20
0_1968-02-28
0_1968-03-02
0_1968-03-09
0_1968-03-13
0_1968-03-16
0_1968-03-20
0_1968-03-23
0_1968-03-27
0_1968-04-03
0_1968-04-06
0_1968-04-10
0_1968-04-13
0_1968-04-20
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0_1968-04-27
0_1968-05-02
0_1968-05-04
0_1968-05-08
0_1968-05-11
0_1968-05-15
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0_1968-05-22
0_1968-05-29
0_1968-06-03
0_1968-06-08
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0_1968-06-18
0_1968-06-22
0_1968-06-26
0_1968-06-29
0_1968-07-03
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0_1968-07-27
0_1968-07-31
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0_1968-08-07
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0_1968-08-22
0_1968-08-28
0_1968-08-30
0_1968-09-04
0_1968-09-07
0_1968-09-11
0_1968-09-21
0_1968-09-25
0_1968-09-28
0_1968-10-05
0_1968-10-09
0_1968-10-16
0_1968-10-19
0_1968-10-23
0_1968-10-26
0_1968-10-30
0_1968-11-02
0_1968-11-06
0_1968-11-09
0_1968-11-13
0_1968-11-16
0_1968-11-23
0_1968-11-27
0_1968-11-30
0_1968-12-04
0_1968-12-11
0_1968-12-14
0_1968-12-21
0_1968-12-25
0_1969-01-01
0_1969-01-04
0_1969-01-15
0_1969-01-18
0_1969-01-22
0_1969-01-25
0_1969-01-29
0_1969-02-01
0_1969-02-05
0_1969-02-08
0_1969-02-15
0_1969-02-19
0_1969-02-22
0_1969-02-26
0_1969-03-01
0_1969-03-08
0_1969-03-12
0_1969-03-15
0_1969-03-19
0_1969-03-26
0_1969-04-02
0_1969-04-05
0_1969-04-09
0_1969-04-12
0_1969-04-16
0_1969-04-19
0_1969-04-23
0_1969-04-26
0_1969-04-30
0_1969-05-03
0_1969-05-07
0_1969-05-10
0_1969-05-14
0_1969-05-17
0_1969-05-21
0_1969-05-24
0_1969-05-28
0_1969-05-31
0_1969-06-04
0_1969-06-11
0_1969-06-25
0_1969-06-28
0_1969-07-02
0_1969-07-05
0_1969-07-12
0_1969-07-19
0_1969-07-23
0_1969-07-26
0_1969-07-30
0_1969-08-02
0_1969-08-06
0_1969-08-09
0_1969-08-16
0_1969-08-20
0_1969-08-23
0_1969-08-27
0_1969-08-30
0_1969-09-03
0_1969-09-06
0_1969-09-10
0_1969-09-13
0_1969-09-17
0_1969-09-20
0_1969-09-24
0_1969-09-27
0_1969-10-01
0_1969-10-08
0_1969-10-11
0_1969-10-12
0_1969-10-15
0_1969-10-18
0_1969-10-22
0_1969-10-25
0_1969-11-08
0_1969-11-12
0_1969-11-15
0_1969-11-19
0_1969-11-22
0_1969-11-26
0_1969-11-29
0_1969-12-03
0_1969-12-06
0_1969-12-10
0_1969-12-13
0_1969-12-17
0_1969-12-20
0_1969-12-24
0_1969-12-27
0_1969-12-31
0_1970-01-01
0_1970-01-03
0_1970-01-07
0_1970-01-10
0_1970-01-17
0_1970-01-21
0_1970-01-28
0_1970-01-31
0_1970-02-07
0_1970-02-11
0_1970-02-18
0_1970-02-21
0_1970-02-25
0_1970-02-28
0_1970-03-04
0_1970-03-07
0_1970-03-14
0_1970-03-18
0_1970-03-21
0_1970-03-25
0_1970-03-28
0_1970-04-01
0_1970-04-04
0_1970-04-11
0_1970-04-18
0_1970-04-22
0_1970-04-29
0_1970-05-02
0_1970-05-09
0_1970-05-13
0_1970-05-16
0_1970-05-20
0_1970-05-23
0_1970-05-27
0_1970-05-30
0_1970-06-03
0_1970-06-06
0_1970-06-13
0_1970-06-17
0_1970-06-20
0_1970-06-27
0_1970-07-01
0_1970-07-04
0_1970-07-08
0_1970-07-11
0_1970-07-18
0_1970-07-22
0_1970-07-25
0_1970-07-29
0_1970-08-01
0_1970-08-05
0_1970-09-02
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0_1970-09-12
0_1970-09-16
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0_1970-09-30
0_1970-10-03
0_1970-10-07
0_1970-10-10
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0_1970-10-28
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0_1970-11-07
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0_1970-11-25
0_1970-11-28
0_1971-01-01
0_1971-01-11
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0_1971-01-23
0_1971-01-27
0_1971-01-30
0_1971-02-27
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0_1971-03-06
0_1971-03-10
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0_1971-03-17
0_1971-03-27
0_1971-03-31
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0_1971-04-21
0_1971-04-28
0_1971-05-01
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0_1971-05-08
0_1971-05-12
0_1971-05-15
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0_1971-05-26
0_1971-06-02
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0_1971-06-16
0_1971-06-23
0_1971-06-26
0_1971-06-30
0_1971-07-03
0_1971-07-10
0_1971-07-14
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0_1971-07-21
0_1971-07-28
0_1971-07-31
0_1971-08-07
0_1971-08-11
0_1971-08-14
0_1971-08-28
0_1971-08-Undated
0_1971-09-01
0_1971-09-04
0_1971-09-08
0_1971-09-11
0_1971-09-14
0_1971-09-15
0_1971-09-18
0_1971-09-22
0_1971-09-29
0_1971-10-02
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0_1971-10-09
0_1971-10-13
0_1971-10-16
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0_1971-10-23
0_1971-10-27
0_1971-10-30
0_1971-11-10
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0_1971-11-20
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0_1971-12-01
0_1971-12-04
0_1971-12-08
0_1971-12-11
0_1971-12-15
0_1971-12-18
0_1971-12-22
0_1971-12-25
0_1971-12-27
0_1971-12-29a
0_1971-12-29b
0_1972-01-01
0_1972-01-12
0_1972-01-15
0_1972-01-19
0_1972-01-22
0_1972-01-29
0_1972-01-30
0_1972-02-02
0_1972-02-07
0_1972-02-08
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0_1972-02-16
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0_1972-03-10
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0_1972-03-15
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0_1972-03-19
0_1972-03-22
0_1972-03-25
0_1972-03-29a
0_1972-03-29b
0_1972-03-30
0_1972-04-02a
0_1972-04-02b
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0_1972-05-26
0_1972-05-27
0_1972-05-31
0_1972-06-03
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0_1972-06-14
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0_1972-06-24
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0_1972-07-08
0_1972-07-12
0_1972-07-15
0_1972-07-19
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0_1972-07-26
0_1972-07-29
0_1972-08-02
0_1972-08-05
0_1972-08-09
0_1972-08-12
0_1972-08-19
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0_1972-09-06
0_1972-09-13
0_1972-09-30
0_1972-10-07
0_1972-10-11
0_1972-10-18
0_1972-10-25
0_1972-10-28
0_1972-11-22
0_1972-11-25
0_1972-12-02
0_1972-12-10
0_1972-12-20
0_1972-12-23
0_1972-12-27
0_1972-12-30
0_1973-01-03
0_1973-01-10
0_1973-01-17
0_1973-01-20
0_1973-01-24
0_1973-01-31
0_1973-02-08
0_1973-02-14
0_1973-02-17
0_1973-02-18
0_1973-02-28
0_1973-03-03
0_1973-03-10
0_1973-03-14
0_1973-03-17
0_1973-03-26
0_1973-03-30
0_1973-03-31
0_1973-04-07
0_1973-04-10
0_1973-04-14
0_1973-04-25
0_1973-05-05
0_1973-05-09
0_1973-05-14
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_Paradise_of_the_Life-Gods
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
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
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
04.03_-_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
04.06_-_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
04.13_-_To_the_HeightsXIII
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.20_-_To_the_Heights-XX
04.21_-_To_the_HeightsXXI
04.22_-_To_the_Heights-XXII
04.23_-_To_the_Heights-XXIII
04.25_-_To_the_Heights-XXV
04.30_-_To_the_HeightsXXX
04.31_-_To_the_Heights-XXXI
04.32_-_To_the_Heights-XXXII
04.35_-_To_the_Heights-XXXV
04.36_-_To_the_Heights-XXXVI
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_Three_Metamorphoses
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_-_Isha_Analysis
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_-_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_Children
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_-_Physical_Education
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_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Manner_of_Imitation.
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Principle_of_Water
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_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_-_HOW_THE_.TRUE_WORLD._ULTIMATELY_BECAME_A_FABLE
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Nada_Yoga
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_-_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_-_Vital_Education
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_-_Bhakti_Yoga
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_Principle_of_Earth
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_-_Raja_Yoga
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_-_Akasa_or_the_Ethereal_Principle
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Hymn_of_Paruchchhepa
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_-_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_-_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
1.1.1.02_-_Creation_by_the_Word
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
1.1.1.07_-_Aspiration,_Opening,_Recognition
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
1.12_-_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_-_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_'quantitative_parts'_of_Tragedy_defined.
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_-_BOOK_THE_FOURTEENTH
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_-_MARGARETS_ROOM
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_-_On_Self-Knowledge
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_-_DONJON
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_Friendship
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_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_Talking
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
1.2.1.04_-_Mystic_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
1.2.11_-_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
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
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
15.03_-_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_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
17.01_-_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
17.08_-_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
1912_11_19p
1912_11_26p
1912_11_28p
1912_12_03p
1912_12_07p
19.12_-_Of_The_Self
1913_02_05p
1913_02_12p
1913_06_15p
1913_06_18p
1913_06_27p
1913_07_21p
1913_07_23p
1913_08_08p
1913_08_16p
1913_08_17p
1913_10_07p
1913_11_22p
1913_11_25p
1913_11_28p
1913_11_29p
1913_12_13p
1913_12_16p
1913_12_29p
19.13_-_Of_the_World
1914_01_01p
1914_01_04p
1914_01_08p
1914_01_09p
1914_01_11p
1914_01_13p
1914_01_29p
1914_01_31p
1914_02_01p
1914_02_02p
1914_02_09p
1914_02_10p
1914_02_12p
1914_03_03p
1914_03_04p
1914_03_06p
1914_03_07p
1914_03_09p
1914_03_10p
1914_03_12p
1914_03_13p
1914_03_17p
1914_03_19p
1914_03_21p
1914_03_28p
1914_03_30p
1914_04_01p
1914_04_02p
1914_04_03p
1914_04_07p
1914_04_10p
1914_04_13p
1914_04_17p
1914_04_18p
1914_04_19p
1914_04_20p
1914_04_23p
1914_04_28p
1914_05_12p
1914_05_13p
1914_05_15p
1914_05_16p
1914_05_17p
1914_05_18p
1914_05_19p
1914_05_20p
1914_05_21p
1914_05_22p
1914_05_25p
1914_05_26p
1914_05_27p
1914_05_29p
1914_05_31p
1914_06_01p
1914_06_02p
1914_06_04p
1914_06_14p
1914_06_16p
1914_06_17p
1914_06_20p
1914_06_21p
1914_06_23p
1914_06_24p
1914_06_26p
1914_06_27p
1914_06_30p
1914_07_05p
1914_07_06p
1914_07_07p
1914_07_10p
1914_07_13p
1914_07_21p
1914_07_22p
1914_07_31p
1914_08_03p
1914_08_05p
1914_08_06p
1914_08_08p
1914_08_11p
1914_08_13p
1914_08_17p
1914_08_18p
1914_08_20p
1914_08_24p
1914_08_25p
1914_08_31p
1914_09_04p
1914_09_05p
1914_09_09p
1914_09_17p
1914_09_24p
1914_09_30p
1914_10_05p
1914_10_07p
1914_10_08p
1914_10_10p
1914_10_11p
1914_10_12p
1914_10_23p
1914_11_03p
1914_11_08p
1914_11_15p
1914_11_16p
1914_11_17p
1914_11_20p
1914_11_21p
1914_12_04p
1914_12_12p
19.14_-_The_Awakened
1915_01_02p
1915_01_11p
1915_01_17p
1915_03_03p
1915_03_04p
1915_03_07p
1915_03_08p
1915_04_19p
1915_05_24p
1915_07_31p
1915_11_02p
1915_11_07p
1915_11_26p
19.15_-_On_Happiness
1916_01_23p
1916_06_07p
1916_11_28p
1916_12_04p
1916_12_05p
1916_12_07p
1916_12_08p
1916_12_10p
1916_12_12p
1916_12_20p
1916_12_21p
1916_12_24p
1916_12_25p
1916_12_26p
1916_12_30p
19.16_-_Of_the_Pleasant
1917_01_06p
1917_01_19p
1917_01_23p
1917_03_27p
1917_03_30p
1917_03_31p
1917_04_01p
1917_04_07p
1917_04_10p
1917_07_13p
1917_09_24p
1917_10_15p
19.17_-_On_Anger
1918_07_12p
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
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
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
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
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
1958-03-05_-_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
1958-05-07_-_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_02_03
1960_02_10
1960_02_17
1960_03_02
1960_03_09
1960_03_23
1960_03_30
1960_04_06
1960_04_07?_-_28
1960_04_20
1960_04_27
1960_05_04
1960_05_25
1960_06_03
1960_06_22
1960_06_29
1960_07_13
1960_08_24
1960_08_27
1960_10_24
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_21?_-_62
1961_05_22?
1961_07_18
1962_01_12
1962_01_21
1962_02_03
1962_02_27
1962_05_24
1962_10_12
1963_01_14
1963_03_06
1963_05_15
1963_08_10
1963_08_11?_-_94
1963_11_04
1964_02_05_-_98
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_09
1969_08_14
1969_08_15?_-_133
1969_08_19
1969_08_21
1969_08_28
1969_08_30_-_139
1969_08_31_-_141
1969_09_01_-_142
1969_09_14
1969_09_17
1969_09_22
1969_09_26
1969_09_27
1969_09_30
1969_10_01?_-_166
1969_10_18
1969_10_19
1969_10_21
1969_10_23
1969_10_28
1969_10_30
1969_11_07
1969_11_08?
1969_11_13
1969_11_15
1969_11_25
1969_11_27?
1969_12_04
1969_12_07
1969_12_08
1969_12_09
1969_12_14
1969_12_15
1969_12_18
1969_12_21
1969_12_23
1969_12_26
1969_12_28
1970_01_03
1970_01_04
1970_01_06
1970_01_08
1970_01_13?
1970_01_20
1970_01_22
1970_01_25
1970_01_27
1970_01_29
1970_01_30
1970_02_01
1970_02_04
1970_02_08
1970_02_10
1970_02_11
1970_02_12
1970_02_17
1970_02_20
1970_02_23
1970_02_25
1970_02_27?
1970_03_02
1970_03_03
1970_03_05
1970_03_10
1970_03_11
1970_03_13
1970_03_14
1970_03_15
1970_03_17
1970_03_18
1970_03_19?
1970_03_25
1970_03_30
1970_04_01
1970_04_02
1970_04_04
1970_04_07
1970_04_09
1970_04_11
1970_04_12
1970_04_13
1970_04_15
1970_04_17
1970_04_18
1970_04_20_-_485
1970_04_22_-_482
1970_04_23_-_495
1970_04_24_-_497
1970_04_28
1970_04_29
1970_05_21
1970_05_22
1970_05_23
1970_05_24
1970_05_25
1970_05_28
1970_06_01
1970_06_02
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_Adela
1.ac_-_At_Sea
1.ac_-_Au_Bal
1.ac_-_Colophon
1.ac_-_Happy_Dust
1.ac_-_Leah_Sublime
1.ac_-_Logos
1.ac_-_Lyric_of_Love_to_Leah
1.ac_-_On_-_On_-_Poet
1.ac_-_Power
1.ac_-_The_Buddhist
1.ac_-_The_Five_Adorations
1.ac_-_The_Four_Winds
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Hermit
1.ac_-_The_Ladder
1.ac_-_The_Mantra-Yoga
1.ac_-_The_Neophyte
1.ac_-_The_Pentagram
1.ac_-_The_Priestess_of_Panormita
1.ac_-_The_Quest
1.ac_-_The_Rose_and_the_Cross
1.ac_-_The_Tent
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ad_-_O_Christ,_protect_me!
1.ala_-_I_had_supposed_that,_having_passed_away
1.ami_-_Bright_are_Thy_tresses,_brighten_them_even_more_(from_Baal-i-Jibreel)
1.ami_-_O_wave!_Plunge_headlong_into_the_dark_seas_(from_Baal-i-Jibreel)
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_But_little_better
1.anon_-_Eightfold_Fence.
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_-_Plucking_the_Rushes
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_TabletIX
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_Seven_Evil_Spirits
1.anon_-_The_Song_of_Songs
1.ap_-_The_Universal_Prayer
1.asak_-_A_pious_one_with_a_hundred_beads_on_your_rosary
1.asak_-_Beg_for_Love
1.asak_-_If_you_do_not_give_up_the_crowds
1.asak_-_Mansoor,_that_whale_of_the_Oceans_of_Love
1.asak_-_My_Beloved-_this_torture_and_pain
1.asak_-_Nothing_but_burning_sobs_and_tears_tonight
1.asak_-_On_Unitys_Way
1.asak_-_Piousness_and_the_path_of_love
1.asak_-_The_sum_total_of_our_life_is_a_breath
1.asak_-_This_is_My_Face,_said_the_Beloved
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_-_St._Agnes_Eve
1.at_-_The_Higher_Pantheism
1.bd_-_A_deluded_Mind
1.bd_-_Endless_Ages
1.bd_-_You_may_enter
1.bni_-_Raga_Ramkali
1.bs_-_Bulleh!_to_me,_I_am_not_known
1.bsf_-_Fathom_the_ocean
1.bsf_-_For_evil_give_good
1.bsf_-_His_grace_may_fall_upon_us_at_anytime
1.bsf_-_Like_a_deep_sea
1.bsf_-_Raga_Asa
1.bsf_-_Turn_cheek
1.bsf_-_You_are_my_protection_O_Lord
1.bs_-_I_have_been_pierced_by_the_arrow_of_love,_what_shall_I_do?
1.bs_-_One_Point_Contains_All
1.bs_-_The_moment_I_bowed_down
1.bs_-_The_preacher_and_the_torch_bearer
1.bs_-_What_a_carefree_game_He_plays!
1.bs_-_You_alone_exist-_I_do_not,_O_Beloved!
1.bs_-_Your_passion_stirs_me
1.bts_-_Invocation
1.bts_-_The_Bent_of_Nature
1.bv_-_When_I_see_the_lark_beating
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.cs_-_Consumed_in_Grace
1.ct_-_Distinguishing_Ego_from_Self
1.da_-_All_Being_within_this_order,_by_the_laws_(from_The_Paradiso,_Canto_I)
1.da_-_And_as_a_ray_descending_from_the_sky_(from_The_Paradiso,_Canto_I)
1.da_-_Lead_us_up_beyond_light
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.dd_-_The_Creator_Plays_His_Cosmic_Instrument_In_Perfect_Harmony
1.dz_-_A_Zen_monk_asked_for_a_verse_-
1.dz_-_Ching-chings_raindrop_sound
1.dz_-_Coming_or_Going
1.dz_-_Impermanence
1.dz_-_In_the_stream
1.dz_-_Joyful_in_this_mountain_retreat
1.dz_-_Like_tangled_hair
1.dz_-_One_of_fifteen_verses_on_Dogens_mountain_retreat
1.dz_-_One_of_six_verses_composed_in_Anyoin_Temple_in_Fukakusa,_1230
1.dz_-_On_Non-Dependence_of_Mind
1.dz_-_The_track_of_the_swan_through_the_sky
1.dz_-_The_Western_Patriarchs_doctrine_is_transplanted!
1.dz_-_The_whirlwind_of_birth_and_death
1.dz_-_Treading_along_in_this_dreamlike,_illusory_realm
1.dz_-_True_person_manifest_throughout_the_ten_quarters_of_the_world
1.dz_-_Viewing_Peach_Blossoms_and_Realizing_the_Way
1.dz_-_Wonderous_nirvana-mind
1.dz_-_Worship
1.dz_-_Zazen
1.fcn_-_a_dandelion
1.fcn_-_Airing_out_kimonos
1.fcn_-_cool_clear_water
1.fcn_-_From_the_mind
1.fcn_-_hands_drop
1.fcn_-_loneliness
1.fcn_-_on_the_road
1.fcn_-_skylark_in_the_heavens
1.fcn_-_spring_rain
1.fcn_-_To_the_one_breaking_it
1.fcn_-_whatever_I_pick_up
1.fcn_-_without_a_voice
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_-_What_the_Moon_Brings
1f.lovecraft_-_Winged_Death
1.fs_-_A_Funeral_Fantasie
1.fs_-_Amalia
1.fs_-_Cassandra
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Different_Destinies
1.fs_-_Dithyramb
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Elysium
1.fs_-_Fame_And_Duty
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Feast_Of_Victory
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_Genius
1.fs_-_German_Faith
1.fs_-_Greekism
1.fs_-_Group_From_Tartarus
1.fs_-_Hero_And_Leander
1.fs_-_Honors
1.fs_-_Honor_To_Woman
1.fs_-_Human_Knowledge
1.fs_-_Hymn_To_Joy
1.fs_-_Light_And_Warmth
1.fs_-_Longing
1.fs_-_Melancholy_--_To_Laura
1.fs_-_My_Antipathy
1.fs_-_Nadowessian_Death-Lament
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Parables_And_Riddles
1.fs_-_Participation
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_Punch_Song
1.fs_-_Punch_Song_(To_be_sung_in_the_Northern_Countries)
1.fs_-_Rapture_--_To_Laura
1.fs_-_Resignation
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Alpine_Hunter
1.fs_-_The_Antiques_At_Paris
1.fs_-_The_Artists
1.fs_-_The_Assignation
1.fs_-_The_Battle
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_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_Fairest_Apparition
1.fs_-_The_Favor_Of_The_Moment
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Flowers
1.fs_-_The_Fortune-Favored
1.fs_-_The_Forum_Of_Woman
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Fugitive
1.fs_-_The_Glove_-_A_Tale
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Infanticide
1.fs_-_The_Invincible_Armada
1.fs_-_Thekla_-_A_Spirit_Voice
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Knights_Of_St._John
1.fs_-_The_Lay_Of_The_Bell
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Maiden_From_Afar
1.fs_-_The_Maiden's_Lament
1.fs_-_The_Maid_Of_Orleans
1.fs_-_The_Philosophical_Egotist
1.fs_-_The_Pilgrim
1.fs_-_The_Power_Of_Song
1.fs_-_The_Proverbs_Of_Confucius
1.fs_-_The_Ring_Of_Polycrates_-_A_Ballad
1.fs_-_The_Secret
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_Belief
1.fs_-_The_Youth_By_The_Brook
1.fs_-_To_Astronomers
1.fs_-_To_A_World-Reformer
1.fs_-_To_Emma
1.fs_-_To_Laura_At_The_Harpsichord
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fs_-_To_Minna
1.fs_-_To_My_Friends
1.fs_-_Worth_And_The_Worthy
1.fs_-_Written_In_A_Young_Lady's_Album
1.fua_-_A_dervish_in_ecstasy
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_A_slaves_freedom
1.fua_-_Invocation
1.fua_-_I_shall_grasp_the_souls_skirt_with_my_hand
1.fua_-_Look_--_I_do_nothing-_He_performs_all_deeds
1.fua_-_The_angels_have_bowed_down_to_you_and_drowned
1.fua_-_The_Birds_Find_Their_King
1.fua_-_The_Dullard_Sage
1.fua_-_The_Eternal_Mirror
1.fua_-_The_moths_and_the_flame
1.fua_-_The_Nightingale
1.fua_-_The_peacocks_excuse
1.fua_-_The_pilgrim_sees_no_form_but_His_and_knows
1.fua_-_The_Pupil_asks-_the_Master_answers
1.fua_-_The_Simurgh
1.fua_-_The_Valley_of_the_Quest
1.gmh_-_The_Alchemist_In_The_City
1.gnk_-_Japji_38_-_Discipline_is_the_workshop
1.grh_-_Gorakh_Bani
1.hcyc_-_11_-_Always_working_alone,_always_walking_alone_(from_The_Shodoka)
1.hcyc_-_13_-_This_jewel_of_no_price_can_never_be_used_up_(from_The_Shodoka)
1.hcyc_-_16_-_When_I_consider_the_virtue_of_abusive_words_(from_The_Shodoka)
1.hcyc_-_17_-_The_incomparable_lion-roar_of_doctrine_(from_The_Shodoka)
1.hcyc_-_20_-_Our_teacher,_Shakyamuni,_met_Dipankara_Buddha_(from_The_Shodoka)
1.hcyc_-_27_-_A_bowl_once_calmed_dragons_(from_The_Shodoka)
1.hcyc_-_34_-_They_roar_with_Dharma-thunder_(from_The_Shodoka)
1.hcyc_-_35_-_High_in_the_Himalayas,_only_fei-ni_grass_grows_(from_The_Shodoka)
1.hcyc_-_38_-_All_categories_are_no_category_(from_The_Shodoka)
1.hcyc_-_3_-_When_we_realize_actuality_(from_The_Shodoka)
1.hcyc_-_42_-_I_raise_the_Dharma-banner_and_set_forth_our_teaching_(from_The_Shodoka)
1.hcyc_-_49_-_Just_baby_lions_follow_the_parent_(from_The_Shodoka)
1.hcyc_-_55_-_When_all_is_finally_seen_as_it_is,_(from_The_Shodoka)
1.hcyc_-_56_-_The_hungry_are_served_a_kings_repast_(from_The_Shodoka)
1.hcyc_-_58_-_The_incomparable_lion_roar_of_the_doctrine!_(from_The_Shodoka)
1.hcyc_-_59_-_Two_monks_were_guilty_of_murder_and_carnality_(from_The_Shodoka)
1.hcyc_-_60_-_The_remarkable_power_of_emancipation_(from_The_Shodoka)
1.hcyc_-_64_-_The_great_elephant_does_not_loiter_on_the_rabbits_path_(from_The_Shodoka)
1.hcyc_-_Roll_the_Dharma_thunder_(from_The_Song_of_Enlightenment)
1.he_-_Hakuins_Song_of_Zazen
1.he_-_Past,_present,_future-_unattainable
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.he_-_The_monkey_is_reaching
1.he_-_You_no_sooner_attain_the_great_void
1.hs_-_A_Golden_Compass
1.hs_-_And_if,_my_friend,_you_ask_me_the_way
1.hs_-_Arise_And_Fill_A_Golden_Goblet
1.hs_-_Bring_all_of_yourself_to_his_door
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_Cypress_And_Tulip
1.hs_-_I_Know_The_Way_You_Can_Get
1.hs_-_It_Is_Time_to_Wake_Up!
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_Lifes_Mighty_Flood
1.hs_-_Meditation
1.hs_-_Melt_yourself_down_in_this_search
1.hs_-_Mystic_Chat
1.hs_-_Naked_in_the_Bee-House
1.hs_-_Not_Worth_The_Toil!
1.hs_-_O_Cup_Bearer
1.hs_-_O_Saghi,_pass_around_that_cup_of_wine,_then_bring_it_to_me
1.hs_-_Rubys_Heart
1.hs_-_Slaves_Of_Thy_Shining_Eyes
1.hs_-_Someone_Should_Start_Laughing
1.hs_-_Spring_and_all_its_flowers
1.hs_-_Stop_Being_So_Religious
1.hs_-_Streaming
1.hs_-_The_Bird_Of_Gardens
1.hs_-_The_Day_Of_Hope
1.hs_-_The_Essence_of_Grace
1.hs_-_The_Garden
1.hs_-_The_Good_Darkness
1.hs_-_The_Great_Secret
1.hs_-_The_Lute_Will_Beg
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_Then_through_that_dim_murkiness
1.hs_-_The_path_consists_of_neither_words_nor_deeds
1.hs_-_The_Pearl_on_the_Ocean_Floor
1.hs_-_There_is_no_place_for_place!
1.hs_-_The_Rose_Has_Flushed_Red
1.hs_-_The_Rose_Is_Not_Fair
1.hs_-_The_Wild_Rose_of_Praise
1.hs_-_Tidings_Of_Union
1.hs_-_To_Linger_In_A_Garden_Fair
1.hs_-_True_Love
1.hs_-_Until_you_are_complete
1.hs_-_Where_Is_My_Ruined_Life?
1.ia_-_An_Ocean_Without_Shore
1.ia_-_Fire
1.ia_-_He_Saw_The_Lightning_In_The_East
1.ia_-_If_What_She_Says_Is_True
1.ia_-_If_what_she_says_is_true
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.ia_-_Listen,_O_Dearly_Beloved
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_My_Heart_Has_Become_Able
1.ia_-_My_heart_wears_all_forms
1.ia_-_My_Journey
1.ia_-_Reality
1.ia_-_The_Hand_Of_Trial
1.ia_-_True_Knowledge
1.ia_-_When_The_Suns_Eye_Rules_My_Sight
1.ia_-_When_We_Came_Together
1.ia_-_When_we_came_together
1.ia_-_While_the_suns_eye_rules_my_sight
1.ia_-_Wild_Is_She,_None_Can_Make_Her_His_Friend
1.ia_-_With_My_Very_Own_Hands
1.is_-_A_Fisherman
1.is_-_a_well_nobody_dug_filled_with_no_water
1.is_-_Every_day,_priests_minutely_examine_the_Law
1.is_-_Form_in_Void
1.is_-_I_Hate_Incense
1.is_-_Ikkyu_this_body_isnt_yours_I_say_to_myself
1.is_-_inside_the_koan_clear_mind
1.is_-_Like_vanishing_dew
1.is_-_Many_paths_lead_from_the_foot_of_the_mountain,
1.is_-_only_one_koan_matters
1.is_-_sick_of_it_whatever_its_called_sick_of_the_names
1.is_-_The_vast_flood
1.is_-_To_write_something_and_leave_it_behind_us
1.is_-_Watching_The_Moon
1.jc_-_On_this_summer_night
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_-_Answer_To_A_Sonnet_By_J.H.Reynolds
1.jk_-_A_Party_Of_Lovers
1.jk_-_Apollo_And_The_Graces
1.jk_-_A_Prophecy_-_To_George_Keats_In_America
1.jk_-_A_Song_About_Myself
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Bright_Star
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Character_Of_Charles_Brown
1.jk_-_Dawlish_Fair
1.jk_-_Dedication_To_Leigh_Hunt,_Esq.
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_-_Fill_For_Me_A_Brimming_Bowl
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_-_Hither,_Hither,_Love
1.jkhu_-_A_Visit_to_Hattoji_Temple
1.jkhu_-_Gathering_Tea
1.jkhu_-_Living_in_the_Mountains
1.jkhu_-_Rain_in_Autumn
1.jkhu_-_Sitting_in_the_Mountains
1.jk_-_Hymn_To_Apollo
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Hyperion._Book_III
1.jk_-_Imitation_Of_Spenser
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_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_To_Fanny
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_Apollo
1.jk_-_Ode_To_Autumn
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_A_Dream
1.jk_-_On_Death
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_-_On_Seeing_The_Elgin_Marbles_For_The_First_Time
1.jk_-_On_Visiting_The_Tomb_Of_Burns
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_-_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_-_Song._Written_On_A_Blank_Page_In_Beaumont_And_Fletchers_Works
1.jk_-_Sonnet._A_Dream,_After_Reading_Dantes_Episode_Of_Paulo_And_Francesca
1.jk_-_Sonnet_-_After_Dark_Vapors_Have_Oppressd_Our_Plains
1.jk_-_Sonnet_-_As_From_The_Darkening_Gloom_A_Silver_Dove
1.jk_-_Sonnet_-_Before_He_Went
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_II._To_.........
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Sonnet_-_Oh!_How_I_Love,_On_A_Fair_Summers_Eve
1.jk_-_Sonnet._On_Peace
1.jk_-_Sonnet_On_Sitting_Down_To_Read_King_Lear_Once_Again
1.jk_-_Sonnet._The_Day_Is_Gone
1.jk_-_Sonnet._The_Human_Seasons
1.jk_-_Sonnet_To_Byron
1.jk_-_Sonnet_To_Chatterton
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_John_Hamilton_Reynolds
1.jk_-_Sonnet_To_Mrs._Reynoldss_Cat
1.jk_-_Sonnet_To_Sleep
1.jk_-_Sonnet_To_The_Nile
1.jk_-_Sonnet_VIII._To_My_Brothers
1.jk_-_Sonnet_VII._To_Solitude
1.jk_-_Sonnet_VI._To_G._A._W.
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_On_A_Blank_Page_In_Shakespeares_Poems,_Facing_A_Lovers_Complaint
1.jk_-_Sonnet._Written_On_A_Blank_Space_At_The_End_Of_Chaucers_Tale_Of_The_Floure_And_The_Lefe
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_Sonnet_XIII._Addressed_To_Haydon
1.jk_-_Sonnet_XI._On_First_Looking_Into_Chapmans_Homer
1.jk_-_Sonnet_XIV._Addressed_To_The_Same_(Haydon)
1.jk_-_Sonnet_X._To_One_Who_Has_Been_Long_In_City_Pent
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_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._In_A_Drear-Nighted_December
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_The_Gadfly
1.jk_-_This_Living_Hand
1.jk_-_To_......
1.jk_-_To_.......
1.jk_-_To_Ailsa_Rock
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_Fanny
1.jk_-_To_George_Felton_Mathew
1.jk_-_To_Hope
1.jk_-_To_Some_Ladies
1.jk_-_To_The_Ladies_Who_Saw_Me_Crowned
1.jk_-_Translated_From_A_Sonnet_Of_Ronsard
1.jk_-_Two_Sonnets_On_Fame
1.jk_-_Two_Sonnets._To_Haydon,_With_A_Sonnet_Written_On_Seeing_The_Elgin_Marbles
1.jk_-_What_The_Thrush_Said._Lines_From_A_Letter_To_John_Hamilton_Reynolds
1.jk_-_Woman!_When_I_Behold_Thee_Flippant,_Vain
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jk_-_You_Say_You_Love
1.jlb_-_Adam_Cast_Forth
1.jlb_-_Afterglow
1.jlb_-_At_the_Butchers
1.jlb_-_Chess
1.jlb_-_Cosmogonia_(&_translation)
1.jlb_-_Daybreak
1.jlb_-_Elegy
1.jlb_-_Empty_Drawing_Room
1.jlb_-_Everness
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_History_Of_The_Night
1.jlb_-_Inscription_on_any_Tomb
1.jlb_-_Instants
1.jlb_-_Limits
1.jlb_-_Oedipus_and_the_Riddle
1.jlb_-_Parting
1.jlb_-_Patio
1.jlb_-_Plainness
1.jlb_-_Remorse_for_any_Death
1.jlb_-_Rosas
1.jlb_-_Sepulchral_Inscription
1.jlb_-_Shinto
1.jlb_-_Simplicity
1.jlb_-_Spinoza
1.jlb_-_The_Art_Of_Poetry
1.jlb_-_The_Cyclical_Night
1.jlb_-_The_Enigmas
1.jlb_-_The_Golem
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_-_Response_to_a_Logician
1.jm_-_Song_to_the_Rock_Demoness
1.jm_-_The_Profound_Definitive_Meaning
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jm_-_The_Song_on_Reaching_the_Mountain_Peak
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_All_Through_Eternity
1.jr_-_A_Moment_Of_Happiness
1.jr_-_Any_Soul_That_Drank_The_Nectar
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Because_I_Cannot_Sleep
1.jr_-_Body_of_earth,_dont_talk_of_earth
1.jr_-_Book_1_-_Prologue
1.jr_-_Bring_Wine
1.jr_-_By_the_God_who_was_in_pre-eternity_living_and_moving_and_omnipotent,_everlasting
1.jr_-_Come,_Come,_Whoever_You_Are
1.jr_-_Description_Of_Love
1.jr_-_Did_I_Not_Say_To_You
1.jr_-_Every_day_I_Bear_A_Burden
1.jr_-_How_Long
1.jr_-_How_long_will_you_say,_I_will_conquer_the_whole_world
1.jr_-_I_Am_A_Sculptor,_A_Molder_Of_Form
1.jr_-_If_continually_you_keep_your_hope
1.jr_-_If_You_Show_Patience
1.jr_-_I_Have_A_Fire_For_You_In_My_Mouth
1.jr_-_I_Have_Fallen_Into_Unconsciousness
1.jr_-_In_The_Arc_Of_Your_Mallet
1.jr_-_In_The_End
1.jr_-_I_smile_like_a_flower_not_only_with_my_lips
1.jr_-_I_Will_Beguile_Him_With_The_Tongue
1.jr_-_Laila_And_The_Khalifa
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Like_This
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_Here
1.jr_-_Lovers
1.jr_-_Moving_Water
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_Not_Here
1.jr_-_Now_comes_the_final_merging
1.jr_-_On_Love
1.jr_-_On_the_Night_of_Creation_I_was_awake
1.jr_-_Reason,_leave_now!_Youll_not_find_wisdom_here!
1.jr_-_Rise,_Lovers
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_Secret_Language
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_grapes_of_my_body_can_only_become_wine
1.jr_-_The_Intellectual_Is_Always_Showing_Off
1.jr_-_There_Is_A_Candle
1.jr_-_There_Is_A_Community_Of_Spirit
1.jr_-_There_is_some_kiss_we_want
1.jr_-_The_Self_We_Share
1.jr_-_The_Sun_Must_Come
1.jr_-_The_Time_Has_Come_For_Us_To_Become_Madmen_In_Your_Chain
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_Two_Friends
1.jr_-_Until_You've_Found_Pain
1.jr_-_We_are_the_mirror_as_well_as_the_face_in_it
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jr_-_What_can_I_do,_Muslims?_I_do_not_know_myself
1.jr_-_What_I_want_is_to_see_your_face
1.jr_-_Who_Is_At_My_Door?
1.jr_-_You_and_I_have_spoken_all_these_words
1.jr_-_You_only_need_smell_the_wine
1.jt_-_At_the_cross_her_station_keeping_(from_Stabat_Mater_Dolorosa)
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jt_-_In_losing_all,_the_soul_has_risen_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_A_Legacy
1.jwvg_-_Anniversary_Song
1.jwvg_-_Answers_In_A_Game_Of_Questions
1.jwvg_-_A_Parable
1.jwvg_-_A_Plan_the_Muses_Entertained
1.jwvg_-_Apparent_Death
1.jwvg_-_At_Midnight
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_By_The_River
1.jwvg_-_Departure
1.jwvg_-_Epiphanias
1.jwvg_-_Faithful_Eckhart
1.jwvg_-_For_ever
1.jwvg_-_From
1.jwvg_-_General_Confession
1.jwvg_-_Growth
1.jwvg_-_Human_Feelings
1.jwvg_-_In_A_Word
1.jwvg_-_It_Is_Good
1.jwvg_-_Joy_And_Sorrow
1.jwvg_-_June
1.jwvg_-_Legend
1.jwvg_-_Living_Remembrance
1.jwvg_-_Longing
1.jwvg_-_Mahomets_Song
1.jwvg_-_Measure_Of_Time
1.jwvg_-_Night_Thoughts
1.jwvg_-_Playing_At_Priests
1.jwvg_-_Presence
1.jwvg_-_Prometheus
1.jwvg_-_Solitude
1.jwvg_-_Symbols
1.jwvg_-_The_Bliss_Of_Absence
1.jwvg_-_The_Bridegroom
1.jwvg_-_The_Faithless_Boy
1.jwvg_-_The_Friendly_Meeting
1.jwvg_-_The_Godlike
1.jwvg_-_The_Mountain_Village
1.jwvg_-_The_Muses_Mirror
1.jwvg_-_The_Muses_Son
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Rule_Of_Life
1.jwvg_-_The_Sea-Voyage
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_The_Visit
1.jwvg_-_The_Wanderer
1.jwvg_-_The_Way_To_Behave
1.jwvg_-_To_My_Friend_-_Ode_I
1.jwvg_-_To_The_Chosen_One
1.jwvg_-_True_Enjoyment
1.jwvg_-_Welcome_And_Farewell
1.jwvg_-_Wont_And_Done
1.kaa_-_A_Path_of_Devotion
1.kaa_-_I_Came
1.kaa_-_In_Each_Breath
1.kaa_-_The_Friend_Beside_Me
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Are_you_looking_for_me?
1.kbr_-_Between_the_Poles_of_the_Conscious
1.kbr_-_Brother,_I've_Seen_Some
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_Dohas_II_(with_translation)
1.kbr_-_Hiding_In_This_Cage
1.kbr_-_hiding_in_this_cage
1.kbr_-_His_Death_In_Benares
1.kbr_-_Hope_For_Him
1.kbr_-_How_Do_You
1.kbr_-_I_Have_Attained_The_Eternal_Bliss
1.kbr_-_I_have_attained_the_Eternal_Bliss
1.kbr_-_I_have_been_thinking
1.kbr_-_Illusion_and_Reality
1.kbr_-_It_Is_Needless_To_Ask_Of_A_Saint
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_O_Friend
1.kbr_-_Poem_15
1.kbr_-_Poem_2
1.kbr_-_Poem_5
1.kbr_-_Tell_me_Brother
1.kbr_-_Tentacles_of_Time
1.kbr_-_The_bhakti_path...
1.kbr_-_The_bhakti_path_winds_in_a_delicate_way
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_Impossible_Pass
1.kbr_-_The_impossible_pass
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Self_Forgets_Itself
1.kbr_-_The_self_forgets_itself
1.kbr_-_The_Swan_flies_away
1.kbr_-_The_Time_Before_Death
1.kbr_-_The_Word
1.kbr_-_What_Kind_Of_God?
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Where_do_you_search_me
1.kg_-_Little_Tiger
1.khc_-_Idle_Wandering
1.khc_-_this_autumn_scenes_worth_words_paint
1.ki_-_Autumn_wind
1.ki_-_blown_to_the_big_river
1.ki_-_Buddha_Law
1.ki_-_Buddhas_body
1.ki_-_by_the_light_of_graveside_lanterns
1.ki_-_does_the_woodpecker
1.ki_-_Dont_weep,_insects
1.ki_-_even_poorly_planted
1.ki_-_First_firefly
1.ki_-_From_burweed
1.ki_-_In_my_hut
1.ki_-_into_morning-glories
1.ki_-_Just_by_being
1.ki_-_mountain_temple
1.ki_-_Never_forget
1.ki_-_now_begins
1.ki_-_Reflected
1.ki_-_rice_seedlings
1.ki_-_serene_and_still
1.ki_-_spring_begins
1.ki_-_spring_day
1.ki_-_stillness
1.ki_-_swatting_a_fly
1.ki_-_the_distant_mountains
1.ki_-_the_dragonflys_tail,_too
1.ki_-_Where_there_are_humans
1.ki_-_without_seeing_sunlight
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_Alone_And_Drinking_Under_The_Moon
1.lb_-_Alone_and_Drinking_Under_the_Moon
1.lb_-_Amidst_the_Flowers_a_Jug_of_Wine
1.lb_-_Amusing_Myself
1.lb_-_Ancient_Air_(39)
1.lb_-_A_Song_Of_An_Autumn_Midnight
1.lb_-_A_Song_Of_Changgan
1.lb_-_Autumn_Air_by_Li_Po
1.lb_-_Autumn_River_Song
1.lb_-_A_Vindication
1.lb_-_Ballads_Of_Four_Seasons:_Winter
1.lb_-_Before_The_Cask_of_Wine
1.lb_-_Bringing_in_the_Wine
1.lb_-_Changgan_Memories
1.lb_-_Chiang_Chin_Chiu
1.lb_-_Ch'ing_P'ing_Tiao
1.lb_-_Chuang_Tzu_And_The_Butterfly
1.lb_-_Clearing_At_Dawn
1.lb_-_Clearing_at_Dawn
1.lb_-_Climbing_West_Of_Lotus_Flower_Peak
1.lb_-_Climbing_West_of_Lotus_Flower_Peak
1.lb_-_Confessional
1.lb_-_Down_From_The_Mountain
1.lb_-_Down_Zhongnan_Mountain
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_Endless_Yearning_by_Li_Po
1.lb_-_Exile's_Letter
1.lb_-_Farewell_to_Meng_Hao-jan
1.lb_-_Farewell_to_Meng_Hao-jan_at_Yellow_Crane_Tower_by_Li_Po
1.lb_-_For_Wang_Lun
1.lb_-_Gold_painted_jars_-_wines_worth_a_thousand
1.lb_-_Green_Mountain
1.lb_-_Hearing_A_Flute_On_A_Spring_Night_In_Luoyang
1.lb_-_His_Dream_Of_Skyland
1.lb_-_In_Spring
1.lb_-_Lament_for_Mr_Tai
1.lb_-_Lament_of_the_Frontier_Guard
1.lb_-_Lament_On_an_Autumn_Night
1.lb_-_Leave-Taking_Near_Shoku
1.lb_-_Leaving_White_King_City
1.lb_-_Listening_to_a_Flute_in_Yellow_Crane_Pavillion
1.lb_-_Looking_For_A_Monk_And_Not_Finding_Him
1.lb_-_Lu_Mountain,_Kiangsi
1.lb_-_Moon_at_the_Fortified_Pass_by_Li_Po
1.lb_-_Moon_Over_Mountain_Pass
1.lb_-_Nefarious_War
1.lb_-_On_A_Picture_Screen
1.lb_-_On_Climbing_In_Nan-King_To_The_Terrace_Of_Phoenixes
1.lb_-_On_Kusu_Terrace
1.lb_-_Poem_by_The_Bridge_at_Ten-Shin
1.lb_-_Question_And_Answer_On_The_Mountain
1.lb_-_Reaching_the_Hermitage
1.lb_-_Resentment_Near_the_Jade_Stairs
1.lb_-_Seeing_Off_Meng_Haoran_For_Guangling_At_Yellow_Crane_Tower
1.lb_-_Song_of_an_Autumn_Midnight_by_Li_Po
1.lb_-_Song_of_the_Forge
1.lb_-_Song_Of_The_Jade_Cup
1.lb_-_South-Folk_in_Cold_Country
1.lb_-_Spring_Night_In_Lo-Yang_Hearing_A_Flute
1.lb_-_Staying_The_Night_At_A_Mountain_Temple
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_-_The_Ching-Ting_Mountain
1.lb_-_The_City_of_Choan
1.lb_-_The_Moon_At_The_Fortified_Pass
1.lb_-_The_Old_Dust
1.lb_-_The_River-Merchant's_Wife:_A_Letter
1.lb_-_The_River_Song
1.lb_-_The_Roosting_Crows
1.lb_-_The_Solitude_Of_Night
1.lb_-_Thoughts_In_A_Tranquil_Night
1.lb_-_Three_Poems_on_Wine
1.lb_-_To_His_Two_Children
1.lb_-_We_Fought_for_-_South_of_the_Walls
1.lb_-_Yearning
1.lb_-_Ziyi_Song
1.lc_-_Jabberwocky
1.lla_-_A_thousand_times_I_asked_my_guru
1.lla_-_I_hacked_my_way_through_six_forests
1.lla_-_I,_Lalla,_willingly_entered_through_the_garden-gate
1.lla_-_Learning_the_scriptures_is_easy
1.lla_-_Meditate_within_eternity
1.lla_-_O_infinite_Consciousness
1.lla_-_There_is_neither_you,_nor_I
1.lla_-_When_my_mind_was_cleansed_of_impurities
1.lla_-_Word,_Thought,_Kula_and_Akula_cease_to_be_there!
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_-_Arcadia
1.lovecraft_-_Astrophobos
1.lovecraft_-_Christmastide
1.lovecraft_-_Despair
1.lovecraft_-_Egyptian_Christmas
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Good_Saint_Nick
1.lovecraft_-_Halloween_In_A_Suburb
1.lovecraft_-_Laeta-_A_Lament
1.lovecraft_-_Lifes_Mystery
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_Nathicana
1.lovecraft_-_Nemesis
1.lovecraft_-_Ode_For_July_Fourth,_1917
1.lovecraft_-_On_Reading_Lord_Dunsanys_Book_Of_Wonder
1.lovecraft_-_On_Receiving_A_Picture_Of_Swans
1.lovecraft_-_Pacifist_War_Song_-_1917
1.lovecraft_-_Poemata_Minora-_Volume_II
1.lovecraft_-_Providence
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Revelation
1.lovecraft_-_The_Ancient_Track
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_City
1.lovecraft_-_The_Conscript
1.lovecraft_-_The_Garden
1.lovecraft_-_The_House
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Outpost
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Rose_Of_England
1.lovecraft_-_The_Teutons_Battle-Song
1.lovecraft_-_To_Alan_Seeger-
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.lovecraft_-_Tosh_Bosh
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.lovecraft_-_Where_Once_Poe_Walked
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.ltp_-_My_heart_is_the_clear_water_in_the_stony_pond
1.ltp_-_The_Hundred_Character_Tablet_(Bai_Zi_Bei)
1.mah_-_If_They_Only_Knew
1.mah_-_I_Witnessed_My_Maker
1.mah_-_Stillness
1.mah_-_You_glide_between_the_heart_and_its_casing
1.mah_-_You_live_inside_my_heart-_in_there_are_secrets_about_You
1.mah_-_You_Went_Away_but_Remained_in_Me
1.mb_-_Clouds
1.mb_-_Dark_Friend,_what_can_I_say?
1.mb_-_four_haiku
1.mb_-_I_am_pale_with_longing_for_my_beloved
1.mb_-_I_am_true_to_my_Lord
1.mb_-_I_have_heard_that_today_Hari_will_come
1.mb_-_Its_True_I_Went_to_the_Market
1.mb_-_Mira_is_Steadfast
1.mbn_-_From_the_beginning,_before_the_world_ever_was_(from_Before_the_World_Ever_Was)
1.mb_-_No_one_knows_my_invisible_life
1.mbn_-_The_Soul_Speaks_(from_Hymn_on_the_Fate_of_the_Soul)
1.mb_-_O_I_saw_witchcraft_tonight
1.mb_-_O_my_friends
1.mb_-_passing_through_the_world
1.mb_-_The_Beloved_Comes_Home
1.mb_-_The_Dagger
1.mb_-_The_Five-Coloured_Garment
1.mb_-_the_passing_spring
1.mb_-_Unbreakable,_O_Lord
1.mb_-_under_my_tree-roof
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_-_Effortlessly
1.mm_-_If_BOREAS_can_in_his_own_Wind_conceive_(from_Atalanta_Fugiens)
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Set_Me_on_Fire
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.ms_-_At_the_Nachi_Kannon_Hall
1.ms_-_Beyond_the_World
1.ms_-_Buddhas_Satori
1.ms_-_Clear_Valley
1.msd_-_Barns_burnt_down
1.msd_-_Masahides_Death_Poem
1.msd_-_When_bird_passes_on
1.ms_-_Hui-nengs_Pond
1.ms_-_Incomparable_Verse_Valley
1.ms_-_No_End_Point
1.ms_-_Old_Creek
1.ms_-_Snow_Garden
1.ms_-_Temple_of_Eternal_Light
1.ms_-_The_Gate_of_Universal_Light
1.ms_-_Toki-no-Ge_(Satori_Poem)
1.nb_-_A_Poem_for_the_Sefirot_as_a_Wheel_of_Light
1.nkt_-_Autumn_Wind
1.nkt_-_Lets_Get_to_Rowing
1.nmdv_-_He_is_the_One_in_many
1.nmdv_-_The_thundering_resonance_of_the_Word
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.nrpa_-_The_Viewm_Concisely_Put
1.okym_-_11_-_Here_with_a_Loaf_of_Bread_beneath_the_Bough
1.okym_-_12_-_How_sweet_is_mortal_Sovranty!_--_think_some
1.okym_-_20_-_Ah,_my_Beloved,_fill_the_Cup_that_clears
1.okym_-_24_-_Alike_for_those_who_for_To-day_prepare
1.okym_-_3_-_And,_as_the_Cock_crew,_those_who_stood_before
1.okym_-_52_-_later_edition_-_But_that_is_but_a_Tent_wherein_may_rest
1.okym_-_54_-_I_tell_Thee_this_--_When,_starting_from_the_Goal
1.okym_-_60_-_And,_strange_to_tell,_among_that_Earthen_Lot
1.okym_-_63_-_None_answerd_this-_but_after_Silence_spake
1.okym_-_68_-_That_evn_my_buried_Ashes_such_a_Snare
1.okym_-_75_-_And_when_Thyself_with_shining_Foot_shall_pass
1.pbs_-_A_Bridal_Song
1.pbs_-_A_Dialogue
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
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_-_And_like_a_Dying_Lady,_Lean_and_Pale
1.pbs_-_A_New_National_Anthem
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_Arethusa
1.pbs_-_A_Romans_Chamber
1.pbs_-_Art_Thou_Pale_For_Weariness
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_-_Autumn_-_A_Dirge
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Bereavement
1.pbs_-_Bigotrys_Victim
1.pbs_-_Catalan
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Death
1.pbs_-_Despair
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_-_Epitaph
1.pbs_-_Epithalamium
1.pbs_-_Epithalamium_-_Another_Version
1.pbs_-_Evening_-_Ponte_Al_Mare,_Pisa
1.pbs_-_Evening._To_Harriet
1.pbs_-_Eyes_-_A_Fragment
1.pbs_-_Faint_With_Love,_The_Lady_Of_The_South
1.pbs_-_Feelings_Of_A_Republican_On_The_Fall_Of_Bonaparte
1.pbs_-_Fiordispina
1.pbs_-_Fragment_-_"Amor_Aeternus"
1.pbs_-_Fragment_-_Apostrophe_To_Silence
1.pbs_-_Fragment_From_The_Wandering_Jew
1.pbs_-_Fragment_-_"Igniculus_Desiderii"
1.pbs_-_Fragment_-_Is_It_That_In_Some_Brighter_Sphere
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_Bion
1.pbs_-_Fragment_-_Omens
1.pbs_-_Fragment_-_Satan_Broken_Loose
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Fragment_-_Such_Hope,_As_Is_The_Sick_Despair_Of_Good
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Fragments_Written_For_Hellas
1.pbs_-_Fragment_-_To_A_Friend_Released_From_Prison
1.pbs_-_Fragment_-_Ye_Gentle_Visitations_Of_Calm_Thought
1.pbs_-_Fragment_-_Yes!_All_Is_Past
1.pbs_-_From
1.pbs_-_From_The_Arabic_-_An_Imitation
1.pbs_-_From_the_Arabic,_an_Imitation
1.pbs_-_From_The_Greek_Of_Moschus_-_Pan_Loved_His_Neighbour_Echo
1.pbs_-_From_Vergils_Fourth_Georgic
1.pbs_-_From_Vergils_Tenth_Eclogue
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_Minerva
1.pbs_-_Homers_Hymn_To_The_Moon
1.pbs_-_Hymn_of_Apollo
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Hymn_To_Mercury
1.pbs_-_I_Arise_from_Dreams_of_Thee
1.pbs_-_I_Faint,_I_Perish_With_My_Love!
1.pbs_-_Invocation
1.pbs_-_Invocation_To_Misery
1.pbs_-_I_Stood_Upon_A_Heaven-cleaving_Turret
1.pbs_-_I_Would_Not_Be_A_King
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_-_That_time_is_dead_for_ever,_child!
1.pbs_-_Lines_-_The_cold_earth_slept_below
1.pbs_-_Lines_To_A_Critic
1.pbs_-_Lines_To_A_Reviewer
1.pbs_-_Lines_-_We_Meet_Not_As_We_Parted
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_During_The_Castlereagh_Administration
1.pbs_-_Lines_Written_in_the_Bay_of_Lerici
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_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_May_The_Limner
1.pbs_-_Melody_To_A_Scene_Of_Former_Times
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Music
1.pbs_-_Music_And_Sweet_Poetry
1.pbs_-_Mutability
1.pbs_-_Mutability_-_II.
1.pbs_-_Ode_To_Heaven
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_Fanny_Godwin
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_On_Robert_Emmets_Grave
1.pbs_-_On_The_Dark_Height_of_Jura
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Orpheus
1.pbs_-_Ozymandias
1.pbs_-_Passage_Of_The_Apennines
1.pbs_-_Pater_Omnipotens
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_-_Remembrance
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scene_From_Tasso
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song
1.pbs_-_Song._Come_Harriet!_Sweet_Is_The_Hour
1.pbs_-_Song._Despair
1.pbs_-_Song._--_Fierce_Roars_The_Midnight_Storm
1.pbs_-_Song_For_Tasso
1.pbs_-_Song_From_The_Wandering_Jew
1.pbs_-_Song._Hope
1.pbs_-_Song._Sorrow
1.pbs_-_Song._To_--_[Harriet]
1.pbs_-_Song._To_[Harriet]
1.pbs_-_Song_To_The_Men_Of_England
1.pbs_-_Song._Translated_From_The_Italian
1.pbs_-_Sonnet_-_From_The_Italian_Of_Dante
1.pbs_-_Sonnet_-_Lift_Not_The_Painted_Veil_Which_Those_Who_Live
1.pbs_-_Sonnet_-_Political_Greatness
1.pbs_-_Sonnet_-_To_A_Balloon_Laden_With_Knowledge
1.pbs_-_Sonnet_To_Byron
1.pbs_-_Sonnet_--_Ye_Hasten_To_The_Grave!
1.pbs_-_Stanza
1.pbs_-_Stanza_From_A_Translation_Of_The_Marseillaise_Hymn
1.pbs_-_Stanzas._--_April,_1814
1.pbs_-_Stanzas_From_Calderons_Cisma_De_Inglaterra
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_Stanza-_Written_At_Bracknell
1.pbs_-_St._Irvynes_Tower
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_False_Laurel_And_The_True
1.pbs_-_The_First_Canzone_Of_The_Convito
1.pbs_-_The_Fitful_Alternations_of_the_Rain
1.pbs_-_The_Fugitives
1.pbs_-_The_Indian_Serenade
1.pbs_-_The_Isle
1.pbs_-_The_Magnetic_Lady_To_Her_Patient
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Past
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
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_Spectral_Horseman
1.pbs_-_The_Sunset
1.pbs_-_The_Tower_Of_Famine
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.pbs_-_The_Wandering_Jews_Soliloquy
1.pbs_-_The_Waning_Moon
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Woodman_And_The_Nightingale
1.pbs_-_The_Worlds_Wanderers
1.pbs_-_The_Zucca
1.pbs_-_Time_Long_Past
1.pbs_-_To--
1.pbs_-_To_A_Skylark
1.pbs_-_To_A_Star
1.pbs_-_To_Coleridge
1.pbs_-_To_Constantia
1.pbs_-_To_Constantia-_Singing
1.pbs_-_To_Death
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Harriet
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Ianthe
1.pbs_-_To_Ireland
1.pbs_-_To_Jane_-_The_Invitation
1.pbs_-_To_Jane_-_The_Keen_Stars_Were_Twinkling
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To_Mary_Shelley
1.pbs_-_To_Mary_Who_Died_In_This_Opinion
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To--_One_word_is_too_often_profaned
1.pbs_-_To_Sophia_(Miss_Stacey)
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_The_Men_Of_England
1.pbs_-_To_The_Mind_Of_Man
1.pbs_-_To_the_Moon
1.pbs_-_To_The_Moonbeam
1.pbs_-_To_The_Queen_Of_My_Heart
1.pbs_-_To_The_Republicans_Of_North_America
1.pbs_-_To_William_Shelley
1.pbs_-_To_William_Shelley.
1.pbs_-_To_Wordsworth
1.pbs_-_Ugolino
1.pbs_-_War
1.pbs_-_When_A_Lover_Clasps_His_Fairest
1.pbs_-_When_The_Lamp_Is_Shattered
1.pbs_-_With_A_Guitar,_To_Jane
1.pbs_-_Written_At_Bracknell
1.pc_-_Staying_at_Bamboo_Lodge
1.poe_-_A_Dream
1.poe_-_A_Dream_Within_A_Dream
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Alone
1.poe_-_An_Acrostic
1.poe_-_An_Enigma
1.poe_-_A_Paean
1.poe_-_A_Valentine
1.poe_-_Dreamland
1.poe_-_Dreams
1.poe_-_Elizabeth
1.poe_-_Enigma
1.poe_-_Eulalie
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Evening_Star
1.poe_-_Fairy-Land
1.poe_-_For_Annie
1.poe_-_Hymn
1.poe_-_Imitation
1.poe_-_In_Youth_I_have_Known_One
1.poe_-_Israfel
1.poe_-_Lenore
1.poe_-_Romance
1.poe_-_Sancta_Maria
1.poe_-_Song
1.poe_-_Sonnet-_To_Zante
1.poe_-_Spirits_Of_The_Dead
1.poe_-_Tamerlane
1.poe_-_The_Bells
1.poe_-_The_Bridal_Ballad
1.poe_-_The_City_In_The_Sea
1.poe_-_The_City_Of_Sin
1.poe_-_The_Coliseum
1.poe_-_The_Conqueror_Worm
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Forest_Reverie
1.poe_-_The_Happiest_Day-The_Happiest_Hour
1.poe_-_The_Haunted_Palace
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_The_Sleeper
1.poe_-_The_Valley_Of_Unrest
1.poe_-_The_Village_Street
1.poe_-_To_--
1.poe_-_To_F--
1.poe_-_To_Frances_S._Osgood
1.poe_-_To_Helen_-_1848
1.poe_-_To_Isadore
1.poe_-_To_M--
1.poe_-_To_Marie_Louise_(Shew)
1.poe_-_To_One_Departed
1.poe_-_To_One_In_Paradise
1.poe_-_To_The_Lake
1.poe_-_Ulalume
1.pp_-_Raga_Dhanashri
1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)
1.raa_-_And_the_letter_is_longing
1.raa_-_And_YHVH_spoke_to_me_when_I_saw_His_name
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.rajh_-_Intimate_Hymn
1.rb_-_Abt_Vogler
1.rb_-_A_Cavalier_Song
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_Pretty_Woman
1.rb_-_A_Serenade_At_The_Villa
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_Before
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Cristina
1.rb_-_De_Gustibus
1.rb_-_Evelyn_Hope
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_-_In_A_Year
1.rb_-_In_Three_Days
1.rb_-_Introduction:_Pippa_Passes
1.rbk_-_Epithalamium
1.rb_-_Love_Among_The_Ruins
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Meeting_At_Night
1.rb_-_Mesmerism
1.rb_-_My_Last_Duchess
1.rb_-_My_Star
1.rb_-_Never_the_Time_and_the_Place
1.rb_-_Now!
1.rb_-_Old_Pictures_In_Florence
1.rb_-_One_Way_Of_Love
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Parting_At_Morning
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Pippas_Song
1.rb_-_Popularity
1.rb_-_Porphyrias_Lover
1.rb_-_Prospice
1.rb_-_Protus
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_Laboratory-Ancien_Rgime
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Lost_Leader
1.rb_-_The_Lost_Mistress
1.rb_-_The_Patriot
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Times_Revenges
1.rb_-_Two_In_The_Campagna
1.rb_-_Waring
1.rb_-_Why_I_Am_a_Liberal
1.rb_-_Women_And_Roses
1.rb_-_Youll_Love_Me_Yet
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_-_Of_what_use_is_my_going_to_Kasi_any_more?
1.rmpsd_-_O_Mother,_who_really
1.rmpsd_-_Who_is_that_Syama_woman
1.rmr_-_As_Once_the_Winged_Energy_of_Delight
1.rmr_-_Autumn
1.rmr_-_Before_Summer_Rain
1.rmr_-_Black_Cat_(Schwarze_Katze)
1.rmr_-_Buddha_in_Glory
1.rmr_-_Childhood
1.rmr_-_Death
1.rmr_-_Dedication_To_M...
1.rmr_-_Early_Spring
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Elegy_X
1.rmr_-_Encounter_In_The_Chestnut_Avenue
1.rmr_-_Evening
1.rmr_-_Exposed_on_the_cliffs_of_the_heart
1.rmr_-_Falconry
1.rmr_-_Girl_in_Love
1.rmr_-_Girl's_Lament
1.rmr_-_Going_Blind
1.rmr_-_Greek_Love-Talk
1.rmr_-_Ignorant_Before_The_Heavens_Of_My_Life
1.rmr_-_In_The_Beginning
1.rmr_-_Lady_On_A_Balcony
1.rmr_-_Lament
1.rmr_-_Lament_(O_how_all_things_are_far_removed)
1.rmr_-_Lament_(Whom_will_you_cry_to,_heart?)
1.rmr_-_Little_Tear-Vase
1.rmr_-_Loneliness
1.rmr_-_Love_Song
1.rmr_-_Moving_Forward
1.rmr_-_Night_(O_you_whose_countenance)
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_-_Rememberance
1.rmr_-_Sense_Of_Something_Coming
1.rmr_-_Song
1.rmr_-_Song_Of_The_Orphan
1.rmr_-_Song_Of_The_Sea
1.rmr_-_Song_Of_The_Women_To_The_Poet
1.rmr_-_Spanish_Dancer
1.rmr_-_Sunset
1.rmr_-_The_Apple_Orchard
1.rmr_-_The_Grown-Up
1.rmr_-_The_Last_Evening
1.rmr_-_The_Neighbor
1.rmr_-_The_Panther
1.rmr_-_The_Poet
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_-_Book_2_-_XIII
1.rmr_-_The_Sonnets_To_Orpheus_-_IV
1.rmr_-_The_Sonnets_To_Orpheus_-_X
1.rmr_-_The_Sonnets_To_Orpheus_-_XIX
1.rmr_-_The_Sonnets_To_Orpheus_-_XXV
1.rmr_-_The_Spanish_Dancer
1.rmr_-_The_Swan
1.rmr_-_The_Voices
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_To_Music
1.rmr_-_To_Say_Before_Going_to_Sleep
1.rmr_-_Venetian_Morning
1.rmr_-_What_Birds_Plunge_Through_Is_Not_The_Intimate_Space
1.rmr_-_Woman_in_Love
1.rmr_-_You_Must_Not_Understand_This_Life_(with_original_German)
1.rmr_-_You_Who_Never_Arrived
1.rmr_-_You,_you_only,_exist
1.rt_-_(101)_Ever_in_my_life_have_I_sought_thee_with_my_songs_(from_Gitanjali)
1.rt_-_(1)_Thou_hast_made_me_endless_(from_Gitanjali)
1.rt_-_(63)_Thou_hast_made_me_known_to_friends_whom_I_knew_not_(from_Gitanjali)
1.rt_-_(80)_I_am_like_a_remnant_of_a_cloud_of_autumn_(from_Gitanjali)
1.rt_-_(84)_It_is_the_pang_of_separation_that_spreads_throughout_the_world_(from_Gitanjali)
1.rt_-_Accept_me,_my_lord,_accept_me_for_this_while
1.rt_-_A_Dream
1.rt_-_All_These_I_Loved
1.rt_-_Along_The_Way
1.rt_-_At_The_Last_Watch
1.rt_-_Authorship
1.rt_-_Beggarly_Heart
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Broken_Song
1.rt_-_Closed_Path
1.rt_-_Clouds_And_Waves
1.rt_-_Colored_Toys
1.rt_-_Compensation
1.rt_-_Cruel_Kindness
1.rt_-_Death
1.rt_-_Distant_Time
1.rt_-_Dream_Girl
1.rt_-_Endless_Time
1.rt_-_Fairyland
1.rt_-_Farewell
1.rt_-_Fireflies
1.rt_-_Flower
1.rt_-_Freedom
1.rt_-_Friend
1.rt_-_Gitanjali
1.rt_-_Hard_Times
1.rt_-_I
1.rt_-_I_Found_A_Few_Old_Letters
1.rt_-_Innermost_One
1.rt_-_In_The_Country
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_I_touch_God_in_my_song
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Krishnakali
1.rt_-_Lamp_Of_Love
1.rt_-_Last_Curtain
1.rt_-_Leave_This
1.rt_-_Let_Me_Not_Forget
1.rt_-_Light
1.rt_-_Listen,_can_you_hear_it?_(from_The_Lover_of_God)
1.rt_-_Little_Flute
1.rt_-_Lord_Of_My_Life
1.rt_-_Lovers_Gifts_II_-_Come_To_My_Garden_Walk
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_LVIII_-_Things_Throng_And_Laugh
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.rt_-_Lovers_Gifts_V_-_I_Would_Ask_For_Still_More
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Lovers_Gifts_XLIII_-_Dying,_You_Have_Left_Behind
1.rt_-_Lovers_Gifts_XLIV_-_Where_Is_Heaven
1.rt_-_Lovers_Gifts_XLVIII_-_I_Travelled_The_Old_Road
1.rt_-_Lovers_Gifts_XLVII_-_The_Road_Is
1.rt_-_Lovers_Gifts_XVI_-_She_Dwelt_Here_By_The_Pool
1.rt_-_Lovers_Gifts_XXII_-_I_Shall_Gladly_Suffer
1.rt_-_Lovers_Gifts_XXXIX_-_There_Is_A_Looker-On
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_Maya
1.rt_-_Meeting
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_My_Song
1.rt_-_Ocean_Of_Forms
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_-_Paper_Boats
1.rt_-_Parting_Words
1.rt_-_Passing_Breeze
1.rt_-_Patience
1.rt_-_Poems_On_Time
1.rt_-_Rare
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Roaming_Cloud
1.rt_-_She
1.rt_-_Shyama
1.rt_-_Silent_Steps
1.rt_-_Sleep
1.rt_-_Song_Unsung
1.rt_-_Stray_Birds_01_-_10
1.rt_-_Stray_Birds_11-_20
1.rt_-_Stray_Birds_31_-_40
1.rt_-_Stray_Birds_51_-_60
1.rt_-_Stray_Birds_61_-_70
1.rt_-_Stray_Birds_81_-_90
1.rt_-_Sympathy
1.rt_-_The_Boat
1.rt_-_The_Call_Of_The_Far
1.rt_-_The_Champa_Flower
1.rt_-_The_Child-Angel
1.rt_-_The_End
1.rt_-_The_Further_Bank
1.rt_-_The_Gardener_IV_-_Ah_Me
1.rt_-_The_Gardener_LIX_-_O_Woman
1.rt_-_The_Gardener_LVII_-_I_Plucked_Your_Flower
1.rt_-_The_Gardener_LV_-_It_Was_Mid-Day
1.rt_-_The_Gardener_LXI_-_Peace,_My_Heart
1.rt_-_The_Gardener_LXIV_-_I_Spent_My_Day
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_LXXIX_-_I_Often_Wonder
1.rt_-_The_Gardener_LXXXIV_-_Over_The_Green
1.rt_-_The_Gardener_LXXXI_-_Why_Do_You_Whisper_So_Faintly
1.rt_-_The_Gardener_XI_-_Come_As_You_Are
1.rt_-_The_Gardener_XIV_-_I_Was_Walking_By_The_Road
1.rt_-_The_Gardener_XIX_-_You_Walked
1.rt_-_The_Gardener_X_-_Let_Your_Work_Be,_Bride
1.rt_-_The_Gardener_XLIII_-_No,_My_Friends
1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XVI_-_Hands_Cling_To_Eyes
1.rt_-_The_Gardener_XVIII_-_When_Two_Sisters
1.rt_-_The_Gardener_XXII_-_When_She_Passed_By_Me
1.rt_-_The_Gardener_XXIV_-_Do_Not_Keep_To_Yourself
1.rt_-_The_Gardener_XXI_-_Why_Did_He_Choose
1.rt_-_The_Gardener_XXIX_-_Speak_To_Me_My_Love
1.rt_-_The_Gardener_XXVIII_-_Your_Questioning_Eyes
1.rt_-_The_Gift
1.rt_-_The_Golden_Boat
1.rt_-_The_Hero
1.rt_-_The_Hero(2)
1.rt_-_The_Home
1.rt_-_The_Homecoming
1.rt_-_The_Journey
1.rt_-_The_Judge
1.rt_-_The_Kiss
1.rt_-_The_Kiss(2)
1.rt_-_The_Land_Of_The_Exile
1.rt_-_The_Last_Bargain
1.rt_-_The_Lost_Star
1.rt_-_The_Merchant
1.rt_-_The_Music_Of_The_Rains
1.rt_-_The_Portrait
1.rt_-_The_Rainy_Day
1.rt_-_The_Sailor
1.rt_-_The_Source
1.rt_-_The_Sun_Of_The_First_Day
1.rt_-_The_Unheeded_Pageant
1.rt_-_The_Wicked_Postman
1.rt_-_This_Dog
1.rt_-_Unending_Love
1.rt_-_Ungrateful_Sorrow
1.rt_-_Unyielding
1.rt_-_Urvashi
1.rt_-_Vocation
1.rt_-_When_And_Why
1.rt_-_When_the_Two_Sister_Go_To_Fetch_Water
1.rt_-_Where_Shadow_Chases_Light
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rt_-_Who_Is_This?
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.rvd_-_How_to_Escape?
1.rvd_-_If_You_are_a_mountain
1.rvd_-_Upon_seeing_poverty
1.rvd_-_When_I_existed
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_A_Nations_Strength
1.rwe_-_Art
1.rwe_-_Astrae
1.rwe_-_Bacchus
1.rwe_-_Beauty
1.rwe_-_Berrying
1.rwe_-_Blight
1.rwe_-_Boston
1.rwe_-_Boston_Hymn
1.rwe_-_Brahma
1.rwe_-_Celestial_Love
1.rwe_-_Concord_Hymn
1.rwe_-_Culture
1.rwe_-_Days
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Etienne_de_la_Boce
1.rwe_-_Experience
1.rwe_-_Fate
1.rwe_-_Flower_Chorus
1.rwe_-_Forebearance
1.rwe_-_Forerunners
1.rwe_-_Freedom
1.rwe_-_Friendship
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_From_the_Persian_of_Hafiz_II
1.rwe_-_Gnothi_Seauton
1.rwe_-_Grace
1.rwe_-_Hamatreya
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_-_Lover's_Petition
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Merlin_II
1.rwe_-_Merops
1.rwe_-_Mithridates
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_-_Ode_To_Beauty
1.rwe_-_Poems
1.rwe_-_Quatrains
1.rwe_-_Rubies
1.rwe_-_Saadi
1.rwe_-_Seashore
1.rwe_-_Solution
1.rwe_-_Song_of_Nature
1.rwe_-_Tact
1.rwe_-_Terminus
1.rwe_-_The_Adirondacs
1.rwe_-_The_Amulet
1.rwe_-_The_Chartist's_Complaint
1.rwe_-_The_Cumberland
1.rwe_-_The_Enchanter
1.rwe_-_The_Forerunners
1.rwe_-_The_Humble_Bee
1.rwe_-_The_Lords_of_Life
1.rwe_-_The_Park
1.rwe_-_The_Past
1.rwe_-_The_Poet
1.rwe_-_The_Problem
1.rwe_-_The_River_Note
1.rwe_-_The_Romany_Girl
1.rwe_-_The_Snowstorm
1.rwe_-_The_Sphinx
1.rwe_-_The_Titmouse
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To-day
1.rwe_-_To_Ellen,_At_The_South
1.rwe_-_To_Eva
1.rwe_-_To_Laugh_Often_And_Much
1.rwe_-_To_Rhea
1.rwe_-_Una
1.rwe_-_Unity
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Waves
1.rwe_-_Wealth
1.rwe_-_Woodnotes
1.rwe_-_Worship
1.ryz_-_Clear_in_the_blue,_the_moon!
1.sb_-_Gathering_the_Mind
1.sca_-_What_you_hold,_may_you_always_hold
1.sca_-_When_You_have_loved,_You_shall_be_chaste
1.sdi_-_All_Adams_offspring_form_one_family_tree
1.sfa_-_Exhortation_to_St._Clare_and_Her_Sisters
1.sfa_-_How_Virtue_Drives_Out_Vice
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Canticle_of_Brother_Sun
1.sfa_-_The_Praises_of_God
1.shvb_-_Columba_aspexit_-_Sequence_for_Saint_Maximin
1.shvb_-_O_Euchari_in_leta_via_-_Sequence_for_Saint_Eucharius
1.shvb_-_O_ignee_Spiritus_-_Hymn_to_the_Holy_Spirit
1.shvb_-_O_ignis_Spiritus_Paracliti
1.shvb_-_O_magne_Pater_-_Antiphon_for_God_the_Father
1.shvb_-_O_spectabiles_viri_-_Antiphon_for_Patriarchs_and_Prophets
1.shvb_-_O_Virtus_Sapientiae_-_O_Moving_Force_of_Wisdom
1.sig_-_Ecstasy
1.sig_-_Lord_of_the_World
1.sig_-_Thou_art_the_Supreme_Light
1.sig_-_Who_can_do_as_Thy_deeds
1.sig_-_Who_could_accomplish_what_youve_accomplished
1.sig_-_You_are_wise_(from_From_Kingdoms_Crown)
1.sjc_-_Dark_Night
1.sjc_-_Full_of_Hope_I_Climbed_the_Day
1.sjc_-_I_Entered_the_Unknown
1.sjc_-_I_Live_Yet_Do_Not_Live_in_Me
1.sjc_-_Loves_Living_Flame
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.sjc_-_The_Sum_of_Perfection
1.sjc_-_Without_a_Place_and_With_a_Place
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_In_Praise_of_the_Goddess
1.snk_-_Nirvana_Shatakam
1.snt_-_By_what_boundless_mercy,_my_Savior
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_The_fire_rises_in_me
1.snt_-_The_Light_of_Your_Way
1.snt_-_We_awaken_in_Christs_body
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_-_He_and_I_are_one
1.srmd_-_The_ocean_of_his_generosity_has_no_shore
1.srmd_-_The_universe
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.ss_-_Outside_the_door_I_made_but_dont_close
1.ss_-_Paper_windows_bamboo_walls_hedge_of_hibiscus
1.ss_-_This_bodys_lifetime_is_like_a_bubbles
1.ss_-_To_glorify_the_Way_what_should_people_turn_to
1.stav_-_I_Live_Without_Living_In_Me
1.stav_-_In_the_Hands_of_God
1.stav_-_Let_nothing_disturb_thee
1.stav_-_My_Beloved_One_is_Mine
1.stav_-_Oh_Exceeding_Beauty
1.stav_-_On_Those_Words_I_am_for_My_Beloved
1.stav_-_You_are_Christs_Hands
1.st_-_Behold_the_glow_of_the_moon
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_-_Success_and_failure?_No_known_address
1.tc_-_Unsettled,_a_bird_lost_from_the_flock
1.tm_-_A_Messenger_from_the_Horizon
1.tm_-_A_Practical_Program_for_Monks
1.tm_-_A_Psalm
1.tm_-_Aubade_--_The_City
1.tm_-_Night-Flowering_Cactus
1.tm_-_O_Sweet_Irrational_Worship
1.tm_-_Stranger
1.tm_-_The_Fall
1.tm_-_The_Sowing_of_Meanings
1.tm_-_When_in_the_soul_of_the_serene_disciple
1.tr_-_At_Master_Do's_Country_House
1.tr_-_First_Days_Of_Spring_-_The_sky
1.tr_-_Have_You_Forgotten_Me
1.tr_-_In_A_Dilapidated_Three-Room_Hut
1.tr_-_I_Watch_People_In_The_World
1.tr_-_Like_The_Little_Stream
1.tr_-_Midsummer
1.tr_-_No_Luck_Today_On_My_Mendicant_Rounds
1.tr_-_Orchid
1.tr_-_Reply_To_A_Friend
1.tr_-_The_Lotus
1.tr_-_Though_Frosts_come_down
1.tr_-_To_My_Teacher
1.tr_-_When_I_Was_A_Lad
1.tr_-_White_Hair
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.vpt_-_My_friend,_I_cannot_answer_when_you_ask_me_to_explain
1.vpt_-_The_moon_has_shone_upon_me
1.wb_-_Auguries_of_Innocence
1.wb_-_Awake!_awake_O_sleeper_of_the_land_of_shadows
1.wb_-_Hear_the_voice_of_the_Bard!
1.wb_-_Of_the_Sleep_of_Ulro!_and_of_the_passage_through
1.wb_-_The_Divine_Image
1.wb_-_To_see_a_world_in_a_grain_of_sand_(from_Auguries_of_Innocence)
1.wb_-_Trembling_I_sit_day_and_night
1.wby_-_A_Bronze_Head
1.wby_-_A_Coat
1.wby_-_Adams_Curse
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
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_-_I._First_Love
1.wby_-_A_Man_Young_And_Old_-_II._Human_Dignity
1.wby_-_A_Man_Young_And_Old_-_IV._The_Death_Of_The_Hare
1.wby_-_A_Man_Young_And_Old_-_IX._The_Secrets_Of_The_Old
1.wby_-_A_Man_Young_And_Old_-_X._His_Wildness
1.wby_-_A_Man_Young_And_Old_-_XI._From_Oedipus_At_Colonus
1.wby_-_A_Memory_Of_Youth
1.wby_-_Among_School_Children
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_-_A_Poet_To_His_Beloved
1.wby_-_A_Prayer_For_My_Son
1.wby_-_A_Prayer_For_Old_Age
1.wby_-_A_Prayer_On_Going_Into_My_House
1.wby_-_Are_You_Content?
1.wby_-_At_Algeciras_-_A_Meditaton_Upon_Death
1.wby_-_At_Galway_Races
1.wby_-_A_Thought_From_Propertius
1.wby_-_At_The_Abbey_Theatre
1.wby_-_A_Woman_Homer_Sung
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Beautiful_Lofty_Things
1.wby_-_Beggar_To_Beggar_Cried
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_-_Consolation
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_On_God
1.wby_-_Crazy_Jane_Reproved
1.wby_-_Cuchulains_Fight_With_The_Sea
1.wby_-_Demon_And_Beast
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_-_For_Anne_Gregory
1.wby_-_Friends
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_From_The_Antigone
1.wby_-_Gratitude_To_The_Unknown_Instructors
1.wby_-_He_Bids_His_Beloved_Be_At_Peace
1.wby_-_He_Gives_His_Beloved_Certain_Rhymes
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_-_He_Reproves_The_Curlew
1.wby_-_Her_Triumph
1.wby_-_Her_Vision_In_The_Wood
1.wby_-_He_Tells_Of_A_Valley_Full_Of_Lovers
1.wby_-_He_Tells_Of_The_Perfect_Beauty
1.wby_-_He_Thinks_Of_His_Past_Greatness_When_A_Part_Of_The_Constellations_Of_Heaven
1.wby_-_He_Wishes_His_Beloved_Were_Dead
1.wby_-_High_Talk
1.wby_-_His_Confidence
1.wby_-_Hound_Voice
1.wby_-_Imitated_From_The_Japanese
1.wby_-_In_Memory_Of_Alfred_Pollexfen
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_-_In_The_Seven_Woods
1.wby_-_Lapis_Lazuli
1.wby_-_Lines_Written_In_Dejection
1.wby_-_Long-Legged_Fly
1.wby_-_Lullaby
1.wby_-_Mad_As_The_Mist_And_Snow
1.wby_-_Maid_Quiet
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Meeting
1.wby_-_Michael_Robartes_And_The_Dancer
1.wby_-_Mohini_Chatterjee
1.wby_-_Never_Give_All_The_Heart
1.wby_-_News_For_The_Delphic_Oracle
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_Now_as_at_all_times
1.wby_-_On_A_Picture_Of_A_Black_Centaur_By_Edmund_Dulac
1.wby_-_On_A_Political_Prisoner
1.wby_-_On_Woman
1.wby_-_Owen_Aherne_And_His_Dancers
1.wby_-_Parnell
1.wby_-_Parnells_Funeral
1.wby_-_Parting
1.wby_-_Paudeen
1.wby_-_Peace
1.wby_-_Politics
1.wby_-_Remorse_For_Intemperate_Speech
1.wby_-_Responsibilities_-_Closing
1.wby_-_Responsibilities_-_Introduction
1.wby_-_Running_To_Paradise
1.wby_-_Sailing_to_Byzantium
1.wby_-_September_1913
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Slim_adolescence_that_a_nymph_has_stripped,
1.wby_-_Solomon_And_The_Witch
1.wby_-_Supernatural_Songs
1.wby_-_That_The_Night_Come
1.wby_-_The_Apparitions
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Ballad_Of_Moll_Magee
1.wby_-_The_Ballad_Of_The_Foxhunter
1.wby_-_The_Cap_And_Bells
1.wby_-_The_Cat_And_The_Moon
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Collar-Bone_Of_A_Hare
1.wby_-_The_Countess_Cathleen_In_Paradise
1.wby_-_The_Crazed_Moon
1.wby_-_The_Curse_Of_Cromwell
1.wby_-_The_Dancer_At_Cruachan_And_Cro-Patrick
1.wby_-_The_Death_of_Cuchulain
1.wby_-_The_Delphic_Oracle_Upon_Plotinus
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Fairy_Pendant
1.wby_-_The_Falling_Of_The_Leaves
1.wby_-_The_Fish
1.wby_-_The_Fisherman
1.wby_-_The_Folly_Of_Being_Comforted
1.wby_-_The_Fool_By_The_Roadside
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_Happy_Townland
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_Lake_Isle_Of_Innisfree
1.wby_-_The_Lamentation_Of_The_Old_Pensioner
1.wby_-_The_Living_Beauty
1.wby_-_The_Lover_Asks_Forgiveness_Because_Of_His_Many_Moods
1.wby_-_The_Lover_Mourns_For_The_Loss_Of_Love
1.wby_-_The_Lover_Tells_Of_The_Rose_In_His_Heart
1.wby_-_The_Madness_Of_King_Goll
1.wby_-_The_Magi
1.wby_-_The_Man_Who_Dreamed_Of_Faeryland
1.wby_-_The_Meditation_Of_The_Old_Fisherman
1.wby_-_The_Mother_Of_God
1.wby_-_The_Mountain_Tomb
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_New_Faces
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Old_Pensioner.
1.wby_-_The_Old_Stone_Cross
1.wby_-_The_People
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Pilgrim
1.wby_-_The_Players_Ask_For_A_Blessing_On_The_Psalteries_And_On_Themselves
1.wby_-_The_Poet_Pleads_With_The_Elemental_Powers
1.wby_-_The_Ragged_Wood
1.wby_-_The_Realists
1.wby_-_The_Results_Of_Thought
1.wby_-_The_Rose_In_The_Deeps_Of_His_Heart
1.wby_-_The_Rose_Of_Battle
1.wby_-_The_Rose_Of_The_World
1.wby_-_The_Rose_Tree
1.wby_-_The_Sad_Shepherd
1.wby_-_The_Scholars
1.wby_-_These_Are_The_Clouds
1.wby_-_The_Second_Coming
1.wby_-_The_Secret_Rose
1.wby_-_The_Shadowy_Waters_-_Introduction
1.wby_-_The_Shadowy_Waters_-_The_Harp_Of_Aengus
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Song_Of_The_Happy_Shepherd
1.wby_-_The_Sorrow_Of_Love
1.wby_-_The_Spirit_Medium
1.wby_-_The_Statesmans_Holiday
1.wby_-_The_Statues
1.wby_-_The_Three_Beggars
1.wby_-_The_Three_Hermits
1.wby_-_The_Three_Monuments
1.wby_-_The_Tower
1.wby_-_The_Travail_Of_Passion
1.wby_-_The_Two_Kings
1.wby_-_The_Two_Trees
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_Wild_Old_Wicked_Man
1.wby_-_The_Wild_Swans_At_Coole
1.wby_-_The_Winding_Stair
1.wby_-_The_Witch
1.wby_-_The_Withering_Of_The_Boughs
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Songs_To_The_One_Burden
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_To_An_Isle_In_The_Water
1.wby_-_To_A_Shade
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_To_A_Young_Beauty
1.wby_-_To_His_Heart,_Bidding_It_Have_No_Fear
1.wby_-_To_Ireland_In_The_Coming_Times
1.wby_-_To_Some_I_Have_Talked_With_By_The_Fire
1.wby_-_To_The_Rose_Upon_The_Rood_Of_Time
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.wby_-_Two_Years_Later
1.wby_-_Under_Ben_Bulben
1.wby_-_Under_Saturn
1.wby_-_Under_The_Moon
1.wby_-_Upon_A_Dying_Lady
1.wby_-_Upon_A_House_Shaken_By_The_Land_Agitation
1.wby_-_Vacillation
1.wby_-_Veronicas_Napkin
1.wby_-_When_Helen_Lived
1.wby_-_When_You_Are_Old
1.wby_-_Wisdom
1.wby_-_Young_Mans_Song
1.wby_-_Youth_And_Age
1.whitman_-_1861
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_Adieu_To_A_Solider
1.whitman_-_A_Farm-Picture
1.whitman_-_After_The_Sea-Ship
1.whitman_-_Ah_Poverties,_Wincings_Sulky_Retreats
1.whitman_-_All_Is_Truth
1.whitman_-_A_March_In_The_Ranks,_Hard-prest
1.whitman_-_American_Feuillage
1.whitman_-_Among_The_Multitude
1.whitman_-_A_Noiseless_Patient_Spider
1.whitman_-_A_Paumanok_Picture
1.whitman_-_Apostroph
1.whitman_-_A_Promise_To_California
1.whitman_-_A_Riddle_Song
1.whitman_-_As_Adam,_Early_In_The_Morning
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_Consequent,_Etc.
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_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_-_Beginners
1.whitman_-_Behavior
1.whitman_-_Behold_This_Swarthy_Face
1.whitman_-_Broadway
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_By_Broad_Potomacs_Shore
1.whitman_-_By_The_Bivouacs_Fitful_Flame
1.whitman_-_Camps_Of_Green
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_City_Of_Orgies
1.whitman_-_City_Of_Ships
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Darest_Thou_Now_O_Soul
1.whitman_-_Despairing_Cries
1.whitman_-_Dirge_For_Two_Veterans
1.whitman_-_Drum-Taps
1.whitman_-_Earth!_my_Likeness!
1.whitman_-_Eidolons
1.whitman_-_Election_Day,_November_1884
1.whitman_-_Elemental_Drifts
1.whitman_-_Ethiopia_Saluting_The_Colors
1.whitman_-_Europe,_The_72d_And_73d_Years_Of_These_States
1.whitman_-_Excelsior
1.whitman_-_Faces
1.whitman_-_Fast_Anchord,_Eternal,_O_Love
1.whitman_-_For_Him_I_Sing
1.whitman_-_For_You,_O_Democracy
1.whitman_-_France,_The_18th_Year_Of_These_States
1.whitman_-_From_Far_Dakotas_Canons
1.whitman_-_From_Paumanok_Starting
1.whitman_-_From_Pent-up_Aching_Rivers
1.whitman_-_Full_Of_Life,_Now
1.whitman_-_Germs
1.whitman_-_Give_Me_The_Splendid,_Silent_Sun
1.whitman_-_Gliding_Over_All
1.whitman_-_God
1.whitman_-_Good-Bye_My_Fancy!
1.whitman_-_Great_Are_The_Myths
1.whitman_-_Hours_Continuing_Long
1.whitman_-_How_Solemn_As_One_By_One
1.whitman_-_I_Hear_America_Singing
1.whitman_-_I_Heard_You,_Solemn-sweep_Pipes_Of_The_Organ
1.whitman_-_In_Cabind_Ships_At_Sea
1.whitman_-_In_Former_Songs
1.whitman_-_In_Midnight_Sleep
1.whitman_-_In_Paths_Untrodden
1.whitman_-_Inscription
1.whitman_-_In_The_New_Garden_In_All_The_Parts
1.whitman_-_I_Saw_In_Louisiana_A_Live_Oak_Growing
1.whitman_-_I_Saw_Old_General_At_Bay
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Italian_Music_In_Dakota
1.whitman_-_I_Was_Looking_A_Long_While
1.whitman_-_Kosmos
1.whitman_-_Laws_For_Creations
1.whitman_-_Longings_For_Home
1.whitman_-_Long_I_Thought_That_Knowledge
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Mannahatta
1.whitman_-_Me_Imperturbe
1.whitman_-_Miracles
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_The_Pilot
1.whitman_-_Not_Youth_Pertains_To_Me
1.whitman_-_Now_Finale_To_The_Shore
1.whitman_-_Now_List_To_My_Mornings_Romanza
1.whitman_-_O_Bitter_Sprig!_Confession_Sprig!
1.whitman_-_O_Captain!_My_Captain!
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_Old_Ireland
1.whitman_-_O_Living_Always--Always_Dying
1.whitman_-_Once_I_Passd_Through_A_Populous_City
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_One_Song,_America,_Before_I_Go
1.whitman_-_Ones_Self_I_Sing
1.whitman_-_One_Sweeps_By
1.whitman_-_On_Journeys_Through_The_States
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_On_The_Beach_At_Night
1.whitman_-_Or_From_That_Sea_Of_Time
1.whitman_-_O_Star_Of_France
1.whitman_-_O_Sun_Of_Real_Peace
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Out_of_the_Cradle_Endlessly_Rocking
1.whitman_-_Out_of_the_Rolling_Ocean,_The_Crowd
1.whitman_-_Over_The_Carnage
1.whitman_-_Passage_To_India
1.whitman_-_Patroling_Barnegat
1.whitman_-_Pensive_And_Faltering
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_-_Primeval_My_Love_For_The_Woman_I_Love
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Race_Of_Veterans
1.whitman_-_Recorders_Ages_Hence
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Salut_Au_Monde
1.whitman_-_Savantism
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Long
1.whitman_-_Sometimes_With_One_I_Love
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_For_All_Seas,_All_Ships
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_II
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_IV
1.whitman_-_Song_Of_Myself-_IX
1.whitman_-_Song_Of_Myself-_LI
1.whitman_-_Song_Of_Myself-_LII
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_Myself-_VII
1.whitman_-_Song_Of_Myself-_VIII
1.whitman_-_Song_Of_Myself-_X
1.whitman_-_Song_Of_Myself-_XI
1.whitman_-_Song_Of_Myself-_XII
1.whitman_-_Song_Of_Myself-_XL
1.whitman_-_Song_Of_Myself-_XLI
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XLIII
1.whitman_-_Song_Of_Myself-_XLIV
1.whitman_-_Song_Of_Myself-_XLIX
1.whitman_-_Song_Of_Myself-_XLV
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XLVIII
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XVI
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-_XXV
1.whitman_-_Song_Of_Myself-_XXVI
1.whitman_-_Song_Of_Myself-_XXVII
1.whitman_-_Song_Of_Myself-_XXVIII
1.whitman_-_Song_Of_Myself-_XXXI
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXIV
1.whitman_-_Song_Of_Myself-_XXXIX
1.whitman_-_Song_Of_Myself-_XXXV
1.whitman_-_Song_Of_Myself-_XXXVI
1.whitman_-_Song_Of_Myself-_XXXVII
1.whitman_-_Song_Of_Myself-_XXXVIII
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_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_-_Spirit_Whose_Work_Is_Done
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_Tears
1.whitman_-_That_Last_Invocation
1.whitman_-_That_Music_Always_Round_Me
1.whitman_-_The_Artillerymans_Vision
1.whitman_-_The_Base_Of_All_Metaphysics
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_City_Dead-House
1.whitman_-_The_Dalliance_Of_The_Eagles
1.whitman_-_The_Death_And_Burial_Of_McDonald_Clarke-_A_Parody
1.whitman_-_The_Great_City
1.whitman_-_The_Indications
1.whitman_-_The_Last_Invocation
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_The_Ox_tamer
1.whitman_-_The_Prairie-Grass_Dividing
1.whitman_-_The_Prairie_States
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Runner
1.whitman_-_These_Carols
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_The_Sobbing_Of_The_Bells
1.whitman_-_The_Torch
1.whitman_-_The_Unexpressed
1.whitman_-_The_Voice_of_the_Rain
1.whitman_-_The_World_Below_The_Brine
1.whitman_-_The_Wound_Dresser
1.whitman_-_Thick-Sprinkled_Bunting
1.whitman_-_Think_Of_The_Soul
1.whitman_-_This_Compost
1.whitman_-_This_Day,_O_Soul
1.whitman_-_This_Moment,_Yearning_And_Thoughtful
1.whitman_-_Thoughts
1.whitman_-_Thou_Orb_Aloft_Full-Dazzling
1.whitman_-_To_A_Common_Prostitute
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_To_A_Locomotive_In_Winter
1.whitman_-_To_A_President
1.whitman_-_To_A_Stranger
1.whitman_-_To_Him_That_Was_Crucified
1.whitman_-_To_One_Shortly_To_Die
1.whitman_-_To_Oratists
1.whitman_-_To_Thee,_Old_Cause!
1.whitman_-_To_The_Garden_The_World
1.whitman_-_To_The_Leavend_Soil_They_Trod
1.whitman_-_To_The_Man-of-War-Bird
1.whitman_-_To_The_Reader_At_Parting
1.whitman_-_To_Think_Of_Time
1.whitman_-_To_You
1.whitman_-_Trickle,_Drops
1.whitman_-_Turn,_O_Libertad
1.whitman_-_Two_Rivulets
1.whitman_-_Unfolded_Out_Of_The_Folds
1.whitman_-_Unnamed_Lands
1.whitman_-_Vigil_Strange_I_Kept_on_the_Field_one_Night
1.whitman_-_Virginia--The_West
1.whitman_-_Voices
1.whitman_-_Wandering_At_Morn
1.whitman_-_Warble_Of_Lilac-Time
1.whitman_-_Washingtons_Monument,_February,_1885
1.whitman_-_Weave_In,_Weave_In,_My_Hardy_Life
1.whitman_-_We_Two-How_Long_We_Were_Foold
1.whitman_-_What_Am_I_After_All
1.whitman_-_What_Best_I_See_In_Thee
1.whitman_-_What_Place_Is_Besieged?
1.whitman_-_What_Think_You_I_Take_My_Pen_In_Hand?
1.whitman_-_When_I_Heard_At_The_Close_Of_The_Day
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Whispers_Of_Heavenly_Death
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_Who_Is_Now_Reading_This?
1.whitman_-_Who_Learns_My_Lesson_Complete?
1.whitman_-_With_Antecedents
1.whitman_-_Year_Of_Meteors,_1859_60
1.whitman_-_Years_Of_The_Modern
1.whitman_-_Yet,_Yet,_Ye_Downcast_Hours
1.wh_-_The_Great_Way_has_no_gate
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_-_1_-_I_celebrate_myself,_and_sing_myself
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son
1.ww_-_2_-_Houses_and_rooms_are_full_of_perfumes,_the_shelves_are_crowded_with_perfumes
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3_-_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-_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_-_8_-_The_little_one_sleeps_in_its_cradle
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_-_Admonition
1.ww_-_Advance__Come_Forth_From_Thy_Tyrolean_Ground
1.ww_-_A_Farewell
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_After-Thought
1.ww_-_A_Gravestone_Upon_The_Floor_In_The_Cloisters_Of_Worcester_Cathedral
1.ww_-_Ah!_Where_Is_Palafox?_Nor_Tongue_Nor_Pen
1.ww_-_A_Jewish_Family_In_A_Small_Valley_Opposite_St._Goar,_Upon_The_Rhine
1.ww_-_Alas!_What_Boots_The_Long_Laborious_Quest
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_A_Morning_Exercise
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_And_Is_It_Among_Rude_Untutored_Dales
1.ww_-_Andrew_Jones
1.ww_-_Anecdote_For_Fathers
1.ww_-_An_Evening_Walk
1.ww_-_A_Night-Piece
1.ww_-_A_Night_Thought
1.ww_-_Animal_Tranquility_And_Decay
1.ww_-_A_noiseless_patient_spider
1.ww_-_Anticipation,_October_1803
1.ww_-_A_Parsonage_In_Oxfordshire
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_A_Poet's_Epitaph
1.ww_-_Argument_For_Suicide
1.ww_-_Artegal_And_Elidure
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
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_-_Calais-_August_1802
1.ww_-_Call_Not_The_Royal_Swede_Unfortunate
1.ww_-_Calm_is_all_Nature_as_a_Resting_Wheel.
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_At_The_Same_Time_And_On_The_Same_Occasion
1.ww_-_Composed_By_The_Side_Of_Grasmere_Lake_1806
1.ww_-_Composed_During_A_Storm
1.ww_-_Composed_In_The_Valley_Near_Dover,_On_The_Day_Of_Landing
1.ww_-_Composed_Near_Calais,_On_The_Road_Leading_To_Ardres,_August_7,_1802
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_-_Composed_While_The_Author_Was_Engaged_In_Writing_A_Tract_Occasioned_By_The_Convention_Of_Cintra
1.ww_-_Cooling_Off
1.ww_-_Crusaders
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_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_England!_The_Time_Is_Come_When_Thou_Shouldst_Wean
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Even_As_A_Dragons_Eye_That_Feels_The_Stress
1.ww_-_Expostulation_and_Reply
1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg
1.ww_-_Extract_From_The_Conclusion_Of_A_Poem_Composed_In_Anticipation_Of_Leaving_School
1.ww_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
1.ww_-_Feelings_Of_A_Noble_Biscayan_At_One_Of_Those_Funerals
1.ww_-_Fidelity
1.ww_-_Fields_and_Gardens_by_the_River_Qi
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_-_From_The_Italian_Of_Michael_Angelo
1.ww_-_George_and_Sarah_Green
1.ww_-_Gipsies
1.ww_-_Goody_Blake_And_Harry_Gill
1.ww_-_Grand_is_the_Seen
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_-_Here_Pause-_The_Poet_Claims_At_Least_This_Praise
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_Hint_From_The_Mountains_For_Certain_Political_Pretenders
1.ww_-_Hoffer
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_I_Know_an_Aged_Man_Constrained_to_Dwell
1.ww_-_Incident_Characteristic_Of_A_Favorite_Dog
1.ww_-_Indignation_Of_A_High-Minded_Spaniard
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_-_In_The_Pass_Of_Killicranky
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_It_Is_No_Spirit_Who_From_Heaven_Hath_Flown
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_-_Lines_Written_On_A_Blank_Leaf_In_A_Copy_Of_The_Authors_Poem_The_Excursion,
1.ww_-_Living_in_the_Mountain_on_an_Autumn_Night
1.ww_-_London,_1802
1.ww_-_Look_Now_On_That_Adventurer_Who_Hath_Paid
1.ww_-_Louisa-_After_Accompanying_Her_On_A_Mountain_Excursion
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Maternal_Grief
1.ww_-_Matthew
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_of_A_Tour_In_Scotland-_1803_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_-_Memorials_Of_A_Tour_Of_Scotland-_1803_VI._Glen-Almain,_Or,_The_Narrow_Glen
1.ww_-_Memory
1.ww_-_Michael_Angelo_In_Reply_To_The_Passage_Upon_His_Staute_Of_Sleeping_Night
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Minstrels
1.ww_-_Most_Sweet_it_is
1.ww_-_November_1813
1.ww_-_Nuns_Fret_Not_at_Their_Convent's_Narrow_Room
1.ww_-_Nutting
1.ww_-_O_Captain!_my_Captain!
1.ww_-_Occasioned_By_The_Battle_Of_Waterloo_February_1816
1.ww_-_October,_1803
1.ww_-_October_1803
1.ww_-_Ode
1.ww_-_Ode_Composed_On_A_May_Morning
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_Ode_To_Lycoris._May_1817
1.ww_-_Oer_The_Wide_Earth,_On_Mountain_And_On_Plain
1.ww_-_Oerweening_Statesmen_Have_Full_Long_Relied
1.ww_-_On_the_Departure_of_Sir_Walter_Scott_from_Abbotsford
1.ww_-_On_the_Extinction_of_the_Venetian_Republic
1.ww_-_On_The_Final_Submission_Of_The_Tyrolese
1.ww_-_On_The_Same_Occasion
1.ww_-_Personal_Talk
1.ww_-_Picture_of_Daniel_in_the_Lion's_Den_at_Hamilton_Palace
1.ww_-_Power_Of_Music
1.ww_-_Repentance
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_Scorn_Not_The_Sonnet
1.ww_-_September_1,_1802
1.ww_-_September_1815
1.ww_-_September,_1819
1.ww_-_She_Was_A_Phantom_Of_Delight
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Song_Of_The_Spinning_Wheel
1.ww_-_Sonnet-_It_is_not_to_be_thought_of
1.ww_-_Sonnet-_On_seeing_Miss_Helen_Maria_Williams_weep_at_a_tale_of_distress
1.ww_-_Spanish_Guerillas
1.ww_-_Stanzas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_Stepping_Westward
1.ww_-_Strange_Fits_of_Passion_Have_I_Known
1.ww_-_Stray_Pleasures
1.ww_-_Surprised_By_Joy
1.ww_-_Sweet_Was_The_Walk
1.ww_-_Temple_Tree_Path
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_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_And_the_Spanish_Guerillas
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_Martial_Courage_Of_A_Day_Is_Vain
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_Power_of_Armies_is_a_Visible_Thing
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Primrose_of_the_Rock
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Redbreast_Chasing_The_Butterfly
1.ww_-_There_Is_A_Bondage_Worse,_Far_Worse,_To_Bear
1.ww_-_There_is_an_Eminence,--of_these_our_hills
1.ww_-_The_Reverie_of_Poor_Susan
1.ww_-_There_Was_A_Boy
1.ww_-_The_Sailor's_Mother
1.ww_-_The_Shepherd,_Looking_Eastward,_Softly_Said
1.ww_-_The_Simplon_Pass
1.ww_-_The_Solitary_Reaper
1.ww_-_The_Sonnet_Ii
1.ww_-_The_Sparrow's_Nest
1.ww_-_The_Stars_Are_Mansions_Built_By_Nature's_Hand
1.ww_-_The_Sun_Has_Long_Been_Set
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_Vaudois
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_-_The_World_Is_Too_Much_With_Us
1.ww_-_Those_Words_Were_Uttered_As_In_Pensive_Mood
1.ww_-_Though_Narrow_Be_That_Old_Mans_Cares_.
1.ww_-_Three_Years_She_Grew_in_Sun_and_Shower
1.ww_-_To_A_Butterfly
1.ww_-_To_A_Distant_Friend
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_A_Sexton
1.ww_-_To_B._R._Haydon
1.ww_-_To_Dora
1.ww_-_To_H._C.
1.ww_-_To_Joanna
1.ww_-_To_Lady_Beaumont
1.ww_-_To_Mary
1.ww_-_To_May
1.ww_-_To_M.H.
1.ww_-_To--_On_Her_First_Ascent_To_The_Summit_Of_Helvellyn
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Cuckoo
1.ww_-_To_The_Daisy
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Memory_Of_Raisley_Calvert
1.ww_-_To_The_Men_Of_Kent
1.ww_-_To_The_Same_Flower
1.ww_-_To_The_Same_Flower_(Second_Poem)
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_Thomas_Clarkson
1.ww_-_To_Toussaint_LOuverture
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_Punishment_Of_Death
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_-_Waldenses
1.ww_-_Water-Fowl_Observed_Frequently_Over_The_Lakes_Of_Rydal_And_Grasmere
1.ww_-_Weak_Is_The_Will_Of_Man,_His_Judgement_Blind
1.ww_-_We_Are_Seven
1.ww_-_When_I_Have_Borne_In_Memory
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Who_Fancied_What_A_Pretty_Sight
1.ww_-_With_How_Sad_Steps,_O_Moon,_Thou_Climb'st_the_Sky
1.ww_-_With_Ships_the_Sea_was_Sprinkled_Far_and_Nigh
1.ww_-_Written_In_A_Blank_Leaf_Of_Macpherson's_Ossian
1.ww_-_Written_in_London._September,_1802
1.ww_-_Written_In_Very_Early_Youth
1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.
1.ww_-_Written_With_A_Pencil_Upon_A_Stone_In_The_Wall_Of_The_House,_On_The_Island_At_Grasmere
1.ww_-_Written_With_A_Slate_Pencil_On_A_Stone,_On_The_Side_Of_The_Mountain_Of_Black_Comb
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Unvisited
1.ww_-_Yarrow_Visited
1.ww_-_Yew-Trees
1.yb_-_a_moment
1.yb_-_Clinging_to_the_bell
1.yb_-_In_a_bitter_wind
1.yb_-_Miles_of_frost
1.yb_-_Mountains_of_Yoshino
1.yb_-_On_these_southern_roads
1.yb_-_Short_nap
1.yb_-_spring_rain
1.yb_-_The_late_evening_crow
1.yb_-_This_cold_winter_night
1.yb_-_white_lotus
1.yb_-_winter_moon
1.yby_-_In_Praise_of_God_(from_Avoda)
1.ymi_-_at_the_end_of_the_smoke
1.ymi_-_Swallowing
1.ym_-_Motto
1.ym_-_Nearing_Hao-pa
1.yni_-_Hymn_from_the_Heavens
1.yni_-_The_Celestial_Fire
1.yt_-_Now_until_the_dualistic_identity_mind_melts_and_dissolves
1.yt_-_The_Supreme_Being_is_the_Dakini_Queen_of_the_Lake_of_Awareness!
1.yt_-_This_self-sufficient_black_lady_has_shaken_things_up
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
20.06_-_Translations_in_French
2.00_-_BIBLIOGRAPHY
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_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_CHILD_WITH_THE_MIRROR
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_Temple
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_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_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_-_Place
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_-_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_-_Reality_and_the_Cosmic_Illusion
2.06_-_Revelation_and_the_Christian_Phenomenon
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_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_-_Kingdom-The_Seventh_Sefira
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.13_-_The_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_-_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_Two_Hundred_and_Eighty-Eight_Sparks
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_-_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
2.2.2.01_-_The_Author_of_the_Bhagavad_Gita
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
2.2.2_-_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_-_Life_Sketch_of_A._B._Purani
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
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.02_-_Plato
2.2.9.04_-_Plotinus
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_-_I_have_a_hundred_lives
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
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.06_-_Opening_to_the_Force
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
2.3.1.15_-_Writing_and_Concentration
23.11_-_Observations_III
2.3.1.20_-_Aspiration
23.12_-_A_Note_On_The_Mother_of_Dreams
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_-_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
25.02_-_HYMN_TO_DAWN
25.03_-_Songs_of_Ramprasad
25.04_-_In_Love_with_Darkness
25.06_-_FORWARD
25.07_-_TEARS_OF_GRIEF
25.08_-_THY_GRACE
25.10_-_WHEREFORE_THIS_HURRY?
25.11_-_EGO
25.12_-_AGNI
26.02_-_Other_Hymns_and_Prayers
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
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_-_That_Which_is_Speaking
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_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_Central_Thought
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_Formula_of_The_Neophyte
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07.2_-_Finding_the_Real_Source
3.07.5_-_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_Marbles_of_Time
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
3.1.02_-_Who
3.1.03_-_A_Realistic_Adwaita
3.1.03_-_Miracles
31.03_-_The_Trinity_of_Bengal
3.1.04_-_Reminiscence
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.05_-_A_Vision_of_Science
31.05_-_Vivekananda
3.1.06_-_Immortal_Love
31.06_-_Jagadish_Chandra_Bose
31.07_-_Shyamakanta
31.08_-_The_Unity_of_India
3.1.08_-_To_the_Sea
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
3.1.14_-_Vedantin.s_Prayer
3.1.15_-_Rebirth
3.1.17_-_Life_and_Death
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
3.1.23_-_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
3.14_-_ON_THE_GREAT_LONGING
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
34.09_-_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
3.4.1.07_-_Reading_and_Real_Knowledge
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
35.02_-_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
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
3.7.2.06_-_Appendix_II_-_A_Clarification
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
39.11_-_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_-_Proem
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
41.03_-_Bengali_Poems_of_Sri_Aurobindo
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_-_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
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.2.02_-_An_Image
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
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.02_-_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_-_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
4.2.4.12_-_The_Psychic_and_Uneasiness
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
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1.08_-_The_Self_and_Time
4.3.1.09_-_The_Self_and_Life
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.2.07_-_An_Illumined_Mind_Experience
4.3.2.08_-_Overmind_Experiences
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2.10_-_Reflected_Experience_of_the_Higher_Planes
4.3.2.12_-_Living_in_a_Higher_Plane
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
4.4.1.05_-_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
4.4.2.03_-_Ascent_and_Return_to_the_Ordinary_Consciousness
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.05_-_Ascent_and_the_Psychic_Being
4.4.2.06_-_Ascent_and_the_Body
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.42_-_Chapter_Two
4.4.3.01_-_The_Purpose_of_the_Descent
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
4.4.4.02_-_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
4.4.4.06_-_The_Descent_of_Fire
4.4.4.07_-_The_Descent_of_Light
4.4.4.10_-_The_Descent_of_Ananda
4.4.4.11_-_The_Flow_of_Amrita
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_-_Ilion
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
6.1.07_-_Life
6.1.08_-_One_Day
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.04_-_Self-Reliance
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.07_-_Prudence
7.07_-_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
7.2.04_-_Thought_the_Paraclete
7.2.05_-_Moon_of_Two_Hemispheres
7.2.06_-_Rose_of_God
7.3.10_-_The_Lost_Boat
7.3.13_-_Ascent
7.3.14_-_The_Tiger_and_the_Deer
7.4.02_-_The_Infinitismal_Infinite
7.4.03_-_The_Cosmic_Dance
7.5.20_-_The_Hidden_Plan
7.5.21_-_The_Pilgrim_of_the_Night
7.5.26_-_The_Golden_Light
7.5.27_-_The_Infinite_Adventure
7.5.29_-_The_Universal_Incarnation
7.5.30_-_The_Godhead
7.5.32_-_Krishna
7.5.33_-_Shiva
7.5.37_-_Lila
7.5.51_-_Light
7.5.56_-_Omnipresence
7.5.59_-_The_Hill-top_Temple
7.5.60_-_Divine_Hearing
7.5.61_-_Because_Thou_Art
7.5.62_-_Divine_Sight
7.5.63_-_Divine_Sense
7.5.64_-_The_Iron_Dictators
7.5.66_-_Immortality
7.5.69_-_The_Inner_Fields
7.6.01_-_Symbol_Moon
7.6.02_-_The_World_Game
7.6.03_-_Who_art_thou_that_camest
7.6.04_-_One
7.6.09_-_Despair_on_the_Staircase
7.6.12_-_The_Mother_of_God
7.6.13_-_The_End?
7.9.20_-_Soul,_my_soul
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_6_-_THE_BUDDHAS_FLOWER
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_02.04b_-_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_03.08a_-_Of_Nature,_Contemplation,_and_of_the_One.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.01_-_Of_the_Being_of_the_Soul.
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.05_-_AUGOEIDES
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
new_computer
P.11_-_MAGICAL_WEAPONS
Partial_Magic_in_the_Quixote
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1909_06_17
r1909_06_18
r1909_06_19
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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
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The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
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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_Waiting
The_Wall_and_the_BOoks
The_Witness
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

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SIMILAR TITLES
1st Pass through Savitri
3rd Pass through Savitri
4th Pass through Savitri
5th Pass through Savitri
6th Pass through Savitri
7th Pass through Savitri
Becoming the Compassion Buddha Tantric Mahamudra for Everyday Life
Blaise Pascal
Choiceless Awareness A Selection of Passages for the Study of the Teachings of J. Krishnamurti
Compassion
Compassionate Action
First Pass of The Life Divine
Ken Wilber - Thought as Passion
Love and Compassion Is My Religion A Beginner's Book Into Spirituality
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Past Authoring Program
Tapasya
The Compass of Zen
The Dharani Sutra The Sutra of the Vast, Great, Perfect, Full, Unimpeded Great Compassion Heart Dharani of the Thousand-Handed, Thousand
the Divine Compassion
The Foundation of Buddhist Practice (The Library of Wisdom and Compassion Book 2)
The Heart of Compassion The Thirty-seven Verses on the Practice of a Bodhisattva
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DEFINITIONS

1.* Fig. The deepest feelings of love, affection or compassion. *heart-strings".

1. Passed out of sight, especially quickly; disappeared. 2. Passed out of existence. vanishes.

1. Passed the tongue over or along something. Also fig. **2. Lapped or flickered at like a tongue; of waves, flame, light, etc. storm-licked.**

1. To be inadequate or insufficient; fall short. 2. To fall short of success or achievement in something expected, attempted, desired, or approved. 3. To dwindle, pass, or die away. 4. To decline, as in strength or effectiveness; fig. of the heart. 5. Of some expected or usual resource: To prove of no use or help to. 6. Of a material thing: To break down under strain or pressure. fails, failed, failed.

"A passive Force has no meaning — Force is always dynamic. Only a Force can act on a basis of calm passivity just as in the material world the Force acts on the basis of inertia.” Letters on Yoga

“A passive Force has no meaning—Force is always dynamic. Only a Force can act on a basis of calm passivity just as in the material world the Force acts on the basis of inertia.” Letters on Yoga

access ::: 1. The ability, right, or permission to approach, enter, speak with, or use; admittance. 2. A way or means of approach; an entrance, channel, passage, or doorway.

"A conscious being, no larger than a man"s thumb, stands in the centre of our self; he is master of the past and the present . . . he is today and he is tomorrow. — Katha Upanishad. (6)” The Life Divine - See *conscious being.

“A conscious being, no larger than a man’s thumb, stands in the centre of our self; he is master of the past and the present . . . he is today and he is tomorrow.—Katha Upanishad. (6)” The Life Divine

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

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

adoration ::: 1. The act of paying honour, as to a divine being; worship. 2. Reverent homage. 3. Fervent and devoted love. **adoration"s.*Sri Aurobindo: "Especially in love for the Divine or for one whom one feels to be divine, the Bhakta feels an intense reverence for the Loved, a sense of something of immense greatness, beauty or value and for himself a strong impression of his own comparative unworthiness and a passionate desire to grow into likeness with that which one adores.” Letters on Yoga*

ADORATION. ::: In Love for the Divine or for one whom one feels to be divine, the Bhakta feels an intense reverence for the Lord, a sense of something of immense greatness, beauty or value and for himself a strong impression of his own comparative unworthiness and a passionate desire to grow into likeness with that which one adores.

aesthesis ::: “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

AGNI. ::: Fire; Fire of Sacrifice; the Fire-God; Flame of Divine Force; illumined will; Divine Will; Fire of human aspiration; flame of purification or transformation in the psychic being; psychic fire.
The psychic fire is the fire of aspiration, purification and Tapasya.
Without Agni the sacrificial flame cannot bum on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.
Agni and colours ::: the principle of Fire can manifest all the colours and the pure white fire is that which contains in itself all the colours.


AKSARA. ::: The immobile or the immutable; the immobile passive Brahman; the Immutable Brahman, spirit or self, Atman.

“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

“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.”

"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

alley ::: a passage between buildings; hence, a narrow street, a lane; usually only wide enough for foot-passengers. blind alley*: one that is closed at the end, so as to be no thoroughfare; a cul de sac*.

  "Along with purity and as a help to bring it about, concentration. Purity and concentration are indeed two aspects, feminine and masculine, passive and active, of the same status of being; purity is the condition in which concentration becomes entire, rightly effective, omnipotent; by concentration purity does its works and without it would only lead to a state of peaceful quiescence and eternal repose.” The Synthesis of Yoga

“Along with purity and as a help to bring it about, concentration. Purity and concentration are indeed two aspects, feminine and masculine, passive and active, of the same status of being; purity is the condition in which concentration becomes entire, rightly effective, omnipotent; by concentration purity does its works and without it would only lead to a state of peaceful quiescence and eternal repose.” The Synthesis of Yoga

already ::: 1. Core Meaning: an adverb indicating that something has happened before now. 2. Happened in the past before a particular time, or will have happened by or before a particular time in the future. 3. Unexpectedly early.

Amal: “I believe the reference is to the outward-gazing ‘physical’ mind and its triple activity as described in the passage.”

Amal: “If nothing existed except the Gods there would be no mediating passage for the spirit awaking in matter and moving towards the higher regions and reaching the glory of the Oversoul after much labour and gradual process.”

Amal: “In occult vision the colour of the mind is either yellow or blue. The yellow intensifies into the gold of the Supramental and the blue into the Divine Mother’s compassionate infinity.”

Amal: “Since there is in the passage a reference to the rocking of the cosmic Child, the being who does this is the Divine Mother. The cosmic child is obviously the cosmos in which all the planes exist.”

Amal: “The line occurs in a passage describing a region of illusive realities. In this region everything strives towards form but never quite achieves it.

Amal: “The pointer in the passage is to an excessive growth of falsehood before the Divine manifests—a period of great ignorance which will end with a sudden surprising revelation.”

Amal: “’Triple’ evidently refers to the division into past, present and future. The division was no longer a bar to a comprehensive vision and understanding.”

ambience ::: 1. The mood, character, quality, tone, atmosphere, etc., particularly of an environment or milieu. 2. That which surrounds or encompasses.

amusements ::: pleasurable pastimes of the mind or attention; mental diversions and enjoyments in lieu of more serious matters.

ancient ::: 1. Of or in time long past or early in the world"s history. 2. Dating from a remote period; of great age; of early origin. 3. Being old in wisdom and experience; venerable. Ancient.

And still we can recognise at once in the Overmind the original cosmic Maya, not a Maya of Ignorance but a Maya of Knowledge, yet a Power which has made the Ignorance possible, even inevitable. For if each principle loosed into action must follow its independent line and carry out its complete consequences, the principle of separation must also be allowed its complete course and arrive at its absolute consequence; this is Overmind in its descent reaches a line which divides the cosmic Truth from the cosmic Ignorance; it is the line at which it becomes possible for Consciousness-Force, emphasising the separateness of each independent movement created by Overmind and hiding or darkening their unity, to divide Mind by an exclusive concentration from the overmental source. There has already been a similar separation of Overmind from its supramental source, but with a transparency in the veil which allows a conscious transmission and maintains a certain luminous kinship; but here the veil is opaque and the transmission of the Overmind motives to the Mind is occult and obscure. Mind separated acts as if it were an independent principle, and each mental being, each basic mental idea, power, force stands similarly on its separate self; if it communicates with or combines or contacts others, it is not with the catholic universality of the overmind movement, on a basis of underlying oneness, but as independent units joining to form a separate constructed whole. It is by this movement that we pass from the cosmic Truth into the cosmic Ignorance. The cosmic Mind on this level, no doubt, comprehends its own unity, but it is not aware of its own source and foundation in the Spirit or can only comprehend it by the intelligence, not in any enduring experience; it acts in itself as if by its own right and works out what it receives as material without direct communication with the source from which it receives it. Its units also act in ignorance of each other and of the cosmic whole except for the knowledge that they can get by contact and communication,—the basic sense of identity and the mutual penetration and understanding that comes from it are no longer there. All the actions of this Mind Energy proceed on the opposite basis of the Ignorance and its divisions and, although they are the results of a certain conscious knowledge, it is a partial knowledge, not a true and integral self-knowledge, nor a true and integral world-knowledge. This character persists in Life and in subtle Matter and reappears in the gross material universe which arises from the final lapse into the Inconscience. …

"An evolution of innate and latent but as yet unevolved powers of consciousness is not considered admissible by the modern mind, because these exceed our present formulation of Nature and, to our ignorant preconceptions founded on a limited experience, they seem to belong to the supernatural, to the miraculous and occult; for they surpass the known action of material Energy which is now ordinarily accepted as the sole cause and mode of things and the sole instrumentation of the World-Force.” The Life Divine

“An evolution of innate and latent but as yet unevolved powers of consciousness is not considered admissible by the modern mind, because these exceed our present formulation of Nature and, to our ignorant preconceptions founded on a limited experience, they seem to belong to the supernatural, to the miraculous and occult; for they surpass the known action of material Energy which is now ordinarily accepted as the sole cause and mode of things and the sole instrumentation of the World-Force.” The Life Divine

"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

“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

**Angel of the Way *Sri Aurobindo: "Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. ‘By Bhakti" says the Lord in the Gita ‘shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me." Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union. Such love is not inconsistent with, but rather throws itself with joy into divine works; for it loves God and is one with him in all his being, and therefore in all beings, and to work for the world is then to feel and fulfil multitudinously one"s love for God. This is the trinity of our powers, [work, knowledge, love] the union of all three in God to which we arrive when we start on our journey by the path of devotion with Love for the Angel of the Way to find in the ecstasy of the divine delight of the All-Lover"s being the fulfilment of ours, its secure home and blissful abiding-place and the centre of its universal radiation.” The Synthesis of Yoga*

anniversary ::: the yearly recurrence of the date of a past event, esp. the celebration or commemoration of such a date.

antique ::: 1. Of or belonging to the past. 2. Dating from a period long ago; ancient.

apathy ::: indifference; insensibility to passion or feeling.

"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

“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.

approach ::: v. 1. To come near or nearer to; draw near. 2. To come near to a person: i.e. into personal relations; into his presence or audience; or fig. within the range of his notice or attention. 3. To come near in quality, character, time, or condition; to be nearly equal. approaches, approached, approaching.* *n. 4. Any means of access or way of passage, avenue. 5. The act of drawing near. approaches.**

ardent ::: 1. Having, expressive of, or characterized by intense feeling; glowing with passion, animated by keen desire; intensely eager, zealous, fervent, fervid. 2. Burning, fiery, or hot. ardent-hued.

ardour ::: great warmth of feeling, passion or desire; zeal, fervour, eagerness, enthusiasm.

a record or account, often chronological in approach, of past events, developments, etc.

A”Remembrancer” is a Bard of the Shshi (termite) people. In the Shshi language the word is”thu’dal’zei|”—literally, one who thinks about the past, thus the keeper of the oral history and myth of this people. When Prf. Kaitrin Oliva deciphered the Shshi language, she translated the term as”Remembrancer.”

Are still the fierce pastimes of man’s warring tribes;

ASANA. ::: Fixed posture habituating the body to certain attitudes of immobility. The system of Asana has at its basis two profound ideas ::: control by physical immobility, power by immobility.
The sitting motionless posture is the natural posture for concentrated meditation - walking and standing are active conditions. It is only when one has gained the enduring rest and passivity of the consciousness that it is easy to concentrate and receive when walking or doing anything. A fundamental passive condition of the consciousness gathered into itself is the proper poise for concentration and a seated gathered immobility in the body is the best position for that. It can be done also lying down, but that position is too passive, tending to be inert rather than gathered. This is the reason why yogis always sit in an āsana. One can accustom oneself to meditate walking. standing, lying but sitting is the first natural position.


"As soon as we become aware of the Self, we are conscious of it as eternal, unborn, unembodied, uninvolved in its workings: it can be felt within the form of being, but also as enveloping it, as above it, surveying its embodiment from above, adhyaksa; it is omnipresent, the same in everything, infinite and pure and intangible for ever. This Self can be experienced as the Self of the individual, the Self of the thinker, doer, enjoyer, but even so it always has this greater character; its individuality is at the same time a vast universality or very readily passes into that, and the next step to that is a sheer transcendence or a complete and ineffable passing into the Absolute. The Self is that aspect of the Brahman in which it is intimately felt as at once individual, cosmic, transcendent of the universe. The realisation of the Self is the straight and swift way towards individual liberation, a static universality, a Nature-transcendence. At the same time there is a realisation of Self in which it is felt not only sustaining and pervading and enveloping all things, but constituting everything and identified in a free identity with all its becomings in Nature. Even so, freedom and impersonality are always the character of the Self. There is no appearance of subjection to the workings of its own Power in the universe, such as the apparent subjection of the Purusha to Prakriti. To realise the Self is to realise the eternal freedom of the Spirit.” The Life Divine

“As soon as we become aware of the Self, we are conscious of it as eternal, unborn, unembodied, uninvolved in its workings: it can be felt within the form of being, but also as enveloping it, as above it, surveying its embodiment from above, adhyaksa; it is omnipresent, the same in everything, infinite and pure and intangible for ever. This Self can be experienced as the Self of the individual, the Self of the thinker, doer, enjoyer, but even so it always has this greater character; its individuality is at the same time a vast universality or very readily passes into that, and the next step to that is a sheer transcendence or a complete and ineffable passing into the Absolute. The Self is that aspect of the Brahman in which it is intimately felt as at once individual, cosmic, transcendent of the universe. The realisation of the Self is the straight and swift way towards individual liberation, a static universality, a Nature-transcendence. At the same time there is a realisation of Self in which it is felt not only sustaining and pervading and enveloping all things, but constituting everything and identified in a free identity with all its becomings in Nature. Even so, freedom and impersonality are always the character of the Self. There is no appearance of subjection to the workings of its own Power in the universe, such as the apparent subjection of the Purusha to Prakriti. To realise the Self is to realise the eternal freedom of the Spirit.” The Life Divine

As Sri Aurobindo once wrote to Dilip Kumar Roy, (I paraphrase) ‘ The earth is a conscious being and the world is only the form it takes to manifest.’ This statement of the Avatar, predating the GAIA theory by many years and far surpassing it in its infinite scope, promises an earth returned to beauty to manifest, unknown to man, an inconceivable perfection. I once wrote to Mother with a question about what would happen to plants and flowers in the New Creation. Her reply filled me with joy and gratitude for She said that the flowers would be among the first to change (be transformed) because their entire life is an aspiration for light. Imagine the beauty to come with flowers brilliant with the Divine Light, colours such as never seen before, fragrances that can transofrm suffering and sorrow into a life free of pain and filled with joy.

ASURA. ::: Titan; a being of ignorant egoism as opposed to the Deva or god, who is a being of Light; sons of Darkness and Division.
Asuras are really the dark side of the mental, or more strictly, of the vital mind plane. This mind is the very field of the Asuras. Their main characteristic is egoistic strength and struggle, which refuse the higher law. The Asura has self-control, tapas, and intelligence, but all that for the sake of his ego.
There are no Asuras on the higher planes where the Truth prevails, except in the Vedic sense -“ the Divine in its strength “. The mental and vital Asuras are only a deviation of that power.
There are two kinds of Asuras - one kind were divine in their origin but have fallen from their divinity by self-will and opposition to the intention of the Divine; they are spoken in the Hindu scriptures as the former or earlier gods; these can be converted and their conversion is indeed necessary for the ultimate purpose of the universe. But the ordinary Asura is not of this character, is not an evolutionary but a typal being and represents a fixed principle of the creation which does not evolve or change and is not intended to do so. These Asuras, as also the other hostile beings, Rakshasas, Pishachas and others resemble the devils of the Christian tradition and oppose the divine intention and the evolutionary purpose in the human being; they don’t change the purpose in them for which they exist which is evil, but have to be destroyed like the evil. The Asura has no soul, no psychic being which has to evolve to a higher state; he has only an ego and usually a very powerful ego; he has a mind, sometimes even a highly intellectual mind; but the basis of his thinking and feeling is vital and not mental, at the service of his desire and not truth. He is a formation assumed by the life-principle for a particular kind of work and not a divine formation or soul.
Some kinds of Asuras are very religious, very fanatical about their religion, very strict about rules of ethical conduct. There are others who use spiritual ideas without believing in them to give them a perverted twist and delude the sadhaka.


Aswapati ::: Sri Aurobindo: “Aswapati, the Lord of the Horse, her [Savitri’s] human father, is the Lord of Tapasya, the concentrated energy of spiritual endeavour that helps us to rise from the mortal to the immortal planes; …” (Author’s Note at the beginning of Savitri.)

Aswapati ::: Sri Aurobindo: “Aswapati, the Lord of the Horse, her [Savitri’s] human father, is the Lord of Tapasya, the concentrated energy of spiritual endeavour that helps us to rise from the mortal to the immortal planes; …” (From a letter of Sri Aurobindo to a disciple, listed now as the Author’s Note at the beginning of Savitri.)

aswapati ::: Sri Aurobindo: "Aswapati, the Lord of the Horse, her [Savitri"s] human father, is the Lord of Tapasya, the concentrated energy of spiritual endeavour that helps us to rise from the mortal to the immortal planes; . . . .” (From a letter written by Sri Aurobindo) Aswapati"s.

:::   ". . . 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

“… 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

attain ::: 1. To gain as an objective; achieve; reach, arrive at; accomplish. 2. To arrive at, as by virtue of persistence or the passage of time; To reach in the course of development. attained.

aura ::: “Yet all the time the universal forces are pouring into him without his knowing it. He is aware only of thoughts, feelings, etc., that rise to the surface and these he takes for his own. Really they come from outside in mind waves, vital waves, waves of feeling and sensation, etc., which take particular form in him and rise to the surface after they have got inside. But they do not get into his body at once. He carries about with him an environmental consciousness (called by the Theosophists the Aura) into which they first enter. If you can become conscious of this environmental self of yours, then you can catch the thought, passion, suggestion or force of illness and prevent it from entering into you. If things in you are thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to get in again. Or they go to a distance outside but linger on the outskirts or even perhaps far off, waiting till they get an opportunity to attempt entrance.” Letters on Yoga

AUSTERITY. ::: A premature and excessive physical austerity, tapasyā, may endanger the process of the sadhana by establishing a disturbance and abnormality of the forces in the different parts of the system. A great energy may pour into the mental and vital parts, but the nerves and the body may be overstrained and lose the strength to support the play of these higher energies.

babel ::: “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

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

backward ::: 1. To, toward or into the past. 2. In or toward a past time. 3. Late in developing, behind; slow, esp. relating to time or progress. far-backward.

barricade ::: a structure hastily set up across a route of access to obstruct the passage of an enemy.

barrier ::: 1. Anything built or serving to bar passage. 2. Anything that restrains or obstructs progress, access. 3. A limit or boundary of any kind. barriers, barrier-breakers.

barriered ::: closed off; blocked, obstructing passage. Also fig.

Belphegor ::: Amal: “This name of a star brought in by Sri Aurobindo with powerful effect has practically no place in popular astronomy and figured rarely in past literary usage. In Syrian theology, Belphegor was a deity who symbolised the Sun. The Israelites also paid homage to him sometimes.” Sri Aurobindo—The Poet

bequeathed ::: disposed of (property, etc.) by last will; fig. handed down, passed on.

blaze ::: n. 1. A brilliant burst of fire, a bright glowing flame. 2. A brilliant, striking display; a brilliant light; resplendent with bright colour. 3. A steady, clear light. 4. Fig. An intense outburst of passion, etc. ::: sun-blaze. v. 5. blazed.

blind ::: adj. 1. Unable to see; lacking the sense of sight; sightless. Also fig. 2. Unwilling or unable to perceive or understand. 3. Lacking all consciousness or awareness. 4. Not having or based on reason or intelligence; absolute and unquestioning. 5. Not characterized or determined by reason or control. 6. Purposeless; fortuitous, random. 7. Undiscriminating; heedless; reckless. 8. Enveloped in darkness; dark, dim, obscure. 9. Dense enough to form a screen. 10. Covered or concealed from sight; hidden from immediate view. 11. Having no openings or passages for light; (a window or door) walled up. blindest, half-blind. v. 12. To deprive of sight permanently or temporarily. 13. To make sightless momentarily; dazzle. blinded.* n. 14. A blind person, esp. as pl., those who are blind. 15. Fig.* Any thing or action intended to conceal one"s real intention; a pretence, a pretext; subterfuge.

blink ::: n. **1. A glance, often with half-shut eyes; a wink. v. 2. To close and open one or both of the eyes rapidly; shut the eyelids momentarily and involuntarily; to wink for an instant. 3. To shut the eyes to; to evade, shirk, pass by, ignore. blinks, blinked.**

blockade ::: 1. The isolating, closing off, or surrounding of a place. 2. Any obstruction of passage or progress.

passage ::: 1. A movement from one place to another, as by going by, through, over, or across; transit or migration. 2. Fig. The process of passing from one condition or stage to another; transition. 3. An opening or entrance into, through, or out of something. 4. A path, channel, or duct through, over, or along which something may pass. 5. A hall or corridor; passageway. passages, cavern-passages.

passed away. Ceased; ended; died.

passenger ::: a wayfarer or traveller.

passenger ::: Passenger from life to life, from scale to scale,

passer-by ::: a person who passes by, especially casually or by chance. passers-by.

passes out.** Walks or marches out or through; leaves or exits by means of.

passing ::: adj. 1. Moving by; going past:. 2. Of brief duration; transitory or momentary. slowly-passing.

passing out of sight, especially quickly; disappearing.

passion ::: “And lust’s hot glare and passion’s crimson stain;”

passionate ::: 1. Intense or vehement, as emotions or feelings. 2. Having, compelled, or ruled by intense emotion, such as sorrow or grief, or other strong feeling. passionately.

passion-flower ::: any of various climbing, tendril-bearing, chiefly tropical American vines of the genus Passiflora, having large showy flowers with a fringelike crown and a conspicuous stalk that bears the stamens and pistil, with some varieties yielding a delicious fruit. [From the resemblance of its parts to the instruments of the Passion.]

passion flower

passionless ::: not feeling or moved by passion; cold or unemotional; calm, detached or unimpassioned.

passion ::: n. 1. Suffering. 2. A powerful emotion, such as love, joy, hatred, or anger. 3. An abandoned display of emotion, especially of anger. 4. Strong sexual desire; lust. 5. Violent anger. 6. The sufferings of Jesus in the period following the Last Supper and including the Crucifixion, as related in the New Testament. passion"s, passions, world-passion. adj. **passioning. v. 7. To be affected by intense emotions such as love, joy, hatred, anger, etc. passions, passioned, passioning, passion-tranced. ::: **

passion-play ::: a dramatic performance, of medieval origin, that represents the events associated with the Passion of Jesus; also transf. See also passion, definition 7.

passive ::: 1. Not reacting visibly to something that might be expected to produce manifestations of an emotion of feeling. 2. Not involving visible reaction or active participation. 3. Inert or quiescent. passivity.

pass off. To go away; disappear.

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.

pastime ::: an activity that occupies one"s spare time pleasantly. pastime"s, pastimes.

past, present and future.

bridge ::: n. 1. A structure spanning and providing passage over a gap or barrier, such as a river or roadway. bridges, bridge-like. v. 2. To build or provide a bridge over something; span. Also fig. 3. To join by or as if by a bridge; link, connect. bridged, bridging.

brilliant ::: 1. Full of light; shining; lustrous. 2. Of surpassing excellence; splendid; highly impressive; distinguished. 3. Strong and clear in tone; vivid; bright. pale-brilliant.

burning ::: adj. 1. Aflame; on fire. Also fig. 2. Very bright; glowing; luminous. 3. Characterized by intense emotion; passionate. 4. Urgent or crucial. 5. Extremely hot; scorching. 6. Very hot. ever-burning.* *n. 7. The state, process, sensation, or effect of being on fire, burned, or subjected to intense heat. altar-burnings.**

But conversion may also come as the culmination of a long process of aspiration and tapasya. if the psychic being comes to the front, then conversion becomes easy or may come instanta- neously or the conversion may bring the psychic being to the front.

"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

“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

"But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” *The Life Divine

“But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” The Life Divine

"But the timeless self-knowledge of this Eternal is beyond mind; it is a supramental knowledge superconscient to us and only to be acquired by the stilling or transcending of the temporal activity of our conscious mind, by an entry into Silence or a passage through Silence into the consciousness of eternity.” The Life Divine*

“But the timeless self-knowledge of this Eternal is beyond mind; it is a supramental knowledge superconscient to us and only to be acquired by the stilling or transcending of the temporal activity of our conscious mind, by an entry into Silence or a passage through Silence into the consciousness of eternity.” The Life Divine

But they do not get into his body at once. He carries about with him an cn\ironmenlal consciousness (called by the Thco- sophists the Aura) into which they' first enter. If you can become conscious of this environmental self of you, then you can catch the thought, passion, suggestion, or force of illness and prevent it from entering into you. If things tn you arc thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to gel in again or they go to a distance outside but linger on the outskirts or csen perhaps far off, waiting till they get an opportunity to attempt entrance.

bygone ::: well in the past; former.

capt ::: Tehmi: “This passage is about the Kings of Thought. They come as the crown or overlie the imperatives. They go higher than the imperatives.”

casual ::: 1. Occurring by chance; accidental. 2. Occurring offhand; not premeditated. 3. Occurring at irregular or infrequent intervals; occasional. 4. Without definite or serious intention; careless or offhand; passing.

cave ::: 1. A hollow or natural passage under or into the earth, especially one with an opening to the surface. 2. A hollow in the side of a hill or cliff, or underground of any kind; a cavity. Cave, caves, death-cave, deep-caved, cave-heart.

cavern ::: a large underground chamber, as in a cave. caverns, cavern-passages.

cease ::: v. 1. To come to an end; stop. 2. To put an end to a condition or state of being; discontinue. 3. To come to an end; pass away; no longer exist. ceases, ceased* *n. 4.** Cessation.

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

chose ::: past tense of choose.

circuit ::: 1. The act of following a curved or circular route or one that lies around an object. 2. A complete route or course, esp. one that is curved or circular and begins and ends at the point of departure. 3. The boundary line encompassing an area or object. 4. A regular or accustomed course from place to place. circuits.

circumambient ::: encompassing on all sides; surrounding.

compass ::: an instrument for determining directions, as by means of a freely rotating magnetized needle that indicates magnetic north.

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.

compassionate

COMPASSION There is the Dtvme Compassion acting on as many as it can reach throuch the nets of the Law (cosmic or of Karma) and giving them tbcir chance

conceive ::: 1. To form or hold an idea. 2. To begin, originate, or found (something) in a particular way (usually used in the passive). 3. To apprehend mentally; understand. 4. To be created or formed in the womb; to be engendered; begotten. conceives, conceived, self-conceived.

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

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

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

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

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

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

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

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

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

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

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

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

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

vide Dhyāna.


cone ::: 1. A solid whose surface is generated by a straight line, the generator, passing through a fixed point, the vertex, and moving along a fixed curve, the directrix. 2. Anything that tapers from a circular section to a point.

*consciousforce. ::: Sri Aurobindo: "In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, — no less subjective than Time.” The Life Divine

:::   ‘Consecration" generally has a more mystical sense but this is not absolute. A total consecration signifies a total giving of one"s self; hence it is the equivalent of the word ``surrender"", not of the word (soumission} which always gives the impression that one accepts'' passively. You feel a flame in the wordconsecration"", a flame even greater than in the word offering''. To consecrate oneself isto give oneself to an action""; hence, in the yogic sense, it is to give oneself to some divine work with the idea of accomplishing the divine work.” Questions and Answers, MCW Vol. 4*.

‘Consecration’ generally has a more mystical sense but this is not absolute. A total consecration signifies a total giving of one’s self; hence it is the equivalent of the word surrender’’, not of the word (soumission} which always gives the impression that oneaccepts’’ passively. You feel a flame in the word consecration’’, a flame even greater than in the wordoffering’’. To consecrate oneself is ``to give oneself to an action’’; hence, in the yogic sense, it is to give oneself to some divine work with the idea of accomplishing the divine work.” Questions and Answers, MCW Vol. 4.

context ::: 1. The part of a text or statement that surrounds a particular word or passage and determines its meaning. 2. The set of circumstances or facts that surround a particular event, situation, etc.

corridor ::: a hallway or passage connecting parts of a building. corridors.

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*


counterfeits ::: imitations intended to be passed off fraudulently or deceptively as genuine; forgeries.

course ::: 1. A direction or route taken or to be taken. 2. The path, route, or channel along which anything moves. 3. Advance or progression in a particular direction; forward or onward movement. 4. The continuous passage or progress through time or a succession of stages. chariot-course.

crescendo ::: music. A gradual increase, especially in the volume or intensity of sound in a passage.

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.

CROWN. ::: The place of passage between the body-conscious- ness with all it contains of mind and life and the higher being above the body. It is there that the two consciousnesses begin to meet.

culty of spontaneous aspiration come. This dryness is a well- known obstacle in all sadhana. But one has to persist and not be discouraged. If one keep? the will fixed even in these barren periods, they pass and after their passage a greater force of aspi-

death ::: “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

DEATH. ::: For the spiritual seeker death is only a passage from one form of life to another, and none is dead but only departed.

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

departed ::: adj. Deceased, dead, bygone, past.

descend ::: to move or pass from a higher to a lower place; come down. Also fig. descends, descended.

descent ::: 1. The act or an instance of descending. 2. A downward incline or passage; a slope. Descent.

destiny ::: “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

DESTINY. ::: Destiny in the ripd 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 detenmning the present attempts and their future results. But as soon as one enters the path of spiri- tual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher

"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

“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

DEVOTION. ::: Worship is only the first step on the path of devotion. Where external worship changes into the inner adora- tion, real bhakti begins ; that deepens into the intensity of divine love ; that love leads to the joy of closeness in our relations with the Divine ; the joy of closeness passes into the bliss of union.

diapason ::: 1. A full, rich outpouring of melodious and harmonious sound. 2. The entire range of an instrument or voice.

diameter ::: a straight line segment passing through the center of a figure, especially of a circle or sphere, and terminating at the periphery.

disappear ::: 1. To pass out of sight; vanish. 2. To cease to exist. 3. Become less intense and fade away gradually. disappears, disappeared, disappearing.

“ . . . Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. The Synthesis of Yoga

"Each person follows in the world his own line of destiny which is determined by his own nature and actions — the meaning and necessity of what happens in a particular life cannot be understood except in the light of the whole course of many lives. But this can be seen by those who can get beyond the ordinary mind and feelings and see things as a whole, that even errors, misfortunes, calamities are steps in the journey, — the soul gathering experience as it passes through and beyond them until it is ripe for the transition which will carry it beyond these things to a higher consciousness and higher life.” Letters on Yoga*

“Each person follows in the world his own line of destiny which is determined by his own nature and actions—the meaning and necessity of what happens in a particular life cannot be understood except in the light of the whole course of many lives. But this can be seen by those who can get beyond the ordinary mind and feelings and see things as a whole, that even errors, misfortunes, calamities are steps in the journey,—the soul gathering experience as it passes through and beyond them until it is ripe for the transition which will carry it beyond these things to a higher consciousness and higher life.” Letters on Yoga

EAR. ::: The passage of communion between the inner mind

Ecstasy ::: “It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine

elemental ::: 1. Starkly simple, primitive, or basic. 2. Motivated by or symbolic of primitive and powerful natural forces or passions.

Elements jor evoUilion ::: When there is a new birth one brings all that is necessary from past lives, but also one gathers what is necessary from the earth consciousness and so too brings in new elements as one develops.

encompassing ::: forming a circle about, encircling, surrounding.

enthusiast ::: ardent; eager; fervent; impassioned. (Sri Aurobindo employs the word as a synonym for enthusiastic.)

environed ::: encircled; encompassed; surrounded. environing.

". . . equality is the sign of unity with the Brahman, of becoming Brahman, of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; for it is the sign of our having passed beyond the egoistic determinations of our nature, of our having conquered our enslaved response to the dualities, of our having transcended the shifting turmoil of the gunas, of our having entered into the calm and peace of liberation. Equality is a term of consciousness which brings into the whole of our being and nature the eternal tranquillity of the Infinite.” The Synthesis of Yoga*

“… equality is the sign of unity with the Brahman, of becoming Brahman, of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; for it is the sign of our having passed beyond the egoistic determinations of our nature, of our having conquered our enslaved response to the dualities, of our having transcended the shifting turmoil of the gunas, of our having entered into the calm and peace of liberation. Equality is a term of consciousness which brings into the whole of our being and nature the eternal tranquillity of the Infinite.” The Synthesis of Yoga

exceed ::: 1. To go beyond or be greater in quantity, degree, rate, etc. 2. To go beyond the bounds or limits of. 3. To surpass; be superior to; excel. exceeds, exceeded, exceeding.

excerpts ::: passages or segments taken from a longer work.

experienced, passed through (a change or alteration).

::: **"Faith is a certitude in the soul which does not depend on reasoning, on this or that mental idea, on circumstances, on this or that passing condition of the mind or the vital or the body. It may be hidden, eclipsed, may even seem to be quenched, but it reappears again after the storm or the eclipse; it is seen burning still in the soul when one has thought that it was extinguished for ever. The mind may be a shifting sea of doubts and yet that faith may be there within and, if so, it will keep even the doubt-racked mind in the way so that it goes on in spite of itself towards its destined goal. Faith is a spiritual certitude of the spiritual, the divine, the soul"s ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circumstances seem to deny it.” Letters on Yoga

“Faith is a certitude in the soul which does not depend on reasoning, on this or that mental idea, on circumstances, on this or that passing condition of the mind or the vital or the body. It may be hidden, eclipsed, may even seem to be quenched, but it reappears again after the storm or the eclipse; it is seen burning still in the soul when one has thought that it was extinguished for ever. The mind may be a shifting sea of doubts and yet that faith may be there within and, if so, it will keep even the doubt-racked mind in the way so that it goes on in spite of itself towards its destined goal. Faith is a spiritual certitude of the spiritual, the divine, the soul’s ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circumstances seem to deny it.” Letters on Yoga

fate ::: “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

FATE. ::: Tlic Indian explanation of fate is karma. We our- selves arc 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 arc creating our fate tor the future even while undergoing old fate from the past in the present,

feeling or showing compassion; sympathetic.

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

field ::: 1. A wide unbroken expanse, as of ice. 2. An area or sphere of activity. 3. A broad, level, open expanse of land; a stretch of open land, esp. one used for pasture or tillage; a plain. 4. The surface on which something is portrayed or enacted. An area of human activity or interest. 5. A piece of ground devoted to sports or contests; playing field. 6. A region of space characterized by a physical property, such as gravitational or electromagnetic force or fluid pressure. fields, field-paths, star-field, time-field, play-fields, race-fields.

fiery ::: 1. Like or suggestive of fire. 2. Burning or glowing. 3. Charged with emotion; fervent, vehement, impassioned. fierier, fiery-footed.

flame ::: n. 1. Burning gas or vapor, as from wood or coal, that is undergoing combustion; a portion of ignited gas or vapor. 2. Fig. A brilliant light; fiery glow. 3. Fig. Intense ardour, zeal, passion, vitality. 4. Spiritual fire. 5. Inner fire. 6. Bright colouring; a streak or patch of color. Flame, flames, flame-ascensions, flame-born, flame-bright, flame-child, flame-discovery, flame-edge, flame-eyed, flame-foot, flame-hills, flame-pure, flame-signs, flame-stabs, flame-throw, flame-white, flame-wrapped, moon-flame. v. 8. To burn with a flame or flames; burst into flames; blaze. 7. To burn or glow as if with fire; become red or fiery 8. To burn or burst forth with strong emotion. flames, flamed. ::: flames out. Bursts out in or as if in flames.

flaming ::: adj. 1. Emitting flames; blazing; burning; fiery. 2. Glowing brightly; brilliant. 3. Intensely ardent or passionate. 4. Resembling a flame in brilliance, color, or form. 5. Like a flame in brilliance, heat or shape. 6. Very intense, ardent; fiery, as a disposition. flaming-silent.* n. 7. The action of burning or being on fire. Also fig. *flamings.

flee ::: 1. To run away, as from trouble or danger. 2. To run away from; forsake. 3. To move swiftly; fly; speed. 4. To pass swiftly away; vanish. flees, fled, fleeing, fleest.

fleeting ::: 1. Passing swiftly by: Chiefly of life or time. 2. Passing or gliding swiftly away. 3. Existing for a brief period; not permanent or enduring; transitory, passing, fading.

flight ::: 1. The act or process of flying through the air with or without wings. 2. Fig. A passing above and beyond ordinary bounds. 3. A swift movement, transition, or progression. 4. A series of steps, terraces, etc., ascending without change of direction. flights.

flit ::: 1. To move lightly and swiftly; fly, dart, or skim along. 2. To flutter, as a bird. 3. To pass quickly, as time. flitting.

flown ::: moved or travelled swiftly, passed rapidly, rushed along. (Pp. of fly.)

"For each birth is a new start; it develops indeed from the past, but is not its mechanical continuation: rebirth is not a constant reiteration but a progression, it is the machinery of an evolutionary process.” The Life Divine

“For each birth is a new start; it develops indeed from the past, but is not its mechanical continuation: rebirth is not a constant reiteration but a progression, it is the machinery of an evolutionary process.” The Life Divine

forego ::: to abstain from, go without, deny to oneself; to let go or pass, omit to take or use; to give up, part with, relinquish, renounce, resign. foregone.

:::   "For in reality, no man works, but Nature works through him for the self-expression of a Power within that proceeds from the Infinite. To know that and live in the presence and in the being of the Master of Nature, free from desire and the illusion of personal impulsion, is the one thing needful. That and not the bodily cessation of action is the true release; for the bondage of works at once ceases. A man might sit still and motionless for ever and yet be as much bound to the Ignorance as the animal or the insect. But if he can make this greater consciousness dynamic within him, then all the work of all the worlds could pass through him and yet he would remain at rest, absolute in calm and peace, free from all bondage.” *The Synthesis of Yoga

“For in reality, no man works, but Nature works through him for the self-expression of a Power within that proceeds from the Infinite. To know that and live in the presence and in the being of the Master of Nature, free from desire and the illusion of personal impulsion, is the one thing needful. That and not the bodily cessation of action is the true release; for the bondage of works at once ceases. A man might sit still and motionless for ever and yet be as much bound to the Ignorance as the animal or the insect. But if he can make this greater consciousness dynamic within him, then all the work of all the worlds could pass through him and yet he would remain at rest, absolute in calm and peace, free from all bondage.” The Synthesis of Yoga

"For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.” The Synthesis of Yoga*

“For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.” The Synthesis of Yoga

"For these are achievements of the spiritual mind in man; they are movements of that mind passing beyond itself, but on its own plane, into the splendours of the Spirit. The Life Divine

“For these are achievements of the spiritual mind in man; they are movements of that mind passing beyond itself, but on its own plane, into the splendours of the Spirit. The Life Divine

fuel ::: 1. A substance that can be consumed to produce energy. 2. Fig. Something that maintains or stimulates a passionate activity or an emotion. fuel"s.

funnel ::: a shaft, flue, or stack for ventilation or the passage of smoke, especially the smokestack of a ship or locomotive.

furious ::: 1. Full of fury, violent passion, or rage; extremely angry; enraged. 2. Of unrestrained energy, speed, etc.

fury ::: unrestrained or violent anger, rage, passion, or the like.

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

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

gracious ::: 1. Characterized by kindness and warm courtesy. 2. Pleasantly kind, benevolent, and courteous; charming and elegant. 3. Tender, mild, gentle. 4. Of a merciful or compassionate nature.

grave ::: 1. An excavation made in the earth in which to bury a dead body. 2. Any place that becomes the receptacle of what is dead, lost, or past.

grazed ::: fed on (herbage) in a field or on pastureland.

happens ::: 1. Comes to pass. 2. Comes to pass by chance; occurs without apparent reason or design. happened.

harvest ::: n. 1.* fig. The result or consequence of an activity. v. *2. To gain, win, acquire, or use (a prize, product, or result of any past act, process, plan, etc.).

hate ::: n. 1. Intense animosity or dislike; hatred. hates. v. 2. To dislike intensely or passionately; feel aversion for or extreme hostility toward; detest. hates.

heart-throb ::: 1. A rapid beat or pulsation of the heart. **2. **Fig. Passionate or sentimental emotion.

“Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.” Letters on Yoga

hell ::: “What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit.” Letters on Yoga

Here, the living divine person in Aswapathy, finding earth too trifling, exceeds it and grows larger and larger, higher and higher, to encompass the unconquered worlds above.” The Book of the Divine Mother

"He who is the high and low, the saint and the sinner, the god and the worm, Him worship, the visible, the knowable, the real, the omnipresent; break all other idols. In whom there is neither past life nor future birth, nor death nor going nor coming, in whom we always have been and always will be one, Him worship; break all other idols."" The Synthesis of Yoga*

“He who is the high and low, the saint and the sinner, the god and the worm, Him worship, the visible, the knowable, the real, the omnipresent; break all other idols. In whom there is neither past life nor future birth, nor death nor going nor coming, in whom we always have been and always will be one, Him worship; break all other idols.’’ The Synthesis of Yoga

holocaust ::: “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

"Human pity is born of ignorance & weakness; it is the slave of emotional impressions. Divine compassion understands, discerns & saves.” Essays Divine and Human*

“Human pity is born of ignorance & weakness; it is the slave of emotional impressions. Divine compassion understands, discerns & saves.” Essays Divine and Human

“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

"If we take this fourfold status as a figure of the Self passing from its superconscient state, where there is no subject or object, into a luminous trance in which superconscience becomes a massed consciousness out of which the subjective status of being and the objective come into emergence, then we get according to our view of things either a possible process of illusionary creation or a process of creative Self-knowledge and All-knowledge.” The Life Divine

“If we take this fourfold status as a figure of the Self passing from its superconscient state, where there is no subject or object, into a luminous trance in which superconscience becomes a massed consciousness out of which the subjective status of being and the objective come into emergence, then we get according to our view of things either a possible process of illusionary creation or a process of creative Self-knowledge and All-knowledge.” The Life Divine

impasse ::: a situation that is so difficult that no progress can be made; a deadlock or a stalemate.

impassioned ::: filled with passion; fervent.

impassive ::: 1. Without emotion; apathetic; unmoved. 2. Calm; serene. 3. Not subject to suffering; unaffected. impassively.

:::   ". . . 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

“… 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

impetuous ::: 1. Moving with great force or violence; rushing. 2. Characterized by sudden and forceful energy or emotion; impulsive and passionate.

“In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension,—no less subjective than Time.” The Life Divine

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.



inflamed ::: aroused to passionate feeling or action.

inheritance ::: fig. Something that is or may be inherited; property passing at the owner"s death to the heir or those entitled to succeed.

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. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its realities, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpenetration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Overmind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation. Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness. At the same time in Overmind this separateness is still founded on the basis of an implicit underlying unity; all possibilities of combination and relation between the separated Powers and Aspects, all interchanges and mutualities of their energies are freely organised and their actuality always possible.

::: "In our yoga the Nirvana is the beginning of the higher Truth, as it is the passage from the Ignorance to the higher Truth. The Ignorance has to be extinguished in order that the Truth may manifest.” Letters on Yoga*

“In our yoga the Nirvana is the beginning of the higher Truth, as it is the passage from the Ignorance to the higher Truth. The Ignorance has to be extinguished in order that the Truth may manifest.” Letters on Yoga

insensible ::: 1. Unaware; unconscious. 2. Not endowed with feeling or sensation, as matter; inanimate. 3. Unaware; unmindful; not emotionally responsive; indifferent. 4. Unresponsive in feeling; not susceptible of emotion or passion; void of any feeling. insensibly.

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.

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 red passion of its infinite change

"It is necessary to understand clearly the difference between the evolving soul (psychic being) and the pure Atman, self or spirit. The pure self is unborn, does not pass through death or birth, is independent of birth or body, mind or life or this manifested Nature.” Letters on Yoga

“It is necessary to understand clearly the difference between the evolving soul (psychic being) and the pure Atman, self or spirit. The pure self is unborn, does not pass through death or birth, is independent of birth or body, mind or life or this manifested Nature.” Letters on Yoga

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.

It is this which explains many of the phenomena of clair- voyance, clairaudience, etc. ; for these phenomena are only the exceptional admission of the waking mentality into a limited sensitiveness to what might be called the image memory of the subtle ether,' by which not only the signs of all things past and present, but even those of things future can be seized ; for things future are already accomplished to knowledge and vision on higher planes of mind and their images can be reflected upon mind in the present. But these things which are exceptional to the w’aking mentality, difficult and to be perceived only by the pos- session of a special power or else after assiduous training, are natural to the dream-state of trance consciousness in which the subliminal mind is free. And that mind can al^o take cognizance

I was awestruck by this line many times even though Mother writes: “At every moment we must shake off the past like fading dust, that it may not soil the virgin path which, at every moment also, is opening before us.” Prayers and Meditations

Jhumur: “Awe inspiring fear. It is through fear that these forces rule, not through love, not through grace, not through compassion but through terror. There is a very strong tendency in man to regard these dark forces as superior beings. There has long been a vital attraction for them, devil worship, etc. because they give you power, they seem to give you power, power to the ego and Mother says that power will be one of the last things to accept the change. Man’s lust for power is not easily relinquished– he doesn’t feel like giving that up.”

Jhumur: “I have often wondered if this has anything to do with the passion-play. I feel that. In the root meaning of the word in Latin is there a sense of the word as suffering? In the French you have patir, patir is to suffer. To me it always brings in the holocaust and the coming down of the avatar into the human condition. [Ed. note: ML passiõn—(s. of passiõ) Christ’s sufferings on the cross, any of the Biblical accounts of these. ( late OE passiõn-), special use of LL passiõ suffering, submission, deriv. of L passus , ptp, of patî to suffer, submit.]

Jhumur: “Intolerance and selfishness that are sometimes expressions of human passions—all the violence that accompanies them. It is the nature of the vital that we destroy what we love most.”

Jhumur: “This passage always makes me think of Sri Aurobindo who is really revealing and working out these modes.”

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.**

judgment seat ::: a place in which legal power or the like is centred. ::: sit in judgment. To pass judgment on.

Karmic ::: “If we believe that the soul is repeatedly reborn in the body, we must believe also that there is some link between the lives that preceded and the lives that follow and that the past of the soul has an effect on its future; and that is the spiritual essence of the law of Karma.” Essays in Philosophy and Yoga

labyrinth ::: An intricate structure of interconnecting passages through which it is difficult to find one’s way; a maze. (Sri Aurobindo employs the word as an adj.)

labyrinth ::: an intricate structure of interconnecting passages through which it is difficult to find one"s way; a maze. (Sri Aurobindo employs the word as an adj.)

lane ::: 1. A narrow way or passage between walls, hedges, or fences. 2. A narrow passage, course, or track. lanes.

lead ::: v. 1. To go in advance; act as a guide; show the way. 2. To guide in direction, course, action, opinion, etc. 3. Of a way, road, etc.: To serve as a passage for, conduct (a person) to or into a place; hence, to have a specified goal or direction. 4. To pass or go through; live. 5. To result in; tend toward (often followed by to). 6. To indicate, as a clue, guide or indication of a route way, course. leads, leading, leadst.* n. 7. Anything or anyone who guides or directs by leading; going in front. ::: (Note: See also *sounding leads.)

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.**

ledst ::: the past tense of the native English form of the verb, to lead, now only in formal and poetic usage.

legacy ::: something handed down from an ancestor or a predecessor or from the past.

longitudes ::: distances, measured in degrees on the map, of places that are east or west of a standard north-south line, usually that which passes through Greenwich.

"Love is the power and passion of the divine self-delight and without love we may get the rapt peace of its infinity, the absorbed silence of the Ananda, but not its absolute depth of richness and fullness. Love leads us from the suffering of division into the bliss of perfect union, but without losing that joy of the act of union which is the soul"s greatest discovery and for which the life of the cosmos is a long preparation. Therefore to approach God by love is to prepare oneself for the greatest possible spiritual fulfilment. ” The Synthesis of Yoga

“Love is the power and passion of the divine self-delight and without love we may get the rapt peace of its infinity, the absorbed silence of the Ananda, but not its absolute depth of richness and fullness. Love leads us from the suffering of division into the bliss of perfect union, but without losing that joy of the act of union which is the soul’s greatest discovery and for which the life of the cosmos is a long preparation. Therefore to approach God by love is to prepare oneself for the greatest possible spiritual fulfilment.” The Synthesis of Yoga

lust ::: 1. A passionate or overmastering desire or craving. 2. Longing desire; eagerness to possess. 3. Intense sexual desire or appetite; libidinous desire, degrading animal passion. 4. Desires. lust"s, lusts, lusted, lusting.

Madhav: “Gropes means moves without direction, searching for direction; our desires, our passions, our intensities search for this fulfilment in her [the Mother].” The Book of the Divine Mother

Madhav: “Our time is divided into past, present, future, but there is a level where Time is continuous. The past, the present and the future are spread out as a map, undivided; in one glance one can see everything.” Sat-Sang Vol. IX

Madhav: “When Aswapathy lifts the curtain of the flesh i.e. when he gets through the barrier of his physical existence, he comes to the threshold of another domain, subtle and occult. He sees a serpent watching, guarding the entrance. In all traditions, especially the ancient, at the doors of every subtle kingdom there is a sentinel and that sentinel is imaged as a serpent. In spiritual symbolism the serpent stands for Energy. Depending on the colour of the serpent, it is physical energy or vital energy, mental energy, spiritual energy. Unless this serpent allows one to pass one cannot enter. The serpent, in this context, is the guard whose consent is necessary before one can pass. The Book of the Divine Mother

melt ::: 1. To become liquid; dissolve; evaporate; disperse. 2. To pass, change, or blend gradually (often followed by into). 3. To remake or refashion into something else. melted, melting.

memory ::: 1. The mental faculty of retaining and recalling past experience. 2. The act or an instance of remembering; recollection. 3. The cognitive processes whereby past experience is remembered. Memory, memory"s, memories.

“Mental intelligence thinks out because it is merely a reflecting force of consciousness which does not know, but seeks to know; it follows in Time step by step the working of a knowledge higher than itself, a knowledge that exists always, one and whole, that holds Time in its grasp, that sees past, present and future in a single regard.: The Life Divine

merciful ::: full of mercy; compassionate.

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

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

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

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

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



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

Name ::: Jhumur: “Hold onto the Name. That is the only power. I remember Mother once told me—because there was a moment when I was attacked by a certain person. She was mad and so had a certain number of people she chose to attack with her vibrations, with her words. If she could she would throw stones. I was very, very young, about 17 or 18. I said, ‘Every time I see her, Mother, I really start to tremble. It has become something so physically terrifying. Once she (the mad person) had thrown a big paperweight, a cement paperweight in the library. It went just past my head, it could have killed me. After that I became really frightened. So Mother told me ‘Nothing will happen to you. Each time you see her just say ‘Ma, Ma, Ma.’ But it was so difficult. Each time I saw her from far I would think, ‘I have to say Ma.’ But when she came close enough I could not say the Name, for a long time, for a very long time. I was so frightened the fear would take the Name away. I knew very well I had to say the Name That is what Mother told me. And one day I could, finally I could and the mad person lost interest in me!”

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.

“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

Nolini: “Griffin-Golden Hawk + Winged Lion—The piercing eye of soaring aspiration + Upsurging energy of the pure vital—Remember Vishnu’s Garuda + Durga’s lion—With these twin powers you cross safely the borderland between the lower and the upper hemisphere—the twilight world (Night and Day)—Griffin is the guardian God of this passage—dvarapalaka. Mother India—Nolini’s reply to a question from Huta.

nostalgia ::: a bittersweet longing for things, persons, or situations of the past.

*"No, that [‘pours” instead of "poured") would take away all meaning from ‘new fair world" — it is the attempted conquest of earth by life when earth had been created — a past event though still continuing in its sequel and result.” Letters on Savitri*

“No, that [‘pours” instead of”poured’) would take away all meaning from ‘new fair world’—it is the attempted conquest of earth by life when earth had been created—a past event though still continuing in its sequel and result.” Letters on Savitri

occurred ::: happened, took place; came to pass.

Of what is past, or passing, or to come.

old-world ::: of, relating to, or characteristic of the ancient world or a past era.

*One dealt with her who meets the burdened great. ::: Q. "Who is ‘One" here? Is it Love, the godhead mentioned before? If not, does this ‘dubious godhead with his torch of pain" correspond to the ‘image white and high of godlike pain" spoken of a little earlier? Or is it time whose ‘snare" occurs in the last line of the preceding passage?”

only with the mind or the mental word is better than being extremely passive and submitted to the attack, — for although it may not succeed instantaneously, the mental call even ends by bringing the Force and opening up the consciousness again. i

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

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

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

. . . our passion gropes

our inner being we can grow one body with it. Sometimes the rapidity of this change depends on the strength of our longing for the Divine thus revealed, and on the intensity of our force of seeking ; but at others it proceeds rather by a passive sur- render to the rhythms of his all-wise working which acts always by its own at first inscrutable method. But the latter becomes the foundation when our love and trust are complete and our whole being lies in the clasp of a Power that is perfect love and wisdom.

Our notion of free will is apt to be tainted with the excessive individualism of the human ego and to assume the figure of an independent will acting on its own isolated account, in a complete liberty without any determination other than its own choice and single unrelated movement. This idea ignores the fact that our natural being is a part of cosmic Nature and our spiritual being exists only by the supreme Transcendence. Our total being can rise out of subjection to fact of present Nature only by an identification with a greater Truth and a greater Nature. The will of the individual, even when completely free, could not act in an isolated independence, because the individual being and nature are included in the universal Being and Nature and dependent on the all-overruling Transcendence. There could indeed be in the ascent a dual line. On one line the being could feel and behave as an independent self-existence uniting itself with its own impersonal Reality; it could, so self-conceived, act with a great force, but either this action would be still within an enlarged frame of its past and present self-formation of power of Nature or else it would be the cosmic or supreme Force that acted in it and there would be no personal initiation of action, no sense therefore of individual free will but only of an impersonal cosmic or supreme Will or Energy at its work. On the other line the being would feel itself a spiritual instrument and so act as a power of the Supreme Being, limited in its workings only by the potencies of the Supernature, which are without bounds or any restriction except its own Truth and self-law, and by the Will in her. But in either case there would be, as the condition of a freedom from the control of a mechanical action of Nature-forces, a submission to a greater conscious Power or an acquiescent unity of the individual being with its intention and movement in his own and in the world’s existence.” The Life Divine

outgrow ::: fig. To lose or discard (past habits, etc.) in the course of growth or maturation.

outstretched ::: 1. Fully extended especially in length. 2. Extended in area or compass. outstretching.

outstrips ::: surpasses in a sphere of activity, competition, etc. outstripped.

outwinging ::: surpassing; exceeding. outwingings.

overpass ::: 1. To pass over or traverse (a region, space, etc.). 2. To go beyond; surpass; transcend. 3. To get over (obstacles, difficulties, etc.); surmount. overpassed, overpassing.

overleap ::: 1. To jump across or leap over (an obstacle). 2. To leave undone or leave out. 3. Fig. to surpass, exceed. 4. To defeat (oneself) by going too far. overleaping.

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.


overtake ::: 1. To catch up with and pass, as in a race; move by. 2. To come upon suddenly or unexpectedly; take by surprise. overtook, overtaken, overtaking.

overtopped ::: 1. Rose over the top of. 2. Surpassed or excelled. 3. Rose above in authority; took precedence over; overrode. overtops, overtopping.

pang ::: 1. A sudden sharp spasm of pain. 2. Fig. A sudden sharp feeling of emotional distress. pangs, sense-pangs.

pellucid ::: admitting the passage of light; transparent or translucent.

perish ::: 1. To die or be destroyed, especially in a violent or untimely manner. 2. To pass from existence; disappear gradually. perishes, perished.

perishing ::: passing out of existence; disappearing; dissolving.

pierce ::: 1. To cut or pass through with or as if with a sharp instrument; stab or penetrate. Also fig. 2. To make a hole or opening in; perforate. 3. To succeed in penetrating (something) with the eyes or the intellect. 4. To move or affect (a person"s emotions, bodily feelings, etc.) deeply or sharply. pierced, piercing.

pitiful ::: 1. Filled with pity or compassion. 2. Arousing pity, as through ineptitude or inadequacy.

poetry ::: “All poetry is an inspiration, a thing breathed into the thinking organ from above; it is recorded in the mind, but is born in the higher principle of direct knowledge or ideal vision which surpasses mind. It is in reality a revelation. The prophetic or revealing power sees the substance; the inspiration perceives the right expression. Neither is manufactured; nor is poetry really a poiesis or composition, nor even a creation, but rather the revelation of something that eternally exists. The ancients knew this truth and used the same word for poet and prophet, creator and seer, sophos, vates, kavi.” Essays Human and Divine

poetry ::: Sri Aurobindo: "All poetry is an inspiration, a thing breathed into the thinking organ from above; it is recorded in the mind, but is born in the higher principle of direct knowledge or ideal vision which surpasses mind. It is in reality a revelation. The prophetic or revealing power sees the substance; the inspiration perceives the right expression. Neither is manufactured; nor is poetry really a poiesis or composition, nor even a creation, but rather the revelation of something that eternally exists. The ancients knew this truth and used the same word for poet and prophet, creator and seer, sophos, vates, kavi.” Essays Human and Divine

precipitous ::: 1. Resembling a precipice; extremely steep. 2. Extremely or impassibly steep. precipitously.

present ::: adj. 1. Being, existing, occurring, or going on now, current. 2. Existing or in use at, or belonging to, the particular time under consideration n. 3. The present time, the time that now is (as opposed to the past and the future). present"s.

prophecy ::: “If this higher buddhi {{understanding in the profoundest sense] could act pure of the interference of these lower members, it would give pure forms of the truth; observation would be dominated or replaced by a vision which could see without subservient dependence on the testimony of the sense-mind and senses; imagination would give place to the self-assured inspiration of the truth, reasoning to the spontaneous discernment of relations and conclusion from reasoning to an intuition containing in itself those relations and not building laboriously upon them, judgment to a thought-vision in whose light the truth would stand revealed without the mask which it now wears and which our intellectual judgment has to penetrate; while memory too would take upon itself that larger sense given to it in Greek thought and be no longer a paltry selection from the store gained by the individual in his present life, but rather the all-recording knowledge which secretly holds and constantly gives from itself everything that we now seem painfully to acquire but really in this sense remember, a knowledge which includes the future(1) no less than the past.

prophet ::: 1. A person who speaks by divine inspiration or as the interpreter through whom the will of a god is expressed. 2. A person who predicts the future. prophet"s, prophets. (Sri Aurobindo often employs the word as an adjective.) prophet-passion, prophet-speech.

  "Purity means freedom from soil or mixture. The divine Purity is that in which there is no mixture of the turbid ignorant movements of the lower nature. Ordinarily, purity is used to mean (in the common language) freedom from sexual passion and impulse.” *Letters on Yoga

“Purity means freedom from soil or mixture. The divine Purity is that in which there is no mixture of the turbid ignorant movements of the lower nature. Ordinarily, purity is used to mean (in the common language) freedom from sexual passion and impulse.” Letters on Yoga

quietism ::: a state of quietness, tranquillity and passivity; often a calmness of mind towards external events.

Q.”Who is ‘One’ here? Is it Love, the godhead mentioned before? If not, does this ‘dubious godhead with his torch of pain’ correspond to the ‘image white and high of godlike pain’ spoken of a little earlier? Or is it time whose ‘snare’ occurs in the last line of the preceding passage?”

relenting ::: becoming more lenient, compassionate, or forgiving.

reminiscences ::: remembrances, recollections of things past.

right spirit. It is only Uic calm, disinterested, dispassionate, all- coxnpassionate and all-loviog Spirit that can judge and see rightly the strength and weakness in each being.

riot ::: n. 1. An unbridled outbreak, as of emotions, passions, etc. 2. Unrestrained merrymaking; revelry. v. 3. riots. Indulges in unrestrained revelry or merriment.

ripple ::: a small wave or undulation, as on water; any similar movement or appearance. ripples, ripple-passion.

Rishi ::: The spiritual man who can guide human life towards its perfection is typified in the ancient Indian idea of the Rishi, one who has lived fully the life of man and found the word of the supra-intellectual, supramental, spiritual truth. He has risen above these lower limitations and can view all things from above, but also he is in sympathy with their effort and can view them from within; he has the complete inner knowledge and the higher surpassing knowledge. Therefore he can guide the world humanly as God guides it divinely, because like the Divine he is in the life of the world and yet above it.” The Human Cycle

rival ::: one who attempts to equal or surpass another, or who pursues the same object as another; a competitor.

rotated ::: caused to go through a cycle of changes; caused to pass or follow in a fixed routine of succession.

ruthless ::: having no compassion or pity; merciless.

sation, impulse, etc. Reservoir of past mental impressions or storehouse of memory.

spasms ::: sudden brief spells of great energy, activity, feeling, etc.; flashes, spurts.

scanty ::: 1. Scant in amount, quantity, etc.; barely sufficient. 2. Meagre; not adequate. 3. Deficient in extent, compass, or size.

Secrecy regarding experiences ::: The passing away of an experience as soon as it is spoken of is a frequent happening.

seeping ::: permeating; passing through in a diffused manner; oozing.

self-knowledge ::: knowing of oneself, without help from another.
Sri Aurobindo: The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. *The Life Divine
"Therefore the only final goal possible is the emergence of the infinite consciousness in the individual; it is his recovery of the truth of himself by self-knowledge and by self-realisation, the truth of the Infinite in being, the Infinite in consciousness, the Infinite in delight repossessed as his own Self and Reality of which the finite is only a mask and an instrument for various expression.” The Life Divine
"The Truth-Consciousness is everywhere present in the universe as an ordering self-knowledge by which the One manifests the harmonies of its infinite potential multiplicity.” The Life Divine


“Self-will in thought and action has, we have already seen, to be quite renounced if we would be perfect in the way of divine works; it has equally to be renounced if we are to be perfect in divine knowledge. This self-will means an egoism in the mind which attaches itself to its preferences, its habits, its past or present formations of thought and view and will because it regards them as itself or its own, weaves around them the delicate threads of I-ness’’ andmy-ness’’ and lives in them like a spider in its web. It hates to be disturbed, as a spider hates attack on its web, and feels foreign and unhappy if transplanted to fresh view-points and formations as a spider feels foreign in another web than its own. This attachment must be entirely excised from the mind.” The Synthesis of Yoga

shaft ::: 1. A ray or beam of light. **2. A vertical or slightly inclined well-like passageway. shafts.**

  Shiva is the Eternal"s Personality of Force; through him all is created, through his passion, through his rhythm, through his concentration.

Shiva is the Eternal’s Personality of Force; through him all is created, through his passion, through his rhythm, through his concentration.

  "Shiva is the Lord of Tapas.” *Letters on Yoga

“Shiva is the Lord of Tapas.” Letters on Yoga

shrank ::: past tense of shrink.

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

sink ::: n. 1. A cesspool; a covered cistern into which waste water and sewage flow. Also fig. 2. An area of ground that slopes below the level of the surrounding land. v. 3. To descend to the bottom; submerge. 4. To fall, drop, or descend gradually to a lower level. 5. To decline or cause to decline in moral value, pass into a lower state or condition. etc. 6. To fall or drop to a lower level, especially to go down slowly or in stages; subside, as land. 7. To diminish or appear to move downward, as the sun or moon in setting. 8. To become lower in volume or pitch; gradually become fainter. sunk.

skim ::: to glide or pass quickly and lightly over or along a surface.

skirt ::: n. 1. An outer edge; a border or margin. v. 2. To pass around rather than across or through. skirts, skirted.

slain ::: slaughtered; killed. Also, past participle of slay.

  Sleep. often poet. 2. A natural and periodic state of rest during which consciousness of the world is suspended. 3. Fig. A dormant or quiescent state. slumber’s. v. 4. To pass time in sleep or drowse. 5. To be in a state of inactivity, negligence, or dormancy. slumbers, slumbered. (Sri Aurobindo also employs the word as an adj.)

slide ::: to pass or fall easily or gradually into some state, condition, practice, etc.

slid ::: glided or passed from one place or point to another with a smooth and continuous movement, esp. through the air or water or along a surface.

slipped ::: 1. Moved, flowed, passed, or went smoothly or easily; glided. v. **2. To move stealthily; steal. 3. To move, slide gradually from a place or position. 4. To pass into a certain state; become involved or absorbed easily. slips, slipping.**

slothed ::: passed time in indolence; idleness and laziness.

slumber ::: 1. Sleep. often poet. **2. A natural and periodic state of rest during which consciousness of the world is suspended. 3. Fig. A dormant or quiescent state. slumber"s. v. 4. To pass time in sleep or drowse. 5. To be in a state of inactivity, negligence, or dormancy. slumbers, slumbered.* (Sri Aurobindo also employs the word as an adj.*)

smote ::: past tense of smite.

snatches ::: 1. Brief spells of effort, activity or experience. 2. Short passages, a few words, of a song, etc.; small portions, a few bars, of a melody or tune.

sought ::: past tense and past participle of seek. long-sought

soul ::: Sri Aurobindo: "The word ‘soul", as also the word ‘psychic", is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire — the false soul or desire-soul — is intended by the words ‘soul" and ‘psychic" and not the true soul, the psychic being.” *Letters on Yoga

  "The word soul is very vaguely used in English — as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” *Letters on Yoga

  "The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” *Letters on Yoga

  "A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine — none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” *Letters on Yoga

  "The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)” *Letters on Yoga

  "The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” *Letters on Yoga

  ". . . for the soul is seated within and impervious to the shocks of external events. . . .” *Essays on the Gita

  ". . . the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being — ‘no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers — and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” *The Synthesis of Yoga

". . . the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine

*Soul, soul"s, Soul"s, souls, soulless, soul-bridals, soul-change, soul-force, Soul-Forces, soul-ground, soul-joy, soul-nature, soul-range, soul-ray, soul-scapes, soul-scene, soul-sense, soul-severance, soul-sight, soul-slaying, soul-space,, soul-spaces, soul-strength, soul-stuff, soul-truth, soul-vision, soul-wings, world-soul, World-Soul.



Space ::: “It is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension,—no less subjective than Time.” The Life Divine

Space. Sri Aurobindo: "It is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, — no less subjective than Time.” The Life Divine

special ::: 1. Surpassing what is common or usual; exceptional. 2. Distinct among others of a kind.

spent ::: 1. Depleted of energy, force, or strength; exhausted. 2. Having come to an end; passed. (Also, pt. and pp. of spend.)

sport ::: n. 1. An active pastime; recreation. 2. Something that is tossed about by the wind. Also fig. **sports. v. 3. To play, frolic or gambol. 4. To amuse oneself with some pleasant pastime or recreation. sports, sported, sporting.**

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: "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: " . . . Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. The Synthesis of Yoga

Sri Aurobindo: "Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.” Letters on Yoga

Sri Aurobindo: "If this higher buddhi {{understanding in the profoundest sense] could act pure of the interference of these lower members, it would give pure forms of the truth; observation would be dominated or replaced by a vision which could see without subservient dependence on the testimony of the sense-mind and senses; imagination would give place to the self-assured inspiration of the truth, reasoning to the spontaneous discernment of relations and conclusion from reasoning to an intuition containing in itself those relations and not building laboriously upon them, judgment to a thought-vision in whose light the truth would stand revealed without the mask which it now wears and which our intellectual judgment has to penetrate; while memory too would take upon itself that larger sense given to it in Greek thought and be no longer a paltry selection from the store gained by the individual in his present life, but rather the all-recording knowledge which secretly holds and constantly gives from itself everything that we now seem painfully to acquire but really in this sense remember, a knowledge which includes the future(1) no less than the past. ::: Footnote: In this sense the power of prophecy has been aptly called a memory of the future.]” *The Synthesis of Yoga

Sri Aurobindo: "If we believe that the soul is repeatedly reborn in the body, we must believe also that there is some link between the lives that preceded and the lives that follow and that the past of the soul has an effect on its future; and that is the spiritual essence of the law of Karma.” *Essays in Philosophy and Yoga

Sri Aurobindo: “If we believe that the soul is repeatedly reborn in the body, we must believe also that there is some link between the lives that preceded and the lives that follow and that the past of the soul has an effect on its future; and that is the spiritual essence of the law of Karma.” Essays in Philosophy and Yoga

"Sri Aurobindo: "It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine

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

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

Sri Aurobindo: “Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. ‘By Bhakti’ says the Lord in the Gita ‘shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me.’ Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union. Such love is not inconsistent with, but rather throws itself with joy into divine works; for it loves God and is one with him in all his being, and therefore in all beings, and to work for the world is then to feel and fulfil multitudinously one’s love for God. This is the trinity of our powers, [work, knowledge, love] the union of all three in God to which we arrive when we start on our journey by the path of devotion with Love for the Angel of the Way to find in the ecstasy of the divine delight of the All-Lover’s being the fulfilment of ours, its secure home and blissful abiding-place and the centre of its universal radiation.” The Synthesis of Yoga

Sri Aurobindo: " Mental intelligence thinks out because it is merely a reflecting force of consciousness which does not know, but seeks to know; it follows in Time step by step the working of a knowledge higher than itself, a knowledge that exists always, one and whole, that holds Time in its grasp, that sees past, present and future in a single regard.: 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 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. Babel-builders’.

*Sri Aurobindo: "The Mask is mentioned not twice but four times in this opening passage and it is purposely done to keep up the central connection of the idea running through the whole. The ambassadors wear this grey Mask, so your criticism cannot stand since there is no separate mask coming as part of a new idea but a very pointed return to the principal note indicating the identity of the influence throughout. It is not a random recurrence but a purposeful touch carrying a psychological meaning.” — 1948 Letters on Savitri*

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 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: "‘Violet" is the colour of benevolence or compassion, but also more vividly of the Divine Grace. . . .” *Letters on Yoga

Sri Aurobindo: "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

  "The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions, etc., having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the higher or psychic feelings and sensibilities, the emotions or intuitive yearnings and impulses of the soul. The vital part of us is, of course, necessary to our completeness, but it is a true instrument only when its feelings and tendencies have been purified by the psychic touch and taken up and governed by the spiritual light and power.” *Letters on Yoga

". . . the vital is the Life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust, etc., that belong to this field of the nature. Letters on Yoga

The Mother: "The vital is the dynamism of action. It is the seat of the will, of impulses, desires, revolts, etc.” Words of the Mother, MCW Vol. 15*.


Sri Aurobindo: "What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit.” *Letters on Yoga

Sri Aurobindo: "Yet all the time the universal forces are pouring into him without his knowing it. He is aware only of thoughts, feelings, etc., that rise to the surface and these he takes for his own. Really they come from outside in mind waves, vital waves, waves of feeling and sensation, etc., which take particular form in him and rise to the surface after they have got inside. But they do not get into his body at once. He carries about with him an environmental consciousness (called by the Theosophists the Aura) into which they first enter. If you can become conscious of this environmental self of yours, then you can catch the thought, passion, suggestion or force of illness and prevent it from entering into you. If things in you are thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to get in again. Or they go to a distance outside but linger on the outskirts or even perhaps far off, waiting till they get an opportunity to attempt entrance.” *Letters on Yoga

::: *"Stevenson has a striking passage in "Kidnapped” where the hero notes that his fear is felt primarily not in the heart but the stomach.” Letters on Yoga

“Stevenson has a striking passage in”Kidnapped” where the hero notes that his fear is felt primarily not in the heart but the stomach.” Letters on Yoga

stir ::: n. 1. A slight movement. 2. A strong reaction, esp. a movement of activity; excitement, emotion, etc. v. 3. To rouse, as from indifference or inaction and prompt to action. 4. To move, esp. slightly or lightly. 5. To become active, as from some rousing or quickening impulse. 6. To provoke one to be moved emotionally to feeling, emotion, or passion or action. 7. To prod into brisk or vigorous action; bestir. stirs, stirred, stirring.

stoic ::: adj. 1. Of or pertaining to the school of philosophy founded by Zeno, who taught that people should be free from passion, unmoved by joy or grief, and submit without complaint to unavoidable necessity. n. 2. A member or adherent of the Stoic school of philosophy. Stoic"s.

stolidity ::: the quality of being not easily stirred or moved mentally; or revealing little emotion; impassiveness.

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

storm ::: 1. An atmospheric disturbance manifested in strong winds accompanied by rain, snow, or other precipitation and often by thunder and lightning. Also fig. 2. A passionate manifestation of a particular feeling or quality. 3. takes by storm. Captures or overruns by a violent assault; overwhelms. storms, storm-charge, storm-haired, storm-licked, storm-sweeps, storm-troubled, storm-winged.

strain ::: n. 1. A passage of melody, music, or songs as rendered or heard. 2. Kind, type or sort. strains. v. 3. To force to extreme effort, exert to the utmost (one"s limbs, organs, powers). 4. To make an extreme or excessive effort at or after some object of attainment. 5. Fig. To purify or refine by filtration. strains, strained, straining.

strait ::: a narrow passage of water connecting two large bodies of water. straits.

subtle images ::: Sri Aurobindo: "Subtle images can be images of all things in all worlds.” *Letters on Yoga

"These are not mental images. 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


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

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

summing ::: 1. Amounting to; adding up to; totalling. 2. Collecting into or embracing in a small compass.

suntracks ::: A word coined by Sri Aurobindo. Lines of travel, passage, or motion; the actual courses or routes followed (which need not be any beaten or visible path, or leave any traces, as the paths of ships, birds in the air, comets, etc.).

suntracks ::: a word coined by Sri Aurobindo. Lines of travel, passage, or motion; the actual courses or routes followed (which need not be any beaten or visible path, or leave any traces, as the paths of ships, birds in the air, comets, etc.).

surpass ::: 1. To go beyond in excellence or achievement; be superior to; excel. 2. To go beyond in amount, extent, or degree; be greater than; exceed. 3. To be beyond the limit, powers, or capacity of; transcend. surpasses, surpassed.

surpassing ::: exceeding or transcending usual limits especially in excellence.

surmounting ::: surpassing or exceeding.

sweep ::: 1. *n. A broad reach, extent or range. lit. and fig. 2. A curving, esp. widely or gently curving, line, form, part, or mass. storm-sweeps. v. 3. To drive or carry by some steady force, as of a wind or wave. 4. To pass over (a surface, region, etc.) with a steady, driving movement or unimpeded course, as winds, floods, etc. 5. To move with a strong or swift even motion; to move over or through a surface or region, usually rapidly. 6. To pass the gaze, eyes, etc., over (a region, area, etc.). *sweeps, swept, rain-swept.

sweeping ::: 1. Passing over or through a surface or medium with a continuous movement. 2. Moving, driving, or passing steadily and forcibly on or through something.

sympathy ::: 1. A relationship or an affinity between people or things in which whatever affects one correspondingly affects the other. 2. The sharing of another"s emotions, esp. of sorrow or anguish; pity; compassion. sympathies.

Tehmi: “The psychic being is the passenger.”

temporal ::: of, relating to, or limited by time; esp.** **lasting only for a time; not eternal; passing.

tenderness ::: warm compassionate feelings

tense ::: any one of the inflected forms in the conjugation of a verb that indicates the time, such as past, present, or future, as well as the continuance or completion of the action or state.

that feels, shows, or expresses no pity; uncompassionate.

the act of passing or coming into a new habitat or place.

"The colours of the lotuses and the numbers of petals are respectively, from bottom to top: — (1) the Muladhara or physical consciousness centre, four petals, red; (2) the abdominal centre, six petals, deep purple red; (3) the navel centre, ten petals, violet; (4) the heart centre, twelve petals, golden pink; (5) the throat centre, sixteen petals, grey; (6) the forehead centre between the eye-brows, two petals, white; (7) the thousand-petalled lotus above the head, blue with gold light around. The functions are, according to our yoga, — (1) commanding the physical consciousness and the subconscient; (2) commanding the small vital movements, the little greeds, lusts, desires, the small sense-movements; (3) commanding the larger life-forces and the passions and larger desire-movements; (4) commanding the higher emotional being with the psychic deep behind it; (5) commanding expression and all externalisation of the mind movements and mental forces; (6) commanding thought, will, vision; (7) commanding the higher thinking mind and the illumined mind and opening upwards to the intuition and overmind. The seventh is sometimes or by some identified with the brain, but that is an error — the brain is only a channel of communication situated between the thousand-petalled and the forehead centre. The former is sometimes called the void centre, sunya , either because it is not in the body, but in the apparent void above or because rising above the head one enters first into the silence of the self or spiritual being.” Letters on Yoga*

“The colours of the lotuses and the numbers of petals are respectively, from bottom to top:—(1) the Muladhara or physical consciousness centre, four petals, red; (2) the abdominal centre, six petals, deep purple red; (3) the navel centre, ten petals, violet; (4) the heart centre, twelve petals, golden pink; (5) the throat centre, sixteen petals, grey; (6) the forehead centre between the eye-brows, two petals, white; (7) the thousand-petalled lotus above the head, blue with gold light around. The functions are, according to our yoga,—(1) commanding the physical consciousness and the subconscient; (2) commanding the small vital movements, the little greeds, lusts, desires, the small sense-movements; (3) commanding the larger life-forces and the passions and larger desire-movements; (4) commanding the higher emotional being with the psychic deep behind it; (5) commanding expression and all externalisation of the mind movements and mental forces; (6) commanding thought, will, vision; (7) commanding the higher thinking mind and the illumined mind and opening upwards to the intuition and overmind. The seventh is sometimes or by some identified with the brain, but that is an error—the brain is only a channel of communication situated between the thousand-petalled and the forehead centre. The former is sometimes called the void centre, sunya , either because it is not in the body, but in the apparent void above or because rising above the head one enters first into the silence of the self or spiritual being.” Letters on Yoga

"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 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 difficulty comes when either the vital with its desires or the physical with its past habitual movements comes in — as they do with almost everyone. It is then that the dryness and diffi-

:::   "The ear is the passage of communion between the inner mind centre and the thought-forces or thought-waves of the universal Nature.” *Letters on Yoga

“The ear is the passage of communion between the inner mind centre and the thought-forces or thought-waves of the universal Nature.” Letters on Yoga

The fear of death shows a vital weakness which is also contrary to a capacity for yoga. Equally, one who is under the domination of his passions, would find the yoga dilhcuU and, unless supported by a true inner call and a sincere and strong aspiration for the spiritual consciousness and union with the Divine, might very easily fall fatally and his effort come to nothing.

“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.

  "The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, Shakti, Sraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments.” *The Synthesis of Yoga

“The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, Shakti, Sraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments.” The Synthesis of Yoga

::: "The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; he is Space and all that is in Space; he is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe.” The Life Divine*

“The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; he is Space and all that is in Space; he is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe.” The Life Divine

The navel centre, nabhlpadma or manipura, commanding the larger life-forces and the passions and larger desire-movements, governs the larger vital. (Colour ::: violet ; petals ::: ten.)

“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

The Overmind, therefore, does not and cannot possess the power to transform humanity into divine nature. For that, the Supramental is the sole effective agent. And what exactly differentiates our Yoga from attempts in the past to spiritualise life is that we know that the splendours of the Overmind are not the highest reality but only an intermediate step between the mind and the true Divine.

  "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

“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

The personal effort required Is a triple labour of aspiration, rejection and surrender ; an aspiration vigilant, constant, un- ceasing — the mind’s will, the heart's seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature ; rejection of the movements of the lower nature — rejection of the mind’s ideas, opinions, prefer- ences, habits, constructions, so that the true knowledge may find room in a silent mind, — rejection of the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arro- gance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, — rejection of the physical nature’s stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine ; surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the ShaUi.

The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. The Life Divine

". . . the proper function of the thought-mind is to observe, understand, judge with a dispassionate delight in knowledge and open itself to messages and illuminations playing upon all that it observes and upon all that is yet hidden from it but must progressively be revealed, messages and illuminations that secretly flash down to us from the divine Oracle concealed in light above our mentality whether they seem to descend through the intuitive mind or arise from the seeing heart.” The Synthesis of Yoga*

“… the proper function of the thought-mind is to observe, understand, judge with a dispassionate delight in knowledge and open itself to messages and illuminations playing upon all that it observes and upon all that is yet hidden from it but must progressively be revealed, messages and illuminations that secretly flash down to us from the divine Oracle concealed in light above our mentality whether they seem to descend through the intuitive mind or arise from the seeing heart.” The Synthesis of Yoga

"There are, according to the Sankhya philosophy accepted in this respect by the Gita, three essential qualities or modes of the world-energy and therefore also of human nature, sattva, the mode of poise, knowledge and satisfaction, rajas, the mode of passion, action and struggling emotion, tamas, the mode of ignorance and inertia.” Essays on the Gita

“There are, according to the Sankhya philosophy accepted in this respect by the Gita, three essential qualities or modes of the world-energy and therefore also of human nature, sattva, the mode of poise, knowledge and satisfaction, rajas, the mode of passion, action and struggling emotion, tamas, the mode of ignorance and inertia.” Essays on the Gita

There is after death a period In which one passes through the vital world and lives there for a time, it is only the first part of this transit that can be dangerous or painful ; in the rest one vsorks out, under certain surroundings, the remnant of the vital desires which one had in the body. As soon as one is tired of these and able to go beyond, the vital sheath is dropped and the soul, after a time needed to get rid of some mental survivals, passes into a state of rest in the psychic world and remains there till the next life on earth.

“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

"There is no such thing as death, for it is the body that dies and the body is not the man. That which really is, cannot go out of existence, though it may change the forms through which it appears, just as that which is non-existent cannot come into being. The soul is and cannot cease to be. This opposition of is and is not, this balance of being and becoming which is the mind"s view of existence, finds its end in the realisation of the soul as the one imperishable self by whom all this universe has been extended. Finite bodies have an end, but that which possesses and uses the body, is infinite, illimitable, eternal, indestructible. It casts away old and takes up new bodies as a man changes worn-out raiment for new; and what is there in this to grieve at and recoil and shrink? This is not born, nor does it die, nor is it a thing that comes into being once and passing away will never come into being again. It is unborn, ancient, sempiternal; it is not slain with the slaying of the body. Who can slay the immortal spirit? Weapons cannot cleave it, nor the fire burn, nor do the waters drench it, nor the wind dry. Eternally stable, immobile, all-pervading, it is for ever and for ever. Not manifested like the body, but greater than all manifestation, not to be analysed by the thought, but greater than all mind, not capable of change and modification like the life and its organs and their objects, but beyond the changes of mind and life and body, it is yet the Reality which all these strive to figure.” Essays on the Gita

“There is no such thing as death, for it is the body that dies and the body is not the man. That which really is, cannot go out of existence, though it may change the forms through which it appears, just as that which is non-existent cannot come into being. The soul is and cannot cease to be. This opposition of is and is not, this balance of being and becoming which is the mind’s view of existence, finds its end in the realisation of the soul as the one imperishable self by whom all this universe has been extended. Finite bodies have an end, but that which possesses and uses the body, is infinite, illimitable, eternal, indestructible. It casts away old and takes up new bodies as a man changes worn-out raiment for new; and what is there in this to grieve at and recoil and shrink? This is not born, nor does it die, nor is it a thing that comes into being once and passing away will never come into being again. It is unborn, ancient, sempiternal; it is not slain with the slaying of the body. Who can slay the immortal spirit? Weapons cannot cleave it, nor the fire burn, nor do the waters drench it, nor the wind dry. Eternally stable, immobile, all-pervading, it is for ever and for ever. Not manifested like the body, but greater than all manifestation, not to be analysed by the thought, but greater than all mind, not capable of change and modification like the life and its organs and their objects, but beyond the changes of mind and life and body, it is yet the Reality which all these strive to figure.” Essays on the Gita

These alternations ace the result of the nature of human consciousness. One has to be prepared for them and pass

“These are not mental images. 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

The soul goes into rest to assimilate the essence of its past and prepare for a new life. It is this preparation that determines the circumstances of the new birth and guides it in its constitu- tion of a new personality and the choice of its materials.

“The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” Letters on Yoga

::: "The spiritual law of Karma is that the nature of each being can be only the result of his past energies; . . . .” Essays in Philosophy and Yoga

“The spiritual law of Karma is that the nature of each being can be only the result of his past energies; …” Essays in Philosophy and Yoga

The spiritual man who can guide human life towards its perfection is typified in the ancient Indian idea of the Rishi, one who has lived fully the life of man and found the word of the supra-intellectual, supramental, spiritual truth. He has risen above these lower limitations and can view all things from above, but also he is in sympathy with their effort and can view them from within; he has the complete inner knowledge and the higher surpassing knowledge. Therefore he can guide the world humanly as God guides it divinely, because like the Divine he is in the life of the world and yet above it.” The Human Cycle*

The spiritual man who can guide human life towards its perfection is typified in the ancient Indian idea of the Rishi, one who has lived fully the life of man and found the word of the supra-intellectual, supramental, spiritual truth. He has risen above these lower limitations and can view all things from above, but also he is in sympathy with their effort and can view them from within; he has the complete inner knowledge and the higher surpassing knowledge. Therefore he can guide the world humanly as God guides it divinely, because like the Divine he is in the life of the world and yet above it.” The Human Cycle

:::   "The true emptiness is the beginning of what I call in the Arya ‘sama ‘ — the rest, calm, peace of the eternal Self — which has finally to replace tamas, the physical inertia. Tamas is the degradation of sama , as rajas is the degradation of Tapas, the Divine Force.” *Letters on Yoga

“The true emptiness is the beginning of what I call in the Arya ‘sama ‘—the rest, calm, peace of the eternal Self—which has finally to replace tamas, the physical inertia. Tamas is the degradation of sama , as rajas is the degradation of Tapas, the Divine Force.” Letters on Yoga

"The true essence of sacrifice is not self-immolation, it is self-giving; its object not self-effacement, but self-fulfilment; its method not self-mortification, but a greater life, not self-mutilation, but a transformation of our natural human parts into divine members, not self-torture, but a passage from a lesser satisfaction to a greater Ananda.” The Synthesis of Yoga

“The true essence of sacrifice is not self-immolation, it is self-giving; its object not self-effacement, but self-fulfilment; its method not self-mortification, but a greater life, not self-mutilation, but a transformation of our natural human parts into divine members, not self-torture, but a passage from a lesser satisfaction to a greater Ananda.” The Synthesis of Yoga

The usual rule is that one should not speak of one’s experience to others except of course the Guru while the sadhana is going on because it wastes the experience, there is what they call k4aya • of the tapasyS. It is only long past experiences that they speak of and even that not too freely.

“… the vital is the Life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust, etc., that belong to this field of the nature. Letters on Yoga

The vital part of us normally exists after the dissolution of the body for some time and passes away into the vital piano where it remains til! the vital sheath dissolves. Afterwards it passes, if it is mentally evolved, in the mental sheath to some mental world and finally the psychic leaves its mental sheath also and goes to its place of rest. If the mental is strongly developed, then the mental part of us can remain ; so also can the vital, provided they are organised by and centred round the true psychic being — for they then share the immortality of the psychic. Otherwise the psychic draws mind and life into itself and enters into^an intematal quiescence.

“The will of man works in the ignorance by a partial light or more often flickerings of light which mislead as much as they illuminate. His mind is an ignorance striving to erect standards of knowledge, his will an ignorance striving to erect standards of right, and his whole mentality as a result very much a house divided against itself, idea in conflict with idea, the will often in conflict with the ideal of right or the intellectual knowledge. The will itself takes different shapes, the will of the intelligence, the wishes of the emotional mind, the desires and the passion of the vital being, the impulsions and blind or half-blind compulsions of the nervous and the subconscient nature, and all these make by no means a harmony, but at best a precarious concord among discords. The will of the mind and life is a stumbling about in search of right force, right Tapas which can wholly be attained in its true and complete light and direction only by oneness with the spiritual and supramental being.” The Synthesis of Yoga

“The word soul is very vaguely used in English—as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” Letters on Yoga

::: "This conception of the Person and Personality, if accepted, must modify at the same time our current ideas about the immortality of the soul; for, normally, when we insist on the soul"s undying existence, what is meant is the survival after death of a definite unchanging personality which was and will always remain the same throughout eternity. It is the very imperfect superficial I'' of the moment, evidently regarded by Nature as a temporary form and not worth preservation, for which we demand this stupendous right to survival and immortality. But the demand is extravagant and cannot be conceded; theI"" of the moment can only merit survival if it consents to change, to be no longer itself but something else, greater, better, more luminous in knowledge, more moulded in the image of the eternal inner beauty, more and more progressive towards the divinity of the secret Spirit. It is that secret Spirit or divinity of Self in us which is imperishable, because it is unborn and eternal. The psychic entity within, its representative, the spiritual individual in us, is the Person that we are; but the I'' of this moment, theI"" of this life is only a formation, a temporary personality of this inner Person: it is one step of the many steps of our evolutionary change, and it serves its true purpose only when we pass beyond it to a farther step leading nearer to a higher degree of consciousness and being. It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless Spirit into the terms of Time.” The Life Divine

“This conception of the Person and Personality, if accepted, must modify at the same time our current ideas about the immortality of the soul; for, normally, when we insist on the soul’s undying existence, what is meant is the survival after death of a definite unchanging personality which was and will always remain the same throughout eternity. It is the very imperfect superficial I’’ of the moment, evidently regarded by Nature as a temporary form and not worth preservation, for which we demand this stupendous right to survival and immortality. But the demand is extravagant and cannot be conceded; theI’’ of the moment can only merit survival if it consents to change, to be no longer itself but something else, greater, better, more luminous in knowledge, more moulded in the image of the eternal inner beauty, more and more progressive towards the divinity of the secret Spirit. It is that secret Spirit or divinity of Self in us which is imperishable, because it is unborn and eternal. The psychic entity within, its representative, the spiritual individual in us, is the Person that we are; but the I’’ of this moment, theI’’ of this life is only a formation, a temporary personality of this inner Person: it is one step of the many steps of our evolutionary change, and it serves its true purpose only when we pass beyond it to a farther step leading nearer to a higher degree of consciousness and being. It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless Spirit into the terms of Time.” The Life Divine

thoroughfares ::: places of passage from one location to another especially roads.

thread ::: n. 1. A fine cord of flax, cotton, or other fibrous material spun out to considerable length, especially when composed of two or more filaments twisted together. 2. Any fine line, stream, mark, or piece. 3. Fig. Likened to a thread in passing (one"s way) through or over (something). 4. Something having the fineness or slenderness of a filament, as a thin continuous stream of liquid, a fine line of colour, etc. threads. *v. 5. To make one"s way, as through a passage or between obstacles. 6. To pass (thread, film, magnetic tape, etc.) through (something. Also fig. 7. To pervade. *threaded, threading.

throe ::: a severe pang or spasm, as in the pain of childbirth. throes.

time ::: 1. Duration regarded as belonging to the present life as distinct from the life to come or from eternity; finite duration. 2. A nonspatial continuum in which events occur in apparently irreversible succession from the past through the present to the future. 3. A period in the existence or history of the world; an age, an era. Time, time-born, time-bound, time-constructed, time-driven, time-field, time-flakes, time-inn, time-loop, time-made, time-plan, time-vexed, time-walk, world-time, World-Time"s.

track ::: n. 1. A mark or succession of marks left by something that has passed. 2. A path made or beaten by or as if by the feet of people or animals; trail. 3. A path along which something moves or has moved, such as a wheel-rut; the wake of a ship; a series of footprints; etc. tracks. v. 4. To follow the tracks of; trail. 5. To observe, plot, or mark the path of something. tracked.

traffic ::: 1. The movement of vehicles, ships, persons, etc., in an area, along a street, through an air lane, over a water route, etc. 2. The business of moving passengers and cargo through a transportation system. 3. Social or verbal exchange; communication.

tranced ::: hypnotic or ecstatic. Also fig. **passion-tranced.**

transcend ::: 1. To pass beyond the limits of; exceed. 2. To go above or beyond (a limit, expectation, etc.), as in degree or excellence. transcends, transcended.

transcendent ::: surpassing others; preeminent or supreme.

transcending ::: surpassing.

transiency ::: the state or quality of passing with time or being ephemeral or fleeting.

transient ::: 1. Passing with time; transitory. 2. Remaining in a place only a brief time.

transitional ::: passing from one state to another.

transition ::: passage from one form, state, or condition, to another. transition-line.

translucency ::: the quality of allowing light to pass through, although not transparent.

transparency ::: 1. The quality of being clear and allowing the free passage of light. 2. Something such as an object, etc. that allows light to pass through it; transparent. transparencies.

traversed ::: traveled or passed across, over, or through.

traverse ::: to pass or move over, along, or through; cross. traversed.

trespass ::: n. 1. A passing beyond (limits or boundaries). v. 2. To enter wrongfully, infringe upon a domain, right, etc.

triune Infinite ::: Sri Aurobindo: "We do not seek to excise from our being all consciousness of the universe, but to realise God, Truth and Self in the universe as well as transcendent of it. We shall seek therefore not only the Ineffable, but also His manifestation as infinite being, consciousness and bliss embracing the universe and at play in it. For that triune infinity is His supreme manifestation and that we shall aspire to know, to share in and to become; and since we seek to realise this Trinity not only in itself but in its cosmic play, we shall aspire also to knowledge of and participation in the universal divine Truth, Knowledge, Will, Love which are His secondary manifestation, His divine becoming. With this too we shall aspire to identify ourselves, towards this too we shall strive to rise and, when the period of effort is passed, allow it by our renunciation of all egoism to draw us up into itself in our being and to descend into us and embrace us in all our becoming.” The Synthesis of Yoga

trooped ::: came, went or passed in great numbers; thronged.

tunnel ::: an underground or underwater passage. tunnel"s, tunnels.

twitchings ::: sudden involuntary or spasmodic muscular movements.

upas-tree :::

upas-tree

ultimate ::: 1. Lying beyond all others; forming the final aim or object. 2. Coming at the end of a process, course of action, etc., or as the last in a succession or series; arrived at as a final result or in the last resort. 3. Not to be improved upon or surpassed; greatest; highest. 4. Putting an end to further continuance, development, or action; final, decisive.

uncaring ::: without care, compassion, or concern.

vehement ::: 1. Zealous; ardent; impassioned. 2. Characterized by forcefulness of expression or intensity of emotion or conviction; fervid.

veldts ::: in South Africa, unenclosed country or open pasture-lands.

vestibules ::: passages, halls, or antechambers between the outer door and the interior parts of a house or building.

  "Violet is the colour of the light of Divine Compassion, as also of Krishna"s Grace. It is also the radiance of Krishna"s protection.” Letters on Yoga

Violet light is that of the Divine Grace and Compassion, as also of Krishna’s Grace. It Is also the radiance of Krishna’s protection.

violet ::: “‘Violet’ is the colour of benevolence or compassion, but also more vividly of the Divine Grace….” Letters on Yoga

visa ("s) ::: an endorsement made by an authorised representative of one country upon a passport issued by another, permitting the passport holder entry into or transit through the country making the endorsement.

wake ::: 1. The path or course of anything that has passed or preceded. 2. The visible track of turbulence left by something moving through water. Also fig.

wander ::: 1. To move about without a definite destination or purpose. 2. To go via an indirect route or at no set pace. 3. To proceed in an irregular course; meander. 4. To deviate in conduct, belief, etc.; err; go astray. 5. To lose clarity or coherence of thought or expression. 6. To move, pass, or turn idly, as the hand or the eyes. wanders, wandered.

wast ::: a second person singular past tense of be. poet.

way ::: 1. A road, path, or highway affording passage from one place to another. Also fig. 2. Any line of passage or progression, esp. in a particular direction. 3. A direction or vicinity. 4. A course of life, action, or experience. 5. A prescribed course of life or conduct; also in pl. 6. A method, plan, or means for attaining a goal. 7. A method, plan, or means for attaining a goal. 8. Space for passing or advancing. 9. Characteristic or habitual manner. 10. Distance. ways, earth-ways, half-way, world-ways, Angel of the Way, evolving Way, heavenly Way, middle Way, shining upward Way, terrestrial Way, the Way.

"We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of rebirths and that it has had for its previous and preparatory terms in the succession the lower forms of life upon earth; it has passed through the whole chain that life has strung in the physical universe on the basis of the body, the physical principle.” The Life Divine

“We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of rebirths and that it has had for its previous and preparatory terms in the succession the lower forms of life upon earth; it has passed through the whole chain that life has strung in the physical universe on the basis of the body, the physical principle.” The Life Divine

“We do not seek to excise from our being all consciousness of the universe, but to realise God, Truth and Self in the universe as well as transcendent of it. We shall seek therefore not only the Ineffable, but also His manifestation as infinite being, consciousness and bliss embracing the universe and at play in it. For that triune infinity is His supreme manifestation and that we shall aspire to know, to share in and to become; and since we seek to realise this Trinity not only in itself but in its cosmic play, we shall aspire also to knowledge of and participation in the universal divine Truth, Knowledge, Will, Love which are His secondary manifestation, His divine becoming. With this too we shall aspire to identify ourselves, towards this too we shall strive to rise and, when the period of effort is passed, allow it by our renunciation of all egoism to draw us up into itself in our being and to descend into us and embrace us in all our becoming.” The Synthesis of Yoga

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

"We see that the Absolute, the Self, the Divine, the Spirit, the Being is One; the Transcendental is one, the Cosmic is one: but we see also that beings are many and each has a self, a spirit, a like yet different nature. And since the spirit and essence of things is one, we are obliged to admit that all these many must be that One, and it follows that the One is or has become many; but how can the limited or relative be the Absolute and how can man or beast or bird be the Divine Being? But in erecting this apparent contradiction the mind makes a double error. It is thinking in the terms of the mathematical finite unit which is sole in limitation, the one which is less than two and can become two only by division and fragmentation or by addition and multiplication; but this is an infinite Oneness, it is the essential and infinite Oneness which can contain the hundred and the thousand and the million and billion and trillion. Whatever astronomic or more than astronomic figures you heap and multiply, they cannot overpass or exceed that Oneness; for, in the language of the Upanishad, it moves not, yet is always far in front when you would pursue and seize it. It can be said of it that it would not be the infinite Oneness if it were not capable of an infinite multiplicity; but that does not mean that the One is plural or can be limited or described as the sum of the Many: on the contrary, it can be the infinite Many because it exceeds all limitation or description by multiplicity and exceeds at the same time all limitation by finite conceptual oneness.” The Life Divine

“We see that the Absolute, the Self, the Divine, the Spirit, the Being is One; the Transcendental is one, the Cosmic is one: but we see also that beings are many and each has a self, a spirit, a like yet different nature. And since the spirit and essence of things is one, we are obliged to admit that all these many must be that One, and it follows that the One is or has become many; but how can the limited or relative be the Absolute and how can man or beast or bird be the Divine Being? But in erecting this apparent contradiction the mind makes a double error. It is thinking in the terms of the mathematical finite unit which is sole in limitation, the one which is less than two and can become two only by division and fragmentation or by addition and multiplication; but this is an infinite Oneness, it is the essential and infinite Oneness which can contain the hundred and the thousand and the million and billion and trillion. Whatever astronomic or more than astronomic figures you heap and multiply, they cannot overpass or exceed that Oneness; for, in the language of the Upanishad, it moves not, yet is always far in front when you would pursue and seize it. It can be said of it that it would not be the infinite Oneness if it were not capable of an infinite multiplicity; but that does not mean that the One is plural or can be limited or described as the sum of the Many: on the contrary, it can be the infinite Many because it exceeds all limitation or description by multiplicity and exceeds at the same time all limitation by finite conceptual oneness.” The Life Divine

wheel ::: n. 1. A solid disk or a rigid circular ring connected by spokes to a hub, designed to turn around an axle passed through the centre. 2. Something resembling such a disk or ring in appearance or movement or having a wheel as its principal part or characteristic. 3. Moving, propelling, or animating agencies. 4. Fig. Signifying the eternal recurrence of all things. Wheel, Wheel"s, wheels, the wheels of Circumstance, the wheels of Doom, the wheel of God, the wheels of life, the wheel of works. v. 5. To turn or cause to turn on or as if on an axis. wheels, wheeled.

When one ceases to be stationed in the body, then the brain is not a station but only a passive and silent transmitting channel.

"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 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

will, free ::: Sri Aurobindo: Our notion of free will is apt to be tainted with the excessive individualism of the human ego and to assume the figure of an independent will acting on its own isolated account, in a complete liberty without any determination other than its own choice and single unrelated movement. This idea ignores the fact that our natural being is a part of cosmic Nature and our spiritual being exists only by the supreme Transcendence. Our total being can rise out of subjection to fact of present Nature only by an identification with a greater Truth and a greater Nature. The will of the individual, even when completely free, could not act in an isolated independence, because the individual being and nature are included in the universal Being and Nature and dependent on the all-overruling Transcendence. There could indeed be in the ascent a dual line. On one line the being could feel and behave as an independent self-existence uniting itself with its own impersonal Reality; it could, so self-conceived, act with a great force, but either this action would be still within an enlarged frame of its past and present self-formation of power of Nature or else it would be the cosmic or supreme Force that acted in it and there would be no personal initiation of action, no sense therefore of individual free will but only of an impersonal cosmic or supreme Will or Energy at its work. On the other line the being would feel itself a spiritual instrument and so act as a power of the Supreme Being, limited in its workings only by the potencies of the Supernature, which are without bounds or any restriction except its own Truth and self-law, and by the Will in her. But in either case there would be, as the condition of a freedom from the control of a mechanical action of Nature-forces, a submission to a greater conscious Power or an acquiescent unity of the individual being with its intention and movement in his own and in the world"s existence.” *The Life Divine

will, human ::: Sri Aurobindo: "The will of man works in the ignorance by a partial light or more often flickerings of light which mislead as much as they illuminate. His mind is an ignorance striving to erect standards of knowledge, his will an ignorance striving to erect standards of right, and his whole mentality as a result very much a house divided against itself, idea in conflict with idea, the will often in conflict with the ideal of right or the intellectual knowledge. The will itself takes different shapes, the will of the intelligence, the wishes of the emotional mind, the desires and the passion of the vital being, the impulsions and blind or half-blind compulsions of the nervous and the subconscient nature, and all these make by no means a harmony, but at best a precarious concord among discords. The will of the mind and life is a stumbling about in search of right force, right Tapas which can wholly be attained in its true and complete light and direction only by oneness with the spiritual and supramental being.” *The Synthesis of Yoga

will, self ::: Sri Aurobindo: "Self-will in thought and action has, we have already seen, to be quite renounced if we would be perfect in the way of divine works; it has equally to be renounced if we are to be perfect in divine knowledge. This self-will means an egoism in the mind which attaches itself to its preferences, its habits, its past or present formations of thought and view and will because it regards them as itself or its own, weaves around them the delicate threads of I-ness'' andmy-ness"" and lives in them like a spider in its web. It hates to be disturbed, as a spider hates attack on its web, and feels foreign and unhappy if transplanted to fresh view-points and formations as a spider feels foreign in another web than its own. This attachment must be entirely excised from the mind.” *The Synthesis of Yoga

womb ::: 1. *Fig. A place where something is generated or conceived; the place in which anything is formed or produced. *2. An encompassing, protective hollow or space.

world ::: 1. Everything that exists; the universe; the macrocosm. 2. The earth with its inhabitants. 3. Any sphere, realm, or domain, with all pertaining to it. 4. Any period, state, or sphere of existence. world"s, worlds, wonder-world, wonder-worlds, world-adventure, world-adventure"s, world-being"s, World-Bliss, world-cloak, world-conjecture"s, world-creating, world-creators, world-delight, World-Delight, world-destiny, world-destroying, world-disillusion"s, world-dream, world-drowse, world-egos, world-energies, world-energy, World-Energy, world-force, world-experience, world-fact, world-failure"s, world-fate, World-Force, world-forces, World-free, World-Geometer"s, world-heart, world-idea, world-ignorance, World-Ignorance, World-maker"s, world-indifference, world-interpreting, world-kindergarten, world-knowledge, world-law, world-laws, world-libido"s, world-making"s, World-Matter"s, World-naked, world-need, world-ocean"s, world-outline, world-pain, world-passion, World-personality, world-pile, world-plan, world-power, World-Power, World-Power"s, World-Puissance, world-rapture, world-redeemer"s, world-rhyme, world-rhythms, world-scene, world-scheme, world-sea, World-Self, world-shape, world-shapes, world-space, world-stuff, world-symbol, World-symbols, World-task, world-time, World-Time‘s, world-tree, world-ways, world-whim, dream-world, heaven-world, mid-world.

world-passion



QUOTES [1 / 1 - 1500 / 3487]


KEYS (10k)

   1 Leon Bloy

NEW FULL DB (2.4M)

   65 Blaise Pascal
   47 Lisa Kleypas
   27 Anonymous
   16 Louis Pasteur
   14 Boris Pasternak
   13 William Shakespeare
   9 Jodi Ellen Malpas
   9 Guy de Maupassant
   8 Ovid
   8 Fyodor Dostoyevsky
   7 Tony Robbins
   7 Mason Cooley
   7 John Green
   6 Vespasian
   6 Stephen King
   6 Stendhal
   6 Neil Gaiman
   6 Laozi
   6 John Dos Passos
   6 Confucius

1:There is only one sadness, namely, not to be Saints [II n'y a qu'une tristesse, c'est de n'etre pas des Saints]. ~ Leon Bloy, La Femme Pauvre,

*** WISDOM TROVE ***

1:Il n'est pas certain que tout soit incertain. (Translation: It is not certain that everything is uncertain.) ~ blaise-pascal, @wisdomtrove
2:Console-toi, tu ne me chercherais pas si tu ne m'avais trouve . Comfort yourself.You would not seek me if you had not found me. ~ blaise-pascal, @wisdomtrove
3:Il n'y a pas d'autre univers qu'un univers humain, l'univers de la subjectivite There is no other universe except the human universe, the universe of human subjectivity. ~ jean-paul-sartre, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:la punissez pas. ~ Pepper Winters,
2:Pas a pas se va luenh. ~ Kate Mosse,
3:Ce n'est pas la réalite. ~ Anthony Doerr,
4:n’allez pas trop vite. ~ Alain de Botton,
5:Les faits ne parlent pas. ~ Henri Poincare,
6:Mourir n'est pas facile ~ Jean Paul Sartre,
7:Ma Dame Ne M'A Pas Vendu
~ Clement Marot,
8:Elle n’est pas belle la vie? ~ Laura Bradbury,
9:Il n'y a pas de hors-texte. ~ Jacques Derrida,
10:His last words: "On ne paspas! ~ Max Brooks,
11:Il N'Est Pas Un Instant
~ Anna de Noailles,
12:En mer il n'y a pas de tavernes. ~ Erri De Luca,
13:Il n'y a pas de rapport sexuel. ~ Jacques Lacan,
14:LA VIE N’EST PAS UN PARAGRAPHE. ~ Paula Hawkins,
15:Vivre, c'est ne pas se résigner. ~ Albert Camus,
16:Pas...de...lieu...Rhône...que...nous ~ L J Smith,
17:Vous ne vous ferez pas de tatouages. ~ Anonymous,
18:Aujourd'hui, je n'ai pas vécu ~ Simone de Beauvoir,
19:Celui qui n'évolue pas disparaît. ~ Charles Darwin,
20:Je ne veux pas gagner ma vie, je l'ai. ~ Boris Vian,
21:Sans peur, il n’y a pas de courage. ~ Marissa Meyer,
22:Qui suis-je si je ne suis pas malade ? ~ Nicola Yoon,
23:On ne lit pas impunément des niaiseries ~ Victor Hugo,
24:Ce qu’on voit et ce qu’on ne voit pas, ~ Henry Hazlitt,
25:La liberté ne dispense pas du tact. ~ Emmanuel Carr re,
26:La beauté sera CONVULSIVE ou ne sera pas. ~ Andr Breton,
27:La conscience règne mais ne gouverne pas. ~ Paul Val ry,
28:L'Histoire ne connaît pas de miracle. ~ Jacques Roumain,
29:Det Snevre Pas Mellem Biergene
~ Adam Oehlenschläger,
30:en Orient, on ne gronde pas les enfants. ~ Graham Greene,
31:La beauté sera CONVULSIVE ou ne sera pas. ~ André Breton,
32:Sonnet (Je Ne Vous Ferai Pas De Vers)
~ Charles Cros,
33:On mange pour vivre; on ne vit pas pour manger. ~ Moli re,
34:On ne naît pas femme: on le devient. ~ Simone de Beauvoir,
35:Quand on aime la vie, on ne lit pas. ~ Michel Houellebecq,
36:Ça, si doux : ne pas fuir, mais aller. ~ Clarice Lispector,
37:La quantité ne fait pas la vérité. ~ ric Emmanuel Schmitt,
38:Le mot impossible n'est pas français. ~ Napol on Bonaparte,
39:Un despote ne doit pas obtenir du crédit". ~ Denis Diderot,
40:Hugo est surréaliste quand il n'est pas bête. ~ Andr Breton,
41:Hugo est surréaliste quand il n’est pas bête. ~ Andr Breton,
42:La seule excuse de Dieu c'est de ne pas exister. ~ Stendhal,
43:Le but de la vie n'est pas de se protéger. ~ H l ne Grimaud,
44:Les progrès ne se font pas tous en une étape. ~ Victor Hugo,
45:Etre privé d'espoir, ce n'est pas désespérer. ~ Albert Camus,
46:L'Âge Est Venu, Pas À Pas, Jour À Jour
~ Emile Verhaeren,
47:Il est coupable de tout le bien qu'il ne fait pas. ~ Voltaire,
48:Il ne suffit pas d’être méchant pour prospérer. ~ Victor Hugo,
49:Il n'y a pas de vanité intelligente. ~ Louis Ferdinand C line,
50:Je n'aime pas les bruns qui chantent blond. ~ Alexandre Dumas,
51:l’amour n’est pas consolation, il est lumière. ~ Simone Weil,
52:On ne devient pas adulte, on finit adulte. ~ Alexandre Jardin,
53:On ne se coupe pas la jambe avec une banane. ~ John Steinbeck,
54:C’est magnifique, mais ce n’est pas la guerre ~ Thomas Pynchon,
55:Faut pas s'attacher aux autres, c'est trop risqué. ~ Marc Levy,
56:Il n’a pas une pensée qui ose s’écarter de la mode. ~ Stendhal,
57:La faim n'empêche pas les enfants de jouer. ~ Marguerite Duras,
58:l’amour n’est pas consolation, il est lumière. 
 ~ Simone Weil,
59:Ô maudite enfance, qui ne veut pas mourir ! ~ Georges Bernanos,
60:Tout ce qui n'est pas moi est incompréhensible. ~ Louis Aragon,
61:Ce qui n'est pas ineffable n'a aucune importance. ~ Paul Val ry,
62:Je n'aime pas les hommes; j'aime ce qui les dévore. ~ Andr Gide,
63:L'adulte ne croit pas au Père Noël. Il vote. ~ Pierre Desproges,
64:Si le monde était clair, l’art n'existerait pas. ~ Albert Camus,
65:La culture n’est pas un luxe, c’est une nécessité ~ Gao Xingjian,
66:L'adulte ne croit pas au Père Noël. Il vote. ~ Pierre Desproges,
67:Les "cœurs sur la main" n'ont pas d'histoire; ~ Fran ois Mauriac,
68:My biggest faux pas is not giving time for myself. ~ Donna Karan,
69:Pas besoin de gril, l'enfer c'est les autres. ~ Jean Paul Sartre,
70:Il n’y a pas beaucoup à gagner dans ce monde ~ Michel Houellebecq,
71:– Je n’aime pas les bruns qui chantent blond. – ~ Alexandre Dumas,
72:La vie est amère quand il n'y a pas de sucre au fond ~ Boris Vian,
73:Le seul risque est de ne pas en prendre ~ Janette Turner Hospital,
74:Oui, je veux être aimé moi-même, ou pas du tout! ~ Edmond Rostand,
75:La réalité du monde ne lui apparaissait pas solide. ~ Ren Barjavel,
76:Le temps ne passe pas, il tourne en rond. ~ Gabriel Garc a M rquez,
77:Ne pas alourdir ses pensées du poids de ses souliers ~ Andr Breton,
78:On n'aime que ce qu'on ne possède pas tout entier. ~ Marcel Proust,
79:On ne se connaît pas tant qu'on n'a pas bu ensemble. ~ Victor Hugo,
80:Il n’y a pas d’art pessimiste… L’art affirme. ~ Friedrich Nietzsche,
81:Je n'avais pas besoin de cette hypothèse-là. ~ Pierre Simon Laplace,
82:L'amour fait les égalités et ne les cherche pas. ~ Pierre Corneille,
83:Ce n'était pas une vie; on existait, et c'est tout. ~ Yasmina Khadra,
84:ceux qui ne savent pas faire l’amour, font la guerre.  ~ Atiq Rahimi,
85:Dénombrer l'infini, n'est-ce pas le refuser? ~ ric Emmanuel Schmitt,
86:La beauté d'une femme est un trésor qui n'a pas de prix. ~ Dai Sijie,
87:L'abîme est ma clôture, être moi n'a pas de mesure ~ Fernando Pessoa,
88:La distance est un vain mot, la distance n'existe pas! ~ Jules Verne,
89:Nous ne nous battons pas pour mourrir, mais pour la vie. ~ Marc Levy,
90:On a que le temps pour aimer et pas un instant de plus. ~ Mark Twain,
91:Celui qui ne résiste pas ne sera jamais vaincu. ~ Henry David Thoreau,
92:Ce n'est rien de mourir, C'est affreux de ne pas vivre. ~ Victor Hugo,
93:Ce qui est important, ça ne se voit pas... ~ Antoine de Saint Exup ry,
94:Est-ce que je ne puis pas prendrie une seule de ces ~ Charlotte Bront,
95:Ne jugez pas les autres, si vous ne voulez pas être jugé. ~ Anonymous,
96:N'exigez pas beaucoup et vous ne serez ps decu ~ Cinda Williams Chima,
97:Crois-moi, on cherche mal quand on ne réfléchit pas. ~ Alexandre Dumas,
98:Il n'est pas de destin qui ne se surmonte par le mépris ~ Albert Camus,
99:Il n’y a pas beaucoup à gagner dans ce monde : le ~ Michel Houellebecq,
100:Il n'y a pas d'amour, il n'y a que des preuves d'amour. ~ Jean Cocteau,
101:Il n'y a pas de solution à la vie sinon vivre. ~ ric Emmanuel Schmitt,
102:Je ne veux pas mourir. Je n'ai pas commencé à vivre... ~ Joseph Kessel,
103:Ne cherche pas ce qui n'existe pas ou n'existe plus ~ Philippe Claudel,
104:Ne doutez pas de moi, laissez-moi la force de me vaincre. ~ mile Zola,
105:Pas a pas, se va luenh.
Step by step, we make our way. ~ Kate Mosse,
106:Ceux qui ne bougent pas ne sentent pas leurs chaînes. ~ Rosa Luxembourg,
107:E prea mică lumea. Întâlnim la fiecare pas numai umbre. ~ Marin Sorescu,
108:Il n'y a pas de réussite facile ni d'échecs définitifs. ~ Marcel Proust,
109:Je ne suis pas le Styx pour t'embrasser neuf fois. ~ Charles Baudelaire,
110:La vraie vie est absente. Nous ne sommes pas au monde. ~ Arthur Rimbaud,
111:Le mal, c'est la promesse qu'on ne tient pas... ~ ric Emmanuel Schmitt,
112:Non pas aimée parce que belle, mais belle parce qu'aimée. ~ Leo Tolstoy,
113:Tout ce qui ne tue pas l'homme le rend plus fort. ~ Friedrich Nietzsche,
114:Je sais que je ne sais pas ce que je ne sais pas. ~ Marguerite Yourcenar,
115:On n'a pas besoin de lumière, quand on est conduit par le ciel ~ Moli re,
116:Tout le monde ne peut pas voir ses rêves de la même façon ~ Paulo Coelho,
117:A - Il n'y a pas de secrets
M - Il n'y a que des aveugles ~ Sarah Kane,
118:I do not think, I note

(Je ne pense pas; je note) ~ Pierre Reverdy,
119:Je m’aperçus que penser, ce n’est pas une bonne chose. ~ Jonathan Littell,
120:On ne renverse pas le trône pour laisser l’échafaud debout. ~ Victor Hugo,
121:On se sert même du cynisme pour ne pas crever de honte. ~ Dany Laferri re,
122:A quel instant "pas maintenant" se transforme en "jamais ~ Douglas Kennedy,
123:Ce qui s'apprend sans peine ne vaut rien et ne demeure pas. ~ Ren Barjavel,
124:En amour il n'est pas de grade, comme dit la chanson. ~ Mario Vargas Llosa,
125:Les hommes construisent trop de murs et pas assez de ponts. ~ Isaac Newton,
126:Mieux vaut un demon qu'on connait qu'un ange qu'on connait pas! ~ Voltaire,
127:No. Rien à faire. Rien. Faut pas penser. Faut accepter. ~ Ernest Hemingway,
128:C'est l'amour qui tisse les liens familiaux, pas le sang. ~ Guillaume Musso,
129:Les loups mêmes comprennent qui ne se mangent pas entre eux. ~ Albert Cohen,
130:l'homme n'est pas né pour le repos. Travaillons sans raisonner, ~ Anonymous,
131:Maintenant, je le sais bien. On ne partage pas les rêves. ~ J M G Le Cl zio,
132:On ne peut pas désirer ce qu'on a, c'est cotre-nature. ~ Fr d ric Beigbeder,
133:Tu n'est pas mort et la mort même ne saurait te délivrer... ~ Georges Perec,
134:Il n'est pas de pire solitude que celle que l'on partage. ~ Luc a Etxebarria,
135:Mais, ce n'est pas un homme, c'est un champignon! ~ Antoine de Saint Exup ry,
136:Tous étant sourds pour lui, il n'avait pas été sourd pour elle ~ Victor Hugo,
137:Un écrivain professionnel est un amateur qui n'a pas renoncé. ~ Richard Bach,
138:who would no doubt define faux pas as “the father of my enemy. ~ Dean Koontz,
139:Droit devant soi on ne peut pas aller bien loin... ~ Antoine de Saint Exup ry,
140:«En vérité, celui qui ne connaît pas la colère ne sait rien». ~ Henri Michaux,
141:Et la mer efface sur le sable
Les pas des amants désunis ~ Jacques Pr vert,
142:Il n'est pas de chagrin qu'un livre ne puisse consoler. ~ Michel de Montaigne,
143:Mon but n'est pas de penser neuf mais de penser juste. ~ Andr Comte Sponville,
144:N'ayons pas peur des mots. Ils n'ont pas peur de nous. ~ Jean Claude Carri re,
145:On ne se souvient pas des jours, on se souvient des instants. ~ Cesare Pavese,
146:Ce n'est pas qu'on soit mauvais homme, mais on perd la lumière. ~ Albert Camus,
147:Le cœur a ses raisons, que la raison ne connait pas.’ It ~ Winston S Churchill,
148:Aujourd'hui, maman est morte. Ou peut-etre heir, je ne sais pas. ~ Albert Camus,
149:Aujourd'hui, maman est morte. Ou peut-être hier, je ne sais pas. ~ Albert Camus,
150:Ce n'est pas de mourir qui m'effraie mais de vivre dans la mort. ~ Albert Camus,
151:La connaissance ne s'offre pas. Elle se recherche et s'acquiert. ~ Rick Riordan,
152:L'émeute est le langage de celui qui n'est pas entendu. ~ Martin Luther King Jr,
153:-Qui t'as dit que je ne le savais pas ?
-Tu le sais ?
-Non. ~ Hugh Laurie,
154:Il choisirait de tout croire pour ne pas être réduit à tout nier. ~ Albert Camus,
155:Je ne veux pas mourir sans avoir compris pourquoi j'avais vécu. ~ Julio Cort zar,
156:Je ne veux pas mourir sans avoir compris pourquoi j’avais vécu. ~ Julio Cort zar,
157:L'amour n'était pas mort le 11 septembre 1973: il s'était suicidé. ~ Caryl F rey,
158:Qui vit sans folie n'est pas si sage qu'il croit. ~ Fran ois de La Rochefoucauld,
159:Vous faites de la musique, Monsieur. Vous n'êtes pas musicien. ~ Pascal Quignard,
160:La maladie, ce n’est pas le terrorisme, c’est l’extrême injustice ~ Arundhati Roy,
161:L'important n'est pas de convaincre, mais de donner à réfléchir. ~ Bernard Werber,
162:Ça ne rapproche pas, le téléphone, ça confirme les distances. ~ Simone de Beauvoir,
163:Car j'ai vécu de vous attendre,
Et mon coeur n'était que vos pas. ~ Paul Val ry,
164:Cela me tordait le cœur d’être seulement son ombre et pas son reflet ~ Kamel Daoud,
165:Il n’y a pas de faits , mais seulement des interprétations . ~ Friedrich Nietzsche,
166:Il n'y a pas des sots si incommodes que ceux ont de l'esprit. ~ Arthur Conan Doyle,
167:La vie, c’est le mouvement, t’as pas fini de quitter des gens ~ Virginie Despentes,
168:Non, monsieur. Je n'ai pas le canif de mon oncle.'" That ~ Frances Hodgson Burnett,
169:On n'e chappe pas a' son sort. One cannot escape destiny. ~ Alain Robbe Grillet,
170:On ne garde pas ainsi son mal sur la conscience, jusqu'à en étouffer. ~ mile Zola,
171:Pas toen ik mijn adem uitblies besefte ik dat ik die had ingehouden ~ Ruta Sepetys,
172:Si tu souffres, sois patient et espère. Le jour ne naît-il pas de la nuit? ~ Saadi,
173:Ce n'est pas tant d'être riche qui fait le bonheur, c'est de le devenir. ~ Stendhal,
174:C est le tyran qui m outrage, et non pas celui qui exerce la tyrannie ~ Montesquieu,
175:Il ne faut pas toucher aux idoles: la dorure en reste aux mains. ~ Gustave Flaubert,
176:Les gens ne font déjà pas attention aux autres, alors à leurs ombres... ~ Marc Levy,
177:L’innocence, le plus souvent, est un bonheur et non pas une vertu. ~ Anatole France,
178:Bien sûr, je ne conçois pas que des gens vivent à Paris pour leur plaisir. ~ Colette,
179:C'est la vanité, ce n'est pas d'être équilibré qui va me garder indemne ~ Sarah Kane,
180:Il ne peut pas y avoir un développement infini dans un univers fini. ~ Jacques Ellul,
181:In gezelschap van acteurs kan een toneelopleiding echt van pas komen. ~ Arthur Japin,
182:Le paradis, à n'en pas douter, n'est qu'une immense bibliothèque. ~ Gaston Bachelard,
183:Les Vazdru ne pleurent pas.
- Chaque parole prononcée fut une larme. ~ Tanith Lee,
184:Le véritable ami est celui qui ôte les pierres et les ronces devant nos pas. ~ Saadi,
185:L'utilité du vivre n'est pas en l'espace: elle est en l'usage. ~ Michel de Montaigne,
186:Renoncer à tout ce qui n’est pas la grâce et ne pas désirer la grâce. ~ Simone Weil,
187:Ceux qui n'y croient pas sont priés de ne pas déranger ceux qui essaient. ~ Anonymous,
188:Je ne suis pas son confident, je suis son spectateur. C'est plus sage. ~ Albert Camus,
189:Les choses ne nous arrivent pas, c'est nous qui arrivons aux choses ~ Terry Pratchett,
190:Les heures n'existent pas pour un homme ivre qui n'a pas de montre. ~ Alexandre Dumas,
191:Mais tu n'es pas aussi abruti qu'on le dit, quand même!.. Si, tu l'es? ~ Anna Gavalda,
192:Mais tu n’es pas aussi abruti qu’on le dit, quand même!.. Si, tu l’es? ~ Anna Gavalda,
193:On ne comprend pas le destin et c'est pourquoi je me suis fait destin. ~ Albert Camus,
194:On peut obliger le peuple à obéir. On ne peut pas le forcer à comprendre. ~ Confucius,
195:Renoncer à tout ce qui n’est pas la grâce et ne pas désirer la grâce. 
 ~ Simone Weil,
196:Savoir qu'il existe des passions et ne pas les ressentir, c'est affreux. ~ Boris Vian,
197:Chaque jour, je me dis de ne pas regarder et, chaque jour, je regarde. ~ Paula Hawkins,
198:Et puis aussi, c'était New York, où les gens ne posent pas de questions. ~ Don DeLillo,
199:Il ne s'agit pas de choisit son époque, mais de se choisir en elle. ~ Jean Paul Sartre,
200:La littérature ne permet pas de marcher mais elle permet de respirer. ~ Roland Barthes,
201:La plus perdue de toutes les journées est celle où l'on n'a pas ri. ~ Nicolas Chamfort,
202:Le romancier est le seul menteur qui ne tait pas le fait qu’il ment. ~ Pascal Quignard,
203:l'homme n'est pas né pour le repos. Travaillons sans raisonner, ========== ~ Anonymous,
204:non seulement le passé n’est jamais mort, mais il n’est même pas passé ~ Hannah Arendt,
205:Si tu ne m'aimes pas, je t'aime
si je t'aime, prends garde à toi! ~ Prosper M rim e,
206:Je n'ai pas rêvé cet héroïsme. Je l'ai choisi. On est ce qu'on veut. ~ Jean Paul Sartre,
207:La littérature ne permet pas de marcher, mais elle permet de respirer. ~ Roland Barthes,
208:Le doute n'est pas une condition agréable,
mais la certitude est absurde. ~ Voltaire,
209:Le supplice ne rétablissait pas la justice, il réactivait le pouvoir. ~ Michel Foucault,
210:L'homme n'est fait pas pour travailler, la preuve c'est que cela le fatigue. ~ Voltaire,
211:Ma bouche n'avait pas dit une chose
que deja ton coeur avait repondu. ~ Victor Hugo,
212:pas le temps, elle se plaça devant lui, résolue à le protéger. L'omnichat ~ Morgan Rice,
213:Tout ça c'est des regrets qui ne font pas bouillir la marmite. ~ Louis Ferdinand C line,
214:Vous croyez donc aux journaux, vous  ? – Moi, pas le moins du monde ; ~ Alexandre Dumas,
215:ce ne sont pas mes gestes que j’escris, c’est moi, c’est mon essence. ~ Machado de Assis,
216:Criton - Le principe, que l'important n'est pas de vivre, mais de bien vivre. ~ Socrates,
217:Dieu n’est pas l’Auteur de l’Univers, c’est le scénariste de votre biopic. ~ Stephen Fry,
218:Garde tes songes, les sages n'en ont pas d'aussi beaux que les fous ~ Charles Baudelaire,
219:L’enfer, ce n’est pas les autres, c’est l’obligation de vivre avec eux. ~ Sylvain Tesson,
220:Le pire n'est pas que l'on se brûle, mais que le feu s'éteint. ~ Natalie Clifford Barney,
221:Les femmes sont impitoyables avec les gens qu'elles n'aiment pas. ~ Alexandre Dumas fils,
222:Le soir venait. Il les vit et s'arrêta près d'eux pour ne pas les troubler. ~ Boris Vian,
223:les plus belles années d'une vie sont celles que l'on a pas encore vécues. ~ Victor Hugo,
224:Ne pas voir les gens, cela permet de leur supposer toutes les perfections. ~ Victor Hugo,
225:Seulement, vous ne mangerez pas la chair avec sa vie, c'est-à-dire son sang; ~ Anonymous,
226:S'il n y a pas de rapport sexuel c'est que l'Autre est d'une autre race. ~ Jacques Lacan,
227:Confie-toi en l'Éternel de tout ton coeur, Et ne t'appuie pas sur ta sagesse; ~ Anonymous,
228:Dorota Górecka " Fleur " ~ Ce qui ne me tue pas me rend plus fort.✒ Friedrich Nietzsche ~,
229:La cruauté n’est pas un trait de personnalité. La cruauté est une habitude. ~ Rick Yancey,
230:L'humanité court à son suicide si le monde n'adopte pas la non-violence. ~ Mahatma Gandhi,
231:Mieux vaut être haï pour ce que l'on est, qu'aimé pour ce que l'on n'est pas. ~ Andr Gide,
232:Moi, je n'ai pas peur, Momo. Je sais ce qu'il y a dans mon Coran. ~ ric Emmanuel Schmitt,
233:Presque tous les hommes meurent de leurs remèdes, et non pas de leurs maladies. ~ Moli re,
234:Tout homme qui n'accepte pas les conditions de la vie, vend son âme. ~ Charles Baudelaire,
235:Après tout, ce qui doit venir n’est pas tant à découvrir qu’à inventer... ~ H l ne Grimaud,
236:C'est triste d'oublier un ami. Tout le monde n'a pas eu un ami. ~ Antoine de Saint Exup ry,
237:Il faut toujours remercier ses ennemis.
Sans eux, tu n'évoluerais pas. ~ Bernard Werber,
238:« L’homme est malheureux parce qu’il ne sait pas qu’il est heureux. » ~ Fyodor Dostoyevsky,
239:Ne pas savoir est généralement une étape sur la voie de la connaissance. ~ Jostein Gaarder,
240:Qui ne travaille pas ne mange pas, certes, mais qui travaille ne vit plus. ~ Georges Perec,
241:Un prince qui n'est pas sage par lui-même ne peut être bien conseillé ~ Niccol Machiavelli,
242:Vivre, c'est continuer, et il y a une défaite dans le retour sur ses pas. ~ Sylvain Tesson,
243:Dans le « programme des examens » les choses ne se passent pas comme dans la vie. ~ Colette,
244:Dieu est le seul être qui, pour règner, n'a même pas besoin d'exister. ~ Charles Baudelaire,
245:Il n'ya pas de sommet dans l'art, il ya seulement l'escalade continue! ~ Mehmet Murat ildan,
246:Je ne vous aime plus. C’est vous qui m’aimez. Vous ne le savez pas. Nous ~ Marguerite Duras,
247:Les parents ont tout oublié, ce n'est pas de leur faute, ils ont juste vieilli. ~ Marc Levy,
248:Mon fils, n'oublie pas mes enseignements, Et que ton coeur garde mes préceptes; ~ Anonymous,
249:Si ce que tu dis n'est pas plus beau que le silence, alors tais-toi ~ ric Emmanuel Schmitt,
250:Une politique valable ne peut faire un pas sans rendre hommage à la morale. ~ Immanuel Kant,
251:Ah ! quelle plaisanterie. Pas besoin de gril : l'enfer, c'est les Autres. ~ Jean Paul Sartre,
252:Dans les yeux des gens, on vois ce qu'ils verront, pas ce qu'ils ont vu ~ Alessandro Baricco,
253:Le temps est fait pour avancer. Ne t'accommode pas d'une vie où il reste figé. ~ Kiran Desai,
254:Qui cherche et ne saisit pas ce qui s'offre ne le reverra jamais plus. ~ William Shakespeare,
255:« Un grand écrivain se remarque au nombre de pages qu'il ne publie pas. » ~ St phane Mallarm,
256:Ce n’est pas parce qu’on est battu d’avance qu’il ne faut pas essayer de gagner. ~ Harper Lee,
257:Everybody's got a pas. " he said. "That doesn't mean you can't have a future ~ Meredith Russo,
258:Everybody's got a pas. " he said. "That dosen't mean you can't have a future ~ Meredith Russo,
259:Je suis l’égout, Brodeck. Je ne suis pas le prêtre, je suis l’homme-égout. ~ Philippe Claudel,
260:Laisser seulement
la trace de mes pas
dans tes parages
me peine beaucoup ~ Anonymous,
261:L'ideologie chrétienne n'a pas peu contribué à l'oppression de la femme. ~ Simone de Beauvoir,
262:On ne peut pas mener une vie correcte dans une société qui ne l'est pas. ~ Simone de Beauvoir,
263:On ne peut pas mener une vie correcte dans une société qui ne l'est pas? ~ Simone de Beauvoir,
264:Voyager, ce n’est pas choisir les ordres, c’est faire entrer l’ordre en soi. ~ Sylvain Tesson,
265:Écrire, c'est aussi ne pas parler. C'est se taire. C'est parler sans bruit. ~ Marguerite Duras,
266:Elle avait tout fait pour le retenir, mais parfois tout n'est pas suffisant. ~ Guillaume Musso,
267:Il n'est pas besoin d'espérer pour entreprendre ni de réussir pour persévérer. ~ Marcel Pagnol,
268:«Je n'ai pas besoin d'espérer pour entreprendre, ni de réussir pour persévérer.» ~ Jules Verne,
269:La vérité est comme le soleil, elle fait tout voir et ne se laisse pas regarder. ~ Victor Hugo,
270:Les limites existent seulement dans l'esprit de ceux qui ne savent pas rêver. ~ Philippe Petit,
271:Les prisons les plus dangereuses sont celles dont on ne voit pas les barreaux. ~ Tariq Ramadan,
272:n’avais pas besoin de cette hypothèse-là” (“I have no need for that assumption ~ Alan Lightman,
273:Notre vie n'est pas derrière nous, ni avant, ni maintenant, elle est dedans. ~ Jacques Pr vert,
274:On ne peut pas expliquer le goût salé à quelq'un qui ne connaît que le sucré. ~ Bernard Werber,
275:Parfois, on se réfugie derrière ses pensées pour ne pas avoir à s'impliquer. ~ Stephen Chbosky,
276:Pauvre Terry. On ne pouvait pas le distinguer d'un lit. C'était vraiment triste. ~ Steve Toltz,
277:Quand on ne trouve pas la solution à son malheur, on lui cherche un coupable. ~ Yasmina Khadra,
278:Sa haine ne fut pas en raison de son amour, mais de ses espérances trompées. ~ Honor de Balzac,
279:Surtout, n’ayez pas tant honte de vous-même, car tout le mal vient de là. ~ Fyodor Dostoyevsky,
280:Un rêve qui ne change pas les dimensions du monde est-il vraiment un rêve ? ~ Gaston Bachelard,
281:Il se trouve que je n'ai pas le choix : je dois me souvenir pour vieillir. ~ Fr d ric Beigbeder,
282:Il y a des maladies extravagantes.
Qui consistent à vouloir ce que l'on n'a pas. ~ Andr Gide,
283:Je ne parle pas de solitude banale, mais de solitude dans une foule pleine de gens. ~ Jay Asher,
284:La mort est le seul rendez-vous qui ne soit pas noté dans votre organizer. ~ Fr d ric Beigbeder,
285:[le monde] n’a pas besoin d’être gouverné ; en fait, il ne devrait pas être gouverné ~ Zhuangzi,
286:Le nombre de mauvais romans ne doit pas faire oublier la grandeur des meilleurs. ~ Albert Camus,
287:Les étoiles sont belles, à cause d'une fleur que l'on ne voit pas... ~ Antoine de Saint Exup ry,
288:Révèle ton secret au vent, mais ne lui reproche pas de le répéter aux arbres. ~ Khaled Hosseini,
289:Si je préfère les chats aux chiens, c'est parce qu'il n'y a pas de chat policier ~ Jean Cocteau,
290:Celui qui connaît Dieu ne le décrit pas. Celui qui décrit Dieu ne le connaît pas. ~ Paulo Coelho,
291:Celui qui connaît Dieu ne le décrit pas , celui qui décrit Dieu ne le connaît pas ~ Paulo Coelho,
292:Celui qui t'a dit qu'un homme ne doit pas pleurer ignore ce qu'homme veut dire. ~ Yasmina Khadra,
293:J'aime à manger, sans être avide : je suis sensuel, et non pas gourmand. ~ Jean Jacques Rousseau,
294:La souffrance n'est pas une occasion de haïr, mais une occasion d'aimer. ~ ric Emmanuel Schmitt,
295:...Penjelasan akan tiba pada waktu yg pas, tempat yg cocok, dan dari orang yg tepat. ~ Tere Liye,
296:Pourquoi ne m'avez-vous pas dit qu'il y avait du danger avec les hommes?"
Tess ~ Thomas Hardy,
297:Quand tout le monde est militaire, le crime est de ne pas tuer si l'order 'exige. ~ Albert Camus,
298:Un des rares avantages du célibat est de ne pas avoir à souffrir de scènes de ménage ~ Marc Levy,
299:véritable danger pour le militaire, ce n’est pas l’ennemi, mais la hiérarchie. ~ Pierre Lemaitre,
300:Je ne dois pas aimer ma souffrance parce qu'elle est utile, mais parce qu'elle est. ~ Simone Weil,
301:L'absence d'envie de vivre, hélas, ne suffit pas pour avoir envie de mourir. ~ Michel Houellebecq,
302:Le hasard, c'est peut-être le pseudonyme de Dieu quand il ne veut pas signer. ~ Th ophile Gautier,
303:Les grands artistes n'ont pas de patrie.

Great artists have no country. ~ Alfred de Musset,
304:Que nous est une patrie si elle ne nous est pas une promesse d'empire? ~ Pierre Drieu la Rochelle,
305:Si tu n'arrives pas à le dire avec des mots,n'en parle pas: ce n'est pas grave... ~ Yasushi Inoue,
306:A fashion faux pas is what happens when you're not confident with yourself. ~ Loulou de la Falaise,
307:Ce n'est pas le danger que j'aime. Je sais ce que j'aime. C'est la vie. ~ Antoine de Saint Exup ry,
308:Je n'ai pas besoin d'être réconcilié avec Dieu, mon conflit est avec les hommes. ~ Charlie Chaplin,
309:Je ne veux pas que tu aimes "ça en moi", je veux que tu aimes "moi tout entier". ~ Mathias Malzieu,
310:La valeur d'un homme n'est pas dans la manière dont il tombe, mais dont il se relève ! ~ Jeph Loeb,
311:Ne veut-on pas au moins apprendre de l'objet qu'on aime si l'on est aimé ? ~ Jean Jacques Rousseau,
312:On obtient très sûrement et très vite ce qu'on n'est pas pressé d'obtenir. ~ Jean Jacques Rousseau,
313:Toute intuition sans concept n'aboutit pas
Tout concept sans intuition est vide ~ Immanuel Kant,
314:Vous êtes belles mais vous êtes vides. On ne peut pas mourir pour vous. ~ Antoine de Saint Exup ry,
315:Aucun couple, même le meilleur, ne peut encourager à l'amour, ce n'est pas vrai. ~ Marguerite Duras,
316:Ce lui qui nage au milieu des flots ne se rend pas compte de l’immensité de la mer ~ Takehiko Inoue,
317:Ce qui m'interesse, ce n'est pas le bonheur de tous les hommes, c'est celui de chacun. ~ Boris Vian,
318:D'avoir reçu les clés pour comprendre la honte ne donne pas le pouvoir de l'effacer. ~ Annie Ernaux,
319:Il n'a pas besoin de dire qu'il aime Paris ; Paris est la ville natale de son esprit. ~ Victor Hugo,
320:Il n'y a personne ici et il y a qeulqu'un: je ne voudrais pas répandre mon trésor. ~ Arthur Rimbaud,
321:Il n'y a que les méchants qui nient l'amitié, parce qu'ils ne la comprennent pas. ~ Alexandre Dumas,
322:Le temps ferme toutes les blessures, même s'il ne nous épargne pas quelques cicatrices. ~ Marc Levy,
323:Que voulez-vouz, je ne m'intéresse pas aux idées, moi, je m'intéresse aux personnes. ~ Albert Camus,
324:The seduction by a mythicized pas prevents us from thinking about possible futures ~ Timothy Snyder,
325:Assassin! Misérable! Tu m'as tuée et maintenant tu ne veux pas que je m'empoisonne! ~ Eug ne Ionesco,
326:Je serai punie pour ça, s'entend elle penser. Je serai punie de ne pas savoir aimer. ~ Le la Slimani,
327:Mon idée c'est que c'est ceux qui ne deviennent pas paranoïaques qui sont malades. ~ R jean Ducharme,
328:Rien n'est vrai que ce qu'on ne dit pas. Nothing is true except that which is unsaid. ~ Jean Anouilh,
329:Tu ne peux pas avoir peur du noir, tu sais. Ce n'est pas envisageable pour un vampire. ~ Chloe Neill,
330:Celui qui n'est pas avec moi, est contre moi; et celui n'assemble pas avec moi, disperse. ~ Anonymous,
331:Ce qui empêche les gens de vivre ensemble, c’est leur connerie, pas leurs différences. ~ Anna Gavalda,
332:C'était et je voudrais ne pas m'en souvenir c'était au déclin de la beauté... ~ Guillaume Apollinaire,
333:il n'y a pas de justes mais des maîtres méchants qui font régner la vérité implacable. ~ Albert Camus,
334:Je ne sais pas si les mondes sont habités, et, comme je ne le sais pas, je vais y voir! ~ Jules Verne,
335:L'homme est ainsi, cher monsieur, il a deux faces : il ne peut pas aimer sans s'aimer. ~ Albert Camus,
336:Un gentleman, c'est quelqu'un qui sait jouer de la cornemuse et qui n'en joue pas. ~ Pierre Desproges,
337:à quoi bon prétendre que l'on aime quelqu'un si on n'est pas capable de le protéger? ~ Guillaume Musso,
338:Du moins, sur ce trottoir où je t'abandonne,j'ai l'espérance que tu n'es pas seule. ~ Fran ois Mauriac,
339:Il n’y a rien de tel pour épier les actions des gens que ceux qu’elles ne regardent pas. ~ Victor Hugo,
340:Je ne give a damn pas about le français, Les filles en France ne wear pas les pantelons ~ John Knowles,
341:Je suis sa reine, mais il n’est pas mon roi. (I am his queen, but he is not my king) ~ Charlotte Bront,
342:Nous savons souvent ce que nous faisons, mais nous ne faisons pas ce que nous savons. ~ Dalai Lama XIV,
343:Un homme de cinquante ans ne tient pas longtemps rancune à une femme de vingt-trois. ~ Alexandre Dumas,
344:Ah! On est toujours en faute, ou parce qu'on n'aime pas assez, ou parce qu'on aime trop. ~ Keniz Mourad,
345:Est-ce que ça me regarde ? Est-ce que je n'avais pas à mettre mes haricots sur le feu ?... ~ mile Zola,
346:Il n'y a pas que les mots qui permettent d'entendre ce que l'autre n'arrive pas à formuler. ~ Marc Levy,
347:J'espère que les chiens n'aboieront pas cette nuit. Je crois toujours que c'est le mien. ~ Albert Camus,
348:La difficulté n'est pas d'espérer mais de demeurer capable de fasciner l'inespéré. ~ Patrick Chamoiseau,
349:Le suffrage universel ne me fait pas peur, les gens voteront comme on leur dira ~ Alexis de Tocqueville,
350:Sans un élément de cruauté à la base de tout spectacle, le théâtre n'est pas possible. ~ Antonin Artaud,
351:Si cinquante millions de gens disent une sottise, ça n'en reste pas moins une sottise. ~ Anatole France,
352:Si vous cachez votre ignorance, vous ne recevrez pas de coups et vous n'apprendrez rien. ~ Ray Bradbury,
353:Tu l'as dit Mamie, la vie il n'y a pas d'avenir là-dedans, il faut investir ailleurs. ~ R jean Ducharme,
354:Bien écrire, c'est déjà presque bien penser, et il n'y a pas loin de là jusqu'à bien agir. ~ Thomas Mann,
355:« Ce ne sont pas de nouveaux continents qu’il faut à la terre, mais de nouveaux hommes ! » ~ Jules Verne,
356:Faites que le rêve dévore vortre vie afin que la vie ne dévore pas votre rêve ~ Antoine de Saint Exup ry,
357:Le dernier pas vers l'indifférence est la destruction de l'idée même d'indifférence.Emil ~ Emil M Cioran,
358:Les enfants sont des créatures extraordinaires, quand ils ne sont pas simplement chiants. ~ Vernor Vinge,
359:Notre conscience est un juge infaillible, quand nous ne l'avons pas encore assassinée. ~ Honor de Balzac,
360:On ne na|"t pas femme: on le devient. One is not born a woman: one becomes a woman. ~ Simone de Beauvoir,
361:Perdre quelqu'un qu'on a aimé est terrible, mais le pire serait de ne pas l'avoir rencontré. ~ Marc Levy,
362:Pour grandir, il faut porter loin de soi ses regards.Et puis ne regarder pas trop en arrière ~ Andr Gide,
363:—Vous êtes bien? demanda Coban.
Elle ne le regarda même pas. Elle savait qu'il savait. ~ Ren Barjavel,
364:Celui qui veut gravir la montagne ne doit pas se laisser impressionner par sa hauteur. ~ Laurent Gounelle,
365:Faites que le rêve dévore vortre vie afin que la vie ne dévore pas votre rêve. ~ Antoine de Saint Exup ry,
366:Il ne faut pas comprendre, il faut voir. Paris vous guérira. PARIS VOUS GUÉRIRA DU PASSÉ ! ~ Ren Barjavel,
367:Le génocide est une marée noire, ceux qui ne s’y sont pas noyés sont mazoutés à vie. Parfois, ~ Ga l Faye,
368:pas très sûre de ce que j'étais. Optimiste ? Pessimiste ? Aucun des deux. Juste une imbécile. ~ Anonymous,
369:et si c'était ça le bonheur, pas même un rêve, pas même une promesse, juste l'instant. ~ Delphine de Vigan,
370:Je ne crois pas que tu aies fait le bon choix. I do not believe you made the right choice. ~ Lingo Mastery,
371:Je pensais alors, et je le crois encore, que le bonheur, ne se conçoit pas sans terrase. ~ Fatema Mernissi,
372:La seule chose qui ne doive pas céder à la loi de la majorité est la conscience de l'individu ~ Harper Lee,
373:La vie n'est pas assez grande pour y faire entrer tout ce que le désir peut imaginer. ~ Alessandro Baricco,
374:Le besoin de se surpasser doit être instinctif et non pas théorique ou seulement plausible. ~ Henry Miller,
375:On s’habitue aux défauts des autres quand on ne croit pas de son devoir de les corriger. ~ Fran oise Sagan,
376:Pour ne pas croire il faudrait se vio- -lenter, se torturer, se tourmenter, se contrarier. ~ Charles P guy,
377:Quand on ne sait pas grand chose, on est toujours cruel pour ceux qui savent encore moins. ~ Marcel Pagnol,
378:Tout ce qui n’a pas été dit ni fait le jour erre la nuit dans notre poitrine. ~ Johann Wolfgang von Goethe,
379:Vous ne le voyez pas, lorsqu'il baisse lentement les paupières, comme pour éteindre ses yeux. ~ mile Zola,
380:Cela ne se remarque pas, mais il est hors de lui. Il y a des gens chez qui ça ne se voit pas. ~ Fred Vargas,
381:Ce n’est pas le monde qui est absurde, c’est la volonté de vouloir lui donner un sens ~ Friedrich Nietzsche,
382:Je ne veux pas et Je ne peux pas concevoir un être qui survivrait à la mort de son corps. ~ Albert Einstein,
383:L'obéissance à un homme dont l'autorité n'est pas illuminée de légitimité, c'est un cauchemar ~ Simone Weil,
384:Quand la sagesse parle, se taire. Ne perdez pas votre bougie lorsque le soleil est là. ~ Mehmet Murat ildan,
385:Cœlio : Que tu es heureux d'être fou !
Octave : Que tu es fou de ne pas être heureux ! ~ Alfred de Musset,
386:Il n'y a pas une idée qui ne porte en elle sa réfutation possible, un mot, le mot contraire. ~ Marcel Proust,
387:Ils travaillaient pour instruire les autres, mais non pas pour s'éclairer au-dedans. ~ Jean Jacques Rousseau,
388:Ir jābūt tādai vietai, kurā tu atnāc rūpju pilns un pēkšņi - sirds iesāpas no skaistuma... ~ Imants Ziedonis,
389:Je ne sais pas où l'on va, murmura-t-il, mais ce qu'il y a de sûr, c'est qu'on y va. ~ ric Emmanuel Schmitt,
390:Le scandale du monde, est ce qui fait l'offense;
Et ce n'est pas pécher, que pécher en silence. ~ Moli re,
391:Les hommes sont ainsi faits ; si Dieu les a créés à Son image, Il n'a pas précisé laquelle. ~ Yasmina Khadra,
392:Mais moi, malheureusement, je ne sais pas voir les moutons à travers les caisses. ~ Antoine de Saint Exup ry,
393:mérite n’est pas grand-chose en ce pays-ci, c’est le rang qu’on a et la noblesse qui font tout. » ~ Stendhal,
394:c’est bon, l’oxygène ! Que monsieur ne craigne pas de respirer. Il y en a pour tout le monde. » ~ Jules Verne,
395:Insensé, dit-il, le jour où j'avais résolu de me venger, de ne pas m'être arraché le cœur ! ~ Alexandre Dumas,
396:On ne pardonne pas à son ami ses erreurs, on ne les excuse pas non plus. On les comprend. ~ Philippe Soupault,
397:Parfois, le cœur se serre à la pensée des choses qui auraient pu être et qui n'ont pas été. ~ Patrick Modiano,
398:s’étaient aussitôt tournés vers Harry, toujours pétrifié. – IL N’Y A PAS DE HARRY POTTER, ICI ! ~ J K Rowling,
399:Fashion faux pas should be celebrated. I enjoy them because it means we're not all clones. ~ Linda Evangelista,
400:Il est ridicule de penser qu’une nation éclairée ne soit pas plus heureuse qu’une nation ignorante. ~ Voltaire,
401:Je réalisais que ce n'était pas parce qu'on avait abandonné quelque chose qu'il avait disparu. ~ Morgan Matson,
402:Les gens sont prompts à emprunter ou à faire des éloges qu'à acheter, ce qui ne me surprend pas. ~ Jane Austen,
403:Mais Dieu, en imposant, avertit de faire ce qu’on peut, et de demander ce qu’on ne peut pas. » ~ Blaise Pascal,
404:Ne laissons pas le torrent de la mélancolie et de la philosophie débilitante noyer notre monde. ~ Ray Bradbury,
405:On s'ennuie de tout, mon ange. C'est une loi de la nature, ce n'est pas ma faute. ~ Pierre Choderlos de Laclos,
406:Ragnar est communiste et ne s'en cache pas: «soit on est communiste, soit on est con.» ~ Einar M r Gu mundsson,
407:Ça ne fait pas grand bien de s’installer dans les rêves en oubliant de vivre, souviens-toi de ça. ~ J K Rowling,
408:Ce qu'il ne comprenait pas, c'était tout ce trouble dans une chose aussi simple que l'amour. ~ Gustave Flaubert,
409:En 1915 je suis parti sans croire à la patrie. J'ai eu tort. Non pas de ne pas croire : de partir. ~ Jean Giono,
410:Il n'avait pas peur de mourir, il n'avait pas peur de vivre et il n'avait pas peur de croire. ~ Stephenie Meyer,
411:Je ne veux pas que mon coeur guérisse. Car s'il guérit, je serai tentée de m'en servir à nouveau. ~ Nicola Yoon,
412:La bonne musique ne se trompe pas, et va droit au fond de l'âme chercher le chagrin qui nous dévore. ~ Stendhal,
413:La dire, c’est souvent ne pas la vivre. La dire abondamment, c’est souvent la vivre petitement. ~ Michel Onfray,
414:Le sexe, c'est vraiment quelque chose que j'arrive pas à comprendre. Je vous jure ça me dépasse. ~ J D Salinger,
415:Maman chérie dont je n'imagine pas, dans mon paradis enfantin, qu'on puisse un jour me séparer. ~ Malika Oufkir,
416:on ne peut pas bien vivre en sachant que l'homme n'est rien et que la face de Dieu est affreuse. ~ Albert Camus,
417:Si vous avez envie de bonne nourriture et que vous n'en mangez pas, vous créez un bon karma. ~ Taisen Deshimaru,
418:Ceci n'ira pas sans de terribles conséquences, dont nous ne connaissons encore que quelques-unes. ~ Albert Camus,
419:Celui qui se laisse arrêter par la première difficulté rencontrée ne va pas loin dans sa vie. ~ Laurent Gounelle,
420:Ce qui m'effraie, ce n'est pas l'oppression des méchants; c'est l'indifférence des bons. ~ Martin Luther King Jr,
421:Les gens qui ont besoin de plus qu une valise ne sont pas de vrais voyageurs, ce sont des touristes. ~ Ira Levin,
422:On n'est pas libre tant qu'on désire, qu'on veut, qu'on craint, peut-être tant qu'on vit. ~ Marguerite Yourcenar,
423:Profondément déconcerté, j'ai tenté de considérer les choses comme si je n'étais pas concerné. ~ Takashi Hiraide,
424:Balzac m'a fait comprendre une chose : la beauté d'une femme est un trésor qui n'a pas de prix. ~ Honor de Balzac,
425:Car elle ne voulait pas qu'il la vît pleurer. C'était une fleur tellement orgueilleuse ~ Antoine de Saint Exup ry,
426:Ce n’est pas possible d’éplucher des pommes de terre et de gratter des carottes en combinaison. ~ Georges Simenon,
427: La tautologie. Oui, je sais, le mot n'est pas beau. Mais la chose est fort laide aussi. ~ Roland Barthes,
428:Je n'ai fait celle-ci plus longue que parce que je n'ai pas eu le loisir de la faire plus courte. ~ Blaise Pascal,
429:Je ne veux plus prier pour que M. soit sain et sauf. Ni A.S. Parce que le monde ne les mérite pas. ~ Markus Zusak,
430:La poésie n'est pas une tradition, c'est un rêve primitif, c'est l'éveil des images premières. ~ Gaston Bachelard,
431:N'essaye de rebrousser chemin sur ube route nouvelle, tu ne sais pas quelles aventures t'attendent ~ Lisa Kleypas,
432:quelques fois, quand je le regarde c'est comme si je regardais ma vie et c'est pas beau à voir ~ Marguerite Duras,
433:S'il n'existait pas Dieu il faudrait l'inventer." (If God did not exist he would have to be invented.) ~ Voltaire,
434:Tidak ada musik yang paling pas untuk menyatu dengan kota New York selain jazz dan klasik dan blues ~ Ika Natassa,
435:Une femme n'est pas une pastèque dans laquelle on fait un trou pour voir si elles est sucrée. ~ Jeffrey Eugenides,
436:En anglais, to make up, ce n'est pas seulement se maquiller, c'est aussi inventer, imaginer. (p.46) ~ Nancy Huston,
437:Le public ne sait pas toujours de sirer le vrai. Thepublicdoesnot alwaysknowhow todesirethetruth. ~ Denis Diderot,
438:Ne pensez-vous pas qu’il y a des choses qui, même si vous ne les comprenez pas, existent cependant ? ~ Bram Stoker,
439:N'es-tu pas l'oasis où je rêve, et la gourde
Où je hume à long traits le vin du souvenir ? ~ Charles Baudelaire,
440:Si nous n'avions point d'orgueil, nous ne nous plaindrions pas de celui des autres. ~ Fran ois de La Rochefoucauld,
441:Car l'amour ce n'est pas seulement: souffrir ou faire souffrir. Cela peut aussi être les deux. ~ Fr d ric Beigbeder,
442:J'ai rêvé d'être un électron libre mais on ne peut pas se couper éternellement de ses racines. ~ Fr d ric Beigbeder,
443:La Grande Duchess: Il n'y a pas d'amour loin de Dieu.

Kaliayev: Si. L'amour pour la créature. ~ Albert Camus,
444:La question n’est pas de savoir combien de temps nous serons là, mais ce que nous ferons de ce temps. ~ Rick Yancey,
445:Le roi  ! Je le croyais assez philosophe pour comprendre qu'il n'y a pas de meurtre en politique. ~ Alexandre Dumas,
446:Les gens sont plus prompts à emprunter ou à faire des éloges qu'à acheter, ce qui ne me surprend pas. ~ Jane Austen,
447:Mais il n'y a pas de limites pour aimer et que m'importe de mal étreindre si je peux tout embrasser. ~ Albert Camus,
448:Quand on ne trouve pas son repos en soimême, il est inutile de le chercher ailleurs. ~ Fran ois de La Rochefoucauld,
449:Si tu tiens vraiment à quelque chose dans la vie, eh bien, fais ce qu’il faut pour ne pas le perdre. ~ Anna Gavalda,
450:Si tu veux savoir ce que vaut un homme, regarde donc comment il traite ses inférieurs, pas ses égaux. ~ J K Rowling,
451:Tu peux être tranquille. Il reste du limpide en toi. En une seule vie tu n'as pas pu tout souiller. ~ Henri Michaux,
452:Au diable la reconnaissance si elle est dispensée par des gens qui ne t'arrivent pas à la cheville. ~ Yasmina Khadra,
453:Au grand jeu de la vie, les plus malheureux sont ceux qui n’ont pas pris le risque d’être heureux. ~ Guillaume Musso,
454:Cette nouvelle alliance est une suite de l'ancienne. Ne lui reprochez donc pas sa nouveauté. ~ Clement of Alexandria,
455:Coeur qui soupire n'a pas ce qu'il desire.
The heart that sighs does not have what it desires. ~ Sarah Strohmeyer,
456:Je suis jeune, il est vrai mais aux âmes bien nées
La valeur n'attend pas le nombre des années ~ Pierre Corneille,
457:Je vais vous dire un grand secret ... . N'attendez pas le Jugement dernier. Il a lieu tous les jours. ~ Albert Camus,
458:L'oubli est un facteur important. Il permet aux questions importantes de ne pas être posées. ~ Jean Philippe Blondel,
459:N'essayez pas de devenir un homme qui a du succès. Essayez de devenir un homme qui a de la valeur. ~ Albert Einstein,
460:Quand on a pas d'imagination, mourir c'est peu de choses, quand on en a, mourir c'est trop. ~ Louis Ferdinand C line,
461:Sur terre, ce ne sont pas les occasions de s'émerveiller qui manquent, mais les émerveillés. ~ ric Emmanuel Schmitt,
462:Un Québécois: C'est un individus prêt à mourir pour une langue qu'il ne cherche pas à bien écrire. ~ Dany Laferri re,
463:Il y a en chacun de nous une chose qui n’a pas de nom, et cette chose est ce que nous sommes. (p. 309) ~ Jos Saramago,
464:J’aime les gens qui prennent leur vie en main, moi ! Je n’aime pas les feignants qui se font plaindre. ~ Anna Gavalda,
465:les folies que l'on regrette le plus sont celles que l'on pas commises quand on en avait l'occasion ~ Guillaume Musso,
466:Si nous n'avions pas peur de la mort , je ne crois pas que serait jamais née l'idée d'immortalité. ~ Bertrand Russell,
467:- Tu sais, bien souvent, les mots ne suffisent pas. Mais ce n'est pas une raison pour ne pas essayer.. ~ Ava Dellaira,
468:La liberté n'étant pas un fruit de tous les climats n'est pas à la portée de tous les peuples. ~ Jean Jacques Rousseau,
469:L'âme humaine ne s'explique pas par la psychologie. Elle ne peut être expliquée, elle est à vivre. ~ Tahar Ben Jelloun,
470:Les misères de tous les hommes tirent de ne pas être en mesure de s'asseoir dans une pièce calme seul. ~ Blaise Pascal,
471:l'immense majorité des meurtriers ne savaient pas, en se rasant le matin, qu'ils allaient tuer le soir. ~ Albert Camus,
472:...on n'est pas forcément du pays où l'on est né. Il y a des grains que le vent aime semer ailleurs. ~ Dany Laferri re,
473:pas bon, celui-là, maman. Du saumon d’élevage gueule contre cul à bouffer les crottes des autres ». ~ Katherine Pancol,
474:Pas encore. Qa m'amuse."
"Really, Poirot!"
"Yes, my friend. I grow old and childish, do I not? ~ Agatha Christie,
475:Seulement, en supprimant l'assassin de son fils, on ne supprimait pas le meurtre. On le prolongeait. ~ Timothy Findley,
476:Tu peux rendre 99 services à une personne. Elle ne se souviendra que du 100ème que tu ne lui as pas rendu. ~ Anonymous,
477:Car lorsque les yeux parlent, ils tutoient, lors même que les lèvres n'ont pas encore prononcé un "vous". ~ Thomas Mann,
478:Et attendre un « je t'aime » pendant trois semaines, c'est pas vraiment humain lorsqu'on a vingt ans. ~ Guillaume Musso,
479:Il ne faut pas désespérer les imbéciles, avec un peu d'entraînement on peut en faire des militaires. ~ Pierre Desproges,
480:La religion n'est pas un pont entre Dieu et l'homme, c'est une Grande Muraille de Chine entre eux! ~ Mehmet Murat ildan,
481:La science actualise les débats, elle les rafraîchit. Elle ne les tue pas. A chacun de faire son choix. ~ Hubert Reeves,
482:Le jour finissait et c'était l'heure dont je ne veux pas parler, l'heure sans nom, où les bruits du soir ~ Albert Camus,
483:Ne raillons pas les fous; leur folie dure plus longtemps que la nôtre... Voila toute la différence. ~ Robert W Chambers,
484:On ne peut pas tout vivre, alors l'important est de vivre l'essentiel, et chacun de nous a "son essentiel". ~ Marc Levy,
485:Qu'importait si, accusé de meurtre, il était exécuté pour n'avoir pas pleuré à l'enterrement de sa mère. ~ Albert Camus,
486:Savez-vous, monsieur le marquis de Rastignacorama, que ce que vous me dites n’est pas exactement poli ~ Honor de Balzac,
487:Aimer, ce n'est pas se regarder l'un l'autre, c'est regarder ensemble dans la même direction. ~ Antoine de Saint Exup ry,
488:Celui qui a pénétré le sens de la vie ne se donne plus de peine pour ce qui ne contribue pas à la vie. ~ Matthieu Ricard,
489:Dans notre société tout homme qui ne pleure pas à l’enterrement de sa mère risque d’être condamné à mort. ~ Albert Camus,
490:Il n'y a pas d'homme qui n'ait été trompé au moins une fois, et qui ne sache ce que l'on souffre. ~ Alexandre Dumas fils,
491:La liberté ne consiste pas à se nier, mais à se faire pardonner son être par l'altérité même d'autrui ~ Emmanuel Levinas,
492:L'homme à qui Dieu n'a pas révélé la vie directement, ce n'est pas un livre qui la lui révélera. ~ ric Emmanuel Schmitt,
493:L'importance n'est pas ce que l'on fait de l'Homme, mais ce qu'il fait de ce que l'on a fait de lui". ~ Jean Paul Sartre,
494:Malgré l'amour qu'ils avaient l'un pour l'autre, leur couple ne fonctionnait pas. Ne fonctionnait plus. ~ Danielle Steel,
495:Ne raillons pas les fous; leur folie dure plus longtemps que la nôtre.... Voila toute la différence. ~ Robert W Chambers,
496:Quand on veut dessecher un marais, on ne fait pas voter les grenouilles. — Mme. EMILE. DE GIRADIN ~ Charlotte Mary Yonge,
497:The pas has no power to stop you from being present now. Only your grievance about the past can do that. ~ Eckhart Tolle,
498:D’abord, cette fois-ci, nous n’allons pas en Egypte (à quoi na sert ?) mais nous voguons vers Carthage. ~ Raymond Queneau,
499:Docteur, quel est le meilleur remède contre le mal de tête ?
- Ne pas s'être soûlé la veille. ~ Gabriel Garc a M rquez,
500:Je connais peu les femmes; mais il me semble qu'il est difficile qu'on admire ce qu'on ne comprend pas ~ Alfred de Musset,
501:La liberté sera entière quand il sera indifférent de vivre ou de ne pas vivre. Voilà le but de tout. ~ Fyodor Dostoyevsky,
502:N'aie pas peur de mes paroles: une morte ne veut plus rien, elle ne veut ni amour, ni pitié, ni réconfort. ~ Stefan Zweig,
503:N'exigez pas beaucoup et vous ne serez pas decu. Don't expect much, and you won't be disappointed. ~ Cinda Williams Chima,
504:Seulement de ceci vous ne mangerez pas, d'entre celles qui ruminent, et d'entre celles qui ont l'ongle fendu: ~ Anonymous,
505:Vous qui étiez si contente et si agitée, vous qui n'avez pas de tête, vous devenez cérébrale et triste. ~ Fran oise Sagan,
506:Ce n'est pas le temps que tu passeras avec moi qui compte, lui assurais-je. C'est ce que tu feras de ce temps. ~ Lia Habel,
507:ce qui frappe l'esprit capricieux du poète n'est pas toujours ce qui impressionne la masse des lecteurs. ~ Alexandre Dumas,
508:Ici on croit en Dieu. Et c'est pas le curé qui nous en empêchera. Il sait seulement pas à quoi ça sert, Dieu. ~ Boris Vian,
509:Les enfants ne sont pas des livres de coloriage. Tu ne peux pas les peindre avec tes couleurs préférées. ~ Khaled Hosseini,
510:Ne regardez pas en arrière avec colère,
ni devant avec crainte,
mais autour de vous avec conscience. ~ James Thurber,
511:Qu'importe ? Là où ça n'ira pas mieux, ça ira plus mal, et du mal au bien, il n'y a encore pas loin... ~ Mikhail Lermontov,
512:Si Eve n'avait pas mangé de la pomme, que serait-il arrivé d'intéressant au cours de ces millions d'années? ~ Paulo Coelho,
513:Si tout autour de moi, est monotone et décoloré, n'y a-t-il pas en moi une tempête, une lutte, une tragédie? ~ Victor Hugo,
514:To help others one must have the right to do it, or else Crevez, chiens, si vous n'êtes pas contents. ~ Fyodor Dostoyevsky,
515:A chaque instant je puis m'éveiller et je le sais; mais je ne le veux pas: la lecture est un rêve libre. ~ Jean Paul Sartre,
516:Affreuse condition de l'homme ! Il n'y a pas un de ses bonheurs qui ne vienne d'une ignorance quelconque. ~ Honor de Balzac,
517:Il y a des chagrins d’amour que le temps n’efface pas, et qui laissent aux sourires des cicatrices imparfaites. ~ Marc Levy,
518:Mais de toutes les superstitions, la plus dangereuse, n'est-ce pas celle de haïr son prochain pour ses opinions? ~ Voltaire,
519:N’allez pas là où le chemin peut mener. Allez là où il n’y a pas de chemin et laissez une trace. ~ Antoine de Saint Exup ry,
520:Pour écrire l’histoire de sa vie, il faut d’abord avoir vécu ; aussi n’est-ce pas la mienne que j’écris. ~ Alfred de Musset,
521:Quand tu sauras mon crime, et le sort qui m'accable,
Je n'en mourrai pas moins, j'en mourrai plus coupable ~ Jean Racine,
522:S’il est bien compris, le christianisme n’est absolument pas l’opium du peuple. Il en est plutôt le sel! ~ Timothy J Keller,
523:The English murder their meat twice: once when they shoot it, again when they cook it. 'Drôle, n'est-ce pas'? ~ Peter Mayle,
524:Il n'est pas certain que tout soit incertain. (Translation: It is not certain that everything is uncertain.) ~ Blaise Pascal,
525:No ho feia pas per ell, per bé que ell s'ho cregués així, ans per ella mateixa, per una expansió egoista. ~ Gustave Flaubert,
526:On cause de son mal, on ne se coupe pas le cœur en quatre tout d'un coup, on s'habitue à la séparation, enfin ! ~ mile Zola,
527:responsabilité. Parfois, lorsque la porte de la cellule s’ouvre, le prisonnier choisit de ne pas s’évader. ~ Sogyal Rinpoche,
528:A part ces ennuis, je n'étais pas trop malheureux. Toute la question, encore une fois, était de tuer le temps. ~ Albert Camus,
529:Ce n'est pas en écoutant quelqu'un parler que l'on évolue. C'est en agissant et en vivant des expériences. ~ Laurent Gounelle,
530:Et il regrettait de ne pas avoir plus de mains, plus de lèvres pour lui faire partout plus de joies à la fois. ~ Ren Barjavel,
531:Et quand il est mort, je me suis aperçu que ce n'était pas lui que je pleurais, mais les choses qu'il faisait. ~ Ray Bradbury,
532:Il faut beaucoup de bravoure pour faire face à ses ennemis mais il n’en faut pas moins pour affronter ses amis. ~ J K Rowling,
533:Il ne savait pas que, pour les rois, le monde est très simplifié. Tous les hommes sont des sujets. ~ Antoine de Saint Exup ry,
534:Le comble de la séduction, c'est de lui donner l'illusion que tu n'es pas en train d'essayer de la séduire. ~ Mathias Malzieu,
535:-Mais parce que je ne pense pas, dit Néron en se relevant.
-Et qu'est-ce que tu fais alors?
-Je gouverne. ~ Fred Vargas,
536:Nous ne choisissons pas nos vies, mais nous décidons quoi faire des joies et des tristesses que nous recevons. ~ Paulo Coelho,
537:Qu’importe si cent mille coups de fusil partent en Afrique! L’Europe ne les entend pas. Louis-Philippe, 1835 ~ Alistair Horne,
538:Un rond, pas tout à fait clos, finissant par un trait horizontal: on aurait dit un grand G vu dans un miroir. ~ Georges Perec,
539:C’est magnifique, mais ce n’est pas la guerre (attributed to a French observer during the Charge of the Light ~ Thomas Pynchon,
540:I'il n'est pas en notre pouvoir de changer la nature des choses. Il faut les йtudier telles qu'elles sont. ~ Jean Baptiste Say,
541:Les te moins sont fort chers, et n'en a pas qui veut. Witnesses are expensive and not everyone can afford them. ~ Jean Racine,
542:L'hétérosexualité n'est pas "naturelle", pas plus qu'elle n'est la seule sexualité, la sexualité universelle. ~ Monique Wittig,
543:L'individu n'est pas la somme de ses impressions générales, il est la somme de ses impressions singulières. ~ Gaston Bachelard,
544:Ne cherchez pas un passage secret dans la nature parce que la nature est déjà le passage secret lui-même! ~ Mehmet Murat ildan,
545:N’est-ce pas ce qui est si beau dans la vie, le fait que nous ayons parfois l’occasion d’être stupéfaits ? ~ David Lagercrantz,
546:On lit ce qu'on aime, tandis qu'on écrit pas ce qu'on aimerait écrire, mais ce qu'on est capable d'écrire. ~ Jorge Luis Borges,
547:On n’a point le temps d’être malade, on n’a pas le droit de souffrir… La souffrance, c’est un luxe de maître… ~ Octave Mirbeau,
548:Sans doute ne savait-elle pas que lorsqu’on a quitté les Enfers, jamais il ne faut s’en retourner vers eux. ~ Philippe Claudel,
549:Si Jésus est un homme, Il a des contradictions. C'est évident. Sinon, Il n'est pas incarné, charnel, humain. ~ Fran oise Dolto,
550:Tu as tout à apprendre, tout ce qui ne s'apprendre pas : la solitude, l'indifférence, la patience, le silence. ~ Georges Perec,
551:Faire son chemin dans la vie n'est pas simple et tout ce qui peut marcher sans nuire à autrui est une bonne chose ~ Woody Allen,
552:Finalement, le bonheur, n’est-ce pas ce après quoi nous courons tous sans être vraiment capable de le reconnaître ? ~ Marc Levy,
553:Il n'est pas certain que tout soit incertain.
(Translation: It is not certain that everything is uncertain.) ~ Blaise Pascal,
554:les gens n'ont pas une mémoire aussi longue que les institutions, en particulier les institutions répressives. ~ Angela Y Davis,
555:Les pensées vont et viennent à leur guise dans notre tête, on ne fait pas exprès de croire ce qu'on croit. ~ Simone de Beauvoir,
556:L'important n'est pas ce qu'on fait de nous, mais ce que nous faisons nous-mêmes de ce qu'on a fait de nous. ~ Jean Paul Sartre,
557:Ne comptez pas sur quiconque en ce bas monde. Même votre ombre vous quitte quand vous êtes dans l'obscurité. ~ Sharon Huss Roat,
558:—No ets pas tu la que hauria de plorar […]. Tens el que vols, no?
—Sí.
—Doncs així hauries de somriure. ~ Stephenie Meyer,
559:…tout semble indiquer qu'il [le passé] ne se conserve pas, mais qu'on le reconstruit en partant du présent. ~ Maurice Halbwachs,
560:Au fond, les gens ne lisent pas ; ou, s'ils lisent, ils ne comprennent pas ; ou, s'ils comprennent, ils oublient. ~ Henry Miller,
561:Ce qui empêche les gens de vivre ensemble, c’est leur connerie, pas leurs différences .
[Ensemble, c’est tout] ~ Anna Gavalda,
562:Ce qu'il y a d'ennuyeux dans l'amour, c'est que c'est un crime où l'on ne peut pas se passer d'un complice. ~ Charles Baudelaire,
563:Dejardins was so stunned, he momentarily forgot how to speak English. "Ce n'est pas possible. On ne pourrait pas- ~ Rick Riordan,
564:la finesse du paysan l'emporta sur la finesse de l'homme riche, qui n'en a pas besoin pour vivre
(partie 1, ch. 5) ~ Stendhal,
565:L'amour n'est pas seulement un sentiment, il est un art aussi. Love is not only a feeling; it is also an art. ~ Honore de Balzac,
566:La vrai amour ce n'est pas de vivre avec une femme parce qu'on l'aime, mais de l'aimer parce qu'on vit avec elle. ~ Albert Cohen,
567:Les femmes et les hommes ne vivent pas sur le me" me plan. Women and men do not live according to the same design. ~ Boris Vian,
568:L’expérience, ce n’est pas ce qui arrive à un homme, c’est ce qu’un homme fait avec ce qui lui arrive. Aldous HUXLEY ~ Anonymous,
569:L'heure du crime ne sonne pas en même temps pour tous les peuples. Ainsi s'explique la permanence de l'histoire. ~ Emil M Cioran,
570:Mon cher, je haïs les hommes pour ne pas les mépriser car autrement la vie serait une farce trop dégoûtante. ~ Mikhail Lermontov,
571:Mon cher je meprise les femmes pur ne pas les aimer, car autrement la vie serait un melodrame trop ridicule. ~ Mikhail Lermontov,
572:Nous n´attrapons pas une maladie, nous tissons les circonstances par lesquelles le désordre s´installe en nous. ~ Daniel Meurois,
573:Tout le malheur des hommes vient d’une seule chose, qui est de ne savoir pas demeurer en repos dans une chambre. ~ Blaise Pascal,
574:What remains mysterious, or even enigmatic are those two words "nothing more," "pas davantage" in French. ~ Javier Mar as,
575:Ce n’est pas parce qu’on est pauvre qu’on est vertueux, et ce n’est pas parce qu’on est riche qu’on est égoïste. ~ Bernard Werber,
576:Elle ne se doutait pas qu'il était en train d'adorer sa gaucherie et qu'il gardait le silence pour la faire durer. ~ Albert Cohen,
577:Je méprise un homme qui peut être satisfait par une moelle épinière, cet homme ne mérite pas un cerveau humain. ~ Albert Einstein,
578:Je meurs, vous entendez, je veux dire que je meurs, je n'arrive pas à le dire, je ne fais que de la littérature. ~ Eug ne Ionesco,
579:La vérité, c'est qu'il y a une quantité incroyable de gouttes qui ne font pas déborder le vase. C'est fait pour ça. ~ Romain Gary,
580:le monde dans l'ordre duquel nous vivons, on ne peut pas le deviner si l'on y est pas enfermé soi-même ~ Antoine de Saint Exup ry,
581:Le véritable voyage de découverte ne consiste pas à chercher de nouveaux paysages, mais à avoir de nouveaux yeux. ~ Marcel Proust,
582:Mais même si on ne peut pas choisir d'où on vient, à partir de là, on peut quand même choisir où on veut aller. ~ Stephen Chbosky,
583:Même en exploitant toutes les possibilités du langage, on ne peut pas exprimer toute la complexité d'une pensée. ~ Mahatma Gandhi,
584:Ne pas naître est sans contredit la meilleur formule qui soit. Elle n'est malheureusement à la portée de personne ~ Emil M Cioran,
585:Nous n'avons pas à acquérir l'humilité. L'humilité est en nous. Seulement nous nous humilions devant de faux dieux. ~ Simone Weil,
586:Rien ne m'explique : mes vices et mes vertus n'y suffisent absolument pas ; mon bonheur le fait davantage. ~ Marguerite Yourcenar,
587:Si on ne pouvait pas acheter de l'amour avec de l'argent, l'amour perdrait beaucoup de sa valeur et l'argent aussi. ~ Romain Gary,
588:Tout le malheur des hommes vient d'une seule chose, qui est de ne savoir pas demeurer en repos, dans une chambre. ~ Blaise Pascal,
589:Dans l’adversité de nos meilleurs amis nous trouvons toujour quelque chose qui ne nous déplaît pas. ~ Fran ois de La Rochefoucauld,
590:[...] De toute façon, les hommes sont trop plates!' 'Tu les aimes, pourtant.' 'J'en ai besoin! C'est pas pareil! ~ Michel Tremblay,
591:Je sais très bien, depuis longtemps, que j’ai un cœur déraisonnable, mais, de le savoir, ça ne m’arrête pas du tout. ~ Colette,
592:Le mal que nous faisons ne nous attire pas tant de persécution et de haine que nos bonnes qualités. ~ Fran ois de La Rochefoucauld,
593:Ne dites pas trop de mal de vous-meme: on vous croirait. - Don't talk too badly of yourself: they ight believe you. ~ Andr Maurois,
594:Ne te lance pas sur l'océan de l'amour. Mais, si tu tentes l'aventure, sois hardi et plonge jusqu'au fond de ses gouffres. ~ Saadi,
595:Nous ne pouvons pas résoudre les problèmes avec la même façon de penser que nous avons utilisé pour les générer. ~ Albert Einstein,
596:Celui qui blasphémera le nom de l'Éternel sera certainement mis à mort: toute l'assemblée ne manquera pas de le lapider ~ Anonymous,
597:Ce n'est jamais qu'à cause d'un état d'esprit qui n'est pas destiné à durer qu'on prend des résolutions définitives ~ Marcel Proust,
598:Elle n'aime pas sortir, je n'aime pas rentrer. Elle n'aime pas jouer, je n'aime pas perdre. (L'échappée belle, p.63) ~ Anna Gavalda,
599:Happy and alone, you say? Reclusive and merry? How oxymoronic! Pas possible! Alas, the concept is lost on so many. ~ Caroline Knapp,
600:La force qui fait le plus de fois le tour de la terre en une seconde, ce n'est pas l'électricité, c'est la douleur. ~ Marcel Proust,
601:L’utopie ne signifie pas l’irréalisable, mais l’irréalisé. L’utopie d’hier peut devenir la réalité d’aujourd’hui. ~ Matthieu Ricard,
602:Nos beaux sentiments ne sont-ils pas les poe sies de la volonte ? Aren't our best feelings poetry of the will? ~ Honore de Balzac,
603:Nous devrions moins nous inquiéter de notre apparence physique et chercher davantage à ne pas gaspiller notre vie. ~ Dilgo Khyentse,
604:N'y a-t-il pas des pensées, des actions qui, en amour, équivalent, pour certaines âmes, à de saintes fiancailles! ~ Honor de Balzac,
605:Petite, je n'ai jamais eu conscience d'être soutenue, car j'ignorais l'impression que cela faisait de ne pas l'être. ~ Gayle Forman,
606:Tout ce qui était n'est plus; tout ce qui sera n'est pas encore. Ne cherchez pas ailleurs le secret de nos maux. ~ Alfred de Musset,
607:Chateaugué ne se prend pas pour une femme et ne veut pas être prise pour une femme. Chateaugué est exceptionnelle. ~ R jean Ducharme,
608:En philosophie, il faut se défier de ce qu'on croit entendre trop aisément, aussi bien que des choses qu'on n'entend pas. ~ Voltaire,
609:Il n'avait pas encore parlé que, déjà, on entendait sa bonne humeur éclater dans son ventre comme du maïs soufflé. (p.44) ~ Kim Th y,
610:Je ne suis pas sûr que mon collègue ait eu raison de lui faire un bras d'honneur alors que le ferry s'éloignait du quai. ~ Marc Levy,
611:Les adieux classiques, où tout le monde respecte pieusement les formes, c'est l'exception, dans la vie, pas la règle. ~ Richard Ford,
612:Même l’élégance efféminée de sa tenue d’équitation ne parvenait pas à dissimuler l’énorme puissance de ce corps ~ F Scott Fitzgerald,
613:si nous ne parvenons pas à nous dégager des besoins les plus futiles, nous en voudrons toujours plus que nécessaire ~ Dilgo Khyentse,
614:Si un peu de rêve est dangereux, ce qui en guérit, ce n’est pas moins de rêve, mais plus de rêve, mais tout le rêve. ~ Marcel Proust,
615:Tant qu'il y aura sur la terre ignorance et misère, des livres de la nature de celui-ci pourront ne pas être inutiles. ~ Victor Hugo,
616:tant qu’il y aura sur la terre ignorance et misère, des livres de la nature de celui-ci pourront ne pas être inutiles. ~ Victor Hugo,
617:Tout dans ce monde est absurde : la nature est bête, la destinée est simplette, et la vie ne vaut pas un kopeck. ~ Mikhail Lermontov,
618:Votre origine ethnique:
La Seconde Guerre mondiale ne leur a pas suffi? Qu'est-ce que c'est que ce genre de question? ~ Marc Levy,
619:Hier, au lieu de cracher par terre, j’ai craché sur moi. Les forces m’ont manqué; je n’ai pas pu cracher plus loin. ~ R jean Ducharme,
620:...il n'en démeurait pas moins un homme romantique, pensant que le monde des femmes pouvait se réduire à une femme. ~ David Foenkinos,
621:Il y a assez de tout dans le monde pour satisfaire aux besoins de l'homme, mais pas assez pour assouvir son avidité. ~ Mahatma Gandhi,
622:Il y a en moi une exaltation et une passion qui ont besoin du recours à Dieu, même si je ne crois pas en Dieu. ~ Henry de Montherlant,
623:L'écriture ne se réduit pas à des lettres sur du papier. C'est une façon de communiquer. C'est la mémoire d'un peuple. ~ Isaac Marion,
624:- Quand comptes-tu rentrer à la maison ? a-t-elle juste demandé.
- Je ne suis pas sûre que ce soit encore ma maison. ~ Nicola Yoon,
625:Que toute émotion sache te devenir une ivresse. Si ce que tu manges ne te grise pas, c'est que tu n'avais pas assez faim. ~ Andr Gide,
626:Tout les jours you are coming some fresh game or other on me, mais vous ne pouvez pas play this savon dodge on me twice! ~ Mark Twain,
627:​
Tant que les lions n'auront pas leurs propres historiens, l'histoire de la chasse glorifiera toujours le chasseur ~ Chinua Achebe,
628:Je préfère la vie à la mort, exister à ne pas exister, car je ne suis pas sûr d'être une fois que je n'existerai plus ~ Eug ne Ionesco,
629:L'homme prend et rejette; la femme se donne, et on ne reprend pas, ou on reprend mal, ce qu'on a une fois donné ~ Henry de Montherlant,
630:Annoying is worse than dangerous, n'est-ce pas? It is easier to live with a dangerous man than an annoying one. ~ Gregory David Roberts,
631:Ce matin, quand tu t'es regardé dans la glace tu ne t'es pas vu.
C'est parce que je n'étais pas encore là. (IX, 59) ~ Eug ne Ionesco,
632:Ils parlent pour ne pas s'écouter. S'ils s'écouteraient, ils sauraient qu'ils ne sont rien et ne pourraient plus parler. ~ Albert Camus,
633:Il y a deux mensonges fondamentaux: celui qui proclame 'je dis la vérité' et celui qui affirme 'je ne peux pas dire. ~ Jacques Ranci re,
634:«Ne demandez pas son nom à qui vous demande un gîte. C'est surtout celui-là que son nom embarrasse qui a besoin d'asile.» ~ Victor Hugo,
635:- Pensons à lui, ma mère, répondit Eugénie, et n'en parlons pas. Vous souffrez; vous avant tout.
Tout c'était lui. ~ Honor de Balzac,
636:Quand votre maison s’écroule, vous en reconstruisez une autre. Vous n’essayez pas de recoller l’ancienne avec du scotch. ~ Stephen King,
637:Si seulement je touchais le fond! Mais non. Je descends, toujours plus bas, et il n'y a pas de fond pour rebondir. ~ Fr d ric Beigbeder,
638:Taisez-vous, qui que vous soyez, vous qui parlez ici, taisez-vous ! vous croyez être dans la question, vous n’y êtes pas. ~ Victor Hugo,
639:Viata, ca un comentariu despre ceva ce nu putem cuprinde si care se afla aici, la un pas de saltul pe care nu-l facem. ~ Julio Cort zar,
640:Voltaire’s Si Dieu n’existait pas , il faudrait l’inventer (“If God did not exist, he would have to be invented”). ~ Fyodor Dostoyevsky,
641:Il est la chandelle du sépulcre.
Éclairer l'ouverture inexorable, avertir de l'inévitable, pas de plus tragique ironie. ~ Victor Hugo,
642:la sagesse ne se communique pas. La sagesse qu'un sage cherche à communiquer a toujours un air de folie.
(Siddhartha) ~ Hermann Hesse,
643:« Le monde dans l’ordre duquel nous vivons, on ne peut pas le deviner si l’on n’y est pas enfermé soi-même. » ~ Antoine de Saint Exup ry,
644:Mais n'importe quoi peut arriver n'importe quand. La sécurité ne fait pas tout. Il ne suffit pas d'être vivant pour vivre. ~ Nicola Yoon,
645:Si nous n'avions point de défauts, nous ne prendrions pas tant de plaisir à en remarquer dans les autres. ~ Fran ois de La Rochefoucauld,
646:Ces jours uniques, ils se consument par l’usage, ils ne reviennent pas, on ne peut les vivre ici quand on les a vécus là. ~ Marcel Proust,
647:De même qu'un aliment non digéré ne fortifie pas un homme, de même le temps que l'on a passé à attendre ne le vieillit pas. ~ Thomas Mann,
648:Il ne nous suffit pas de comprendre nos obligations à l'égard des autres et de la terre; nous devons aussi les ressentir. ~ Wendell Berry,
649:Il n’y a pas longtemps, c’étaient les mauvaises actions qui demandaient à être justifiées, aujourd’hui ce sont les bonnes. ~ Albert Camus,
650:Laat ik het anders zeggen: iets is pas vals spelen als je betrapt wordt. Zo niet, dan is het een slimme tactiek. - Sigurd ~ John Flanagan,
651:La vie, c'est s'ouvrir aux autres, pas se refermer sur soi. Tout ce qui permet de se connecter aux autres est positif. ~ Laurent Gounelle,
652:Mon boucher : «Monsieur Tournier, quand on vous connaît comme moi en vrai, on n'a pas besoin de lire vos livres, hein?» ~ Michel Tournier,
653:« Ne demandez pas son nom à qui vous demande un gîte. C’est surtout celui-là que son nom embarrasse qui a besoin d’asile. » ~ Victor Hugo,
654:De werkelijkheid bestaat pas, als je je er iets van aantrekt. Je moet de werkelijkheid de kans niet geven, te bestaan. ~ Renate Dorrestein,
655:Gorlog?' vroeg Maddie. 'Wie is Gorlog?'
'Een Skandische halfgod, die ons in allerlei situaties van pas komt,' zei Will. ~ John Flanagan,
656:Il n'y a pas des sots si incommodes que ceux qui ont de l'esprit - Nema neugodnije budale od one koja ima nešto duha. ~ Arthur Conan Doyle,
657:Il n'y a point de déguisement qui puisse longtemps cacher l'amour où il est, ni le feindre où il n'est pas. ~ Fran ois de La Rochefoucauld,
658:Les enfants ne sont pas des livres de coloriage. Tu ne peux pas les peindre avec tes couleurs préférées. The kite runner ~ Khaled Hosseini,
659:L'homme n'est pas un cercle à un seul centre ; c'est une ellipse à deux foyers. Les faits sont l'un, les idées sont l'autre. ~ Victor Hugo,
660:Selon Chondler, conclut-il, il n'existe qu'une seule vertu : la modération. Encore ne faut-il pas la pratiquer avec excès. ~ David Farland,
661:Une chose, quand elle n'est pas excessive, est un bien ; du moment qu'elle est plus grande qu'il ne faut, elle devient un mal. ~ Aristotle,
662:« Voyez-vous, d’après mon expérience, c’est quand on a l’impression de ne pas progresser qu’on avance sans doute le plus. » ~ Richard Ford,
663:La guerre, c'est le massacre de gens qui ne se connaissent pas, au profit de gens qui se connaissent et ne se massacrent pas. ~ Paul Val ry,
664:le regardait avec un respect attendri, mais pas trop fixement pour ne pas chercher à percer le mystère de ses supériorités. ~ Marcel Proust,
665:« L'homme n'est pas entièrement coupable : il n'a pas commencé l'histoire ; ni tout à fait innocent, puisqu'il la continue » ~ Albert Camus,
666:N’ayez pas peur. Parlez des bonnes choses de votre vie a qui veut les entendre. L’âme du Monde a grand besoin de votre joie. ~ Paulo Coelho,
667:Plus vieux, tu comprendras que, malgré les apparences, il n'y a pas de bon ou mauvais moment. Il y a un moment, point final. ~ Lori Lansens,
668:Toutes les opinions ne se valent pas, et il ne faut pas confondre l'éloquence d'une parole avec la justesse d'une pensée. ~ Tzvetan Todorov,
669:À ceux qui ignorent, enseignez-leur [...]
Le coupable n'est pas celui qui y fait le péché, mais celui qui y a fait l'ombre. ~ Victor Hugo,
670:Dans son lit, il sut qu'il ne serait pas capable de s'endormir : comment aller vers le rêve quand on vient de le quitter ? ~ David Foenkinos,
671:Entre les jeunes mariés ça va trop bien ou ça va trop mal. Et je ne sais pas lequel vaut le mieux. Mais ça ne va jamais tout seul. ~ Colette,
672:J'ai envie d'ailleurs, voila ce qu'il faut dire. C'est une chose bete, une idee qui ne s'explique pas. J'ai envie d'ailleurs ~ Marcel Pagnol,
673:... l'histoire est connaissance mutilée. Un historien ne dit pas ce qu'a été..., mais ce qu'il est encore possible d'en savoir. ~ Paul Veyne,
674:Many faux pas of fashion can be avoided if you curb your instinctive desire to buy things with your heart instead of your head. ~ Edith Head,
675:On croit que j'imagine — ce n'est pas vrai — je me souviens.

[They say I imagine — it is not true — I remember.] ~ Irving Stone,
676:J'accepte que ce que je dis n'est pas toujours ce qui est entendu et que ce que j'entends n'est pas forcément ce qui est dit. ~ Jacques Salom,
677:J'espère qu'on se reverra. Oui, j'en suis certain, dans des circonstances plus favorables. La terre est ronde, n'est-ce pas ? ~ D ng Thu H ng,
678:La perfection est atteinte, non pas lorsqu'il n'y a plus rien à ajouter, mais lorsqu'il n'y a plus rien à retirer. ~ Antoine de Saint Exup ry,
679:La personne, homme ou femme, qui n'éprouve pas de plaisir à la lecture d'un bon roman ne peut qu'être d'une bêtise intolérable. ~ Jane Austen,
680:Les êtres particuliers intelligents peuvent avoir des lois qu'ils ont faites; mais ils en ont aussi qu'ils
n'ont pas faites. ~ Montesquieu,
681:On a la vie de ses risques [...]. Si on ne prend pas de risque, on subit, et si on subit, on meurt, ne serait-ce que d'ennui. ~ N gar Djavadi,
682:On doit tous être pareils. Nous ne naissons pas libres et égaux, comme le proclame la Constitution, on nous rend égaux. ~ Ray Bradbury,
683:Ce n'était pas trop de toute une vie pour confronter l'un par l'autre ce monde où nous sommes et ce monde qui est nous. ~ Marguerite Yourcenar,
684:En matière de survie, il n’y a pas de seconde ou de troisième place qui tienne. C’est la médaille d’or ou la tombe. — Kelton ~ Neal Shusterman,
685:Et si tous les hommes réfléchissaient davantage, ils se convaincraient que la vie ne vaut pas qu'on se soucie tant d'elle. ~ Mikhail Lermontov,
686:Il n'y avait pas d'amour heureux....
À l'exception de ceux que notre mémoire cultive.
À jamais, pour toujours,
Laurenç ~ Michel Bussi,
687:Ils ne prendront point pour femme une prostituée ou une femme déshonorée; et ils ne prendront pas une femme répudiée par son mari, ~ Anonymous,
688:L'amour affronte la Mort ; lui seul, non pas la vertu, est plus fort qu'elle. Lui seul (pas la vertu) inspire de bonnes pensées. ~ Thomas Mann,
689:La saveur des fruits d'un arbre ne dépend pas de la figure du paysage qui l'environne, mais de la richesse invisible du terrain. ~ Paul Val ry,
690:Lorsqu’on veut apprendre quelque chose, on ne prend pas un livre. On parle avec quelqu’un. Je ne crois pas aux livres. ~ ric Emmanuel Schmitt,
691:On maudit une épreuve, mais on ne sait pas, quand elle nous arrive, qu'elle va nous faire grandir et nous emmener ailleurs. ~ Katherine Pancol,
692:Quand on vit aux cotés des gens on ne se rend pas vraiment compte qu'ils changent, et c'est comme cela qu'on finit par les perdre. ~ Marc Levy,
693:Tant que tu ne veux pas ce dont tu n'as pas besoin, tout ira bien. Tant que tu ne veux pas ce que tu ne peux pas obtenir. ~ Marilynne Robinson,
694:Tu viendras, tu viendras, je t'aime !
Ce sera beau.
Tu viendras, n'est-ce pas, et même...

Elle - Et mon bureau ? ~ Arthur Rimbaud,
695:Une chose qui m’humilie profondément est de voir que le génie humain a des limites, quand la bêtise humaine n’en a pas. ~ Alexandre Dumas fils,
696:Ce n’est pas dans la jouissance que consiste le bonheur, c’est dans le désir, c’est à briser les freins qu’oppose à ce désir. ~ Marquis de Sade,
697:Je vais raconter ingénument comme la chose se passa, sans y rien mettre du mien, ce qui n’est pas un petit effort pour un historien. ~ Voltaire,
698:Le livre est un morceau de silence dans les mains du lecteur. Celui qui écrit se tait. Celui qui lit ne rompt pas le silence. ~ Pascal Quignard,
699:on ne peut pas réaliser le rêve de sa vie si l'on n'est pas prêt à faire des efforts et, si nécessaire, quelques sacrifices. ~ Laurent Gounelle,
700:Tu nous manques tellement. Ça n'en finit pas. C'est comme si on avait tous été blessés dans ta bataille, Caroline. Tu me manques.  ~ John Green,
701:Ce n'est pas parce que les autres sont morts que notre affection pour eux s'affaiblit, c'est parce que nous mourrons nous-mêmes. ~ Marcel Proust,
702:Console-toi, tu ne me chercherais pas si tu ne m'avais trouve . Comfort yourself.You would not seek me if you had not found me. ~ Blaise Pascal,
703:Des hommes raisonnables? Des hommes détenteurs de la sagesse? Des hommes inspirés par l'espirit? ... Non, ce n'est pas possible. ~ Pierre Boulle,
704:Je ne dispute donc pas que la médecine ne soit utile à quelques hommes, mais je dis qu’elle est funeste au genre humain. ~ Jean Jacques Rousseau,
705:  J'ose le dire : dans l'état présent où est l'Europe, il n'est pas possible que la religion catholique y subsiste cinq cents ans. ~ Montesquieu,
706:L'humanité gémit, à demi écrasée sous le poids des progrès qu'elle a faits. Elle ne sait pas assez que son avenir dépend d'elle. ~ Henri Bergson,
707:Non, ce n'était pas moi qui comptais, ni le monde, mais seulement l'accord et le silence qui de lui à moi faisait naître l'amour. ~ Albert Camus,
708:Si tout le monde ne se battait que par conviction il n'y aurait pas de guerre (Guerre et Paix, livre premier, 1ère partie, ch. VI) ~ Leo Tolstoy,
709:Si vous acceptez la mort ici et maintenant, votre vie sera plus profonde. Il ne faut pas être attaché à la vie. Ni à la mort. ~ Taisen Deshimaru,
710:Tu n’étais pas comme les autres car tu regardais toujours au-delà des choses… Tu voulais toujours voir ce qui n’existait pas. ~ Philippe Claudel,
711:Vous ne pourrez jamais voir cette étoile comme je la voyais. Vous ne comprenez pas : elle est comme le cœur d'une fleur sans cœur. ~ Andr Breton,
712:a cette incroyable capacité à inventer des gadgets dont on n’a pas besoin et sans lesquels, brusquement, on ne peut plus vivre. ~ Walter Isaacson,
713:AGAMEMNÔN. Il n’est pas facile à un roi d’être pieux.

ODYSSEUS. Mais les rois peuvent obéir aux amis qui les conseillent bien. ~ Sophocles,
714:Ce monde reste primitif, Shonsu. Ne t'attends pas à des déductions salariales, à des assurances maladie et à des plans de retraite… ~ Dave Duncan,
715:En plongeant dans la personnalité des autres, il oublia la sienne, ce qui est la seule manière peut-être de n'en pas souffrir. ~ Gustave Flaubert,
716:Il ne l'en fault pas arrouser, il l'en fault teindre. - Not merely giving the mind a slight tincture but a thorough and perfect dye. ~ Montaigne.,
717:Il n'est pas si aisé de se faire un nom par un ouvrage parfait, que d'en faire valoir un médiocre par le nom qu'on s'est déjà acquis. ~ Anonymous,
718:Il n'y a pas Grec et Juif, circoncision et incirconcision, barbare, Scythe, esclave, homme libre; mais où Christ est tout et en tous. ~ Anonymous,
719:j'étais méchant mais faible. Or le mal ne souffre pas la faiblesse. Il tire sa puissance de la détermination...moi je doutais ~ Tahar Ben Jelloun,
720:Jusqu'à ce qu'il étende le cercle de sa compassion à toutes les créatures vivantes, l'homme lui-même ne trouvera pas la paix. ~ Albert Schweitzer,
721:L'élément tragique pour l'homme moderne, ce n'est pas qu'il ignore
le sens de sa vie, mais que ça le dérange de moins en moins. ~ V clav Havel,
722:Les faits ne pénètrent pas dans le monde où vivent nos croyances, ils n'ont pas fait naître celles-ci, ils ne les détruisent pas. ~ Marcel Proust,
723:Ne pas succomber aux caresses n'est, hélas, pas une solution, car ne pas y succomber occupe plus de notre temps qu'y succomber. ~ R jean Ducharme,
724:Son égale ! Mais comment ? Ne suis-je pas sa femme ? Quel autre que lui pourrait me diriger ? N'est-il pas mon maître par la loi ? ~ Pearl S Buck,
725:Ce n’est pas par goût de la souffrance que j’use mes semelles mais parce que la lenteur révèle des choses cachées par la vitesse. ~ Sylvain Tesson,
726:Et quand j'ai remporté une bataille, je ne répète pas ma tactique, mais je réponds aux circonstances selon une variété infinie de voies. ~ Sun Tzu,
727:J’ai répondu qu’on ne changeait jamais de vie, qu’en tout cas toutes se valaient et que la mienne ici ne me déplaisait pas du tout. ~ Albert Camus,
728:La tristesse des hommes qui ont vieilli c'est de ne pas même songer à écrire de telles lettres dont ils ont appris l'inefficacité. ~ Marcel Proust,
729:On n'est point un homme d'esprit pour avoir beaucoup d'idées, comme on n'est pas un bon général pour avoir beaucoup de soldats. ~ Nicolas Chamfort,
730:On peut aimer quelqu’un et être célibataire ! Il suffit que le sentiment ne soit pas réciproque, ou que la personne ne soit pas libre. ~ Marc Levy,
731:Il ne faut pas que tu me pardonnes - rien ne fait plus mal qu'un pardon - mais que tu ne m'en veuilles pas de ce que j'ai fait. ~ Guy de Maupassant,
732:Me dicas vriardâ de jorpoy, bus ne sino braco.

(proverbe bohémien: Je suis habillée de laine, mais je ne suis pas mouton.) ~ Prosper M rim e,
733:Nous ne sommes pas libres. Et le ciel peut encore nous tomber sur la tête. Et le théâtre est fait pour nous apprendre d'abord cela ~ Antonin Artaud,
734:Pas facile, pour le philosophe, de dialoguer si l'interlocuteur met en cause sa doctrine tout en refusant de parler philosophie! ~ Jean Paul Sartre,
735:Résumons : Ce qu’il faut, c’est être égoïste. Au moins un eu égoïste. Sinon tu ne vis pas vraiment et à la fin, tu meurs quand même. ~ Anna Gavalda,
736:Chérie, je suis Brésilien du sud. Je peux passer dix ans avec le coeur brisé à cause d'une femme que je n'ai même pas embrassée. ~ Elizabeth Gilbert,
737:laisser entrer quelqu'un dans sa vie, c'est abattre les murs qu'on a construits pour se protéger, pas attendre que l'autre les enfonce ! ~ Marc Levy,
738:La vie qui s’en va en riant / Remplir des entités nouvelles, / La vie n’a pas duré longtemps, / La fin de journée est si belle. ~ Michel Houellebecq,
739:N’est-il pas dans la noble destinée de la femme d’être plus touchée des pompes de la misère que des splendeurs de la fortune ? ~ Honor de Balzac,
740:Pour un petit avantage, on entreprend une longue route; et pour la vie éternelle, à peine en trouve-t'on qui veuillent faire un pas. ~ Thomas Kempis,
741:Quels sont mes vrais héros ? Des sentiments.
Des figures abstraites qui n'en vivent pas moins et dont les exigences sont extrêmes. ~ Jean Cocteau,
742:Rien ne vaut la peine d'être vécu qui n'est pas d'abord une oeuvre d'imagination, ou alors la mer ne serait plus que de l'eau salée... ~ Romain Gary,
743:Il faut se décider; ou bien on vit avec quelqu'un, ou bien on le désire. On ne peut pas désirer ce qu'on a, c'est contre nature. ~ Fr d ric Beigbeder,
744:Recette pour aller mieux. Répéter souvent ces trois phrases : le bonheur n'existe pas. L'amour est impossible. Rien n'est grave. ~ Fr d ric Beigbeder,
745:Deux êtres unis par un profond amour n'ont-ils pas des chances de se faire mal non moins profondément? N'en ont-ils pas le pouvoir? ~ Ursula K Le Guin,
746:Il n'y a dans les religions que cela d'irreductible. Mais cet irreductible suffit. On ne voit pas l'immense être nécessaire; on le sent. ~ Victor Hugo,
747:Le garde sut que cette femme ne mentait pas. Elle n'était pas de celles qui s'abaissent à mentir, quelles que soient les circonstances. ~ Ren Barjavel,
748:Le plus souvent notre meilleur côté ne dépend pas de nous, il est confié à l'initiative d'un inconnu qui vient le réveiller par hasard. ~ Erri De Luca,
749:Le verbe lire ne supporte pas l’impératif. Aversion qu’il aime partager avec quelques autres : le verbe « aimer »… le verbe « rêver »… ~ Daniel Pennac,
750:Maintenant je sais que l'homme est capable de grandes actions. Mais s'il n'est pas capable d'un grand sentiment, il ne m'intéresse pas. ~ Albert Camus,
751:Ne lisez pas comme les enfants lisent, pour vous amuser, ni comme les ambitieux lisent, pour vous instruire. Non. Lisez pour vivre. ~ Gustave Flaubert,
752:y en a pas deux comme lui pour defendre la race francaise! Elle en a bien besoin la race francaise, puisqu elle n existe pas! ~ Louis Ferdinand C line,
753:...cela faisait si longtemps qu'ils n'avaient pas passé du temps ensemble, comme ça, sans but, marcher un peu et tenter de se perdre. ~ David Foenkinos,
754:Être aveugle pour se croire heureux. Croire qu'on y voit clair pour ne pas chercher à y voir puisque : L'on ne peut se voir que malheureux. ~ Andr Gide,
755:Il ne faut pas considérer les obstacles comme une réalité immuable. Il faut les affronter et voir s'il est possible de les surmonter. ~ Marina Abramovi,
756:Le plus grand voyageur n’est pas celui qui a fait dix fois le tour du monde, mais celui qui a fait une seule fois le tour de lui-même. ~ Mahatma Gandhi,
757:Les dieux n'étant plus et le Christ n'étant pas encore, il y a eu, de Cicéron à Marc Aurèle, un moment unique où l'homme seul a été. ~ Gustave Flaubert,
758:L'homme est périssable. -II se peut; mais périssons en résistant, et, si le néant nous est reservé, ne faisons pas que ce soit une justice. ~ Anonymous,
759:On ne reçoit pas la sagesse, il faut la découvrir soi-même après un trajet que personne ne peut faire pour nous, ne peut nous épargner. ~ Marcel Proust,
760:Quant à la physionomie de la dame, elle n’en avait aucune. « Ses traits ne sont pas nobles, mais ils sont portés noblement », se dit Lucien. ~ Stendhal,
761:Une définition absente du dictionnaire.
Ne pas s'en aller: un acte d'amour et de confiance, que les enfants savent souvent traduire. ~ Markus Zusak,
762:En tout cas, je n'étais peut-être pas sûr de ce que m'intéressait réellement, mais j'étais tout à fait sûr de ce qui ne m'intéressait pas ~ Albert Camus,
763:et de fines rides d'expression lui encadrent la bouche, parenthèses renfermant toute une vie de mots que je n'étais pas là pour entendre. ~ Jodi Picoult,
764:L'essentiel, c'est de ne pas mentir, et d'abord de ne pas se mentir. Ne pas se mentir sur la vie, sur nous-mêmes, sur le bonheur. ~ Andr Comte Sponville,
765:Leur manière de vivre - qui n'était pas celle des autres - déplaisait. Ils devinrent suspects; et même inspiraient une vague terreur. ~ Gustave Flaubert,
766:Anything that's really grounded in humanity and is real, but just happens to be faux pas, or just really shouldn't be funny, I like it. ~ Rockmond Dunbar,
767:Il faut se décider; ou bien on vit avec quelqu'un, ou bien on le désire. On ne peut pas désirer ce qu'on a, c'est contre
nature. ~ Fr d ric Beigbeder,
768:Le problème des hommes , c'est qu'ils ne savent pas s'entendre entre eux que ligués contre d'autres. C'est l'ennemi qui les unit. ~ ric Emmanuel Schmitt,
769:Les erreurs ne se nient pas … elles s’assument.
La tristesse ne se pleure pas … elle se surmonte.
L’amour ne se crie pas … il se prouve. ~ Voltaire,
770:Ne dis pas : je vis maintenant, je mourrai demain. Ne divise pas la réalité entre la vie et la mort. Dis : maintenant je vis et je meurs. ~ Marcel Schwob,
771:Nous mourons si nous n'écoutons pas ce qu'enseigne l'expérience, mais nous moisissons si nous y prêtons trop d'attention. (p. 30) ~ J n Kalman Stef nsson,
772:Pierre... Si l'un de nous disparaissait... l'autre ne devrait pas lui survivre. Nous ne pourrions exister l'un sans l'autre. N'est-ce pas ? ~ Marie Curie,
773:Shakespeare et Dostoievski font persister en vous le regret de n'etre pas un saint ou un criminel. Ces deux manieres de s'autodetruire... ~ Emil M Cioran,
774:Cette nuit de vol et ses cent mille étoiles, cette sérénité, cette souveraineté de quelques heures, l'argent ne les achète pas. ~ Antoine de Saint Exup ry,
775:…elle ne pouvait pas comprendre que l’humeur sensuelle d’un homme est une saison brève, dont le retour incertain n’est jamais un recommencement. ~ Colette,
776:Frank attrapa un des pancakes, le roula et l’entama. Il n’était pas du genre à se laisser couper l’appétit par un risque de mort imminente. ~ Rick Riordan,
777:Je n’imaginais pas pouvoir aimer comme je l’ai aimée. J’ai cru à elle comme on croit à un rêve. Quand il s’est évanoui, j’ai disparu avec lui. ~ Marc Levy,
778:  La nature, industrieuse en faveur des hommes, ne s'est pas bornée à leur donner les désirs : elle a voulu que nous en eussions nous-mêmes, ~ Montesquieu,
779:« Le bonheur est une chose si monstrueuse que, si vous n'en crevez pas vous-même, il exigera de vous au moins quelques assassinats. » ~ Fr d ric Beigbeder,
780:« N'ayez jamais peur ! La peur n'empêche pas la mort, elle empêche la vie. Tant que vous craindrez la mort, vous ne serez pas vivants ! » ~ Naguib Mahfouz,
781:Ne prêtez pas vos livres:personnes ne les rends jamais. Les seuls livres que j'ai dans ma bibliothèques sont des livres qu'on m'a prêtés. ~ Anatole France,
782:reason. Il n'y a pas des sots si incommodes que ceux qui ont de l'esprit!” “You see!” said Athelney Jones, reappearing down the steps ~ Arthur Conan Doyle,
783:... de certains mots, de certains regards on ne guérit pas. Malgré le temps passé, malgré la douceur d'autres mots et d'autres regards. ~ Delphine de Vigan,
784:Je ne le crois pas, je ne le crois vraiment pas. Mais rêver de quelque chose d’invraisemblable porte un nom. Nous appelons cela l’espoir. ~ Jostein Gaarder,
785:Le destin, ça n’existe pas, trancha froidement Shino. Le destin, c’est l’excuse de ceux qui ne veulent pas être responsables de leur vie. ~ Guillaume Musso,
786:Un livre est un peu de silence entre les mains du lecteur.

Celui qui écrit calme.

Celui qui le lit ne rompt pas le silence. ~ Pascal Quignard,
787:Bien que les étoiles ne parlent pas, même en étant silencieux, ils crient. Although the stars do not speak, even in being silent they cry out. ~ John Calvin,
788:Ce monde n'est pas fait pour que vous vous en évadiez. Ce monde est fait pour tenir votre cœur captif le temps qu'il faut pour le broyer. ~ Benjamin Whitmer,
789:Il ne pouvait pas savoir qu'une vie entière était une triste chose, que c'était un pont entre deux mondes qui ne croyaient pas l'un en l'autre. ~ Nick Dybek,
790:Je suis en danger de mort? Peut-être, mais je suis en danger de vie si je ne la revois pas, et, à mon âge, je trouve ça encore plus grave. ~ Mathias Malzieu,
791:L’impossible ne peut évidemment pas s’être produit. Cela veut dire, par conséquent, que l’impossible est possible en dépit des apparences. ~ Agatha Christie,
792:Notre vie est un livre qui s'écrit tout seul. Nous sommes des personnages de roman qui ne comprennent pas toujours bien ce que veut l'auteur. ~ Julien Green,
793:Nous n’aborderons pas ici le thème de toutes les singularités de Queequeg, nous passerons sous silence sa manière de s’abstenir de café et ~ Herman Melville,
794:Telle est la vie des hommes. Quelques joies, très vite effacées par d'inoubliables chagrins. Il n'est pas nécessaire de le dire aux enfants. ~ Marcel Pagnol,
795:T’inquiète pas, Papa. Les gens passent leur temps à se pointer des pistolets au visage, ici. C’est presque comme se serrer la main. (Jesper) ~ Leigh Bardugo,
796:[...] Cela n'autorise-t-il pas à dire que la suprême habileté du diable, de quelque façon qu'on le conçoive, c'est de faire nier son existence ? ~ Ren Gu non,
797:Ce ne sont pas les individus qui sont responsables de l'échec du mariage: c'est l'institution elle-même qui est originellement pervertie ~ Simone de Beauvoir,
798:Elle dit elle-même qu’elle ne s’en souvient pas, et que cela de toute façon ne l’a pas empêchée de naître et ne l’empêchera pas de mourir. ~ Philippe Claudel,
799:Il doit rester quelques rêves d’enfant cachés sous mon oreiller, je tenterais de ne pas les écraser avec ma tête lourde de soucis d’adulte. ~ Mathias Malzieu,
800:On doit vivre en soi, ne dépendre que de soi, et, toujours à pied d’œuvre et prêt à repartir, ne pas s’encombrer de multiples affaires. ~ Henry David Thoreau,
801:On voulait mourir; on ne voulait pas étouffer; la maladie dégoûte de la mort; on veut guérir, ce qui est une manière de vouloir vivre. ~ Marguerite Yourcenar,
802:Quant à ce que nous appelons fatalité, ce n'est que notre entêtement à ne pas assumer les conséquences de nos petites et grandes faiblesses. ~ Yasmina Khadra,
803:C'est vrai, nous aimons la vie, mais ce n'est pas parce que nous sommes habitués à vivre. C'est parce que nous avons l'habitude d'aimer. ~ Friedrich Nietzsche,
804:Il n'y a pas de force politique sans richesse marchande, pas de richesse marchande sans inventions techniques, et donc sans science ni raison ~ Jacques Attali,
805:Il n'y a pas d'erreur, pas de coïncidences. Tous les événements sont des bénédictions, qui nous sont données pour que nous apprenions. ~ Elisabeth K bler Ross,
806:Je devais un jour opter pour la littérature, qui me paraissait le dernier refuge, sur cette terre, de tous ceux qui ne savent pas où se fourrer. ~ Romain Gary,
807:la conscience du coupable vengerait assez l'innocent. Sa prédiction n'a pas été vaine ; elle ne cesse pas un seul jour de s'accomplir. ~ Jean Jacques Rousseau,
808:Le secret douloureux des Dieux et des rois: c'est que les hommes sont libres. Ils sont libres Egisthe. Tu le sais, et ils ne le savent pas. ~ Jean Paul Sartre,
809:[...]maintenant je n'ai plus de regrets,parce que les choses qui n'existent pas pour moi,il me semble qu'elles n'existent absolument pas. ~ Simone de Beauvoir,
810:Quelque mal que l'on te dise du
monde, crois−le ! il n'y a pas de Juvénal qui puisse en peindre l'horreur couverte d'or et de pierreries. ~ Honor de Balzac,
811:Si vous n'êtes plus capable de faire la différence entre Laura et une image, je vous plains, monsieur Valence. La vie ne doit pas être marrante. ~ Fred Vargas,
812:Bien que les étoiles ne parlent pas, même en étant silencieux, ils crient.
Although the stars do not speak, even in being silent they cry out. ~ John Calvin,
813:C’est le surf qui m’a appris à ne pas
lutter contre la force de la nature. Quelle que soit la violence des vagues
qu’on doit affronter. ~ Haruki Murakami,
814:elle était terriblement jalouse. Elle savait que c'était absurde, mais elle n'arrivait pas à se maîtriser, à avoir un comportement rationnel. ~ David Foenkinos,
815:Elles voudraient savoir, mes filles. Avoir un sol dans lequel s'enraciner. Ne pas s'enfoncer dans les sables mouvants de l'incertitude. ~ Jean Philippe Blondel,
816:On ne retombe pas en enfance, on n'en sort jamais. Vieux, moi? Qu'est-ce qu'un vieillard sinon un enfant qui a pris de l'âge ou du vendre ?... ~ Yasmina Khadra,
817:Si tu veux pleurer, pleure; si tu veux espérer, prie, mais, de grâce, ne cherche pas de coupable là où tu ne trouves pas de sens à ta douleur. ~ Yasmina Khadra,
818:Dans l’humanité, la fréquence des vertus identiques pour tous n’est pas plus merveilleuse que la multiplicité des défauts particuliers à chacun. ~ Marcel Proust,
819:En cela tu avais raison, car le secret de l’existence humaine consiste, non pas seulement à vivre, mais encore à trouver un motif de vivre. ~ Fyodor Dostoyevsky,
820:L'amour n'est pas l'absence de logique
Mais une logique arrangée et réarrangée
Sans cesse remodelée
Pour exposer les contours du coeur ~ Tammara Webber,
821:La religion pour moi est un transport collectif que je ne prends pas. J’aime aller vers ce Dieu, à pied s’il le faut, mais pas en voyage organisé. ~ Kamel Daoud,
822:«Però de l'arbre del coneixement del bé i del mal, no en mengessis pas, perquè si un dia en menges, estigues segur que moriràs — Gènesi 2:17». ~ Stephenie Meyer,
823:...apprendre n'est pas savoir; il y a les sachants et les savants: c'est la memoire qui fait les uns, c'est la philosophie qui fait les autres. ~ Alexandre Dumas,
824:Every person who speaks or writes for the public will make an occasional faux pas, and sooner or later will write or say something inappropriate. ~ Dennis Prager,
825:« Il ne faut pas vouloir du bien aux gens en dépit d’eux et contre leur volonté. Chacun sait, mieux que personne, ce qu’il lui convient. » ~ Alexandra David N el,
826:Il n'y a pas, dans la campagne de Plassans, un endroit plus ému, plus vibrant de tiédeur, de solitude et d'amour. C'est là où il est exquis d'aimer. ~ mile Zola,
827:Je souhaite ardemment que l'accomplissement de vos désirs ne devienne pas pour vous, comme ce, le fut pour moi, un poison venimeux. ~ Mary Wollstonecraft Shelley,
828:Je suis un homme sérieux! Je suis un homme sérieux!" et ça le fait gonfler d'orgueil. Mais ce n'est pas un homme, c'est un champignon! ~ Antoine de Saint Exup ry,
829:Mais dans la vie, tout n'est pas parfait. Parfois, il faut se fabriquer sa propre histoire. Donner un petit coup de pouce au destin, tu comprends? ~ Sarah Dessen,
830:Avec tes veines chargées de nuits, tu n’as pas plus ta place parmi les hommes qu’une épitaphe au milieu d’un cirque. / [Syllogismes de l’amertume] ~ Emil M Cioran,
831:Celui qui se relève de ses faux pas aura gagné l'estime des dieux. De toutes les couleurs qu'on lui en a fait voir, il construira un arc-en-ciel. ~ Yasmina Khadra,
832:Et quand elle se mêlait aux autres, elle n'attirait pas non plus l'attention. Elle demeurait silencieuse et réservée et se contentait d'écouter. ~ Patrick Modiano,
833:Il me semble que je serais toujours bien la ou je ne suis pas.

It seems to me that I will always be happy in the place where I am not. ~ Charles Baudelaire,
834:Il ne cherche pas à savoir où la rejoindre. Il ne pense pas à la rejoindre. Il veut rester seul pour savoir, pour penser à elle, l’aimer.   Ils ~ Marguerite Duras,
835:Les limites existent seulement dans l'esprit de ceux qui ne savent pas rêver."
(The limits exist only in the minds of those who can not dream) ~ Philippe Petit,
836:Most people sitting at home aren't cool, successful, witty Hollywood stars, but they all worry about what people think of them when they faux pas. ~ Ricky Gervais,
837:ça ressemble au bonheur, on dirait du bonheur, mais ce n'est pas du bonheur. On devrait être heureux, on ne l'est pas; alors on fait semblant. ~ Fr d ric Beigbeder,
838:Nous ne craindrons pas dans ce recueil d'emprunter à la philosophie et aux traditions qui la précèdent ce qu'elles renferment de plus beau. ~ Clement of Alexandria,
839:Quoi qu'il arrive, n'en faites pas une affaire personnelle, parce qu'en prenant les choses personnellement vous vous programmez à souffrir pour rien. ~ Miguel Ruiz,
840:Transformer ses hypothèses en certitudes : quelle prétention !
Lâcher toutes les idées pour une : le fanatisme n'a pas d'autre origine ! ~ ric Emmanuel Schmitt,
841:Voila bien la différence entre le singe et le footballeur. Le premier a trop de mains ou pas assez de pieds pour s'abaisser à jouer au football. ~ Pierre Desproges,
842:Deux choses sont infinies : l’Univers et la bêtise humaine. Mais, en ce qui concerne l’Univers, je n’en ai pas encore acquis la certitude absolue. ~ Albert Einstein,
843:« Je ne crois pas aux méthodes du réalisme, genre artificiel s'il en est; je préfère révéler d'un seul coup ce que j'ai compris graduellement. » ~ Jorge Luis Borges,
844:les témoins ont bien témoigné, les plaideurs ont bien plaidé, les juges ont bien jugé. Je n’y compte pas, à moins que… Non, folie ! plus d’espérance ! ~ Victor Hugo,
845:...mais leurs avis, au fond, je m'en fous, je ne juge pas leurs choix, alors il faut me laisser libre maintenant, libre de tenter d'être heureuse. ~ David Foenkinos,
846:Never touch your idols: the gilding will stick to your fingers."

(Il ne faut pas toucher aux idoles: la dorure en reste aux mains.) ~ Gustave Flaubert,
847:Brota soupira et décida de ne pas se mêler de cette affaire. Quand les hommes se comportent comme des enfants, les femmes doivent se tenir à l’écart. — ~ Dave Duncan,
848:Impossible de pardonner à qui nous a fait du mal, si ce mal nous abaisse. Il faut penser qu'il ne nous a pas abaissés, mais a révélé notre vrai niveau. ~ Simone Weil,
849:Je comprends ce que j'aime, et ne comprends pas ce que je n'aime pas. Et, comme j'aime peu, au bout du compte je ne comprends pas grand'chose. ~ Henry de Montherlant,
850:La vie n'est pas une boîte de chocolats où je peux choisir celui que je préfère ; ou alors, quelqu'un l'a remplacé pendant que j'avais le dos tourné. ~ Cathy Cassidy,
851:On peut tromper une partie du peuple tout le temps et tout le peuple une partie du temps, mais on ne peut pas tromper tout le peuple tout le temps. ~ Abraham Lincoln,
852:Vous cherchez la vie heureuse dans la région de la mort. Elle n'est pas là. Comment y aurait-il vie heureuse où il n'y a même pas de vie ? ~ Saint Augustine of Hippo,
853:Ce qui fait le prix du voyage, c'est la peur. [...] C'est pourquoi il ne faut pas dire qu'on voyage pour le plaisir. Il n'y a pas de plaisir à voyager. ~ Albert Camus,
854:Et de m’avoir mise face à cette réalité : personne n’est totalement équilibré, personne n’a de certitudes absolues. Il n’existe pas de vie parfaite. ~ Douglas Kennedy,
855:La célébrité qui
consistait à ne pas ou à être mal lu, en société bourgeoise, consistera à
empêcher les autres d'être lus, en société totalitaire ~ Albert Camus,
856:L'angoisse humaine n'est pas quantifiable, elle n'est pas un élément de l'analyse macroéconomique. N'étant pas mesurable, elle n'existe pas pour le FMI ~ Jean Ziegler,
857:La véritable évolution n'est-elle pas intérieure?
C'est en se changeant soi-même que l'on devient heureux, pas en changeant ce qui nous entoure. ~ Laurent Gounelle,
858:Les expériences dangereuses, le monde les accepte dans le domaine de l’art parce qu’il ne prend pas l’art au sérieux, mais il les condamne dans la vie. ~ Jean Cocteau,
859:Les hommes de chez toi, dit le petit prince, cultivent cinq mille roses dans un même jardin… et ils n’y trouvent pas ce qu’ils cherchent... ~ Antoine de Saint Exup ry,
860:Notre grande erreur est d'essayer d'obtenir de chacun en particulier les vertus qu'il n'a pas, et de négliger de cultiver celles qu'il possède. ~ Marguerite Yourcenar,
861:Varia a peur que nous ne tombions amoureux l'un de l'autre. Elle ne peut pas comprendre, avec son esprit étroit, que nous sommes au-dessus de l'amour. ~ Anton Chekhov,
862:Cet empire du jetable finit par toucher l'homme lui-même, dont on peut se demander si, au terme du processus, il n'est pas devenu obsolète à son tour. ~ Serge Latouche,
863:Depuis nos dieux et nos aspirations ne sont plus quelque chose mais scientifiques, pourquoi ne devraient pas nos amours être tellement aussi? ~ Villiers de L Isle Adam,
864:apprendre n'est pas savoir; il y a les sachants et les savants : c'est la mémoire qui fait les uns, c'est la philosophie qui fait les autres. (p. 183) ~ Alexandre Dumas,
865:Il me semble que je serais toujours bien là où je ne suis pas, et cette question de déménagement en est une que je discute sans cesse avec mon âme. ~ Charles Baudelaire,
866:J’espère que vous êtes contents de vous. On aurait pu se faire tuer, ou pire, être renvoyés. Et maintenant, si ça ne vous dérange pas, je vais me coucher. ~ J K Rowling,
867:On ne reste pas parce qu'on aime certaines personnes; on s'en va parce qu'on en déteste d'autres. Il n'y a que le moche qui vous fasse agir. On est lâches. ~ Boris Vian,
868:o viaţă se construieşte pas cu pas. La fel şi o carieră, o comunitate sau chiar o naţiune. nimic nu vine peste noapte, cel puţin nimic durabil şi statornic. ~ Anonymous,
869:Si la vie humaine n'a pas de prix, nous agissons toujours comme si quelque chose dépassait, en valeur, la vie humaine... Mais quoi ? (p. 130) ~ Antoine de Saint Exup ry,
870:Une écriture qui ne fait pas rêver, n'est pas une écriture. Toi par example, avec tes mots, tu nous balances dans une vague de nuages bleus, roses et surtout violets. ~,
871:[...] cette liberté, je l'ai cherchée bien loin ; elle était si proche que je ne pouvais la voir, que je ne peux pas la toucher, elle n'était que moi. ~ Jean Paul Sartre,
872:Il n'y a pas d'obstacles impossibles; il y a des volontés simplement plus forts et les plus faibles, voilà tout!
-- Les Aventures du capitaine Hatteras ~ Jules Verne,
873:car l'éclat de quelques heures de bonheur suffit parfois à rendre tolérables des disillusions et des saloperies que la vie ne manque pas de nous envoyer ~ Guillaume Musso,
874:Certains physique ressemble à une question sans réponse.
On sait juste qu'on ne peut pas détourner le regard.
Quand il est là, on ne voit que lui. ~ David Foenkinos,
875:il ne suffisait pas de comprendre, ni même d'adhérer à une idée, pour évoluer. Il fallait vivre quelque chose d'intense, de personnellement impliquant. ~ Laurent Gounelle,
876:La nuit, tout sent bon", disait Mondo.
"C'est parce qu'on ne voit pas", disait Thi Chin.
"on sent mieux, et on entend mieux quand on ne voit pas". ~ J M G Le Cl zio,
877:Moi je veux pleurer maintenant, pas après ! Je veux être le premier parce que si je pleure après les autres comment on saura que moi aussi j'ai pleuré ? ~ Alain Mabanckou,
878:Personne ne peut fuir son cœur. C'est pourquoi il vaut mieux écouter ce qu'il dit. Pour que ne vienne jamais frapper un coup auquel tu ne t'attendrais pas. ~ Paulo Coelho,
879:Que faut-il pour faire évanouir ces larves? de la lumière. De la lumière à flots. Pas une chauve-souris ne résiste à l'aube. Éclairez la société en dessous. ~ Victor Hugo,
880:Des fois, je donnerais ma main à couper pour devenir tout de suite un homme et d'autres fois il me semble que je ne voudrais pas survivre à ma jeunesse. ~ Jean Paul Sartre,
881:I've turned up to costume parties in the wrong costume. I've made social faux pas a plenty. I've put one foot in front of the other and fallen over. ~ Benedict Cumberbatch,
882:Je crois passionnément que, si on possède la fin de créer, on n'a pas le droit de se tuer parce qu'il est de votre devoir de partager ce son avec autrui. ~ Marina Abramovi,
883:... les rêves vécus à deux forment les souvenirs les plus beaux. La solitude est un jardin où l'âme se dessèche, les fleurs qui y poussent n'ont pas de parfum. ~ Marc Levy,
884:Quand j'étais petit, je me suis aperçu que je n'avais pas de ligne de chance, alors avec le rasoir de mon pére... zac, je m'en suis fait une comme je voulais. ~ Hugo Pratt,
885:Si vous avez la chance d’avoir vécu jeune homme à Paris, où que vous alliez pour le reste de votre vie, cela ne vous quitte pas, car Paris est une fête. ~ Ernest Hemingway,
886:Tout ce qui plaît a une raison de plaire, et mépriser les attroupements de ceux qui s'égarent n'est pas le moyen de les ramener où ils devraient être. ~ Charles Baudelaire,
887:Continuerai-je alors de te désirer ? Qui sait si je ne reviendrai pas sous la forme d'un fantôme lubrique, le dard en avant, à l’affût d'une occase ? ~ Bergsveinn Birgisson,
888:La conscience de l'oppression n'est pas seulement une réaction (une lutte) contre l'oppression. C'est une totale réévaluation conceptuelle du monde social. ~ Monique Wittig,
889:La haine est tellement plus facile à installer que l’amour. Il est plus facile de se méfier, de ne pas aimer que d’aimer quelqu’un qu’on ne connaît pas. ~ Tahar Ben Jelloun,
890:Moi, je ne tiens pas les rancunes et j'avoue tout, complaisamment : pour l'autocritique, je suis doué, à la condition qu'on ne prétende pas me l'imposer. ~ Jean Paul Sartre,
891:Quelle est la grande action qui ne soit pas un extrême au moment où on l'entreprend? C'est quand elle est accomplie, qu'elle semble possible aux êtres du commun. ~ Stendhal,
892:A spus că toţi oamenii au ceva malefic în fiinţa lor şi că primul pas în a iubi pe cineva este să recunoşti acelaşi rău în tine, astfel încât să poţi să-l ierţi. ~ Anonymous,
893:Celui qui combat des monstres doit prendre garde à ne pas devenir monstre lui-même. Et si tu regardes longtemps un abîme, l’abîme regarde aussi en toi. ~ Friedrich Nietzsche,
894:Ce n'étaient pas des intrigues de femmes qu'il lui fallait, c'étaient des entreprises à faire et à diriger. Elle était née pour les grandes affaires. ~ Jean Jacques Rousseau,
895:Je le regardai : je ne l'avais jamais aimé. Je l'avais trouvé bon et attirant; j'avais aimé le plaisir qu'il me donnait; mais je n'avais pas besoin de lui. ~ Fran oise Sagan,
896:Le bonheur est une illusion d'optique, deux miroirs qui se renvoient la même image à l'infini. N'essayez pas de remonter à l'image d'origine, il n'y en a pas. ~ Lolita Pille,
897:Aimer ou avoir aimée, cela suffit. Ne demandez rien ensuite. On n'a pas d'autre perle à trouver dans les plis ténébreux de la vie. Aimer est un accomplissement. ~ Victor Hugo,
898:Ne marche pas devant moi, je ne suivrai peut-être pas. Ne marche pas derrière moi, je ne te guiderai peut-être pas. Marche juste à côté de moi et sois mon ami. ~ Albert Camus,
899:On ne comprends rien à la civilisation moderne, si l'on n'admet pas d'abord qu'elle est une conspiration universelle contre toute espèce de vie intérieure. ~ Georges Bernanos,
900:Ô Roméo ! Roméo ! pourquoi es-tu Roméo ? Renie ton père et abdique ton nom ; ou, si tu ne le veux pas, jure de m'aimer, et je ne serai plus une Capulet. ~ William Shakespeare,
901:Qui vive? Est-ce vous, Nadja? Est-il vrai que l’au-delà, tout l’au-delà soit dans cette vie? Je ne vous entends pas. Qui vive? Est-ce moi seul? Est-ce moi-même? ~ Andr Breton,
902:Qu'un seul être souffre injustement, et que, pouvant y changer quelque chose, je ne le fasse pas, parce que je suis lâche et que j'aime trop ma tranquillité... ~ Hans Fallada,
903:Si j'étais le soleil, je chercherais un autre endroit pour illuminer, un endroit où les gens n'utiliseraient pas ma lumière pour faire des choses horribles. ~ Uzodinma Iweala,
904:Un matin, après tant de désespoirs, une irrépressible envie de vivre nous annoncera que tout est fini et que la souffrance n'a pas plus de sens que le bonheur. ~ Albert Camus,
905:Aucun de nous n'a envie de revivre ce passé. Maxim moins que tout autre. Et c'est à vous, comprenez-le, de nous en détacher. Il ne faut pas nous y ramener. ~ Daphne du Maurier,
906:– Ça veut mourir d'amour, dit-elle. Alors, tu devrais te dépêcher. Parce que ça va se mettre à mourir de tous les côtés, et ça ne va pas être d'amour, crois-moi. ~ Romain Gary,
907:Et je ne veux pas savoir qui elle est, ni même qui tu es. Et je ne veux pas discuter de sociologie. Je veux baiser. Déshabille-toi ou retourne dans ta chambre. ~ Stieg Larsson,
908:  Frédéric n'aima point cette manière de s'associer, tout de suite, à sa fortune. Son ami témoignait trop de joie pour eux deux, et pas assez pour lui seul. ~ Gustave Flaubert,
909:Il faut prendre certaines responsabilités lorsque l'on est une personne. Cela ne consiste pas uniquement à prendre la place de l'air dans l'espace. Qui es tu? ~ John Steinbeck,
910:Je ne me battrais pas pour chaque mot tombé de ma bouche, mais il y a des tas de choses dont je ne parviens pas à parler et pour lesquelles je me battrais. ~ Flannery O Connor,
911:La loi militaire punit de mort la désobéissance et son honneur est servitude. Quand tout le monde est militaire, le crime est de ne pas tuer si l'ordre l'exige. ~ Albert Camus,
912:la vérité, c'est une agonie qui n'en finit pas. La vérité de ce monde, c'est la mort. Il faut choisir, mourir ou mentir. Je n'ai jamais pu me tuer moi ~ Louis Ferdinand C line,
913:Le souvenir n'est qu'un regard posé de temps en temps sur des êtres devenus intérieurs,mais qui ne dépendent pas de la mémoire pour continuer d'exister. ~ Marguerite Yourcenar,
914:tous les mondes ne suivent pas le même chemin, mais l'apparition du langage précède toujours l'âge des légendes. L'apparition de l'écriture marque sa fin. Wallie ~ Dave Duncan,
915:Eveillez d’abord un ardent désir chez la personne que vous voulez influencer... Celui qui en est capable a le monde avec lui, celui qui ne l’est pas reste seul. ~ Dale Carnegie,
916:Toute forme créée, même par l'homme, est immortelle. Car la forme est indépendante de la matière, et ce ne sont pas les molécules qui constituent la forme. ~ Charles Baudelaire,
917:Il avait plu le matin de bonne heure, mais Dieu merci il faisait presque beau depuis neuf heures, c'est-à-dire qu'il faisait ignoble mais qu'on ne pataugeait pas. ~ Louis Aragon,
918:Je ne crois pas à l'héroïsme, je sais que c'est facile et j'ai appris que c'était meurtrier. Ce qui m'intéresse, c'est qu'on vive et qu'on meure de ce qu'on aime. ~ Albert Camus,
919:Je suis content d'être con! C'est pas difficile d'être intelligent, tout le monde l'est! Je suis prêt à tout pour pas être comme les autre, moi, même être con! ~ R jean Ducharme,
920:Le mal qui est dans le monde vient presque toujours de l'ignorance, et la bonne volonté peut faire autant de dégâts que la méchanceté, si elle n'est pas éclairée. ~ Albert Camus,
921:Le mal qui est dans le monde vient presque toujours de l’ignorance, et la bonne volonté peut faire autant de dégâts que la méchanceté, si elle n’est pas éclairée. ~ Albert Camus,
922:L'hétérosexualité allait tellement de soi qu'elle n'avait pas de nom [par le passé]. C'est la norme sociale. C'est le contrat social. C'est un régime politique. ~ Monique Wittig,
923:Un bébé titube avec des gestes d'ivrogne. Charmant, ce bébé, pas dangereux, pas jugeur de Juifs. Envie de l'embrasser. Non, trop blond, antisémite dans vingt ans. ~ Albert Cohen,
924:Vous savez, Miss Jarmond, faire revivre le passé n'es pas chose facile. On a parfois des surprises désagréables. La vérité est plus terrible que l'ignorance. ~ Tatiana de Rosnay,
925:Il est bon de n'avoir pas à alimenter une conversation. D'où vient la difficulté de la vie en société? De cet impératif de trouver toujours quelque chose à dire. ~ Sylvain Tesson,
926:Je ne parviens pas à m'expliquer comment la joie de mes réveils s'assombrit graduellement, dans le jour tombant, jusqu'à la mélancolie et au recroquevillement farouche. ~ Colette,
927:La peur vient de vos parents et d'autres membres de votre entourage. Ce sont eux qui la construisent en vous. On est tellement innocent au début; on ne sait pas ~ Marina Abramovi,
928:La solitude offre à l'homme intellectuellement haut placé un double avantage : le premier, d'être avec soi-même, et le second de n'être pas avec les autres. ~ Arthur Schopenhauer,
929:Lentement, elle s'approcha du juge et posa la tête de Wang sur la table devant lui en disant:
- N'oubliez pas que je peux revenir.
Le jeu était enfin terminé. ~ Lars Kepler,
930:« L’homme sensible moderne » ne souffre pas pour tel ou tel motif particulier, mais, en général, parce que rien de cette terre ne saurait contenter ses désirs. ~ Jean Paul Sartre,
931:Malgré sa fidélité à Hitler, Ernst Hanfstangl n'a pas tout dit ce qu'il savait sur la Vril de Maria Orsic et l'OVNI-Bell à son patron. ~ Jean Maximillien De La Croix de Lafayette,
932:Respecter une femme, c'est pouvoir envisager l'amitié avec elle ; ce qui n'exclut pas le jeu de la séduction, et même, dans certains cas, le désir et l'amour. ~ Tahar Ben Jelloun,
933:Tu es inoubliable. Tu vois ? Même pas besoin de répéter après toi pour dire ça. Et maintenant, est-ce que je peux vous faire l'amour , s'il vous plaît, madame ? ~ Jennifer Crusie,
934:Chez les Tigres noirs du Sri Lanka on entrainait les femmes combatantes qui n'étaient pas vierges à passer une journée avec une grenade dans le vagin. (ch. 2) ~ Bernard Henri L vy,
935:Je ne suis pas déprimé, je suis exaspéré. Je ne suis pas triste. Je suis désespéré. Ma nuit ne m’a rien donné. Elle est passée, inaperçue.Calme, vide, noire. » ~ Tahar Ben Jelloun,
936:Mais, comme tout le monde le sait, le caractère et le sort des humains restent une énigme, et ce qu'on ne peut pas obtenir peut facilement devenir une obsession. ~ Herbj rg Wassmo,
937:Parler une fois. Pour donner un conseil, transmettre ce que l'on sait. Parler. Pour ne pas être de simples bestiaux qui vivent et crèvent sous ce soleil silencieux. ~ Laurent Gaud,
938:Si la royauté était sacrée, le roi ne l’était pas pour autant ; les hommes du Moyen Age savaient faire la distinction entre la fonction et celui qui l’exerçait. ~ Titus Burckhardt,
939:Un bon livre, au contraire, ne cherche pas à vous captiver, il vous fait regarder vers le haut (le ciel sans nuage d'été) tout en plongeant au fond de vous-même. ~ Dany Laferri re,
940:​Un coeur fier peut survivre à un échec général parce qu'un tel échec ne blesse pas son orgueil. C'est plus difficile et plus amer quand un homme échoue tout seul. ~ Chinua Achebe,
941:C'est une longue histoire, je crois. (...) Je désirais la lui raconter sans détours, mais je ne la voyais pas ainsi. Les histoires sont toujours pleines de détours. ~ Joseph Boyden,
942:Dire que j'ai gâché des années de ma vie, que j'ai voulu mourir, que j'ai eu mon plus grand amour, pour une femme qui ne me plaisait pas, qui n’était pas mon genre! ~ Marcel Proust,
943:I got up the nerve to ask her if she remembered that first visit and my terrible faux pas. She pretended, in true Japanese fashion, that it had never happened. ~ Katherine Paterson,
944:Il ne faut pas trop se protéger, sinon on ne ressent plus rien. Notre cœur devient de glace, on n'est plus qu'un mort vivant et la vie perd à jamais toute saveur. ~ Guillaume Musso,
945:L'adversité sans doute est un grand maître, mais il fait payer cher ses leçons, et souvent le profit qu'on en retire ne vaut pas le prix qu'elles ont coûté. ~ Jean Jacques Rousseau,
946:la pensée n’étant pas soumise à la condition spatiale, sa forme n’est aucunement «localisable» ; c’est dans l’ordre subtil qu’elle se situe, non dans l’ordre corporel. ~ Ren Gu non,
947:La perfection n'existe pas ; la comprendre est le triomphe de l'intelligence humaine ; la désirer pour la posséder est la plus dangereuse des folies.

P 29 ~ Alfred de Musset,
948:Les mystiques et leurs «  œuvres  complètes ». Quand on s'adresse à Dieu, et à Dieu seul, comme ils le prétendent, on devrait se garder d'écrire. Dieu ne lit pas... ~ Emil M Cioran,
949:Quand on a beaucoup médité sur l'homme, par métier ou par vocation, il arrive qu'on éprouve de la nostalgie pour les primates. Ils n'ont pas, eux, d'arrière-pensées. ~ Albert Camus,
950:Tu agonises parce que tu as tout recouvert, tes émotions, tes problèmes, ton histoire. Tu ne sais pas qui tu es, donc tu ne te construit pas à partir de toi ~ ric Emmanuel Schmitt,
951:Crédule enfant, à quoi bon ces vains efforts pour saisir une fugitive apparence? L'objet de ton désir n'existe pas! ... Cette ombre que tu vois, c'est le reflet de ton image. ~ Ovid,
952:...je le sens très bien,mais je ne sais pas l'exprimer...je n'ai à ma disposition que de pauvres mots complètement usés à force d'avoir servi à tous et à tout... ~ Nathalie Sarraute,
953:Je suis une âme en peine, une femme de trente ans, nerveuse, malheureuse, qui n'a pas les dérivatifs des hommes: passades, voyages, affaire, vanité, ambition. ~ Henry de Montherlant,
954:Quand la femme n’est pas l’ambition suprême de l’homme, quand elle n’est pas la fin de toute initiative en ce monde, la vie ne mériterait ni ses joies ni ses peines ~ Yasmina Khadra,
955:Et parce qu'on ne peut pas grandir dans une maison où les gens ne s'aiment plus, si? Non, on ne peut pas. Pousser peut-être, mais pas grandir. (L'échappée belle, p.70) ~ Anna Gavalda,
956:Je crois que c'est les injustes qui dorment le mieux, parce qu'ils s'en foutent, alors que les justes ne peuvent pas fermer l'oeil et se font du mauvais sang pour tout. ~ Romain Gary,
957:La science et la religion ne règnent pas sur le même domaine. La première apprend, la seconde enseigne. Le doute est le moteur de l'une, l'autre a la foi pour ciment. ~ Hubert Reeves,
958:Les hommes, ils s'enfournent dans les rapides, mais ils ne savent plus ce qu'ils cherchent. Alors ils s'agitent et tournent en rond. Ce n'est pas la peine. ~ Antoine de Saint Exup ry,
959:Oui, je suis libre.Et l'aigle a raison, je suis les montagnes et les lacs.Je n'ai pas de passé, de présent
ni de futur. Je connais ce que l'on appelle « éternité ». ~ Paulo Coelho,
960:  Depuis que je suis en Europe, mon cher Rhédi, j'ai vu bien des gouvernements : ce n'est pas comme en Asie, où les règles de la politique se trouvent partout les mêmes. ~ Montesquieu,
961:J'ai compris alors qu'un homme qui n'aurait vécu qu'un seul jour pourrait sans peine vivre cent ans dans une prison. Il aurait assez de souvenirs pour ne pas s'ennuyer. ~ Albert Camus,
962:La plus belle des ruses du diable est de vous persuader qu'il n'existe pas."

("The devil's finest trick is to persuade you that he does not exist.") ~ Charles Baudelaire,
963:Ne dis pas ces choses, répétait-elle, car je n'aurais plus la force de te quitter, je resterais là... Donne moi du courage plutôt; dis-moi que nous nous verrons encore... ~ mile Zola,
964:Quand vous leur dites "C'est une église et pas un arrosoir !...", je defaillis. Positif. Quel talent, mon curé, quel talent ! Et "Dieu n'aime pas le sainfoin." Quel art ! ~ Boris Vian,
965:Avant de vivre en paix avec les autres, je dois vivre en paix avec moi-même. La seule chose qui ne doive pas céder à la loi de la majorité est la conscience de l’individu. ~ Harper Lee,
966:Celui qui n'est pas passionné devient tout au plus un pédagogue; c'est toujours par l'intérieur qu'il faut aller aux choses, toujours, toujours en partant de la passion. ~ Stefan Zweig,
967:Chaque fois que tu te prépares à critiquer quelqu'un, m'a-t-il dit, souviens-toi qu'en venant sur terre tout le monde n'a pas eu droit aux mêmes avantages que toi. ~ F Scott Fitzgerald,
968:En thèse générale, nous pensons que tout ce qui est spécifiquement humain dans l'homme est logos. Nous n'arrivons pas à méditer dans une région qui serait avant le langage. ~ Anonymous,
969:Et l’angoisse obscure des heures qui passent a beau se faire chaque jour plus grande, Drogo s’obstine dans l’illusion que ce qui est important n’est pas encore commencé. ~ Dino Buzzati,
970:Oui, continuait la lettre de Jacques Perle, les gens de l'administration ne nous rendent pas la vie facile en ce moment, mais je fais confiance à mon vieux pays. ~ Timoth e de Fombelle,
971:Quand on nie le surnaturel, il n’est pas prudent de disserter sur des choses qui n’ont de sens que par lui, ni de s’occuper de la psychologie de ceux qui l’admettent. ~ Frithjof Schuon,
972:Regardez autour de vous, enquêtez et écrivez. Ne perdez pas votre temps à des évidences. Ecrivez sur ce qui vous dérange, en particulier si cela ne dérange que vous. ~ Kathryn Stockett,
973:À force de chercher de bonnes raisons, on en trouve ; on les dit ; et après on y tient, non pas tant parce qu'elles sont bonnes que pour ne pas se démentir. ~ Pierre Choderlos de Laclos,
974:Ceux qui ont dit jusqu'ici que les applications sont le but de la science voulaient dire que la vérité ne vaut pas la peine d'être cherchée et que le succès seul importe ; ~ Simone Weil,
975:Le blanc bleuté de ses yeux, presque aussi bleu que sa claire robe d’été, l’arrangement parfait et superflu de sa joue, de sa bouche et de ses paupières, ne le touchèrent pas. ~ Colette,
976:S'ils avaient un peu plus d'amour-propre, ils ne se laisseraient pas aller à se contenter (même avec passion) d'un objectif aussi superficiel et d'un avenir aussi étroit. ~ M Scott Peck,
977:Tu peux très bien être courageuse et avoir peur quand même, Starr, dit-elle. Etre courageuse, ça veut dire ne pas se laisser abattre par sa peur. Et c'est ce que tu fais. ~ Angie Thomas,
978:Il est l'heure de s'enivrer!
Pour n'être pas les esclaves martyrisé du Temps,
Enivrez-vous!
Enivrez sans cesse!
De vin, poésie ou de vertu, à votre guise ~ Charles Baudelaire,
979:Il me semblait en effet qu'une idée, aussi brillante fût-elle, n'était pas vraiment digne d'être retenue si, pour simplement s'en souvenir, il fallait la noter. ~ Jean Philippe Toussaint,
980:On résiste à l'invasion des armées; on ne résiste pas à l'invasion des idées.

(One resists the invasion of armies; one does not resist the invasion of ideas.) ~ Victor Hugo,
981:Michel en a marre d'être seul. Alors il s'est amputé d'une partie de son cerveau, histoire de ne pas voir la fille comme elle était: une emmerdeuse de premier ordre. ~ Virginie Despentes,
982:Quand nous avons de grands trésors sous les yeux,
nous ne nous en apercevons jamais.
...Et sais tu pourquoi ?
Parce que les hommes ne croient pas aux trésors... ~ Paulo Coelho,
983:Rendre le bien pour bien et bien pour le mal, c'est la bonté efficace.
Être sincère avec ceux qui sont sincères et avec ceux qui ne le sont pas, c'est la sincérité efficace. ~ Lao Tzu,
984:Demander à la poésie du sentimentalisme ... ce n'est pas ça. Des mots rayonnants, des mots de lumière ... avec un rythme et une musique, voilà ce que c'est, la poésie. ~ Th ophile Gautier,
985:Je la sentais entre mes mains, ivre, décoiffée, volontaire, et je devinais une sorte d'effort de son visage pour ne pas disparaître, ne pas s'effacer dans la nuit. ~ Jean Christophe Grang,
986:Je vais te dire pourquoi je suis "serein", comme tu dis. Parce que l'on ne peut pas tout vivre, alors l'important est de vivre l'essentiel et chacun de nous a "son essentiel". ~ Marc Levy,
987:Le propre des hommes forts n'est pas d'ignorer les hésitations et les doutes qui sont le fond commun de la nature humaine, mais seulement de les surmonter plus rapidement. ~ Maurice Druon,
988:Or, il ne s’agissait nullement d’un délirant mais d’un cas extrême de cette connerie renseignée, informée sur tout, qui sait, qui « connaît » et à qui « on ne la fait pas ». ~ Romain Gary,
989:Bientôt ou dans un cycle, ce sera de nouveau son tour de me prouver la qualité de son feu. Je ne lui manquerai pas, elle ne me manquera pas--et tout sera consumé. ~ Natalie Clifford Barney,
990:Ce monde ne mourra pas d'une bombe atomique, comme le disent les journaux, il mourra de rire, de banalité, en transformant tout en farce et, de plus, en mauvaise farce. ~ Carlos Ruiz Zaf n,
991:Ik wil alleen een hand
om mij aan vast te houden. Geen waarheid,
maar een goed verhaal, wat woorden om
het duister door te komen.

(Schwarzenbach revisited) ~ Johanna Pas,
992:... il n'y a pas d'amour raisonnable. Si l'on vivait une vie de seule raison, on raterait l'amour. (Rosa Candida, p.317 - et voir tout le dialogue qui précède aussi) ~ Au ur Ava lafsd ttir,
993:Ils t'identifient, ils te reconnaissent. Ils ne savent pas que ces simples saluts, ces seuls sourire, ces signes de tête indifférents sont tous ce qui chaque jour te sauve. ~ Georges Perec,
994:« La grande question dans la vie, c'est la douleur que l'on cause, et la métaphysique la plus ingénieuse ne justifie pas l'homme qui a déchiré le coeur qui l'aimait. » ~ Fr d ric Beigbeder,
995:Le silence nous enveloppait toujours. non pas oppressant comme lorsqu'il dit l'absence de vie, mais tout gonflé d'une révélation heureuse qui est sur le point d'être faite. ~ Gabrielle Roy,
996:Lorsque j'ouvrais les yeux dans l'obscurité et que je te sentais contre mon flanc, je m'étonnais qu'il n'y eût pas d'étoiles au-dessus de moi, tant le ciel semblait présent. ~ Stefan Zweig,
997:Nos vies n'ont pas d'importance, elles coulent au fond du temps, pourtant nous avons existé et rien ne l'empêchera: bien que liquides, nos joies ne s'évaporent jamais. ~ Fr d ric Beigbeder,
998:On ne comprend absolument rien à la civilisation moderne si l'on n'admet pas tout d'abord qu'elle est une conspiration universelle contre toute espèce de vie intérieure. ~ Georges Bernanos,
999:S'il avait eu le Pérou dans sa poche, certainement il l'eût donné à la danseuse ; mais Gringoire n'avait pas le Pérou, et d'ailleurs l'Amérique n'était pas encore découverte. ~ Victor Hugo,
1000:Ce n'était pas un homme ni un pilote comme les autres. Il portait sur lui le reflet des éléments, de l'espace. Il semblait oint par l'huile et poudré par le pollen du monde. ~ Joseph Kessel,
1001:C'est toujours dans les yeux qu'on voit si les gents sont tristes ou heureux. le regard, on peux pas le maquiller.
Luca avait les yeux tristes. Même quand il souriait. ~ Katherine Pancol,
1002:....c'était moi qui souffrais de troubles du caractère, pas lui. J'étais responsable de mon temps. C'était à moi seul de décider comment je voulais l'utiliser et l'organiser. ~ M Scott Peck,
1003:Elle ne devait pas penser à sa fille, car on ne songe jamais vraiment aux vivants avec l'intensité qu'ils méritent et que seule leur mort parvient à faire naître en nous. ~ Philippe Claudel,
1004:- Et toi, comment tu vas ?
- Pas mal. Sauf que j'ai l'impression de faire n'importe quoi. Je suis très désordonné. Mais, par rapport à toi, c'est du pipi de chat. ~ Jean Philippe Blondel,
1005:Je voulais vous faire part d'un désir. Je veux que quelqu'un me fasse souffrir, qu'il m'éprouve, puis me torture, me trompe et s'en aille. Je ne veux pas être heureuse. ~ Fyodor Dostoyevsky,
1006:«Le moins de péché possible, c'est la loi de l'homme. Pas de péché du tout est le rêve de l'ange. Tout ce qui est terrestre est soumis au péché. Le péché est une gravitation.» ~ Victor Hugo,
1007:Le temps qui change les e" tres ne modifie pas l'image que nous avons garde e d'eux. Although time changes people, it cannot change the image we have already made of them. ~ Marcel Proust,
1008:Martin, lui, pensa à Gabrielle. Elle était son énigme, son amour et sa blessure. Pour toujours et à jamais. Car il y a des douleurs dans la vie dont on ne peut pas guérir. ~ Guillaume Musso,
1009:Si j’aimais une femme, la plus belle preuve d’amour que je puisse lui faire, c’est de ne jamais le lui dire, pour qu’elle ne prenne pas le risque de vivre avec un type comme moi ~ Marc Levy,
1010:Voici notre fils, il est indocile et rebelle, il n'écoute pas notre voix, il est débauché et ivrogne; et tous les hommes de sa ville le lapideront avec des pierres, et il mourra ~ Anonymous,
1011:Voilà notre état véritable. C'est ce qui resserre nos connaissances en de certaines bornes que nous ne pas sons pas, incapables de savoir tout, et d'ignorer tout absolument. ~ Blaise Pascal,
1012:avait déguisé des noms peut-être illustres, si toutefois les porteurs de ces noms d'emprunt ne les avaient pas choisis eux-mêmes le jour où, par caprice, par mécontentement ~ Alexandre Dumas,
1013:Ce n’est pas que notre cœur ne doive éprouver lui aussi, quand la séparation sera consommée, les effets analgésiques de l’habitude ; mais jusque-là il continuera de souffrir. ~ Marcel Proust,
1014:It might be a Proustian slogan: n’allez pas trop vite. And an advantage of not going by too fast is that the world has a chance of becoming more interesting in the process. ~ Alain de Botton,
1015:Je ne savais pas trop quoi dire. Je me sentais très maladroit. Je ne savais comment l'atteindre, où le rejoindre... C'est tellement mystérieux, le pays des larmes. ~ Antoine de Saint Exup ry,
1016:la philosophie de la poésie doit reconnaître que l'acte poétique n'a pas de passé, du moins pas de passé proche le long duquel on pourrait suivre sa préparation et son avènement. ~ Anonymous,
1017:Le besoin de comprendre ne se résume pas à un appétit de rationalité, c'est le besoin de se rassurer en identifiant les ténèbres, en mettant de l'ordre dans le chaos. ~ ric Emmanuel Schmitt,
1018:Mes chers frères, n'oubliez jamais, quand vous entendrez vanter le progrès des lumières, que la plus belle des ruses du Diable est de vous persuader qu'il n'existe pas ! ~ Charles Baudelaire,
1019:  Nous sommes nés dans un royaume florissant; mais nous n'avons pas cru que ses bornes fussent celles de nos connaissances, et que la lumière orientale dût seule nous éclairer. ~ Montesquieu,
1020:Quiconque combat des monstres doit s'ssurer qu'il ne devient pas lui-mEme un monstre, car, lorsque tu regardes au fond de l'abime, l'abime aussi regarde au fond de toi. ~ Friedrich Nietzsche,
1021:C’est tellement mystérieux,le pays des larmes.»
«Les yeux sont aveugles.Il faut chercher avec le coeur. »
«Le coeur a desraison que la raison ne connait pas.» ~ Antoine de Saint Exup ry,
1022:L’ordre pour l’ordre châtre l’homme de son pouvoir essentiel, qui est de transformer le monde et soi-même.
La vie crée l’ordre, mais l’ordre ne crée pas la vie. ~ Antoine de Saint Exup ry,
1023:Autant pas se faire d'illusions, les gens n'ont rien à se dire, ils ne se parlent que de leurs peines à eux chacun, c'est entendu. Chacun pour soi, la terre pour tous. ~ Louis Ferdinand C line,
1024:-Ce matou-là ne fait pas de différence entre les câlins français et les câlins allemands. [...] Il n'a rien compris à la guerre.
-C'est à dire qu'il a tout compris. ~ ric Emmanuel Schmitt,
1025:Êtes-vous si fort dans l'art de la dispute? demanda le curé, vous l'emportez sur les nôtres !" "Je n'ai pas disputé, répondit M. de Rollebon, je lui ai fait peur de l'enfer. ~ Jean Paul Sartre,
1026:Hutte répétait qu'au fond, nous sommes tous des "des hommes des plages" et que "le sable - je cite ses propre termes - ne garde que quelques secondes l'empreinte de nos pas". ~ Patrick Modiano,
1027:I go to bed with horror on my wings. In my pillow is sad comforts. Like my mother says, 'On essaye a s'y prendre, pi sa travaille pas' (We try to manage, and it turns out shit). ~ Jack Kerouac,
1028:Il y avait ces cent sous entre nous . Ça suffit pour haïr, cent sous, et désirer qu'ils crèvent tous. Pas d'amour à perdre dans ce monde, tant qu'il y aura cent sous . ~ Louis Ferdinand C line,
1029:Je n'étais pas une enfant aimable, et je suis devenue une adulte profondément mal aimable. Si on voulait dessiner mon âme, on obtiendrait un gribouillis avec des crocs pointus. ~ Gillian Flynn,
1030:Je voudrais pas crever
Avant d'avoir usé
Sa bouche avec ma bouche
Son corps avec mes mains
Le reste avec mes yeux
J'en dis pas plus faut bien
Rester révérencieux ~ Boris Vian,
1031:La félicité est dans le goût et non pas dans les choses; et c'est par avoir ce qu'on aime qu'on est heureux, et non par avoir ce que les autres trouvent aimable. ~ Fran ois de La Rochefoucauld,
1032:That’s what writers do—the good ones anyway—we watched and we learned the faux pas of human nature. The delicate ways people came undone, the tiny little frays in the tapestry. ~ Tarryn Fisher,
1033:Tu mangeras librement de tout arbre du jardin; mais de l'arbre de la connaissance du bien et du mal, tu n'en mangeras pas; car, au jour que tu en mangeras, tu mourras certainement. ~ Anonymous,
1034:Alors c'est ça l'enfer. Je ne l'aurais jamais cru… Vous vous rappelez : le souffre, le bûcher, le gril.. Ah quelle plaisanterie. Pas besoin de gril, l'enfer c'est les autres. ~ Jean Paul Sartre,
1035:I talked to your maid over the telephone and she didn’t understand me very well, so I said,” Vous étes espagnole, n’est-ce pas?” Alors, je suis M. Miller. Bon! Crazy, crazy. [. . .] ~ Ana s Nin,
1036:Je n'aime personne et je ne fous rien, je ne veux pas tenter de me distraire, ou de m'occulter la vérité. La vie est une saloperie, et chaque seconde de lucidité est un supplice. ~ Lolita Pille,
1037:La vérité est comme un joyau taillé, monsieur Smith. Elle a des millions de facettes. Si je t’en montre une, tu seras satisfait, mais n’oublie pas qu’il en existe bien d’autres. — ~ Dave Duncan,
1038:Les grandes personnes, établies dans mon âme, montraient du doigt mon étoile; je ne la voyais pas mais je voyais le doigt, je croyais en elles qui prétendaient croire en moi. ~ Jean Paul Sartre,
1039:Saldybės visos be tavęs apkarto...
Pas mylimą mes bėgam be šnekų
Nelyginant vaikai iš pamokų,
Bet einame paniurę atgalios
Kaip mokinys prie knygos nuobodžios. ~ William Shakespeare,
1040:Si vous voulez convaincre un homme qu'il agit mal, agissez bien. Mais ne vous souciez pas de le convaincre. Les hommes croient ce qu'ils voient. Alors, donnez-leur à voir. ~ Henry David Thoreau,
1041:Un médecin consciencieux doit mourir avec le malade s'ils ne peuvent pas guérir ensemble. Le commandant d'un bateau périt avec le bateau, dans les vagues. Il ne lui survit pas. ~ Eug ne Ionesco,
1042:C'est le passé. L'avenir sombre dans le passé dès qu'il a cessé d'être futur.
Le présent n'existe pas. Vouloir l'éterniser, c'était éterniser le néant. C'est ce que j'ai fait ! ~ Ren Barjavel,
1043:Dans la pitié, ce qui est premier c’est la tristesse. Je suis triste que l’autre souffre, mais je ne l’aime pas vraiment. Dans la compassion, ce qui est premier c’est l’amour79 ~ Matthieu Ricard,
1044:Galina called the camp director "a loyal citizen of the People's Republic of Bullshit" for his insistence that Swan Lake contained Marius Petipa's most sophisticated pas de deux. ~ Anthony Marra,
1045:La politique dans une oeuvre littéraire, c'est un coup de pistolet au milieu d'un concert, quelque chose de grossier et auquel pourtant il n'est pas possible de refuser son attention. ~ Stendhal,
1046:Le passé et le présent sont deux statues incomplètes: l'une a été retirée toute mutilée du débris des âges, l'autre n'a pas encore reçu sa perfection de l'avenir. ~ Fran ois Ren de Chateaubriand,
1047:Le Seigneur nous est utile et nous aide en toutes choses comme homme et comme Dieu : nous remettant nos péchés, comme Dieu; nous enseignant de ne pas pécher, comme homme. ~ Clement of Alexandria,
1048:Les femmes ne sont pas solidaires en tant que sexe : elles sont d’abord liées à leur classe. Les intérêts des bourgeoises et ceux des femmes prolétaires ne se recoupent pas. ~ Simone de Beauvoir,
1049:Paissez, bons peuples,
L'appel de l'honneur ne vous réveillera pas.
Les cadeaux de la liberté
Ne sont rien pour des troupeaux.
Ils doivent être abattus ou tondus. ~ Alexander Pushkin,
1050:Quoique bien jeune, j’ai trop connu ce qu’on est convenu d’appeler la vie pour n’avoir pas trouvé au fond de cette mer le mépris de ce qu’on aperçoit à sa surface. ( RAZETTA ) ~ Alfred de Musset,
1051:Si vous êtes le type de personne qui pense trop aux choses, alors rien n'est plus solitaire au monde que d'être entouré d'un tas de gens qui ne sont pas sur la même longueur d'ondes. ~ Matt Haig,
1052:Il n'y a pas de hasard, il n'y a que des méchancetés du sort et ses perfidies, préparées de longue main, n'ont cette apparence fortuite que parce que les dessous nous en échappent. ~ Julien Green,
1053:Le mot « caverne » ne rend évidemment pas ma pensée pour peindre cet immense milieu. Mais les mots de la langue humaine ne peuvent suffire à qui se hasarde dans les abîmes du globe. ~ Jules Verne,
1054:Le plus beau vêtement qui puisse habiller une femme, ce sont les bras de l'homme qu'elle aime. Mais, pour celles qui n'ont pas eu la chance de trouver ce bonheur, je suis là. ~ Yves Saint Laurent,
1055:Les Américains ne sont pas plus violents par nature que n’importe quel autre peuple. Si leur société est aussi mortelle, c’est parce que les armes y sont très largement disponibles. ~ Gary Younge,
1056:Vous vous fermez toute carrière. Un pas de plus et vous ne pourrez plus quitter la route où vous êtes, et vous aurez, toute votre vie, le remords de votre jeunesse. Partez, ~ Alexandre Dumas fils,
1057:Ce que je ne comprends pas est sans raison. Le monde est peuplé de ces irrationnels. A lui seul dont je ne comprends pas la signification unique, il n'est qu'un immense irrationnel. ~ Albert Camus,
1058:- C'est insensé Vous avez tout perdu.
- Je ne suis pas de votre avis. Permettez-moi de vous faire remarquer que je suis toujours en vie
- Je vous l'accorde. Pour le moment. ~ Robert Sheckley,
1059:C'était le grand point fort de l'amour : quelqu'un qui vous attend et vous déclare que le chemin sera moins pénible, à partir de maintenant. Même si ce n'est peut-être pas vrai. ~ Armistead Maupin,
1060:En pleine bagarre, vous vous en tenez au strict nécessaire, à savoir étriper l’adversaire en faisant en sorte que ce dernier ne vous arrache pas les bras pour vous assommer avec. ~ Jonathan Stroud,
1061:Je suis comme un pont fragile, reliant à travers l'infini le passé et le présent. Je serre la main maternelle. Je ne peux pas la laisser échapper, car sans moi ma mère serait seule. ~ Pearl S Buck,
1062:Si la souffrance des enfants sert à parfaire la somme des douleurs nécessaires à l'acquisition de la vérité, j'affirme d'ores et déjà que cette vérité ne vaut pas un tel prix. ~ Fyodor Dostoyevsky,
1063:Il n'y a rien de mieux qu'un roman pour faire comprendre que la réalité est mal faite, qu’elle n’est pas suffisante pour satisfaire les désirs, les appétits, les rêves humains. ~ Mario Vargas Llosa,
1064:Dans ton âme il y a une âme
Cherche-la!
Dans le mont de ton corps, une perle
Trouve-la!
Ô soufi qui avance
Si tu cherches
Ne cherche pas hors de toi
En toi, cherche cela! ~ Rumi,
1065:Il est bien difficile de comprendre les autres, de savoir ce qui se cache au fond de leurs cœurs, et sans l’assistance de l’alcool on n’y parviendrait peut-être même pas du tout ~ Michel Houellebecq,
1066:Le nom de « religiosité » ne conviendrait-il pas beaucoup mieux à un tel ensemble de vagues aspirations sentimentales, qu’une étrange illusion fait prendre pour de la « spiritualité » ? ~ Ren Gu non,
1067:Pour respecter un individu, ne faut-il pas croire en l'importance de la subjectivité, cette liberté légitime que nous portons en nous et qui nous donne le droit de nous exprimer. ~ Tahar Ben Jelloun,
1068:Vous ne vous ferez pas d'idoles, et vous ne vous dresserez pas d'image taillée, ou de statue, et vous ne mettrez pas de pierre sculptée dans votre pays, pour vous prosterner devant elles ~ Anonymous,
1069:Boldel de saclé nom de Dieu ! dit alors en bâillant le bébé sur le plancher. Boldel de saclé nom de Dieu, quelle famille ! Vous avez pas un journal ou quelque chose ? On s'emmelde ici ! ~ Romain Gary,
1070:C'était un mari, on ne se posait pas toutes ces questions. On se mariait, on vivait ensemble, parfois on riait, d'autres fois on ne riait pas, mais on ne souffrait pas pour autant. ~ Katherine Pancol,
1071:Et voilà ! Ils sont là ! Ils sont nous ! Ils ont repeuplé le monde, et ils sont aussi cons qu'avant, et prêts à faire de nouveau sauter la baraque. C'est pas beau, ça ? C'est l'homme ! ~ Ren Barjavel,
1072:Franchement, quand je survole certains pays européens (les éoliennes) ne donne pas envie. (Frankly, when I fly over some European countries, their turbines don't fill me with envy.) ~ Nicolas Sarkozy,
1073:Il n'y a pas d'autre univers qu'un univers humain, l'univers de la subjectivite humaine. There is no other universe except the human universe, the universe of human subjectivity. ~ Jean Paul Sartre,
1074:Tu comprends. C'est trop loin. Je ne peux pas emporter ce corps-là. C'est trop lourd.
(You understand. It is too far. I cannot carry this body with me. It is too heavy.) ~ Antoine de Saint Exup ry,
1075:Amis, un dernier mot! - et je ferme à jamais
Ce livre à ma pensée étranger désormais,
Je n'écouterai pas ce qu'en dira la foule,
Car qu'importe à la source où son onde s'écoule? ~ Victor Hugo,
1076:Et nous savons tous que je ne serai pas morte à cause de cette stupide accusation d'espionnage, mais parce que j'ai décidé de vivre mon rêve et que le prix d'un rêve est toujours élevé. ~ Paulo Coelho,
1077:Kecantikan artinya menemukan kecocokan yang paling pas, kecocokan yang paling natural. Untuk menjadi sempurna, kita harus merasa bahwa diri kita sempurna—- Janganlah menjadi orang lain! ~ Rick Riordan,
1078:Réfléchi! Est-ce que j’ai du temps à perdre? Je trouve l’occasion d’aller faire un tour dans la Lune, j’en profite, et voilà tout. Il me semble que cela ne mérite pas tant de réflexions. ~ Jules Verne,
1079:[...] ce que nous appelons la douleur n'est peut-être pas tant le regret que nous éprouvons de cette impossibilité de voir les morts revenir à la vie que notre impuissance à le souhaiter. ~ Thomas Mann,
1080:« Est-ce que je ne suis pas médecin comme eux ? Moi aussi j’ai mes malades ; d’abord j’ai les leurs, qu’ils appellent les malades ; et puis j’ai les miens, que j’appelle les malheureux. » ~ Victor Hugo,
1081:Et ce ne sont pas seulement les bouches qui chantent, mais les mains, mais les pieds, mais les fesses, mais les sexes, et la créature tout entière qui se liquéfie en sons, voix et rythme. ~ Aim C saire,
1082:-Jesper, t'es grand, noir et tu passes pas inaperçu...
-En résumé, irrésistible.
-Ce qui veut dire que tu dois te montrer deux fois plus prudent.
-C'est le prix de la majesté. ~ Leigh Bardugo,
1083:– Ah, quand même ! Est-ce qu’on peut payer...
– À crédit ? demande le commerçant. Chez nous ? Vous plaisantez, pourquoi pas une carte de fidélité !
– C’est que c’est un investissement. ~ Jean Teul,
1084:Comment se faisait-il que je ne l'aie jamais rencontrée? À quoi me servait-il de connaître tant de monde si cette fille
n'en faisait pas partie?
Il faisait froid sur le parvis ~ Fr d ric Beigbeder,
1085:Mon rêve, c'est un livre qu'on arrive pas à lâcher et quand on l'a fini on voudrait que l'auteur soit un copain, un super-copain et on lui téléphonerait chaque fois qu'on en aurait envie. ~ J D Salinger,
1086:Nous nous répétons d’ailleurs d’un livre à l’autre, et parfois même d’un chapitre à l’autre, mais nous ne croyons pas devoir nous en excuser, étant donné les droits du souci de clarté. ~ Frithjof Schuon,
1087:Si seulement il avait un peu de temps. [...] Le temps aussi de bien comprendre le mot "amour". Un mot beaucoup trop gros pour lui. Tellement gros qu'il ne sait pas par quel bout le prendre. ~ Luc Besson,
1088:Un homme, au contraire, ne devait-il pas tout connaître, exceller en des activités multiples, vous initier aux énergies de la passion, aus raffinements de la vie, à tous les mystères? ~ Gustave Flaubert,
1089:Ce ne sont pas les informations qui font le journal, mais le journal qui fait l'information. Et savoir rassembler quatre nouvelles différentes signifie en proposer au lecteur une cinquième. ~ Umberto Eco,
1090:C'était la première fois que je souffrais de ce sort de n'être pas reconnue de toi, ce sort qu'une vie entière j'ai subi et avec lequel je m'en vais; inconnue, toujours inconnue à tes yeux ~ Stefan Zweig,
1091:«En général, on ne demande de conseils, disait-il, que pour ne les pas suivre; ou, si on les a suivis, que pour avoir quelqu'un à qui l'on puisse faire le reproche de les avoir donnés.» ~ Alexandre Dumas,
1092:Eux en ce pas descendant tous confus, il demanda :
« Voulez-vous une aubelière ?
— Qu'est-ce ? dirent-ils.
— Ce sont, répondit-il, cinq étrons pour vous faire une muselière. ~ Fran ois Rabelais,
1093:Il n'est pas du genre loquace mais il m'a raconté qu'il avait grandi dans le coin. J'imagine que le cœur et l'esprit aspirent à retrouver les chemins de l'enfance quand on vieillit. ~ Yrsa Sigur ard ttir,
1094:L'amour est comme une fièvre qui va et vient tout à fait indépendamment de la volonté. ... Il n'y a pas de limite d'âge pour l'amour. ... L'amour ne voit pas avec les yeux, mais avec l'esprit. ~ Stendhal,
1095:Pour Juan Diego, des morts ou des fantômes auraient dû avoir une toute autre attitude, surtout dans une église. Que venaient-ils chercher ? Ne connaissaient-ils pas les réponses désormais ? ~ John Irving,
1096:Tu ne te prosterneras point devant leurs dieux, et tu ne les serviras point, et tu ne feras pas selon leurs oeuvres; mais tu les détruiras absolument, et tu briseras entièrement leurs stèles. ~ Anonymous,
1097:Elle ne les a pas quittés des yeux, persuadée que personne ne pourrait les protéger aussi bien qu'elle.
Depuis qu'ils sont nés, elle a peur de tout. Surtout, elle a peur qu'ils meurent. ~ Le la Slimani,
1098:Je n’étais pas boxeur, je n’étais pas beau, je n’étais pas chanteur, je n’étais pas danseur j’étais drôlement coincé la seul chose que j’ai pensé est que peut-être je pouvais être écrivain ~ James Baldwin,
1099:Mais Turandot sort brusquement de son bistrot et, du bas des marches, il lui crie :
"Eh petite, où vas-tu comme ça ?"
Zazie ne lui rèpond pas, elle se contente d'allonger le pas. ~ Raymond Queneau,
1100:Nous portons tous en nous nos bagnes, nos crimes et nos ravages. Mais notre tâche n’est pas de les déchaîner à travers le monde ; elle est de les combattre en nous-mêmes et dans les autres. ~ Albert Camus,
1101:Tu sais... quand on est tellement triste on aime les couchers de soleil... -Le jour des quarante-trois fois tu étais donc tellement triste? Mais le petit prince ne répondit pas. ~ Antoine de Saint Exup ry,
1102:Après tout, certains disent que les plus belles histoires d'amour sont celles qu'on a pas eu le temps de vivre. Peut-être que les baisers qu'on ne reçoit pas sont aussi les plus intenses. ~ Guillaume Musso,
1103:Cela faisait mal de voir que nous nous retournions contre nous-mêmes, que nous nous flagellions parce que nous ne savions pas encore comment lutter contre la course réelle de notre misère. ~ Angela Y Davis,
1104:Du reste qui dit lumière ne dit pas nécessairement joie. On souffre dans la lumière; l'excès brûle. La flamme est ennemie de l'aile. Brûler sans cesser de voler, c'est là le prodige du génie. ~ Victor Hugo,
1105:Je ne parlerai pas, je ne penserai rien :
Mais l'amour infini me montera dans l'âme,
Et j'irai loin, bien loin, comme un bohémien,
Par la Nature, -- heureux comme avec une femme. ~ Arthur Rimbaud,
1106:Un citoyen ignoré par l'administration est, d'une certaine façon, voué à la non-existence. Il ne faut toutefois pas ignorer qu'une personne privée de ses droits n'a nul devoir à accomplir. ~ Olga Tokarczuk,
1107:Il est certain que le plus sûr moyen de connaître le bonheur serait de contrôler nos pensées. La félicité ne dépend pas des conditions extérieures, elle est régie par notre attitude mentale. ~ Dale Carnegie,
1108:L’abstrait ne contient pas le fait ; le vrai ne contient pas le réel ; l’éternel présent ne contient pas le futur : l’homme est libre et (mais cela revient au même) Dieu n’existe pas. ~ Andr Comte Sponville,
1109:Nous croyons être les premiers à ressentir certains troubles, ne sachant pas que l'amour est comme la poésie, et que tous les amants, même les plus médiocres, s'imaginent qu'ils innovent. ~ Raymond Radiguet,
1110:- Ce matou-là ne fait pas de différences entre les câlins français et les câlins allemands, murmura Bernstein. Il n’a rien compris à la guerre.
- C’est-à-dire qu’il a tout compris. ~ ric Emmanuel Schmitt,
1111:Dieu, par sa miséricorde, donne, quand il lui plaît, aux justes le pouvoir plein et parfait d’accomplir les préceptes, et qu’il ne le donne pas toujours, par un jugement juste, quoique caché. ~ Blaise Pascal,
1112:Elle et moi en bonne santé, on ne se ressemblait pas du tout. Mais malade, on aurait dit deux sœurs. Pas étonnant qu'Augustus m'ait fixée avec cette intensité la première fois qu'il m'avait vue. ~ John Green,
1113:Mais la magie vient du pouvoir du bien, de cette force qui nous dit que nous n’avons pas besoin de nous soumettre aux limites et restrictions que nous impose M. destin, comme l'appelle Nabokov. ~ Azar Nafisi,
1114:Mais ne fait pas comme beaucoup qui savent qu’il est écrit: examinez tout et ne conservez que le meilleur. Il faut aller, ne rien examiner et retenir la première chose venue. ~ Gustav Merynck, Le Visage Vert,
1115:Même le photographe le plus incroyablement talentueux n'aurait pas été en mesure de prendre des photos magnifiques sans le talent incroyable de la nature qui crée des choses magnifiques! ~ Mehmet Murat ildan,
1116:Tu sais… quand on est tellement triste on aime les couchers de soleil…

-Le jour des quarante-trois fois tu étais donc tellement triste? Mais le petit prince ne répontit pas. ~ Antoine de Saint Exup ry,
1117:Vous ne choisissez pas votre vie, c'est elle qui vous choisit . Et qu 'elle vous ait réservé des joies ou des tristesses , cela dépasse votre compréhension . acceptez-les et allez de l avant . ~ Paulo Coelho,
1118:Comprendre n'est pas justifier, l'empathie autorise cette distinction et l'intelligence permet, par la compréhension, d'adopter une position critique nous permettant de chercher des solutions. ~ Tariq Ramadan,
1119:Elles ont un père. Ce ne sont pas de ces malheureuses qui commencent par n'avoir pas de famille et qui finissent par épouser le public. On est mamselle Personne, on devient madame Tout-le-monde. ~ Victor Hugo,
1120:Immobilisé, je me mis à vivre avec moi, ce qui n'était pas dans mes habitudes ; et cette intimité nouvelle me fit découvrir le miracle de se côtoyer réellement, préambule à tout amour réel. ~ Alexandre Jardin,
1121:Le mal existe, mais pas sans le bien, comme l'ombre existe, mais pas sans la lumière. (III, 3)

Evil exists, but not without the good, as the shadow exists, but not without the light. ~ Alfred de Musset,
1122:Si je veux que vous me donniez le pouvoir et que vous me supportiez lors d'une élection, est-ce que je dois vous dire ce que vous voulez entendre ou vous dire ce que vous ne voulez pas entendre ? ~ David Icke,
1123:« Si un homme blanc veut me lyncher, c'est son problème. S'il a le pouvoir de me lyncher, c'est mon problème. Le racisme n'est pas une question d'attitude, c'est une question de pouvoir » ~ Stokely Carmichael,
1124:The thought of Pascal’s was brought home to him: “A mesure qu‘on a plus d’esprit, on trouve qu’il y a plus d’hommes originaux. Les gens du commun ne trouvent pas de différence entre les hommes. ~ Thomas Hardy,
1125:Dans vingt ans, vous serez plus déçu par les choses que vous n'avez pas faites que par celles que vous avez faites. Alors sortez des sentiers battus. Mettez les voiles. Explorez. Rêvez. Découvrez. ~ Mark Twain,
1126:Ici et maintenant, les autres ne sont pas moi, je ne suis pas les autres. Si je ne pratique pas, je ne peux pas comprendre. Si quelqu'un d'autre fait, je ne peux pas être dans ce qu'il fait. ~ Taisen Deshimaru,
1127:Ici l'espoir est entier, la douleur est implantée dans l’espoir. Parfois je m’étonne de ne pas mourir : une lame glacée enfoncée profond dans la chair vivante, de nuit, de jour et on survit. ~ Marguerite Duras,
1128:Il n'y a qu'un problème philosophique vraiment sérieux: c'est le suicide. Juger que la vie vaut ou ne vaut pas la peine d'être vécue, c'est répondre à la question fondamentale de la philosophie. ~ Albert Camus,
1129:Le bonheur conjugal ne ressemble pas plus au bonheur tout court que l'amour conjugal ne ressemble à l'amour. (...) Il est négatif, (...) fait d'une somme de malheurs victorieusement déjoués. ~ Ir ne N mirovsky,
1130:L'essentiel, c'est que ces mots aient été écrits.
Le reste n'a pas d`importance.
Nous ne devons pas laisser de preuves aux chiens.
Il faut ranger nos livres et nos souvenirs en nous. ~ David Foenkinos,
1131:L`essentiel, c`est que ces mots aient été écrits.
Le reste n`a pas d`importance.
Nous ne devons pas laisser de preuves aux chiens.
Il faut ranger nos livres et nos souvenirs en nous. ~ David Foenkinos,
1132:Tout se passe comme si, dans le village, les femmes faisaient des enfants pour devenir des femmes, sinon elles n'en sont pas vraiment. Elles sont considérées comme des lesbiennes, des frigides. ~ douard Louis,
1133:- Vous n'avez pas encore compris, répondit Rambert, en haussant les épaules.
- Quoi donc ?
- La peste.
- Ah ! fit Rieux.
- Non, vous n'avez pas compris que ça consiste à recommencer. ~ Albert Camus,
1134:Ce monde, tel qu'il est fait, n'est pas supportable. J'ai donc besoin de la lune, ou du bonheur, ou de l'immortalité, de quelque chose qui soit dément peut-être, mais qui ne soit pas de ce monde. ~ Albert Camus,
1135:Dans vingt ans, vous serez plus déçus par les choses que vous n'avez pas faites que par celles que vous avez faites. Alors sortez des sentiers battus. Mettez les voiles. Explorez. Rêvez. Découvrez. ~ Mark Twain,
1136:Il faut, voyez-vous, nous pardonner les choses:
De cette façon nous serons bien heureuses
Et si notre vie a des instants moroses
Du moins nous serons, n'est-ce pas ? deux pleureuses. ~ Paul Verlaine,
1137:L`essentiel, c`est que ces mots aient été écrits.
Le reste n`a pas d`importance.
Nous ne devons pas laisser de preuves aux chiens.
Il faut ranger nos livres et nous souvenirs en nous. ~ David Foenkinos,
1138:Le vrai désespoir ne naît pas devant une adversité obstinée, ni dans l'épuisement d'une lutte inégale. Il vient de ce qu'on ne connaît plus ses raisons de lutter et si, justement, il faut lutter. ~ Albert Camus,
1139:Nous ne nous contentons pas de la vie que nous avons en nous et en notre propre être. Nous voulons vivre dans l’idée des autres d’une vie imaginaire, et nous nous efforçons pour cela de paraître ~ Blaise Pascal,
1140:On ne peut pas chanter comme ça, uniquement pour faire plaisir à l'autre, aussi cher soit-il, non, le chant doit venir du cœur, voilà ce que je dis toujours, couler de source, comme des merles. ~ Samuel Beckett,
1141:Fabrice, de son côté, croyait qu'un homme de son rang était au-dessus des lois; il ne calculait pas que dans les pays où les grands noms ne sont jamais punis, l'intrigue peut tout, même contre eux. Il ~ Stendhal,
1142:N'employer pour vaincre que la voie des sièges et des batailles, c'est ignorer également et les devoirs de souverain et ceux de général ; c'est ne pas savoir gouverner ; c'est ne pas savoir servir État ~ Sun Tzu,
1143:Que chaque attente, en toi, ne soit même pas un désir, mais simplement une disposition à l'accueil. Attends tout ce qui vient à toi, mais ne désire que ce qui vient à toi. Ne désire que ce que tu as. ~ Andr Gide,
1144:Quiconque lutte contre des monstres devrait prendre garde, dans le combat, à ne pas devenir monstre lui-même. Et quant à celui qui scrute le fond de l'abysse, l'abysse le scrute à son tour. ~ Friedrich Nietzsche,
1145:Tu ne souhaites pas réellement sa mort ai je pensé en m'étirant sur le siège arrière. Car si elle meurt tu perds tout espoir de la tuer de tes propres mains. Et ça ce serait vraiment dommage. ~ Lauren Weisberger,
1146:Donc pas d erreur? Ce qu on faisait a se tirer dessus, comme ca, sans meme se voir, n etait pas defendu! Cela faisait partie des choses qu on peut faire sans meriter une bonne engueulade. ~ Louis Ferdinand C line,
1147:Il n'y a rien de coupable. L'instant n'est pas coupable, c'est seulement de vouloir le retenir qui n'est pas permis. Seul le fait de se cramponner à ce qui ne se laisse pas retenir... (89) ~ Hugo von Hofmannsthal,
1148:Ir jis matė aukso rusvumo veidą, ir rusvai pilkas akis, ir šypsančias sodrias lūpas, ir saulės išblukintus trumpus plaukus, ir ji pakėlė veidą, ir nusišypsojo jam į akis. Tai tikrai buvo tiesa. ~ Ernest Hemingway,
1149:ta mère n'avait aucun désir, Éteinte, elle a toujours été éteinte, fanée. A-t-elle été un jour heureuse?je me le demande encore. Et moi je n'étais pas l'homme capable de lui donner le bonheur. ~ Tahar Ben Jelloun,
1150:Tous les jours on couche avec des femmes qu'on n'aime pas, et l'on ne couche pas avec des femmes qu'on aime. Every day we sleep with women we do not love and don't sleep with the women we do love. ~ Denis Diderot,
1151:[...] Tradition is not a childish and outmoded mythology but a science that is terribly real. (...la tradition n'est pas une mythologie puérile et désuète, mais une science terriblement réelle.) ~ Frithjof Schuon,
1152:Dieu n'est pas utilitaire. Dieu est un cadeau de fête, un don gratuit, un lingot de platine, une image artistique, une friandise légère. Dieu est en plus. Il n'est ni pour ni contre. C'est du rabiot ! ~ Boris Vian,
1153:Et puis qu’est-ce que ça veut dire différents ? C’est de la foutaise ton histoire de torchons et de serviettes… Ce qui empêche les gens de vivre ensemble, c’est leur connerie, pas leurs différences… ~ Anna Gavalda,
1154:Il faut éliminer le malheur autant qu'on le peut de la vie sociale, car le malheur ne sert qu'à la grâce et la société n'est pas une société d'élus. Il y aura toujours assez de malheur pour les élus. ~ Simone Weil,
1155:  La puissance illimitée de nos sublimes sultans, qui n'a d'autre règle qu'elle-même, ne produit pas plus de monstres que cet art indigne qui veut faire plier la justice, tout inflexible qu'elle est. ~ Montesquieu,
1156:Passant par la maison, la maison de Laylâ,
Je baise ce mur-ci, cet autre, et celui-là.
Est-ce d'aimer les murs que tu perds la raison?
Non pas les murs, mon coeur : les gens de la maison. ~ Nizami Ganjavi,
1157:En Harry va veure que la Xo reia i va tornar a sentir aquella sotragada a l'estómac que se sent quan et falta un esglaó per arribar al capdavall d'una escala i fas un pas pensant-te que ja ets a baix. ~ J K Rowling,
1158:Il y a des théories sur le rangement des livres.
Notamment celle du bon voisinage.
Le livre que l'on cherche n'est pas forcément celui que l'on doit lire.
Il faut regarder celui d'à côté. ~ David Foenkinos,
1159:I stopped the blade two inches before it touched Andrea’s neck. Because she was my best friend, and sticking knives into your best friend’s windpipe was generally considered to be a social faux pas. ~ Ilona Andrews,
1160:J'ai vu avec étonnement la faiblesse de l'empire des Osmanlins. Ce corps malade ne se soutient pas par un régime doux et tempéré, mais par des remèdes violents, qui l'épuisent et le minent sans cesse. ~ Montesquieu,
1161:Je n'ignorais pas que mourir à trent ans ou a soixante-dix ans importe peu puisque, naturellement, dans les deux cas, d'autres hommes et d'autres femmes vivront, et cela pendant des millards d'années ~ Albert Camus,
1162:J’entendais par contre l’écho de son silence et la charge de tout ce qui ne s’entendait pas.
Je retenais alors ma respiration parce que, sans témoin, la tristesse n’existerait peut-être qu’en fantôme. ~ Kim Th y,
1163:Quand on parle des vices d’un homme, si on vous dit : “Tout le monde le dit” ne le croyez pas ; si l’on parle de ses vertus en vous disant encore : “Tout le monde le dit”, croyez-le. ~ Fran ois Ren de Chateaubriand,
1164:Sans doute, se fatiguer est une façon de se dompter ; mais l’épuisement du corps finit par engourdir l’âme. Reste à savoir, Monique, si une âme inquiète ne vaut pas mieux qu’une âme endormie. ~ Marguerite Yourcenar,
1165:[...] car ce que l'on savait et que l'on a pensé tout en peignant joue un rôle. Cela vous guide la main et cela produit son effet, ca y est et ça n'y est pas ; et c'est là ce qui rend le tout éloquent. ~ Thomas Mann,
1166:La célébrité de l'île ne datait pas d'hier: son nom, ou plutôt sa qualification, remontait à la plus haute Antiquité; les anciens l'appelaient Kalonèse, de deux mots grecs qui signifient belle île. ~ Alexandre Dumas,
1167:Nos cœurs ne sont pas de pierre. Les pierres peuvent s’effondrer et se briser, perdre leur forme. Mais le cœur ne peut pas s’effondrer. Le cœur n’a pas de forme mais il peut se propager à l’infini. ~ Haruki Murakami,
1168:Il en voulait à Emma de cette victoire permanente. Il s'efforçait même à ne pas la chérir; puis, au craquement de ses bottines, il se sentait lâche, comme les ivrognes à la vue des liqueurs fortes. ~ Gustave Flaubert,
1169:Il y a une chose que je ne comprends pas. Pourquoi à la rubrique de l'état civil, dans le journal, donne-t-on toujours l'âge des personnes décédées et jamais celui des nouveaux-né? C'est un non-sens. ~ Eug ne Ionesco,
1170:Le dimanche soir, quelques personnes se réunissaient dans l'appartement de Martine Hayward, et moi je me trouvais parmi ces gens-là. J'avais vingt ans et je ne me sentais pas tout à fait à ma place. ~ Patrick Modiano,
1171:Les véritables bonheurs de la vie, ne sont pas dans les sourires de la joie, mais dans ces intervalles d'incertitude, lorsque notre quotidien peut basculer mais qu'on ne sait pas encore de quel côté. ~ Maxime Chattam,
1172:Tout ce que je sais, c'est qu'il n'existe pas de héros dans ce monde. Pas vraiment. Rien que des hommes et des femmes devenus vieux et fatigués qui n'ont plus la force de lutter pour ce qu'ils aiment. ~ Joseph Boyden,
1173:Une existence entiere a lire l'aurait comble, elle ne lui avait pas ete donnee. Il aurait fallu choisir sa voie plus tot, savoir ce que l'on veut faire apres le baccalaureat. Avoir un projet de vie. ~ Antoine Laurain,
1174:Voyager, c'est, de même qu'étudier, faire un long bail avec la jeunesse. Il n'existe pas, je crois, de plus efficace fontaine de jouvence que ces deux choses: voyage et activité intellectuelle. ~ Alexandra David N el,
1175:Le mal existe, mais pas sans le bien, comme l'ombre existe, mais pas sans la lumière.

Evil exists, but not without the good, as the shadow exists, but not without the light.

(III, 3) ~ Alfred de Musset,
1176:On pense, OK, je ne me fais pas d'illusions, je me prépare au pire, mais on se cramponne à ce petit espoir, vous le savez bien, et c'est ça qui nous fout en l'air.C'est ce foutu espoir qui nous flingue. ~ Stephen King,
1177:Certes, je sortirai quant a' moi satisfait D'un monde o u' l'action n'est pas la soeur du re" ve. Indeed, for my part, I shall be happy to leave A world where action is not sister to the dream. ~ Charles Baudelaire,
1178:Comme cela arrive, d'ailleurs, à la plupart des gens en ce monde : ils recherchent la souffrance là où ils trouveraient les joies les plus grandes, parce qu'ils croient qu'ils ne méritent pas le bonheur. ~ Paulo Coelho,
1179:I've always talked a lot on stage - I really wanted to communicate my ideas and when you're playing at a lot of shitty punk clubs they don't have good PAs and so no one knows what you're singing about. ~ Kathleen Hanna,
1180:Le berger doit toujours songer au lendemain. Tout ce qui appartient à hier appartient à la mort, et ce qui importe c'est de vivre, tu le sais bien, Brodeck, toi qui est revenu d'où on ne revient pas. ~ Philippe Claudel,
1181:N’importe qui peut se mettre en colère. C’est facile. Mais se mettre en colère avec la bonne personne, au bon degré, au bon moment, pour la bonne raison et de la bonne façon – cela n’est pas facile11. ~ Matthieu Ricard,
1182:nous laissons à nos sympathies historiques le pas sur notre jugement esthétique. Et ce n'est que lorsqu'il gît tranquillement dans la tombe que nous offrons à un artiste les fleurs de notre approbation. ~ Kakuz Okakura,
1183:Pour celui qui a su extraire la quintessence de l’existence, la mort n’est pas une déchéance ultime, mais l’achèvement serein d’une vie bien vécue : une belle mort est l’aboutissement d’une belle vie. ~ Matthieu Ricard,
1184:Ce soir-là, . . . vous rentrez aux cafés éclatants,
Vous demandez des bocks ou de la limonade . . .
On n'est pas sérieux, quand on a dix-sept ans
Et qu'on a des tilleuls verts sur la promenade. ~ Arthur Rimbaud,
1185:n'oublie pas, dit le renard, c'est le temps que tu as perdu pour ta rose qui fait ta rose si importante. -c'est le temps que j'ai perdu pour ma rose... fit le petit prince, afin de souvenir... ~ Antoine de Saint Exup ry,
1186:Toute maladie, presque sans exception, peut céder à l’autosuggestion, si hardie et si invraisemblable que puisse paraître mon affirmation ; je ne dis pas cède toujours, mais peut céder, ce qui est différent. ~ mile Cou,
1187:Mais je ne pouvais pas imaginer que parfois les soleils deviennent des gêneurs, et que leurs rayons qui éclairent le monde et le font resplendir, malgré eux, dévoilent aussi ce qu’on cherche à enfouir. ~ Philippe Claudel,
1188:Triste condition de l'homme! il n'y a pas un de ses bounheurs qui ne vienne d'une ignorance quelconque."

هذا طبع محزن في الإنسان حيث أنه لا يشعر بالسعادة مرة إلا وكانت هذه السعادة ناجمة عن جهل ما ~ Honor de Balzac,
1189:En politique, mon cher, vous le savez comme moi, il n'y a pas d'hommes, mais des idées ; pas de sentiments, mais des intérêts ; en politique, on ne tue pas un homme : on supprime un obstacle, voilà tout. ~ Alexandre Dumas,
1190:Et en fin de compte, comme le dit un sage persan, l’amour est une maladie dont personne ne veut se délivrer. Celui qui en est atteint ne cherche pas à se rétablir, et celui qui souffre ne désire pas guérir. ~ Paulo Coelho,
1191:Il m'a demandé alors si je n'étais pas intéressé par un changement de vie. J'ai répondu qu'on ne changeait jamais de vie, qu'en tout cas toutes se valaient et que la mienne ici ne me déplaisait pas du tout. ~ Albert Camus,
1192:Je ne suis pas d'accord avec ce que vous dites, mais je d‚fendrai jusqu'... la mort le droit que vous avez de le dire/ I do not agree with what you have to say, but I'll defend to the death your right to say it ~ Voltaire,
1193:La véritable "vie vivante", c'est tout juste si nous ne la ressentons pas comme un travail, comme une carrière, presque, et nous sommes tous d'accord, au fond de nous, que c'est mieux dans les livres. ~ Fyodor Dostoyevsky,
1194:Moi, l'homme, je suis anglais ou patagon et heureux de l'être, mais je suis d'abord l'homme vivant, je ne veux pas tuer et je ne veux pas qu'on me tue. Je refuse la guerre, quelles qu'en soient les raisons. ~ Ren Barjavel,
1195:Nous sommes tous des fragments de nos souvenirs. Nous gardons en nous les angoisses et les espoirs des gens qui nous aiment. Tant que l’amour et les souvenirs subsistent, il n’y a pas de véritable perte. ~ Cassandra Clare,
1196:Pour décider si c’est “Bien” ou “Pas bien”, nous avons une règle très simple: la composition doit être vraie. Nous devons décrire ce qui est, ce que nous voyons, ce que nous entendons, ce que nous faisons. ~ gota Krist f,
1197:Déblayer la neige n'est pas un jeu d'enfant, surtout quand on a l'estomac presque vide, mais pour Marcovaldo, la neige était comme une amie, comme un élément qui annulait les murs qui emprisonnaient sa vie. ~ Italo Calvino,
1198:Il restera toujours la peur. Un homme peut détruire toute
chose en lui-même : l'amour, la foi, la haine et même le doute.
Mais aussi longtemps qu'il tient à la vie, il ne peut pas détruire
la peur. ~ Joseph Conrad,
1199:Je n’aime pas les sédentaires du cœur. Ceux-là qui n’échangent rien ne deviennent rien. Et la vie n’aura point servi à les mûrir. Et le temps coule pour eux comme la poignée de sable et les perd. ~ Antoine de Saint Exup ry,
1200:Le lecteur, lui non plus, ne voit pas les choses du dehors. Il est dans le labyrinthe aussi. The reader [as well as the main character] does not view the work from outside. He too is in the labyrinth. ~ Alain Robbe Grillet,
1201:L'homme a un penchant naturel à imaginer des théories correctes de toutes espèces... Si l'homme n'était pas doué d'un esprit adapté à ses besoins, il n'aurait jamais pu acquérir aucune connaissance ~ Charles Sanders Peirce,
1202:Lisait-il vraiment? Son oeil plissait, egare, sur les mots couches; il ne les reveillait pas, il les laissait dormir dans le troupeau du paragraphe. Il etait plus un gardien de livres qu'un lecteur. ~ ric Emmanuel Schmitt,
1203:Mais ma femme, est-ce que je l'aime? Ce n'est pas que je l'aime, c'est autre chose que je ne sais comment t'expliquer [...] Est-ce que j'aime mon doigt? Je ne l'aime pas, mais essaie un peu de me le couper... ~ Leo Tolstoy,
1204:Je n'ai jamais gratté la terre ni quêté des nids, je n'ai pas herborisé ni lancé des pierres aux oiseaux. Mais les livres ont été mes oiseaux et mes nids, mes bêtes domestiques, mon étable et ma campagne. ~ Jean Paul Sartre,
1205:L'histoire n'était pas une tache de sauce soja aisément essuyée par une serviette rose dans la main d'une jolie jeune fille comme celle qui le conduisait à présent à sa table, près de la grande porte-fenêtre. ~ Qiu Xiaolong,
1206:On n'empêche pas plus la pansée de revenir à une idée que la mer de revenir à un rivage. Pour le matelot, cela s'appelle la marée; pour le coupable, cela s'appelle le remords. Dieu soulève l'âme comme l'océan. ~ Victor Hugo,
1207:Pencroff, qui connaissait cinquante-deux manières d'accommoder les œufs, n'avait pas le choix en ce moment. Il dut se contenter de les introduire dans les cendres chaudes, et de les laisser durcir à petit feu. ~ Jules Verne,
1208:Une uniformité qui imite les mouvements des horloges et non pas ceux des constellations, une variété qui exclut toute règle et par suite toute prévision, cela fait un temps inhabitable à l’homme, irrespirable. ~ Simone Weil,
1209:Alors c'est qu'elle ne comprenait pas que Danglard aimait quand elle disait : « Adrien, t'es un saligaud. » Parce qu'à ce moment-là, il était sûr d'être aimé. C'était une sensation simple mais néanmoins réelle. ~ Fred Vargas,
1210:Disposons donc notre esprit à prendre en gré tout ce qui arrivera, et surtout que la pensée de notre fin ne nous afflige pas. Il faut faire ses préparatifs pour la mort avant que de songer aux provisions pour la vie ~ Seneca,
1211:Je souhaiterais bien avoir plus parfaite intelligence des choses, mais je ne la veux pas acheter si cher qu'elle coûte. Mon dessein et de passer doucement, et non laborieusement, ce qui me reste de vie. ~ Michel de Montaigne,
1212:La grandeur du peuple juif, c'est justement d'apporter aux autres, même si les autres ne veulent pas entendre - c'est tikkun olam même pour ceux qui ne veulent pas entendre.
[youtube, watch?v=jlVMft1jtiE] ~ Jacques Attali,
1213:Le bonheur est comme l'été : il n'irradie pas. Rien à attendre de son souvenir pour les jours où nous aurons froid. - Il y a des sensations qui écrivent en lettres ineffaçables. Le bonheur écrit blanc. ~ Henry de Montherlant,
1214:Le veritable voyage de decouverte ne consiste pas a chercher de nouveaux paysages, mais a avoir de nouveaux yeux. (The real voyage of discovery consists not in seeking new landscapes but in having new eyes.) ~ Marcel Proust,
1215:L’homme dit : « Je suis plus intelligent que l’océan. » C’est possible ; c’est même assez vrai ; mais l’océan lui est plus redoutable que lui à l’océan : c’est ce qu’il n’est pas nécessaire de prouver. ~ Comte de Lautr amont,
1216:Moi je suis comme un cerf-volant, si quelqu’un ne tient pas la bobine, pfft, je m’envole… Et toi, c’est drôle, je me dis souvent que tu es assez fort pour me retenir et assez intelligent pour me laisser filer… ~ Anna Gavalda,
1217:Aujourd'hui, maman est morte. Ou peut-être hier, je ne sais pas. J'ai reçu un télégramme de l'asile : « Mère décédée. Enterrement demain. Sentiments distingués. » Cela ne veut rien dire. C'était peut-être hier. ~ Albert Camus,
1218:Chaque fois que vous allez au zoo, vous prolongez la captivité des animaux là-bas! Si personne ne va dans les zoos, il n'y aura pas de zoos! Détruire le mal est très simple et il est à portée de tous(tes) ~ Mehmet Murat ildan,
1219:Enfin, le soufisme n'était pas une maladie, ce qui m'a déjà rassuré un peu, c'était une façon de penser -même s'il y a des façons de penser qui sont aussi des maladies, disait souvent monsieur Ibrahim. ~ ric Emmanuel Schmitt,
1220:L'architecture n'a rien à voir avec les «styles». Les Louis XV, XVI, XIV ou le Gothique, sont à l'architecture ce qu'est une plume sur la tête d'une femme; c'est parfois joli, mais pas toujours et rien de plus. ~ Le Corbusier,
1221:Mourons : de tant d’horreurs qu’un trépas me délivre.
Est-ce un malheur si grand que de cesser de vivre ?
La mort aux malheureux ne cause point d’effroi :
Je ne crains que le nom que je laisse après moi ~ Jean Racine,
1222:On ne découvre pas de terre nouvelle sans consentir à perdre de vue, d'abord et longtemps, tout rivage.

(One doesn't discover new lands without consenting to lose sight, for a very long time, of the shore.) ~ Andr Gide,
1223:C’est ainsi que j’ai intégré l’industrieuse société des goujats, cette vaste caravane qui met ses pas dans ceux de l’armée et sans laquelle nulle campagne ne pourrait se faire. (nouvelle "Profanation") ~ Jean Philippe Jaworski,
1224:«Je suis, disait-il, esclave; mais je le suis d'un homme qui est votre maître et le mien, et j'use du pouvoir qu'il m'a donné sur vous : c'est lui qui vous châtie, et non pas moi, qui ne fais que prêter ma main.» ~ Montesquieu,
1225:(..) la jeune fille leva les yeux pour voir qui passait devant la fenêtre et
ce coup d'œil fortuit fut l'origine d'un cataclysme d'amour qui, un demi-siècle plus tard, ne s'était pas encore apaisé. ~ Gabriel Garc a M rquez,
1226:-La libertē existe toujours.
Il suffit d`en payer le prix.
-La vie, ce n`est pas la prise, c`est desir.
-Le suicide est le dernier acte par lequel un homme puisse montrer qu`il a dominē sa vie. ~ Henry de Montherlant,
1227:Même si nos écrits n’avaient en moyenne pas d’autre résultat que la restitution, pour quelques-uns, de cette barque salvatrice qu’est la prière, nous devrions à Dieu de nous tenir pour profondément satisfait. ~ Frithjof Schuon,
1228:Si les choses n'ont pas, pour vous et moi, tourné aussi mal qu'elles l'auraient pu, c'est en grande partie grâce à ces êtres qui ont vécu loyalement une existence discrète et reposent dans des tombes délaissées. ~ George Eliot,
1229:S'il y a une chose à laquelle tu tiens par-dessus tout, n'essaie pas de la retenir. Si elle te revient, elle sera à toi pour toujours. Si elle ne te revient pas, c'est que dès le départ elle n'étais pas à toi ~ Guillaume Musso,
1230:Si on aime les gens seulement quand ils se comportent conformément à nos idéaux, ce n'est pas de l'amour...Chacun est responsable de sa propre appréciation. Vous n'êtes pas responsable des opinions d'autrui. ~ Laurent Gounelle,
1231:La foiblesse de nostre condition, fait que les choses en leur simplicité et pureté naturelle ne puissent pas tomber en nostre usage...
Nostre extreme volupté a quelque air de gemissement, et de plainte. ~ Michel de Montaigne,
1232:on croît qu'un homme souffre parce que l'être qu'il aime meurt en un jour. mais sa vraie souffrance est moins futile: c'est de s'apercevoir que le chagrin non plus ne dure pas. même la douleur est privée de sens. ~ Albert Camus,
1233:S'il y a une chose à laquelle tu tiens par-dessus tout, n'essaie pas de la retenir. Si elle te revient, elle sera à toi pour toujours. Si elle ne te revient pas, c'est que dès le départ elle n'étais pas à toi. ~ Guillaume Musso,
1234:Alors elle prit un ton agressif comme pour me signifier que mon éventuelle noyade ne serait pas à lui imputer à elle, qui avait fait tout ce qu'il fallait pour l'éviter, mais entièrement à mon manque de mémoire. ~ Elena Ferrante,
1235:Il n'avait pas un doute sur l'éventualité prochaine de cette conception, et tout ce qu'il jugeait lui être hostile, Sénécal s'acharnait dessus, avec des raisonnements de géomètre et une bonne foi d'inquisiteur ~ Gustave Flaubert,
1236:Ils dénichaient mainte fois une ration de pain (même déficient du point de vue diététique) afin de survivre quand même jusqu'à la prochaine typhoïde qui, elle, n'allait pas rater leur organisme affaibli. ~ Louis Ferdinand C line,
1237:La découverte des réactions atomiques en chaîne ne constitue pas pour l'humanité un danger plus grand que l'invention des allumettes. Mais nous devons tout entreprendre pour supprimer le mauvais usage du moyen. ~ Albert Einstein,
1238:Le destin attend toujours au coin de la rue. Comme un voyou, une pute ou un vendeur de loterie : ses trois incarnations favorites. Mais il ne vient pas vous démarcher à domicile. Il faut aller à sa rencontre. ~ Carlos Ruiz Zaf n,
1239:Annabelle ne renonçait pas; pour elle, le visage de Michel ressemblait au commentaire d'un autre monde. Vers la même époque elle lut la Sonate à Kreutzer, crut un instant le comprendre au travers de ce livre. ~ Michel Houellebecq,
1240:C'est la vie qui peu à peu, cas par cas, nous permet de remarquer que ce qui est le plus important pour notre coeur, ou pour notre esprit, ne nous est pas appris par le raisonnement mais par des puissances autres. ~ Marcel Proust,
1241:Il le constata avec la compassion des fils que la vie a transformé peu à peu en pères de leur père, et pour la première fois il souffrit de ne pas avoir accompagné le sien dans la solitude de ses erreurs. ~ Gabriel Garc a M rquez,
1242:[...] Il n'est point d'autre moyen de se garder de la flatterie que de donner à entendre aux gens qu'ils ne t'offensent pas à te dire le vrai; mais quand chacun peut te dire le vrai, on cesse de te respecter. ~ Niccol Machiavelli,
1243:La "raison d'Etat" (...) a toujours servi à masquer la tyrannie, l'exploitation et la détermination des dirigeants à prolonger et perpétuer leur domination" Emma Goldman, 1935, "le communisme n'existe pas en Russie ~ Emma Goldman,
1244:On devrait toujours prendre des photos, même si on n’a pas d’appareil, au moins avec son esprit. Les souvenirs qu’on se fait soi-même, volontairement, sont toujours plus vifs que ceux qu’on enregistre par accident. ~ Isaac Marion,
1245:Als ik er nu aan terugdenk, was dat het meest verbluffende van de laatste dagen die ik met mijn vader doorbracht: ik had altijd gedacht dat hij geen hart had. Ik kon het pas zien nu het onherstelbaar gebroken was. ~ Paolo Giordano,
1246:Je me souviens de cette lettre écrite au crayon, c'est-à-dire murmurée, une phrase à lire sur les lèvres, à ne pas entendre mais à deviner et qu'on pouvait effacer, gommer comme si elle n'avait jamais été dite. ~ Tahar Ben Jelloun,
1247:La tolérance n'est pas une position contemplative, dispensant les indulgences à ce qui fut ou à ce qui est. C'est une attitude dynamique, qui consiste à prévoir, à comprendre et à promouvoir ce qui veut être. ~ Claude L vi Strauss,
1248:1) Je ne suis pas un super-héros. 2) Il faut que j’aille travailler. 3) Si je ne devais pas aller au travail, alors je pourrais être un super-héros. 4) Si j’étais un super-héros, je ne serais pas obligé d’aller bosser. ~ Charles Yu,
1249:Au métro Sèvres-Babylone, j'ai vu un graffiti étrange: "Dieu a voulu des inégalités, pas des injustices", disait l'inscription. Je me suis demandé qui était cette personne si bien informée des desseins de Dieu. ~ Michel Houellebecq,
1250:Elle lui expliqua que les adultes avaient peur de toutes sortes de choses, peur de vieillir, peur de mourir, peur de ce qu'ils n'ont pas vécu, peur de la maladie, parfois même du regard des enfants, peur qu'on les juge. ~ Marc Levy,
1251:Il était seul, et quand la solitude nous préoccupe, on devient capable de faire n'importe quelle bassesse pour s'assurer une compagnie, une oreille et des yeux attentifs. Je parle d'eux, les autres, pas de moi. ~ Juan Carlos Onetti,
1252:La Fin de l'Histoire ce n'est pas le bonheur mais l'horreur. Ce n'est pas le premier matin mais le dernier. Ce n'est pas l'euphorie perpétuelle mais les flammes de l'enfer.
(ch. 25 Hegel et Kojève africains) ~ Bernard Henri L vy,
1253:L'amoureux qui n'oublie pas quelquefois meurt par exce' s, fatigue et tension de me moire (tel Werther). The lover who does not forget sometimes dies from excess, fatigue, and the strain of memory (like Werther). ~ Roland Barthes,
1254:La seule utilité réelle de la cravate, c'est qu'on la retire, sitôt rentré chez soi, pour se donner l'impression d'être libéré de quelque chose, mais on ne sait pas de quoi.
(Véronika décide de mourir)Paulo Coelho ~ Paulo Coelho,
1255:Le temps n’efface pas tout, certains instants restent intacts en nos mémoires, sans que l’on sache pourquoi ceux-là plus que d’autres. Peut-être sont-ce là quelques confidences subtiles que la vie nous livre en silence. ~ Marc Levy,
1256:L'impossibilité où je suis de prouver que Dieu n'est pas, me decouvre son existence. ~ The very impossibility in which I find myself to prove that God is not, discloses to me His existence. ~ Jean de La Bruyère, Les Caractères, XVI,
1257:Moi ce qui m'a toujours paru bizarre, c'est que les larmes ont été prévues au programme. Ça veut dire qu'on a été prévu pour pleurer. Il fallait y penser. Il y a pas un constructeur qui se respecte qui aurait fait ça. ~ Romain Gary,
1258:Personne ne dirige cette guerre. Tout le monde la subit. On ne voit pas sur qui on tire. Les ennemis comme les camarades n'ont le temps d'avoir un visage qu'une fois morts. Cela dépasse toute mesure humaine. ~ ric Emmanuel Schmitt,
1259:Rien n'est plus beau qu'un corps nu. Le plus beau vêtement qui puisse habiller une femme ce sont les bras de l'homme qu'elle aime. Mais, pour celles qui n'ont pas eu la chance de trouver ce bonheur, je suis là. ~ Yves Saint Laurent,
1260:Si j'avais encore énormément à découvrir, à prendre devant moi, je n'étais pas sans comprendre qu'il y avait déjà derrière moi de l'irrémédiablement perdu, et que si la vie donne d'une main, elle reprend de l'autre. ~ Gabrielle Roy,
1261:La politique n'est pas, comme on veut absolument le faire croire, l'art de conduire l'opinion publique, mais bien la façon dont les chefs s'inclinent en esclaves devant les courants qu'eux-mêmes ont créés et orientés. ~ Stefan Zweig,
1262:Nous ne nous présentons pas au monde en doctrinaires avec un nouveau principe en lui disant: voici la vérité, c'est ici qu'il faut tomber à genoux. Des principes du monde nous tirons pour le monde des principes nouveaux. ~ Karl Marx,
1263:Simplement parce les grandes oeuvres d'art, celles qui envahissent toute la vie, doivent résulter de la coopération harmonieuse entre voisins. Or, un homme riche n'a pas de voisins, mais des rivaux et des parasites. ~ William Morris,
1264:– Il n'est pas possible d'être aussi con, murmura-t-elle lorsque je lui fis part de mon intention de rejoindre la Pologne, coûte que coûte. Je ne comprends même pas qu'on ne t'ait pas pris dans l'armée, con comme tu es. ~ Romain Gary,
1265:Il vivait vite comme un mécanisme d'horloge qui se défend, il franchissait au galop les âges qu'il ne lui était pas accordé d'atteindre dans le temps, et durant les dernières vingt-quatre heures, il devint un vieillard. ~ Thomas Mann,
1266:Les Arabes ne triomphent pas en Asie Mineure, au VIIe siècle, parce que leurs chameaux ne peuvent résister aux froids vifs des plateaux de l'actuelle Anatolie. Le Sahara, lui, est le prolongement du désert d'Arabie. ~ Fernand Braudel,
1267:Libre à nos Inspirés, cœurs qu’une œillade enflamme,
D’abandonner leur être aux vents comme un bouleau ;
Pauvres gens ! l’Art n’est pas d’éparpiller son âme :
Est-elle en marbre, ou non, la Vénus de Milo ? ~ Paul Verlaine,
1268:Quand les animaux se comportent comme des humains ou quand les humains se comportent comme des animaux, ne soyez pas surpris, car dans chaque animal, il y a un humain et dans chaque être humain, il y a un animal! ~ Mehmet Murat ildan,
1269:Ron fut frappé par le contraste qui régnait entre les coulisses de la justice avec leurs cages à barreaux d'arrière-cour et la solennité très digne de la salle du tribunal. Le public voyait l'édifice, pas les communs. ~ Edward Bunker,
1270:Si j'ordonnais, disait-il couramment ( le monarque ) , si j'ordonnais à un général de se changer en oiseau de mer, et si le général n'obéissait pas, ce ne serait pas la faute du général. Ce serait ma faute. ~ Antoine de Saint Exup ry,
1271:— Tu ne vas pas me faire croire que tu sais allumer un feu de cheminée? s'amusa Billie.
— Bien sûr que si ! répondis-je vexé.
— Très bien, vas-y, homme, je te regarde avec mes yeux admiratifs de femme soumise. ~ Guillaume Musso,
1272:- Athos, c'est votre femme, vous dis-je, répétait d'Artagnan, ne vous rappelez-vous donc pas comme les deux signalements se ressemblent ?
- J'aurais cependant cru que l'autre était morte, je l'avais si bien pendu. ~ Alexandre Dumas,
1273:Il est peu d’hommes, qui aiment la poésie, qui ne se gratifieraient plus d’être le père de l’Éneide que du plus beau garçon de Rome, et qui ne souffriraient pas plus aisément la perte de celui-ci que de l’Éneide. ~ Michel de Montaigne,
1274:Il n’existe pas de technique de l’oubli, nous en sommes encore aux processus naturels de hasard – lésions cérébrales, amnésie ou l’improvisation manuelle, que sais-je, un voyage, l’alcool, la cure de sommeil, le suicide. ~ Umberto Eco,
1275:Jusqu'à présent, tu n'avais jamais pu supporter la danse ni le jazz, ce n'était pas assez profond pour toi et maintenant tu vois que point n'est besoin de les prendre au sérieux pour les trouver délicieux et charmants. ~ Hermann Hesse,
1276:Antonio Claro ne perdra pas son temps à lui répondre qu'il est impossible de ne pas avoir d’ennemis, que les ennemis ne naissent pas de notre volonté d'en avoir, mais du désir irrésistible qu'eux éprouvent de nous avoir. ~ Jos Saramago,
1277:Comment avais-je pu imaginer lui plaire, ne serait-ce que le temps des vacances, moi la petite ronde à lunettes, certes appliquée mais pas intelligente, moi qui prétendais être cultivée et informée mais ne l'étais pas? ~ Elena Ferrante,
1278:La musique me transporte dans un monde où la douleur ne cesse pas d'exister, mais s'élargit, se tranquillise, devient tout à la fois plus calme et plus profonde, comme un torrent qui se transforme en lac. (p. 81) ~ Marguerite Yourcenar,
1279:Tant la réalité a d'évidence ... Tant cette évidence s'impose! ... Dès que les choses sont arrivées, nous ne pensons même plus qu'elles auraient pu ne pas être ... Ou qu'elles auraient pu être toutes différentes. ~ Roger Martin du Gard,
1280:Une grande bouteille sur l’étiquette s’avère une eau boueuse, bourbeuse, vaseuse. Ce qui fut n’a pas été longtemps ; le souvenir n’a pas pu durer. Présent mort d’un passé disparu. Il en est des vins comme de certains êtres. ~ Anonymous,
1281:voici maintenant ma vieille angoisse, là, au creux de mon corps, comme une mauvaise blessure que chaque mouvement irrite. Je connais son nom. Elle est peur de la solitude éter-nelle, crainte qu'il n'y ait pas de réponse. ~ Albert Camus,
1282:Alors, ma passion n'a pas d'échos en lui. Pour lui mon tragique amour n'est rien qu'un blasphème anormal. Oh, mon Carlo, mon Carlo, et toi, tu étais mon sang, ma chair! Comme je souffre! Grand dieu, comme je souffre! ~ Compton Mackenzie,
1283:Dans mes mains, par exemple, il y a quelque chose de neuf, une certaine façon de prendre ma pipe ou ma fourchette. Ou bien c'est la fourchette qui a, maintenant, une certaine façon de se faire prendre, je ne sais pas. ~ Jean Paul Sartre,
1284:Je n'accepte pas le mal. L'homme est parfait. L'âme ne tombe pas. Le progrès existe. Le bien est irréductible. Les antéchrists, les anges accusateurs, les peines éternelles, les religions sont le produit du doute. ~ Comte de Lautr amont,
1285:Just as ballroom dancing and pair skating command partners to work together seamlessly, in the sport of dressage, the rider performers an intricate pas de deux with his partner—a twelve-hundred-pound four-footed beast. ~ Elizabeth Letts,
1286:L'orientalisme tel que je l'ai caractérisé dans cette étude met en cause, non seulement la possibilité d'une érudition qui ne soit pas politique, mais encore l'opportunité d'un lien trop étroit entre le savant et l'Etat. ~ Edward W Said,
1287:Non, il n'avait jamais pensé qu'il pût être un monstre et ne se croyait pas différent des autres hommes qui, selon lui, étaient tous des fous dès qu'ils se trouvaient seuls avec eux-mêmes et hors du contrôle d'autrui. ~ Fran ois Mauriac,
1288:Peut-être, répondit le docteur, mais vous savez, je me sens plus de solidarité avec les vaincus qu'avec les saints. Je n'ai pas de goût, je crois, pour l'héroïsme et la sainteté. Ce qui m'intéresse, c'est d'être un homme. ~ Albert Camus,
1289:Tout l'effort de l'esprit ne parvient pas à recréer cette émotion de la surprise qui ajoute au charme de l'objet une étrangeté ravissante. Le beauté du monde extérieur reste la même, mais la virginité du regard s'est perdue. ~ Andr Gide,
1290:Je ne suis pas un nazi. Je suis un Allemand. Ce n'est pas la même chose. Un Allemand est un homme qui arrive à surmonter ses pires préjugés. Un nazi, quelqu'un qui les change en lois.
(Hôtel Adlon - If The Dead Rise Not) ~ Philip Kerr,
1291:La femme au foulard m'est devenue indispensable. Toute cette hygiène de ne rien espérer est peut-être un peu ridicule. Ne rien espérer de la vie, pour ne pas la risquer; se considérer comme mort, pour ne pas mourir. ~ Adolfo Bioy Casares,
1292:Personalment, cre que, si vols expressar alguna cosa amb llibertat, has de mirar de visualitzar-la preguntant-te no pas "¿Què vull aconseguir?", sinó més aviat "¿Com sóc, jo, en realitat, quan no intento aconseguir res? ~ Haruki Murakami,
1293:« Ce que je veux paraître je le parais, belle aussi si c'est ce que l'on veut que je sois, belle, ou jolie, jolie par exemple pour la famille, pour la famille, pas plus, tout ce que l'on veut de moi je peux le devenir » ~ Marguerite Duras,
1294:Elles [Rosa Luxembourg, Marie Curie] démontrent avec éclat que ce n'est pas l'infériorité des femmes qui a déterminé leur insignifiance historique: c'est leur insignifiance historique qui les a vouées à l'infériorité. ~ Simone de Beauvoir,
1295:N’est-ce pas agréable de se promener à cette heure de la nuit ? J’aime humer les choses, regarder les choses, et il m’arrive de rester toute la nuit debout, à marcher, et de regarder le soleil se lever. (Clarisse McClellan) ~ Ray Bradbury,
1296:Si vous voulez construire un navire, ne racolez pas les gens pour rassembler du bois et ne leur assignez pas quelque tâche ou travail, mais plutôt apprenez-leur à désirer ardemment l'immensité infinie de la mer. ~ Antoine de Saint Exup ry,
1297:Tandis qu'ils gravitaient tous autour d'elle, j'avais compris, à cet âge sans philosophie, que l'aveugle n'est pas celui qui ne voit pas, mais celui qu'on ne voit pas ; il n'est pire cécité que de passer partout inaperçu. ~ Yasmina Khadra,
1298:Arrête de pleurer. Ne sais-tu pas que tes larmes vont se changer en pluie, que la vapeur sortant de ta bouche va se changer en brume et que ton frère qui est mort ne pourra pas trouver son chemin vers sa future existence ? ~ Kunzang Choden,
1299:Les mots n’ont pas toujours besoin d’une destination. On les laisse s’arrêter aux frontières des sensations. Errant sans tête dans l’espace du trouble. Et c’est bien là le privilège des artistes : vivre dans la confusion. ~ David Foenkinos,
1300:Ma fille, malheureusement, ou heureusement, tout le monde ne peut pas accéder au bonheur, que ce soit dans la vie ou dans une histoire. Le bonheur des uns engendre du malheur chez les autres. C'est triste, mais c'est ainsi... ~ Atiq Rahimi,
1301:Nul homme n’est une île en soi. Nous faisons tous partie d’un continent et chaque fois que tu entends sonner le glas, ne demande pas pour qui il sonne, il sonne pour toi."
--Ernest Hemingway, “Pour qui sonne le glas”? ~ Ernest Hemingway,
1302:Tu finiras sûrement par le trouver le truc qui leur fait si peur, à eux tous, à tous ces salauds là, autant qu'ils sont et qui doit être au bout de la nuit, et c'est pour ça qu'ils n'y vont pas, au bout de la nuit. ~ Louis Ferdinand C line,
1303:Ce qu'il voyait dépasser de sa manche ressemblait à un gros gant en caoutchouc, couleur chair. Il essayer de remuer ses doigts, mais rien ne se produisit.
Lockhart n'avait pas ressoudé les os. Il les avait fait disparaître. ~ J K Rowling,
1304:La douleur est un fruit, Dieu ne le fait pas croître Sur la branche trop faible encor pour le porter. Or, better still: Les morts durent bien peu. Hélas, dans le cercueil ils tombent en poussière Moins vite qu’en nos coeurs! ~ Marcel Proust,
1305:Ne vous y trompez pas: ni fornicateurs, ni idolâtres, ni adultères, ni efféminés, ni ceux qui abusent d'eux-mêmes avec des hommes, ni voleurs, ni avares, ni ivrognes, ni outrageux, ni ravisseurs, n'hériteront du royaume de Dieu. ~ Anonymous,
1306:Quand celui à qui l'on parle ne comprend pas et celui qui parle ne se comprend pas, c'est de la métaphysique When he to whom a person speaks does not understand, and he who speaks does not understand himself, that is metaphysics. ~ Voltaire,
1307:Son mari ne ressemblait pas du tout à un membre des services secrets tel que je me l'imaginais (qu'est-ce que j'imaginais, d'ailleurs ? probablement une espèce de Corse, mélange de truand et de commercial en apéritifs). ~ Michel Houellebecq,
1308:Elle avait ainsi gardé cette éventualité à l'esprit, enfouie parmi ces autres fragments d'espoir avec lesquels nous traversons la vie, sans y penser beaucoup, mais résolus à ne pas les laisser tout à fait s'évanouir. ~ Alexander McCall Smith,
1309:La Révolution française, pas plus que l’américaine, n’a chassé une aristocratie pour la remplacer par une démocratie ; elle a chassé une aristocratie héréditaire pour la remplacer par une aristocratie librement choisie. ~ David Van Reybrouck,
1310:Mais qu'était-ce que l'humanisme ? C'était l'amour des hommes, ce n'était pas autre chose, et par là même l'humanisme était aussi une politique, une attitude de révolte contre tout ce qui souille et déshonore l'idée de l'homme. ~ Thomas Mann,
1311:Quand l'immanence surplombant sur nous, ciel, gouffre, vie, tombeau, éternité, apparaît patente, c'est alors que nous sentons tout inaccessible, tout défendu, tout muré. Quand l'infini s'ouvre, pas de fermeture plus formidable. ~ Victor Hugo,
1312:Un incendie peut faire une aurore sans doute, mais pourquoi ne pas attendre le lever du jour ? Un volcan éclaire, mais l’aube éclaire encore mieux. Combeferre préférait peut-être la blancheur du beau au flamboiement du sublime. ~ Victor Hugo,
1313:A lui la foi, a' elle le doute, a' elle le fardeau le plus lourd: la femme ne souffre-t-elle pas toujours pour deux? For him, faith; for her, doubt and for her theheavier load: does not the woman always suffer for both? ~ Honore de Balzac,
1314:Il me dit: « Vous avez dû avoir peur. » Je réponds oui pour ne pas faire d'histoires, mais en fait je n'ai pas eu peur du tout, j'ai juste eu l'impression que j'allais crever dans les prochaines minutes ; c'est différent. ~ Michel Houellebecq,
1315:Il y a les sachants et les savants: c'est la mémoire qui fait les uns, c'est la philosophie qui fait les autres. La philosophie ne s'apprend pas; la philosophie est la réunion des sciences acquises au génie qui les applique. ~ Alexandre Dumas,
1316:Le non-savoir n'est pas une ignorance mais un acte difficile de dépassement de la connaissance. C'est à ce prix qu'une œuvre est à chaque instant cette sorte de commencement pur qui fait de sa création un exercice de liberté 11. » ~ Anonymous,
1317:« L'histoire de ma vie n'existe pas. Ça n'existe pas. Il n'y a jamais de centre. Pas de chemin, pas de ligne. Il y a de vastes endroits où l'on fait croire qu'il y avait quelqu'un, ce n'est pas vrai il n'y avait personne. » ~ Marguerite Duras,
1318:Lui, il n'avait jamais vu ce que les autres trouvaient de bien à son visage. Trop maigre, trop tordu, pas assez pur à son goût. En aucune façon il ne serait tombé amoureux d'un type dans son genre. Mais les autres, oui, souvent. ~ Fred Vargas,
1319:adore
à genoux quand on n'a pas pu l'enterrer sous la boue. La
corruption est en force, le talent est rare. Ainsi, la corrup-
tion est l'arme de la médiocrité qui abonde, et vous en
sentirez partout la pointe. ~ Honor de Balzac,
1320:Et comme il est généralement admis que quelque chose se perd dans la traduction, il n'est pas surprenant que nous ayons désappris, du moins partiellement, ce que nous étions, pour faire de la place à ce que nous sommes devenus. ~ N gar Djavadi,
1321:  Il y a chez les sauvages une autre coutume qui n'est pas moins pernicieuse que la première : c'est la cruelle habitude où sont les femmes de se faire avorter, afin que leur grossesse ne les rende pas désagréables à leurs maris. ~ Montesquieu,
1322:La fugue – paraît-il – est un appel au secours et quelquefois une forme de suicide. Vous éprouverez quand même un bref sentiment d’éternité. Vous n’avez pas seulement tranché les liens avec le monde, mais aussi avec le temps. ~ Patrick Modiano,
1323:Mais c'est cela l'amour, tout donner, tout sacrifier sans espoir de retour. [...] A certaines heure je me demande si l'amour n'est pas autre chose, s'il peut cesser d'être un monologue, et s'il n'y a pas une réponse quelquefois. ~ Albert Camus,
1324:« Ce monde en lui-même n’est pas raisonnable, c’est tout ce qu’on peut en dire. Mais ce qui est absurde, c’est la confrontation de cet irrationnel et de ce désir éperdu de clarté dont l’appel résonne au plus profond de l’homme. » ~ Albert Camus,
1325:Écoute ton cœur, ma chérie, s'il te plaît, essaie de ne pas trop réfléchir. Détend-toi, amuse-toi. Tu es tellement jeune, mon chou. Tu as encore tellement de chose à vivre. Laisse-toi aller. Tu mérites ce qu'il y a de mieux en tout. ~ E L James,
1326:L'envie d'être au bord de tuer un amant,de le garder pour vous, pour vous seul, de le prendre, de le voler contre toutes les lois, contre tous les empires de la morale, vous ne la connaissez pas, vous ne l'avez jamais connue? ~ Marguerite Duras,
1327:Elle pourrait répondre qu'elle ne l'aime pas. Elle ne dit rien. Tout à coup elle sait, là, à l'instant, elle sait qu'il ne la connaît pas, qu'il ne la connaîtra jamais, qu'il n'a pas les moyens de connaître tant de perversité. ~ Marguerite Duras,
1328:J'ai connu moi aussi, plus d'une fois, la douleur de la perte. Je sais le voluptueux vertige qu'elle procure. Il faut te faire violence et déposer le masque de pleurs à tes pieds. Ne cède pas à l'orgueil de celui qui a tout perdu. ~ Laurent Gaud,
1329:Je ne veux plus faire de cauchemars. Je ne veux plus chercher à atteindre une petite fille que je ne peux pas sauver. Le monde est cruel. Notre boulot est sans espoir. Je ne sais même plus comment aimer. J'ai juste besoin de haïr. ~ Lisa Gardner,
1330:Je sentis frissonner sur mes lèvres muettes la douceur et l'effroi de ton premier baiser. Sous tes pas, j'entendis les lyres se briser, en criant vers le ciel l'ennui fier des poètes, parmi des flots de sons languissamment décrus. ~ Ren e Vivien,
1331:Les jeunes gens, qui ne savaient à quoi employer leurs forces, ne les jetaient pas seulement dans le journalisme, dans les conspirations, dans la littérature et dans l'art, ils les dissipaient dans les plus étranges excès, tant ~ Honor de Balzac,
1332:Ne pourrait−on pas dire que toutes les religions du monde ne sont que des sectes de la religion naturelle, et que les juifs, les chrétiens, les musulmans, les païens même ne sont que des naturalistes hérétiques et schismatiques ? ~ Denis Diderot,
1333:Nous ne serons heureux, se dit-elle alors, que lorsque nous n'aurons plus besoin les uns des autres. Quand nous pourrons vivre une vie à nous, une vie qui nous appartienne, qui ne regarde pas les autres. Quand nous serons libres. ~ Le la Slimani,
1334:[...]ta vie ne devient pas plate et bête parce que tu sais que la lutte sera sans succés. Il serait bien pls plat, Harry, de lutter pour quelque bel idéal en cryant que tu l'atteindrais. Les idéals sont'ils là pour être atteints? ~ Hermann Hesse,
1335:Chose la plus simple: apprendre une langue mais elle n'est d'aucune utilité si le sens n'y est pas.

Easiest thing: to learn a language but it is useless without a sense.

أسهل شيء : تعلم اللغة...لكن ما في نافع بدون معنى ~ Anonymous,
1336:Il était comme ces moines qui sont obligés de faire effort pour s'arracher d'où ils sont et venir où vous êtes; imiter les rires et les mots auxquels vous êtes habitués; avoir la politesse ou le mépris de ne pas trop vous surprendre. ~ Jean Giono,
1337:Mais enfin, bande de critiques, les livres que vous ne comprenez pas ne vaudraient-ils pas au moins que vous les signaliez? For heaven's sake, gang of critics, don't the books which you do not understand at least deserve recognition? ~ Boris Vian,
1338:Mais j'avais brusquement un certain scrupule à lui mentir. Tant de mensonges, déjà, pour me débarrasser des gens, tant d'immeubles à double issue pour les abandonner sur un trottoir, tant de rendez-vous auxquels je n'allais pas… ~ Patrick Modiano,
1339:Quelque chose brûle en moi. J’attends et je n'attends pas. C’est peut-être dans cette rupture, dans cet instant, entre les deux pulsions, l’une qui va vers l’infini du oui, l’autre vers l’infini du non, qu’est le lieu de la vie. ~ J M G Le Cl zio,
1340:Sa beauté, en ce moment-là augmentée de sa fierté, était un resplendissement, et, comme s'il ne pouvait pas plus être fatigué que blessé, après les effrayantes vingt-quatre heures qui venaient de s'écouler, il était vermeil et rose. ~ Victor Hugo,
1341:Avant la fin du jour, je vis que nous avions affaire à un forgeron, à un pêcheur, à un chasseur, à un charpentier, et pas du tout à un ministre du Seigneur. Nous étions en semaine, il est vrai. Peut-être se rattrapait-il le dimanche. ~ Jules Verne,
1342:Ce sont eux [les hommes] qui ont toujours tenu le sort de la femme entre leurs mains; et ils n'en ont pas décidé en fonction de son intérêt; c'est à leurs propres projets, à leurs craintes, à leurs besoins qu'il-ont eu régard. ~ Simone de Beauvoir,
1343:Quand celui à qui l'on parle ne comprend pas et celui qui parle ne se comprend pas, c'est de la métaphysique

When he to whom a person speaks does not understand, and he who speaks does not understand himself, that is metaphysics. ~ Voltaire,
1344:Que l'on soit absent dans la pièce voisine, ou sur l'autre versant de la planète, la différence n'est pas essentielle. La présence de l'ami qui en apparence s'est éloigné, peut se faire plus dense qu'une présence réelle. ~ Antoine de Saint Exup ry,
1345:Si je n'aime pas une chose, je ne l'aime pas, voilà tout ; et rien au monde ne me fera l'aimer, parce que la grande majorité de mes contemporains l'aime, ou fait semblant de l'aimer. Mes goûts et mes aversions ne suivent pas la mode. ~ Jack London,
1346:A mon goût, tout cela est trop écrit, d'un style trop précieux, trop conscient... J'écris toujours mieux et plus aisément ce que je n'ai pas porté trop longtemps en tête ; dès que ma pensée précède ma plume, c'est pour arrêter celle-ci. ~ Andr Gide,
1347:Homme, ne te dresse pas au-dessus des animaux; ils sont sans péché, tandis qu’avec ta grandeur tu souilles la terre par ton apparition, laissant après toi une trace de pourriture, c’est le sort de presque chacun de nous, hélas! ~ Fyodor Dostoyevsky,
1348:Je ne me suicide pas parce que j'ai envie de partir. Quand on a envie de quelque chose on est sauf. Je ne pars pas parce qu'une fois partie je n'aurais plus envie de rien et qu'il faudrait que je m'extermine. Ma logique m'effraie. ~ R jean Ducharme,
1349:Je sais que ce ne sont pas les vêtements qui font les femmes plus ou moins belles ni les soins de beauté, ni les prix des onguents, ni la rareté, le prix des atours. Je sais que le problème est ailleurs. Je ne sais pas où il est. ~ Marguerite Duras,
1350:le trait essentiel de la culture européenne est précisément ce qui l'a rendue hégémonique en Europe et hors d'Europe : l'idée d'une identité européenne supérieure à tous les peuples et à toutes les cultures qui ne sont pas européens ~ Edward W Said,
1351:Manette:
- Cette Jeunesse ne croit à rien. [...] Vous ne croyez pas non plus à grand-chose. [...] André est contre tous. C'est ça la faute. C'est pour ça que Philippe (son fils) a mal tourné. Il faut être pour quelque chose. ~ Simone de Beauvoir,
1352:ceux qui apprennent sur la vie d’un autre quelque détail exact en tirent aussitôt des conséquences qui ne le sont pas et voient dans le fait nouvellement découvert l’explication de choses qui précisément n’ont aucun rapport avec lui. ~ Marcel Proust,
1353:Elle tourna vers moi les yeux à cet instant, mais je n'ose y croire, ce regard fut-il un aveu. Ne me dites pas qu'elle est belle, elle est émouvante. Sa vue imprime à mon coeur un mouvement plus rapide, son absence emplit mon esprit. ~ Robert Desnos,
1354:Je n'appartient pas à un système, j'ai toujours lutté contre ça. Je vois les gens que j'aime, je vais là où je veux aller, je lis un livre parce qu'il m'attire et non parce qu'il faut absolument l'avoir lu et toute ma vie est comme cela. ~ Marc Levy,
1355:La joie est peut être aussi vive ; mais elle entre ne moins avant; elle éveille un écho moins retentissant dans mon coeur. Ah ! Pouvoir ignorer que la vie rétrécit devant moi sa promesse... Mon coeur ne bat pas moins fort qu'à vingt ans. ~ Andr Gide,
1356:C'était là le point faible de cette vie, le seul définitif: on ne spécule pas sur son enfant.On croit couver un petit aigle et il vous sort de dessous le bureau un serin. Et qu'y faire? Quel recours a-t-on contre ce sort d'injuste? ~ Marguerite Duras,
1357:Dès lors, chaque fois que nous l'entendons dire "ta foi t'a sauvé", nous comprenons qu'il ne dit pas tout simplement que seront sauvés ceux qui ont une forme de foi quelconque, quand bien même les oeuvres ne la suivraient pas. ~ Clement of Alexandria,
1358:La postérité n'a jamais rendu l'étreinte des tombes moins dure. Elle a juste le mérite de modérer notre peur de la mort puisqu'il n'y a pas de thérapie mieux appropriée à notre inexorable finitude que l'illusion d'une belle éternité. ~ Yasmina Khadra,
1359:Le temps commençait où je m'apercevais que j'avais fait une erreur, qu'il fallait aimer une femme c'est tout, qu'il n'y en a pas plus qu'une au fond, que toutes les autres la recouvrent pour effacer son nom et son visage c'est tout. ~ R jean Ducharme,
1360:One's own flowers and some of one's own vegetables make acceptable, free, self-congratulatory gifts when visiting friends, though giving zucchini - or leaving it on the doorstep, ringing the bell, and running - is a social faux pas. ~ Barbara Holland,
1361:Et c'était là la chose importante: il fallait avant tout se libérer de la mère qui ne pouvait pas comprendre que dans la vie, on pouvait gagner sa liberté, sa dignité, avec des armes différentes de celles qu'elle avait crues bonnes. ~ Marguerite Duras,
1362:L'imagination n'est pas, comme le suggère l'étymologie, la faculté de former des images de la réalité ; elle est la faculté de former des images qui dépassent la réalité, qui chantent la réalité. Elle est une faculté de surhumanité. ~ Gaston Bachelard,
1363:Luc m'a pris dans ses bras. Je crois qu'il pleurait un peu, et je crois que moi aussi. C'est idiot, deux hommes qui sanglotent dans les bras l'un de l'autre. Peut-être pas, finalement, quand ce sont deux amis qui s'aiment comme des frères. ~ Marc Levy,
1364:On ne demande pas à une mouette apprivoisée pourquoi elle éprouve le besoin de disparaître de temps en temps vers la pleine mer. Elle y va, c’est tout, et c’est aussi simple qu’un rayon de soleil, aussi normal que le bleu du ciel. ~ Bernard Moitessier,
1365:On s'étonne que le malheur n'ennoblisse pas. C'est que, quand on pense à un malheureux, on pense à son malheur. Mais le malheureux ne pense pas à son malheur : il a l'âme emplie de n'importe quel infime allégement qu'il puisse convoiter. ~ Simone Weil,
1366:Quand une chanson vous fait pleurer, mais que vous n'avez plus envie de pleurer, vous cessez de l'écouter.
Mais échapper à soi-même, c'est impossible. On ne peut pas décider de ne plus se voir. De couper le son à l'intérieur de sa tête. ~ Jay Asher,
1367:When all my mates used to think they were proper rude boys, they used to take the piss out of me for wearing casual clothing. But in terms of a faux pas, I reckon I'm too proud to admit it - I'm of the opinion that I always look boss. ~ Jack O Connell,
1368:Ce que j'appelle désespoir, philosophiquement, est très proche de ce que Freud, à sa façon et d'un autre point de vue, appelle le travail de deuil. Ce n'est pas du tout un travail de la tristesse ! Le but du deuil, c'est la joie. ~ Andr Comte Sponville,
1369:Il lui arrivait souvent de regarder les vieilles dames qui traversaient d'un pas traînant les rues de la ville là ou l'autobus menaçait et savait qu'à l'intérieur de ces corps ratatinés souriaient des visages resplendissants d'adolescentes. ~ Ed McBain,
1370:Les Chroniques de Thsou disent: «La nation de Thsou ne regarde pas les parures en or et en pierreries comme précieuses; mais, pour elle, les hommes vertueux, les bons et sages ministres sont les seules choses quelle estime être précieuses.» ~ Anonymous,
1371:Ceux qui écrivent par humeur sont sujets à retoucher à leurs ouvrages: comme elle n'est pas toujours fixe, et qu'elle varie en eux selon les occasions, ils se refroidissent bientôt pour les expressions et les termes qu'ils ont le plus aimés. ~ Anonymous,
1372:Le Dieu qui a fait le monde et toutes les choses qui y sont, lui qui est le Seigneur du ciel et de la terre, n'habite pas dans des temples faits de main; et il n'est pas servi par des mains d'hommes, comme s'il avait besoin de quelque chose, ~ Anonymous,
1373:Les signes de changements collectifs ne sont pas perceptibles dans la particularité des vies, sauf peut-être dans le dégoût et la fatigue qui font penser secrètement 'rien ne changera donc jamais' à des milliers d'individus en même temps. ~ Annie Ernaux,
1374:ou nous ne sommes pas libres et Dieu tout-puissant est responsable du mal. Ou nous sommes libres et responsables mais Dieu n'est pas tout-puissant. Toutes les subtilités d'écoles n'ont rien ajouté ni soustrait au tranchant de ce paradoxe. ~ Albert Camus,
1375:En général, les hommes n'aspirent à s'instruire que dans la mesure où ils sont affranchis du joug de la tradition; car tant que celle-ci est maîtresse des intelligences, elle suffit à tout et ne tolère pas facilement de puissance rivale. ~ mile Durkheim,
1376:Oh dear," said my mother, turning to Marmie and going "Ce Justin, est-il gai?" (This Justin, is he gay?)
Marmie handed her a hot chocolate and shrugged. "Qui sait? Je ne suis pas se petite amie." (Who knows? I'm not his girlfriend.) ~ Sarah Strohmeyer,
1377:We weten niet wie de evangeliën geschreven hebben. Toen ze voor het eerst opdoken circuleerden ze anoniem, en ze werden pas later toegeschreven aan belangrijke figuren uit de jong christelijke kerken. De auteurs waren joodse christenen. ~ Karen Armstrong,
1378:C’est la nature, dis-tu, qui me donne tous ces biens. Ne vois-tu pas qu’en parlant ainsi tu ne fais que changer le nom de Dieu ? La nature est-elle autre chose que Dieu et la raison divine, incorporée au monde entier et à chacune de ses parties ? ~ Seneca,
1379:Il ne savait pas encore s'il souffrait parce qu'il suivait une pente et que l'avenir venait à lui sans qu'il eût à s'en saisir. Quand on s'abandonne on ne souffre pas. Quand on s'abandonne même à la tristesse on ne souffre plus. ~ Antoine de Saint Exup ry,
1380:Les jours passent, la nuit reste. Maintenant, tu me manques. Des fois c'est tes bras, des fois c'est tes pas dont je crois reconnaître le bruit. La plupart du temps, c'est toi en entier, avec ta voix et tes petites façons d'être ma mère. ~ Mathias Malzieu,
1381:Mais ne suffisaient pas à nourrir mon désir qui déjà cherchait un autre corps, des brèches et des mystères plus grands que l'étalage des descriptions de l'enfer, du paradis et du dieu qui me semblait plus bavard que le monde qu'il avait créé ~ Kamel Daoud,
1382:On ne peut se fier sur rien : on ne peut même pas, quand ça va mal, être sûr que rien ne va nous faire déroger à notre désespoir. Il n'y a rien qui tienne; il n'y a rien tout court; il faut partir de cette hypothèse et ne pas la quitter. ~ R jean Ducharme,
1383:Pressant le pas, il atteignit l'ascenseur pratiquement au galop. Une curieuse sensation remonta de ses mollets à ses genoux. Non qu'il en eût fait l'expérience récemment mais en y réfléchissant, il se dit que cela devait s'appeler "courir". ~ Graham Moore,
1384:Si Dieu est amour, il ne peut pas avoir créé le fléau qu'est Ma Dame, et si c'est le Diable qui s'en est chargé, il doit prier pour qu'elle ne meure pas réellement, sans quoi, je ne lui donnerais pas cent ans avant de diriger l'Enfer. ~ Laurell K Hamilton,
1385:C'est singulier, le verbe guillotiner ne peut pas se conjuguer dans tous ses temps, on peut bien dire: Je serai guillotiné, tu seras guillotiné, mais on ne dit pas: J'ai été guillotiné.
Pourquoi pas, reprit Julien, s'il y a une autre vie?... ~ Stendhal,
1386:...[en terre d’Islam,] la distinction entre le sacré et le profane n’existe normalement que dans l’usage que l’on fait des œuvres d’art et non dans leurs formes : une maison n’est pas bâtie dans un style différent de celui d’une mosquée. ~ Titus Burckhardt,
1387:Quand les enfants commencent à voir, ils sourient; quand une jeune fille entrevoit le sentiment dans la nature, elle sourit comme elle souriait enfant. Si la lumière est le premier amour de la vie, l'amour n'est-il pas la lumière du cœur? ~ Honor de Balzac,
1388:Je suis couché depuis ce matin dans cette prairie d'étoiles à adorer ce ceil de fleurs et je suis ébloui de tous ces parfums, grisé de toutes ces clartés et comme les lothophages, je ne songe plus au retour et ne voudrais pas qu'il y en eût. ~ Marcel Proust,
1389:La vie dans les bois n'est pas une solution aux problèmes écologiques. Le phénomène contient son contre-principe. Les masses, gagnant les futaies, y importeraient leurs maux qu'elles prétendaient fuir en quittant la ville. On n'en sort pas. ~ Sylvain Tesson,
1390:Ils reviennent déjà? demanda le petit prince...
- Ce ne sont pas les mêmes, dit l'aiguilleur. C'est un échange.
- Ils n'étaient pas contents, là où ils étaient?
- On n'est jamais content là où l'on est », dit l'aiguilleur. ~ Antoine de Saint Exup ry,
1391:Tâchez de garder toujours un morceau de ciel au-dessus de votre vie, petit garçon, ajoutait-il en se tournant vers moi. Vous avez une jolie âme, d’une qualité rare, une nature d’artiste, ne la laissez pas manquer de ce qu’il lui faut.» Quand, ~ Marcel Proust,
1392:Cadfael n’avait nulle envie d’entendre ses jérémiades ; il se rendormit et rêva de batailles et de la Croisade. Le bruit qui l’éveilla en sursaut, s’il ne manquait pas de force, n’avait rien à voir avec une trompette ni avec la prise de Jérusalem. ~ Anonymous,
1393:- C'est là que je viens me cacher quand j'ai peur.
- Peur de quoi, Madame Rosa ?
- C'est pas nécessaire d'avoir des raisons pour avoir peur, Momo.
Ça, j'ai jamais oublié, parce que c'est la chose la plus vraie que j'aie jamais entendue. ~ Romain Gary,
1394:En temps ordinaire, nous savions tous, consciemment ou non, qu'il n'est pas d'amour qui ne puisse se surpasser, et nous acceptions pourtant, avec plus ou moins de tranquillité, que le nôtre demeurât médiocre. Mais le souvenir est plus exigeant. ~ Albert Camus,
1395:je peux rencontrer de nouveaux amis et leur apprendre comment être fous pour devenir sages. Je leur conseillerai de ne pas suivre les manuels de bonne conduite mais de découvrir leur propre existence, leurs désirs, leur aventures, et de vivre ! ~ Paulo Coelho,
1396:Le chagrin qui n'est nullement une conclusion pessimiste librement tirée d'un ensemble de circonstances funestes, mais la reviviscence intermittente et involontaire d'une impression spécifique, venue du dehors, et que nous n'avons pas choisie. ~ Marcel Proust,
1397:On n'a rien compris à la maladie, tant qu'on n'a pas reconnu son étrange ressemblance avec la guerre et l'amour: ses compromis, ses feintes, ses exigences, ce bizarre et unique amalgame produit par le mélange d'un tempérament et un mal. ~ Marguerite Yourcenar,
1398:En une seule fleur
Enchantée de cet artifice,
ton abondance l’avait osé.

Tu étais assez riche, pour devenir cent
fois toi-même en une seule fleur;
c’est l’état de celui qui aime
Mais tu n’as pas pensé ailleurs. ~ Rainer Maria Rilke,
1399:Il y a dans l'âme comme une phagocytose ; tout ce qui est menacé par le temps secrète du mensonge pour ne pas mourir, et à proportion du danger de mort. C'est pourquoi il n'y a pas d'amour de la vérité sans un consentement sans réserve à la mort. ~ Simone Weil,
1400:Je vais être minuscule, mais j'ai hâte, car il y a de la noblesse à éprouver son insignifiance, de la noblesse à savoir qu'un coup de vent peut balayer nos vies et ne rien laisser derrière nous, pas même le vague souvenir d'une petite existence. ~ Laurent Gaud,
1401:Non, c'était faux. Il y avait toujours des conséquences. On ne pouvait pas y échapper, quel que soit le camp dans lequel on était. Quelles que soient les personnes au côté desquelles on combattait. Il y avait toujours un perdant dans l’affaire. ~ Marissa Meyer,
1402:Quand on apprend à aller vers les autres pour leur demander ce dont on a besoin, c'est tout un univers qui s'offre à nous. La vie, c'est s'ouvrir aux autres, pas se refermer sur soi. Tout ce qui permet de se connecter aux autres est positif. ~ Laurent Gounelle,
1403:Vous êtes trop généreuse pour vous jouer de moi. Si vos sentiments sont encore ce qu'ils étaient en avril dernier, dites-le moi tout de suite. Mes sentiments et mes vœux, eux, n'ont pas changé, mais un mot de vous m'imposera silence pour toujours ~ Jane Austen,
1404:Ce n'est pas la première fois que je remarque combien, en France particulièrement, les mots ont plus d’empire que les idées."

("It's not the first time I've noticed how much more power words have than ideas, particularly in France.") ~ George Sand,
1405:Elle aurait écouté des heures durant cette parole arrachée à l'épaisseur des jours. Parce que le temps passé à se parler ainsi n'est pas du temps, c'est de la lumière. Le temps passé à se parler ainsi, c'est de l'eau qui lave l'âme, le bon ange. ~ Yanick Lahens,
1406:Les pires exemples de férocité ne servent jamais qu’à durcir chez l’auditeur quelques fibres de plus, et comme le cœur humain a déjà à peu près la mollesse d’une pierre, je ne crois pas nécessaire de travailler plus dans ce sens. (p. 140) ~ Marguerite Yourcenar,
1407:Ce ne sont pas les enfants chéris qui reçoivent beaucoup de noms. Ce sont les enfants trouvés à qui l'on donne plusieurs noms. Ceux que l'on trouve sur les marches d'un escalier. Ceux dont on ignore les origines. Ceux qui flottent dans le vide. ~ Jostein Gaarder,
1408:Donc il donne, à ceux qui le demandent, le secours qu’ils n’avoient pas quand ils ont reçu le commandement. « Et ses préceptes ne sont pas pesans ; car ceux qui sont enfans de Dieu, aiment Jésus-Christ ; et ceux qui l’aiment, gardent sa parole. » ~ Blaise Pascal,
1409:Le bonheur n'est pas une chose; c'est une pensée. Ce n'est pas un fait; c'est une invention. Ce n'est pas un état; c'est une action.
Disons le mot: le bonheur est création.[...] C'est une praxis, disait- Aristote, et point une poiésis. ~ Andr Comte Sponville,
1410:Ces travaux qui ne durèrent pas plus de 3 mois, occupent cependant dans ma mémoire, une place considérable, car c'est à la lumière du bec Matador que j'ai découvert l'intelligence de mes mains, et la prodigieuse efficacité des plus simples outils. ~ Marcel Pagnol,
1411:Dans un pays où les décideurs s'évertuent à construire une villa à leurs rejetons là où il est question de leur bâtir une nation, il n'est pas rare de rencontrer des talents chevronnés trimer au fond des gargotes afin de joindre les deux bouts... ~ Yasmina Khadra,
1412:Elle savait que tout ce qui est supérieur s'élève de soi vers le grand et le beau, en vertu d'une force latente, d'une gravitation secrète, comme les plantes qui n'ont pas besoin qu'on casse leurs tiges pour se retourner vers le soleil. ~ Jules Barbey d Aurevilly,
1413:En somme, dit Tarrou avec simplicité, ce qui m'intéresse, c'est de savoir comment on devient un saint.
-Mais vous ne croyez pas en Dieu.
-Justement. Peut-on être un saint sans Dieu, c'est le seul problème concret que je connaisse aujourd'hui. ~ Albert Camus,
1414:Il y a des rêves qui se déroulent comme des incidents sans importance, de la vie éveillée on ne retiendrait pas des choses comme ça et cependant ils intéressent lorsqu'on les saisit au matin se poussant en désordre contre la porte des paupières. ~ Raymond Queneau,
1415:La société bourgeoise moderne, élevée sur les ruines de la société féodale, n'a pas aboli les antagonismes de classes. Elle n'a fait que substituer aux anciennes de nouvelles classes, de nouvelles conditions d'oppression, de nouvelles formes de lutte. ~ Karl Marx,
1416:Mais, parce qu'ils n'ont pas été assez heureux pour trouver des mosquées dans leur pays, crois-tu qu'ils soient condamnés à des châtiments éternels, et que Dieu les punisse pour n'avoir pas pratiqué une religion qu'il ne leur a pas fait connaître  ? ~ Montesquieu,
1417:Tout artiste qui se mêle de vouloir être célèbre dans notre
société doit savoir que ce n'est pas lui qui le sera, mais quelqu'un d'autre
sous son nom, qui finira par lui échapper et, peut-être, un jour, par tuer en
lui le véritable artiste ~ Albert Camus,
1418:Il tendit sa carte d’abonnement, qui fit un clin d’œil au contrôleur à l’aide de deux trous ronds déjà perforés. Le contrôleur répondit par un sourire complice, n’en ouvrit pas moins une troisième brèche dans le bristol orange, et la carte fut aveugle. ~ Anonymous,
1419:Je vais te dire quelque chose, mon ami: c’est plus facile d’être malheureux qu’heureux, et moi, tu m’entends, je n’aime pas les gens qui choisissent la facilitê, je n’aime pas les geignards! Sois heureux, merde! Fais ce qu’il faut pour être heureux! ~ Anna Gavalda,
1420:La France n’est pas et ne doit pas être une démocratie [...]. Le peuple, je le répète, dans un pays qui n’est pas une démocratie (et la France ne saurait l’être), le peuple ne peut parler, ne peut agir que par ses représentants" L'abbé Sieyès ~ David Van Reybrouck,
1421:On rêve d'un idéal, on le prie, on l'appelle, on le guette, et puis le jour où il se dessine, on découvre la peur de le vivre, celle de ne pas être à la hauteur de ses propres rêves, celle encore de les marier à une réalité dont on devient responsable. ~ Marc Levy,
1422:qu'arriverait-il si l'homme qui prétendait être son mari se détournait de Lila? Rien. Et s'il n'y avait finalement pas d'enfant? Il y aurait un soir et un matin. Le silence du monde lui faisait aussi mal que s'il se moquait ouvertement d'elle. ~ Marilynne Robinson,
1423:Si tu veux m'écouter, je te donne ce conseil :
Pour l'amour de Dieu, ne te revêts pas de
la robe d'hypocrisie.
La vie future c'est le toujours, ce monde n'est
qu'un instant;
Ne vends pas te royaume de l'éternité pour
une seconde. . ~ Omar Khayy m,
1424:-A veces encuentra algo- comentó Holmes, encogiéndose de hombros-. De cuando en cuando tiene algún chispaso de razón, "il n'y a pas des sots si incomodes que ceux qui ont de l'ésprit!" ( "Los tontos que más molestan son los que tienen ingenio") ~ Arthur Conan Doyle,
1425:Esprit : Chacun sait ce que c’est qu’un esprit ; c’est ce qui n’est point matière. Toutes les fois que vous ne saurez pas comment une cause agit, vous n’aurez qu’à dire que cette cause est un esprit, et vous serez très pleinement éclairci. ~ Paul Henri Thiry,
1426:Pour la première fois, en buvant des cerises
à l'eau-de-vi', je me saoûlai.

C'était aux Andelys, je crois, et ma famille
me regardait fort amusée.
Elle ne pensait pas qu'un jour mes fortes cuites
la feraient un peu déchanter ~ Raymond Queneau,
1427:Comment l’homme est-il assez insensé pour quitter cette vie tant qu’il n’a pas épuisé toutes ses chances de bonheur ? Celui qui perd sa fortune au jeu quitte-t-il le tapis tant qu’il lui reste une pièce d’or ? Une seule pièce peut lui rendre tout. ~ Alfred de Musset,
1428:Julien cherchait a ne pas s'exagerer cette cinguliere amitie. Il la comparait lui-meme a un commerce arme. Chaque jour en se retrouvant, avant de reprendre le tonpreque intime de la veille, on se demandait presque: Serons-nous aujourd'hui amis ou ennemis? ~ Stendhal,
1429:La faute à la télé ?
Le vingtième siècle trop « visuel » ? Le dix-neuvième trop descriptif ? Et pourquoi pas le dix-huitième trop rationnel, le dix-septième trop classique, le seizième trop renaissance, Pouchkine trop russe et Sophocle trop mort ? ~ Daniel Pennac,
1430:l'amour, pour toi, ne peut être que quelque chose de léger, revêtant la forme d'un jeu et dénué d'importance ; tu redoutes de t'immiscer dans une destinée. Tu veux t'abandonner sans mesure à toutes les joies du monde, mais tu ne veux pas de sacrifice. ~ Stefan Zweig,
1431:Le livre peut devenir plus important que la vie. Le livre enseigne aux femmes que la vraie vie n’est pas celle qu’on leur fait vivre. La vraie vie est ailleurs: là, dans cet espace d’imaginaire entre les mots qu’elles lisent et l’effet qu’ils produisent. ~ Anonymous,
1432:Mais les traditions familiales n'ont souvent pas de fondement plus solide , et les ethnologues me font bien rire qui cherchent la raison de tant de rites mystérieux .
Le vrai mystère dans beaucoup de cas , c'est qu'il n'y a pas de raison du tout . ~ Albert Camus,
1433:Si vos parents tombent dans une faute, avertissez-les avec grande douceur. Si vous les voyez déterminés à ne pas suivre vos avis, redoublez vos témoignages de respect, sans vous opposer. Quand même ils vous maltraiteraient, n’en ayez aucun ressentiment.  ~ Confucius,
1434:Ah si je pouvais moins l'aimer, ne pas être si maladroite, si anxieuse de lui plaire, si je pouvais montrer de l'indifférence. Alors elle m'aimerait, j'en suis sure. Mais on dirait que je lui pèse...Que de fois ne m'a-t-elle pas reproché de l'étouffer? ~ Keniz Mourad,
1435:Est-on moins libre pour obéir à la raison et à la raison souveraine, c’est-à-dire à Dieu ? N’est-ce pas au contraire une dépendance vraiment heureuse, qui, nous assujettissant à Dieu seul, nous rend maîtres de nous-mêmes et de toutes choses ? ~ Jacques B nigne Bossuet,
1436:Je n'écris pas pour une petite élite dont je n'ai cure, ni pour cette entité platonique adulée qu'on surnomme la Masse. Je ne crois pas à ces deux abstractions, chères au démagogue. J'écris pour moi, pour mes amis et pour adoucir le cours du temps. ~ Jorge Luis Borges,
1437:Ne parlons pas de toi. Tu es ineffable
selon ta nature.
D'autres fleurs ornent la table
que tu transfigures.

On te met dans un simple vase -,
voici que tout change:
c'est peut-être la même phrase,
mais chantée par un ange. ~ Rainer Maria Rilke,
1438:Présomption: C’est le crime de ceux qui ont l’impertinence de s’en rapporter plutôt à leurs propres lumières qu’à celles du clergé. Le comble de la présomption est de penser que Dieu pourrait bien n’être pas si méchant que ses prêtres le sont. ~ Paul Henri Thiry,
1439:Il nous arrive d'avoir des pensées que nous ne comprenons pas nous-même. Des pensées qui n'ont rien de véridique - qui ne représentent pas vraiment ce qu'on ressent - mais qui nous traversent quand même l'esprit parce qu'elle valent le coup d'être étudiées. ~ Jay Asher,
1440:Tu vois, c'est pas comme dans les films, où les filles préfèrent les salauds ou les mecs dans ce genre. C'est pas aussi simple. Elles aiment les garçons qui peuvent leur donner un but. En fait, avec les mecs, ce qu'elles aiment, c'est relever un défi. ~ Stephen Chbosky,
1441:Aby Warburg est ainsi à l’origine d’un fonds bibliophilique inouï. Il a des théories sur le rangement des livres. Notamment celle du bon voisinage. Le livre que l’on cherche n’est pas forcément celui que l’on doit lire. Il faut regarder celui d’à côté. ~ David Foenkinos,
1442:...et surtout mon corps aussi bien que mon âme, gardez-vous de vous croiser les bras en l'attitude stérile du spectateur, car la vie n'est pas un spectacle, car une mer de douleurs n'est pas un proscenium, car un homme qui crie n'est pas un ours qui danse. ~ Aim C saire,
1443:Il y a sûrement beaucoup de honte à être heureux ., non pas à la vue de certaines misères mais lorsque le bonheur semble narguer .Ce défaut les Kabyles ne l'ont pas .Par pudeur le riche se cache pour bien manger et le pauvre pour avoir faim à son aise. ~ Mouloud Feraoun,
1444:Je suis contre le particularisme de pays, religion, d'espece. Ne comptez pas sur moi pour faire du particularisme de sexe. Je crois qu'une bonne femme vaut un homme bon, qu'une femme intelligente vaut un homme intelligent. C'est une verite simple. ~ Marguerite Yourcenar,
1445:Le fatalisme est inévitable dans l'histoire si l'on veut en comprendre les manifestations illogiques, ou, du moins celles dont nous n'entrevoyons pas le sens et dont l'illogisme grandit à nos yeux, à mesure que nous nous efforçons de nous en rendre compte. ~ Leo Tolstoy,
1446:[...] Mots exagérés pour dire qu'il est des réclusions mineures où l'on passe finalement un temps très long avant de s'en libérer. Car c'est bien un acte de volonté subit qui décide du terme et l'on se demande pourquoi on ne s'en est pas délivré plus tôt. ~ Erri De Luca,
1447:Quand une guerre éclate, les gens disent: «Ça ne durera pas, c'est trop bête.» Et sans doute une guerre est certainement trop bête, mais cela ne l'empêche pas de durer. La bêtise insiste toujours, on s'en apercevrait si l'on ne pensait pas toujours à soi. ~ Albert Camus,
1448:Sans souffrance, comment connaître la joie?  (Un point de vue que j'avais toujours trouvé d'une stupidité et d un manque de finesse inouïs. Pour le démontrer, il suffisait de dire que, même si le brocoli existait, ça n'empêchait pas le chocolat d'être bon.) ~ John Green,
1449:Exhorte les esclaves à être soumis à leurs propres maîtres, à leur complaire en toutes choses, n'étant pas contredisants; ne détournant rien, mais montrant toute bonne fidélité, afin qu'ils ornent en toutes choses l'enseignement qui est de notre Dieu sauveur. ~ Anonymous,
1450:Le véritable renonçant est parfaitement sain d’esprit et bien informé de ce qui se passe autour de lui. Il ne fuit pas le monde parce qu’il est incapable de le gérer, mais se désintéresse des préoccupations futiles parce qu’il en voit les inconvénients. ~ Matthieu Ricard,
1451:Membre d’une espèce privilégiée, bénéficiant au départ d’une avance considérable, si dans l’absolu un homme ne valait pas plus que moi, je jugerais que, relativement, il valait moins : pour le reconnaître comme mon égal, il fallait qu’il me dépassât. ~ Simone de Beauvoir,
1452:Nul homme de la semence d'Aaron, le sacrificateur, en qui il y aura quelque défaut corporel, ne s'approchera pour présenter les sacrifices de l'Éternel faits par feu; il y a en lui un défaut corporel: il ne s'approchera pas pour présenter le pain de son Dieu. ~ Anonymous,
1453:L’auteur n’attend nullement un résumé ou un commentaire argumenté de son livre et il est même préférable que ceux-ci ne lui soient pas donnés, il attend seulement, en préservant la plus grande ambiguïté possible, qu’on lui dise avoir aimé ce qu’il a écrit. ~ Pierre Bayard,
1454:Le monde n’est pas divisé en deux catégories. Il n’y a pas d’un côté les gens uniques et de l’autre les gens ordinaires. Tout le monde est capable de devenir extraordinaire. Du moment qu’on a une âme et un libre arbitre, on peut tout faire, tout choisir. ~ Cassandra Clare,
1455:Les vies n'ont pas de sens en fait, elles vont et viennent souvent comme des tsunamis, avec le même fracas, et elles drainent des débris qui croupissent dans ta tête comme autant de reliques, qui te semblent des trésors et ne tiennent pas la position. ~ Patrick Chamoiseau,
1456:Sa fièvre chante. Son petit pas se presse : demain tout changera, demain. Soudain il découvre ceci que demain sera semblable, et après-demain, tous les autres jours. Et cette irrémédiable découverte l'écrase. Ce sont de pareilles idées qui vous font mourir. ~ Albert Camus,
1457:Ti je produkt i mënyrës së menduarit dhe i pritshmërive që ke për veten. Ai që ka frikë nga lugetërit, i sheh ato. Ai që pret të mirën, i vjen. Jini optimistë dhe e mira do u ndjekë pas. Në kushtet më të vështira, mos u fokusoni tek problemi, por tek zgjidhja. ~ Anonymous,
1458:Tu ne m'as pas permis de ne pas t'aimer. Il m'était impossible de faire autrement. Tu ne m'as pas laissé passer à côté de toi. L'amour ressemble à ça: c'est quand on sent que rater quelqu'un serait rater sa vie. L'amour c'est quand on cesse d'hésiter. ~ Fr d ric Beigbeder,
1459:D’ailleurs la mort est toujours là ; n’est-elle pas partout sous les pieds de l’homme, qui la rencontre à chaque pas dans cette vie ? L’eau, le feu, la terre, tout la lui offre sans cesse ; il la voit partout dès qu’il la cherche, il la porte à son côté. ~ Alfred de Musset,
1460:Il disparut à jamais, cet être sans défense à qui personne n'avait jamais témoigné d'affection, ni porté le moindre intérêt, non, personne, pas même l'un de ces naturalistes toujours prêts à épingler la plus banale des mouches pour l'examiner au microscope. ~ Nikolai Gogol,
1461:J’ai entendu tant de raisonnements qui ont failli me tourner la tête, et qui ont tourné suffisamment d’autres têtes pour les faire consentir à l’assassinat, que j'ai compris que tout le malheur des hommes venait de ce qu'ils ne tenaient pas un langage clair. ~ Albert Camus,
1462:J'ai mis longtemps à admettre que je ne m'étais marié que pour les autres, que le mariage n'est pas quelque chose
que l'on fait pour soi-même. On se marie pour énerver ses amis ou faire plaisir à ses parents, souvent les deux,
parfois l'inverse ~ Fr d ric Beigbeder,
1463:La loi ancienne, qui cachait dès l'origine le symbole de notre régénération future sous la génération charnelle, associait son baptême à la faculté génératrice de la semence humaine, comme pour attester qu'elle n'avait pas la procréation en horreur. ~ Clement of Alexandria,
1464:La plupart des enfants quittent la maison paternelle à dix ou douze ans ; j’attendis jusqu’à seize. Et je ne crois pas que je l’aurais encore quittée, si je n’avais un jour entendu parler à ma vieille mère de m’établir à mon propre compte dans l’épicerie. ~ Edgar Allan Poe,
1465:Ne désire jamais, Nathanaël, regoûter les eaux du passé...Ne cherche pas, dans l'avenir, à retrouver jamais le passé. Saisis de chaque instant la nouveauté irressemblable et ne prépare pas tes joies, ou sache qu'en son lieu préparé te surprendra une joie autre. ~ Andr Gide,
1466:C'est aux arabes que les habitants de l'Europe empruntèrent, avec les lois de la chevalerie, le respect galant des femmes, qu'imposaient ces lois. Ce ne fut donc pas le christianisme, ainsi qu'on le croit généralement, mais bien l'Islam qui révéla la femme. ~ Gustave Le Bon,
1467:Le pauvre finit toujours par comprendre que la pauvreté n'est pas un vice .Ce n'est pas un vice mais un état qu'il faut remplir,tout comme un autre.Il a ses règles qu'il faut accepter et ses lois auxquelles il faut obéir pour ne pas être un mauvais pauvre. ~ Mouloud Feraoun,
1468:Pour la première fois, selon une enquête Ifop pour « Le Figaro » publié ce week-end, le président serait aujourd'hui battu par Marine Le Pen au second tour de la présidentielle, par 54 % des suffrages contre 46 %. Au premier tour, il ne dépasserait pas les 17 %. ~ Anonymous,
1469:Que n’aurait-il pas donné en cet instant pour recevoir un message de Poudlard ? De n’importe qui, mage ou sorcière. Il aurait même été content de revoir son vieil ennemi Drago Malefoy, simplement pour s’assurer que tout ce qu’il avait vécu n’était pas un rêve… ~ J K Rowling,
1470:Si on trouve la plénitude de la joie dans la pensée que Dieu est, il faut trouver la même plénitude dans la connaissance que soi-même on n'est pas, car c'est la même pensée. Et cette connaissance n'est étendue à la sensibilité que par la souffrance et la mort. ~ Simone Weil,
1471:Si votre vie quotidienne vous paraît pauvre, ne l'accusez pas; accusez-vous plutôt, dites-vous que vous n'êtes pas assez poète pour en convoquer les richesses.
Pour celui qui crée, il n'y a pas, en effet, de pauvreté ni de lieu indigent, indifférent. ~ Rainer Maria Rilke,
1472:Ce qui retentit pour nous aux confins de cette longue aventure révoltée, ce ne sont pas des formules d’optimisme, dont nous n’avons que faire dans l’extrémité de notre malheur, mais des paroles de courage et d’intelligence qui, près de la mer, sont même vertu. ~ Albert Camus,
1473:C'est le sort qui donne son sens à la vie. La mort, la grande égalisatrice. Homme, femme, paysan, roi, riche, pauvre, nous sommes tous égaux à la fin du voyage. La vie est précieuse, sacrée, on ne doit pas en priver un homme à la légère ou de gaieté de coeur. ~ Tracy Hickman,
1474:Diego : Du calme ! Ne monte pas si haut. On t'en aimerait moins.
Nada : Je suis au-dessus de toutes choses, ne désirant plus rien.
Diego : Personne n'est au-dessus de l'honneur.
Nada; Qu'est-ce que l'honneur, fils ?
Diego : Ce qui me tient debout. ~ Albert Camus,
1475:Il n'y a qu'une seule liberté, se mettre en règle avec la mort. Après quoi, tout est possible. Je ne puis te forcer à croire en Dieu. Croire en Dieu, c'est accepter la mort. Quand tu auras accepté la mort, le problème de Dieu sera résolu - et non pas l'inverse ~ Albert Camus,
1476:Je sens en moi, confusément, des aspirations extraordinaires, des sortes de lames de fond, des mouvements, des agitations incompréhensibles, et que je ne veux pas chercher à comprendre, que je ne veux même pas observer, par crainte de les empêcher de se produire. ~ Andr Gide,
1477:La mère, se sentant mourir, leur avait mis
Sa mante sur les pieds et sur le corps sa robe,
Afin que, dans cette ombre où la mort nous dérobe,
Ils ne sentissent pas la tiédeur qui décroît,
Et pour qu'ils eussent chaud pendant qu'elle aurait froid. ~ Victor Hugo,
1478:« Je ne dis pas non, répondit Swann étonné. Ce que je reproche aux journaux, c’est de nous faire faire attention tous les jours à des choses insignifiantes tandis que nous lisons trois ou quatre fois dans notre vie les livres où il y a des choses essentielles. ~ Marcel Proust,
1479:Mais j’ai appris à la dure qu’on ne choisit pas la personne qu’on aime. C’est l’amour qui nous choisit, qui se fiche bien de ce qui est pratique, facile ou planifié. L’amour a ses propres projets et tout ce que nous pouvons faire, c’est le laisser agir à sa guise. ~ Amy Engel,
1480:Mais même au XIX siècle elles étaient souvent obligées de se cacher; elles n'avaient pas même 'une chambre à elles', c'est-à-dire qu'elles ne jouissaient pas de cette indépendance matérielle qui est une des conditions nécessaires de la liberté intérieure. ~ Simone de Beauvoir,
1481:Ils s’étaient rencontrés dans la rue deux mois auparavant, mais Raskolnikoff était passé aussitôt sur l’autre trottoir pour n’être pas aperçu de Razoumikhine. Celui-ci remarqua fort bien son ami, mais, ne voulant pas le gêner, il feignit de ne pas le voir. ~ Fyodor Dostoyevsky,
1482:Il y a pas une grande sagesse a dire un mot de reproche ; mais il y a une plus grande sagesse a dire un mot qui, sans se moquer du malheur de l'homme, le ranime, lui rende du courage, comme les éperons rendent du courage à un cheval que l'abreuvoir a rafraîchi. ~ Nikolai Gogol,
1483:Jamais il n’y aura d’État vraiment libre et éclairé, tant que l’État n’en viendra pas à reconnaître à l’individu un pouvoir supérieur et indépendant d’où découlerait tout le pouvoir et l’autorité d’un gouvernement prêt à traiter l’individu en conséquence. ~ Henry David Thoreau,
1484:Le seul véritable voyage, le seul bain de Jouvence, ce ne serait pas d'aller vers de nouveaux paysages, mais d'avoir d'autres yeux, de voir l'univers avec les yeux d'un autre, de cent autres, de voir les cent univers que chacun d'eux voit, que chacun d'eux est; ~ Marcel Proust,
1485:Est-ce que nous nous sommes embrassés, hier soir ?
- Oui.
- Eh bien, ça n'avait rien de mémorable, je ne m'en rappelle absolument pas.
Alex éclate de rire.
- Je rigole. Non, on ne s'est pas embrassés. Quand on le fera, tu t'en rappelleras. Toujours. ~ Simone Elkeles,
1486:Les langues ne sont pas seulement des langues : ce sont aussi des world views, c’est à dire des façons de voir et de comprendre le monde. Il y a de l’intraduisible là-dedans... et si vous avez plus d’une world view... vous n’en avez, d’une certaine façon, aucune. ~ Nancy Huston,
1487:La mort de mon enfant, je ne l'ai pas encore comprise, Ce sont les petites choses qui sont dures, ses vêtements que je retrouve, et, si je me réveille la nuit, cette tendresse qui me monte quand même au cœur, désormais inutile, comme mon lait... (p149) ~ Antoine de Saint Exup ry,
1488:Les micro-ondes n'étaient-ils pas une invention merveilleuse? N'avaient-ils pas simplifié la vie de tout le monde? Si seulement il existait un appareil comparable, dans lequel on puisse déposer les gens, pas pour les réchauffer mais pour les rendre différents… ~ Elizabeth George,
1489:Que les huttes puissent tenir rang de palais, les habitués des suites royales ne le comprendront jamais. Ils n'ont pas connu l'onglée avant le bain moussant. Le luxe n'est pas un état mais le passage d'une ligne, le seuil où, soudain, disparaît toute souffrance. ~ Sylvain Tesson,
1490:Identifier le bonheur lorsqu'il est à ses pieds, avoir le courage et la détermination de se baisser pour le prendre dans ses bras... et le garder. C'est l'intelligence du coeur. L'intelligence sans celle du coeur ce n'est que de la logique et ça n'est pas grand chose. ~ Marc Levy,
1491:(...) il fallait séparer nos souffles, s'écarter, s'espacer, se lever, se dédoubler, et c'est toujours autant de perdu. Quand on a deux corps, il vient des moments où l'on est à moitié.
- Est-ce que je suis envahissante?
- Terriblement, lorsque tu n'es pas là. ~ Romain Gary,
1492:Il n'est pas difficile de nourrir des pensées admirables lorsque les étoiles sont présentes. Il est plus difficile de les garder intactes dans la petitesse des journées ; il est plus difficile d'être devant les autres ce que nous sommes devant Dieu. (p. 65) ~ Marguerite Yourcenar,
1493:La joie, le bonheur et la chaleur brûlante de l'amour forment la trinité qui fait de nous des hommes, celle qui justifie l'existence et lui donne plus de grandeur que la mort, cependant, elle n'offre pas plus d'abri que cela contre les vents venus du pôle. ~ J n Kalman Stef nsson,
1494:La Société ne fait-elle pas de l'homme, suivant les milieux où son action se déploie, autant d'hommes différents qu'il y a de variétés en zoologie ? [...] Il a donc existé, il existera donc de tout temps des Espèces Sociales comme il y a des Espèces Zoologiques. ~ Honor de Balzac,
1495:le symbole, face à l’entropie positive de l’univers,érige enfin le domaine de la suprême valeur et équilibre l’univers qui passe, par un Être qui ne passe pas,à qui appartient l’éternelle Enfance, l’éternelle aurore,et le symbole alors débouche sur une théophanie ~ Gilbert Durand,
1496:Seule une révolution morale, et non pas sociale ni politique ni technique, ramènerait l'homme à sa vérité perdue. Du moins peut-on opérer pour son compte cette conversation: alors on accède à la joie, malgré ce monde d'absurdité et de désordre qui nous cerne. ~ Simone de Beauvoir,
1497:Ce serait peut-être de l’impiété chez Saint Augustin (par exemple), si d’un côté on lui proposait d’enterrer ses écrits, dont notre religion reçoit un si grand fruit, ou d’enterrer ses enfants au cas où il en eut, s’il n’aimait pas mieux enterrer ses enfants. ~ Michel de Montaigne,
1498:Il y a bien longtemps, Tigre possédait les histoires. [...] Dans les histoires de Tigre, tout ce qui compte c'est la puissance des crocs, la manière dont on chasse et celle dont on tue. Il n'y a pas de douceur dans les histoires de Tigre, pas de ruse, et pas de paix. ~ Neil Gaiman,
1499:L'amour charnel est une recherche de l'Incarnation. On veut aimer dans un être humain la beauté du monde, non pas la beauté du monde en général, mais cette beauté spécifique que le monde offre à chacun et qui correspond exactement à l'état de son corps et de son âme. ~ Simone Weil,
1500:Les jours se suivent et ne se ressemblent pas, ou dans une version plus littéraire, de même qu'aucun bonheur ne dure éternellement , de même que le malheur finit par cesser. Maximes suprêmes de qui a eu le temps de tirer leçon des revers de la vie et de la fortune.. ~ Jos Saramago,

IN CHAPTERS [150/4486]



1842 Integral Yoga
1219 Poetry
  248 Philosophy
  236 Occultism
  203 Fiction
  175 Christianity
  166 Mysticism
  116 Yoga
   80 Psychology
   37 Science
   36 Philsophy
   32 Hinduism
   23 Sufism
   21 Mythology
   18 Education
   16 Integral Theory
   14 Theosophy
   11 Buddhism
   10 Zen
   7 Cybernetics
   6 Baha i Faith
   2 Kabbalah
   1 Thelema
   1 Alchemy


  999 The Mother
  918 Sri Aurobindo
  630 Satprem
  357 Nolini Kanta Gupta
  163 William Wordsworth
  149 Walt Whitman
  116 H P Lovecraft
  107 Percy Bysshe Shelley
  105 Aleister Crowley
   98 William Butler Yeats
   80 Carl Jung
   70 Robert Browning
   68 John Keats
   62 Rabindranath Tagore
   62 Pierre Teilhard de Chardin
   59 James George Frazer
   54 Sri Ramakrishna
   53 Plotinus
   47 Friedrich Nietzsche
   37 Jorge Luis Borges
   37 Friedrich Schiller
   36 Ralph Waldo Emerson
   36 Johann Wolfgang von Goethe
   34 Saint Augustine of Hippo
   29 Swami Vivekananda
   29 Anonymous
   28 Swami Krishnananda
   28 Saint John of Climacus
   28 Rainer Maria Rilke
   27 Edgar Allan Poe
   26 Lucretius
   26 A B Purani
   25 Aldous Huxley
   21 Saint Teresa of Avila
   21 Li Bai
   20 Vyasa
   19 Rudolf Steiner
   17 Jalaluddin Rumi
   13 Ovid
   13 Franz Bardon
   12 Plato
   12 Nirodbaran
   12 Ibn Arabi
   11 Paul Richard
   11 Hafiz
   11 George Van Vrekhem
   10 Kabir
   9 Aristotle
   8 Sri Ramana Maharshi
   8 Joseph Campbell
   7 Swami Sivananda Saraswati
   7 Norbert Wiener
   7 Henry David Thoreau
   7 Baha u llah
   6 Jordan Peterson
   6 Farid ud-Din Attar
   6 Al-Ghazali
   5 Thubten Chodron
   5 Taigu Ryokan
   5 Patanjali
   5 Bokar Rinpoche
   5 Alice Bailey
   4 Ramprasad
   4 Peter J Carroll
   4 Lewis Carroll
   3 William Blake
   3 Thomas Merton
   3 Shiwu (Stonehouse)
   3 R Buckminster Fuller
   3 Omar Khayyam
   3 Mirabai
   3 Ken Wilber
   3 Jayadeva
   3 Hsuan Chueh of Yung Chia
   3 Hakim Sanai
   2 Saint Therese of Lisieux
   2 Rabbi Moses Luzzatto
   2 Matsuo Basho
   2 Mansur al-Hallaj
   2 Mahendranath Gupta
   2 Lalla
   2 Jorge Luis Borges
   2 Jetsun Milarepa
   2 Jean Gebser
   2 Jacopone da Todi
   2 Italo Calvino
   2 Hakuin
   2 Genpo Roshi
   2 Bulleh Shah


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


0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  When we have passed beyond humanity, then we shall be the Man.
  Sri Aurobindo
  --
  Capitalism and business is drawing to its close. But the age of Communism too will pass ... 'It is the hour of a pure little cell THAT WILL HAVE TERRESTRIAL REPERCUSSIONS, infinitely more radical than all our political and scientific or spiritualistic panaceas.
  This fabulous discovery is the whole story of the AGENDA. What is the passage? How is the path to the new species hewed open? ... Then suddenly, there, on the other side of this old millennial habit - a habit, nothing more than a habit! - of being like a man endowed with time and space and disease: an entire geometry, perfectly implacable and 'scientific' and medical; on the other side ... none of that at all! An illusion, a fantastic medical and scientific and genetic illusion:
   death does not exist, time does not exist, disease does not exist, nor do 'scar' and 'far' - another way of being IN A BODY. For so many millions of years we have lived in a habit and put our own thoughts of the world and of Matter into equations. No more laws! Matter is FREE. It can create a little lizard, a chipmunk or a parrot - but it has created enough parrots. Now it is SOMETHING

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the secret heart that is behind, the inner heartantarhdaya of the Upanishadwhich is the centre of the individual consciousness, where all the divergent lines of that consciousness meet and from where they take their rise. That is what the Upanishad means when it says that the heart has a hundred channels which feed the human vehicle. That is the source, the fount and origin, the very substance of the true personality. Mystic knowledge the true mystic knowledge which saves and fulfilsbegins with the awakening or the entrance into this real being. This being is pure and luminous and blissful and sovereignly real, because it is a portion, a spark of the Divine Consciousness and Nature: a contact and communion with it brings automatically into play the light and the truth that are its substance. At the same time it is an uprising flame that reaches out naturally to higher domains of consciousness and manifests them through its translucid dynamism.
   The knowledge that is obtained without the heart's instrumentation or co-operation is liable to be what the Gita describes as Asuric. First of all, from the point of view of knowledge itself, it would be, as I have already said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desire and passion. This knowledge, whether rationalistic or occult, is, as it were, hard and dry in its constitution, and oftener than not, negative and destructivewi thering and blasting in its career like the desert simoom.
   There are modes of knowledge that are occultand to that extent mystic and can be mastered by practices in which the heart has no share. But they have not the saving grace that comes by the touch of the Divine. They are not truly mystic the truly mystic belongs to the ultimate realities, the deepest and the highest,they, on the other hand, are transverse and tangential movements belonging to an intermediate region where light and obscurity are mixed up and even for the greater part the light is swallowed up in the obscurity or utilised by it.

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.
  Mother would be seated in this rather medieval-looking chair with its high, carved back, her feet on a little tabouret, while we sat on the floor, on a slightly faded carpet, conquered and seduced, revolted and never satisfied - but nevertheless, very interested. Treasures, never noted down, were lost until, with the cunning of the Sioux, we succeeded in making Mother consent to the presence of a tape recorder. But even then, and for a long time thereafter, She carefully made us erase or delete in our notes all that concerned Her rather too personally - sometimes we disobeyed Her.
  --
  It was only in 1958 that we began having the first tape-recorded conversations, which, properly speaking, constitute Mother's Agenda. But even then, many of these conversations were lost or only partly noted down. Or else we considered that our own words should not figure in these notes and we carefully omitted all our questions - which was absurd. At that time, no one - neither Mother, nor ourself - knew that this was 'the Agenda' and that we were out to explore the 'Great passage.'
  Only gradually did we become aware of the true nature of these meetings. Furthermore, we were constantly on the road, so much so that there are sizable gaps in the text. In fact, for seven years,

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In doing so, in invoking the Truth and consecrating oneself to it, one begins to ascend to it step by step; and each step means a tearing of another veil and a further opening of the I passage. This graded mounting is vaakra.
   Hantakr is the appearance, the manifestation of the Divinity that which makes the worshipper cry in delight, "Hail!" It is the coming of the Dawnahanwhen the night has been traversed and the lid rent open, the appearance of the Divine to a human vision for the human consciousness to seize, almost in a human form.
  --
   The Gods are the formations or particularisations of the Truth-consciousness, the multiple individualisations of the One spirit. The Pitris are the Divine Fathers, that is to say, souls that once laboured and realised here below, and now have passed beyond. They dwell in another world, not too far removed from the earth, and from there, with the force of their Realisation, lend a more concrete help and guidance to the destiny that is being worked out upon earth. They are forces and formations of consciousness in an intermediate region between Here and There (antarika), and serve to bring men and gods nearer to each other, inasmuch as they belong to both the categories, being a divinised humanity or a humanised divinity. Each fixation of the Truth-consciousness in an earthly mould is a thing of joy to the Pitris; it is the Svadh or food by which they live and grow, for it is the consolidation and also the resultant of their own realisation. The achievements of the sons are more easily and securely reared and grounded upon those of the forefa thers, whose formative powers we have to invoke, so that we may pass on to the realisation, the firm embodiment of higher and greater destinies.
   III. The Path of the Fathers and the Path of the Gods
  --
   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.
  --
   The Science of the Five Agnis (Fires), as propounded by Pravahan, explains and illustrates the process of the birth of the body, the passage of the soul into earth existence. It describes the advent of the child, the building of the physical form of the human being. The process is conceived of as a sacrifice, the usual symbol with the Vedic Rishis for the expression of their vision and perception of universal processes of Nature, physical and psychological. Here, the child IS said to be the final fruit of the sacrifice, the different stages in the process being: (i) Soma, (ii) Rain, (iii) Food, (iv) Semen, (v) Child. Soma means Rasaphysically the principle of water, psychologically the 'principle of delightand symbolises and constitutes the very soul and substance of life. Now it is said that these five principles the fundamental and constituent elementsare born out of the sacrifice, through the oblation or offering to the five Agnis. The first Agni is Heaven or the Sky-God, and by offering to it one's faith and one's ardent desire, one calls into manifestation Soma or Rasa or Water, the basic principle of life. This water is next offered to the second Agni, the Rain-God, who sends down Rain. Rain, again, is offered to the third Agni, the Earth, who brings forth Food. Food is, in its turn, offered to the fourth Agni, the Father or Male, who elaborates in himself the generating fluid.
   Finally, this fluid is offered to the fifth Agni, the Mother or the Female, who delivers the Child.
  --
   Apart from the question whether the biological phenomenon described is really a symbol and a cloak for another order of reality, and even taking it at its face value, what is to be noted here is the idea of a cosmic cycle, and a cosmic cycle that proceeds through the principle of sacrifice. If it is asked what there is wonderful or particularly spiritual in this rather naf description of a very commonplace happening that gives it an honoured place in the Upanishads, the answer is that it is wonderful to see how the Upanishadic Rishi takes from an event its local, temporal and personal colour and incorporates it in a global movement, a cosmic cycle, as a limb of the Universal Brahman. The Upanishads contain passages which a puritanical mentality may perhaps describe as 'pornographic'; these have in fact been put by some on the Index expurgatorius. But the ancients saw these matters with other eyes and through another consciousness.
   We have, in modern times, a movement towards a more conscious and courageous, knowledge of things that were taboo to puritan ages. Not to shut one's eyes to the lower, darker and hidden strands of our nature, but to bring them out into the light of day and to face them is the best way of dealing with such elements, which otherwise, if they are repressed, exert an unhealthy influence on the mind and nature. The Upanishadic view runs on the same lines, but, with the unveiling and the natural and not merely naturalisticdelineation of these under-worlds (concerning sex and food), it endows them with a perspective sub specie aeternitatis. The sexual function, for example, is easily equated to the double movement of ascent and descent that is secreted in nature, or to the combined action of Purusha and Prakriti in the cosmic Play, or again to the hidden fount of Delight that holds and moves the universe. In this view there is nothing merely secular and 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
  --
   It would be interesting to know what the five ranges or levels or movements of consciousness exactly are that make up the Universal Brahman described in this passage. It is the mystic knowledge, the Upanishad says, of the secret delight in thingsmadhuvidy. The five ranges are the five fundamental principles of delightimmortalities, the Veda would say that form the inner core of the pyramid of creation. They form a rising tier and are ruled respectively by the godsAgni, Indra, Varuna, Soma and Brahmawith their emanations and instrumental personalities the Vasus, the Rudras, the Adityas, the Maruts and the Sadhyas. We suggest that these refer to the five well-known levels of being, the modes or nodi of consciousness or something very much like them. The Upanishad speaks elsewhere of the five sheaths. The six Chakras of Tantric system lie in the same line. The first and the basic mode is the physical and the ascent from the physical: Agni and the Vasus are always intimately connected with the earth and -the earth-principles (it can be compared with the Muladhara of the Tantras). Next, second in the line of ascent is the Vital, the centre of power and dynamism of which the Rudras are the deities and Indra the presiding God (cf. Swadhishthana of the Tantras the navel centre). Indra, in the Vedas, has two aspects, one of knowledge and vision and the other of dynamic force and drive. In the first aspect he is more often considered as the Lord of the Mind, of the Luminous Mind. In the present passage, Indra is taken in his second aspect and instead of the Maruts with whom he is usually invoked has the Rudras as his agents and associates.
   The third in the line of ascension is the region of Varuna and the Adityas, that is to say, of the large Mind and its lightsperhaps it can be connected with Tantric Ajnachakra. The fourth is the domain of Soma and the Marutsthis seems to be the inner heart, the fount of delight and keen and sweeping aspirations the Anahata of the Tantras. The fifth is the region of the crown of the head, the domain of Brahma and the Sadhyas: it is the Overmind status from where comes the descending inflatus, the creative Maya of Brahma. And when you go beyond, you pass into the ultimate status of the Sun, the reality absolute, the Transcendent which is indescribable, unseizable, indeterminate, indeterminable, incommensurable; and once there, one never returns, neverna ca punarvartate na ca punarvartate.
   VIII. How Many Gods?
  --
   But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.
   Man has two souls corresponding to his double status. In the inferior, the soul looks downward and is involved in the current of Impermanence and Ignorance, it tastes of grief and sorrow and suffers death and dissolution: in the higher it looks upward and communes and joins with the Eternal (the cosmic) and then with the Absolute (the transcendent). The lower is a reflection of the higher, the higher comes down in a diminished and hence tarnished light. The message is that of deliverance, the deliverance and reintegration of the lower soul out of its bondage of worldly ignorant life into the freedom and immortality first of its higher and then of its highest status. It is true, however, that the Upanishad does not make a trenchant distinction between the cosmic and the transcendent and often it speaks of both in the same breath, as it were. For in fact they are realities involved in each other and interwoven. Indeed the triple status, including the Individual, forms one single totality and the three do not exclude or cancel each other; on the contrary, they combine and may be said to enhance each other's reality. The Transcendence expresses or deploys itself in the cosmoshe goes abroad,sa paryagt: and the cosmic individualises, concretises itself in the particular and the personal. The one single spiritual reality holds itself, aspects itself in a threefold manner.

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Some of the passages in the book force me today to emphasize that so far as the Qabalah is concerned, it could and should be employed without binding to it the partisan qualities of any one particular religious faith. This goes as much for Judaism as it does for Christianity. Neither has much intrinsic usefulness where this scientific scheme is concerned. If some students feel hurt by this statement, that cannot be helped. The day of most contemporary faiths is over; they have been more of a curse than a boon to mankind. Nothing that I say here, however, should reflect on the peoples concerned, those who accept these religions. They are merely unfortunate. The religion itself is worn out and indeed is dying.
  The Qabalah has nothing to do with any of them. Attempts on the part of cultish-partisans to impart higher mystical meanings, through the Qabalah, etc., to their now sterile faiths is futile, and will be seen as such by the younger generation. They, the flower and love children, will have none of this nonsense.
  --
  I 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.

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  United States and the USSR have for the past 30 years appropriated 200 billion
  dollars annually to buy ever more effective weapons of potential destruction. The
  --
  comprehensivists, while the people have been passport-chained to their respective
  150 national preserves-the people have become educationally divided into

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 mother was the personification of rectitude and gentleness. She did not know much about the ways of the world; innocent of the art of concealment, she would say what was in her mind. People loved her for her open-heartedness. My father, an orthodox brahmin, never accepted gifts from the sudras. He spent much of his time in worship and meditation, and in repeating God's name and chanting His glories. Whenever in his daily prayers he invoked the Goddess Gayatri, his chest flushed and tears rolled down his cheeks. He spent his leisure hours making garlands for the Family Deity, Raghuvir."
  --
   At the age of six or seven Gadadhar had his first experience of spiritual ecstasy. One day in June or July, when he was walking along a narrow path between paddy-fields, eating the puffed rice that he carried in a basket, he looked up at the sky and saw a beautiful, dark thunder-cloud. As it spread, rapidly enveloping the whole sky, a flight of snow-white cranes passed in front of it. The beauty of the contrast overwhelmed the boy. He fell to the ground, unconscious, and the puffed rice went in all directions. Some villagers found him and carried him home in their arms. Gadadhar said later that in that state he had experienced an indescribable joy.
   Gadadhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the 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
  --
   The anguish of the inner soul of India found expression through these passionate words of the young Gadadhar. For what did his unsophisticated eyes see around him in Calcutta, at that time the metropolis of India and the centre of modem culture and learning? Greed and lust held sway in the higher levels of society, and the occasional religious practices were merely outer forms from which the soul had long ago departed. Gadadhar had never seen anything like this at Kamarpukur among the simple and pious villagers. The sadhus and wandering monks whom he had served in his boyhood had revealed to him an altogether different India. He had been impressed by their devotion and purity, their self-control and renunciation. He had learnt from them and from his own intuition that the ideal of life as taught by the ancient sages of India was the realization of God.
   When Ramkumar reprimanded Gadadhar for neglecting a "bread-winning education", the inner voice of the boy reminded him that the legacy of his ancestors — the legacy of Rama, Krishna, Buddha, Sankara, Ramanuja, Chaitanya — was not worldly security but the Knowledge of God. And these noble sages were the true representatives of Hindu society. Each of them was seated, as it were, on the crest of the wave that followed each successive trough in the tumultuous course of Indian national life. All demonstrated that the life current of India is spirituality. This truth was revealed to Gadadhar through that inner vision which scans past and future in one sweep, unobstructed by the barriers of time and space. But he was unaware of the history of the profound change that had taken place in the land of his birth during the previous one hundred years.
   Hindu society during the eighteenth century had been passing through a period of decadence. It was the twilight of the Mussalman rule. There were anarchy and confusion in all spheres. Superstitious practices dominated the religious life of the people. Rites and rituals passed for the essence of spirituality. Greedy priests became the custodians of heaven. True philosophy was supplanted by dogmatic opinions. The pundits took delight in vain polemics.
   In 1757 English traders laid the foundation of British rule in India. Gradually the Government was systematized and lawlessness suppressed. The Hindus were much impressed by the military power and political acumen of the new rulers. In the wake of the merchants came the English educators, and social reformers, and Christian missionaries — all bearing a culture completely alien to the Hindu mind. In different parts of the country educational institutions were set up and Christian churches established. Hindu young men were offered the heady wine of the Western culture of the late eighteenth and early nineteenth centuries, and they drank it to the very dregs.
  --
   Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, talk, joke, laugh, and dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had really eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair. Her black form silhouetted against the sky of the night, looking at the Ganges or at the distant lights of Calcutta.
   Naturally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no-medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.
  --
   Rani Rasmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores" appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
   --- THE BRAHMANI
  --
   Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as mahabhava, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Radha and Sri Chaitanya.
   Very soon a tender relationship sprang up between Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
  --
   According to the Tantra, Sakti is the active creative force in the universe. Siva, the Absolute, is a more or less passive principle. Further, Sakti is as inseparable from Siva as fire's power to burn is from fire itself. Sakti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kali is one of Her several forms. The meditation on Kali, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
   Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed profound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, where his mind would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning. The whole world and everything in it appeared as the lila, the sport, of Siva and Sakti. He beheld held everywhere manifest the power and beauty of the Mother; the whole world, animate and inanimate, appeared to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.
  --
   While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
   A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her Beloved. This union represents, through sensuous language, a supersensuous experience.
  --
   He said later on: "It is impossible to describe the heavenly beauty and sweetness of Radha. Her very appearance showed that she had completely forgotten herself in her passionate attachment to Krishna. Her complexion was a light yellow."
   Now one with Radha, he manifested the great ecstatic love, the mahabhava, which had found in her its fullest expression. Later Sri Ramakrishna said: "The manifestation in the same individual of the nineteen different kinds of emotion for God is called, in the books on bhakti, mahabhava. An ordinary man takes a whole lifetime to express even a single one of these. But in this body [meaning himself] there has been a complete manifestation of all nineteen."
  --
   The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnana, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, where subject and object are alike dissolved. The soul goes beyond the realm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The Real Man towers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss sweeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of supreme Felicity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has made its abode for untold ages, stilling the body, calming the mind, drowning the ego, the sweet joy of Brahman wells up in that superconscious state. Space disappears into nothingness, time is swallowed in eternity, and causation becomes a dream of the past. Only Existence is. Ah! Who can describe what the soul then feels in its communion with the Self?
   Even when man descends from this dizzy height, he is devoid of ideas of "I" and "mine"; he looks on the body as a mere shadow, an outer sheath encasing the soul. He does not dwell on the past, takes no thought for the future, and looks with indifference on the present. He surveys everything in the world with an eye of equality; he is no longer touched by the infinite variety of phenomena; he no longer reacts to pleasure and pain. He remains unmoved whether he — that is to say, his body — is worshipped by the good or tormented by the wicked; for he realizes that it is the one Brahman that manifests Itself through everything. The impact of such an experience devastates the body and mind. Consciousness becomes blasted, as it were, with an excess of Light. In the Vedanta books it is said that after the experience of nirvikalpa samadhi the body drops off like a dry leaf. Only those who are born with a special mission for the world can return
   from this height to the valleys of normal life. They live and move in the world for the welfare of mankind. They are invested with a supreme spiritual power. A divine glory shines through them.
  --
   Totapuri asked the disciple to withdraw his mind from all objects of the relative world, including the gods and goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kali, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vedanta and asked me to withdraw the mind completely from all objects and dive deep into the Atman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with Atman.' He grew excited and sharply said: 'What? You can't do it? But you have to.' He cast his eyes around. Finding a piece of glass he took it up and stuck it between my eyebrows. 'Concentrate the mind on this point!' he thundered. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soared beyond the relative plane and I lost myself in samadhi."
   Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it really true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the relative plane.
  --
   Totapuri had no idea of the struggles of ordinary men in the toils of passion and desire. Having maintained all through life the guilelessness of a child, he laughed at the idea of a man's being led astray by the senses. He was convinced that the world was maya and had only to be denounced to vanish for ever. A born non-dualist, he had no faith in a Personal God. He did not believe in the terrible aspect of Kali, much less in Her benign aspect. Music and the chanting of God's holy name were to him only so much nonsense. He ridiculed the spending of emotion on the worship of a Personal God.
   --- KALI AND MAYA
  --
   Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
   The Divine Mother asked Sri Ramakrishna not to be lost in the featureless Absolute but to remain, in bhavamukha, on the threshold of relative consciousness, the border line between the Absolute and the Relative. He was to keep himself at the "sixth centre" of Tantra, from which he could see not only the glory of the seventh, but also the divine manifestations of the Kundalini in the lower centres. He gently oscillated back and forth across the dividing line. Ecstatic devotion to the Divine Mother alternated with serene absorption in the Ocean of Absolute Unity. He thus bridged the gulf between the Personal and the Impersonal, the immanent and the transcendent aspects of Reality. This is a unique experience in the recorded spiritual history of the world.
  --
   One day, when guru and disciple were engaged in an animated discussion about Vedanta, a servant of the temple garden came there and took a coal from the sacred fire that had been lighted by the great ascetic. He wanted it to light his tobacco. Totapuri flew into a rage and was about to beat the man. Sri Ramakrishna rocked with laughter. "What a shame!" he cried. "You are explaining to me the reality of Brahman and the illusoriness of the world; yet now you have so far forgotten yourself as to be about to beat a man in a fit of passion. The power of maya is indeed inscrutable!" Totapuri was embarrassed.
   About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
  --
   Toward the end of 1866 he began to practise the disciplines of Islam. Under the direction of his Mussalman guru he abandoned himself to his new sadhana. He dressed as a Mussalman and repeated the name of Allah. His prayers took the form of the Islamic devotions. He forgot the Hindu gods and goddesses — even Kali — and gave up visiting the temples. He took up his residence outside the temple precincts. After three days he saw the vision of a radiant figure, perhaps Mohammed. This figure gently approached him and finally lost himself in Sri Ramakrishna. Thus he realized the Mussalman God. Thence he passed into communion with Brahman. The mighty river of Islam also led him back to the Ocean of the Absolute.
   --- CHRISTIANITY
  --
   In 1872 Sarada Devi paid her first visit to her husband at Dakshineswar. Four years earlier she had seen him at Kamarpukur and had tasted the bliss of his divine company. Since then she had become even more gentle, tender, introspective, serious, and unselfish. She had heard many rumours about her husband's insanity. People had shown her pity in her misfortune. The more she thought, the more she felt that her duty was to be with him, giving him, in whatever measure she could, a wife's devoted service. She was now eighteen years old. Accompanied by her father, she arrived at Dakshineswar, having come on foot the distance of eighty miles. She had had an attack of fever on the way. When she arrived at the temple garden the Master said sorrowfully: "Ah! You have come too late. My Mathur is no longer here to look after you." Mathur had passed away the previous year.
   The Master took up the duty of instructing his young wife, and this included everything from housekeeping to the Knowledge of Brahman. He taught her how to trim a lamp, how to behave toward people according to their differing temperaments, and how to conduct herself before visitors. He instructed her in the mysteries of spiritual life — prayer, meditation, japa, deep contemplation, and samadhi. The first lesson that Sarada Devi received was: "God is everybody's Beloved, just as the moon is dear to every child. Everyone has the same right to pray to Him. Out of His grace He reveals Himself to all who call upon Him. You too will see Him if you but pray to Him."
  --
   Sarada Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes talk on abstruse subjects, sometimes laugh, sometimes weep, and sometimes become perfectly motionless in samadhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into samadhi — for it might happen at any moment —, and so he asked me to sleep in the nahabat."
   --- SUMMARY OF THE MASTER'S SPIRITUAL EXPERIENCES
  --
   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.
  --
   During this period Sri Ramakrishna suffered several bereavements. The first was the death of a nephew named Akshay. After the young man's death Sri Ramakrishna said: "Akshay died before my very eyes. But it did not affect me in the least. I stood by and watched a man die. It was like a sword being drawn from its scabbard. I enjoyed the scene, and laughed and sang and danced over it. They removed the body and cremated it. But the next day as I stood there (pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody were squeezing my heart like a wet towel. I wondered at it and thought that the Mother was teaching me a lesson. I was not much concerned even with my own body — much less with a relative. But if such was my pain at the loss of a nephew, how much more must be the grief of the householders at the loss of their near and dear ones!" In 1871 Mathur died, and some five years later Sambhu Mallick — who, after Mathur's passing away, had taken care of the Master's comfort. In 1873 died his elder brother Rameswar, and in 1876, his beloved mother. These bereavements left their imprint on the tender human heart of Sri Ramakrishna, albeit he had realized the immortality of the soul and the illusoriness of birth and death.
   In March 1875, about a year before the death of his mother, the Master met Keshab Chandra Sen. The meeting was a momentous event for both Sri Ramakrishna and Keshab. Here the Master for the first time came into actual, contact with a worthy representative of modern India.
  --
   Keshab possessed a complex nature. When passing through a great moral crisis, he spent much of his time in solitude and felt that he heard the voice of God, When a devotional form of worship was introduced into the Brahmo Samaj, he spent hours in singing kirtan with his followers. He visited England land in 1870 and impressed the English people with his musical voice, his simple English, and his spiritual fervour. He was entertained by Queen Victoria. Returning to India, he founded centres of the Brahmo Samaj in various parts of the country. Not unlike a professor of comparative religion in a European university, he began to discover, about the time of his first contact with Sri Ramakrishna, the harmony of religions. He became sympathetic toward the Hindu gods and goddesses, explaining them in a liberal fashion. Further, he believed that he was called by God to dictate to the world God's newly revealed law, the New Dispensation, the Navavidhan.
   In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, 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.
  --
   Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
   --- THE MASTER'S YEARNING FOR HIS OWN DEVOTEES
  --
   But he remained as ever the willing instrument in the hand of God, the child of the Divine Mother, totally untouched by the idea of being a teacher. He used to say that three ideas — that he was a guru, a father, and a master — pricked his flesh like thorns. Yet he was an extraordinary teacher. He stirred his disciples' hearts more by a subtle influence than by actions or words. He never claimed to be the founder of a religion or the organizer of a sect. Yet he was a religious dynamo. He was the verifier of all religions and creeds. He was like an expert gardener, who prepares the soil and removes the weeds, knowing that the plants will grow because of the inherent power of the seeds, producing each its appropriate flowers and fruits. He never thrust his ideas on anybody. He understood people's limitations and worked on the principle that what is good for one may be bad for another. He had the unusual power of knowing the devotees' minds, even their inmost souls, at the first sight. He accepted disciples with the full knowledge of their past tendencies and future possibilities. The life of evil did not frighten him, nor did religious squeamishness raise anybody in his estimation. He saw in everything the unerring finger of the Divine Mother. Even the light that leads astray was to him the light from God.
   To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
  --
   But to the young men destined to be monks he pointed out the steep path of renunciation, both external and internal. They must take the vow of absolute continence and eschew all thought of greed and lust. By the practice of continence, aspirants develop a subtle nerve through which they understand the deeper mysteries of God. For them self-control is final, imperative, and absolute. The sannyasis are teachers of men, and their lives should be totally free from blemish. They must not even look at a picture which may awaken their animal passions. The Master selected his future monks from young men untouched by "woman and gold" and plastic enough to be cast in his spiritual mould. When teaching them the path of renunciation and discrimination, he would not allow the householders to be anywhere near them.
   --- RAM AND MANOMOHAN
  --
   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.
  --
   Narendra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
   As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.
   In a state of mental conflict and torture of soul, Narendra came to Sri Ramakrishna at Dakshineswar. He was then eighteen years of age and had been in college two years. He entered the Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's request he sang a few songs, pouring his whole soul into them, and the Master went into samadhi. A few minutes later Sri Ramakrishna suddenly left his seat, took Narendra by the hand, and led him to the screened verandah north of his room. They were alone. Addressing Narendra most tenderly, as if he were a friend of long acquaintance, the Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Narayana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswanath Dutta. How dare he speak this way to me?"
  --
   Nitya Niranjan Sen was a disciple of heroic type. He came to the Master when he was eighteen years old. He was a medium for a group of spiritualists. During his first visit the Master said to him: "My boy, if you think always of ghosts you will become a ghost, and if you think of God you will become God. Now, which do you prefer?" Niranjan severed all connexions with the spiritualists. During his second visit the Master embraced him and said warmly: "Niranjan, my boy, the days are flitting away. When will you realize God? This life will be in vain if you do not realize Him. When will you devote your mind wholly to God?" Niranjan was surprised to see the Master's great anxiety for his spiritual welfare. He was a young man endowed with unusual spiritual parts. He felt disdain for worldly pleasures and was totally guileless, like a child. But he had a violent temper. One day, as he was coming in a country boat to Dakshineswar, some of his fellow passengers began to speak ill of the Master. Finding his protest futile, Niranjan began to rock the boat, threatening to sink it in mid stream. That silenced the offenders. When he reported the incident to the Master, he was rebuked for his inability to curb his anger.
   --- JOGINDRA
  --
   The Master knew Hari's passion for Vedanta. But he did not wish any of his disciples to become a dry ascetic or a mere bookworm. So he asked Hari to practise Vedanta in life by giving up the unreal and following the Real. "But it is not so easy", Sri Ramakrishna said, "to realize the illusoriness of the world. Study alone does not help one very much. The grace of God is required. Mere personal effort is futile. A man is a tiny creature after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Whereupon the Master sang a song in praise of grace. Hari was profoundly moved and shed tears. Later in life Hari achieved a wonderful synthesis of the ideals of the Personal God and the Impersonal Truth.
   --- GANGADHAR
   Gangadhar, Harinath's friend, also led the life of a strict brahmachari, eating vegetarian food cooked by his own hands and devoting himself to the study of the scriptures. He met the Master in 1884 and soon became a member of his inner circle. The Master praised his ascetic habit and attributed it to the spiritual disciplines of his past life. Gangadhar became a close companion of Narendra.
   --- HARIPRASANNA
  --
   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
  --
   It was at Cossipore that the curtain fell on the varied activities of the Master's life on the physical plane. His soul lingered in the body eight months more. It was the period of his great passion, a constant crucifixion of the body and the triumphant revelation of the Soul. Here one sees the humanity and divinity of the Master passing and re passing across a thin border line. Every minute of those eight months was suffused with touching tenderness of heart and breath-taking elevation of spirit. Every word he uttered was full of pathos and sublimity.
   It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited the Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their
  --
   The Master did not hide the fact that he wished to make Narendra his spiritual heir. Narendra was to continue the work after Sri Ramakrishna's passing. Sri Ramakrishna said to him: "I leave these young men in your charge. See that they develop their spirituality and do not return home." One day he asked the boys, in preparation for a monastic life, to beg their food from door to door without thought of caste. They hailed the Master's order and went out with begging-bowls. A few days later he gave the ochre cloth of the sannyasi to each of them, including Girish, who was now second to none in his spirit of renunciation. Thus the Master himself laid the foundation of the future Ramakrishna Order of monks.
   Sri Ramakrishna was sinking day by day. His diet was reduced to a minimum and he found it almost impossible to swallow. He whispered to M.: "I am bearing all this cheerfully, for otherwise you would be weeping. If you all say that it is better that the body should go rather than suffer this torture, I am willing." The next morning he said to his depressed disciples seated near the bed: "Do you know what I see? I see that God alone has become everything. Men and animals are only frameworks covered with skin, and it is He who is moving through their heads and limbs. I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice.' He fainted with emotion. Regaining partial consciousness, he said: "Now I have no pain. I am very well." Looking at Latu he said: "There sits Latu resting his head on the palm of his hand. To me it is the Lord who is seated in that posture."
  --
   Doubt, however, dies hard. After one or two days Narendra said to himself, "If in the midst of this racking physical pain he declares his Godhead, then only shall I accept him as an Incarnation of God." He was alone by the bedside of the Master. It was a passing thought, but the Master smiled. Gathering his remaining strength, he distinctly said, "He who was Rama and Krishna is now, in this body, Ramakrishna — but not in your Vedantic sense." Narendra was stricken with shame.
   --- MAHASAMADHI
   Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallowed, and the rest ran over his chin. Two attendants began to fan him. All at once he went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight the Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up against five or six pillows, which were supported by the body of Sashi, who was fanning him. Narendra took his feet on his lap and began to rub them. Again and again the Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Narendra, unable to bear it, ran downstairs.
   Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock the Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal- paste and flowers. A procession was formed. The passers-by wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.
   While the devotees were returning to the garden house, carrying the urn with the sacred ashes, a calm resignation came to their souls and they cried, "Victory unto the Guru!"
   The Holy Mother was weeping in her room, not for her husband, but because she felt that Mother Kali had left her. As she was about to put on the marks of a Hindu widow, in a moment of revelation she heard the words of faith, "I have only passed from one room to another."

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     passages which we find scattered about in the un-
    published volumes of his "CONFESSIONS." He
  --
    pointed to a passage in the despised chapter. It
    instantly flashed upon me. The entire symbolism not
  --
    helpful for the light it throws on many of its passages.
                     The Editors
  --
     pass.
    Thus and not otherwise I came to the Temple of the
  --
    fore no option but to deny them passionately, in order
    to express his discontent. Hence such absurdities as
  --
    Niyama destroys the passions. /
    Dharana destroys the perceptions (Sanna).
  --
     7 is the passive and feminine number.
     The chapter should be read in connection with Chapter 31
  --
     passion and ecstasy which it brings forth. (Note that
    the words " passion" and "ecstasy" may be taken as
  --
  in their injunction, "Fry your seeds". Act so as to balance your past Karma,
  and create no new, so that, as it were, the books are balanced. WHile you have
  --
     The chapter title means, "So may he pass away",
    the blank obviously referring to N E M O.
  --
  Zelator is used because the Zelator of the A.'.A.'. has to pass an examination
  in Asana before he becomes eligible for the grade of Practicus. The ten days
  --
    And lo! thou art past through the Abyss.
                  [166]
  --
     In the penultimate paragraph the bracketed passage
    reminds the student that the universe is not to be
  --
    not daring to drink cocoa, lest their animal passions
    should be aroused (as Olivia Haddon assures my
  --
     of the birds; for he is past beyond all these. Yea,
     verily, oft-times he is weary; it is well that the

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  They therefore have the value of almost stenographic records. In Appendix A are given several conversations which took place in the absence of M., but of which he received a first-hand record from persons concerned. The conversations will bring before the reader's mind an intimate picture of the Master's eventful life from March 1882 to April 24, 1886, only a few months before his passing away. During this period he came in contact chiefly with English-educated Benglis; from among them he selected his disciples and the bearers of his message, and with them he shared his rich spiritual experiences.
  I have made a literal translation, omitting only a few pages of no particular interest to English-speaking readers. Often literary grace has been sacrificed for the sake of literal translation. No translation can do full justice to the original. This difficulty is all the more felt in the present work, whose contents are of a deep mystical nature and describe the inner experiences of a great seer. Human language is an altogether inadequate vehicle to express supersensuous perception. Sri Ramakrishna was almost illiterate. He never clothed his thoughts in formal language. His words sought to convey his direct realization of Truth. His conversation was in a village patois. Therein lies its charm. In order to explain to his listeners an abstruse philosophy, he, like Christ before him, used with telling effect homely parables and illustrations, culled from his observation of the daily life around him.
  --
  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.
  --
  He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a 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 mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)
  Imparting secular education was, however, only his profession ; his main concern was with the spiritual regeneration of man a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a powerful response from the impressionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.
  --
  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.
  --
  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
  --
  had sent his devotees who used to keep company with him, to attend the special worship at Belur Math at night. After attending the service at the home shrine, he went through the proof of the Kathmrita for an hour. Suddenly he got a severe attack of neuralgic pain, from which he had been suffering now and then, of late. Before 6 a.m. in the early hours of 4th June 1932 he passed away, fully conscious and chanting: 'Gurudeva-Ma, Kole tule na-o (Take me in your arms! O Master! O Mother!!)'
  SWMI TA pasYNANDA

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  Only a comprehensive switch from the narrowing specialization and toward an evermore inclusive and refining comprehension by all humanity-regarding all the factors governing omnicontinuing life aboard our spaceship Earth-can bring about reorientation from the self-extinction-bound human trending, and do so within the critical time remaining before we have passed the point of chemical process irretrievability.
  Quite clearly, our task is predominantly metaphysical, for it is how to get all of humanity to educate itself swiftly enough to generate spontaneous social behaviors that will avoid extinction.

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  of the past ;
  A sense of number, discovering and grasping unflinchingly
  --
  Thought three events sketching in the past and determining for
  the future (Survival) a single and continuing trajectory, the curve
  --
  What I depict is not the past in itself, but as it must appear to an
  observer standing on the advanced peak where evolution has

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
   "He comes as the divine power and love which calls men to itself, so that they may take refuge in that and no longer in the insufficiency of their human wills and the strife of their human fear, wrath and passion, and liberated from all this unquiet and suffering may live in the calm and bliss of the Divine."[6]
   "The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the divine personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality."[7]

0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
   The Master, the Guru, set at rest the puzzled human mind by his illuminating answers, perhaps even more by his silent consciousness, so that it might be able to pursue unhampered the path of realisation of the Truth. Those ancient discourses answer the mind of man today even across the ages. They have rightly acquired as everything of the past does a certain sanctity. But sometimes that very reverence prevents men from properly evaluating, and living in, the present. This happens when the mind instead of seeking the Spirit looks at the form. For instance, it is not necessary for such discourses that they take place in forest-groves in order to be highly spiritual. Wherever the Master is, there is Light. And guru-griha the house of the Master can be his private dwelling place. So much was this feeling a part of Sri Aurobindo's nature and so particular was he to maintain the personal character of his work that during the first few years after 1923 he did not like his house to be called an 'Ashram', as the word had acquired the sense of a public institution to the modern mind. But there was no doubt that the flower of Divinity had blossomed in him; and disciples, like bees seeking honey, came to him. It is no exaggeration to say that these Evening Talks were to the small company of disciples what the Aranyakas were to the ancient seekers. Seeking the Light, they came to the dwelling place of their Guru, the greatest seer of the age, and found it their spiritual home the home of their parents, for the Mother, his companion in the great mission, had come. And these spiritual parents bestowed upon the disciples freely of their Light, their Consciousness, their Power and their Grace. The modern reader may find that the form of these discourses differs from those of the past but it was bound to be so for the simple reason that the times have changed and the problems that puzzle the modern mind are so different. Even though the disciples may be very imperfect representations of what he aimed at in them, still they are his creations. It is in order to repay, in however infinitesimal a degree, the debt which we owe to him that the effort is made to partake of the joy of his company the Evening Talks with a larger public.
   ***

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  and incidents of days long past. It takes pleasure in comparing how different I am now from what I was then.
  Extract from the Mother's Prayers and Meditations, 18 June 1913.
  --
  for each day of the month. I have pasted a blank piece
  of paper over it.
  --
  month. Two conflicting thoughts passed rapidly through
  my mind when I said Yes: (1) When Mother says that it
  --
  the left side of my back for the past three or four days.
  I decided to be brave and not tell You about it, but the
  --
  go about it? How can I wash away the past?
  Series Two - To a Sadhak in the Building Department
  --
  For the past few days, every time I meet X, he
  wards me off. I looked inside myself to see if I have

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  E RECOGNISE then, in the past developments of
  Yoga, a specialising and separative tendency which, like all things in Nature, had its justifying and even imperative utility and we seek a synthesis of the specialised aims and methods which have, in consequence, come into being.
  --
  She has rushes; she has splendid and mighty outbursts; she has immense realisations. She storms sometimes passionately forward hoping to take the kingdom of heaven by violence.
  And these self-exceedings are the revelation of that in her which is most divine or else most diabolical, but in either case the most puissant to bring her rapidly forward towards her goal.
  --
  And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional animal, if beyond that which is being evolved, there is something that has to be evolved, then it may well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties which are yet to manifest and to take possession of the lower instrument, just as mind itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
  The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
   As years passed the evening sittings went on changing their time and often those disciples who came from outside for a temporary stay for Sadhana were allowed to join them. And, as the number of sadhaks practising the Yoga increased, the evening sittings also became more full, and the small verandah upstairs in the main building was found insufficient. Members of the household would gather every day at the fixed time with some sense of expectancy and start chatting in low tones. Sri Aurobindo used to come last and it was after his coming that the session would really commence.
   He came dressed as usual in dhoti, part of which was used by him to cover the upper part of his body. Very rarely he came out with chaddar or shawl and then it was "in deference to the climate" as he sometimes put it. At times for minutes he would be gazing at the sky from a small opening at the top of the grass-curtains that covered the verandah upstairs in No. 9, Rue de la Marine. How much were these sittings dependent on him may be gathered from the fact that there were days when more than three-fourths of the time passed in complete silence without any outer suggestion from him, or there was only an abrupt "Yes" or "No" to all attempts at drawing him out in conversation. And even when he participated in the talk one always felt that his voice was that of one who does not let his whole being flow into his words; there was a reserve and what was left unsaid was perhaps more than what was spoken. What was spoken was what he felt necessary to speak.
   Very often some news-item in the daily newspaper, town-gossip, or some interesting letter received either by him or by a disciple, or a question from one of the gathering, occasionally some remark or query from himself would set the ball rolling for the talk. The whole thing was so informal that one could never predict the turn the conversation would take. The whole house therefore was in a mood to enjoy the freshness and the delight of meeting the unexpected. There were peals of laughter and light talk, jokes and criticism which might be called personal, there was seriousness and earnestness in abundance.
  --
   But there were occasions when he did give his independent, personal views on some problems, on events or other subjects. Even then it was never an authoritarian pronouncement. Most often it appeared to be a logically worked out and almost inevitable conclusion expressed quite impersonally though with firm and sincere conviction. This impersonality was such a prominent trait of his personality! Even in such matters as dispatching a letter or a telegram it would not be a command from him to a disciple to carry out the task. Most often during his usual passage to the dining room he would stop on the way, drop in on the company of four or five disciples and, holding out the letter or the telegram, would say in the most amiable and yet the most impersonal way: "I suppose this has to be sent." And it would be for someone in the group instantly to volunteer and take it. The expression he very often used was "It was done" or "It happened", not "I did."
   From 1918 to 1922, we gathered at No. 41, Rue Franois Martin, called the Guest House, upstairs, on a broad verandah into which four rooms opened and whose main piece of furniture was a small table 3' x 1' covered with a blue cotton cloth. That is where Sri Aurobindo used to sit in a hard wooden chair behind the table with a few chairs in front for the visitors or for the disciples.
  --
   The long period of the Second World War with all its vicissitudes passed through these years. It was a priceless experience to see how he devoted his energies to the task of saving humanity from the threatened reign of Nazism. It was a practical lesson of solid work done for humanity without any thought of return or reward, without even letting humanity know what he was doing for it! Thus he lived the Divine and showed us how the Divine cares for the world, how He comes down and works for man. I shall never forget how he who was at one time in his own words "not merely a non-co-operator but an enemy of British Imperialism" bestowed such anxious care on the health of Churchill, listening carefully to the health-bulletins! It was the work of the Divine, it was the Divine's work for the world.
   There were no formal evening sittings during these years, but what appeared to me important in our informal talks was recorded and has been incorporated in this book.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Silence: the name given by the Mother to the Wild passion-flower ( passiflora incarnata).
  why and understanding the deeper cause of your happiness and
  --
  has passed her French test.
  Affectionately.
  --
  For the past two days I have felt a great despair and
  sadness - so much that I think if it goes on for a few
  --
  Mother, for the past two days I have been feeling a
  little tired, my hands have become a bit slow.

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The characteristic energy of pure Mind is change, and the more our mentality acquires elevation and organisation, the more this law of Mind assumes the aspect of a continual enlargement, improvement and better arrangement of its gains and so of a continual passage from a smaller and simpler to a larger and more complex perfection. For Mind, unlike bodily life, is infinite in its field, elastic in its expansion, easily variable in its formations. Change, then, self-enlargement and selfimprovement are its proper instincts. Mind too moves in cycles, but these are ever-enlarging spirals. Its faith is perfectibility, its watchword is progress.
  The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
  --
  It follows that the object of the material life must be to fulfil, above all things, the vital aim of Nature. The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live.
  He can subordinate this aim, but only to physical Nature's other instincts, the reproduction of the individual and the conservation of the type in the family, class or community. Self, domesticity, the accustomed order of the society and of the nation are the constituents of the material existence. Its immense importance in the economy of Nature is self-evident, and commensurate is the importance of the human type which represents it. He assures her of the safety of the framework she has made and of the orderly continuance and conservation of her past gains.
  But by that very utility such men and the life they lead are condemned to be limited, irrationally conservative and earthbound. The customary routine, the customary institutions, the inherited or habitual forms of thought, - these things are the life-breath of their nostrils. They admit and jealously defend the changes compelled by the progressive mind in the past, but combat with equal zeal the changes that are being made by it in the present. For to the material man the living progressive thinker is an ideologue, dreamer or madman. The old Semites who stoned the living prophets and adored their memories when dead, were the very incarnation of this instinctive and unintelligent principle in Nature. In the ancient Indian distinction between the once born and the twice born, it is to this material man that the former description can be applied. He does Nature's inferior works; he assures the basis for her higher activities; but not to him easily are opened the glories of her second birth.
  Yet he admits so much of spirituality as has been enforced on his customary ideas by the great religious outbursts of the past and he makes in his scheme of society a place, venerable though not often effective, for the priest or the learned theologian who can be trusted to provide him with a safe and ordinary spiritual pabulum. But to the man who would assert for himself the liberty of spiritual experience and the spiritual life, he assigns, if he admits him at all, not the vestment of the priest but the robe of the Sannyasin. Outside society let him exercise his dangerous freedom. So he may even serve as a human lightning-rod receiving the electricity of the Spirit and turning it away from the social edifice.
  Nevertheless it is possible to make the material man and his life moderately progressive by imprinting on the material mind the custom of progress, the habit of conscious change, the fixed idea of progression as a law of life. The creation by this means of progressive societies in Europe is one of the greatest triumphs of Mind over Matter. But the physical nature has its revenge; for the progress made tends to be of the grosser and more outward kind and its attempts at a higher or a more rapid movement bring about great wearinesses, swift exhaustions, startling recoils.
  --
  When the gulf between actual life and the temperament of the thinker is too great, we see as the result a sort of withdrawing of the Mind from life in order to act with a greater freedom in its own sphere. The poet living among his brilliant visions, the artist absorbed in his art, the philosopher thinking out the problems of the intellect in his solitary chamber, the scientist, the scholar caring only for their studies and their experiments, were often in former days, are even now not unoften the Sannyasins of the intellect. To the work they have done for humanity, all its past bears record.
  But such seclusion is justified only by some special activity.

0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  not be good for Tej to let him move freely in a pasture for some
  time, so that he may have air, sun and movement without doing

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It com passes a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on
  The Systems of Yoga

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  sickness. It will pass - but you must eat well regularly and sleep
  well too, taking care not to go to bed too late.
  --
  knowing. That was my interest, even my passion. My mother,
  who loved us very much - my brother and myself - never allowed us to be ill tempered or discontented or lazy. If we went
  --
  within myself, not just now but over the past two years,
  I find nothing. Sometimes I feel: "Why all these efforts?
  --
  your past lives.
  The great bird "Garuda" standing immobile behind you

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Nature, that which we know and are and must remain so long as the faith in us is not changed, acts through limitation and division, is of the nature of Ignorance and culminates in the life of the ego; but the higher Nature, that to which we aspire, acts by unification and transcendence of limitation, is of the nature of Knowledge and culminates in the life divine. The passage from the lower to the higher is the aim of Yoga; and this passage
  The Synthesis of the Systems
  --
  Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change.
  Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some element or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefa thers fashioning the gods as a smith forges the crude material in his smithy.

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  respect to its passivity. 1
  This 'fourth part' is the Dark Night. Of it the Saint writes in a passage which
  follows that just quoted:
  --
  Spirit; he now proposes to deal with the passive Night, in the same order. He has
  already taught us how we are to deny and purify ourselves with the ordinary help of
  --
  active and passive purgation, to which the Saint limits himself in these treatises,
  although the subject of the stanzas which he is glossing is a much wider one,
  --
  The passive Nights, in which it is God Who accomplishes the purgation, are
  based upon this incapacity. Souls 'begin to enter' this dark night
  --
  contemplativesto the end that, after passing through it, they may arrive at
  the state of the perfect, which is that of the Divine union of the soul with
  --
  Before explaining the nature and effects of this passive Night, the Saint touches, in
   passing, upon certain imperfections found in those who are about to enter it and
  --
  In Chapter viii, St. John of the Cross begins to describe the passive Night of
  the senses, the principal aim of which is the purgation or stripping of the soul of its
  imperfections and the preparation of it for fruitive union. The passive Night of
  Sense, we are told, is 'common' and 'comes to many,' whereas that of Spirit 'is the
  --
  Having described this passive Night of Sense in Chapter viii, he explains
  with great insight and discernment how it may be recognized whether any given
  --
  and brings to an end what the Saint desires to say with respect to the first passive
  Night.
  At only slightly greater length St. John of the Cross describes the passive
  Night of the Spirit, which is at once more afflictive and more painful than those
  --
  after leaving the first; on the contrary, they generally pass a long time, even years,
  before doing so,10 for they still have many imperfections, both habitual and actual
  --
  from which the book passes on (Chapters xxii, xxiii) to extol the 'happy chance'
  which led it to journey 'in darkness and concealment' from its enemies, both without
  --
  darkness of the Active and the passive Nights; they would tell us, too, of the soul's
  further progress towards the Sun's full brightness. It is true, of course, that some
  --
  sublimest passages, this intermingling of philosophy with mystical theology makes
  him seem particularly so. These treatises are a wonderful illustration of the

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  else except that red rose which signifies "Human passions changed into love for the Divine". I want to know
  precisely what the human passions are.
  By " passion" we mean all the violent desires which take possession of a man and finally govern his life - the drunkard has
  the passion for drink, the debauchee the passion for women,
  the gambler the passion for dice, etc. If one human being feels
  a violent and uncontrollable love for another, this is called a
  --
  I have quite forgotten my past.
  Yes, one must forget one's past.
  But why torment yourself so much? Be calm, don't get disturbed,
  --
  Probably a disastrous result; that is, a passive opening to all
  sorts of influences, most of which are hardly commendable.
  --
  risk of losing what one has rather than passing it on to others.
  Series Six - To a Young Sadhak
  --
  and passions, of cowardice, but also of heroism - to bridle it is
  to turn all this towards the divine Will and submit it to this Will.
  --
  mind, when no desire, no passion arises unless the mind thinks
  it good; and if an impulse of desire, passion or violence comes
  from outside, it is enough that the mind intervenes for it to be
  --
  It is a passing impulse which pushes me so much to study.
  So long as you need to form yourself, to build your brain, you

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  Begins the exposition of the stanzas which treat of the way and manner which the soul follows upon the road of the union of love with God. Before we enter upon the exposition of these stanzas, it is well to understand here that the soul that utters them is now in the state of perfection, which is the union of love with God, having already passed through severe trials and straits, by means of spiritual exercise in the narrow way of eternal life whereof Our Saviour speaks in the Gospel, along which way the soul ordinarily passes in order to reach this high and happy union with God. Since this road (as the Lord Himself says likewise) is so strait, and since there are so few that enter by it,19 the soul considers it a great happiness and good chance to have passed along it to the said perfection of love, as it sings in this first stanza, calling this strait road with full propriety 'dark night,' as will be explained hereafter in the lines of the said stanza. The soul, then, rejoicing at having passed along this narrow road whence so many blessings have come to it, speaks after this manner.
  BOOK THE FIRST
  --
  IN this first stanza the soul relates the way and manner which it followed in going forth, as to its affection, from itself and from all things, and in dying to them all and to itself, by means of true mortification, in order to attain to living the sweet and delectable life of love with God; and it says that this going forth from itself and from all things was a 'dark night,' by which, as will be explained hereafter, is here understood purgative contemplation, which causes passively in the soul the negation of itself and of all things referred to above.
  2. And this going forth it says here that it was able to accomplish in the strength and ardour which love for its Spouse gave to it for that purpose in the dark contemplation aforementioned. Herein it extols the great happiness which it found in journeying to God through this night with such signal success that none of the three enemies, which are world, devil and flesh (who are they that ever impede this road), could hinder it; inasmuch as the aforementioned night of purgative20 contemplation lulled to sleep and mortified, in the house of its sensuality, all the passions and desires with respect to their mischievous desires and motions. The line, then, says:
  On a dark night

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  of the mind and stormy uprisings of passions laid at
  rest.
  --
  I knew that it was a passing mood and that you would soon
  come out of it - but let this love and this truth be your shield
  --
  luminous smiling face through all these passing clouds!
  My very dear child,

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  expression. By the psychic change one passes from the individual
  Divine to the universal Divine and finally to the Transcendent.
  --
  Then my body, completely passive, is nothing but a channel
  through which the Lord passes His forces freely and pours upon
  all His Light, His Consciousness and His Joy, according to each
  --
  and quiet as one can in a silent and passive state of expectation. If one has something precise to ask, it is better to ask it
  beforehand, not while I am there, because any activity lessens
  --
  can reveal of a passing psychological condition and fragmentary soul-state. Even if the photograph is taken under the best
  possible conditions at an exceptional and particularly expressive

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Here is the very heart of the mystery, the master-key to the problem. The advent of the superhuman or divine race, however stupendous or miraculous the phenomenon may appear to be, can become a thing of practical actuality, precisely because it is no human agency that has undertaken it but the Divine himself in his supreme potency and wisdom and love. The descent of the Divine into the ordinary human nature in order to purify and transform it and be lodged there is the whole secret of the sadhana in Sri Aurobindo's Yoga. The sadhaka has only to be quiet and silent, calmly aspiring, open and acquiescent and receptive to the one Force; he need not and should not try to do things by his independent personal effort, but get them done or let them be done for him in the dedicated consciousness by the Divine Master and Guide. All other Yogas or spiritual disciplines in the past envisaged an ascent of the consciousness, its sublimation into the consciousness of the Spirit and its fusion and dissolution there in the end. The descent of the Divine Consciousness to prepare its definitive home in the dynamic and pragmatic human nature, if considered at all, was not the main theme of the past efforts and achievements. Furthermore, the descent spoken of here is the descent, not of a divine consciousness for there are many varieties of divine consciousness but of the Divine's own consciousness, of the Divine himself with his Shakti. For it is that that is directly working out this evolutionary transformation of the age.
   It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well within the mystery of the path and has acquired the elementary essentials of an initiate.
   Another question that troubles and perplexes the ordinary human mind is as to the time when the thing will be done. Is it now or a millennium hence or at some astronomical distance in future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with reason say that the whole eternity is there before us, and a century or even a millennium should not be grudged to such a labour for it is nothing less than an undoing of untold millenniums in the past and the building of a far-flung futurity. However, as we have said, since it is the Divine's own work and since Yoga means a concentrated and involved process of action, effectuating in a minute what would perhaps take years to accomplish in the natural course, one can expect the work to be done sooner rather than later. Indeed, the ideal is one of here and nowhere upon this earth of material existence and now in this life, in this very bodynot hereafter or elsewhere. How long exactly that will mean, depends on many factors, but a few decades on this side or the other do not matter very much.
   As to the extent of realisation, we say again that that is not a matter of primary consideration. It is not the quantity but the substance that counts. Even if it were a small nucleus it would be sufficient, at least for the beginning, provided it is the real, the genuine thing

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Another humanity is rising out of the present human species. The beings of the new order are everywhere and it is they who will soon hold sway over earth, be the head and front of the terrestrial evolution in the cycle that is approaching as it was with man in the cycle that is passing away. What will this new order of being be like? It will be what man is not, also what man is. It will not be man, because it will overstep the limitations and incapacities inherent in man; and it will be man by the realisation of those fundamental aspirations and yearnings that have troubled and consoled the deeper strata the soulin him throughout the varied experiences of his terrestrial life.
   The New Man will be Master and not slave. He will be master, first, of himself and then of the world. Man as he actually is, is but a slave. He has no personal voice or choice; the determining soul, the Ishwara, in him is sleep-bound and hushed. He is a mere plaything in the hands of nature and circumstances. Therefore it is that Science has become his supreme Dharmashastra; for science seeks to teach us the moods of Nature and the methods of propitiating her. Our actual ideal of man is that of the cleverest slave. But the New Man will have found himself and by and according to his inner will, mould and create his world. He will not be in awe of Nature and in an attitude of perpetual apprehension and hesitation, but will ground himself on a secret harmony and union that will declare him as the lord. We will recognise the New Man by his very gait and manner, by a certain kingly ease and dominion in every shade of his expression.
  --
   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 another ocean will flow through. We will love not merely those to whom we are akin but God's creatures, one and all; we will love not with the yearning and hunger of a mortal but with the wide and intense Rasa that lies in the divine identity of souls.
   And the new society will be based not upon competition, nor even upon co-operation. It will not be an open conflict, neither will it be a convenient compromise of rival individual interests. It will be the organic expression of the collective soul of humanity, working and achieving through each and every individual soul its most wide-winging freedom, manifesting the godhead that is, proper to each and every one. It will be an organisation, most delicate and subtle and supple, the members of which will have no need to live upon one another but in and through one another. It will be, if you like, a henotheistic hierarchy in which everyone will be the greatest, since everyone is all and all everyone simultaneously.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  Survivor of a slain and buried past
  Condemned to resume the effort and the pang,
  --
  Had blotted the crowded tablets of the past,
  And all that was destroyed must be rebuilt
  --
  Earth felt the Imperishable's passage close:
  The waking ear of Nature heard her steps
  --
  Lines with its passion and mystery Matter's mask
  And squanders eternity on a beat of Time.
  --
  Her passion-flower of love and doom she gave.
  2.9
  --
  The unassisted brain found not its past.
  2.31

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   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.

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   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.
  --
   The ages past
   Whisper their history, and I knew the Word
  --
   We have been speaking of philosophy and the philosophic manner. But what are the exact implications of the words, let us ask again. They mean nothing more and nothing lessthan the force of thought and the mass of thought content. After all, that seems to be almost the whole difference between the past and the present human consciousness in so far at least as it has found expression in poetry. That element, we wish to point out, is precisely what the old-world poets lacked or did not care to possess or express or stress. A poet meant above all, if not all in all, emotion, passion, sensuousness, sensibility, nervous enthusiasm and imagination and fancy: remember the classic definition given by Shakespeare of the poet
   Of imagination all compact.. . .
  --
   We have in Sri Aurobindo a passage parallel in sentiment, if not of equal poetic value, which will bear out the contrast:
   My mind within grew holy, calm and still
  --
   The Greek sings of the humanity of man, the Indian the divinity of man. It is the Hellenic spirit that has very largely moulded our taste and we have forgotten that an equally poetic world exists in the domain of spiritual life, even in its very severity, as in that of earthly life and its sweetness. And as we are passionate about the earthly life, even so Sri Aurobindo has made a passion of the spiritual life. Poetry after all has a mission; the phrase "Art for Art's sake" may be made to mean anything. Poetry is not merely what is pleasing, not even what is merely touching and moving but what is at the same time, inspiring, invigorating, elevating. Truth is indeed beauty but it is not always the beauty that captivates the eye or the mere aesthetic sense.
   And because our Vedic poets always looked beyond humanity, beyond earth, therefore could they make divine poetry of humanity and what is of earth. Therefore it was that they were pervadingly so grandiose and sublime and puissant. The heroic, the epic was their natural element and they could not but express themselves in the grand manner Sri Aurobindo has the same outlook and it is why we find in him the ring of the old-world manner.

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.
  --
   The inmost reality of man is not a passive receptacle, a mere responsive medium but it is a dynamoa power-station generating and throwing out energy that produces and creates.
   Now the centre of this energy, the matrix of creativity is the soul itself, one's own soul. If you want to createlive, grow and be real-find yourself, be yourself. The simple old wisdom still remains the eternal wisdom. It is because we fall off from our soul that we wander into side-paths, paths that do not belong to our real nature and hence that lead to imitation and repetition, decay and death. This is what happens to what we call common souls. The force of circumstances, the pressure of environment or simply the momentum of custom or habit compel them to choose the easiest and the readiest way that may lie before them. They do not consult the demand of the inner being but the requirement of the moment. Our bodily needs, our vital hungers and our mental prejudices obsess and obscure the impulsions that thrill the hidden spirit. We hasten to gratify the immediate and forget the eternal, we clutch at the shadow and let go the substance. We are carried away in the flux and tumult of life. It is a mixed and collective whirla Weltgeist that moves and governs us. We are helpless straws drifting in the current. But manhood demands that we stop and pause, pull ourselves out of the Maelstrom and be what we are. We must shape things as we want and not allow things to shape us as they want.

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her mind moved in a many-imaged past
  That lived again and saw its end approach:
  --
  Flew past her eagle-winged through memory's skies.
  3.4
  --
  Twelve passionate months led in a day of fate.
  3.6
  --
  Our present fate, child of past energies.
  3.11
  --
  Her past, a block on the Immortal's road,
  Make a rased ground and shape anew her fate.
  --
  Acquittance she must win from her past's bond,
  An old account of suffering exhaust,
  --
  Long but too soon to pass, too near the end.
  3.18
  --
  And the hours forgot to pass towards grief and change.
  3.27
  --
  Her high passion a blue heaven's equipoise.
  3.36
  --
  Years like gold raiment of the gods that pass;
  Her youth sat throned in calm felicity.
  --
  Half-animated for a passing show,
  Or a castaway on the ocean of Desire
  --
  While the tardy coilings of the aeons pass
  And the Animal browses in the sacred fence
  --
  Or yield her high destiny up to passing Chance.
  4.33

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   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.
  --
   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:
  --
   Poetry, actually however, has been, by and large, a profane and mundane affair: for it expresses the normal man's perceptions and feelings and experiences, human loves and hates and desires and ambitions. True. And yet there has also always been an attempt, a tendency to deal with them in such a way as can bring calm and puritykatharsisnot trouble and confusion. That has been the purpose of all Art from the ancient days. Besides, there has been a growth and development in the historic process of this katharsis. As by the sublimation of his bodily and vital instincts and impulses., man is gradually growing into the mental, moral and finally spiritual consciousness, even so the artistic expression of his creative activity has followed a similar line of transformation. The first and original transformation happened with religious poetry. The religious, one may say, is the profane inside out; that is to say, the religious man has almost the same tone and temper, the same urges and passions, only turned Godward. Religious poetry too marks a new turn and development of human speech, in taking the name of God human tongue acquires a new plasticity and flavour that transform or give a new modulation even to things profane and mundane it speaks of. Religious means at bottom the colouring of mental and moral idealism. A parallel process of katharsis is found in another class of poetic creation, viz., the allegory. Allegory or parable is the stage when the higher and inner realities are expressed wholly in the modes and manner, in the form and character of the normal and external, when moral, religious or spiritual truths are expressed in the terms and figures of the profane life. The higher or the inner ideal is like a loose clothing upon the ordinary consciousness, it does not fit closely or fuse. In the religious, however, the first step is taken for a mingling and fusion. The mystic is the beginning of a real fusion and a considerable ascension of the lower into the higher. The philosopher poet follows another line for the same katharsisinstead of uplifting emotions and sensibility, he proceeds by thought-power, by the ideas and principles that lie behind all movements and give a pattern to all things existing. The mystic can be of either type, the religious mystic or the philosopher mystic, although often the two are welded together and cannot be very well separated. Let us illustrate a little:
   The spacious firmament on high,

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now the question is, does Reason never fail? Is it such a perfect instrument as intellectualists think it to be? There is ground for serious misgivings. Reason says, for example, that the earth revolves round the sun: and reason, it is argued, is right, for we see that all the facts are conformableto it, even facts that were hitherto unknown and are now coming into our ken. But the difficulty is that Reason did not say that always in the past and may not say that always in the future. The old astronomers could explain the universe by holding quite a contrary theory and could fit into it all their astronomical data. A future scientist may come and explain the matter in quite a different way from either. It is only a choice of workable theories that Reason seems to offer; we do not know the fact itself, apart perhaps from exactly the amount that immediate sense-perception gives to each of us. Or again, if we take an example of another category, we may ask, does God exist? A candid Rationalist would say that he does not know although he has his own opinion about the matter. Evidently, Reason cannot solve all the problems that it meets; it can judge only truths that are of a certain type.
   It may be answered that Reason is a faculty which gives us progressive knowledge of the reality, but as a knowing instrument it is perfect, at least it is the only instrument at our disposal; even if it gives a false, incomplete or blurred image of the reality, it has the means and capacity of correcting and completing itself. It offers theories, no doubt; but what are theories? They are simply the gradually increasing adaptation of the knowing subject to the object to be known, the evolving revelation of reality to our perception of it. Reason is the power which carries on that process of adaptation and revelation; we can safely rely upon Reason and trust It to carry on its work with increasing success.
  --
   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
   Sri Aurobindo does not preach flight from life and a retreat into the silent and passive Infinite; the goal of life is not, in his view, the extinction of life. Neither is he satisfied on that account to hold that life is best lived in the ordinary round of its unregenerate dharma. If the first is a blind alley, the second is a vicious circle,both lead nowhere.
   Sri Aurobindo's sadhana starts from the perception of a Power that is beyond the ordinary nature yet is its inevitable master, a fulcrum, as we have said, outside the earth. For what is required first is the discovery and manifestation of a new soul-consciousness in man which will bring about by the very pressure and working out of its self-rule an absolute reversal of man's nature. It is the Asuras who are now holding sway over humanity, for man has allowed himself so long to be built in the image of the Asura; to dislodge the Asuras, the Gods in their sovereign might have to be forged in the human being and brought into play. It is a stupendous task, some would say impossible; but it is very far removed from quietism or passivism. Sri Aurobindo is in retirement, but it is a retirement only from the outward field of present physical activities and their apparent actualities, not from the true forces and action of life. It is the retreat necessary to one who has to go back into himself to conquer a new plane of creative power,an entrance right into the world of basic forces, of fundamental realities, into the flaming heart of things where all actualities are born and take their first shape. It is the discovery of a power-house of tremendous energism and of the means of putting it at the service of earthly life.
   And, properly speaking, it is not at all a school, least of all a mere school of thought, that is growing round Sri Aurobindo. It is rather the nucleus of a new life that is to come. Quite naturally it has almost insignificant proportions at present to the outward eye, for the work is still of the nature of experiment and trial in very restricted limits, something in the nature of what is done in a laboratory when a new power has been discovered, but has still to be perfectly formulated in its process. And it is quite a mistake to suppose that there is a vigorous propaganda carried on in its behalf or that there is a large demand for recruits. Only the few, who possess the call within and are impelled by the spirit of the future, have a chance of serving this high attempt and great realisation and standing among its first instruments and pioneer workers.

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  On hidden interiors, lurking passages
  Opened the windows of the inner sight.
  --
  And subtler bodies than these passing frames,
  Objects too fine for our material grasp,
  --
  The sob of its passion and unending pain.
  The murmur and whisper of the unheard sounds
  --
  He passed the border marked for Matter's rule
  And passed the zone where thought replaces life.
  Out of this world of signs suddenly he came
  --
  In his present he held his future and his past,
  Felt in the seconds the uncounted years
  --
  A glad communion tinged the passing hours;
  The days were travellers on a destined road,
  --
  The records of the future and the past
  Outlined their excerpts on the etheric page.

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Divine will bring Ananda, therefore it must be for the Ananda that we seek the union, is not true and has no force. One who loves a queen may know that if she returns his love it will bring him power, position, riches and yet it need not be for the power, position, riches that he seeks her love. He may love her for herself and could love her equally if she were not a queen; he might have no hope of any return whatever and yet love her, adore her, live for her, die for her simply because she is she. That has happened and men have loved women without any hope of enjoyment or result, loved steadily, passionately after age has come and beauty has gone. Patriots do not love their country only when she is rich, powerful, great and has much to give them; their love for country has been most ardent, passionate, absolute when the country was poor, degraded, miserable, having nothing to give but loss, wounds, torture, imprisonment, death as the wages of her service; yet even knowing that they would never see her free, men have lived, served and died for her - for her own sake, not for what she could give. Men have loved Truth for her own sake and for what they could seek or find of her, accepted poverty, persecution, death itself; they have been content even to seek for her always, not finding, and yet never given up the search.
  That means what? That men, country, Truth and other things besides can be loved for their own sake and not for anything else, not for any circumstance or attendant quality or resulting enjoyment, but for something absolute that is either in them or behind their appearance and circumstance. The Divine is more than a man or woman, a stretch of land or a creed, opinion, discovery or principle. He is the Person beyond all persons, the

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The higher secret of the Gita lies really in the later chapters, the earlier chapters being a preparation and passage to it orpartial and practical application. This has to be pointed out, since there is a notion current which seeks to limit the Gita's effective teaching to the earlier part, neglecting or even discarding the later portion.
   The style and manner of Sri Aurobindo's interpretation1 is also supremely characteristic: it does not carry the impress of a mere metaphysical dissertation-although in matter it clothes throughout a profound philosophy; it is throbbing with the luminous life of a prophet's message, it is instinct with something of the Gita's own mantraakti.

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now, in order to understand the new orientation of the spirit of the present age, we may profitably ask what was the inspiration of the past age, the characteristic note which has failed to satisfy us and which we are endeavouring to transform. We know that that age was the Scientific age or the age of Reason. Its great prophets were Voltaire and the Encyclopaedists or if you mount further up in time, we may begin from Bacon and the humanists. Its motto was first, "The proper study of mankind is man" and secondly, Reason is the supreme organon of knowledge, the highest deity in manla Desse Raison. And it is precisely against these two basic principles that the new age has entered its protest. In face of Humanism, Nietzsche has posited the Superman and in face of Reason Bergson has posited Intuition.
   The worship of man as something essentially and exclusively human necessitates as a corollary, the other doctrine, viz the deification of Reason; and vice versa. Humanism and Scientism go together and the whole spirit and mentality of the age that is passing may be summed up in those two words. So Nietzsche says, "All our modern world is captured in the net of the Alexandrine culture and has, for its ideal, the theoretical man, armed with the most powerful instruments of knowledge, toiling in the service of science and whose prototype and original ancestor is Socrates." Indeed, it may be generally asserted that the nation whose prophet and sage claimed to have brought down Philosophia from heaven to dwell upon earth among men was precisely the nation, endowed with a clear and logical intellect, that was the very embodiment of rationality and reasonableness. As a matter of fact, it would not be far, wrong to say that it is the Hellenic culture which has been moulding humanity for ages; at least, it is this which has been the predominating factor, the vital and dynamic element in man's nature. Greece when it died was reborn in Rome; Rome, in its return, found new life in France; and France means Europe. What Europe has been and still is for the world and humanity one knows only too much. And yet, the Hellenic genius has not been the sole motive power and constituent element; there has been another leaven which worked constantly within, if intermittently without. If Europe represented mind and man and this side of existence, Asia always reflected that which transcends the mind the spirit, the Gods and the Beyonds.
   However, we are concerned more with the immediate past, the mentality that laid its supreme stress upon the human rationality. What that epoch did not understand was that Reason could be overstepped, that there was something higher, something greater than Reason; Reason being the sovereign faculty, it was thought there could be nothing beyond, unless it were draison. The human attri bute par excellence is Reason. Exactly so. But the fact is that man is not bound by his humanity and that reason can be transformed and sublimated into other more powerful faculties.
   Now, the question is, what is the insufficiency of Reason? How does it limit man? And what is the Superman into which man is asked or is being impelled to grow?

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   I said that the supreme artist is superconscious: his consciousness withdraws from the normal mental consciousness and becomes awake and alive in another order of consciousness. To that superior consciousness the artist's mentalityhis ideas and dispositions, his judgments and valuations and acquisitions, in other words, his normal psychological make-upserves as a channel, an instrument, a medium for transcription. Now, there are two stages, or rather two lines of activity in the processus, for they may be overlapping and practically simultaneous. First, there is the withdrawal and the in-gathering of consciousness and then its reappearance into expression. The consciousness retires into a secret or subtle worldWords-worth's "recollected in tranquillity"and comes back with the riches gathered or transmuted there. But the purity of the gold thus garnered and stalled in the artistry of words and sounds or lines and colours depends altogether upon the purity of the channel through which it has to pass. The mental vehicle receives and records and it can do so to perfection if it is perfectly in tune with what it has to receive and record; otherwise the transcription becomes mixed and blurred, a faint or confused echo, a poor show. The supreme creators are precisely those in whom the receptacle, the instrumental faculties offer the least resistance and record with absolute fidelity the experiences of the over or inner consciousness. In Shakespeare, in Homer, in Valmiki the inflatus of the secret consciousness, the inspiration, as it is usually termed, bears down, sweeps away all obscurity or contrariety in the recording mentality, suffuses it with its own glow and puissance, indeed resolves it into its own substance, as it were. And the difference between the two, the secret norm and the recording form, determines the scale of the artist's creative value. It happens often that the obstruction of a too critically observant and self-conscious brain-mind successfully blocks up the flow of something supremely beautiful that wanted to come down and waited for an opportunity.
   Artists themselves, almost invariably, speak of their inspiration: they look upon themselves more or less as mere instruments of something or some Power that is beyond them, beyond their normal consciousness attached to the brain-mind, that controls them and which they cannot control. This perception has been given shape in myths and legends. Goddess Saraswati or the Muses are, however, for them not a mere metaphor but concrete realities. To what extent a poet may feel himself to be a mere passive, almost inanimate, instrumentnothing more than a mirror or a sensitive photographic plateis illustrated in the famous case of Coleridge. His Kubla Khan, as is well known, he heard in sleep and it was a long poem very distinctly recited to him, but when he woke up and wanted to write it down he could remember only the opening lines, the rest having gone completely out of his memory; in other words, the poem was ready-composed somewhere else, but the transmitting or recording instrument was faulty and failed him. Indeed, it is a common experience to hear in sleep verses or musical tunes and what seem then to be very beautiful things, but which leave no trace on the brain and are not recalled in memory.
   Still, it must be noted that Coleridge is a rare example, for the recording apparatus is not usually so faithful but puts up its own formations that disturb and alter the perfection of the original. The passivity or neutrality of the intermediary is relative, and there are infinite grades of it. Even when the larger waves that play in it in the normal waking state are quieted down, smaller ripples of unconscious or half-conscious habitual formations are thrown up and they are sufficient to cause the scattering and dispersal of the pure light from above.
   The absolute passivity is attainable, perhaps, only by the Yogi. And in this sense the supreme poet is a Yogi, for in his consciousness the higher, deeper, subtler or other modes of experiences pass through and are recorded with the minimum aberration or diffraction.
   But the Yogi is a wholly conscious being; a perfect Yogi is he who possesses a conscious and willed control over his instruments, he silences them, as and when he likes, and makes them convey and express with as little deviation as possible truths and realities from the Beyond. Now the question is, is it possible for the poet also to do something like that, to consciously create and not to be a mere unconscious or helpless channel? Conscious artistry, as we have said, means to be conscious on two levels of consciousness at the same time, to be at home in both equally and simultaneously. The general experience, however, is that of "one at a time": if the artist dwells more in the one, the other retires into the background to the same measure. If he is in the over-consciousness, he is only half-conscious in his brain consciousness, or even not conscious at allhe does not know how he has created, the sources or process of his creative activity, he is quite oblivious of them" gone through them all as if per saltum. Such seems to have been the case with the primitives, as they are called, the elemental poetsShakespeare and Homer and Valmiki. In some others, who come very near to them in poetic genius, yet not quite on a par, the instrumental intelligence is strong and active, it helps in its own way but in helping circumscribes and limits the original impulsion. The art here becomes consciously artistic, but loses something of the initial freshness and spontaneity: it gains in correctness, polish and elegance and has now a style in lieu of Nature's own naturalness. I am thinking of Virgil and Milton and Kalidasa. Dante's place is perhaps somewhere in between. Lower in the rung where the mental medium occupies a still more preponderant place we have intellectual poetry, poetry of the later classical age whose representatives are Pope and Dryden. We can go farther down and land in the domain of versificationalthough here, too, there can be a good amount of beauty in shape of ingenuity, cleverness and conceit: Voltaire and Delille are of this order in French poetry.
  --
   But should there be an inherent incompatibility between spontaneous creation and self-consciousness? As we have seen, a harmony and fusion can and do happen of the superconscious and the normally conscious in the Yogi. Likewise, an artist also can be wakeful and transparent enough so that he is conscious on both the levels simultaneouslyabove, he is conscious of the source and origin of his inspiration, and on the level plain he is conscious of the working of the instrument, how the vehicle transcribes and embodies what comes from elsewhere. The poet's consciousness becomes then divalent as it werethere is a sense of absolute passivity in respect of the receiving apparatus and coupled and immisced with it there is also the sense of dynamism, of conscious agency as in his secret being he is the master of his apparatus and one with the Inspirerin other words, the poet is both a seer (kavih) and a creator or doer (poits).
   Not only so, the future development of the poetic consciousness seems inevitably to lead to such a consummation in which the creative and the critical faculties will not be separate but form part of one and indivisible movement. Historically, human consciousness has grown from unconsciousness to consciousness and from consciousness to self-consciousness; man's creative and artistic genius too has moved pari passu in the same direction. The earliest and primitive poets were mostly unconscious, that is to say, they wrote or said things as they came to them spontaneously, without effort, without reflection, they do not seem to know the whence and wherefore and whither of it all, they know only that the wind bloweth as it listeth. That was when man had not yet eaten the fruit of knowledge, was still in the innocence of childhood. But as he grew up and progressed, he became more and more conscious, capable of exerting and exercising a deliberate will and initiating a purposive action, not only in the external practical field but also in the psychological domain. If the earlier group is called "primitives", the later one, that of conscious artists, usually goes by the name of "classicists." Modern creators have gone one step farther in the direction of self-consciousness, a return upon oneself, an inlook of full awareness and a free and alert activity of the critical faculties. An unconscious artist in the sense of the "primitives" is almost an impossible phenomenon in the modern world. All are scientists: an artist cannot but be consciously critical, deliberate, purposive in what he creates and how he creates. Evidently, this has cost something of the old-world spontaneity and supremacy of utterance; but it cannot be helped, we cannot comm and the tide to roll back, Canute-like. The feature has to be accepted and a remedy and new orientation discovered.
   The modern critical self-consciousness in the artist originated with the Romantics. The very essence of Romanticism is curiosity the scientist's pleasure in analysing, observing, experimenting, changing the conditions of our reactions, mental or sentimental or even nervous and physical by way of discovery of new and unforeseen or unexpected modes of "psychoses" or psychological states. Goethe, Wordsworth, Stendhal represented a mentality and initiated a movement which led logically to the age of Hardy, Housman and Bridges and in the end to that of Lawrence and Joyce, Ezra Pound and Eliot and Auden. On the Continent we can consider Flaubert as the last of the classicists married to the very quintessence of Romanticism. A hard, self-regarding, self-critical mentality, a cold scalpel-like gaze that penetrates and upturns the reverse side of things is intimately associated with the poetic genius of Mallarm and constitutes almost the whole of Valry's. The im passioned lines of a very modern poet like Aragon are also characterised by a consummate virtuosity in chiselled artistry, conscious and deliberate and willed at every step and turn.
   The consciously purposive activity of the poetic consciousness in fact, of all artistic consciousness has shown itself with a clear and unambiguous emphasis in two directions. First of all with regard to the subject-matter: the old-world poets took things as they were, as they were obvious to the eye, things of human nature and things of physical Nature, and without questioning dealt with them in the beauty of their normal form and function. The modern mentality has turned away from the normal and the obvious: it does not accept and admit the "given" as the final and definitive norm of things. It wishes to discover and establish other norms, it strives to bring about changes in the nature and condition of things, envisage the shape of things to come, work for a brave new world. The poet of today, in spite of all his effort to remain a pure poet, in spite of Housman's advocacy of nonsense and not-sense being the essence of true Art, is almost invariably at heart an incorrigible prophet. In revolt against the old and established order of truths and customs, against all that is normally considered as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of Natureagainst God or spiritual life, the modern poet turns deliberately to the ugly and the macabre, the meaningless, the insignificant and the triflingtins and teas, bone and dust and dustbin, hammer and sicklehe is still a prophet, a violent one, an iconoclast, but one who has his own icon, a terribly jealous being, that seeks to pull down the past, erase it, to break and batter and knead the elements in order to fashion out of them something conforming to his heart's desire. There is also the class who have the vision and found the truth and its solace, who are prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet there are others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a mere receiver, a mechanical executor, a passive unconscious instrument, but that he is supremely' conscious and master of his faculties and implements. This fact is doubly reinforced when we find how much he is preoccupied with the technical aspect of his craft. The richness and variety of patterns that can be given to the poetic form know no bounds today. A few major rhythms were sufficient for the ancients to give full expression to their poetic inflatus. For they cared more for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they were more preoccupied with what they had to say and they wanted, no doubt, to say it beautifully and powerfully; but the modus operandi was not such a passion or obsession with them, it had not attained that almost absolute value for itself which modern craftsmanship gives it. As technology in practical life has become a thing of overwhelming importance to man today, become, in the Shakespearean phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and refinements, the revolutions, reversals and inventions which the modern poet has ushered and takes delight in, for their own sake, I repeat, for their intrinsic interest, not for the sake of the subject which they have to embody and clothe, have never been dream by Aristotle, the supreme legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be sure, a self-conscious creator to the pith of his bone.
   Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.
  --
   Genius had to be generally more or less unconscious in the past, because the instrument was not ready, was clogged as it were with its own lower grade movements; the higher inspiration had very often to by pass it, or rob it of its serviceable materials without its knowledge, in an almost clandestine way. Wherever it was awake and vigilant, we have seen it causing a diminution in the poetic potential. And yet even so, it was being prepared for a greater role, a higher destiny it is to fulfil in the future. A conscious and full participation of a refined and transparent and enriched instrument in the delivery of superconscious truth and beauty will surely mean not only a new but the very acme of aesthetic creation. We thus foresee the age of spiritual art in which the sense of creative beauty in man will find its culmination. Such an art was only an exception, something secondary or even tertiary, kept in the background, suggested here and there as a novel strain, called "mystic" to express its unfamiliar nature-unless, of course, it was openly and obviously scriptural and religious.
   I have spoken of the source of inspiration as essentially and originally being a super-consciousness or over-consciousness. But to be more precise and accurate I should add another source, an inner consciousness. As the super-consciousness is imaged as lying above the normal consciousness, so the inner consciousness may be described as lying behind or within it. The movement of the inner consciousness has found expression more often and more largely than that of over-consciousness in the artistic creation of the past : and that was in keeping with the nature of the old-world inspiration, for the inspiration that comes from the inner consciousness, which can be considered as the lyrical inspiration, tends to be naturally more "spontaneous", less conscious, since it does not at all go by the path of the head, it evades that as much as possible and goes by the path of the heart.
   But the evolutionary urge, as I have said, has always been to bring down or instil more and more light and self-consciousness into the depths of the heart too: and the first result has been an intellectualisation, a rationalisation of the consciousness, a movement of scientific observation and criticism which very naturally leads to a desiccation of the poetic enthusiasm and fervour. But a period of transcendence is in gestation. All efforts of modern poets and craftsmen, even those that seem apparently queer, bizarre and futile, are at bottom a travail for this transcendence, including those that seem contradictory to it.
   Whether the original and true source of the poet's inspiration lies deep within or high above, all depends upon the mediating instrument the mind (in its most general sense) and speech for a successful transcription. Man's ever-growing consciousness demanded also a conscious development and remoulding of these two factors. A growth, a heightening and deepening of the consciousness meant inevitably a movement towards the spiritual element in things. And that means, we have said, a twofold change in the future poet's make-up. First as regards the substance. The revolutionary shift that we notice in modern poets towards a completely new domain of subject-matter is a signpost that more is meant than what is expressed. The superficialities and futilities that are dealt with do not in their outward form give the real trend of things. In and through all these major and constant preoccupation of our poets is "the pain of the present and the passion for the future": they are, as already stated, more prophets than poets, but prophets for the moment crying in the wildernessalthough some have chosen the path of denial and revolt. They are all looking ahead or beyond or deep down, always yearning for another truth and reality which will explain, justify and transmute the present calvary of human living. Such an acute tension of consciousness has necessitated an overhauling of the vehicle of expression too, the creation of a mode of expressing the inexpressible. For that is indeed what human consciousness and craft are aiming at in the present stage of man's evolution. For everything, almost everything that can be normally expressed has been expressed and in a variety of ways as much as is possible: that is the history of man's aesthetic creativity. Now the eye probes into the unexpressed world; for the artist too the Upanishadic problem has cropped up:
   By whom impelled does the mind fall to its target, what is the agent that is behind the eye and sees through the eyes, what is the hearing and what the speech that their respective sense organs do not and cannot convey and record adequately or at all?
  --
   Well, it is sheer incantation. It is word-weaving, rhythm plaiting, thought-wringing in order to pass beyond these frail materials, to get into contact with, to give some sense of the mystery of existence that passeth understanding. We are very far indeed from the "natural" poets, Homer or Shakespeare, Milton, or Virgil. And this is from a profane, a mundane poet, not an ostensibly religious or spiritual poet. The level of the poetic inspiration, at least of the poetic view and aspiration has evidently shifted to a higher, a deeper degree. We may be speaking of tins and tinsel, bones and dust, filth and misery, of the underworld of ignorance and ugliness,
   All things uncomely and broken, all things worn out and old,
  --
   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
  Great, patient, calm it sees the centuries pass,
  Awaiting the slow miracle of our change
  --
  The achievement done a passage or a phase
  Whose farther end is hidden from our sight,
  --
  The dead past is our background and support;
  Mind keeps the soul prisoner, we are slaves to our acts;
  --
  His memory stares back at a phantom past,
  The future flees before him as he moves;
  --
  As lightning leaps, as thunder sweeps, they pass
  And leave their mark on the trampled breast of Life.
  --
  Above the illusion of the hopes that pass,
  Behind the appearance and the overt act,
  --
  As if a present without future or past
  Repeating the same revolution's whirl
  --
  Immobile, seeing the millenniums pass,
  Untouched while the long map of Fate unrolls,
  --
  Our passion heaves to wed the Eternal's calm,
  Our dwarf-search mind to meet the Omniscient's light,
  --
  We accept its face and pass by all it means;
  A part is seen, we take it for the whole.
  --
  To her creative passion's ecstasy.
  Although possessor of the earth and heavens,
  --
  And suns in the glory of her passing smile.
  13.27
  --
  He has consented to her passionate ways,
  He is driven by her sweet and dreadful force.
  --
  He makes of her his moment passion's serf:
  To obey she feigns, she follows her creature's lead:
  --
  He has made the universe his pastime's field,
  A vast gymnasium of his works of might.
  --
  Or passing through a gate of pillar-rocks,
  Venturing not yet to cross oceans unnamed
  --
  And passes over the edge of mortal sight
  To a new vision of himself and things.

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A modern idealist of the type of a reformer would not be satisfied with that role. If he is merely a moralist reformer, he will revolt against the "witness business", calling it a laissez-faire mentality of bygone days. A spiritual reformer would ask for morea dynamic union with the Divine Will and Consciousness, not merely a passive enjoyment in the Bliss, so that he may be a luminous power or agent for the expression of divine values in things mundane.
   Not the acceptance of the world as it is, not even a joyous acceptance, viewing it as an inexplicable and mysterious and magic play of, God, but the asp ration and endeavour to change it, mould it in the pattern of its inner divine realities for there are such realities which seek expression and embodiment in earthly life that is the great mission and labour of humanity and that is all the meaning of man's existence here below. And Tagore is one of the great prophets and labourers who had the vision of the shape of things to come and worked for it. Only it must be noted, as I have already said, that unlike mere moral reformists or scientific planners, Tagore grounded himself upon the eternal ancient truths that "age cannot wither nor custom stale"the divine truths of the Spirit.
  --
   Heaven needing earth's passion' to quiver its peace into rapture.
   Marry, O lightning eternal, the passion of a moment born fire!
   Out of thy greatness draw close to the breast of our mortal desire!
  --
   Tagore the poet reminds one often and anon of Kalidasa. He was so much in love, had such kinship with the great old master that many of his poems, many passages and lines are reminiscences, echoes, modulations or a paraphrase of the original classic. Tagore himself refers in his memoirs to one Kalidasian line that haunted his juvenile brain because of its exquisite music and enchanting imagery:
   Mandki nirjharikarm vodh muhuh-kamPita-deva-druh

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Immobile's ocean-silence saw him pass,
  An arrow leaping through eternity
  --
  Yet make one human breast its passionate shrine,
  Drew him out of his seeking loneliness
  --
  Consumed the limiting figures of the past
  And made large room for a new self to live.
  --
  This bizarre kingdom passed into his charge.
  As one resisting more the more she loves,
  --
  A million figures passed and were seen no more.
  
23.6
  --
  At last clutched passionately the body of Truth,
  The music born in Matter's silences

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. The individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, were put outside the gate of law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
   Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Rabindranath Tagore: A Great Poet, a Great Man Blaise pascal (1623-1662)
   Other Authors Nolini Kanta Gupta Poets and MysticsVivekananda
  --
   The gospel of strength that Vivekananda spread was very characteristic of the man. For it is not mere physical or nervous bravery, although that too is indispensable, and it is something more than moral courage. In the speeches referred to, the subject-matter (as well as the manner to a large extent) is philosophical, metaphysical, even abstract in outlook and treatment: they are not a call to arms, like the French National Anthem, for example; they are not merely an ethical exhortation, a moral lesson either. They speak of the inner spirit, the divine in man, the supreme realities that lie beyond. And yet the words are permeated through and through with a vibration life-giving and heroic-not so much in the explicit and apparent meaning as in the style and manner and atmosphere: it is catching, even or precisely when he refers, for example, to these passages in the Vedas and the Upanishads, magnificent in their poetic beauty, sublime in their spiritual truth,nec plus ultra, one can say, in the grand style supreme:
   Yasyaite himavanto mahitv
  --
   Rabindranath Tagore: A Great Poet, a Great Man Blaise pascal (1623-1662)

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  object:01.07 - Blaise pascal (1623-1662)
  author class:Nolini Kanta Gupta
  --
   Other Authors Nolini Kanta Gupta Poets and MysticsBlaise pascal (1623-1662)
   Blaise pascal (1623-1662)
   "The zeal for the Lord hath eaten me up." Such has indeed been the case with pascal, almost literally. The fire that burned in him was too ardent and vehement for the vehicle, the material instrument, which was very soon used up and reduced to ashes. At twenty-four he was already a broken man, being struck with paralysis and neuras thenia; he died at the comparatively early age of 39, emulating, as it were, the life career of his Lord the Christ who died at 33. The Fire martyrised the body, but kindled and brought forth experiences and realisations that save and truths that abide. It was the Divine Fire whose vision and experience he had on the famous night of 23 November 1654 which brought about his final and definitive conversion. It was the same fire that had blazed up in his brain, while yet a boy, and made him a precocious genius, a marvel of intellectual power in the exact sciences. At 12 this prodigy discovered by himself the 32nd proposition of Euclid, Book I. At sixteen he wrote a treatise on conic sections. At nineteen he invented a calculating machine which, without the help of any mathematical rule or process, gave absolutely accurate results. At twenty-three he published his experiments with vacuum. At twenty-five he conducted the well-known experiment from the tower of St. Jacques, proving the existence of atmospheric pressure. His studies in infinitesimal calculus were remarkably creative and original. And it might be said he was a pioneer in quite a new branch of mathematics, viz., the mathematical theory of probability. We shall see presently how his preoccupation with the mathematics of chance and probability coloured and reinforced his metaphysics and theology.
   But the pressure upon his dynamic and heated brain the fiery zeal in his mindwas already proving too much and he was advised medically to take complete rest. Thereupon followed what was known as pascal's mundane lifea period of distraction and dissipation; but this did not last long nor was it of a serious nature. The inner fire could brook no delay, it was eager and impatient to englobe other fields and domains. Indeed, it turned to its own field the heart. pascal became initiated into the mystery of Faith and Grace. Still he had to pass through a terrible period of dejection and despair: the life of the world had given him no rest or relaxation, it served only to fill his cup of misery to the brim. But the hour of final relief was not long postponed: the Grace came to him, even as it came to Moses or St. Paul as a sudden flare of fire which burnt up the Dark Night and opened out the portals of Morning Glory.
   pascal's place in the evolution of European culture and consciousness is of considerable significance and importance. He came at a critical time, on the mounting tide of rationalism and scepticism, in an age when the tone and temper of human mentality were influenced and fashioned by Montaigne and Rochefoucauld, by Bacon and Hobbes. pascal himself, born in such an atmosphere of doubt and disbelief and disillusionment, had sucked in a full dose of that poison; yet he survived and found the Rock of Ages, became the clarion of Faith against Denial. What a spectacle it was! This is what one wrote just a quarter of a century after the death of pascal:
   "They can no longer tell us that it is only small minds that have piety. They are shown how it has grown best in one of the the greatest geometricians, one of the subtlest metaphysicians, one of the most penetrating minds that ever existed on earth. The piety of such a philosopher should make the unbeliever and the libertine declare what a certain Diocles said one day on seeing Epicurus in a temple: 'What a feast, what a spectacle for me to see Epicurus in a temple! All my doubts vainsh, piety takes its place again. I never saw Jupiter's greatness so well as now when I behold Epicurus kneeling down!"1
   What characterises pascal is the way in which he has bent his brainnot rejected it but truly bent and forced even the dry "geometrical brain" to the service of Faith.
   In his inquiry into truth and certitude pascal takes his stand upon what he calls the geometrical method, the only valid method, according to him, in the sphere of reason. The characteristic of this method is that it takes for granted certain fundamental principles and realitiescalled axioms and postulates or definitionsand proceeds to other truths that are infallibly and inevitably deduced from them, that are inherent and implied in them. There is no use or necessity in trying to demonstrate these fundamentals also; that will only land us into confusion and muddle. They have to be simply accepted, they do not require demonstration, it is they that demonstrate others. Such, for instance, are space, time, number, the reality of which it is foolishness and pedantry to I seek to prove. There is then an order of truths that do not i require to be proved. We are referring only to the order of I physical truths. But there is another order, pascal says, equally I valid and veritable, the order of the Spirit. Here we have another set of fundamentals that have to be accepted and taken for granted, matrix of other truths and realities. It can also be called the order of the Heart. Reason posits physical fundamentals; it does not know of the fundamentals of the Heart which are beyond its reach; such are God, Soul, Immortality which are evident only to Faith.
   But Faith and Reason, according to pascal, are not contraries nor irreconcilables. Because the things of faith are beyond reason, it is not that they are irrational. Here is what pascal says about the function and limitation of reason:
   "The last movement of reason is to know that there is an infinity of things that are beyond it. It must be a very weak reason if it does not arrive there."2
  --
   About doubt, pascal says that the perfect doubter, the Pyrrhonian as he is called, is a fiction. pascal asks:
   "What will men do in such a state? Will he doubt everything?... Will he doubt whether he doubts ? Will he doubt whether he exists?. . . In fact there has never been a perfectly effective Pyrrhonian."6
   The process of conversion of the doubting mind, of the dry intellectual reason as propounded and perhaps practised by pascal is also a characteristic mark of his nature and genius. It is explained in his famous letter on "bet" or "game of chance" (Le Pari). Here is how he puts the issue to the doubting mind (I am giving the substance, not his words): let us say then that in the world we are playing a game of chance. How do the chances stand? What are the gains and losses if God does not exist? What 'are the gains and losses if God does exist? If God exists, by accepting and reaching him what do we gain? All that man cares forhappiness, felicity. And what do we lose? We lose the world of misery. If, on the other 'hand, God does not exist, by believing him to exist, we lose nothing, we are not more miserable than what we are. If, however, God exists and we do not believe him, we gain this world of misery but we lose all that is worth having. Thus pascal concludes that even from the standpoint of mere gain and loss, belief in God is more advantageous than unbelief. This is how he applied to metaphysics the mathematics of probability.
   One is not sure if such reasoning is convincing to the intellect; but perhaps it is a necessary stage in conversion. At least we can conclude that pascal had to pass through such a stage; and it indicates the difficulty his brain had to undergo, the tension or even the torture he made it pass through. It is true, from Reason pascal went over to Faith, even while giving Reason its due. Still it seems the two were not perfectly synthetised or fused in him. There was a gap between that was not thoroughly bridged. pascal did not possess the higher, intuitive, luminous mind that mediates successfully between the physical discursive ratiocinative brain-mind and the vision of faith: it is because deep in his consciousness there lay this chasm. Indeed, pascal's abyss (l' abme de pascal) is a well-known legend. pascal, it appears, used to have very often the vision of an abyss about to open before him and he shuddered at the prospect of falling into it. It seems to us to be an experience of the Infinity the Infinity to which he was so much attracted and of which he wrote so beautifully (L'infiniment grand et l'infiniment petit)but into which he could not evidently jump overboard unreservedly. This produced a dichotomy, a lack of integration of personality, Jung would say. pascal's brain was cold, firm, almost rigid; his heart was volcanic, the faith he had was a fire: it lacked something of the pure light and burned with a lurid glare.
   And the reason is his metaphysics. It is the Jansenist conception of God and human nature that inspired and coloured all his experience and consciousness. According to it, as according to the Calvinist conception, man is a corrupt being, corroded to the core, original sin has branded his very soul. Only Grace saves him and releases him. The order of sin and the order of Grace are distinct and disparate worlds and yet they complement each other and need each other. Greatness and misery are intertwined, united, unified with each other in him. Here is an echo of the Manichean position which also involves an abyss. But even then God's grace is not a free agent, as Jesuits declare; there is a predestination that guides and controls it. This was one of the main subjects he treated in his famous open letters (Les Provinciales) that brought him renown almost overnight. Eternal hell is a possible prospect that faces the Jansenist. That was why a Night always over-shadowed the Day in pascal's soul.
   Man then, according to pascal, is by nature a sinful thing. He can lay no claim to noble virtue as his own: all in him is vile, he is a lump of dirt and filth. Even the greatest has his full share of this taint. The greatest, the saintliest, and the meanest, the most sinful, all meet, all are equal on this common platform; all have the same feet of clay. Man is as miserable a creature as a beast, as much a part and product of Nature as a plant. Only there is this difference that an animal or a tree is unconscious, while man knows that he is miserable. This knowledge or perception makes him more miserable, but that is his real and only greatness there is no other. His thought, his self-consciousness, and his sorrow and repentance and contrition for what he is that is the only good partMary's part that has been given to him. Here are pascal's own words on the subject:
   "The greatness of man is great in this that he knows he is miserable. A tree does not know that it is miserable.
  --
   pascal's faith had not the calm, tranquil, serene, luminous and happy self-possession of an Indian Rishi. It was ardent and impatient, fiery and vehement. It had to be so perhaps, since it was to stand against his steely brain (and a gloomy vital or life force) as a counterpoise, even as an antidote. This tension and schism brought about, at least contri buted to his neuras thenia and physical infirmity. But whatever the effect upon his inner consciousness and spiritual achievement, his power of expression, his literary style acquired by that a special quality which is his great gift to the French language. If one speaks of pascal, one has to speak of his language also; for he was one of the great masters who created the French prose. His prose was a wonderful blend of clarity, precision, serried logic and warmth, colour, life, movement, plasticity.
   A translation cannot give any idea of the pascalian style; but an inner echo of the same can perhaps be caught from the thought movement of these characteristic sayings of his with which we conclude:
   "Contradiction is not a mark of falsehood, nor is uncontradiction a mark of truth."8
  --
   "La grandeur de l'homme est grande en se qu'il se connat misrable. Un arbre ne se connat pas miserable. C'est done tre misrable que de se connatre miserable. Mais c'est tre grand que de connatre qu'on est misrable. Pense fait la grandeur de l'homme. L'homme n'est qu'un roseau, Ie plus faible de la nature, mais e'est un roseau pensant."
   Ni la contradiction n'est marque de fausset, ni l'incontradiction n'est marque de vrit."
  --
   "Connaissez done, superbe, quel paradoxe vous tes vous-mme. Humiliezvous, raison impuissante: apprenez que l'homme passe infiniment l'homme, et entendez de votre matre votre condition vritable que vous ignorez. coutez Dieu.'.
   ***

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   What then is required is a complete spiritual regeneration in man, a new structure of his soul and substancenot merely the realisation of the highest and supreme Truth in mental and emotional consciousness, but the translation and application of the law of that truth in the power of the vital. It is here that failed all the great spiritual or rather religious movements of the past. They were content with evoking the divine in the mental being, but left the vital becoming to be governed by the habitual un-divine or at the most to be just illumined by a distant and faint glow which served, however, more to distort than express the Divine.
   The Divine Nature only can permanently reform the vital nature that is ours. Neither laws and institutions, which are the results of that vital nature, nor ideas and ideals which are often a mere revolt from and more often an auxiliary to it, can comm and the power to regenerate society. If it is thought improbable for any group of men to attain to that God Nature, then there is hardly any hope for mankind. But improbable or probable, that is the only way which man has to try and test, and there is none other.

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Thirdly, there is the line of Sublimationit is when the natural impulse is neither repressed nor diverted but lifted up into a higher modality. The thing is given a new sense and a new value which serve to remove the stigma usually attached to it and thus allow its free indulgence. Instances of carnal love sublimated into spiritual union, of passion transmuted into devotion (Bhakti) are common enough to illustrate the point.
   The human mind naturally, without any effort on its part, takes to one or more of these devices to control and conceal the aboriginal impulses. But this spontaneous process can be organised and consciously regulated and made to serve better the purpose and urge of Nature. And this is the beginning of yoga the conscious fulfilment of Nature. The Psycho-analysts have given us the first and elementary stage of this process of yoga. It is, we may say, the fourth line of control. With this man enters a new level of being, develops a new mode of life. It is when the automatism of Nature is replaced by the power of Conscious Control. Man is not here, a blind instrument of forces, his activities (both indulging and controlling) are not guided according to an ignorant submission to the laws of almost subconscious impulsions. Conscious control means that the mind does not fight shy of or seek to elude the aboriginal insistences, but allows them to come up freely, meets them squarely, recognises them and establishes an easy mastery over them.
   The method of unconscious or subconscious nature is fundamentally that of repression. Apart from Defence Reaction which is a thing of pure coercion, even in Substitution and Sublimation there always remains in the background a large amount of repressed complexes in all their primitive strength. The system is never entirely purified but remains secretly pregnant with those urges; a part only is deflected and camouflaged, the surface only assumes a transformed appearance. And there is always the danger of the superstructure coming down helplessly by a sudden upheaval of the nether forces. The whole system feels, although not in a conscious manner, the tension of the repression and suffers from something that is unhealthy and ill-balanced. Dante's spiritualised passion is a supreme instance of control by Sublimation, but the Divina Comedia hardly bears the impress of a serene and tranquil soul, sovereignly above the turmoils of the tragedy of life and absolutely at peace with itself.
   In conscious control, the mind is for the first time aware of the presence of the repressed impulses, it seeks to release them from the pressure to which they are habitually and normally subjected. It knows and recognises them, however ugly and revolting they might appear to be when they present themselves in their natural nakedness. Then it becomes easy for the conscious determination to eliminate or regulate or transform them and thus to establish a healthy harmony in the human vehicle. The very recognition itself, as implied in conscious control, means purification.

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Blaise pascal (1623-1662) William Blake: The Marriage of Heaven and Hell
   Other Authors Nolini Kanta Gupta Poets and MysticsWalter Hilton: The Scale of Perfection
  --
   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 over passing only into Him." At the same time it is pointed out, this mediaeval mystic has the common sense to see that the going in and going above of which one speaks must not be understood in a literal way, it is a figure of speech. The movement of the mystic is psychological"ghostly", it is saidnot physical or carnal.
   This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
  --
   This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
   The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
   If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!
   Indeed, there are one or two points, notes for the guidance of the aspirant, which I would like to mention here for their striking appositeness and simple "soothfastness." First of all with regard to the restless enthusiasm and eagerness of a novice, here is the advice given: "The fervour is so mickle in outward showing, is not only for mickleness of love that they have; but it is for littleness and weakness of their souls, that they may not bear a little touching of God.. afterward when love hath boiled out all the uncleanliness, then is the love clear and standeth still, and then is both the body and the soul mickle more in peace, and yet hath the self soul mickle more love than it had before, though it shew less outward." And again: "without any fervour outward shewed, and the less it thinketh that it loveth or seeth God, the nearer it nigheth" ('it' naturally refers to the soul). The statement is beautifully self-luminous, no explanation is required. Another hurdle that an aspirant has to face often in the passage through the Dark Night is that you are left all alone, that you are deserted by your God, that the Grace no longer favours you. Here is however the truth of the matter; "when I fall down to my frailty, then Grace withdraweth: for my falling is cause there-of, and not his fleeing." In fact, the Grace never withdraws, it is we who withdraw and think otherwise. One more difficulty that troubles the beginner especially is with regard to the false light. The being of darkness comes in the form of the angel of light, imitates the tone of the still small voice; how to recognise, how to distinguish the two? The false light, the "feigned sun" is always found "atwixt two black rainy clouds" : they are "highing" of oneself and "lowing" of others. When you feel flattered and elated, beware it is the siren voice tempting you. The true light brings you soothing peace and meekness: the other light brings always a trail of darknessf you are soothfast and sincere you will discover it if not near you, somewhere at a distance lurking.
   The ultimate truth is that God is the sole doer and the best we can do is to let him do freely without let or hindrance. "He that through Grace may see Jhesu, how that He doth all and himself doth right nought but suffereth Jhesu work in him what him liketh, he is meek." And yet one does not arrive at that condition from the beginning or all at once. "The work is not of the hour nor of a day, but of many days and years." And for a long time one has to take up one's burden and work, co-operate with the Divine working. In the process there is this double movement necessary for the full achievement. "Neither Grace only without full working of a soul that in it is nor working done without grace bringeth a soul to reforming but that one joined to that other." Mysticism is not all eccentricity and irrationality: on the contrary, sanity seems to be the very character of the higher mysticism. And it is this sanity, and even a happy sense of humour accompanying it, that makes the genuine mystic teacher say: "It is no mastery to me for to say it, but for to do it there is mastery." Amen.
  --
   Blaise pascal (1623-1662) William Blake: The Marriage of Heaven and Hell

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The inflatus of something vast and transcendent, something which escapes all our familiar schemes of cognisance and yet is insistent with a translucent reality of its own, we do feel sometimes within us invading and enveloping our individuality, lifting up our sense of self and transmuting our personality into a reality which can hardly be called merely human. All this life of ego-bound rationality then melts away and opens out the passage for a life of vision and power. Thus it is the poet has felt when he says, "there is this incalculable element in human life influencing us from the mystery which envelops our being, and when reason is satisfied, there is something deeper than Reason which makes us still uncertain of truth. Above the human reason there is a transcendental sphere to which the spirit of men sometimes rises, and the will may be forged there at a lordly smithy and made the unbreakable pivot."(A.E.)
   This passage from the self-conscient to the super-conscient does not imply merely a shifting of the focus of consciousness. The transmutation of consciousness involves a purer illumination, a surer power and a wider com pass; it involves also a fundamental change in the very mode of being and living. It gives quite a different life-intuition and a different life-power. The change in the motif brings about a new form altogether, a re-casting and re-shaping and re-energising of the external materials as well. As the lift from mere consciousness to self-consciousness meant all the difference between an animal and a man, so the lift again from self-consciousness to super-consciousness will mean the difference of a whole world between man and the divine creature that is to be.
   Indeed it is a divine creature that should be envisaged on the next level of evolution. The mental and the moral, the psychical and the physical transfigurations which must follow the change in the basic substratum do imply such a mutation, the birth of a new species, as it were, fashioned in the nature of the gods. The vision of angels and Siddhas, which man is having ceaselessly since his birth, may be but a prophecy of the future actuality.

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Such is to be the ideal, the perfect, the spiritual man. Have we here the progenitor of the Nietzschean Superman? Both smell almost the same sulphurous atmosphere. But that also seems to lie in the direction to which the whole world is galloping in its evolutionary course. Humanity in its agelong travail has passed through the agony, one might say, of two extreme and opposite experiences, which are epitomised in the classic phrasing of Sri Aurobindo as: (1) the Denial of the Materialist and (2) the Refusal of the Ascetic.1 Neither, however, the Spirit alone nor the body alone is man's reality; neither only the earth here nor only the heaven there embodies man's destiny. Both have to be claimed, both have to belivedubhayameva samrt, as the old sage, Yajnavalkya, declared.
   The earliest dream of humanity is also the last fulfilment. The Vedic Rishis sang of the marriage of heaven and earthHeaven is my father and this Earth my mother. And Blake and Nietzsche are fiery apostles of that dream and ideal in an age crippled with doubt, falsehood, smallness, crookedness, impotence, colossal ignorance.
  --
   So far so good. For it is not far enough. The being or becoming that is demanded in fulfilment of the divine advent in humanity must go to the very roots of life and nature, must seize God in his highest and sovereign status. No prejudice of the past, no notion of our mental habits must seek to impose its law. Thus, for example, in the matter of redeeming the senses by the influx of the higher light, our author seems to consider that the senses will remain more or less as they are, only they will be controlled, guided, used by the higher light. And he seems to think that even the sex relation (even the institution of marriage) may continue to remain, but sublimated, submitted to the laws of the Higher Order. This, according to us, is a dangerous compromise and is simply the imposition of the lower law upon the higher. Our view of the total transformation and divinisation of the Lower is altogether different. The Highest must come down wholly and inhabit in the Lowest, the Lowest must give up altogether its own norms and lift itself into the substance and form too of the Highest.
   Viewed in this light, Blake's memorable mantra attains a deeper and more momentous significance. For it is not merely Earth the senses and life and Matter that are to be uplifted and affianced to Heaven, but all that remains hidden within the bowels of the Earth, the subterranean regions of man's consciousness, the slimy viscous undergrowths, the darkest horrors and monstrosities that man and nature hide in their subconscient and inconscient dungeons of material existence, all these have to be laid bare to the solar gaze of Heaven, burnt or transmuted as demanded by the law of that Supreme Will. That is the Hell that has to be recognised, not rejected and thrown away, but taken up purified and transubstantiated into the body of Heaven itself. The hand of the Highest Heaven must extend and touch the Lowest of the lowest elements, transmute it and set it in its rightful place of honour. A mortal body reconstituted into an immemorial fossil, a lump of coal revivified into a flashing carat of diamond-that shows something of the process underlying the nuptials of which we are speaking.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  thoughts; the mind becomes like a mire of passions
  and I wallow in it like a worm. After a while I wake up
  --
  about coming to You, but I was in a passive state. I
  want, on the contrary, to feel an intense joy, a moment
  --
   past things be effaced by forgetting the past?
  If you can really allow them to be effaced and cease to exist,
  --
  in me for ever. Now, it is only a dream and a passing
  experience like today's. But I hope to realise it for ever
  --
  carefully. It would cure you of passing judgments.
  15 October 1962
  --
  Can the lines of our hands reflect our past, present
  and future life?
  --
  can, instead of passing one's time in useless analysis.
  12 September 1963
  --
  contented. But time passes so quickly that one feels one
  has not made the most out of what is given to us.
  --
  the past, but the state one is in. I do not want to assess
  the ground I have covered, but to know whether I am
  --
  Why is India, which has such a rich past and the
  promise of such a brilliant future, in such a miserable
  --
  example, in past lives there have been moments when, for some
  reason or other, the psychic was present and participated; in that
  --
  I have read and heard much about past and future
  lives, but I feel very strongly that it is in this very life that
  --
  Knowledge of past lives is interesting for an understanding of
  one's nature and a mastery of one's imperfections. But to tell the

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   There is another aspect of personality as viewed by Berdyaev which involves a bias of the more orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "There is no such thing as personality if there is no capacity for suffering. Suffering is inherent in God too, if he is a personality, and not merely an abstract idea. God shares in the sufferings of men. He yearns for responsive love. There are divine as well as human passions and therefore divine or creative personality must always suffer to the end of time. A condition of anguish and distress is inherent in it." The view is logically enforced upon the Christian, it is said, if he is to accept incarnation, God becoming flesh. Flesh cannot but be weak. This very weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.
   Eastern spirituality does not view sorrow and sufferingevilas an integral part of the Divine Consciousness. It is born out of the Divine, no doubt, as nothing can be outside the Divine, but it is a local and temporal formation; it is a disposition consequent upon certain conditions and with the absence or elimination of those conditions, this disposition too disappears. God and the Divine Consciousness can only be purity, light, immortality and delight. The com passion that a Buddha feels for the suffering humanity is not at all a feeling of suffering; pain or any such normal human reaction does not enter into its composition; it is the movement of a transcendent consciousness which is beyond and purified of the normal reactions, yet overarching them and entering into them as a soothing and illumining and vivifying presence. The healer knows and understands the pain and suffering of his patient but is not touched by them; he need not contract the illness of his patient in order to be in sympathy with him. The Divine the Soulcan be in flesh and yet not smirched with its mire; the flesh is not essentially or irrevocably the ooze it is under certain given conditions. The divine physical body is composed of radiant matter and one can speak of it even as of the soul that weapons cannot pierce it nor can fire burn it.

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Religious bodies that are formed through the bhakti and puja for one man, social reconstructions forced by the will and power of a single individual, have already in the inception this grain of incapacity and disease and death that they are not an integrally self-conscious creation, they are not, as a whole, intelligent and wide awake and therefore constantly responsive to the truths and ideals and realities for which they exist, for which at least, their founder intended them to exist. The light at the apex is the only light and the entire structure is but the shadow of that light; the whole thing has the aspect of a dark mass galvanised into red-hot activity by the passing touch of a dynamo. Immediately however the solitary light fails and the dynamo stops, there is nothing but the original darkness and inertiatoma asit tamasa gudham agre.
   Man, however great and puissant he may be, is a perishable thing. People who gather or are gathered round a man and cling to him through the tie of a personal relation must fall off and scatter when the man passes away and the personal tie loses its hold. What remains is a memory, a gradually fading memory. But memory is hardly a creative force, it is a dead, at best, a moribund thing; the real creative power is Presence. So when the great man's presence, the power that crystallises is gone, the whole edifice crumbles and vanishes into air or remains a mere name.
   Love and admiration for a mahapurusha is not enough, even faith in his gospel is of little avail, nor can actual participation, consecrated work and labour in his cause save the situation; it is only when the principles, the bare realities for which the mahapurusha stands are in the open forum and men have the full and free opportunity of testing and assimilating them, it is only when individuals thus become living embodiments of those principles and realities that we do create a thing universal and permanent, as universal and permanent as earthly things may be. Principles only can embrace and unify the whole of humanity; a particular personality shall always create division and limitation. By placing the man in front, we erect a wall between the Principle and men at large. It is the principles, on the contrary, that should be given the place of honour: our attempt should be to keep back personalities and make as little use of them as possible. Let the principles work and create in their freedom and power, untrammelled by the limitations of any mere human vessel.
   We are quite familiar with this cry so rampant in our democratic ageprinciples and no personalities! And although we admit the justice of it, yet we cannot ignore the trenchant one-sidedness which it involves. It is perhaps only a reaction, a swing to the opposite extreme of a mentality given too much to personalities, as the case generally has been in the past. It may be necessary, as a corrective, but it belongs only to a temporary stage. Since, however, we are after a universal ideal, we must also have an integral method. We shall have to curb many of our susceptibilities, diminish many of our apprehensions and soberly strike a balance between opposite extremes.
   We do not speak like politicians or banias; but the very truth of the matter demands such a policy or line of action. It is very well to talk of principles and principles alone, but what are principles unless they take life and form in a particular individual? They are airy nothings, notions in the brain of logicians and metaphysicians, fit subjects for discussion in the academy, but they are devoid of that vital urge which makes them creative agencies. We have long lines of philosophers, especially European, who most scrupulously avoided all touch of personalities, whose utmost care was to keep principles pure and unsullied; and the upshot was that those principles remained principles only, barren and infructuous, some thing like, in the strong and puissant phrase of BaudelaireLa froide majest de la femme strile. And on the contrary, we have had other peoples, much addicted to personalitiesespecially in Asiawho did not care so much for abstract principles as for concrete embodiments; and what has been the result here? None can say that they did not produce anything or produced only still-born things. They produced living creaturesephemeral, some might say, but creatures that lived and moved and had their days.

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We fear Mr. Huxley has completely missed the point of the cryptic sentence. He seems to take it as meaning that human kindness and morality are a means to the recovery of the Lost Way-although codes of ethics and deliberate choices are not sufficient in themselves, they are only a second best, yet they mark the rise of self-consciousness and have to be utilised to pass on into the unitive knowledge that is Tao. This explanation or amplification seems to us somewhat confused and irrelevant to the idea expressed in the apophthegm. What is stated here is much simpler and transparent. It is this that when the Divine is absent and the divine Knowledge, then comes in man with his human mental knowledge: it is man's humanity that clouds the Divine and to reach the' Divine one must reject the human values, all the moralities, sarva dharmn, seek only the Divine. The lesser way lies through the dualities, good and evil, the Great Way is beyond them and cannot be limited or measured by the relative standards. Especially in the modern age we see the decline and almost the disappearance of the Greater Light and instead a thousand smaller lights are lighted which vainly strive to dispel the gathering darkness. These do not help, they are false lights and men are apt to cling to them, shutting their eyes to the true one which is not that that one worships here and now, nedam yadidam upsate.
   There is a beautiful quotation from the Chinese sage, Wu Ch'ng-n, regarding the doubtful utility of written Scriptures:

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A modern society or people cannot have religion, that is to say, credal religion, as the basis of its organized collective life. It was mediaeval society and people that were organized on that line. Indeed mediaevalism means nothing more and nothing lessthan that. But whatever the need and justification in the past, the principle is an anachronism under modern conditions. It was needed, perhaps, to keep alive a truth which goes into the very roots of human life and its deepest aspiration; and it was needed also for a dynamic application of that truth on a larger scale and in smaller details, on the mass of mankind and in its day to day life. That was the aim of the Church Militant and the Khilafat; that was the spirit, although in a more Sattwic way, behind the Buddhistic evangelism or even Hindu colonization.
   The truth behind a credal religion is the aspiration towards the realization of the Divine, some ultimate reality that gives a permanent meaning and value to the human life, to the existence lodged in this 'sphere of sorrow' here below. Credal paraphernalia were necessary to express or buttress this core of spiritual truth when mankind, in the mass, had not attained a certain level of enlightenment in the mind and a certain degree of development in its life-relations. The modern age is modern precisely because it had attained to a necessary extent this mental enlightenment and this life development. So the scheme or scaffolding that was required in the past is no longer unavoidable and can have either no reality at all or only a modified utility.
   A modern people is a composite entity, especially with regard to its religious affiliation. Not religion, but culture is the basis of modern collective life, national or social. Culture includes in its grain that fineness of temperament which appreciates all truths behind all forms, even when there is a personal allegiance to one particular form.
  --
   The rise of this spirit in modern times and conditions is a phenomenon that has to be explained and faced: it is a ghost that has come out of the past and has got to be laid and laid for good. First of all, it is a reaction from modernism; it is a reaction from the modernist denial of certain fundamental and eternal truths, of God, soul, and immortality: it is a reaction from the modernist affirmation of the mere economic man. And it is also a defensive gesture of a particular complex of consciousness that has grown and lives powerfully and now apprehends expurgation and elimination.
   In Europe such a contingency did not arise, because the religious spirit, rampant in the days of Inquisitions and St. Bartholomews, died away: it died, and (or, because) it was replaced by a spirit that was felt as being equally, if not more, au thentic and, which for the moment, suffused the whole consciousness with a large and high afflatus, commensurate with the amplitude of man's aspiration. I refer, of course, to the spirit of the Renaissance. It was a spirit profane and secular, no doubt, but on that level it brought a catholicity of temper and a richness in varied interesta humanistic culture, as it is calledwhich constituted a living and unifying ideal for Europe. That spirit culminated in the great French Revolution which was the final coup de grace to all that still remained of mediaevalism, even in its outer structure, political and economical.
   In India the spirit of renascence came very late, late almost by three centuries; and even then it could not flood the whole of the continent in all its nooks and corners, psychological and physical. There were any number of pockets (to use a current military phrase) left behind which guarded the spirit of the past and offered persistent and obdurate resistance. Perhaps, such a dispensation was needed in India and inevitable also; inevitable, because the religious spirit is closest to India's soul and is its most direct expression and cannot be uprooted so easily; needed, because India's and the world's future demands it and depends upon it.
   Only, the religious spirit has to be bathed and purified and enlightened by the spirit of the renascence: that is to say, one must learn and understand and realize that Spirit is the thing the one thing needfulTamevaikam jnatha; 'religions' are its names and forms, appliances and decorations. Let us have by all means the religious spirit, the fundamental experience that is the inmost truth of all religions, that is the matter of our soul; but in our mind and life and body let there be a luminous catholicity, let these organs and instruments be trained to see and compare and appreciate the variety, the numberless facets which the one Spirit naturally presents to the human consciousness. Ekam sat viprh bahudh vadanti. It is an ancient truth that man discovered even in his earliest seekings; but it still awaits an adequate expression and application in life.
  --
   Only this process of integration was not done in a day, it took some centuries and had to pass through some unpleasant intermediary stages.
   And still this was not the lastit could not be the lastanti thesis that had to be synthetized. The dialectical movement led to a more serious and fiercer contradiction. The Buddhistic schism was after all a division brought about from within: it could be said that the two terms of the antinomy belonged to the same genus and were commensurable. The idea or experience of Asat and Maya was not unknown to the Upanishads, only it had not there the exclusive stress which the later developments gave it. Hence quite a different, an altogether foreign body was imported into what was or had come to be a homogeneous entity, and in a considerable mass.
   Unlike the previous irruptions that merged and were lost in the general life and consciousness, Islam entered as a leaven that maintained its integrity and revolutionized Indian life and culture by infusing into its tone a Semitic accent. After the Islamic impact India could not be what she was beforea change became inevitable even in the major note. It was a psychological cataclysm almost on a par with the geological one that formed her body; but the spirit behind which created the body was working automatically, inexorably towards the greater and more difficult synthesis demanded by the situation. Only the thing is to be done now consciously, not through an unconscious process of laissez-faire as on the inferior stages of evolution in the past. And that is the true genesis of the present conflict.
   History abounds in instances of racial and cultural immixture. Indeed, all major human groupings of today are invariably composite formations. Excepting, perhaps, some primitiveaboriginal tribes there are no pure races existent. The Briton, the Dane, the Anglo-Saxon, and the Norman have combined to form the British; a Frenchman has a Gaul, a Roman, a Frank in him; and a Spaniard's blood would show an Iberian, a Latin, a Gothic, a Moorish element in it. And much more than a people, a culture in modern times has been a veritable cockpit of multifarious and even incongruous elements. There are instances also in which a perfect fusion could not be accomplished, and one element had to be rejected or crushed out. The complete disappearance of the Aztecs and Mayas in South America, the decadence of the Red Indians in North America, of the Negroes in Africa as a result of a fierce clash with European peoples and European culture illustrate the point.

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   One view considers Evil as coeval with Good: the Prince of Evil is God's peer, equal to him in all ways, absolutely separate, independent and self-existent. Light and Darkness are eternal principles living side by side, possessing equal reality. For, although it is permissible to the individual to pass out of the Darkness and enter into Light, the Darkness itself does not disappear: it remains and maintains its domain, and even it is said that some human beings are meant eternally for this domain. That is the Manichean principle and that also is fundamentally the dualistic conception of chit-achit in some Indian systems (although the principle of chit or light is usually given a higher position and priority of excellence).
   The Christian too accepts the dual principle, but does not give equal status to the two. Satan is there, an eternal reality: it is anti-God, it seeks to oppose God, frustrate his work. It is the great tempter whose task it is to persuade, to inspire man to remain always an earthly creature and never turn to know or live in God. Now the crucial question that arises is, what is the necessity of this Antagonist in God's scheme of creation? What is the meaning of this struggle and battle? God could have created, if he had chosen, a world without Evil. The orthodox Christi an answer is that in that case one could not have fully appreciated the true value and glory of God's presence. It is to manifest and proclaim the great victory that the strife and combat has been arranged in which Man triumphs in the end and God's work stands vindicated. The place of Satan is always Hell, but he cannot drag down a soul into his pit to hold it there eternally (although according to one doctrine there are or may be certain eternally damned souls).

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Declaration of Rights is a characteristic modern phenomenon. It is a message of liberty and freedom,no doubt of secular liberty and freedomthings not very common in the old world; and yet at the same time it is a clarion that calls for and prepares strife and battle. If the conception of Right has sanctified the individual or a unit collectivity, it has also pari passu developed a fissiparous tendency in human organisation. Society based on or living by the principle of Right becomes naturally and inevitably a competitive society. Where man is regarded as nothing moreand, of course, nothing lessthan a bundle of rights, human aggregation is bound to be an exact image of Darwinian Naturered in tooth and claw.
   But Right is not the only term on which an ideal or even a decent society can be based. There is another term which can serve equally well, if not better. I am obviously referring to the conception of duty. I tis an old world conception; it isa conception particularly familiar to the East. The Indian term for Right is also the term for dutyadhikara means both. In Europe too, in more recent times, when after the frustration of the dream of a new world envisaged by the French Revolution, man was called upon again to rise and hope, it was Mazzini who brought forward the new or discarded principle as a mantra replacing the other more dangerous one. A hierarchy of duties was given by him as the pattern of a fulfilled ideal life. In India, in our days the distinction between the two attitudes was very strongly insisted upon by the great Vivekananda.

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   In these latest poems of his, Eliot has become outright a poet of the Dark Night of the Soul. The beginnings of the new avatar were already there certainly at the very beginning. The Waste Land is a good preparation and passage into the Night. Only, the negative element in it was stronger the cynicism, the bleakness, the sereness of it all was almost overwhelming. The next stage was "The Hollow Men": it took us right up to the threshold, into the very entrance. It was gloomy and fore-boding enough, grim and seriousno glint or hint of the silver lining yet within reach. Now as we find ourselves into the very heart of the Night, things appear somewhat changed: we look at the past indeed, but can often turn to the future, feel the pressure of the Night yet sense the Light beyond overarching and embracing us. This is how the poet begins:
   I said to my soul, be still, and let the dark come upon you
  --
   Where past and future are gathered. Neither movement from nor towards,
   Neither ascent nor decline. Except for the point, the still point,
  --
   That the past has another pattern, and ceases to be a mere sequence
   Or even development: the latter a partial fallacy Encouraged by superficial notions of evolution, Which becomes, in the popular mind, a means of disowning the past.17
   we have also high flights like the lines I have already quoted:

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   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
  "The Dawn that does not pass away"3 - what spiritual
  state does this marvellous dawn represent?
  --
  Please tell me how I can get rid of the past, which clings
  so heavily.
  To get rid of the past is something so difficult that it seems almost
  impossible.
  --
  future, and if this giving is constantly renewed, the past will fall
  away by itself and no longer encumber you.
  --
  Whatever the past may have been, it is not time that is needed
  to establish contact with the Divine, but sincerity of aspiration.
  --
  "None can reach heaven who has not passed through
  hell."18
  --
  one must, while on earth, pass through the vital, which in some
  of its parts is a veritable hell. But those who have surrendered
  --
  divine protection and for them the passage is not difficult.
  29 November 1968

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Those who have had the memory of past lives have declared the
  reality of rebirth.

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  vibration of desire, which is passionate, dark and often violent.
  Selfishness means wanting everything for oneself, understanding nothing but oneself, caring for others only insofar

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Integral Yoga
   I knew you would ask me this question because it is indeed the most interesting thing in the whole passageso my answer is ready, along with my answer to another question. But first let me read you this one.
   You asked, What is this Personality and when will She come? Here is my answer (Mother reads):
  --
   Before, when there were we started with 35 or 36 people but even when it got up to 150, even with 150it was as if they were all nestled in a cocoon in my consciousness: they were so near to me that I could constantly guide ALL their inner or outer movements. Day and night, at each moment, everything was totally under my control. And naturally, I think they made a great deal of progress at that time: it is a fact that I was CONSTANTLY doing the sadhana2 for them. But then, with this baby boom The sadhana cant be done for little sprouts who are 3 or 4 or 5 years old! Its out of the question. The only thing I can do is wrap them in the Consciousness and try to see that they grow up in the best of all possible conditions. However, the one advantage to all this is that instead of there being such a COMPLETE and pasSIVE dependence on the disciples part, each one has to make his own little effort. Truly, thats excellent.
   I dont know to whom I was mentioning this today (I think it was for a Birthday3 No, I dont know now. It was to someone who told me he was 18 years old. I said that between the ages of 18 and 20, I had attained a constant and conscious union with the Divine Presence and that I had done this ALL ALONE, without ANYONES help, not even books. When a little later I chanced upon Vivekanandas Raja Yoga, it really seemed so wonderful to me that someone could explain something to me! And it helped me realize in only a few months what would have otherwise taken years.

0 1955-04-04, #Agenda Vol 01, #unset, #Integral Yoga
   Every evening at the Playground, the disciples passed before Mother one by one to receive symbolically some food.
   In the Himalayas.

0 1955-09-15, #Agenda Vol 01, #unset, #Integral Yoga
   I have friends in Bangalore whom I would like to join for two or three weeks, perhaps more, perhaps less, however long it may take to confront this vital with its own freedom. I need a vital activity, to move, to sail, for example, to have friends etc. The need I am feeling is exactly that which I sought to satisfy in the past through my long boat journeys along the coast of Brittany. It is a kind of thirst for space and movement.
   Otherwise, Mother, there is this block before me that is obscuring all the rest and taking away my taste for everything. I would like to leave, Mother, but not in revolt; may it be an experience to go through that receives your approval. I would not like to be cut off from you by your displeasure or your condemnation, for this would seem to me terrible and leave me no other recourse but to plunge into the worst excesses in order to forget.

0 1956-03-21, #Agenda Vol 01, #unset, #Integral Yoga
   But the age of Communism, too, will pass. For Communism as it is preached is not constructive, it is a weapon to combat plutocracy. But when the battle is over and the armies are disbanded for want of employment, then Communism, having no more utility, will be transformed into something else that will express a higher truth.
   We know this truth, and we are working for it so that it may reign upon earth.

0 1956-04-04, #Agenda Vol 01, #unset, #Integral Yoga
   I understand now that as long as my whole being has not ACCEPTED that it must finish its life here, there is no way out nor any recovery possible. Through my mental force alone, this acceptance is impossible; I have been turning infernally in circles these past two months, and the mind is in league with the vital. Therefore, a force greater than mine must help me accept that my way is here. I need you, Mother, for without you I am lost. I need you to tell me that the Truth of my being is indeed here and that I am truly ready to follow this path. Mother, I beseech you, help me to see the truth of my being, give me some sign that my way is here and not elsewhere. I beg of you, Mother, help me to know.
   I also had a very clear sensation that you were abandoning me, that you had no further interest in me and I could just as well do as I pleased. Perhaps you cannot forgive some of my inner rebellions which have been so very violent? Am I totally guilty? Is it true that you are abandoning me?

0 1956-04-20, #Agenda Vol 01, #unset, #Integral Yoga
   The difficulties of the past weeks have taught me that as soon as one strays from the true consciousness, in however trifling a way, anything may happen, any excess, any aberration, any imbalance and I have felt very dangerous things prowling about me. Mother, you told me in regard to Patrick1 that the law of the manifestation was a law of freedom, even the freedom to choose wrongly. This evening, it has been my very deep perception that this freedom is virtually always a freedom to choose wrongly. I harbor a great fear of losing the true consciousness once again. I have become aware of how fragile everything in me is and that very little would be enough to carry me away.
   Therefore, Sweet Mother, I come to ask a great grace of you, from the depths of my heart: take my freedom into your hands. Prevent me from falling back, far away from you. I place this freedom in your hands. Keep me safe, Mother, protect me. Grant me the grace of watching over me and of taking me in your hands completely, like a child whose steps are unsure. I no longer want this Freedom. It is you I want, the Truth of my being. Mother, as a grace, I implore you to free me from my freedom to choose wrongly.

0 1956-04-23, #Agenda Vol 01, #unset, #Integral Yoga
   Mother takes a passage from Prayers and Meditations of September 25, 1914:
   The Lord hast willed, and Thou dost execute;

0 1956-05-02, #Agenda Vol 01, #unset, #Integral Yoga
   Mother is referring to the darshan of April 24, 1956. Four times a year, for 'darshan,' visitors increasingly poured into the Ashram to pass one by one before Mother (and formerly, Sri Aurobindo) to receive her look.
   ***

0 1956-10-28, #Agenda Vol 01, #unset, #Integral Yoga
   One should beware of the charm of memories. What remains of past experiences is the effect they have had in the development of the consciousness. But when one attempts to relive a memory by placing oneself again in similar circumstances, one realizes quite rapidly how devoid they are of their power and charm, because they have lost their usefulness for progress.
   You are now beyond the stage when the virgin forest and the desert can be useful for your growth. They had put you in contact with a life vaster than your own and they widened the limits of your consciousness. But now you need something else.

0 1957-01-18, #Agenda Vol 01, #unset, #Integral Yoga
   The conflict that is tearing me apart is between this shadowy part of a past that does not want to die, and the new light. I wonder if, rather than escaping to some desert, it would not be wiser to resolve this conflict by objectify it, by writing this book I spoke to you about.
   But I would like to know whether it is really useful for me to write this book, or whether it is not just some inferior task, a makeshift.
   You told me one day that I could be useful to you. Then, by chance, I came across this passage from Sri Aurobindo the other day: Everyone has in him something divine, something his own, a chance of perfection and strength in however small a sphere which God offers him to take or refuse.
   Could you tell me, as a favor, what this particular thing is in me which may be useful to you and serve you? If I could only know what my real work is in this world All the conflicting impulses in me stem from my being like an unemployed force, like a being whose place has not yet been determined.

0 1957-04-09, #Agenda Vol 01, #unset, #Integral Yoga
   So what is to be done? I intend asking your permission to leave as soon as the book is finished (I am determined to finish it, for it will rid me of the past it represents). I expect nothing from the world, except a bit of external space, in the absence of another space.
   Signed: Bernard

0 1957-11-12, #Agenda Vol 01, #unset, #Integral Yoga
   The integral yoga is made up of an uninterrupted series of tests that you must pass through without any advance notice, thereby forcing you to be always vigilant and attentive.
   Three groups of examiners conduct these tests. Apparently they have nothing in common and their methods are so different, at times even so seemingly contradictory, that they do not appear to work towards the same goal, and yet they complete one another, they work together for a common aim and each is indispensable for the integral result.
  --
   The most commonplace circumstances, people, the everyday events of life, the most seemingly insignificant things, all belong to one or another of these three categories of examiners. In this considerably complex organization of tests, those events generally considered the most important in life are really the easiest of all examinations to pass, for they find you prepared and on your guard. One stumbles more easily over the little pebbles on the path, for they attract no attention.
   The qualities more particularly required for the tests of physical Nature are endurance and plasticity, cheerfulness and fearlessness.
  --
   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.
   ***
   Each time a progress is to be made, there is a test to pass.
   ***

0 1958-01-22, #Agenda Vol 01, #unset, #Integral Yoga
   It is an error to confuse Joy and Felicity. They are two very different things. Not only are their vibrations different, but their colors are different. The color of Felicity is blue, a clear silvery blue (the blue of the Ashram flag), very luminous and transparent. And it has a passive and fresh quality that refreshes and rejuvenates.
   Whereas Joy is a golden rose color, a pale gold with a tinge of red, a very pale red. It is active, warm, fortifying, intensifying. The first is sweetness, the second is tenderness.
  --
   Bliss contains coolness and warmth, passivity and activity, repose and action, sweetness and tenderness, all at the same time. Divine tenderness is something very different from sweetnessit is a paroxysm of joy, a vibration so strong that the body feels it will burst, so it is forced to widen.
   The diamond light of Bliss has the power to melt all hostile forces. Nothing can resist it. No consciousness, no being, no hostile will can draw near it without immediately being dissolved, for it is the Divine light in its pure creative power.

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Integral Yoga
   The experience I had on February 3 proves this. Before, I had had an individual, subjective contact with the supramental world, whereas on February 3, I went strolling there in a concrete wayas concretely as I used to go strolling in Paris in times pastin a world that EXISTS IN ITSELF, beyond all subjectivity.
   It is like a bridge being built between the two worlds.

0 1958-04-03, #Agenda Vol 01, #unset, #Integral Yoga
   I am trying to be near you as MATERIALLY as possible in order to help your body victoriously pass through the test.
   I want it to come out of this tempered forever, above all attacks.

0 1958-05-01, #Agenda Vol 01, #unset, #Integral Yoga
   To do the divine Will I have been doing the sadhana for a long time, and I can say that not a day has passed that I have not done the Divines Will. But I didnt know what it was! I was living in all the inner realms, from the subtle physical to the highest regions, yet I didnt know what it was I always had to listen, to refer things, to pay attention. Now, no morebliss! There are no more problems, and everything is done in such harmony! Even if I had to leave my body, I would be in bliss! And it would happen in the best possible way.
   Only now am I beginning to understand what Sri Aurobindo has written in The Synthesis of Yoga! And the human mind, the physical mind, appears so stupid, so stupid!

0 1958-05-10, #Agenda Vol 01, #unset, #Integral Yoga
   And this is what I have been doing for the last eight years, and even much more during the past two years, since 1956. Now it is the work of each day, each minute.
   Thats where I am. I have renounced the uncontested authority of a god, I have renounced the unshakable calm of the sage in order to become the superman. I have concentrated everything upon that.
  --
   If only we would accept the Supreme inside our bodies, if we had the experience I had a few days ago3: the supreme Knowledge in action along with the complete abolition of all consequences, past and future. Each second has its own eternity and its own law, which is a law of absolute truth.
   When I had this experience, I understood that only a month ago I was still uttering mountain-sized imbecilities. And I laughed to the point of almost approving those who say, But all the same, the Supreme does not decide the number of sugar cubes you put in your coffee! That would be to project your own way of being onto the Supreme. But this is an Himalayan imbecility! It is a stupidity, the minds pretentious stupidity projecting itself onto the divine life and imagining that the divine life conforms to its own projection.

0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Integral Yoga
   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.

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. Both simultaneously without one inhibiting the other, in the same joy that is the GREAT secret! The harmonization of opposites, in joy and plenitude, ALWAYS, ALWAYS, for all problems: that is the great secret.
   In regard to the Ashram's financial difficulties.

0 1958-07-06, #Agenda Vol 01, #unset, #Integral Yoga
   For the last, for money, he told me, I still dont know exactly what it depends on. Then one day I entered into trance with this idea in mind, and after a certain journey I came to a place like a subterranean grotto (which means that it is in the subconscient, or perhaps even in the inconscient) which was the source, the place and the power over money. I was about to enter into this grotto (a kind of inner cave) when I saw, coiled and upright, an immense serpent, like an all black python, formidable, as big as a seven-story house, who said, You cannot pass!Why not? Let me pass!Myself, I would let you pass, but if I did, they would immediately destroy me.Who, then, is this they?They are the asuric4 powers who rule over money. They have put me here to guard the entrance, precisely so that you may not enter.And what is it that would give one the power to enter? Then he told me something like this: I heard (that is, he himself had no special knowledge, but it was something he had heard from his masters, those who ruled over him), I heard that he who will have a total power over the human sexual impulses (not merely in himself, but a universal power that is, a power enabling him to control this everywhere, among all men) will have the right to enter. In other words, these forces would not be able to prevent him from entering.
   A personal realization is very easy, it is nothing at all; a personal realization is one thing, but the power to control it among all men that is, to control or master such movements at will, everywhereis quite another. I dont believe that this condition has been fulfilled. If what the serpent said is true and if this is really what will vanquish these hostile forces that rule over money, well then, it has not been fulfilled.
  --
   And then, it always ends in the same way, by a canticle to the action of the grace: O, Lord! You are truly marvelous! All the experiences I have needed to pass through You have given to me, all the things I needed to do to make this body ready You have made me do, and always with the feeling that it was You who was making me do itand with the universal disapproval of all the right-minded humanity!
   About one million dollars.

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 nothing 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.
  --
   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 another 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.
  --
   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.
   You said that our way of receiving your work or becoming conscious of it does not exclusively depend upon us. What do you mean?
  --
   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 1958-10-17, #Agenda Vol 01, #unset, #Integral Yoga
   'If mankind only caught a glimpse of what infinite enjoyments, what perfect forces, what luminous reaches of spontaneous knowledge, what wide calms of our being lie waiting for us in the tracts which our animal evolution has not yet conquered, they would leave all and never rest till they had gained these treasures. But the way is narrow, the doors are hard to force, and fear, distrust and scepticism are there, sentinels of Nature to forbid the turning away of our feet from less ordinary pastures.'
   Cent. Ed. Vol. XVII, p. 79

0 1958-10-25 - to go out of your body, #Agenda Vol 01, #unset, #Integral Yoga
   I had a Danish friend, an artist, to whom this happened. He wanted me to teach him how to go out of his body. He had interesting dreams so he thought it might be worthwhile to go there consciously. I helped him to go out but it was frightful! When he dreamed, a part of his mind indeed remained conscious, active, and a kind of link remained between this active part and his outer being, so he remembered some of his dreams, but it was only a very partial phenomenon. To go out of your body means that you must gradually pass through ALL the states of being, if you are to do it systematically. But already in the subtle physical it was almost non-individualized, and as soon as he went a bit further, there was no longer anything! It was unformed, nonexistent.
   So they sit down (they are told to interiorize, to go within themselves), and they panic!Naturally they feel that they that they are disappearing: there is nothing! There is no consciousness!

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 the same thing for visions of past lives. I knew NOTHING when I would have the experience, not even the possibility of past lives, and only after having had the experience would I study the question and, for example, even verify certain historical facts that had occurred in my vision but about which I had no prior knowledge.
   ***
  --
   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 another dimension. In fact, the fourth dimension of the physicists is only the scientific transcription of an occult knowledge.
   To give another 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.
   In Sri Aurobindo's and Mother's terminology, 'psychic' or 'psychic being' means the soul or the portion of the Supreme in man which evolves from life to life until it becomes a fully self-conscious being. The soul is a special capacity or grace of human beings on earth.

0 1958-11-08, #Agenda Vol 01, #unset, #Integral Yoga
   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 as soon as I had uttered, What is there at the bottom of this hole? I seemed to touch a spring that was in the very depthsa spring I didnt see but that acted instantly with a tremendous power and it cast me up forthwith, hurled me out of this crevasse into (arms extended, motionless) a formless, limitless vast which was infinitely comfortablenot exactly warm, but it gave a feeling of ease and of an intimate warmth.

0 1958-11-11, #Agenda Vol 01, #unset, #Integral Yoga
   So in fact, only the final wording is correct, but from the point of view of the historical unfolding, it is interesting to observe the passage. It was exactly the same phenomenon for the experience of the Supramental Manifestation. Both these things, the experience of November 7 and of the Supramental, occurred in the same way, identically: I WAS the experience, and nothing else. Nothing but the experience at the time it was occurring. And only slowly, while coming out of it, did the previous knowledge, the previous experiences, all the accumulation of what had come before, examine it and put it in its place.
   This is why I arrive at a verbal expression progressively, gropingly; these are not literary gropingsit is aimed at being precise, specific and concise at the same time.

0 1958-11-15, #Agenda Vol 01, #unset, #Integral Yoga
   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 both these states of consciousness at once. It was almost as if the Supreme Himself were different, or our experience of Him. And yet, in both 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.

0 1958-11-20, #Agenda Vol 01, #unset, #Integral Yoga
   I had two visions which are certainly related to this. The most recent one was yesterday, and it concerned a past life in India. It is something that took place in India about one thousand years ago, perhaps a little more (I am not yet sure about this). And it contains both things. Its strange, both things together the origin of the power of realization in this life and the obstacle to be conquered.
   I had the last vision yesterday evening. You were much taller than you are now; you were wearing the orange robe, and you were backed up against a door of bronze, a bronze door like the door of a temple or a palace but at the same time it was symbolic (it was a fact, it actually took place like this, but at the same time it was symbolic). And unfortunately, it didnt last because I was disturbed. But it contained the key.
  --
   There is such an abyss between what one truly is and what we are that at times it is dizzying. But one must not let oneself become dizzy. One must not yield. One must remain like a rock until it passes.
   Karma: positive (or negative) consequences of actions performed in past lives (every action is endowed with a self-perpetuating dynamism).
   A temple-island in southern India where Satprem became a sannyasi.

0 1958-11-22, #Agenda Vol 01, #unset, #Integral Yoga
   This is how it works: the psychic being passes from one life to another, 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.
  --
   Mother specified: 'The subconscious memory of the past creates a kind of irresistible desire to escape from the difficulty, and you recommence the same foolishness, or an even greater foolishness.'
   The disciple wanted to leave for the forest, the Congo, to do the most unlikely things there.

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 cloth 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 1959-01-31, #Agenda Vol 01, #unset, #Integral Yoga
   I have reflected for a long time on that passage in your letter where you say that your body needs a mantra to hasten its transformation. Certainly X can do something in this realm, but I have not yet spoken to him (and I shall not speak of this to Swami).
   X knows very little about your true work and what Swami has been able to explain to him is rather inadequate, for I do not believe that he himself understands it very well. So I shall have to try to make myself understood quite clearly to X and tell him exactly and simply what it is you need. The word transformation is too abstract. Each mantra has a very specific actionat least I believe soand I must be able to tell X in a concrete way the exact powers or capacities you are now seeking, and the general goal or the particular results required. Then he will find the mantra or mantras that apply.
  --
   Your letter, Sweet Mother, 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.
   Sweet Mother, I love you and I want to serve you truly.
  --
   I have received your letter of the 31st. In a number of ways it confirms my experience of these past days. We shall speak of all this when you return.
   I have reflected a great deal on a possible mantra, and I have also seen the difficulty of receiving something that does not have a narrowing effect One must at least have an idea of the possibility (at least) of the supermind to understand what I need

0 1959-03-10 - vital dagger, vital mass, #Agenda Vol 01, #unset, #Integral Yoga
   Take these movements of anger, for example, when someone is carried away by his passion and does things which, in his normal state, he would never do: he is not doing it, it is done by these little formations which are there, swarming in the atmosphere, just waiting for an occasion to rush in.
   When you see them, oh! its suffocating. When youre in contact with that Really, you wonder how anyone can brea the in such an atmosphere. And yet people CONSTANTLY live in that atmosphere! They live in it. Only when they rise above are they NOT in it. Or else there are those who are entirely below; but those are the toys of these things, and their reactions are sometimes not only unexpected but absolutely dreadfulbecause they are puppets in the hands of these things.

0 1959-06-08, #Agenda Vol 01, #unset, #Integral Yoga
   I have a world of things to tell you about all I have heard, seen and done concerning you these past days. New doors of understanding have opened but all these things are impossible to write.
   As for the mantra, since two days I am sure about it, and all is well.

0 1959-07-09, #Agenda Vol 01, #unset, #Integral Yoga
   This handwritten note bore only this word and the date. Kalki is the name of the last Avatar who comes on a white winged horse to destroy the 'barbarians' (yavan) at the end of the Iron Age or the Kali Yuga, which is the period we are now passing through. His appearance marks the return of the Age of Truth, or the Satya Yuga.
   7.9.59

0 1959-07-10, #Agenda Vol 01, #unset, #Integral Yoga
   A moment ago I barely found the strength not to kill myself. Destiny has repeated itself once again, but this time it was not I who rejected her, as in past existences, it is she who rejected me: Too late. For a moment, I thought I was going to go crazy too, so much pain did I have then finally I said, May Thy Will be done, (that of the Supreme Lord) and I kept repeating, Thy Grace is there, even in the greatest suffering. But I am broken, rather like a living dead man. So be happy, for I will never wear the white robe that Guruji gave me.
   You will understand that I do not have the strength to come to see you. My only strength is not to rebel, my only strength is to believe in the Grace in the face of everything. I believe I have too much grief in my heart to rebel against anything at all. I seem to have a kind of great pity for this world.

0 1959-07-14, #Agenda Vol 01, #unset, #Integral Yoga
   Mother, 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. Mother, I am not at all sure of what must be, but I know that Sujata is part of this realization.
   Thats all, Mother. Forgive me, but I am so afraid. For how is this possible in the Ashram? What would people say?

0 1959-08-15, #Agenda Vol 01, #unset, #Integral Yoga
   And now, today,1 I am writing you again because it is the day of great amnesties, the day when all past errors are effaced
   With all my unvarying and eternal love.

0 1959-10-06 - Sri Aurobindos abode, #Agenda Vol 01, #unset, #Integral Yoga
   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.
   I found myself in another world, but not far away (I was not in a total trance). This world was almost as substantial as the physical world. There were roomsSri Aurobindos room with the bed he rests on and he was living there, he was there all the time: it was his abode. Even my room was there, with a large mirror like the one I have here, combs, all kinds of things. And the substance of these objects was almost as dense as in the physical world, but they shone with their own light. It was not translucent, not transparent, not radiant, but self-luminous. The various objects and the material of the rooms did not have this same opacity as the physical objects here, they were not dry and hard as in the physical world we know.
  --
   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 s pasm 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 nothing, 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.
  --
   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.

0 1959-10-15, #Agenda Vol 01, #unset, #Integral Yoga
   7) X wants to send me back to Pondicherry this Sunday (Sunday the 18th, arriving Monday the 19th morning). He says it is useless for me now to remain here any longer since his house is not ready and he can do nothing. But, he said, I will have you come to my house for 3 months and I shall give you a training by which you can know past, Present and Future, and have the same qualifications as me!
   8) He gave me certain methods to follow, about which I shall speak to you in person.

0 1960-03-03, #Agenda Vol 01, #unset, #Integral Yoga
   When I came down that evening for distribution,2 at first I was annoyed. I had said that I didnt want anybody in the hall, precisely because I wanted to establish an atmosphere of concentration, the immobility of the Spirit but there were at least thirty people in there, those who had decorated the hall, thirty of them stirring, stirring about, a mass of little vibrations. And before I could even say scat I had hardly taken my seatsomeone put the tray of medals on my lap and they started filing past.
   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! Nothing, no one, not even the sense that there was no onenothing. 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?Nothing, 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.
  --
   On this first anniversary of the Supramental Manifestation, Mother distributed medals commemorating the occasion to the disciples filing past.
   ***

0 1960-04-14, #Agenda Vol 01, #unset, #Integral Yoga
   The following passage, taken from the Revue des Deux Mondes of March 1960, was part of a course taught by Dimitri Manowilski in 1931 at the Lenin School of Political Warfare in Moscow:
   Our turn will come in twenty to thirty years. To win, we need an element of surprise. The bourgeoisie should be lulled to sleep. Therefore, we must first launch the most spectacular peace movement that has ever existed, replete with inspiring proposals and extraordinary concessions. The stupid and decadent capitalist countries will cooperate joyfully in their own destruction. They will jump at this new opportunity for friendship. As soon as their guard is down, we shall crush them beneath our closed fist.

0 1960-04-20, #Agenda Vol 01, #unset, #Integral Yoga
   I was pained and shocked upon reaching Xs place to see him in such a horrible housea train station in miniature (and not as nice) with little pastries in garish yellow cement. Cement everywhere they even cemented the patio and uprooted the beautiful tree that was there. O Mother, its vandalism, its barbaric! You cannot imagine! Really, M has committed a terrible sin.
   To compensate for that, however, I had the joy of finding your two letters. Yes, for some time I have been feeling your physical Presence more clearly. But then, why am I so blocked, where is the flaw? It constantly feels as though I am living at the outskirts of myself, or more precisely in a miniscule region of myself, and Im unable to be conscious of the resta perpetual amnesic. It is unpleasant and quite stupid. What is it that will explode this shell?

0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Integral Yoga
   And during the time my experience lasted, I had no feeling of anything exceptional, but rather simply the fact that after all its preparation, the body consciousness was ready for a total identification with Thatin my consciousness its always the same, a perpetual, constant and eternal state in that it never leaves me. Its like that, and it never varies. What diminishes the immensity of the Vibration are the limitations of the material consciousness which can color it and even sometimes change it by giving it a personal appearance. Thus, when I see someone and speak to him, for example, when my eyes concentrate on the person, I have almost the sensation of this flood flowing from me towards the person or of it passing through me to go onto the person. There is an awareness of the eyes, the body. And it is this which limits or even changes a little the immensity of the thing But already this feeling has almost disappeared; this immensity seems to be acting almost constantly. There are moments when I am less interiorized, when I am more on the surface, and it feels like its passing through a bodymoments when the body consciousness comes back a little. And this is what diminishes the thing.
   This experience last night also enabled me to understand what X had felt during one of our meditations. He had explained his experience by way of saying that I was this mystic tree whose roots plunge into the Supreme and whose branches spread forth over the world,3 and he said that one of these branches had entered into himand it had been a unique experience. He had said, this is the Mother.

0 1960-05-28 - death of K - the death process- the subtle physical, #Agenda Vol 01, #unset, #Integral Yoga
   And the concentration grew stronger and stronger. The day before yesterday it became very, very powerful, and yesterday morning, around half past noon, it pulled me inward; he came to me in a kind of sleep, a conscious sleep, and I even said almost aloud, Oh, K!
   It lasted fifteen minutes; I was completely within, inside, as if to receive him.
  --
   So its probably during this period that people are resuscitated, as they say. It must be during this period, for they have not left their bodies, they are not really dead, though the heart may give every appearance of having stopped. So K left his body at around half past noon, and officially it was at 11:45. Forty-five minutes later, in other words.
   And it takes place very gently, very gently (when its done right), very gently, very gently, smoothly, without any shock.

0 1960-06-04, #Agenda Vol 01, #unset, #Integral Yoga
   I also use my mantra to go into trance. After relaxing on the bed and making as total a self-offering as possible of everything, from top to bottom, and after removing as fully as possible all resistance of the ego, I start repeating the mantra.1 After repeating it two or three times, I am in trance (at the beginning it took longer). And from this trance I pass into sleep; the trance lasts as long as necessary and, quite naturally, spontaneously, I pass into sleep. And when I come back, I remember everything. The sleep was like a continuation of the trance. And essentially, the only reason for sleep is to allow the body to assimilate the results of the trance, then to allow these results to be accepted throughout and to let the body do its natural nights work of eliminating toxins. My periods of sleep practically dont exist sometimes they are as short as half an hour or 15 minutes. But in the beginning, I had long periods of sleep, one or even two hours in succession. And when I woke up, I did not feel this residue of heaviness which comes from sleep the effects of the trance continued.
   It is even good for people whove never been in trance to repeat a mantra (or a word, a prayer) before going to sleep. But the words must have a life of their ownby this I dont mean an intellectual meaning, nothing of the kind, but rather a vibration. And this has an extraordinary effect on the body, it starts vibrating, vibrating, vibrating and so calm, you let yourself go, like falling off to sleep. And the body vibrates more and more, more and more, more and more, and you drift off.
  --
   There are two things to avoid: falling into a stupor of unconsciousness, with all those things coming up from the subconscious and the unconscious that invade and penetrate you, and a vital and mental hyperactivity in which you pass your time literally fightingterrible battles. People come out of that black and blue, as if they had been beaten and they have been, it is not as if! And I see only one way outto change the nature of sleep.
   Mother added:

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, #Agenda Vol 01, #unset, #Integral Yoga
   What was me was up above, and the Ashram was It began just here (the navel) and went that way (downwards), and it was encircled, to show that it was a special formationencircled in the inconscience of the terrestrial creation. And I was everything else, with the usual vibrations of power and light. And then one current and another current and another were passing into it, into this formation, and they kept going in and in and in, accumulating. They kept going in, and yet they did not come out, they did not leave. It was not an undulatory movement, but rather a pulsating movementit had no beginning, it didnt go out, and yet it kept moving. Its very difficult to describe.
   The formation represented by the Ashram was located approximately here, at the height of the navel in relation to what I was but although the body was not delimited, it had certain attri butes or undefined forms, each one of which was situated in relation to the other as though each represented one part of the body; each was symbolic of either an activity or a part of the world or a mode of manifestation. So the formation started from about here, near the navel, and went down towards the appendix Here, Ill draw you a sketch:
  --
   Its form was elongated, slanting downwards (it always has this form). At the top it looked like a head, then the lines disappeared down below. It had no openings. And then, it was surrounded by various dark sheaths, a very dark purple which is the color of protection. A sparkling light was entering into itit kept entering, but without making any holes. It passed right through everything, through the purplethrough everything. It passed through and entered inside, where there were sparklings of every color, like a cascade. There are always these cascades of forcesimilar to a cascading stream whose waters neither flow on nor disappear, but accumulate: an accumulation of energies, a condensation. And they accumulate without taking up any more space through a kind of compression. And inside, its moving, vibrating, vibrating, vibrating, it keeps coming and comingyou dont know where it comes from, but it keeps coming and accumulating.
   It was a force with a sparkling white light at its center, the light which is the force of the Divine Mother, and as soon as it was well packed and concentrated inside, or condensed, it took on all the colorsvibrations of every color Like a materialization these colors were like a materialization of the Divine Force when it enters matter. (Just as matter is a condensation of energy, well, this seemed to be a condensation of Divine Force. Thats really the impression it gave.)
  --
   Our consciousness shrinks from these things which belong to the past and which are no longer in their place, so we feel disgust and revulsionbecause we are ignorant. But if we can raise ourselves above and be in contact with That the supreme Lightwhich is ALWAYS just behind, then this Light seems all the more supreme because it is so much its own opposite.
   Then you know.

0 1960-07-18 - triple time vision, Questions and Answers is like circling around the Garden, #Agenda Vol 01, #unset, #Integral Yoga
   There is an experience in which one is entirely outside of time that is, ahead, behind, above, below, all these things are one and the same. And at the very moment the identification takes place, there is no longer any past, present or future. And really, its the only way to know.
   As the experiences unfold, these old Questions and Answers give me the feeling of someone circling outside a garden while describing whats inside it. But a day comes when you enter the garden, and then you know a little better whats inside. And Im starting to enter. Im starting.

0 1960-07-23 - The Flood and the race - turning back to guide and save amongst the torrents - sadhana vs tamas and destruction - power of giving and offering - Japa, 7 lakhs, 140000 per day, 1 crore takes 20 years, #Agenda Vol 01, #unset, #Integral Yoga
   The water was flowing off towards the right. From time to time there were these fissured dips or depressions along the vehicles path where the water rushed through, and in fact it must have rushed through each one just as soon as I had sped past. It was most dangerous, for if you had reached there a second too late, the water would already have flooded in and you would no longer have been able to get across; it was such that with even only a few drops, you would no longer get across. Not that they were very wide, but And the water was pouring in (pouring in our words are very small), it was pouring in, and I could see it ahead, but then the vehicle would arrive at full speed and instead of stopping, in a wild roller coaster-like movement it would plunge through, vroom!just in time, exactly like a roller coaster. I always arrived just in time to get through. And then again the same thing, broken here and there (in this way there were many fissures, though Ive only drawn two; there were quite a few, five or six at least), and again we would dart across, then race on until we would reach the spot where I have drawn the water turning.
   Right at the end, there was a place where the water had to turn to run downthis was the Great passage. If you got caught in that, it was all over. You had to reach this spot and cross over before the water came. It was the only place you could get across. Then a last plunge, and like an arrow shot from a bow, full speed ahead, I crossed over and there I was.
   And once on the other side, without even a rise in ground level (I dont know why), it was immediately safe. And the current went on and on, waves upon waves, on and on, as far as the eye could see, but it was canalized here at the Great Turning; and as soon as it went past this point, the inundation was total, it spread out over something over the earth. And the current turnedit turned but I was already on the other side. And down below, everything was finished, the water rushed down everywhere. Only, as soon as I was on the other side, it could not touch me the water could not get across, it was stopped by something invisible, and it turned away.
   Moreover, it seemed that everything had already been prepared, as if the way had been made to divert the water.
  --
   The vehicles path was not on earth, but up above (probably in interstellar regions!), a special path for this vehicle. And I didnt know where the water was coming from; I couldnt see its origin, which was off beyond the horizon. But it came raging down in torrentsnot precipitously like a waterfall, but rather like a rushing torrent. My path passed between the torrents of water and the earth below. And I saw the water before me, everywhere, in front and behindit was so extraordinary, for it looked like it was everywhere, you see, except along my path (and even then, there was some seepage). Water speeding everywhere. But there was a kind of conscious will in this onrush, and I had to reach the Great passage before this conscious will. This water resembled something physical, but there was a consciousness, a conscious will, and I had to it was like a battle between the will I represented and that will. And I passed each fissure just in time. Only when I reached the Great Turning did I see the will that impelled this water. And I reached there just before it. And passed through at a fantastic speedlike lightning. Even time ceased I crossed over like a flash of lightning. And then, suddenly, respite and it was blue. A square.
   At the time, I didnt know what it all meant. Then this morning, I thought, It must have something to do with the world situation.
  --
   I turned around and saw all this water rushing down, and I thought, Now lets see if we can do something here. There was someone behind who interested me, someone or somethingit was still something; it was very likable and had something of the blue color that was here on the other side. Not really individuals, but more like beings representative of something that was following me quite closely. When I was there, it also was there, but it could not keep up, it kept losing groundas my speed increased, its decreased. It could not keep up. But it interested me in a special way. Oh, hes so close (he or it); he might just make it, I thought. And at that moment, I saw that all this destructive will with its instrument of water, symbolically water, had rushed past and was spreading out everywhere. But there was still a chance of saving all those who were along this path. And thats immediately what I thought of, it was my first wish: Lets see if they can still get across, if I can manage to get them across. I remembered some especially dangerous spots (while speeding past, I had remarked, Oh, here we might still be able to do this, there that could still be donemy consciousness moved at the same speed, and I noted everything along the way), and once I was firmly there on the other side, I started sending back messages.
   Down below, the water was having a grand time; it was it was hopeless. But here, along this path, there was still a hope, even even after the water had passed; I probably had a certain power at my disposal to help others cross these fissured places. But because I woke up, I didnt see what it was. So that stopped everything. Probably because I woke up rather abruptly, I could not see what it meant.
   All this is a translation in human language, actually, because really it was

0 1960-08-10 - questions from center of Education - reading Sri Aurobindo, #Agenda Vol 01, #unset, #Integral Yoga
   An eight page letternothing but passion.
   (Pavitra:) Yes, Mother.
  --
   (Pavitra:) passion and reactions.
   passion, passion but this passion and these reactions are the same, thing.
   And then they stuff into it what they consider intellectual reasonings, but their intellectuality is not so terribly luminousanyway (Mother shows the letter) Here, Ill read this to you for your edification (!).

0 1960-09-20, #Agenda Vol 01, #unset, #Integral Yoga
   Along the way, I once went down into this physical mind for awhile to try to set it right, to organize it a little (it was done rather quickly, I didnt stay there long). So when I went inside X, I saw It was rather curious, for its the opposite of the method we follow. In his material consciousness (physical and vital), he has trained himself to be impersonal, open, limitless, in communication with all the universal forces. In the physical mind, silence, immobility. But in the speculative mind, the one there at the very top of the head what an organization, phew! All the tradition in its most superb organization, but such a ri-gi-dity! And it had a pretty quality of light, a silver blueVERY pretty. Oh, it was very calm, wonderfully calm and quiet and still. But what a ceiling it had!the outer form resembled rigid cubes. Everything inside was beautiful, but that There was a very large cube right at the top, I recall, bordered by a purple line, which is a line of powerall this was quite luminous. It looked like a pyramid; the smaller cubes formed a kind of base, the lower part of which faded into something cloudy, and then this passed imperceptibly downwards to a more material realm, or in other words, the physical mind. The cube on top was the largest and most luminous, and the least yieldingeven inflexible, you could say. The others were somewhat less defined, and at the bottom it was very blurred. But up at the top!thats where I wanted to go, right to the top.
   When I got there, I felt a moment of anguish; my feeling was that nothing could be done. Not for him in particular, but universally, for all those in his categoryit seemed hopeless.6 If that was perfection, then nothing more could be done. This lasted only a second, but it was painful. And then I tried that is, I wanted to bring my consciousness down into the highest cubethis eternal, universal and infinite consciousness which is the first and foremost expression of the manifestation but nothing doing. It was impossible. I tried for several minutes and saw that it was absolutely impossible. So I had to make a curious movement (I couldnt get through it, it was im passable), I had to come back down into the so-called lower consciousness (not lower, actuallyit was vast and impersonal), and from there I came out and regained my equilibrium. This is what gave me that splitting headache I told you about. I came out of there as if I were carrying the weight the weight of an irreducible absoluteit was dreadful. Unfortunately, I was unable to rest afterwards, and as people were waiting to see me, I had to talkwhich is very tiring for me. And this produced a bubbling in my head, like a this dark blue light of power in matter was there, shot through with streaks of white and gold, and all this was flashing back and forth in my head, this way and that way I thought I was going to have a stroke! (Mother laughs)
  --
   The most recent incident took place a few days ago, for there was a general excitement in the factory due to the expected visit of a government minister during the day. That afternoon, exactly at half past three, I felt that I had to make a little concentration. So I paid attention and saw poor L11 praying to me. He was praying, praying, calling mesuch a strong call that it pulled me. I was having my bath (you know what happens when Im very strongly pulled Im stopped right in the very midst of a gesture, then the consciousness goes wandering off! And I cant do anything, it stops me dead. Thats exactly what happened to me in the bathroom). When I saw what was happening, I straightened things out. Then they must have had their ceremony, for suddenly I felt, Ah, now it has calmed down, its all right. And I went on to something else.
   The next day, L came to see me. He told me that shortly before 3:30, the machine had stopped once again, but this time it was quickly set right; they found out right away what had to be done. And then he told me that at 3:45 he had started praying to me that all should go well. Oh, I know! I said.

0 1960-10-08, #Agenda Vol 01, #unset, #Integral Yoga
   In these modern languages, its as if things are passed through a sieve and broken up into separate little bits, so then you have all the work of putting them back together. And something is always lost.
   But I even doubt that the modern mind, built as it now is, would be able to know Sanskrit in this way. I think they are cutting up Sanskrit as well, out of habit.

0 1960-10-11, #Agenda Vol 01, #unset, #Integral Yoga
   And thats how the world isthings which now seem totally unacceptable to us, things we CANNOT tolerate, were quite all right in the past.
   The day before yesterday, I spent the whole night looking on. I had read the passage by Sri Aurobindo in The Synthesis on supramental time (wherein past, present and future coexist in a global consciousness). While youre in it, its marvelous! You understand things perfectly. But when youre not in it Above all, theres this problem of how to keep the force of ones aspiration, the power of progress, this power which seems so inevitableso inevitable if existence (lets simply take terrestrial existence) is to mean anything and its presence to be justified. (This ascending movement towards a progressive better that will be eternally better)How is this to be kept when you have the total vision this vision in which everything coexists. At that moment, the other becomes something like a game, an amusement, if you will. (Not everyone finds it amusing!) And when you contain all that, why allow yourself the pleasure of succession? Is this pleasure of succession, of seeing things one after the other, equal to this intensity of the will for progress? Words are foolish!
   The effort to see and to understand this gripped me all night. And when I woke up this morning, I thanked the Lord; I said to Him, Obviously, if You were to keep me totally in that consciousness, I could no longer I could no longer do my work! How could I do my work? For I can only say something to people when I feel it or see it, when I see that its what must be said, but if I am simultaneously in a consciousness in which Im aware of everything that has led to that situation, everything that is going to happen, everything Im going to say, everything the others going to feel then how could I do it!
  --
   Arent you aware of this thing up above, this white plate at the crown of the head? Its what receives intuitions. Its just like a photographic plate, and its not even activethings pass right through it without our even realizing it. And then if you concentrate just a little, everything stops, everything stops.
   A few days ago, I recall, I wanted to know something that was going to happen. I thought that with the consciousness of supramental time, I could find out I MUST find out whats going to happen. Whats going to happen?No answer. So I concentrated on it, which is what I usually do, I stopped everything and looked from abovetotal silence. Nothing. No answer. And I felt a slight impatience: But why cant I know?! And what came was the equivalent of (Im translating it in words), Its none of your business!!
  --
   Just as the shooting star flashed past, there sprang from my consciousness: To realize the divine union, for my body! And before twelve months were out, it was done.
   I remember, it was at the door of our studio3 in Paris. I can still see it. Thats how I always remember the picture simply comes to me.
   I am just finishing The Synthesis of Yoga, and what Sri Aurobindo says is exactly what has happened to me throughout my life. And he explains how you can still make mistakes as long as you are not supramentalized. Sri Aurobindo describes all the ways by which images are sent to youand they are not always images or reflections of the truth of things past, present or future; there are also all the images that come from human mental formations and all the various things that want to be considered. It is very, very interesting. And interestingly enough, in these few pages I have found a description of the work I have spent my whole life doing, trying to SIFT out all we see.
   I can only be sure of something once a certain type of picture comes, and then the whole world could tell me, But things didnt happen like that; I would reply, Sorry, but I see it. And that type of picture is certain, for I have studied it, I have studied their differences in quality and the texture of the pictures. It is very interesting.

0 1960-10-22, #Agenda Vol 01, #unset, #Integral Yoga
   There was this Themanlys, my brothers schoolmate; he wrote books, but he was lazy-minded and didnt want to work! So he had passed that job on to me. But it was impossible, you couldnt do a thing with it. And what words! Theon would invent words for the subtle organs, the inner senses; he had found a word for each thinga frightful barbarism! And I took care of everything: I found the printer, corrected the proofsall the work for a long time.
   They were stories, narratives, an entire initiation in the form of stories. There was a lot in it, really a lot. She knew many things. But it was presented in such a way that it was unreadable.
  --
   But I tried to understand what he wanted Its been difficult here in the Ashram for some timeeveryone is seized with a sort of frenzy, a weary restlessness. They are all writing to me, they all want to see me. It makes for such an atmosphere I react as well as I can, but Im not able to pass this on to them to keep them quiet (the more tired and weary you are, the more calm you ought to remaincertainly not get excited, thats dreadful!). So I understood: this head had come to tell me, This is what you must give them.
   But if I were to pass that on to them, theyd all think they were becoming rattle-brained, that they were losing their faculties, that their energy was spent. For they only feel energy when they spend it. They are incapable of feeling energy in immobility they have to be stirring about, they have to be spending it. Or else, it has to be pounded into them.
   I looked at this problem yesterday; it occupied me for much of the day. And Im sure this head came to give me the solution. For me, its very easyat once three seconds, and everything stops, everything. But the others are stubborn! And yet Im positive, Im positive, I tell them, But relax; why are you on pins and needles like that? Relax! Its the only way to overcome your fatigue. But they immediately start feeling that theyll lose their faculties and become inert the opposite of life!

0 1960-10-25, #Agenda Vol 01, #unset, #Integral Yoga
   A few days later, this nephew had to go somewhere, I dont know where; he went down to the railway station and didnt return. Impossible to find out what had happened to him, he was nowhere to be found. Several days had passed when the family decided to send me his photograph and to tell me the story, adding that it was surely a sequel to the previous occurrence (there must be some people doing hypnotism), and then they asked me where he was and what had become of him.
   All this happened just on the day X1 was leaving. So I told S to take the photograph and letter to X and tell him the story. X consulted some book, did a very short japa for a few seconds and said, Oh, hell come back before September 26, BUT inform Mother so that She may see to ft. therefore, I concentrated a little.
  --
   On his way to the grandmo thers house, he passed by the station and went in to drink something. While drinking, two persons who were there started playing with some balls in front of him. He WATCHED. But suddenly, he felt very uneasy; he wanted to leave and ran towards an exit that opened onto the tracksit was closed and he could not get out. And these two people were just behind him; suddenly he lost consciousness: I dont know what happened to me after that.
   He woke up in a railway station somewhere between Bombay and Poona, and he began telling them that he was hungry (he was with those same two persons). They punched him in the stomach and put a handkerchief over his nosehe again passed out! At Poona, he woke up again (hed lost his appetite by then!), and again they put the handkerchief over his nose. And it went on like thatthey kept on punching him a lot. When he woke up in the country on the outskirts of Poona, four men were around him arguing in a language he didnt know (his language is Gujarati). They were probably speaking in some other language, I dont know which oneit seems they were very dark. He didnt understand, but from various signs they made he could see that they were arguing about whether to kill him or not. Finally, they told him (probably in a language he could understand), Either you join our gang, or well kill you. He grunted in reply so as not to commit himself. The others decided to wait for their chief (thus the chief wasnt there): Well decide after he comes. Then just to make sure, they punched him a few more times in the belly and put the handkerchief over his noseout!
   Sometime later (he doesnt know how long, for until he returned he had no sense of time), he woke up in a rather dark, low-roofed house way out in the country; there were five persons now, not four. They were busy eating, so he was careful not to budge. Mainly they were drinking (they have prohibition there). Four of them were already dead drunk. So he got up to have a look. The fifth one, whom he hadnt seen before (he must have been the chief), was not yet totally drunk; when he saw the boy stirring, he let out a fearful growlso the poor boy threw himself flat in the corner and lay stillhe waited. After awhile, the fifth one (after downing another bottle) was also dead drunk. So now that he saw them all fast asleep, he got up very cautiously and he said he ran for an hour and a half! A boy pummelled as he had been, who hadnt eaten for four days! I think thats a miracle.
  --
   Then the police got involved. They wanted to take him back to the countryside around Poona (naturally I suppose they nursed him in the meantime), but not much came out of it. Seems that wherever he remembered seeing these people, when he said he had seen them, he fainted. Finally, I was told the story, and the poor family wrote to me saying, Who are these demons with such a great power that even it withstands Mothers force as well as that of Xand who are holding our son? So X was again informed and, knowing the story of the elder brothers friend, he said, Ah, now I know where the other one is, and I hope it wont take too long. But then September 26 passedgeneral despair in the family. They wrote to me, and I concentrated.
   It was just before Durga Puja,3 or just after I cant remember (dates and I dont go together)no, it was after Durga Puja. So I went into a deep concentration and, as a matter of fact, I saw that a very powerful and dangerous rakshasic4 power was involved. And then, when I started walking for my japa upstairs in my room (I had given some thought to this story and tried asking for something to be done), I suddenly saw Durga before me raising high a lance of white light the lance of light that destroys the hostile forcesand She struck into a black swarming mass of men.

0 1960-10-30, #Agenda Vol 01, #unset, #Integral Yoga
   But then, just before that, there was this powdering of golden light coming down. And as it descended, it was white with a touch of gold (but it was white) and it came down in a column, with such POWER! And then, just at the end, this powdering of gold came and settled into this white light which had remained there the whole timeoh, it was so abundant. A great power of realization. I had a hard time coming out of it! At the start, I had decided to come out of it at half past, so I came out, but still not completely
   So there, my child. And you, what did you feel?
  --
   And the experience just now (during meditation) was somehow mixed with what I usually see at night (it was not a combinationor maybe it was a combination ), for it had that same light It was a kind of powdering, even finer than tiny dotsa powdering like an atomic dust, but with an EXTREMELY intense vibration but without any shifting of place. And yet its in constant motion Something shifting about within something that vibrates on the same spot without moving (something does move, but its subtler, like a current of tremendous power which passes through a milieu that doesnt move at all: rather, it vibrates on the same spot with an extreme intensity). But I dont exactly know how it is different from the present experience It becomes less golden at night, the gold is less visible, whereas the other colorswhite, blue and a sort of pinkare much more visible.
   Oh, now I remember! It was PINK during the second phase, just afterwards, after Egypt! Oh, it was like like at the end of a sunrise when it gets very clear and luminous. A magnificent color. And it kept coming down and down, in a flood that part was new. Its something I see very rarely. It was not there at all the last time we meditated together. And it came filled with such a joy! Oh! It was absolutely ecstatic. It lasted quite a long time. And from there I went into this trance where I saw (laughing) that man congratulating you! I heard him say (his voice is what roused me from my trance, and then I saw him), Congratulations, its a great success! (Mother laughs)

0 1960-11-05, #Agenda Vol 01, #unset, #Integral Yoga
   These things from the past its rather oddnow, once they come and Ive spoken of them, they get erased. As if they were returning one last time to say goodbye before going for good.
   All these memories (actually theyre rather pictures) seem to be coming forward to show themselves with all the knowledge, truth and HELP they represent; they come to say, There! You see, this is the origin of thata whole curve. Then once Ive seen it, its gone.
   One day, as an experiment, I tried to remember something from the past, for I was interested in what it contained; I triedimpossible! It had been cleaned out, it was gone. So I understood that these things come, they show themselves (you have to be ATTENTIVE and know what purpose they have served) and then they go away.
   I have so totally forgotten a whole world of incidents and events that when someone reminds me of something (the people around me have lived with me, so theyve seen things and remember them), I get the feeling that they are speaking of someone or something elseit no longer has any connection with me at all. And its the same with everything, whether near or far, which has brought to my consciousness whatever it had to bring, lost its utility anddisappeared. Only, these memories probably still have some utility for the others, so they remain. But for me its completely erased, absolutely, as if it had never been.
  --
   People often try to forget the past, but it doesnt work. Only once it has brought all the lessons that it was meant to bring into your life (its decanted, so you see the thing in its deepest truth), is its utility finished, and it disappears.
   I am convinced that at heart Karma is simply all the things we havent used in the true way that we drag along behind us If totally and clearly we have learned the lesson which each event or each circumstance ought to have brought, then its finished, its utility is gone and it dissolves.

0 1960-11-08, #Agenda Vol 01, #unset, #Integral Yoga
   I have experienced all kinds of things in life, but I have always felt a sort of lightso INTANGIBLE, So perfectly pure (not in the moral sense, but pure light!)and it could go anywhere, mix everywhere without ever really getting mixed with anything. I felt this flame as a young childa white flame. And NEVER have I felt disgust, contempt, recoil, the sense of being dirtiedby anything or anyone. There was always this flamewhite, white, so white that nothing could make it other than white. And I started feeling it long ago in the past (now my approach is entirely differentit comes straight from above, and I have other reasons for seeing the Purity in everything). But it came back when I met Z (because of the contact with him)and I felt nothing negative, absolutely nothing. Afterwards, people said, Oh, how he used to be this, how he used to be that! And now look at him! See what hes become! Someone even used the word rotten that made me smile. Because, you see, that doesnt exist for me.
   What I saw is this world, this realm where people are like that, they live that, for its necessary to get out from below and this is a wayits a way, the only way. It was the only way for the vital formation and the vital creation to enter into the material world, into inert matter. An intellectualized vital, a vital of ideas, an artist; it even fringes upon or has the first drops of Poetrythis Poetry which upon its peaks goes beyond the mind and becomes an expression of the Spirit. Well, when these first drops fall on earth, it stirs up mud.

0 1960-11-12, #Agenda Vol 01, #unset, #Integral Yoga
   But its explained very well in Savitri! All these things have their laws and their conventions (and truly speaking, a really FORMIDABLE power is needed to change anything of their rights, for they have rightswhat they call laws) Sri Aurobindo explains this very well when Savitri, following Satyavan into death, argues with the god of Death.3 Its the Law, and who has the right to change the Law? he says. And then comes this wonderful passage at the end where she replies, My God can change it. And my God is a God of Love. Oh, how magnificent!
   And by force of repeating this to him, he yields She replies in this way to EVERYTHING.
  --
   I listen, I answer. Its not satisfactory! I told them. But theyve kept to their idea, they like it. When that first storm came some time back (you remember, with those terrible bolts of lightning and that asuric being P.K. saw and sketched): Dont you want us to destroy something? I got angry. But it was This influence was so close and acute that it gave you goose bumps! The whole time the storm lasted, I had to hold on tight in my bed, like this (Mother closes her fists tight as in a trance or deep concentration), and I didnt movedidnt movelike a a rock during the entire storm, until he consented to go a bit further away. Then I moved. And even now, it comesfrom others (theres not just one, you see, there are many): How about a good flood? A roof collapsed the other day with someone underneath, but he was able to escape. So roofs are collapsing, houses Arouse public sympathy, we must help the Ashram! Its no good, I said. But maybe thats whats responsible for this interminable rain. And they offer so many other things oh, what they parade past me! You could write books on all this!
   But generally and this is something Theon had told me (Theon was very qualified on the subject of hostile forces and the workings of all that resists the divine influence, and he was a great fighteras you might imagine! He himself was an incarnation of an asura, so he knew how to tackle these things!); he was always saying, If you make a VERY SMALL concession or suffer a minor defeat, it gives you the right to a very great victory. Its a very good trick. And I have observed, in practice, that for all things, even for the very little things of everyday life, its trueif you yield on one point (if, even though you see what should be, you yield on a very secondary and unimportant point), it immediately gives you the power to impose your will for something much more important. I mentioned this to Sri Aurobindo and he said that it was true. It is true in the world as it is today, but its not what we want; we want it to change, really change.
  --
   But three times now, Ive really felt that I was on the verge of falling apart. The first time it brought a fever, a fever so I dont know, as if I had at least 115!I was roasting from head to toe; everything became red hot, and then it was over. That was the day when suddenlysuddenly I was You see, I had said to myself, All right, you must be peaceful, lets see what happens, so then I brought down the Peace, and immediately I was able to pass into a second of unconsciousness and I woke up in the subtle physical, in Sri Aurobindos abode.4 There he was. And then I spent some time with him, explaining the problem.
   But that was really an experience, a decisive experience (it was many months ago, perhaps more than a year ago).

0 1960-11-15, #Agenda Vol 01, #unset, #Integral Yoga
   I dont know if its due to Zs visit1 or simply if the time had come and things converged (because thats what generally happens), but a whole period of the past is coming up again and its not a purely personal past, for it includes all the acquaintances I used to have, a whole collection of things that represents not only my individual life but something rather collective (as it always is; each of us is always a collectivity but we arent aware of it, and if anything were taken away, it would unbalance the whole). A whole set of things that were absolutely wiped clean from the memory (it must have been buried somewhere in the subconscient or the semi-conscientin any case, something more unconscious than the subconscient), and it has all come back up. Oh, things such things If just two weeks ago someone had asked me, Do you remember that? I would have replied, No, not at all! And its coming from every side. Oh, such mediocrity! (mediocre in the way of consciousness, experiences and activities) and so gray, so dull, so flat! Only this morning, while getting ready for the balcony, I thought, Is it possible to live like that?!
   And then it became so clear that behind all this there was always the same luminous Presence, this Presence that is everywhere, always, watching over everything.
  --
   While it was all coming up, I thought, How is this possible? For during those years of my life (Im now outside things; I do them but Im entirely outside, so they dont involve mewhether its like this or like that makes no difference to me; Im only doing my work, thats all), I was already conscious, but nevertheless I was IN what I was doing to a certain extent; I was this web of social life (but thank God it wasnt here in India, for had it been here I could not have withstood it! I think that even as a child I would have smashed everything, because here its even worse than over there). You see, there its its a bit less constricting, a bit looser, you can slip through the mesh from time to time to brea the some air. But here, according to what Ive learned from people and what Sri Aurobindo told me, its absolutely unbearable (its the same in Japan, absolutely unbearable). In other words, you cant help but smash everything. Over there, you sometimes get a breath of air, but still its quite relative. And this morning I wondered (you see, for years I lived in that way for years and years) just as I was wondering, How was I ABLE to live that and not kick out in every direction?, just as I was looking at it, I saw up above, above this (it is worse than horrible, it is a kind of Oh, not despair, for there isnt even any sense of feeling there is NOTHING! It is dull, dull, dull gray, gray, gray, clenched tight, a closed web that lets through neither air nor life nor lightthere is nothing) and just then I saw a splendor of such sweet light above itso sweet, so full of true love, true com passion something so warm, so warm the relief, the solace of an eternity of sweetness, light, beauty, in an eternity of patience which feels neither the past nor the inanity and imbecility of thingsit was so wonderful! That was entirely the feeling it gave, and I said to myself, THAT is what made you live, without THAT it would not have been possible. Oh, it would not have been possible I would not have lived even three days! THAT is there, ALWAYS there, awaiting its hour, if we would only let it in.
   (silence)
  --
   It all began the day I received the news of Zs arrival. All right, I thought, heres a chunk of life sent back to me for clarifying. I must work on it. But it didnt stop there Its strange how all this past had been swept clean I could no longer remember dates, I couldnt even remember when Z had been here before, I no longer knew what had happened, it had all been wiped cleanwhich means that it had all been pushed down into the subconscient. I didnt even know how I used to speak to him when I saw him, nothing, it was all gone. All that had remained alive were one or two movements or facts which were clearly connected to the psychic life, the psychic consciousness but just one or two or three such memories; all the rest was gone.
   So a whole slice of my life came back, but it didnt stop there! It keeps extending back further and further, and memories keep on coming, things that go back sixty years now, even beyond, seventy, seventy-five yearsthey are all coming back. And so it all has to be put in order.

0 1960-11-26, #Agenda Vol 01, #unset, #Integral Yoga
   Its the very point where Nature (I mean the passive side of the force of manifestation) is a slave to the hostile forces. There is a point where She is dominated by them. And this must be cured before the Power from above, the Power of the Shakti, can pass through everything, dominate everything, and be infallible
   I saw the thing, the experience took place, but sometimes it takes long for all the consequences to be worked out.2

0 1960-12-13, #Agenda Vol 01, #unset, #Integral Yoga
   Mother may be alluding to the following passage from The Synthesis of Yoga: 'There is nothing to be done with this fickle, restless, violent and disturbing factor but to get rid of it whether by detaching it and then reducing it to stillness or by giving a concentration and singleness to the thought by which it will of itself reject this alien and confusing clement.'
   Cent. Ed., Vol. XX, p. 300.

0 1960-12-31, #Agenda Vol 01, #unset, #Integral Yoga
   But later I observed, I saw that this had helped drain him of all the weight of his past education. Very interesting Night after night, night after night, night after nightplenty of things! You could write novels about it all.
   'This wonderful world of Delight waiting at our gates for our call, to come down upon earth.'

0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   Love, in its essence and in its origin, is like a white flame obliterating ALL resistances. You can have the experience yourself: whatever the difficulty in your being, whatever the weight of accumulated mistakes, the ignorance, incapacity, bad will, a single SECOND of this Lovepure, essential, suprememelts everything in its almighty flame. One single moment and an entire past can vanish. One single TOUCH of That in its essence and the whole burden is consumed.
   Its easy to understand how someone who has this experience can spread it and act upon others, since to have it you must touch the unique, supreme Essence of the whole manifestation the Origin and the Essence, the Source and the Reality of all that is; then you immediately enter the realm of Unity where there is no more separation among individuals: its a single vibration that can repeat itself endlessly in outer forms.2

0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   In another aphorism, Sri Aurobindo says (I no longer recall his exact words) that sin is simply something no longer in its place. In this perpetual Becoming nothing is ever reproduced and some things disappear, so to speak, into the past; and when its time for them to disappear, they seemto our very limited consciousness evil and repulsive: we revolt against them because their time is past.
   But if we had the vision of the whole, if we were able to contain past, present and future simultaneously (as it is somewhere up above), then we would see how relative these things are and that its mainly the progressing evolutionary Force which gives us this will to reject; yet when these things still had their place, they were quite tolerable. However, to have this experience in a practical sense is impossible unless we have a total vision the vision that is the Supremes alone! Therefore, one must first identify with the Supreme, and then, keeping this identification, one can return to a consciousness sufficiently externalized to see things as they really are. But thats the principle, and in so far as we are able to realize it, we reach a state of consciousness where we can look at all things with the smile of a complete certainty that everything is exactly as it should be.
   Of course, people who dont think deeply enough will say, Oh, but if we see that things are exactly as they should be, then nothing will budge. But no! There isnt a fraction of a second when things arent moving: theres a continuous and total transformation, a movement that never stops. Only because its difficult for us to feel that way can we imagine that by our entering certain states of consciousness things would not change. Even if we entered into an apparently total inertia, things would continue to change and we along with them!
  --
   Consider the case of a woman with many friends, and these friends are very fond of her for her special capacities, her pleasant company, and because they feel they can always learn something from her. Then all of a sudden, through a quirk of circumstances, she finds herself socially ostracizedbecause she may have gone off with another man, or may be living with someone out of wedlockall those social mores with no value in themselves. And all her friends (I dont speak of those who truly love her), all her social friends who welcomed her, who smiled so warmly when passing her on the street, suddenly look the other way and march by without a glance. This has happened right here in the Ashram! I wont give the details, but it has happened several times when something conflicted with accepted social norms: the people who had shown so much affection, so much kindness oh! Sometimes they even said, Shes a lost woman!
   I must say that when this happens here. In the world at large it seems quite normal, but when this happens here it always gives me a bit of a shock, in the sense that I say to myself, So theyre still at that level!
  --
   Saraswati represents the universal Mother's aspect of Knowledge and artistic creativity. On this occasion, Mother would go down to the Meditation Hall and the disciples would silently pass in front of her to receive a message. This year they would receive a folder containing five photographs of Mother.
   Savitri, Vol. 29, XI.I.702.

0 1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   For Sri Aurobindo and Mother, the 'vital' represents the regions of consciousness or the centers of consciousness below the mind between the throat and the sex center, i.e. the whole region of emotions, feelings, passions, etc., which constitute the various expressions of the Life-Energy.
   Throughout the Agenda, words Mother originally spoke in English are italicized.

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother had been unwell the past few days. She speaks here of the causes behind the physical disorder.)
   Ah! How are you?
  --
   Each time I set out to leave her domain and ascend above, it triggered a hurricane. I would pass this way and the storm started up, pass that way, unleash a gale. Finally she approached me and said very gently, very sweetly, in a most unassuming way, No, dont go there, dont go! Dont try to return to your home. They have set up a dreadful hurricane! And artificial: there were explosions like bombs everywhere, and even worse, like thunderbolts. One could see the artificial tricks and electrical effects they were using to create their thunder, but it was on a tremendous scale!
   It isnt over.
  --
   For me it was in the head (not last night but over the past few days), when I was trying to do my japaoh, it was as though my head would burst! All the nerves were not just tense (Mother touches the nape of her neck), but cramped. And my head felt as if boiling oil were being poured inside it; it was about to explode, and I couldnt see clearly.
   Something was obviously bent on preventing me from going down for the distribution.4 But by an act of will I went down. I will do it, I said. But it was difficult. There were moments when it sidled up to me: Now youre going to faint, and then, Now your legs will no longer be able to walk. Now. It kept coming like that. So I kept repeating the japa the whole time, and it was touch-and-go right up to the end. Finally I couldnt distinguish people, I saw only shapes, forms passing by, and not clearly. When the distribution was over, I got up (I knew I had to get up), I stood up without flinching and stepped down from the chair without faltering. But I was not careful and when I turned away from the light in the room to go towards the staircasean abrupt blackout. Not the blackout of a faintmy eyes no longer saw. I saw only shadows. Ah! I said to myself, where is the step?! And to avoid missing it, I clutched the railing. What a commotion that made! Champaklal came rushing up, thinking I was about to fall!
   Anyhow.
  --
   Savitri is really a condensation, a concentration of the universal Mother the eternal universal Mother, Mother of all universes from all eternityin an earthly personality for the Earths salvation. And Satyavan is the soul of the Earth, the Earths jiva. So when the Lord says, he whom you love and whom you have chosen, it means the earth. All the details are there! When she comes back down, when Death has yielded at last, when all has been settled and the Supreme tells her, Go, go with him, the one you have chosen, how does Sri Aurobindo describe it? He says that she very carefully takes the SOUL of Satyavan into her arms, like a little child, to pass through all the realms and come back down to earth. Everything is there! He hasnt forgotten a single detail to make it easy to understand for someone who knows how to understand. And it is when Savitri reaches the earth that Satyavan regains his full human stature.
   These seem to be the forces ruling the subconscious mechanisms or reactions of the body: all the automatism produced by evolution and atavismwhat might be termed evolutionary habits. This is the 'descending path,' which started forty years earlier, as Mother said (or the 'physical plunge' referred to by Sri Aurobindo), leading to the pure cellular consciousness.
  --
   Later, on the 27th, Mother remarked: 'I was reading about this very thing yesterday in The Secret of the Veda, in the first hymn translated by Sri Aurobindo (the reference is to the colloquy between Indra and Agastya, Rig Veda I.170cf. The Secret of the Veda, Cent. Ed., X.241 ff.), and it helped me put my finger on the problem. In this hymn there is a dispute between Indra and the Rishi because the Rishi wants to progress too quickly without first passing through Indra [the god of the Mind], and Indra stops him; finally they reach an agreement. Sri Aurobindo's commentary is quite interesting: when one has the INDIVIDUAL power to go directly, but neglects the steps which are still necessary for the whole, for the universal movement, then one is stopped short. That is absolutely my experience.'
   ***

0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   The remainder of the evening passed as usual. I went to bed, and at exactly a quarter to twelve I got up with the feeling that this presence in me had increased even further and really become rather formidable. I had to instill a great deal of peace and confidence into my body, which felt as though it wasnt so easy to bear. So I concentrated, I told my body to be calm and to let itself go completely.
   At midnight I was lying in bed. (And I remained there from midnight until I oclock fully awake. I dont know if my eyes were open or closed, but I was wide awake, NOT IN TRANCEI could hear all the noises, the clocks, and so forth.) Then, lying flat, my entire body (but a slightly enlarged body, exceeding the purely physical form) became ONE vibration, extremely rapid and intense but immobile. I dont know how to explain this, because it did not move in space but was a vibration (that is, it wasnt motionless); yet it was motionless in space. And the exact form of my body was absolutely the most brilliant white Light of the supreme Consciousness, the consciousness OF the Supreme. It was IN the body and it was as though in EACH cell there was a vibration, and it was all part of a single BLOCK of vibration. It extended this much beyond the body (gesture indicating about six centimeters). I was absolutely immobile in my bed. Then, WITHOUT MOVING, without shifting, it began consciously to rise upwithout moving, you understand: I remained like this (Mother holds her two joined and motionless hands at the level of her forehead, as if her entire body were mounting in prayer)consciously like an ascension of this consciousness6 towards the supreme Consciousness.
  --
   In any case, I really tried my best, with all the power I had, all the knowledge I had, because I liked this girl a lot, it wasnt at all a question of charity, I found her very interesting. But I watchedwith a kind of horror, reallyas this past repossessed her more and more, more and more each day, until we were finally obliged to dismiss her, to tell her, Go. Yes, I understand, she replied, I cant stay here.
   She lived in France from the age of thirteen, with all that those people did for her! (It was Ambroise Thomas, I remember now. They were so kind to her.) And naturally she had picked up very fine manners the outer appearances were all there.

0 1961-01-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have done these things beforeits a knowledge I already hadand it always had its effect when I did them; its not that I am passing from powerlessness to power, not at all. But its this kind of yes, something definite, absolutea kind of absolute in vision, in knowledge, in action and ABOVE ALL in powera kind of absolute that doesnt need to conquer obstacles and resistances, but ANNULS the resistance automatically. Then I saw that something had truly changed.
   (After a digression, Mother gives another example of the change:)

0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
   In the equations of Einstein's Theory of Relativity, quantities as 'immutable' as the mass of a body, the frequency of a vibration, or the time separating two events, are linked to the speed of the system where the physical event takes place. Recent experiments in outer space have allowed the validity of Einstein's equations to be verified. Thus a clock on a satellite in constant rotation around the Earth will measure sixty seconds between two audio signals, while an identical clock on Earth measures sixty-one seconds between the same two signals: time 'slows down' as speed increases. It is like the story of the space traveler returning to Earth less aged than his twin: you pass into another 'frame of reference.'
   It is striking that Mother's body-experiences very often parallel recent theories of modern physics, as if mathematical equations were the means of formulating in human language certain complex phenomena, remote from our day to day reality, which Mother was living spontaneously in her bodyperhaps 'at the speed of light.'

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Theon always told me that the true interpretation of the Biblical story of the serpent in the Garden of Eden is that humanity wanted to pass from a state of animal-like divinity to the state of conscious divinity by means of mental development, symbolized by eating the fruit of the Tree of Knowledge. And this serpent, which Theon always said was iridescent, reflecting all the colors of the prism, was not at all the spirit of evil, but the power of evolution the force, the power of evolution. And it was natural that this power of evolution would make them taste the fruit of knowledge.
   Now, according to Theon, Jehovah was the chief of the Asuras,6 the supreme Asura, the egoistic God who wanted to dominate everything and keep everything under his control. And of course this act made him furious, for it enabled mankind to become gods through the power of an evolution of consciousness. And thats why he banished them from Paradise.
  --
   Well, I am going on with the work, and what I would recommend to all those with the capacity and possibility to follow me is to remain very calm, dont fret, dont be troubled. And if you feel a little depressed, dont pay any attention to it; live quietly from minute to minute, without worrying about anythingit will pass. It will pass.
   Naturally, the more calm and confident you are, the more quickly it will pass. Thats all.
   I can assure you that you are well fastened, very well indeed; you are automatically caught up in my whole forward movement. So dont worry. Begin your book on Sri Aurobindo.

0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   55Be wide in me, O Varuna; be mighty in me, O Indra; O Sun, be very bright and luminous; O Moon, be full of charm and sweetness. Be fierce and terrible, O Rudra; be impetuous and swift, O Maruts; be strong and bold, O Aryama; be voluptuous and pleasurable, O Bhaga; be tender and kind and loving and passionate, O Mitra. Be bright and revealing, O Dawn; O Night, be solemn and pregnant. O Life, be full, ready and buoyant; O Death, lead my steps from mansion to mansion. Harmonise all these, O Brahmanaspati. Let me not be subject to these gods, O Kali.1
   He invokes all these Vedic gods and tells each one to take possession of him; and THEN he tells Kali to free him from their influence! It is very amusing!
  --
   You see, I cant stand up; and these people persistently try to keep me standing. But I cant remain standing, its all out of order. Anyway, it doesnt matter, it will pass.
   Last night I had a dream about you that made a vivid impression on me. Its probably absurd, but it was so real! You had called me because you were going to leave your body: you had decided to leave and you wanted somehow to say good-bye. It was so real! I came to you and for a moment you placed my head on your knees, and I was filled with light; it was very tender. But at the same time, I knew you were saying good-bye, you were going to leave your body, and I wept in my dream. Then I went to sit in a corner because there were other people who probably had come to see you as well. I remained in that corner, strickenit seemed so real, you understand! Just then, aman I didnt know entered the room (I knew he was French), a stranger dressed all in black, and he started making a loud commotion. He was smoking a pipe,2 a very coarse man, and he wanted to make all the people there, the disciples, get out of the room .3 It was so real! I awoke with a start and almost cried aloud, Ah, its a dream! Its only a dream!
  --
   Otherwise, concentration is very good, it doesnt tire mewhen my body is not drained, when it isnt constantly aware that it exists because it hurts here, hurts there, aches here, aches there (pain is what gives it a sense of existing), when the body is able to forget itself, things go well, its nothing. Now the Force passes through me without causing fatigue, while many years ago, too much Force created tension; but its not like that now, not at allon the contrary, the body feels better when a lot of force has passed through it.
   I dont know. We shall see.
  --
   Four times a year, for 'darshan,' visitors poured into the Ashram to pass one by one before Mother (and formerly Sri Aurobindo as well) to receive her look.
   Since 'Bohr's atom' at the beginning of the century, which with its electrons orbiting around a central nucleus like planets around a sun was to have been the mathematical model representing the ultimate constituent of matter, nuclear physicists have discovered many new elementary particles in the universe: from leptons to baryons, with neutrinos, pions, kaons, psi and khi particles in between!

0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   You might as well say, Why are you in a hurry? Wait for Nature to do it. But Nature would take a few million years and in the process squander away a host of people and things. A few million years are unimportant to hera passing breeze.
   (silence)
  --
   Oh, in that, too, there are a lot of. I myself wasnt present, so I dont know what Sri Aurobindo said, but I have a kind of feeling. Just recently they wanted to publish something similar in Mother India6Conversations with me noted by A. Luckily it was sent to me first: I Cut EVERYTHING! Such platitudes, my child! Oh, it was disgusting. I said, This is impossible. I have NEVER spoken like that, never! It was flat, flat, flat, with a superficial, word-for-word understanding! Oh, horrible, horrible. Whatever passes through people is terribly, terribly loweredpopularized, made commonplace.
   Anyhow. Only Sri Aurobindo can speak of Sri Aurobindo. And as for their notes, its still Sri Aurobindo A la Z, or Sri Aurobindo A la A, and all the more so since Sri Aurobindo wrote in very different ways depending upon the person he was writing to (gesture indicating different levels).

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Theres an American living in Madras, a rather important man, it seems, and an intimate friend of Kennedy, the new President. He has read and reread all of Sri Aurobindos books and is extremely interested. He wrote to Kennedy that he would like him to come here so he can bring him to the Ashram. This man has posed a very interesting question, drawing an analogy. Deep in a forest, a deer goes to quench its thirst; no one is aware of it, yet someone who has made a special study of deer hunting would know by the tracks that the deer had passed bynot only what particular type of deer, but its age, size, sex, etc. Similarly, there must be people with a spiritual knowledge analogous to that of hunters, who can detect, perceive, that a person is in touch with the Supermind, while ordinary people know nothing about it and wouldnt notice. So he asks, I would like to know by what signs such a person can be recognized?
   It is a very intelligent question.

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Oh, Ive had all sorts of examples! All these errors serve as tests. Take the case of P.: for a long time, whenever someone arrived from the outside world and asked to be instructed, he was sent to P.s room. (I didnt send them, but they would be told, Go speak to P.!) And P. is the sectarian par excellence! He would tell people, Unless you acknowledge Sri Aurobindo as the ONLY one who knows the truth, you are good for nothing! Naturally (laughing), many rebelled! (You see, out of lazinessso as not to be bothered with seeing people or answering their questionsone says, Go find so-and-so, go ask so-and-so, and passes off the work to another.) Well, it was finally understood that this wasnt very tactful, and perhaps it would be better not to send visitors to P., since so many had been put off. But actually. I was told about it afterwards and I replied, Let people read and see for THEMSELVES whether or not it suits them! What difference does it make if theyre put off! If they are, it means they NEED to be put off! Well see later. Some of them have come full circle and returned. Others never came backbecause they werent meant to. Thats how it goes. Basically, all this has NO importance. Or we could put it in another way: everything is perfectly all right.
   (silence)

0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   Until 1958, Mother went daily to the Ashram Playground, from 5 p.m. to 9 or 10 in the evening, to see people and give her direct spiritual help to some 2,000 disciples who passed before her one by one.
   Mother is referring to the movements of consciousness, both good and bad, of those whom she has accepted as disciples and taken into her consciousness.

0 1961-03-14, #Agenda Vol 02, #The Mother, #Integral Yoga
   It comes and goes along the way, you dont keep it permanently; its like crossing a zone, a perfumed zone, and then its past for the moment, its over. A fleeting caress.
   ***
  --
   And within oh! Its like waves, constantly, the equivalent of those nuances of color I was speaking about, waves of this joy of life, the joy of life rippling past, touching; but instead of being. At times, you see, the body is in a sort of equilibrium (what we, in our ordinary outer consciousness, call equilibrium that is, good health), and then this joy is constant, like swells on the sea (Mother shapes great waves): it seems to flow on behind everything; it comes and shows its face for a moment, then vanishes. In the very tiny things of lifeyes, physical life the joy of these things, the joy life contains, this luminous, special kind of vibration, rises up as if to remind us that its here; it is here, it mustnt be forgotten, its here but its kept down by this tension.
   Then, from time to time, everything seems to be on the edge of a precipice; the body doesnt fall simply because it keeps its balance but without this higher state of perfect faith, one would surely fall!

0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   Here, Mother had a passage deleted.
   ***

0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
   I had told N. to knock at the door when he arrived with X, but he didnt do itluckily I heard the door opening. I stood up, still in that state and almost fell over! X must have thought I was having a spell of weakness or something, because I was holding onto the arms of the chair, and when I took his flowers, my hands were trembling I wasnt in my body. And afterwards, ah, what a concentration! We remained in it for about thirty-five minutes. It was SOLIDan extraordinary solidity! I didnt want to waste time waiting for it to subside before coming here, and you must have seen how I was when I arrived: like a sleepwalker! I said to the people I passed in the corridor, Im coming back, Im coming back! Thats all I could say, like an idiot.
   (silence)
  --
   It will pass.
   Im putting everything I can into your foodexcept my cold!

0 1961-03-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   It was mainly on your right side I banged on it. But strangely enough, it didnt break it became supple, but then it lost its beauty. (It was so beautiful, as though sculptured!) I tried to pass through it, but to do so (this is what I found interesting), instead of passing through at this level (the chest), the psychic plane the level of the souls vibration I had to climb up above and then descend; and finally, without even realizing it, I found myself inside I had entered through sheer force of concentration. There, at the vital level, the emotional vital (solar plexus), I put two flowers: one very large Endurance in the Most Material Vital [zinnia] and another flower like the one X just gave me [cosmos] but bigger and pure white (it concerns sexual movements, light in sexual movements). But curiously enough, I passed inside through a trance; I was quite busy trying to make it more fluid when all at once, poof! I found myself inside. But since I entered through a trance it became completely objective: no more thought, nothing. And I saw I had put these two flowers there (at the levels of the abdomen and chest), one more active, a very large, dark purple Endurance flower, and another much smaller, pure white, slightly lower down. While I was watching this I think the clock must have struck something pulled me and it all faded away.
   And I found it interesting that when I received your letter yesterday evening I concentrated for a moment, almost out of curiosity: Why doesnt he ever feel he has an experience? Why doesnt he feel anything? I wanted to know precisely what type of experience would give you the feeling of having an experience!

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   When external difficulties subside, when the body becomes passive and quiet, when it is not constantly demanding attention, then you can LIVE in this supramental consciousness and it does not seem so difficult; you feel it is so victorious in its essence that it will end all difficulties.
   But for this to come about, you must remain for a while on those higher reaches and not be constantly, constantly dragged down below where you have to fight each minute simply to LASTto last in all ways: not just personally, but collectively.2 Its a minute-to-minute bout, simply to last. And how long do we have to last for the thing to be done?
  --
   And to come to this experience I had to pass through a state of the most supreme indifference, where the whole terrestrial manifestation is an illusion; I passed through that, I had my experience BEYOND that. And beyond that at the moment of supreme ecstasy came fiery tears of grief.
   (silence)

0 1961-04-08, #Agenda Vol 02, #The Mother, #Integral Yoga
   After more than a month I have resumed my translation [of The Synthesis of Yoga], and I fell exactlyits splendid!exactly on the passage that helped me understand what has happened, why there are all these difficulties. And the Synthesis and the Veda go hand in hand, so reading that passage brought some improvement; its like being able to shift position, you know, so that now its a bit better. Anyway.
   ***

0 1961-04-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   This is merely a passing phase, thats all.
   ***

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   The Rishis distinguished between the 'straight' (almost in the optical sense: that which allows the ray to pass straight through) and the twisted or crooked consciousness.
   Agenda I of December 31, 1960.
  --
   An illustration of this is the well-known story about the man who refused to move out of the path of an elephant on the pretext that he was Brahman and that Brahman had told him to stay put. And the mahout replied, 'But Brahman has told me that you should get out of the way and let the elephant Brahman pass.' Although childishly simplified, it's the same thing. It's because we look 'in this way' yet not , in that way' at the same time, and above all, because we don't look at EVERYTHING at the same time. From the minute we could be integral in our perception, all relationships would remain the same, but instead of being in a state of ignorance, we would experience them in a state of knowledge.
   Would remain the same? You mean they would physically be the same as they are now, but would be seen in a different way?

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Satprem.) Theres this passage on propaganda by Sri Aurobindo I sent to the World Union people. It should really be published everywhere. Do you remember it? I dont believe in propaganda.3
   Look here, theres a muddle in all this. The Sri Aurobindo Society people had ABSOLUTELY nothing to do with the spiritual life when they began; they didnt at all present themselves as a spiritual groupnothing of the kind; they were people of good will who volunteered to collect money to help the Ashram. So I said, Very well, excellent and as long as its like that, Im behind it. Leaflets can be handed outwhatever people like; its enough if their interest is aroused, if they know there is an Ashram and that it needs some help to go on. But thats all. It has nothing to do with yoga or spiritual progress or anything of the kindit was a strictly practical organization. It was not the same thing as World Union. World Union wanted to do a spiritual work on earth and to create human unity. I told them, You are taking something of an inward nature and you want to externalize it, so naturally it immediately goes rotten.(But its almost over now, Ive pulled the rug out from under them.)
  --
   Now and then, I feel like saying outrageous things. I almost said, How well I understand Sri Aurobindowho passed to the other side!
   I have no intention of doing so, none at all. Not that Im the least bit interested in all this outer jumble, not for that, but I promised Sri Aurobindo I would try. So.

0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   Of course, my mother was such an out-and-out materialist, thank God, that it was impossible to speak to her of invisible thingsshe took them as evidence of a deranged brain! Nothing counted for her but what could be touched and seen. But this was a divine grace I had no opportunity to say anything. I kept my experience to myself. But it was one of my first contacts with. I learned later that it was an entity from the past who had come back into me through the aspiration arising from the music.
   But I have rarely had an experience in churches. Rather the opposite: I have very often had the painful experience of the human effort to find solace, a divine com passion falling into very bad hands.
  --
   At the age of eighteen, I remember having such an intense need in me to KNOW. Because I was having experiences I had all kinds of experiences but my surroundings offered me no chance to receive an intellectual knowledge which would have given me the meaning of it all: I couldnt even speak of them. I was having experience after experience. For years, I had experiences during the night (but I was very careful never to speak about them!)memories from past lives, all sorts of things, but without any base of intellectual knowledge. (Of course, the advantage of this was that my experiences were not mentally contrived; they were entirely spontaneous.) But I had such a NEED in me to know! I remember living in a house (one of these houses with a lot of apartments), and in the apartment next door were some young Catholics whose faith was very they were very convinced. And seeing all that, I remember saying to myself one day while brushing my hair, These people are lucky to be born into a religion and believe unquestioningly! Its so easy! You have nothing to do but believehow simple that makes it. I was feeling like this, and then when I realized what I was thinking (laughing), well, I gave myself a good scolding: Lazybones!
   To know, know, KNOW! You see, I knew nothing, really, nothing but the things of ordinary life: external knowledge. I had learned everything I had been given to learn. I not only learned what I was taught but also what my brother was taughthigher mathematics and all that! I learned and I learned and I learned and it was NOTHING. None of it explained anything to menothing. I couldnt understand a thing!
  --
   No, but this is something else. Those who are capable of personal experiences pass through everything. But not the common herd.
   (silence)

WORDNET



--- Overview of noun pas

The noun pas has 1 sense (no senses from tagged texts)
                    
1. pas ::: ((ballet) a step in dancing (especially in classical ballet))

--- Overview of noun pa

The noun pa has 5 senses (first 1 from tagged texts)
                      
1. (22) dad, dada, daddy, pa, papa, pappa, pop ::: (an informal term for a father; probably derived from baby talk)
2. protactinium, protoactinium, Pa, atomic number 91 ::: (a short-lived radioactive metallic element formed from uranium and disintegrating into actinium and then into lead)
3. pascal, Pa ::: (a unit of pressure equal to one newton per square meter)
4. Pennsylvania, Keystone State, PA ::: (a Mid-Atlantic state; one of the original 13 colonies)
5. public address system, P.A. system, PA system, P.A., PA ::: (an electronic amplification system used as a communication system in public areas)


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun pas

1 sense of pas                            

Sense 1
pas
   => step
     => locomotion, travel
       => motion, movement, move
         => change
           => action
             => act, deed, human action, human activity
               => event
                 => psychological feature
                   => abstraction, abstract entity
                     => entity

Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun pa

5 senses of pa                            

Sense 1
dad, dada, daddy, pa, papa, pappa, pop
   => father, male parent, begetter
     => parent
       => genitor
         => progenitor, primogenitor
           => ancestor, ascendant, ascendent, antecedent, root
             => relative, relation
               => person, individual, someone, somebody, mortal, soul
                 => organism, being
                   => living thing, animate thing
                     => whole, unit
                       => object, physical object
                         => physical entity
                           => entity
                 => causal agent, cause, causal agency
                   => physical entity
                     => entity

Sense 2
protactinium, protoactinium, Pa, atomic number 91
   => metallic element, metal
     => chemical element, element
       => substance
         => matter
           => physical entity
             => entity
         => part, portion, component part, component, constituent
           => relation
             => abstraction, abstract entity
               => entity

Sense 3
pascal, Pa
   => pressure unit
     => unit of measurement, unit
       => definite quantity
         => measure, quantity, amount
           => abstraction, abstract entity
             => entity

Sense 4
Pennsylvania, Keystone State, PA
   INSTANCE OF=> American state
     => state, province
       => administrative district, administrative division, territorial division
         => district, territory, territorial dominion, dominion
           => region
             => location
               => object, physical object
                 => physical entity
                   => entity

Sense 5
public address system, P.A. system, PA system, P.A., PA
   => communication system
     => system
       => instrumentality, instrumentation
         => artifact, artefact
           => whole, unit
             => object, physical object
               => physical entity
                 => entity


--- Hyponyms of noun pas
                                    

Hyponyms of noun pa
                                    


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun pas

1 sense of pas                            

Sense 1
pas
   => step

Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun pa

5 senses of pa                            

Sense 1
dad, dada, daddy, pa, papa, pappa, pop
   => father, male parent, begetter

Sense 2
protactinium, protoactinium, Pa, atomic number 91
   => metallic element, metal

Sense 3
pascal, Pa
   => pressure unit

Sense 4
Pennsylvania, Keystone State, PA
   INSTANCE OF=> American state

Sense 5
public address system, P.A. system, PA system, P.A., PA
   => communication system




--- Coordinate Terms (sisters) of noun pas

1 sense of pas                            

Sense 1
pas
  -> step
   => pace, stride, tread
   => pas
   => trip
   => sidestep
   => footstep

Coordinate Terms (sisters) of noun pa

5 senses of pa                            

Sense 1
dad, dada, daddy, pa, papa, pappa, pop
  -> father, male parent, begetter
   => dad, dada, daddy, pa, papa, pappa, pop
   => father-in-law
   => old man
   => pater

Sense 2
protactinium, protoactinium, Pa, atomic number 91
  -> metallic element, metal
   => heavy metal
   => base metal
   => noble metal
   => aluminum, aluminium, Al, atomic number 13
   => americium, Am, atomic number 95
   => antimony, Sb, atomic number 51
   => barium, Ba, atomic number 56
   => berkelium, Bk, atomic number 97
   => beryllium, Be, glucinium, atomic number 4
   => bismuth, Bi, atomic number 83
   => cadmium, Cd, atomic number 48
   => calcium, Ca, atomic number 20
   => californium, Cf, atomic number 98
   => cerium, Ce, atomic number 58
   => cesium, caesium, Cs, atomic number 55
   => chromium, Cr, atomic number 24
   => cobalt, Co, atomic number 27
   => copper, Cu, atomic number 29
   => curium, Cm, atomic number 96
   => dysprosium, Dy, atomic number 66
   => einsteinium, Es, E, atomic number 99
   => erbium, Er, atomic number 68
   => europium, Eu, atomic number 63
   => fermium, Fm, atomic number 100
   => francium, Fr, atomic number 87
   => gadolinium, Gd, atomic number 64
   => gallium, Ga, atomic number 31
   => hafnium, Hf, atomic number 72
   => holmium, Ho, atomic number 67
   => indium, In, atomic number 49
   => iridium, Ir, atomic number 77
   => iron, Fe, atomic number 26
   => lanthanum, La, atomic number 57
   => lead, Pb, atomic number 82
   => lithium, Li, atomic number 3
   => lutetium, lutecium, Lu, atomic number 71
   => magnesium, Mg, atomic number 12
   => manganese, Mn, atomic number 25
   => mercury, quicksilver, hydrargyrum, Hg, atomic number 80
   => molybdenum, Mo, atomic number 42
   => neodymium, Nd, atomic number 60
   => neptunium, Np, atomic number 93
   => nickel, Ni, atomic number 28
   => niobium, Nb, atomic number 41
   => osmium, Os, atomic number 76
   => palladium, Pd, atomic number 46
   => polonium, Po, atomic number 84
   => potassium, K, atomic number 19
   => praseodymium, Pr, atomic number 59
   => promethium, Pm, atomic number 61
   => protactinium, protoactinium, Pa, atomic number 91
   => radium, Ra, atomic number 88
   => rhenium, Re, atomic number 75
   => rhodium, Rh, atomic number 45
   => rubidium, Rb, atomic number 37
   => ruthenium, Ru, atomic number 44
   => samarium, Sm, atomic number 62
   => scandium, Sc, atomic number 21
   => sodium, Na, atomic number 11
   => strontium, Sr, atomic number 38
   => tantalum, Ta, atomic number 73
   => technetium, Tc, atomic number 43
   => terbium, Tb, atomic number 65
   => thallium, Tl, atomic number 81
   => thorium, Th, atomic number 90
   => thulium, Tm, atomic number 69
   => tin, Sn, atomic number 50
   => titanium, Ti, atomic number 22
   => tungsten, wolfram, W, atomic number 74
   => uranium, U, atomic number 92
   => vanadium, V, atomic number 23
   => ytterbium, Yb, atomic number 70
   => yttrium, Y, atomic number 39
   => zinc, Zn, atomic number 30
   => zirconium, Zr, atomic number 40
   => alkali metal, alkaline metal
   => alkaline earth, alkaline-earth metal

Sense 3
pascal, Pa
  -> pressure unit
   => standard atmosphere, atmosphere, atm, standard pressure
   => pascal, Pa
   => torr, millimeter of mercury, mm Hg
   => pounds per square inch, psi
   => millibar
   => bar
   => barye, bar absolute, microbar

Sense 4
Pennsylvania, Keystone State, PA
  -> American state
   => slave state
   => free state
   HAS INSTANCE=> Alabama, Heart of Dixie, Camellia State, AL
   HAS INSTANCE=> Alaska, Last Frontier, AK
   HAS INSTANCE=> Arizona, Grand Canyon State, AZ
   HAS INSTANCE=> Arkansas, Land of Opportunity, AR
   HAS INSTANCE=> California, Golden State, CA, Calif.
   HAS INSTANCE=> Colorado, Centennial State, CO
   HAS INSTANCE=> Connecticut, Nutmeg State, Constitution State, CT
   HAS INSTANCE=> Delaware, Diamond State, First State, DE
   HAS INSTANCE=> Florida, Sunshine State, Everglade State, FL
   HAS INSTANCE=> Georgia, Empire State of the South, Peach State, GA
   HAS INSTANCE=> Hawaii, Hawai'i, Aloha State, HI
   HAS INSTANCE=> Idaho, Gem State, ID
   HAS INSTANCE=> Illinois, Prairie State, Land of Lincoln, IL
   HAS INSTANCE=> Indiana, Hoosier State, IN
   HAS INSTANCE=> Iowa, Hawkeye State, IA
   HAS INSTANCE=> Kansas, Sunflower State, KS
   HAS INSTANCE=> Kentucky, Bluegrass State, KY
   HAS INSTANCE=> Louisiana, Pelican State, LA
   HAS INSTANCE=> Maine, Pine Tree State, ME
   HAS INSTANCE=> Maryland, Old Line State, Free State, MD
   HAS INSTANCE=> Massachusetts, Bay State, Old Colony, MA
   HAS INSTANCE=> Michigan, Wolverine State, Great Lakes State, MI
   HAS INSTANCE=> Minnesota, Gopher State, North Star State, MN
   HAS INSTANCE=> Mississippi, Magnolia State, MS
   HAS INSTANCE=> Missouri, Show Me State, MO
   HAS INSTANCE=> Montana, Treasure State, MT
   HAS INSTANCE=> Nebraska, Cornhusker State, NE
   HAS INSTANCE=> Nevada, Silver State, Battle Born State, Sagebrush State, NV
   HAS INSTANCE=> New Hampshire, Granite State, NH
   HAS INSTANCE=> New Jersey, Jersey, Garden State, NJ
   HAS INSTANCE=> New Mexico, Land of Enchantment, NM
   HAS INSTANCE=> New York, New York State, Empire State, NY
   HAS INSTANCE=> North Carolina, Old North State, Tar Heel State, NC
   HAS INSTANCE=> North Dakota, Peace Garden State, ND
   HAS INSTANCE=> Ohio, Buckeye State, OH
   HAS INSTANCE=> Oklahoma, Sooner State, OK
   HAS INSTANCE=> Oregon, Beaver State, OR
   HAS INSTANCE=> Pennsylvania, Keystone State, PA
   HAS INSTANCE=> Rhode Island, Little Rhody, Ocean State, RI
   HAS INSTANCE=> South Carolina, Palmetto State, SC
   HAS INSTANCE=> South Dakota, Coyote State, Mount Rushmore State, SD
   HAS INSTANCE=> Tennessee, Volunteer State, TN
   HAS INSTANCE=> Texas, Lone-Star State, TX
   HAS INSTANCE=> Utah, Beehive State, Mormon State, UT
   HAS INSTANCE=> Vermont, Green Mountain State, VT
   HAS INSTANCE=> Virginia, Old Dominion, Old Dominion State, VA
   HAS INSTANCE=> Washington, Evergreen State, WA
   HAS INSTANCE=> West Virginia, Mountain State, WV
   HAS INSTANCE=> Wisconsin, Badger State, WI
   HAS INSTANCE=> Wyoming, Equality State, WY

Sense 5
public address system, P.A. system, PA system, P.A., PA
  -> communication system
   => ground control
   => intercommunication system, intercom
   => public address system, P.A. system, PA system, P.A., PA
   => radio, wireless
   => radio link, link
   => telecommunication system, telecom system, telecommunication equipment, telecom equipment
   => telephone system, phone system




--- Grep of noun pas
faux pas
genus lepas
lepas
nord-pas-de-calais
pampas
pas
pas de calais
pas de deux
pas de quatre
pas de trois
pas seul
pasadena
pasang
pascal
pascal's law
pascal's law of fluid pressures
pascal celery
pascal compiler
pasch
pascha
paschal celery
paschal lamb
paseo
pasha
pashto
pashtoon
pashtu
pashtun
pasigraphy
pasiphae
paso doble
paspalum
paspalum dilatatum
paspalum distichum
paspalum notatum
pasque flower
pasqueflower
pasquinade
pass
pass-through
pass catcher
pass completion
pass receiver
passado
passage
passageway
passamaquody
passbook
passbook savings account
passe-partout
passed ball
passel
passementerie
passenger
passenger car
passenger pigeon
passenger ship
passenger train
passenger van
passenger vehicle
passer
passer-by
passer domesticus
passer montanus
passerby
passeres
passeridae
passeriform bird
passeriformes
passerina
passerina cyanea
passerine
passero
passero cape
passiflora
passiflora edulis
passiflora foetida
passiflora incarnata
passiflora laurifolia
passiflora ligularis
passiflora maliformis
passiflora mollissima
passiflora quadrangularis
passifloraceae
passing
passing comment
passing game
passing note
passing play
passing shot
passing tone
passing water
passion
passion fruit
passion of christ
passion play
passion sunday
passion week
passionateness
passionflower
passionflower family
passionflower vine
passive
passive air defense
passive immunity
passive matrix display
passive resistance
passive resister
passive source
passive transport
passive trust
passive voice
passiveness
passivism
passivity
passkey
passover
passover supper
passport
password
past
past master
past participle
past perfect
past perfect tense
past progressive
past progressive tense
past tense
past times
pasta
pasta salad
pasta sauce
paste
paste-up
pasteboard
pastel
paster
pastern
pasternak
pasteur
pasteurellosis
pasteurisation
pasteurization
pasteurized milk
pastiche
pastil
pastille
pastime
pastinaca
pastinaca sativa
pastis
pastness
pasto
pastor
pastor roseus
pastor sturnus
pastoral
pastorale
pastorate
pastorship
pastrami
pastry
pastry cart
pastry cook
pastry dough
pasturage
pasture
pasture brake
pastureland
pasty

Grep of noun pa
abies lasiocarpa
adapa
agrippa
allium cepa
alnus crispa
alnus veridis crispa
alpha methyl dopa
amanita mappa
amphicarpa
arctium lappa
arequipa
atakapa
atropa
attacapa
bendopa
brassica rapa
brocadopa
carissa macrocarpa
catalpa
centaurea gymnocarpa
centauria calcitrapa
chutzpa
clematis crispa
cocopa
conic verpa
cpa
cryptogramma crispa
cuppa
cupressus macrocarpa
darpa
diacalpa
dopa
dovyalis hebecarpa
enterolobium cyclocarpa
epa
europa
genipa
genus amphicarpa
genus atropa
genus catalpa
genus diacalpa
genus genipa
genus lasiocampa
genus monotropa
genus muscicapa
genus nepa
genus nipa
genus nypa
genus pipa
genus rorippa
genus salpa
genus trapa
genus tulipa
genus upupa
genus vespa
genus xylocopa
gpa
grandpa
grappa
health spa
helvella crispa
hunkpapa
hupa
idesia polycarpa
joppa
kalon tripa
kappa
l-dopa
lactuca sativa crispa
larodopa
lasiocampa
levodopa
limpa
marcus vipsanius agrippa
maricopa
marupa
mea culpa
methyldopa
mirabilis jalapa
monotropa
muscicapa
nampa
napa
nepa
nipa
nolina microcarpa
npa
nymphalis antiopa
nypa
oenothera macrocarpa
pa
pa'anga
pa system
paba
pabir
pablo casals
pablo neruda
pablo picasso
pablum
pabulum
pac
pac-man strategy
paca
pace
pace car
pace lap
pacemaker
pacer
pacesetter
pacha
pachinko
pachisi
pachouli
pachuco
pachycephala
pachycephalosaur
pachycephalosaurus
pachycheilia
pachyderm
pachyderma
pachyrhizus
pachyrhizus erosus
pachyrhizus tuberosus
pachysandra
pachysandra procumbens
pachysandra terminalis
pachytene
pacific
pacific bonito
pacific bottlenose dolphin
pacific coast
pacific cod
pacific giant salamander
pacific halibut
pacific hemlock
pacific herring
pacific newt
pacific northwest
pacific ocean
pacific plum
pacific ridley
pacific sardine
pacific silver fir
pacific spiny dogfish
pacific standard time
pacific sturgeon
pacific time
pacific tree toad
pacific tripletail
pacific walrus
pacific yew
pacification
pacificism
pacificist
pacifier
pacifism
pacifist
pacing
pacinian corpuscle
pack
pack animal
pack ice
pack of cards
pack rat
pack riding
pack tent
package
package bomb
package holiday
package store
package tour
packaged goods
packaging
packaging company
packaging concern
packed cell volume
packed cells
packer
packera
packera aurea
packet
packet boat
packhorse
packing
packing box
packing case
packing material
packing needle
packing nut
packing plant
packinghouse
packman
packrat
packsack
packsaddle
packthread
pact
pad
pad of paper
padauk
padda
padda oryzivora
padder
padding
paddle
paddle-box
paddle-wheeler
paddle box
paddle steamer
paddle wheel
paddlefish
paddler
paddlewheel
paddock
paddy
paddy field
paddy wagon
paddymelon
pademelon
paderewski
padlock
padouk
padova
padre
padrone
padua
paducah
paean
paederast
paederasty
paediatrician
paediatrics
paedophile
paedophilia
paella
paeonia
paeoniaceae
paeony
pagad
pagan
pagan religion
paganini
paganism
page
page-at-a-time printer
page number
page printer
pageant
pageantry
pageboy
pagellus
pagellus centrodontus
pager
paget
paget's disease
pagination
paging
pago pago
pagoda
pagoda tree
pagophila
pagophila eburnea
pagophilus
pagophilus groenlandicus
pagrus
pagrus pagrus
paguridae
pagurus
pahautea
pahlavi
pahlevi
pahoehoe
paid vacation
paige
paigle
pail
pailful
paillasse
pain
pain in the ass
pain in the neck
pain pill
pain sensation
pain threshold
pain unit
paine
painful sensation
painfulness
painkiller
pains
painstakingness
paint
paint leaf
paint roller
paintball
paintball gun
paintbox
paintbrush
painted-leaf begonia
painted beauty
painted cup
painted daisy
painted desert
painted greenling
painted leaf
painted nettle
painted sandgrouse
painted terrapin
painted tongue
painted tortoise
painted turtle
painter
painter's colic
painting
pair
pair creation
pair formation
pair of pincers
pair of pliers
pair of scissors
pair of tongs
pair of tweezers
pair of virginals
pair production
pairing
paisa
paisley
paiute
paiwanic
pajama
pak choi
pakchoi
pakistan
pakistani
pakistani monetary unit
pakistani rupee
pal
palace
palace car
palace of versailles
paladin
palaeencephalon
palaemon
palaemon australis
palaemonidae
palaeoanthropology
palaeobiology
palaeobotany
palaeoclimatology
palaeodendrology
palaeoecology
palaeoethnography
palaeogeography
palaeogeology
palaeolithic
palaeology
palaeontologist
palaeontology
palaeopathology
palaeornithology
palaeozoology
palaestra
palaetiology
palaic
palankeen
palanquin
palaquium
palaquium gutta
palas
palatability
palatableness
palatal
palate
palatinate
palatine
palatine artery
palatine bone
palatine raphe
palatine tonsil
palatine vein
palatopharyngoplasty
palau
palau islands
palaver
pale
pale ale
pale chrysanthemum aphid
pale coral root
pale violet
pale yellow
paleacrita
paleacrita vernata
paleencephalon
paleface
paleness
paleo-american
paleo-american culture
paleo-amerind
paleo-amerind culture
paleo-indian
paleo-indian culture
paleoanthropology
paleobiology
paleobotany
paleocene
paleocene epoch
paleocerebellum
paleoclimatology
paleocortex
paleodendrology
paleoecology
paleoencephalon
paleoethnography
paleogeography
paleogeology
paleographer
paleographist
paleography
paleolith
paleolithic
paleolithic age
paleology
paleomammalogy
paleontologist
paleontology
paleopathology
paleornithology
paleostriatum
paleozoic
paleozoic era
paleozoology
palermo
palestine
palestine authority
palestine islamic jihad
palestine liberation front
palestine liberation organization
palestine national authority
palestinian
palestinian arab
palestinian hizballah
palestinian islamic jihad
palestinian national authority
palestra
palestrina
paletiology
palette
palette knife
palfrey
palgrave
pali
palilalia
palimony
palimpsest
palindrome
paling
palingenesis
palinuridae
palinurus
palisade
paliurus
paliurus spina-christi
pall
pall-mall
pall mall
palladio
palladium
pallas
pallas's cat
pallas's sandgrouse
pallas athena
pallas athene
pallasite
pallbearer
pallet
pallette
palliasse
palliation
palliative
pallid bat
pallidity
pallidness
pallidum
pallium
pallone
pallor
palm
palm beach
palm cat
palm civet
palm family
palm kernel
palm nut
palm oil
palm reading
palm sunday
palm tree
palma christ
palma christi
palmaceae
palmae
palmales
palmate leaf
palmature
palmer
palmer peninsula
palmetto
palmetto state
palmist
palmister
palmistry
palmitic acid
palmitin
palmyra
palmyra palm
palo alto
palo santo
palo verde
palometa
palometa simillima
palomino
palooka
paloverde
palpability
palpation
palpebra
palpebra conjunctiva
palpebration
palpitation
palsgrave
palsy
paltering
paltriness
pamelor
pamir mountains
pamlico
pampas
pampas grass
pamperer
pampering
pamphlet
pamphleteer
pan
pan american day
pan american union
pan gravy
pan paniscus
pan troglodytes
pan troglodytes schweinfurthii
pan troglodytes troglodytes
pan troglodytes verus
panacea
panache
panadol
panama
panama canal
panama canal zone
panama city
panama hat
panama redwood
panama redwood tree
panama tree
panamanian
panamanian capital
panamanian monetary unit
panamica
panamiga
panatela
panax
panax ginseng
panax pseudoginseng
panax quinquefolius
panax schinseng
pancake
pancake batter
pancake day
pancake turner
pancake turtle
pancarditis
panchayat
panchayet
panchen lama
pancho villa
panchromatic film
pancreas
pancreatectomy
pancreatic artery
pancreatic cancer
pancreatic duct
pancreatic fibrosis
pancreatic juice
pancreatic vein
pancreatin
pancreatitis
pancytopenia
panda
panda bear
panda car
pandanaceae
pandanales
pandanus
pandanus tectorius
pandar
pandean pipe
pandemic
pandemonium
pander
panderer
pandiculation
pandion
pandion haliaetus
pandionidae
pandora
pandora's box
pandowdy
pandurate leaf
panduriform leaf
pane
pane of glass
panegyric
panegyrist
panel
panel discussion
panel heating
panel light
panel truck
paneling
panelist
panelling
panellist
panencephalitis
panetela
panetella
panfish
pang
panga
pangaea
pangea
pangloss
pango pango
pangolin
panhandle
panhandler
panhysterectomy
panic
panic attack
panic button
panic disorder
panic grass
panicle
panicled aster
panicum
panicum capillare
panicum miliaceum
panicum texanum
panicum virgatum
panini
panipat
panjabi
panjandrum
pannier
pannikin
panocha
panoche
panofsky
panonychus
panonychus ulmi
panoply
panopticon
panorama
panoramic sight
panoramic view
panorpidae
panpipe
pansa
pansexual
pansinusitis
pansy
pansy orchid
pansy violet
pant
pant leg
pantaloon
pantechnicon
pantheism
pantheist
pantheon
panther
panther cat
panther lily
panthera
panthera leo
panthera onca
panthera pardus
panthera tigris
panthera uncia
pantie
pantile
panting
panto
pantograph
pantomime
pantomimer
pantomimist
pantothen
pantothenic acid
pantotheria
pantry
pantryman
pants
pants presser
pants suit
pantsuit
panty
panty girdle
pantyhose
pantywaist
panzer
paola caliari
paolo veronese
pap
pap smear
pap test
papa
papa doc
papacy
papaia
papain
papal bull
papal cross
papal infallibility
papal nuncio
papal states
papanicolaou smear
papanicolaou test
paparazzo
papaver
papaver alpinum
papaver argemone
papaver californicum
papaver heterophyllum
papaver nudicaule
papaver orientale
papaver rhoeas
papaver somniferum
papaveraceae
papaverales
papaverine
papaw
papaw tree
papaya
papaya family
papaya juice
papaya tree
papeete
paper
paper-back book
paper-mache
paper-pusher
paper bag
paper birch
paper chain
paper chase
paper chromatography
paper clip
paper cup
paper currency
paper cutter
paper doll
paper electrophoresis
paper fastener
paper feed
paper flower
paper gold
paper knife
paper loss
paper mill
paper money
paper mulberry
paper nautilus
paper plant
paper plate
paper profit
paper round
paper route
paper rush
paper tape
paper tiger
paper towel
paper toweling
paper trail
paper wasp
paper white
paperback
paperback book
paperbark birch
paperboard
paperboy
paperclip
paperer
paperhanger
paperhanging
papering
paperknife
papermaking
papers
paperweight
paperwork
paphiopedilum
papier-mache
papilionaceae
papilionoideae
papilla
papillary muscle
papillary tumor
papillary tumour
papilledema
papilloma
papillon
papio
papio ursinus
papism
papist
papoose
papoose root
papooseroot
papovavirus
pappa
pappataci fever
pappoose
pappus
paprika
paprika sauce
paprilus
paprilus alepidotus
papua
papua new guinea
papuan
papuan language
papuan monetary unit
papule
papulovesicle
papyrus
par
par value
para
para aminobenzoic acid
para i
para river
para rubber
para rubber tree
parable
parabola
parabolic geometry
parabolic mirror
parabolic reflector
paraboloid
paraboloid reflector
paracelsus
paracentesis
paracentral scotoma
paracervical block
paracheirodon
paracheirodon axelrodi
parachute
parachute jumper
parachuter
parachuting
parachutist
paraclete
paracosm
parade
parade ground
parader
paradiddle
paradigm
paradisaeidae
paradise
paradise flower
paradise tree
paradisea liliastrum
paradox
paradoxical sleep
paradoxurus
paraduodenal smear
paraesthesia
paraffin
paraffin oil
paraffin scale
paraffin series
paraffin wax
parafovea
paragliding
paragon
paragonite
paragraph
paragrapher
paraguay
paraguay tea
paraguayan
paraguayan monetary unit
parainfluenza virus
parakeet
paralanguage
paraldehyde
paralegal
paraleipsis
paralepsis
paralichthys
paralichthys dentatus
paralichthys lethostigmus
paralinguistic communication
paralipomenon
paralipsis
paralithodes
paralithodes camtschatica
parallax
parallel
parallel-veined leaf
parallel axiom
parallel bars
parallel circuit
parallel interface
parallel lives
parallel of latitude
parallel operation
parallel port
parallel processing
parallelepiped
parallelepipedon
parallelism
parallelogram
parallelopiped
parallelopipedon
paralogism
paralysis
paralysis agitans
paralytic
paralytic abasia
paramagnet
paramagnetism
paramaribo
paramecia
paramecium
paramedic
paramedical
parameter
parametric quantity
parametric statistic
parametritis
paramilitary
paramilitary force
paramilitary organisation
paramilitary organization
paramilitary unit
paramnesia
paramount issue
paramountcy
paramour
paramyxovirus
parana
parana river
paranasal sinus
parang
paranoia
paranoiac
paranoic type schizophrenia
paranoid
paranoid schizophrenia
paranthias
paranthias furcifer
paranthropus
paraparesis
parapet
paraph
paraphernalia
paraphilia
paraphrase
paraphrasis
paraphrenia
paraphrenic schizophrenia
paraphysis
paraplegia
paraplegic
parapodium
parapraxis
paraprofessional
parapsychologist
parapsychology
paraquat
paraquat poisoning
paraquet
parasail
parasailing
parascalops
parascalops breweri
parashurama
parasitaemia
parasitaxus
parasitaxus ustus
parasite
parasite yew
parasitemia
parasitic jaeger
parasitic plant
parasitic worm
parasitism
parasol
parasol mushroom
parasympathetic
parasympathetic nervous system
parathelypteris
parathelypteris novae-boracensis
parathelypteris simulata
parathion
parathion poisoning
parathormone
parathyroid
parathyroid gland
parathyroid hormone
paratrooper
paratroops
paratyphoid
paratyphoid fever
paraumbilical vein
parazoa
parazoan
parcae
parcel
parcel bomb
parcel of land
parcel post
parceling
parcellation
parcelling
parcheesi
parchesi
parchisi
parchment
pardner
pardon
pardoner
paregmenon
paregoric
parenchyma
parent
parentage
parental quality
parenthesis
parenthesis-free notation
parenthetical
parenthetical expression
parenthood
parer
paresis
paresthesia
paretic
pareto
parfait
parfait glass
parget
pargeting
pargetry
pargetting
parhelic circle
parhelic ring
parhelion
pari-mutuel machine
pariah
pariah dog
paridae
paries
parietal bone
parietal cortex
parietal gyrus
parietal lobe
parietal pericardium
parietal placentation
parietal pleura
parietales
parietaria
parietaria difussa
parieto-occipital fissure
parieto-occipital sulcus
parietomastoid suture
parimutuel
paring
paring knife
paris
paris daisy
paris green
paris quadrifolia
paris university
parish
parishioner
parisian
parisienne
parisology
parity
parity bit
parity check
parjanya
parji
park
park ave.
park avenue
park bench
park commissioner
parka
parka squirrel
parker
parker house roll
parkeriaceae
parkersburg
parkia
parkia javanica
parking
parking area
parking brake
parking lot
parking meter
parking space
parking ticket
parking zone
parkinson
parkinson's
parkinson's disease
parkinson's law
parkinson's syndrome
parkinsonia
parkinsonia aculeata
parkinsonia florida
parkinsonism
parkland
parks
parkway
parlance
parlay
parley
parliament
parliamentarian
parliamentary agent
parliamentary democracy
parliamentary law
parliamentary monarchy
parliamentary procedure
parlor
parlor car
parlor game
parlor grand
parlor grand piano
parlormaid
parlour
parlour car
parlour game
parlour grand
parlour grand piano
parlourmaid
parmelia
parmeliaceae
parmenides
parmesan
parnahiba
parnaiba
parnassia
parnassia fimbriata
parnassia palustris
parnassus
parnell
parochetus
parochetus communis
parochial school
parochialism
parodist
parody
parol evidence rule
parole
parolee
paronomasia
paronychia
parophrys
parophrys vitulus
paroquet
parosamia
parotid gland
parotid vein
parotitis
parousia
paroxetime
paroxysm
paroxysmal trepidant abasia
paroxytone
parquet
parquet circle
parquet floor
parqueterie
parquetry
parr
parrakeet
parricide
parrish
parroket
parroquet
parrot
parrot's beak
parrot's bill
parrot disease
parrot fever
parrotfish
parrotia
parrotiopsis
parry
parry's penstemon
parry's pinyon
parry manzanita
pars anterior
pars distilis
pars intermedia
pars nervosa
parsec
parsee
parseeism
parser
parsi
parsiism
parsimoniousness
parsimony
parsley
parsley-leaved thorn
parsley haw
parsnip
parson
parson's nose
parsonage
parsons
parsons table
part
part-of-speech tagger
part-owner
part-singing
part-timer
part music
part name
part of speech
part to whole relation
partaker
parted leaf
parterre
parthenium
parthenium argentatum
parthenium hysterophorus
parthenium integrifolium
parthenocarpy
parthenocissus
parthenocissus quinquefolia
parthenocissus tricuspidata
parthenogenesis
parthenogeny
parthenon
parthenote
parthia
parthian
parti pris
partial
partial abortion
partial breach
partial correlation
partial denture
partial derivative
partial differential equation
partial eclipse
partial tone
partial veil
partial verdict
partiality
partialness
participant
participant role
participation
participation financing
participation loan
participial
participle
particle
particle accelerator
particle beam
particle board
particle detector
particle physics
particolored buckeye
particular
particular baptist
particular date
particular proposition
particularisation
particularism
particularity
particularization
particulate
particulate matter
particulate radiation
parting
partisan
partisanship
partita
partition
partitioning
partitionist
partitive
partiya karkeran kurdistan
partizan
partner
partner in crime
partner relation
partnership
partnership certificate
partridge
partridge pea
partridgeberry
parts
parts bin
parts catalog
parts catalogue
parts department
parts inventory
partsong
parturiency
parturition
party
party boss
party favor
party favour
party game
party girl
party line
party liner
party man
party of democratic kampuchea
party of god
party pooper
party spirit
party to the action
party to the transaction
party wall
party whip
partygoer
parula
parula americana
parula warbler
parulidae
parus
parus atricapillus
parus bicolor
parus caeruleus
parus carolinensis
parvati
parvenu
parvis
parvo
parvovirus
pas
pas de calais
pas de deux
pas de quatre
pas de trois
pas seul
pasadena
pasang
pascal
pascal's law
pascal's law of fluid pressures
pascal celery
pascal compiler
pasch
pascha
paschal celery
paschal lamb
paseo
pasha
pashto
pashtoon
pashtu
pashtun
pasigraphy
pasiphae
paso doble
paspalum
paspalum dilatatum
paspalum distichum
paspalum notatum
pasque flower
pasqueflower
pasquinade
pass
pass-through
pass catcher
pass completion
pass receiver
passado
passage
passageway
passamaquody
passbook
passbook savings account
passe-partout
passed ball
passel
passementerie
passenger
passenger car
passenger pigeon
passenger ship
passenger train
passenger van
passenger vehicle
passer
passer-by
passer domesticus
passer montanus
passerby
passeres
passeridae
passeriform bird
passeriformes
passerina
passerina cyanea
passerine
passero
passero cape
passiflora
passiflora edulis
passiflora foetida
passiflora incarnata
passiflora laurifolia
passiflora ligularis
passiflora maliformis
passiflora mollissima
passiflora quadrangularis
passifloraceae
passing
passing comment
passing game
passing note
passing play
passing shot
passing tone
passing water
passion
passion fruit
passion of christ
passion play
passion sunday
passion week
passionateness
passionflower
passionflower family
passionflower vine
passive
passive air defense
passive immunity
passive matrix display
passive resistance
passive resister
passive source
passive transport
passive trust
passive voice
passiveness
passivism
passivity
passkey
passover
passover supper
passport
password
past
past master
past participle
past perfect
past perfect tense
past progressive
past progressive tense
past tense
past times
pasta
pasta salad
pasta sauce
paste
paste-up
pasteboard
pastel
paster
pastern
pasternak
pasteur
pasteurellosis
pasteurisation
pasteurization
pasteurized milk
pastiche
pastil
pastille
pastime
pastinaca
pastinaca sativa
pastis
pastness
pasto
pastor
pastor roseus
pastor sturnus
pastoral
pastorale
pastorate
pastorship
pastrami
pastry
pastry cart
pastry cook
pastry dough
pasturage
pasture
pasture brake
pastureland
pasty
pat
pataca
patagonia
patagonian desert
patas
patavium
patch
patch pocket
patch test
patchboard
patchcord
patchiness
patching
patchouli
patchouly
patchwork
patchwork quilt
pate
pate a choux
pate de foie gras
pate feuillete
patella
patella vulgata
patellar reflex
patellidae
patency
patent
patent and trademark office database
patent application
patent ductus arteriosus
patent infringement
patent law
patent leather
patent log
patent medicine
patent of invention
patent office
patent right
patent system
patentee
pater
paterfamilias
paternal quality
paternalism
paternity
paternity suit
paternity test
paternoster
paterson
path
path of least resistance
pathan
pathetic fallacy
pathfinder
pathogen
pathogenesis
pathologic process
pathological process
pathological state
pathologist
pathology
pathos
pathway
patience
patient
patient role
patina
patio
patisserie
patka
patness
patois
paton
patrai
patras
patrial
patriarch
patriarchal cross
patriarchate
patriarchy
patrician
patricide
patrick
patrick henry
patrick victor martindale white
patrick white
patrikin
patrilineage
patrilineal kin
patrilineal sib
patrimony
patriot
patriot's day
patrioteer
patriotism
patrisib
patristics
patroclus
patrol
patrol boat
patrol car
patrol ship
patrol wagon
patroller
patrolman
patrology
patron
patron saint
patronage
patroness
patronne
patronym
patronymic
patsy
patten
patter
pattern
patterned advance
patternmaker
patty
patty-pan
patty shell
pattypan squash
patwin
patzer
paucity
paul
paul adrien maurice dirac
paul bunyan
paul bustill robeson
paul cezanne
paul dukas
paul ehrlich
paul gauguin
paul hermann muller
paul heyse
paul hindemith
paul iii
paul johann ludwig von heyse
paul johannes tillich
paul john flory
paul joseph goebbels
paul klee
paul leonard newman
paul ludwig von beneckendorff und von hindenburg
paul mccartney
paul newman
paul revere
paul robeson
paul simon
paul the apostle
paul tillich
paul verlaine
paul vernier
paul vi
paul von hindenburg
pauli
pauli exclusion principle
pauling
paulo afonso
paulo afonso falls
paumotu archipelago
paunch
paunchiness
pauper
pauperisation
pauperism
pauperization
pauropoda
pause
pavage
pavan
pavane
pavarotti
pave
paved surface
pavement
pavement artist
pavilion
paving
paving machine
paving material
paving stone
pavior
paviour
pavis
pavise
pavlov
pavlova
pavo
pavo cristatus
pavo muticus
pavonia
pavor nocturnus
paw
pawer
pawl
pawn
pawn ticket
pawnbroker
pawnbroker's shop
pawnee
pawnshop
pawpaw
pax
pax romana
paxil
paxto
paxton
pay
pay-phone
pay-station
pay as you earn
pay claim
pay cut
pay dirt
pay envelope
pay packet
pay rate
payable
payables
payback
paycheck
payday
paye
payee
payena
payer
paygrade
paying attention
paying back
payload
paymaster
payment
payment rate
payne's gray
payne's grey
paynim
payoff
payola
payroll
payroll check
payroll department
pays de la loire
paysheet
payslip
perilla frutescens crispa
physalis ixocarpa
phytelephas macrocarpa
pipa
pipa pipa
piptadenia macrocarpa
populus trichocarpa
prunus dasycarpa
pseudotsuga macrocarpa
pupa
quercus macrocarpa
ribes uva-crispa
rorippa
salpa
sarcorhamphus papa
saussurea lappa
sherpa
sihasapa
spa
stupa
tampa
tapa
tappa
tegucigalpa
thiotepa
thrinax microcarpa
townsendia exscapa
trapa
tulipa
upupa
verpa
vespa
xylocopa



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Wikipedia - 11th Politburo and the 11th Secretariat of the Russian Communist Party (Bolsheviks) -- Wikipedia list article
Wikipedia - 121 series -- Japanese electric multiple unit train type
Wikipedia - 123 Reg -- British domain registrar and web hosting company
Wikipedia - 123 series -- Japanese single-car electric multiple unit train type
Wikipedia - 125P/Spacewatch -- Periodic comet with 5 year orbit
Wikipedia - 125 series -- Japanese single-car DC electric multiple unit train type
Wikipedia - 1294 papal conclave
Wikipedia - 12 cm 11th Year Type naval gun -- World War II Japanese naval gun and coast defense gun
Wikipedia - 12 de Octubre (Panama Metro) -- Panama metro station
Wikipedia - 1/2 Gentlemen/Not Beasts -- 1980 album by Half Japanese
Wikipedia - 12 Paces Without a Head -- 2009 film
Wikipedia - 1+2=Paradise -- Manga series
Wikipedia - 12th Goya Awards -- Spanish film award
Wikipedia - 12th Japan Film Professional Awards -- 12th edition of the Japan Film Professional Awards
Wikipedia - 12th parallel south -- Circle of latitude
Wikipedia - 12th SS Panzer Division Hitlerjugend -- German WWII armored division
Wikipedia - 12 Treasures of Spain -- 2007 competition that selected the "Twelve Treasures of the Kingdom of Spain"
Wikipedia - 130 departments of the First French Empire -- Wikimedia list article
Wikipedia - 1313 Dead End Drive -- Board game by Parker Brothers
Wikipedia - 137th Signal Company -- Signal Company
Wikipedia - 1,3-Diaminopropane
Wikipedia - 1,3-Propanedithiol -- Chemical compound
Wikipedia - 13th Asia Pacific Screen Awards -- edition of award ceremony
Wikipedia - 13th Japan Film Professional Awards -- 13th edition of the Japan Film Professional Awards
Wikipedia - 1492: Conquest of Paradise -- 1992 film directed by Ridley Scott
Wikipedia - 1498 Nankai earthquake -- Event near Japan
Wikipedia - 14 Going on 30 -- 1988 television film by Paul Schneider
Wikipedia - 14 Reels Plus -- Indian film production and distribution company
Wikipedia - 14-sai no Haha -- 2006 Japanese television series
Wikipedia - 14th arrondissement of Paris
Wikipedia - 14th Division (Yugoslav Partisans)
Wikipedia - 14th Japan Film Professional Awards -- 14th edition of the Japan Film Professional Awards
Wikipedia - 14th Seiyu Awards -- Award ceremony presented by the Seiyu Awards Executive Committee for achievement in voice acting in Japan in 2020
Wikipedia - 14th Street station (PATH)
Wikipedia - 1522 Almeria earthquake -- Earthquake in Almeria, Spain
Wikipedia - 152nd Regiment (XPCC) -- Chinese economic and paramilitary unit in Xinjiang
Wikipedia - 153 series -- Japanese electric multiple unit train type
Wikipedia - 155 series -- Japanese electric multiple unit train type
Wikipedia - 157 series -- Japanese DC electric multiple unit train type
Wikipedia - 1585 Ottoman expedition against the Druze -- Ottoman military campaign against the Druze of the Mount Lebanon region (1585)
Wikipedia - 1593 transported soldier legend -- Miraculous story of teleportation from Spanish Philippines
Wikipedia - 159 series -- Japanese electric multiple unit train type
Wikipedia - 15 August (2001 film) -- 2001 film by Patrick Alessandrin
Wikipedia - 15 bean soup -- Packaged dry bean soup product from the N.K. Hurst Co.
Wikipedia - 15 Central Park West
Wikipedia - 15-Minute Hamlet -- 1976 comedic abridgement of Hamlet by Tom Stoppard.
Wikipedia - 15 South Second Street, Newport, PA -- Historic home located in Newport, Pennsylvania
Wikipedia - 15th arrondissement of Paris
Wikipedia - 15th Japan Film Professional Awards -- 15th edition of the Japan Film Professional Awards
Wikipedia - 15th Separate Motor Rifle Brigade -- Peacekeeping unit of the Russian army
Wikipedia - 1605 Guangdong earthquake -- Significant earthquake impacting on the Guangdong province in China on 13 July 1605
Wikipedia - 1644 papal conclave -- Religious conclave
Wikipedia - 165 series -- Japanese express electric multiple unit train type
Wikipedia - 1678 Kediri campaign -- Military campaign in which Mataram and VOC forces took Kediri from Trunajaya
Wikipedia - 167 series -- Japanese train type
Wikipedia - 1689 papal conclave -- Following the death of Pope Innocent XI
Wikipedia - 1691 papal conclave -- Following the death of Pope Alexander VIII
Wikipedia - 169 series -- Japanese train type
Wikipedia - 16 Martyrs of Japan
Wikipedia - 16th arrondissement of Paris
Wikipedia - 16th Gyalwa Karmapa
Wikipedia - 16th Japan Film Professional Awards -- 16th edition of the Japan Film Professional Awards
Wikipedia - 16th Karmapa
Wikipedia - 16th September (painting) -- Painting by Rene Magritte
Wikipedia - 1700 Cascadia earthquake -- Magnitude 9 megathrust earthquake (January 26, 1700) affecting the North American Pacific North West coast
Wikipedia - 1715 Treasure Fleet -- Spanish treasure fleet
Wikipedia - 171P/Spahr -- Periodic comet with 6 year orbit
Wikipedia - 1769 papal conclave -- Papal conclave
Wikipedia - 1776 Commission -- Patriotic education commission created by Donald Trump
Wikipedia - 1776 Unites -- American bipartisan political initiative
Wikipedia - 17 equal temperament -- Musical tuning system with 17 pitches equally-spaced on a logarithmic scale
Wikipedia - 17 July Revolution -- Coup in Iraq (17 July 1968) by the Arab Socialist Ba'ath Party which ousted President Abdul Rahman Arif
Wikipedia - 17M-NM-2-Hydroxysteroid dehydrogenase III deficiency -- Rare autosomal recessive disorder causing impaired masculinisation
Wikipedia - 17th arrondissement of Paris
Wikipedia - 17th Japan Film Professional Awards -- 17th edition of the Japan Film Professional Awards
Wikipedia - 17th Karmapa
Wikipedia - 17th Lok Sabha -- Lower house of the Parliament of India (2019-)
Wikipedia - 17th Parallel, Nights and Days -- 1973 film
Wikipedia - 17th Parallel: Vietnam in War -- 1968 film
Wikipedia - 17th Politburo of the Chinese Communist Party
Wikipedia - 1-800-GET-THIN -- American marketing company
Wikipedia - 1808 mystery eruption -- Volcanic eruption in southwest Pacific
Wikipedia - 1810 Crete earthquake -- Magnitude 7 earthquake (16 February 1810) impacting on Crete and eastern Mediterranean countries
Wikipedia - 1811-1812 New Madrid earthquakes -- Series of earthquakes during 1811-1812 impacting on Missouri USA
Wikipedia - 1812 Caracas earthquake -- Magnitude 7 Earthquake (March 26, 1812) impacting on Venezuela
Wikipedia - 1812 San Juan Capistrano earthquake -- Magnitude 7 earthquake (December 8, 1812) affecting Alta California, then a Spanish colonial territory
Wikipedia - 181 series -- Japanese train type
Wikipedia - 1831 Bristol riots -- Part of the 1831 reform riots in England
Wikipedia - 1831 in paleontology -- 19th century paleontology
Wikipedia - 183 series -- Japanese train type
Wikipedia - 1840 Constitution of the Hawaiian Kingdom -- Hawaiian-language basic law of the kingdom of Hawaii in the Pacific.
Wikipedia - 1842 in paleontology -- 19th century paleontology
Wikipedia - 1843 in paleontology -- 19th century paleontology
Wikipedia - 1846-1860 cholera pandemic -- The third major outbreak of cholera, 1846-1860 worldwide pandemic
Wikipedia - 1848 Tampa Bay hurricane -- Category 4 Atlantic hurricane in 1848
Wikipedia - 1854 Broad Street cholera outbreak -- Severe outbreak of cholera that occurred in 1854 during the 1846-1860 cholera worldwide pandemic
Wikipedia - 185 series -- Japanese train type
Wikipedia - 185th Paratroopers Reconnaissance Target Acquisition Regiment "Folgore" -- Italian special operations forces unit
Wikipedia - 1872 Prohibition National Convention -- Convention of the U.S. Prohibition Party
Wikipedia - 1874 Hong Kong typhoon -- Pacific typhoon in 1874
Wikipedia - 1877 U.S. Patent Office fire -- 1877 fire in Washington, D.C.
Wikipedia - 1878 papal conclave -- Conclave
Wikipedia - 1880s Pacific typhoon seasons -- Wikimedia list article
Wikipedia - 1890s Pacific typhoon seasons -- Wikimedia list article
Wikipedia - 1899 Puerto Rico Census -- First census held in Porto Rico under U.S. control for the U.S. War Department
Wikipedia - 18if -- Japanese anime television series
Wikipedia - 18. Oktober 1977 -- series of paintings by Gerhard Richter
Wikipedia - 18th arrondissement of Paris
Wikipedia - 18th Central Committee of the Chinese Communist Party -- Wikimedia list article
Wikipedia - 18th Goya Awards -- Spanish film award ceremony
Wikipedia - 18th Infantry Regiment (Imperial Japanese Army)
Wikipedia - 18th Japan Film Professional Awards -- 18th edition of the Japan Film Professional Awards
Wikipedia - 18th Lux Style Awards -- Entertainment industry awards in Pakistan
Wikipedia - 18th Separate Company Armory
Wikipedia - 1903 East Paris train wreck -- head-on collision on the Pere Marquette Railway, December 26, 1903
Wikipedia - 1903 papal conclave
Wikipedia - 1905 French law on the Separation of the Churches and the State -- Legal basis of state secularism in France
Wikipedia - 1905 French law on the separation of the State and the Church
Wikipedia - 1905 Partition of Bengal
Wikipedia - 1906 Pagoda riots -- Violent clashes in Mauritius between 1900-1906
Wikipedia - 1907 Kingston earthquake -- Earthquake epicentre Saint Mary Parish, Jamaica on January 14, 1907 (UTC)
Wikipedia - 1909 Crystal Palace Scout Rally -- Historic Scout gathering in London
Wikipedia - 1910 London to Manchester air race -- Race between Claude Grahame-White and Louis Paulhan
Wikipedia - 1914-15 Star -- Campaign medal of the British Empire
Wikipedia - 1918 flu pandemic
Wikipedia - 1919 Standard Oil Company fire -- 1919 fire in New York City
Wikipedia - 1920: Evil Returns -- 2012 film by Bhushan Patel
Wikipedia - 1920s Investigators' Companion -- Horror tabletop role-playing game supplement
Wikipedia - 1921 Tampa Bay hurricane -- Category 4 Atlantic hurricane in 1921
Wikipedia - 1923 Municipal Manager Law -- New Jersey law
Wikipedia - 1925 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1926 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1927 Pacific typhoon season -- Pacific typhoon season
Wikipedia - 1928 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1929-1930 psittacosis pandemic -- Pandemic
Wikipedia - 1929 Hebron massacre -- Massacre of Jewish residents of Hebron by Arab residents in 1929 Arab riots in Mandatory Palestine
Wikipedia - 1929 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1931 Pacific typhoon season -- Pacific typhoon season
Wikipedia - 1932 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1933 anti-Nazi boycott -- Boycott of German products by foreign critics of the Nazi Party
Wikipedia - 1933 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1934 Nepal-Bihar earthquake
Wikipedia - 1934 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1935 Quetta earthquake -- Magnitude 7.7 earthquake in Quetta (now Pakistan)
Wikipedia - 1936-1939 Arab revolt in Palestine -- Nationalist uprising by Palestinian Arabs in Mandatory Palestine
Wikipedia - 1936 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1937 Social Credit backbenchers' revolt -- Parliamentary revolt in Alberta, Canada
Wikipedia - 1938 Changsha fire -- Fire during the Sino-Japanese War
Wikipedia - 1938 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1939-1945 Star -- United Kingdom military campaign medal for service in the Second World War
Wikipedia - 1939 Japanese expedition to Tibet
Wikipedia - 1939 New York World's Fair -- Fair held at Flushing Meadows-Corona Park in Queens, New York
Wikipedia - 1939 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1940 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1940 Panamanian constitutional referendum -- Panama constitutional referendum
Wikipedia - 1941 Cabo San Lucas hurricane -- Pacific hurricane in 1941
Wikipedia - 1941 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1941 Pacific typhoon season -- Pacific typhoon season
Wikipedia - 1941 Paris synagogue attacks -- Synagogue attack
Wikipedia - 1942 experimental cents -- United States pattern coins
Wikipedia - 1942 Pacific typhoon season -- Pacific typhoon season
Wikipedia - 1943 Adapazari-Hendek earthquake -- Earthquake in Turkey
Wikipedia - 1943 Pacific typhoon season -- Typhoon season in the Pacific Ocean
Wikipedia - 1943 Rolls-Royce strike -- Strike action over women's pay
Wikipedia - 1944 Pacific typhoon season -- Typhoon season in the Pacific Ocean
Wikipedia - 1945 Norwegian parliamentary election
Wikipedia - 1949 Norwegian parliamentary election
Wikipedia - 1949 Queen Charlotte Islands earthquake -- Magnitude 8.1 Earthquake affecting Queen Charlotte Islands and Canadian Pacific Northwest (1949)
Wikipedia - 1950 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1951 British Mount Everest reconnaissance expedition -- First major reconnaissance from Nepal
Wikipedia - 1951 in spaceflight -- List of spaceflights in 1951
Wikipedia - 1952 Puerto Rican constitutional referendum -- Referendum that passed a new Puerto Rico constitution
Wikipedia - 1954 Geneva Conference -- Conference among several nations that took place in Geneva from April 26->July 20, 1954; dealt with aftermath of Korean War and the First Indochina War, resulting in the partition of Vietnam-This conference 1954 divided Vietnam land into 2 countries
Wikipedia - 1957 Pacoima mid-air collision -- Mid-air collision over Pacoima, California, United States
Wikipedia - 1958 Pakistani coup d'etat -- Events surrounding the deposing of Pakistani President Iskander Mirza by Ayub Khan, Pakistani Army Commander-in-Chief
Wikipedia - 1958 papal conclave
Wikipedia - 1959 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1960s South Pacific cyclone seasons -- Wikipedia list article
Wikipedia - 1961-1975 cholera pandemic -- Seventh major cholera pandemic
Wikipedia - 1962 South Vietnamese Independence Palace bombing -- Aerial attack in Saigon
Wikipedia - 1963 Camden PA-24 crash -- Aviation crash in 1963
Wikipedia - 1963 papal conclave
Wikipedia - 1966 Spanish organic law referendum -- Referendum in Francoist Spain
Wikipedia - 1967 Australian referendum (Aboriginals) -- Question 2 of 1967 Australian referendum, about counting Indigenous people in the census and allowing the government to legislate separately for them
Wikipedia - 1967 Palestinian exodus -- Flight of around 280,000 to 325,000 Palestinians out of the territories captured by Israel during and in the aftermath of the Six-Day War
Wikipedia - 1970 Bhola cyclone -- Tropical cyclone that struck East Pakistan in 1970
Wikipedia - 1970 Spantax CV-990 crash -- Aviation accident in Stockholm, Sweden
Wikipedia - 1971 Balmoral Furniture Company bombing -- 1971 terrorist attack in Belfast, Northern Ireland
Wikipedia - 1971 Bangladesh genocide -- 1971 deportation, ethnic cleansing, mass murder and genocidal rape of Bengali people in East Pakistan
Wikipedia - 1972 Qatari coup d'etat -- Palace overthrow of Ahmad bin Ali Al Thani
Wikipedia - 1973 Nepal plane hijack -- Plane hijacking in Nepal
Wikipedia - 1973 Paris Air Show Tu-144 crash -- Aviation accident
Wikipedia - 1974 AD -- Nepalese Rock band
Wikipedia - 1974 Houses of Parliament bombing -- 1974 bombing of the British Houses of Parliament
Wikipedia - 1975 Piccadilly bombing -- Bomb attack near Green Park Underground station, London
Wikipedia - 1975 South Pacific Games -- Fifth edition of the South Pacific Games, held in Guam
Wikipedia - 1975 Spring Offensive -- The final North Vietnamese campaign in the Vietnam War that led to the capitulation of South Vietnam
Wikipedia - 1976 Rothmans Sun-7 Series -- A motor racing competition for Touring Cars of under 3 litre capacity
Wikipedia - 1978 Palace of Versailles bombing -- Terrorist bombing in which one person was injured
Wikipedia - 1979 Pan American Games -- Eighth edition of the Pan American Games
Wikipedia - 1980 in Pakistan -- Events happened in 1980 in Pakistan
Wikipedia - 1980 Panorama Fire -- Wildfire in San Bernardino county, California, U.S.
Wikipedia - 1980 Plesetsk launch pad disaster -- Vostok-2M rocket explosion during refueling
Wikipedia - 1980s in Japan -- Economic boom period in Japanese history
Wikipedia - 1980 St Pauls riot -- Occurred in St Pauls, Bristol, England on 2 April 1980
Wikipedia - 1981-82 South Pacific cyclone season -- South Pacific tropical cyclone season
Wikipedia - 1981 Spanish coup d'etat attempt -- February 1981 coup d'etat attempt in Spain
Wikipedia - 1982 in spaceflight -- Events of the year 1982 in spaceflight
Wikipedia - 1983 Lucanamarca massacre -- Massacre perpetrated by the Shining Path in 1983
Wikipedia - 1983 Pan American Games -- Ninth edition of the Pan American Games
Wikipedia - 1984 Pacific typhoon season -- Typhoon season in the Pacific Ocean
Wikipedia - 1986 enlargement of the European Communities -- Accession of Spain and Portugal to the European Communities
Wikipedia - 1986 in Japanese television -- Television-related events in Japan in 1986
Wikipedia - 1988-94 British broadcasting voice restrictions -- |Partial ban on radio and TV broadcast in the UK of voices of certain Republican and Loyalist figures
Wikipedia - 1988 Gilgit massacre -- Major instance of Shia-Sunni sectarian violence in Gilgit-Baltistan, Pakistan
Wikipedia - 1988 in spaceflight -- Wikimedia list article
Wikipedia - 1990 Moscow Victory Day Parade -- Parade
Wikipedia - 1990 Nepalese revolution -- Restoration of democracy in Nepal
Wikipedia - 1991 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 1991
Wikipedia - 1991 Pacific typhoon season -- Typhoon season in the Pacific Ocean
Wikipedia - 1991 Queensland four year terms referendum -- Maximum term of the Parliament of Queensland from three years to four years
Wikipedia - 1992 India-Pakistan floods -- 1992 India-Pakistan floods
Wikipedia - 1992 Republican National Convention -- Political convention of the Republican Party
Wikipedia - 1992 South African apartheid referendum
Wikipedia - 1992 South Africa vs New Zealand rugby union match -- South Africa's first rugby test match since being banned due to apartheid
Wikipedia - 1992 Winnipeg municipal election
Wikipedia - 1993 Chretien attack ad -- Canadian campaign ad
Wikipedia - 1993 Copa America squads -- Wikimedia list article
Wikipedia - 1993 Pacific typhoon season -- Typhoon season in the Pacific Ocean
Wikipedia - 1994-1996 United States broadcast television realignment -- Series of events between Fox Broadcasting Company and New World Communications
Wikipedia - 1994 Japanese electoral reform
Wikipedia - 1994 (Mexican TV series) -- Mexican Spanish-language docu-series on Netflix
Wikipedia - 1994 Vuelta a EspaM-CM-1a, Stage 1 to Stage 11 -- Wikimedia list article
Wikipedia - 1995 Moscow Victory Day Parades -- Victory day parades
Wikipedia - 1995 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1995 Qatari coup d'etat -- Palace overthrow of Khalifa bin Hamad Al Thani
Wikipedia - 1995 Vallecas bombing -- Car bomb attack by the Basque separatist organisation ETA
Wikipedia - 1996 Moscow-Constantinople schism -- Schism between the Eastern Orthodox Churches of the Moscow Patriarchate and the Ecumenical Patriarchate which started on 23 February 1996 and ended on 16 May 1996.
Wikipedia - 1996 Vuelta a EspaM-CM-1a -- 51st edition of the cycling Grand Tour
Wikipedia - 1998 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1999 Pacific typhoon season -- Typhoon season in the Pacific Ocean
Wikipedia - 1999 Pakistani coup d'etat -- October 1999 military coup in Pakistan
Wikipedia - 199 Lives: The Travis Pastrana Story -- 2008 film by Gregg Godfrey
Wikipedia - 19 Gramercy Park South
Wikipedia - 19th Japan Film Professional Awards -- 19th edition of the Japan Film Professional Awards
Wikipedia - 1-Aminocyclopropane-1-carboxylic acid
Wikipedia - 1-Aminocyclopropanecarboxylic acid
Wikipedia - 1E -- Privately owned IT software and services company based in the United Kingdom
Wikipedia - 1Lib1Ref -- Campaign for library engagement with Wikipedia
Wikipedia - 1Life Healthcare -- American healthcare company
Wikipedia - 1 Litre no Namida (TV series) -- 2005 Japanese television drama
Wikipedia - 1-Methylamino-1-(3,4-methylenedioxyphenyl)propane
Wikipedia - 1 Night in Paris
Wikipedia - 1 November 1944 reconnaissance sortie over Japan -- Sortie by US F-13 Superfortress aircraft
Wikipedia - 1 Pace Plaza -- Building at Pace University in New York City
Wikipedia - 1 Palace Green -- House on Palace Green, Kensington, London
Wikipedia - 1Password -- Password management software
Wikipedia - 1-Propanol -- Primary alcohol compound
Wikipedia - 1% rule (Internet culture) -- Hypothesis that more people will lurk in a virtual community than will participate
Wikipedia - 1 Spadina Crescent
Wikipedia - 1st Airborne Brigade (Japan)
Wikipedia - 1st Airlift Squadron -- Part of US Air Force 89th Airlift Wing operating executive transport
Wikipedia - 1st arrondissement of Paris
Wikipedia - 1st Artillery Brigade (Japan)
Wikipedia - 1st Canadian Parachute Battalion
Wikipedia - 1st Canadian Tunnelling Company -- Military unit
Wikipedia - 1st Division (Japan)
Wikipedia - 1st Durham Rifle Volunteers -- Former part-time unit of the British Army
Wikipedia - 1st Federal Parliament of Nepal -- First Federal Parliament of the Federal Republic of Nepal
Wikipedia - 1st Force Reconnaissance Company
Wikipedia - 1st Guards Infantry Brigade (Imperial Japanese Army)
Wikipedia - 1st Independent Company (Australia) -- Australian military unit in World War II
Wikipedia - 1st Independent Parachute Brigade (Poland)
Wikipedia - 1st Japan Film Professional Awards -- 1st edition of the Japan Film Professional Awards
Wikipedia - 1st millennium -- Millennium spanning the years 1 to 1000
Wikipedia - 1st Nepalese Constituent Assembly -- 2008-2012 unicameral legislature of Nepal
Wikipedia - 1st Panzer Division (Wehrmacht)
Wikipedia - 1st Parachute Battalion (Hungary) -- Unit of the Royal Hungarian Army
Wikipedia - 1st Parachute Battalion (South Africa) -- Paratroop unit of the South African Army
Wikipedia - 1st Parachute Division (Germany) -- German WWII airborne division
Wikipedia - 1st Parliament of the Province of Canada -- Parliament of the former Province of Canada
Wikipedia - 1st Proletarian Brigade (Yugoslav Partisans) -- First brigade-size formation raised by the Yugoslav Partisans
Wikipedia - 1st Special Squadron (Japanese Navy)
Wikipedia - 1st Split Partisan Detachment -- Former unit of the Yugoslav Partisans during World War II
Wikipedia - 1st SS Panzer Division Leibstandarte SS Adolf Hitler -- Military unit of Nazi Germany
Wikipedia - 1st Tactical Airlift Group (JASDF) -- Unit of the Japan Air Self-Defense Force
Wikipedia - 1st Tank Division (Imperial Japanese Army) -- Tank Division of IJA
Wikipedia - 1worldspace
Wikipedia - 1 yen coin -- Smallest denomination of the Japanese yen currency
Wikipedia - 20,000 Leagues Under the Sea (1916 film) -- 1916 movie from Stuart Paton
Wikipedia - 2000 All Japan Pro Wrestling mass exodus -- Incident in Japanese All Japan Pro Wrestling
Wikipedia - 2000s in Japan -- Decade of hope and optimism in Japanese history
Wikipedia - 2000 South African municipal elections
Wikipedia - 2000 Ulster Unionist Party leadership election
Wikipedia - 2000 yen note -- Rarely circulated denomination of Japanese yen
Wikipedia - 2001-02 India-Pakistan standoff -- Major military standoff between India and Pakistan from late-2001 to mid-2002
Wikipedia - 2001: A Space Odyssey (comics)
Wikipedia - 2001: A Space Odyssey (film) -- 1968 film by Stanley Kubrick
Wikipedia - 2001: A Space Odyssey (novel)
Wikipedia - 2001: A Space Odyssey -- 1968 science fiction novel written by Arthur C. Clarke
Wikipedia - 2002-03 South Pacific cyclone season -- Cyclone season in the South Pacific ocean
Wikipedia - 2002-06 municipal reorganization of Montreal -- Merger and demerger of municipalities on the Island of Montreal, Quebec
Wikipedia - 2002 Gibraltar sovereignty referendum -- Referendum of Gibraltarian citizens to determine if they wished to share sovereignty with Spain
Wikipedia - 2002 Pacific typhoon season -- Tropical cyclone season in the Western Pacific Ocean
Wikipedia - 2003 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2003 Pan American Games -- 14th edition of the Pan American Games
Wikipedia - 2003 Parapan American Games -- Wikimedia list article
Wikipedia - 2003 Popular Democratic Party of Puerto Rico primaries -- Held in Puerto Rico on Tuesday, November 9, 2003
Wikipedia - 2004 European Parliament election
Wikipedia - 2004 Kalapatti violence -- Anti-Dalit Violence in Kalapatti, Tamil Nadu
Wikipedia - 2004 Palm Island death in custody -- Death in custody of Aboriginal man Cameron Doomadgee on Palm Island, Queensland, Australia
Wikipedia - 2004 Universal Forum of Cultures -- 141-day international event that took place in Barcelona, Spain
Wikipedia - 2005 Melbourne thunderstorm -- Severe weather event affecting parts of Victoria, Australia
Wikipedia - 2005 Norwegian parliamentary election
Wikipedia - 2005 Palu market bombing -- terrorist attack in Indonesia
Wikipedia - 2005 Paris fires -- Building fires in Paris
Wikipedia - 2006 Commonwealth Games medal table -- ranking of participants by medal total
Wikipedia - 2006 Madrid-Barajas Airport bombing -- Van bomb by the Basque separatist organisation ETA
Wikipedia - 2006 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2006 Pangandaran earthquake and tsunami -- Destructive tsunami earthquake south of Java Island
Wikipedia - 2006 Sao Paulo violence outbreak -- Clash between law enforcement officials and criminals in Brazil
Wikipedia - 2006 Winter Paralympics -- Ninth Winter Paralympics
Wikipedia - 2006 Yeti Airlines Twin Otter Crash -- Aviation accident in Nepal
Wikipedia - 2007 Boston Mooninite panic -- 2007 false-terrorism incident involving Aqua Teen Hunger Force
Wikipedia - 2007 Pakistani state of emergency -- 2007 political crisis in Pakistan
Wikipedia - 2007 Pan American Games torch relay -- 39-day torch run, from June 5 to July 13, 2007
Wikipedia - 2007 Parapan American Games -- The third edition of the Parapan American Games
Wikipedia - 2007 South Pacific Games -- 13th Pacific Games held in Apia, Samoa
Wikipedia - 2008-2009 Canadian parliamentary dispute -- Dispute regarding the royal power of prorogation in Canada.
Wikipedia - 2008 California Proposition 8 -- Ballot proposition and state constitutional amendment passed in November 2008
Wikipedia - 2008 Green Bay Packers season
Wikipedia - 2008 Green National Convention -- July 2008 Green Party convention in Chicago
Wikipedia - 2008 Nepalese Constituent Assembly election
Wikipedia - 2008 Popular Democratic Party of Puerto Rico primaries -- Held in puerto Rico on March 9, 2008
Wikipedia - 2008 Republican National Convention -- U.S. political event held in Saint Paul, Minnesota
Wikipedia - 2008 Universal Studios fire -- 2008 fire that destroyed part of Universal's backlot
Wikipedia - 2008 unrest in Bolivia -- Political crisis between departments demanding autonomy and national government
Wikipedia - 2009 attack on the Sri Lanka national cricket team -- Attack on cricket team in Pakistan by terrorists
Wikipedia - 2009 European Parliament election in Ireland
Wikipedia - 2009 Karachi bombing -- Bombing in Pakistan
Wikipedia - 2009 Lahore police academy attacks -- 2009 terrorist attack in Pakistan
Wikipedia - 2009 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2009
Wikipedia - 2009 swine flu pandemic in New Zealand
Wikipedia - 2009 swine flu pandemic in Norway
Wikipedia - 2009 swine flu pandemic in Oceania
Wikipedia - 2009 swine flu pandemic in the United States by state
Wikipedia - 2009 swine flu pandemic vaccine -- Vaccine for H1N1 Swine Flu that caused a pandemic in 2009.
Wikipedia - 200 Series Shinkansen -- Japanese high speed train type
Wikipedia - 200 yen note -- Japanese yen note
Wikipedia - 2010 Chechen Parliament attack -- Militant attack in Grozny, Chechnya, Russia
Wikipedia - 2010 Commonwealth Games medal table -- Ranking of participants by medal total
Wikipedia - 2010 Kampala bombings -- Suicide bombings in Kampala, Uganda
Wikipedia - 2010 Pakistan floods -- Floods in Pakistan
Wikipedia - 2010 Papua earthquake -- 2010 magnitude 7.0 earthquake in Papua, province of Indonesia
Wikipedia - 2010 Winter Olympic and Paralympic Games mascots
Wikipedia - 2010 Winter Paralympics -- Tenth Winter Paralympics
Wikipedia - 2011 1000 km of Spa
Wikipedia - 2011-12 Magyar Kupa (men's handball) -- 55th Hungarian men's handball competition
Wikipedia - 2011-12 Top League -- Japanese rugby union competition
Wikipedia - 2011 CQ1 -- 2nd closest non-impacting Earth approach
Wikipedia - 2011 dengue outbreak in Pakistan
Wikipedia - 2011 Hetherington House Occupation -- Anti-austerity protest at the University of Glasgow, Scotland
Wikipedia - 2011 Japanese Super Cup -- Match
Wikipedia - 2011 Latvian parliamentary dissolution referendum -- Referendum in Latvia in 2011
Wikipedia - 2011 Pan American Games -- 16th edition of the Pan American Games
Wikipedia - 2011 Parapan American Games -- International multi-sport event for athletes with a physical disability
Wikipedia - 2011 Polish parliamentary election
Wikipedia - 2011 TM-EM-^Mhoku earthquake and tsunami -- 2011 magnitude 9.0 - 9.1 earthquake off the coast of Japan
Wikipedia - 2011 Vuelta a EspaM-CM-1a -- 66th edition of the cycling Grand Tour
Wikipedia - 2012 Bacha Khan International Airport attack -- Tehrik-i-Taliban attack on a Pakistani international airport and air force base
Wikipedia - 2012 Eva Joly presidential campaign -- French Presidential campaign
Wikipedia - 2012 Green Party of Prince Edward Island leadership election
Wikipedia - 2012 Japanese television dramas -- Wikimedia list article
Wikipedia - 2012 National Reconnaissance Office space telescope donation to NASA -- Declassification and donation to NASA of two identical space telescopes
Wikipedia - 2012 Popular Democratic Party of Puerto Rico primaries -- Held in Puerto Rico on March 18, 2012
Wikipedia - 2012 Republican National Convention -- U.S. political event held in Tampa, Florida
Wikipedia - 2012 St. Paul Cash Spiel -- World Curling Tour event
Wikipedia - 2013-14 Segunda Division de Futsal -- 21st season of second-tier futsal in Spain
Wikipedia - 2013 Department of Justice investigations of reporters
Wikipedia - 2013 Nanga Parbat massacre -- Terrorist attack in Pakistan on June 22, 2013
Wikipedia - 2013 Norwegian parliamentary election
Wikipedia - 2013 St. Paul Cash Spiel -- World Curling Tour event
Wikipedia - 2014-15 Magyar Kupa (men's handball) -- 57th Hungarian men's handball competition
Wikipedia - 2014-15 Top League Challenge Series -- Japanese rugby union season
Wikipedia - 2014-2015 India-Pakistan border skirmishes -- A series of armed skirmishes between India and Pakistan
Wikipedia - 2014 Commonwealth Games medal table -- ranking of participants by medal total
Wikipedia - 2014 Drapac Cycling season -- Professional cycling season
Wikipedia - 2014 European Parliament election in Spain
Wikipedia - 2014 in Spanish television -- Spanish television related events from 2014
Wikipedia - 2014 Pacific Netball Series -- Pacific Netball event that occurred in 2014
Wikipedia - 2014 Panamanian general election
Wikipedia - 2014 Peshawar school massacre -- Tehrik-i-Taliban terrorist attack on the Army Public School and College in Peshawar, Pakistan
Wikipedia - 2014 South Napa earthquake -- Earthquake in California in 2014
Wikipedia - 2015-16 Magyar Kupa (men's handball) -- 58th Hungarian men's handball competition
Wikipedia - 2015 Democratic Alliance Federal Congress -- South African political party conference
Wikipedia - 2015 Fort Bliss shooting -- Murder of psychologist at El Paso VA clinic
Wikipedia - 2015 Indian swine flu outbreak -- Outbreak of the 2009 pandemic H1N1 virus in India
Wikipedia - 2015 Pan American Games -- 17th edition of the Pan American Games
Wikipedia - 2015 Parapan American Games -- 5th edition of the Parapan American Games
Wikipedia - 2015 Park Palace guesthouse attack -- 2015 armed attack in Kabul, Afghanistan, on international civilians
Wikipedia - 2015 Polish parliamentary election
Wikipedia - 2015 Sao Paulo Challenger de TM-CM-*nis - Singles -- Singles tennis competition held in Brazil
Wikipedia - 2015 Texas pool party incident -- Viral video
Wikipedia - 2016-17 Florida Panthers season -- Florida Panthers season
Wikipedia - 2016-17 Magyar Kupa (men's handball) -- 59th Hungarian men's handball competition
Wikipedia - 2016-2018 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2016 Iowa Republican presidential caucuses -- Part of the American Presidential race
Wikipedia - 2016 Kidapawan protests -- 2016 protests in the Philippines
Wikipedia - 2016 Massachusetts Republican presidential primary -- 2016 Republican Party presidential primary in Massachusetts
Wikipedia - 2016 Nasirnagar Violence -- 2016 attack in Nasirnagar Upazila, Bangladesh
Wikipedia - 2016 New Progressive Party of Puerto Rico primaries -- Held in Puerto Rico on June 5, 2016
Wikipedia - 2016 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2016
Wikipedia - 2016 Pakistan Super League players draft -- PSL player drafts
Wikipedia - 2016 Pakistan Super League -- First PSL
Wikipedia - 2016 Popular Democratic Party of Puerto Rico primaries -- Held in Puerto Rico on June 5, 2016
Wikipedia - 2016 United Kingdom European Union membership referendum -- National vote to advise Parliament on whether the UK should remain a member of, or leave, the European Union
Wikipedia - 2017-18 Australian parliamentary eligibility crisis -- Crisis over the eligibility of members of the Parliament of Australia over citizenship
Wikipedia - 2017-18 Magyar Kupa (men's handball) -- 60th Hungarian men's handball competition
Wikipedia - 2017-18 Vegas Golden Knights season -- Inaugural season; strongest debut for an expansion team in North American sports history
Wikipedia - 2017-2018 North Korea crisis -- Escalating tensions between North Korea and the United States, due to the rapidly improved nuclear weapons capability of North Korea
Wikipedia - 2017 Australian aeroplane bomb plot -- Thwarted terror attack in 2017 on a flight departing Sydney, Australia
Wikipedia - 2017 Barcelona attacks -- Terrorist attacks in Spain in August 2017
Wikipedia - 2017 Copa Libertadores de Beach Soccer -- Second edition of the Copa Libertadores de Beach Soccer
Wikipedia - 2017 Open du Pays d'Aix - Doubles -- 2017 ATP Challenger Tour
Wikipedia - 2017 Pacific typhoon season -- Period of formation of tropical cyclones in the Western Pacific Ocean in 2017
Wikipedia - 2017 Paf Masters Tour -- World Curling Tour event
Wikipedia - 2017 Pakistan Super League players draft -- 2nd season of the Pakistan Super League
Wikipedia - 2017 Patna boat accident -- Boat capsizing incident in India
Wikipedia - 2017 St. Paul Cash Spiel -- World Curling Tour event
Wikipedia - 2017 Western Iraq campaign
Wikipedia - 2018-19 Cairns Taipans season -- Cairns Taipans season
Wikipedia - 2018-19 Magyar Kupa (men's handball) -- 61st Hungarian men's handball competition
Wikipedia - 2018-19 V.League Division 1 Men's squads -- Japanese vollyball
Wikipedia - 2018-2019 Gaza border protests -- protest campaign for refugee rights in the Gaza Strip
Wikipedia - 2018-2019 Swedish government formation -- parliamentary government formation in Sweden
Wikipedia - 2018 Ahvaz military parade attack
Wikipedia - 2018 Ambalapattu violence -- Violence against the Dalit community in Tamil Nadu
Wikipedia - 2018 Commonwealth Games medal table -- ranking of participants by medal total
Wikipedia - 2018 Copa America Femenina -- The eighth edition of the CONMEBOL Copa America Femenina
Wikipedia - 2018 Copa Paulino Alcantara -- 1st season of the Copa Paulino Alcantara
Wikipedia - 2018 Hokkaido Eastern Iburi earthquake -- Earthquake in Japan
Wikipedia - 2018 in Papua New Guinea -- Papua New Guinea-related evens during the year of 2018
Wikipedia - 2018 Japan floods -- Heavy rain disaster that occurred in July 2018 in Japan
Wikipedia - 2018 Laos dam collapse -- 2018 dam breach in Champasak Province, Laos
Wikipedia - 2018 Magnitogorsk building collapse -- Deadly apartment building collapse attributed to a gas explosion
Wikipedia - 2018 Marivan border crossing attack -- Attack by the Kurdistan Free Life Party against Iran
Wikipedia - 2018 Moscow-Constantinople schism -- Ongoing split between the Eastern Orthodox patriarchates of Moscow and Constantinople
Wikipedia - 2018 Osaka earthquake -- Earthquake in Japan
Wikipedia - 2018 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2018 Paris knife attack
Wikipedia - 2018 Parramatta Eels season -- Australian rugby league season
Wikipedia - 2018 Washington Veterans Day Parade -- Cancelled military parade
Wikipedia - 2019-20 Copa MX -- The 82nd staging of the Copa MX
Wikipedia - 2019-20 South Pacific cyclone season -- Period of tropical cyclone activity in the South Pacific Ocean.
Wikipedia - 2019-20 Western Libya campaign -- A Military Campaign in Western Libya
Wikipedia - 2019 Argentina, Paraguay and Uruguay blackout -- Blackout affecting Argentina, Uruguay and parts of Paraguay
Wikipedia - 2019 Blancpain GT Sports Club -- Fifth season of the Blancpain GT Sports Club
Wikipedia - 2019 Blancpain GT World Challenge America -- Racing season
Wikipedia - 2019 Bougainvillean independence referendum -- Bougainville's referendum for independence from Papua New Guinea
Wikipedia - 2019 British prorogation controversy -- Unlawful and voided suspension of Parliament
Wikipedia - 2019 Campeonato Paulista Serie A3 -- The 26th season of Campeonato Paulista Serie A3 under its current title and the 66th season under its current league division format
Wikipedia - 2019 Copa America squads -- Wikipedia list article
Wikipedia - 2019 Copa Libertadores Femenina -- The 11th edition of the CONMEBOL Libertadores Femenina
Wikipedia - 2019 Copa Paulino Alcantara -- 2nd season of the Copa Paulino Alcantara
Wikipedia - 2019 El Paso shooting -- Mass shooting in El Paso, Texas, United States of America
Wikipedia - 2019 heat wave in India and Pakistan -- Severe heatwave in India
Wikipedia - 2019 Hpakant jade mine collapse -- Mine collapse triggered by a landslide
Wikipedia - 2019 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2019 in Papua New Guinea -- Papua New Guinea-related evens during the year of 2019
Wikipedia - 2019 J3 League -- 6th season of the Japanese J3 League
Wikipedia - 2019 Japanese imperial transition -- Japanese imperial abdication and transition
Wikipedia - 2019 Japan Series -- 70th edition of the Japan Series
Wikipedia - 2019 Lahore bombing -- A suicide bomb attack on 8 May 2019 outside Data Darbar in Lahore, Pakistan
Wikipedia - 2019 Mettupalayam wall collapse -- Collapse of a wall which killed 17 people and led to protests
Wikipedia - 2019 Montreal Impact season -- Canadian Major League Soccer team
Wikipedia - 2019 MO -- Near-Earth asteroid discovered by ATLAS-MLO that impacted Earth's atmosphere on 22 June 2019
Wikipedia - 2019 Nepal floods -- Devastating 2019 flood in Nepal
Wikipedia - 2019 New England Patriots season -- 60th season in Patriots franchise history
Wikipedia - 2019 Pacific FC season -- Wikimedia list article
Wikipedia - 2019 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2019
Wikipedia - 2019 Pacific Northwest measles outbreak -- Measles outbreak in the Portland metropolitan area
Wikipedia - 2019 Pacific typhoon season -- Period of formation of tropical cyclones in the Western Pacific Ocean in 2019
Wikipedia - 2019 Pahang FA season -- 16th season in the Malaysian Super League
Wikipedia - 2019 Pan American Games -- 18th edition of the Pan American Games
Wikipedia - 2019 Papua protests -- series of protests by Papuans in Indonesian Papua
Wikipedia - 2019 Parapan American Games -- An international multi-sport event for athletes with disabilities
Wikipedia - 2019 Parramatta Eels season -- Australia Rugby League Parramatta Eels 2019 season
Wikipedia - 2019 Polish parliamentary election
Wikipedia - 2019 Ponparappi violence -- Anti-Dalit violence in Ponparappi, Tamil Nadu
Wikipedia - 2019 Siberia wildfires -- Spate of forest fires in Russia
Wikipedia - 2019 Sindh HIV outbreak -- In the Ratodero area in Sindh, Pakistan
Wikipedia - 2019 Spa-Francorchamps Formula 2 round -- Formula 2 race
Wikipedia - 2019 Tell Rifaat clashes -- Part of the Syrian Civil War
Wikipedia - 2019 Tezgam train fire -- 2019 train fire in Pakistan
Wikipedia - 2019 UN13 -- 3rd closest non-impacting Earth approach
Wikipedia - 2019 Vuelta a EspaM-CM-1a, Stage 12 to Stage 21 -- Second half of the 2019 Grand Tour
Wikipedia - 2019 Vuelta a EspaM-CM-1a, Stage 1 to Stage 11 -- First half of the 2019 Grand Tour
Wikipedia - 2.01 (Buran-class spacecraft) -- Reusable launch system
Wikipedia - 201 series -- Japanese train type
Wikipedia - 2020-2021 Minneapolis-Saint Paul racial unrest -- Series of protests and riots in the U.S. state of Minnesota
Wikipedia - 2020-21 Ayn Issa clashes -- Part of the Syrian Civil War
Wikipedia - 2020 Campeonato Paulista Serie A2 -- The 27th season of Campeonato Paulista Serie A2 under its current title and the 97th season under its current league division format
Wikipedia - 2020 Campeonato Paulista Serie A3 -- The 27th season of Campeonato Paulista Serie A3 under its current title and the 67th season under its current league division format
Wikipedia - 2020 Copa Libertadores Femenina
Wikipedia - 2020 coronavirus pandemic in the Philippines
Wikipedia - 2020 Delta del Parana wildfires -- Wildfire in Argentina
Wikipedia - 2020 Democratic Party presidential candidates -- Candidates for the Democratic Party nominee for President of the United States in 2020
Wikipedia - 2020 Democratic Party presidential debates -- Debates for 2020 Democratic presidential nomination
Wikipedia - 2020 Democratic Party presidential primaries
Wikipedia - 2020 Green National Convention -- National nominating convention for the Green Party of the United States
Wikipedia - 2020 Green Party of England and Wales leadership election
Wikipedia - 2020 Green Party presidential primaries -- series of primaries, caucuses and state conventions
Wikipedia - 2020 Hpakant jade mine disaster -- Landslide in Myanmar
Wikipedia - 2020 Indian agriculture acts -- Acts of the Parliament of India
Wikipedia - 2020 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2020 Irish education shutdown -- Irish school and university closures caused by the COVID-19 pandemic
Wikipedia - 2020 J3 League -- 7th season of the Japanese J3 League
Wikipedia - 2020 Japan Series -- 71st edition of the Japan Series
Wikipedia - 2020 Jeeto Pakistan League -- Pakistani television series
Wikipedia - 2020 Libertarian Party presidential primaries -- Series of electoral contests
Wikipedia - 2020 Montreal Impact season -- Canadian Major League Soccer team
Wikipedia - 2020 Nepal floods -- 2020 floods in Nepal
Wikipedia - 2020 Pacific FC season -- Wikimedia list article
Wikipedia - 2020 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2020
Wikipedia - 2020 Pacific typhoon season -- Period of formation of tropical cyclones in the Western Pacific Ocean in 2020
Wikipedia - 2020 Pahang FA season -- 16th season in the Malaysian Super League
Wikipedia - 2020 Pakistan Super League players draft -- PSL player drafts
Wikipedia - 2020 Palghar mob lynching -- Indian group killing
Wikipedia - 2020 Paris stabbing attack -- Islamist terror attack at former satirical magazine headquarters
Wikipedia - 2020 Parramatta Eels season -- Australia Rugby League Parramatta Eels 2019 season
Wikipedia - 2020 Patna-Bhabua Intercity Express gang rape -- Gang rape and torture incident in India
Wikipedia - 2020 Peshawar school bombing -- 2020 Pakistan terrorist attack
Wikipedia - 2020 Rally Japan -- 7th edition of Rally Japan
Wikipedia - 2020 Sparta earthquake -- August 9, 2021, earthquakes in North Carolina
Wikipedia - 2020 Summer Paralympics -- 2020 edition of the Summer Paralympics
Wikipedia - 2020 Tokyo Marathon -- Marathon race in Tokyo, Japan
Wikipedia - 2020 United Kingdom education shutdown -- UK school and university closures caused by the COVID-19 pandemic
Wikipedia - 2021 Copa Libertadores qualifying stages
Wikipedia - 2021 in Japan
Wikipedia - 2021 in Nepal
Wikipedia - 2021 in Pakistan
Wikipedia - 2021 in paleontology
Wikipedia - 2021 in Panama
Wikipedia - 2021 in Papua New Guinea
Wikipedia - 2021 in Paraguay
Wikipedia - 2021 in spaceflight
Wikipedia - 2021 in Spain
Wikipedia - 2021 in the Palestinian territories
Wikipedia - 2021 Ivorian parliamentary election
Wikipedia - 2021 Junior Pan American Games -- 1st edition of the Junior Pan American Games
Wikipedia - 2021 Kosovan parliamentary election
Wikipedia - 2021 Micronesian parliamentary election
Wikipedia - 2021 Montreal Impact season -- Canadian Major League Soccer team
Wikipedia - 2021 Pacific typhoon season
Wikipedia - 2021 Pakistan Super League
Wikipedia - 2021 Parramatta Eels season -- Australia Rugby League Parramatta Eels 2019 season
Wikipedia - 2021 Sri Pahang FC season -- 16th season in the Malaysian Super League
Wikipedia - 2021 UEFA Europa League Final -- The final match of the 2020-21 UEFA Europa League
Wikipedia - 2022 Asian Para Games -- Multi-sport event in Hangzhou, China
Wikipedia - 2022 Copa America Femenina -- The 9th edition of the CONMEBOL
Wikipedia - 2024 Copa America -- 48th edition of the Copa America
Wikipedia - 2.02 (Buran-class spacecraft) -- Reusable launch system
Wikipedia - 2.03 (Buran-class spacecraft) -- Reusable launch system
Wikipedia - 20.3 cm/45 Type 41 naval gun -- Japanese naval gun and coastal artillery used throughout the first half of the 20th century
Wikipedia - 203 series -- Japanese train type
Wikipedia - 205 Martyrs of Japan
Wikipedia - 205 series -- Train type operated in Japan and Indonesia
Wikipedia - 207 series (JR East) -- Japanese train type
Wikipedia - 207 series (JR West) -- Japanese train type
Wikipedia - 209 series -- Japanese train type
Wikipedia - 20 minutos -- Spanish online newspaper
Wikipedia - 20-pounder Parrott rifle -- Type of Rifled cannon
Wikipedia - 20th arrondissement of Paris
Wikipedia - 20th Century Boys -- Japanese manga series
Wikipedia - 20th Century Limited -- American express passenger train
Wikipedia - 20th-century Western painting -- art in the Western world during the 20th century
Wikipedia - 20th Congress of the Communist Party of the Soviet Union
Wikipedia - 20th Goya Awards -- Spanish film award ceremony
Wikipedia - 20th Japan Film Professional Awards -- 20th edition of the Japan Film Professional Awards
Wikipedia - 20th Parachute Division (Germany) -- German WWII airborne division
Wikipedia - 20th Television -- American television production company
Wikipedia - 211 series -- Japanese train type
Wikipedia - 213 series -- Japanese train type
Wikipedia - 215 series -- Japanese train type
Wikipedia - 21 Laps Entertainment -- American production company
Wikipedia - 21st Century Media -- American media company
Wikipedia - 21st Independent Mixed Brigade (Imperial Japanese Army) -- Imperial Japanese Army formation
Wikipedia - 21st Japan Film Professional Awards -- 21st edition of the Japan Film Professional Awards
Wikipedia - 21st Panzer Brigade (Bundeswehr) -- Brigade
Wikipedia - 21st Parachute Division (Germany) -- German WWII airborne division
Wikipedia - 220 Central Park South -- Residential skyscraper in Manhattan, New York
Wikipedia - 221 series -- Japanese train type
Wikipedia - 2:22 (2017 film) -- 2017 film by Paul Currie
Wikipedia - 223 series -- Japanese train type
Wikipedia - 225 Park Avenue South -- Office building in Manhattan, New York
Wikipedia - 225 series -- Japanese train type
Wikipedia - 2 + 2 = 5 -- Example of Party logic presented in Nineteen Eighty-Four
Wikipedia - 227 series -- Japanese electric multiple unit train type
Wikipedia - 22/7 (TV series) -- Japanese anime series
Wikipedia - 2,2-Diethyl-1,3-propanediol
Wikipedia - 22 July (film) -- 2018 Norwegian crime drama film by Paul Greengrass
Wikipedia - 22nd Japan Film Professional Awards -- 22nd edition of the Japan Film Professional Awards
Wikipedia - 22nd South African Parliament -- Parliament of South Africa, 1994-1999
Wikipedia - 22 Park Circus, Glasgow -- Townhouse in Glasgow, Scotland
Wikipedia - 233 Spanish Martyrs
Wikipedia - 23andMe -- Personal genomics and biotechnology company based in Sunnyvale, California, US
Wikipedia - 23 Beekman Place -- Apartment building in Manhattan, New York
Wikipedia - 23 Paces to Baker Street -- 1956 film by Henry Hathaway
Wikipedia - 23rd Japan Film Professional Awards -- 23rd edition of the Japan Film Professional Awards
Wikipedia - 240 Central Park South -- Residential building in Manhattan, New York
Wikipedia - 246th Mixed Brigade -- Spanish mixed brigade
Wikipedia - 24/7: The Passion of Life -- 2005 film
Wikipedia - 24 de Diciembre (Panama Metro) -- Panama metro station
Wikipedia - 24 Horas (Spanish TV channel) -- Spanish TV news channel
Wikipedia - 24-hour news cycle -- 24-hour investigation and reporting of news, concomitant with fast-paced lifestyles
Wikipedia - 24 Hour Party People -- 2002 film by Michael Winterbottom
Wikipedia - 24 Hours (newspaper) -- Canadian free daily newspaper
Wikipedia - 24th South African Parliament
Wikipedia - 250th Tunnelling Company -- Tunnelling company of the Royal Engineers of the British Army in World War I
Wikipedia - 251 series -- Japanese train type
Wikipedia - 253 series -- Japanese train type
Wikipedia - 255 series -- Japanese train type
Wikipedia - 257 Central Park West -- Co-op apartment building in Manhattan, New York
Wikipedia - 2.5D musical -- Japanese type of musical based on anime, manga or video games
Wikipedia - 2.5GBASE-T and 5GBASE-T -- Standards for Ethernet over twisted pair at intermediate speeds
Wikipedia - 25 Watts -- 2001 film by Juan Pablo Rebella and Pablo Stoll
Wikipedia - 26 Martyrs of Japan
Wikipedia - 26th Congress of the Communist Party of the Soviet Union (diamond) -- Largest diamond ever found in Russia or the former USSR as of 2016
Wikipedia - 26th Parliament of Ontario -- 1959-1963 legislature of Ontario, Canada
Wikipedia - 270 Park Avenue -- Office skyscraper in Manhattan, New York
Wikipedia - 271 series -- Japanese electric multiple unit train type
Wikipedia - 27 Rue de la Paix -- 1936 film
Wikipedia - 27th Parliament of Turkey -- Legislature of Turkey (2018-present)
Wikipedia - 27th South African Parliament -- Current session of South African Parliament
Wikipedia - 281 series -- Japanese train type
Wikipedia - 283 series -- Japanese train type
Wikipedia - 285 series -- Japanese train type
Wikipedia - 287 series -- Electric multiple unit train type operated in Japan
Wikipedia - 289 series -- Japanese DC electric multiple unit train type
Wikipedia - 28 Weeks Later -- 2007 British-Spanish post-apocalyptic science fiction horror film
Wikipedia - 2975 Spahr
Wikipedia - 29th Division (Spain) -- Spanish Republican Army formation
Wikipedia - 29th parallel north -- Circle of latitude
Wikipedia - 2C2P -- Payment services company
Wikipedia - 2channel -- Anonymous Japanese textboard founded in 1999
Wikipedia - 2 Days in Paris -- 2007 film
Wikipedia - 2GO -- Shipping company in the Philippines
Wikipedia - 2I/Borisov -- Interstellar comet passing through the Solar System, discovered in 2019
Wikipedia - 2 Intelligence Company
Wikipedia - 2K (company) -- American video game publisher
Wikipedia - 2ME Radio Arabic -- Arabic language radio station based in Parramatta, Australia
Wikipedia - 2nd APAN Star Awards -- 2013 South Korean Television Award
Wikipedia - 2nd Division (Imperial Japanese Army) -- 1888-1945 Imperial Japanese Army formation
Wikipedia - 2nd Division (Portugal) -- Part of the Portuguese Expeditionary Corps that fought in World War I
Wikipedia - 2nd Division (Yugoslav Partisans)
Wikipedia - 2nd Japan Film Professional Awards -- 2nd edition of the Japan Film Professional Awards
Wikipedia - 2nd millennium -- Millennium spanning the years 1001 to 2000
Wikipedia - 2nd Nepalese Constituent Assembly -- Second Constituent Assembly of Nepal (2014-2017)
Wikipedia - 2nd Parachute Division (Germany) -- German WWII airborne division
Wikipedia - 2nd Spanish Armada -- Fleet of Spanish ships, intended to attack England in 1596
Wikipedia - 2nd SS Panzer Division Das Reich -- German armored division
Wikipedia - 2 ore (World War II Danish coin) -- Coin made during the German occupation of Denmark
Wikipedia - 2 Pallas
Wikipedia - 2PAR -- Community radio station in Ballina, New South Wales
Wikipedia - 2 Player Productions -- American video production company
Wikipedia - 2-Propanoyl-3-(2-naphthyl)-tropane
Wikipedia - 2-Propanoyl-3-(4-isopropylphenyl)-tropane
Wikipedia - 2-Propanoyl-3-(4-tolyl)-tropane
Wikipedia - 2S4 Tyulpan -- Type of Self-propelled mortar
Wikipedia - 300-page iPhone bill -- viral video and internet meme
Wikipedia - 300 Series Shinkansen -- Japanese high-speed train type
Wikipedia - 300X -- Japanese experimental high speed train type
Wikipedia - 301, 302 -- 1995 film by Park Cheol-su
Wikipedia - 301 series -- Japanese train type
Wikipedia - 303 series -- Japanese train type
Wikipedia - 305 series -- Japanese train type
Wikipedia - 30th Mixed Brigade -- Unit of the Spanish Republican Army
Wikipedia - 311 series -- Japanese train type
Wikipedia - 312 RiverRun -- Chicago public park under construction
Wikipedia - 313 series -- Japanese DC suburban electric multiple unit train type
Wikipedia - 316th Cavalry Brigade -- Unit of the US Army, part of US Army Armor School
Wikipedia - 321 series -- Japanese train type
Wikipedia - 323 series -- Japanese train type
Wikipedia - 32 Minutes and 17 Seconds with Cliff Richard -- 1962 studio album by Cliff Richard with The Shadows and Norrie Paramor and his Orchestra
Wikipedia - 33rd Armoured Division -- Part of I Corps "Strike Corp" of Indian Army
Wikipedia - 33 Tehama -- Apartment complex located in San Francisco, California, United States
Wikipedia - 343 Guilty Spark -- Fictional character in the Halo video game series
Wikipedia - 347 Series -- Series of etchings by Pablo Picasso
Wikipedia - 3,4-Methylenedioxyamphetamine -- Empathogen-entactogen, psychostimulant, and psychedelic drug of the amphetamine family
Wikipedia - 34th Brigade (Australia) -- Infantry brigade of the Australian Army during the occupation of Japan
Wikipedia - 34th Goya Awards -- 2019 annual Spanish film awards
Wikipedia - 35th parallel north -- Circle of latitude
Wikipedia - 360 Central Park West -- Apartment building in Manhattan, New York
Wikipedia - 36th parallel north -- Circle of latitude
Wikipedia - 371 series -- Japanese train type
Wikipedia - 373 series -- Japanese train type
Wikipedia - 37th Aerospace Rescue and Recovery Squadron -- Former rescue squadron of the USAF active during the Vietnam War
Wikipedia - 381 series -- Japanese train type
Wikipedia - 383 series -- Japanese train type
Wikipedia - 38 Parrots -- Film series (1976-1991)
Wikipedia - 38th parallel north -- Circle of latitude
Wikipedia - 39th District corruption scandal -- Philadelphia Police Department corruption and brutality scandal
Wikipedia - 39th parallel north -- Circle of latitude
Wikipedia - 3DD Productions -- British television production company
Wikipedia - 3D-printed spacecraft
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Wikipedia - 3-Hydroxyaspartic acid
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Wikipedia - 3 Idiots (TV series) -- Pakistani television series
Wikipedia - 3i Infotech -- Indian IT company
Wikipedia - 3-manifold -- A space that locally looks like Euclidean 3-dimensional space
Wikipedia - 3-Quinuclidinyl benzilate -- Military incapacitating agent
Wikipedia - 3rd APAN Star Awards -- 2014 South Korean Television Award
Wikipedia - 3rd Japan Film Professional Awards -- 3rd edition of the Japan Film Professional Awards
Wikipedia - 3rd millennium -- Current millennium, spanning the years 2001 to 3000
Wikipedia - 3rd Municipal Sportshall of Ano Liosia -- Indoor sporting arena in Ano Liosia, Attica Region, Greece
Wikipedia - 3rd Panzer Army -- German armoured formation during World War II
Wikipedia - 3rd Parachute Division (Germany) -- German WWII airborne division
Wikipedia - 3rd Spanish Armada -- Fleet of Spanish ships, intended to attack England in 1597
Wikipedia - 3rd SS Panzer Division Totenkopf -- Waffen-SS division
Wikipedia - 3-space
Wikipedia - 400 Series Shinkansen -- Japanese high speed train type
Wikipedia - 402 Payment Required (Mr. Robot)
Wikipedia - 40th parallel north -- Circle of latitude
Wikipedia - 413 series -- Class of Japanese electric multiple unit
Wikipedia - 415 series -- Japanese train type
Wikipedia - 419 series -- Japanese train type
Wikipedia - 425 Park Avenue -- Under-construction skyscraper in Manhattan, New York
Wikipedia - 42nd Street Moon -- American theatre company in San Francisco
Wikipedia - 4 3 2 1 (novel) -- Novel by Paul Auster
Wikipedia - 432 Park Avenue -- Residential skyscraper in Manhattan, New York
Wikipedia - 43rd Canadian Parliament -- Parliamentary term of the Parliament of Canada
Wikipedia - 4.50 from Paddington -- 1957 Miss Marple novel by Agatha Christie
Wikipedia - 451 Group -- American technology research company
Wikipedia - 455 series -- Japanese train type
Wikipedia - 45 cm naval rocket -- Rocket artillery used by Japan in WWII
Wikipedia - 45P/Honda-Mrkos-PajduM-EM-!akova -- Periodic comet with 5 year orbit
Wikipedia - 45 rpm (TV series) -- Spanish-language television series
Wikipedia - 45th parallel north -- Circle of latitude often called the halfway point between the equator and the North Pole
Wikipedia - 461st Flight Test Squadron -- US Air Force squadron, part of Air Force Materiel Command
Wikipedia - 463L master pallet -- Pallet used for transporting military air cargo
Wikipedia - 47Soul -- Palestinian-Jordanian music band
Wikipedia - 485 series -- Japanese train type
Wikipedia - 489 series -- Japanese train type
Wikipedia - 498 Spanish Martyrs
Wikipedia - 49th Parallel Coffee Roasters -- Canadian coffee roaster company
Wikipedia - 49th Parallel (film) -- 1941 film by Michael Powell
Wikipedia - 49th parallel north -- Circle of latitude
Wikipedia - 4D-JAM -- Japanese rock band
Wikipedia - 4F (company) -- Polish sportswear company
Wikipedia - 4-fluorotropacocaine
Wikipedia - 4Gamer.net -- Japanese video game website
Wikipedia - 4-Koma Nano Ace -- Japanese yonkoma manga magazine
Wikipedia - 4 Latas -- Spanish 2019 comedy film on Netflix
Wikipedia - 4Licensing Corporation -- US licensing company
Wikipedia - 4% Pantomime
Wikipedia - 4Q127 -- Part of the Dead Sea Scrolls
Wikipedia - 4 route du Champ d'EntraM-CM-.nement -- Government owned villa in Paris, France
Wikipedia - 4th Air Wing (JASDF) -- Japanese military unit
Wikipedia - 4th APAN Star Awards -- 2015 South Korean Television Award
Wikipedia - 4th Impact -- Filipino girl group
Wikipedia - 4th Japan Film Professional Awards -- 4th edition of the Japan Film Professional Awards
Wikipedia - 4th Parachute Division (Germany) -- German WWII airborne division
Wikipedia - 4x4 (2019 film) -- 2019 Argentine-Spanish thriller crime film by Mariano Cohn
Wikipedia - 5000 yen note -- Japanese paper currency
Wikipedia - 500 Queer Scientists -- US LGBTQ+ campaign
Wikipedia - 500 Series Shinkansen -- Japanese high speed train type
Wikipedia - 500 yen coin (commemorative) -- Denomination of the Japanese yen
Wikipedia - 500 yen note -- Japanese yen note
Wikipedia - 522 Spanish Martyrs
Wikipedia - 54th parallel south -- Circle of latitude
Wikipedia - 55 Central Park West -- 19-floor housing cooperative located in Manhattan, New York City
Wikipedia - 55P/Tempel-Tuttle -- Periodic comet with an orbital period of 33 years, parent body of the Leonid meteor shower
Wikipedia - 56th Air Refueling Squadron -- US Air Force unit part of Air Education and Training Command
Wikipedia - 583 series -- Japanese train type
Wikipedia - 5 cm Pak 38 -- German anti-tank gun
Wikipedia - 5 de Mayo (Panama Metro) -- Panama metro station
Wikipedia - 5Linx -- American multi-level marketing company
Wikipedia - 5 rin coin -- Obsolete Japanese coin
Wikipedia - 5 sen note -- Japanese sen note
Wikipedia - 5th APAN Star Awards -- 2016 South Korean Television Award
Wikipedia - 5th arrondissement of Paris -- French municipal arrondissement in M-CM-^Nle-de-France, France
Wikipedia - 5th Brigade (Japan) -- Japan Ground Self-Defense Force infantry brigade
Wikipedia - 5th Japan Film Professional Awards -- 5th edition of the Japan Film Professional Awards
Wikipedia - 5th Parachute Brigade (United Kingdom)
Wikipedia - 5th Parachute Division (Germany) -- German WWII airborne division
Wikipedia - 61 Garpar Lane -- 2017 Bengali film
Wikipedia - 63 series -- Japanese electric multiple unit train type
Wikipedia - 64: Part II -- 2016 film directed by Takahisa Zeze
Wikipedia - 64: Part I -- 2016 film directed by Amr Arafa
Wikipedia - 651 series -- Japanese train type
Wikipedia - 681 series -- Japanese train type
Wikipedia - 683 series -- Japanese train type
Wikipedia - 6870 Pauldavies
Wikipedia - 68W -- United States Army Military Occupational Specialty
Wikipedia - 69 (film) -- 2004 Japanese film directed by Lee Sang-il
Wikipedia - 6abc Dunkin' Donuts Thanksgiving Day Parade -- Annual Thanksgiving Day parade in Philadelphia, USA
Wikipedia - 6 & 8 Parramatta Square -- Skyscraper in New South Wales, Australia
Wikipedia - 6 February 1934 crisis -- French protest in Paris
Wikipedia - 6LoWPAN -- IETF working group
Wikipedia - 6park -- Chinese internet forum
Wikipedia - 6th APAN Star Awards -- 2018 South Korean Television Award
Wikipedia - 6th arrondissement of Paris -- French municipal arrondissement in M-CM-^Nle-de-France, France
Wikipedia - 6th Congress of the Communist Party of Yugoslavia -- political event in Yugoslavia
Wikipedia - 6th Electoral Unit of Republika Srpska (NSRS) -- Parliamentary constituency
Wikipedia - 6th Japan Film Professional Awards -- 6th edition of the Japan Film Professional Awards
Wikipedia - 6th National Congress of the Communist Party of Vietnam
Wikipedia - 6th Parachute Division (Germany) -- German WWII airborne division
Wikipedia - 700 Series Shinkansen -- Japanese high speed train type
Wikipedia - 701 series -- Japanese train type
Wikipedia - 704Games -- Company
Wikipedia - 711 series -- Japanese train type
Wikipedia - 713 series -- Japanese train type
Wikipedia - 715 series -- Japanese train type
Wikipedia - 717 series -- Japanese train type
Wikipedia - 719 series -- Japanese train type
Wikipedia - 721 series -- Japanese train type
Wikipedia - 72 series -- Japanese train type
Wikipedia - 731 series -- Electric multiple unit train type operated by JR Hokkaido in Japan
Wikipedia - 733 series -- Japanese train type
Wikipedia - 735-737 Japanese smallpox epidemic -- Major smallpox epidemic that afflicted much of Japan
Wikipedia - 735 series -- Japanese train type
Wikipedia - 740 Park Avenue -- Residential building in Manhattan, New York
Wikipedia - 75-foot patrol boat -- American Coast Guard patrol craft
Wikipedia - 7.65M-CM-^W21mm Parabellum -- Pistol cartridge designed by Georg Luger and Hugo Borchardt
Wikipedia - 770 Eastern Parkway -- Lubavitch World Headquarters
Wikipedia - 77 Park Lane -- 1931 film
Wikipedia - 781 series -- Japanese train type
Wikipedia - 783 series -- Japanese train type
Wikipedia - 785 series -- Japanese train type
Wikipedia - 787 series -- Japanese train type
Wikipedia - 789 series -- Japanese train type
Wikipedia - 78 Lyndhurst Way -- 2000s occupied art space in south London
Wikipedia - 7.92M-CM-^W94mm Patronen -- Anti-tank rifle cartridge
Wikipedia - 7 Continents for 7 Koopas
Wikipedia - 7-Eleven -- Japanese-owned American international chain of convenience stores
Wikipedia - 7, Lok Kalyan Marg -- Official residence and principal workplace of the Prime Minister of India
Wikipedia - 7 Pasiklab sa Army
Wikipedia - 7 Subway Extension -- New York City Subway expansion
Wikipedia - 7thGarden -- Japanese manga series
Wikipedia - 7th Japan Film Professional Awards -- 7th edition of the Japan Film Professional Awards
Wikipedia - 7th Parachute Division (Germany) -- German WWII airborne division
Wikipedia - 80,000 Hours -- Non-profit organization that conducts research on which jobs have most positive social impact
Wikipedia - 800 Heroes Song -- Chinese patriotic song
Wikipedia - 800 Series Shinkansen -- Japanese high speed train type
Wikipedia - 80 series -- Japanese electric multiple unit train type
Wikipedia - 811 series -- Japanese train type
Wikipedia - 813 series -- Japanese train type
Wikipedia - 815 series -- Japanese train type
Wikipedia - 817 series -- Japanese electric multiple unit train type
Wikipedia - 821 series -- Japanese electric multiple unit train type
Wikipedia - 826aska -- Japanese musician
Wikipedia - 82nd Avenue of Roses Parade -- Annual event in Portland, Oregon
Wikipedia - 83-foot patrol boat -- American Coast Guard patrol craft
Wikipedia - 84C MoPic -- 1989 film by Patrick Sheane Duncan
Wikipedia - 84th parallel north -- Circle of latitude in the Arctic
Wikipedia - 8600 series -- Japanese train type
Wikipedia - 86 (novel series) -- Japanese light novel series
Wikipedia - 883 series -- Japanese train type
Wikipedia - 885 series -- Japanese train type
Wikipedia - 88Kasyo Junrei -- Japanese rock band
Wikipedia - 88rising -- American mass media company
Wikipedia - 89th Operations Group -- Part of US Air Force 89th Airlift Wing operating executive transport
Wikipedia - 8-OH-DPAT
Wikipedia - 8 Out of 10 Cats Does Countdown -- British television panel game show
Wikipedia - 8 Out of 10 Cats -- British television comedy panel game
Wikipedia - 8-pallo -- 2013 Finnish film directed by Aku Louhimies
Wikipedia - 8-Pass Charlie -- Pakistani Air Force bomber pilot
Wikipedia - 8 Pieces on Paul Klee -- German music album
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Wikipedia - Adoration of the Christ Child (Lotto, Krakow) -- 1508 painting by Lorenzo Lotto
Wikipedia - Adoration of the Christ Child (Lotto, Washington) -- 1523 painting by Lorenzo Lotto
Wikipedia - Adoration of the Christ Child (Uccello) -- c. 1430s fresco by Paolo Uccello
Wikipedia - Adoration of the Christ Child with Saint Jerome, Saint Mary Magdalene and Saint Eustace -- c. 1436 panel painting by Paolo Uccello
Wikipedia - Adoration of the Magi (Biscaino) -- painting by Bartolomeo Biscaino
Wikipedia - Adoration of the Magi (Castello) -- painting by Valerio Castello
Wikipedia - Adoration of the Magi (Cesare da Sesto) -- Painting by Cesare da Sesto in the National Museum of Capodimonte, Naples
Wikipedia - Adoration of the Magi (Leonardo) -- Unfinished painting by Leonardo da Vinci
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Wikipedia - Adoration of the Magi (Veronese) -- Painting by Paolo Veronese
Wikipedia - Adoration of the Shepherds (Crivelli) -- Painting by Carlo Crivelli
Wikipedia - Adoration of the Shepherds (Lotto) -- painting by Lorenzo Lotto
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Wikipedia - Adoration of the Shepherds (Savoldo) -- Painting by Girolamo Savoldo
Wikipedia - Adoration of the Shepherds (Signorelli) -- Painting by Luca Signorelli
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Wikipedia - Adoration of the Shepherds -- Part of the nativity story and common subject in Christian art
Wikipedia - Adoration of the Shepherds with Saints Nazarius and Celsus -- Painting by Moretto da Brescia
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Wikipedia - Advertising -- Form of communication for marketing, typically paid for
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Wikipedia - Aeneads -- In Roman mythology, the friends, family and companions of Aeneas
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Wikipedia - AEON (company) -- Japanese company
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Wikipedia - Aerosol -- Suspension of fine solid particles or liquid droplets in air or another gas
Wikipedia - Aerospace Data Facility-Colorado -- Satellite ground station operated by the U.S. National Reconnaissance Office
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Wikipedia - Aerospace industry
Wikipedia - Aero Spacelines Pregnant Guppy -- Outsize cargo conversion of the Boeing 377 Stratocruiser
Wikipedia - Aero Spacelines Super Guppy -- Turboprop conversion and enlarged version of outsize cargo carrier Pregnant Guppy
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Wikipedia - Aerospace Research Systems, Inc -- American Aerospace Company
Wikipedia - Aerospace
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Wikipedia - Aerospatiale Dauphin -- Series of helicopters manufactured in France
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Wikipedia - Affine space -- Geometric structure that generalizes the Euclidean space
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Wikipedia - Afghanistan Times Daily -- English language newspaper in Afghanistan
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Wikipedia - Against All Odds (2008) -- 2008 Total Nonstop Action Wrestling pay-per-view event
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Wikipedia - Against All Odds (2011) -- 2011 Total Nonstop Action Wrestling pay-per-view event
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Wikipedia - Against Empathy: The Case for Rational Compassion
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Wikipedia - Aggregate pattern
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Wikipedia - Apache license
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Wikipedia - APA International Humanitarian Award
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Wikipedia - Apamea inordinata -- Species of moth
Wikipedia - Apamea lateritia -- Species of moth
Wikipedia - Apamea lithoxylaea -- Species of moth
Wikipedia - Apamea monoglypha -- Species of moth
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Wikipedia - Apamea ophiogramma -- Species of moth
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Wikipedia - Apanuugak -- Hero of Inuit legends
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Wikipedia - Aparna Vaidik -- Indian historian, author, and educator
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Wikipedia - Apartheid (disambiguation)
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Wikipedia - Apartheid Museum
Wikipedia - Apartheid -- System of institutionalised racial segregation that existed in South Africa and South West Africa (Namibia) from 1948 until the early 1990s
Wikipedia - Apartment 3-G -- 1961-2015 American soap opera comic strip
Wikipedia - Apartment Eight -- 1987 film
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Wikipedia - Apartment (novel) -- 2020 novel by Teddy Wayne
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Wikipedia - Apartment -- Self-contained housing unit occupying part of a building
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Wikipedia - Apa Saheb Bala Saheb Pant
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Wikipedia - A Passage to India (film) -- 1984 drama film directed by David Lean
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Wikipedia - A Passion Play -- 1973 album by Jethro Tull
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Wikipedia - Apastovsky District
Wikipedia - APA style -- Academic style and writing format
Wikipedia - A Patch of Blue -- 1965 film by Guy Green
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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
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Wikipedia - Apatetris mediterranella -- Species of moth
Wikipedia - Apateum -- Genus of beetles
Wikipedia - Apate -- Minor goddess in Greek mythology, personification of deceit
Wikipedia - Apatheia -- Stoic concept of equanimity or dispassion
Wikipedia - Apatheism
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Wikipedia - A Pathway Under the Gaze of Mary: Biography of Sister Maria Lucia of Jesus and the Immaculate Heart
Wikipedia - Apathy -- State of indifference, or the suppression of emotions
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Wikipedia - Apaurusheyatva
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Wikipedia - Apayao River -- River in the Philippines
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Wikipedia - AP English Language and Composition -- College level English class offered to high school students as part of the AP programs
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Wikipedia - Aperiodic tiling -- Non-periodic tiling with the additional property that it does not contain arbitrarily large periodic patches
Wikipedia - Aperture (mollusc) -- The main opening of the shell, where the head-foot part of the body of the animal emerges
Wikipedia - Apfelkuchle -- German pastry, battered and fried apple slices
Wikipedia - Aphaenogaster patruelis -- Species of ant
Wikipedia - A Philosopher Lecturing on the Orrery -- 1766 painting by Joseph Wright of Derby
Wikipedia - Apicomplexa -- A phylum of parasitic alveolates
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Wikipedia - APL (codepage)
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Wikipedia - APM Monaco -- Monaco jewellery company
Wikipedia - APM Music -- American production music company
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Wikipedia - Apne Huye Paraye -- 1964 film
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Wikipedia - Apollo 1 -- Failed mission in the United States Apollo space program
Wikipedia - Apollo 7 -- First crewed mission of the Apollo space program
Wikipedia - Apollo 8 -- First crewed space mission to orbit the Moon
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Wikipedia - Apollonius Paradoxographus
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Wikipedia - Apollo PGNCS -- Apollo spacecraft guidance system
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Wikipedia - Apollo (spacecraft)
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Wikipedia - Apologies by Pope John Paul II
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Wikipedia - Apophatus -- Moth genus in family Palaephatidae
Wikipedia - Apoplast -- The extracellular space, outside the plasma membrane of plants
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Wikipedia - Apostle Paul
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Wikipedia - Apotropaic magic
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Wikipedia - Appassionata (1974 film) -- 1974 film
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Wikipedia - Arena Naucalpan 25th Anniversary Show -- 2002 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 26th Anniversary Show -- 2003 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 27th Anniversary Show -- 2004 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 29th Anniversary Show -- 2006 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 30th Anniversary Show -- 2007 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 31st Anniversary Show -- 2008 International Wrestling Revolution Group event
Wikipedia - Arena Naucalpan 32nd Anniversary Show -- 2009 International Wrestling Revolution Group event
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Wikipedia - Association of Academies of the Spanish Language -- Coordinating body of Spanish language regulators
Wikipedia - Association of Hungarian Record Companies
Wikipedia - Association of Jesuit Colleges and Universities in Asia Pacific -- Educational organization
Wikipedia - Association of Member Episcopal Conferences in Eastern Africa -- Catholic organization
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Wikipedia - Association of Real Estate Taxpayers
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Wikipedia - Associations Incorporation Act 1981 (Queensland) -- Act of the Parliament of Queensland
Wikipedia - Associative property -- Property allowing removing parentheses in a sequence of operations
Wikipedia - Associazione Sportiva Petrarca Scherma -- Fencing team based in Padua, Italy
Wikipedia - Assortative mating -- Preferential mating pattern between individuals with similar phenotypes (e.g., size, colour)
Wikipedia - Asso Station -- Railway station in Kamitonda, Wakayama Prefecture, Japan
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Wikipedia - Assumpta Serna -- Spanish actress and author
Wikipedia - Assumption Altarpiece -- C. 1530 painting by Moretto da Brescia
Wikipedia - Assumption of the Virgin (Carracci) -- Painting by Annibale Carracci, Prado
Wikipedia - Assumption of the Virgin (Cerasi Chapel) -- Painting by Annibale Carracci (Santa Maria del Popolo, Cappella Cerasi)
Wikipedia - Assumption of the Virgin Mary (Rubens, 1637) -- C. 1637 painting by Peter Paul Rubens
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Wikipedia - Assunta Legnante -- Italian Paralympic shot putter
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Wikipedia - A Statue of Ceres -- Painting by Peter Paul Rubens
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Wikipedia - ASTERIA (spacecraft) -- A CubeSat testing technologies for the detection of exoplanets
Wikipedia - Asterism (astronomy) -- Pattern of stars recognized on Earth's night sky
Wikipedia - Asterius of Cappadocia -- Early christian theologian
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Wikipedia - As the Old Sang, So the Young Pipe (Jordaens, Antwerp) -- Painting by Jacob Jordaens
Wikipedia - Astley Paston Cooper Ashhurst -- American surgeon and medical historian
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Wikipedia - Astorga Cathedral -- Roman Catholic church in Astorga, Spain
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Wikipedia - Astrocompass -- Tool for finding true north through the positions of astronomical bodies
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Wikipedia - Astronaut transfer van -- Vehicle used to transport astronauts at the Kennedy Space center
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Wikipedia - Astronics Corporation -- American Aerospace Company
Wikipedia - Astronomer -- One who studies celestial bodies and space
Wikipedia - Astronomical Netherlands Satellite -- Space-based X-ray and ultraviolet telescope
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Wikipedia - Astuvansalmi rock paintings -- Rock paintings in Ristiina, Mikkeli, Finland
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Wikipedia - Asuka Station -- Railway station in Asuka, Nara Prefecture, Japan
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Wikipedia - Asukayama Station -- Tram station in Tokyo, Japan
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Wikipedia - Asus Eee Pad Transformer
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Wikipedia - Asuwa Station -- Railway station in Fukui, Fukui Prefecture, Japan
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Wikipedia - Asymmetric simple exclusion process -- Interacting particle system
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Wikipedia - As You Like It -- pastoral comedy by William Shakespeare
Wikipedia - Atagi Nobuyasu -- Japanese samurai
Wikipedia - Atagobashi Station -- Metro station in Sendai, Japan
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Wikipedia - Atakapa -- Native Americans who lived along the Gulf of Mexico
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Wikipedia - Atalanta Ltd -- Engineering company
Wikipedia - Atal Bihari Vajpayee Hindi Vishwavidyalaya -- University in Bhopal, India
Wikipedia - Atal Bihari Vajpayee Institute of Mountaineering and Allied Sports -- Mountaineering institute in Manali, Himachal Pradesh, India
Wikipedia - Atal Bihari Vajpayee International Airport -- International airport in Jharkhand, India
Wikipedia - Atal Bihari Vajpayee Medical University -- State university in Lucknow, Uttar Pradesh, India
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Wikipedia - Atal Tunnel -- Leh-Manali Highway tunnel built under the Rohtang Pass in the eastern Pir Panjal range of the Himalayas
Wikipedia - Atami Station -- Railway station in Atami, Shizuoka Prefecture, Japan
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Wikipedia - ATA Packet Interface -- Interface to connect devices other than hard drives through the PATA and SATA interfaces
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Wikipedia - Atari, Inc. -- Defunct American video game and home computer company
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Wikipedia - Atchara -- A pickle made from grated unripe papaya popular in the Philippines
Wikipedia - Atea Cave -- Cave in Papua New Guinea
Wikipedia - Atec, Inc. -- American Aerospace Company
Wikipedia - Ategumia adipalis -- Species of moth
Wikipedia - Ateji -- Kanji used for some Japanese words in a primarily phonetic sense
Wikipedia - Atelier Cologne -- Perfume company
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Wikipedia - At Eternity's Gate -- Oil painting by Vincent van Gogh
Wikipedia - Athanase Apartis -- Greek sculptor
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Wikipedia - Athanasios Konstantinidis -- Greek Paralympic athlete
Wikipedia - Athanasios Papageorgiou (sport shooter) -- Greek sports shooter
Wikipedia - Athanasios Papoulis
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Wikipedia - Athar Ali (politician) -- Pakistani Norwegian
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Wikipedia - A Thatch-Roofed House with a Water Mill -- Painting by Jacob Isaacksz. van Ruisdael
Wikipedia - Athenahealth -- American healthcare company
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Wikipedia - Athena (spacecraft) -- Proposed Pallas flyby probe
Wikipedia - Athena Tibi -- Japan-based singer from The Philippines
Wikipedia - Athenion of Maroneia -- 3rd-century BC Greek painter
Wikipedia - Athens Banner-Herald -- Newspaper published in Athens, Georgia
Wikipedia - Athens Ohio Halloween Block Party -- Annual event
Wikipedia - A. Theodore Eastman -- American Espiscopal bishop
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Wikipedia - Athetis pallustris -- Species of moth
Wikipedia - Athetoid cerebral palsy -- Type of cerebral palsy associated with basal ganglia damage
Wikipedia - A Thief in Paradise -- 1925 film
Wikipedia - Athina Papayianni -- Greek race walker
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Wikipedia - Athiroopa Amaravathi -- 1935 film by C. V. Raman
Wikipedia - Athlete of the Year -- Wikimedia disambiguation page
Wikipedia - Athletes Parade -- Soviet-era parade of national athletes
Wikipedia - Athletics at the 1896 Summer Olympics - Men's marathon -- Special race invented as part of the Athletics at the 1896 Summer Olympics programme
Wikipedia - Athletics at the 1975 South Pacific Games -- 1975 athletics competitions in Guam
Wikipedia - Athletics at the 1983 Pan American Games - Men's 4 M-CM-^W 100 metres relay -- Athletics event
Wikipedia - Athletics at the 1999 Pan American Games - Women's triple jump -- Athletic event
Wikipedia - Athletics at the 2004 Summer Paralympics - Men's 200 metres T11-13 -- Paralympic athletics event
Wikipedia - Athletics at the 2007 Pan American Games - Women's 100 metres -- Women's 100 metres event at the 2007 Pan American Games
Wikipedia - Athletics at the 2007 Pan American Games - Women's 400 metres -- 400 meter human race
Wikipedia - Athletics at the 2008 Summer Paralympics - Men's 100 metres T11 -- 2008 sporting event
Wikipedia - Athletics at the 2008 Summer Paralympics - Women's javelin throw F33-34/52-53 -- 2008 sporting event
Wikipedia - Athletics at the 2011 Pan American Games - Men's discus throw -- International athletic competition
Wikipedia - Athletics at the 2015 Pan American Games - Women's 100 metres -- Athletics event
Wikipedia - Athletics at the 2016 Summer Paralympics - Men's 400 metres T44 -- Athletics at the 2016 Summer Paralympics - Men's 400 metres T44
Wikipedia - Athletics at the 2019 Pan American Games -- The Athletics competitions at the 2019 Pan American Games
Wikipedia - Athletics at the 2019 Pan American Games - Women's javelin throw -- Athletics competition
Wikipedia - Athrips patockai -- Species of moth
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Wikipedia - Atipamezole
Wikipedia - Atisha Dipankara Shrijnana
Wikipedia - Atish Dipankar University of Science and Technology -- A private university of Bangladesh
Wikipedia - Atiyah-Bott formula -- On the cohomology ring of the moduli stack of principal bundles
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Wikipedia - Atlanersa -- Kushite king of the Napatan kingdom of Nubia in the 7th century BC
Wikipedia - Atlanta Business Chronicle -- Weekly newspaper
Wikipedia - Atlanta campaign -- Military campaign during the American Civil War
Wikipedia - Atlanta Police Department -- Police force in Georgia, U.S.
Wikipedia - Atlantia (company) -- Italian holding company
Wikipedia - Atlantic Center of Modern Art -- Modern artt gallery in Las Palmas de Gran Canaria
Wikipedia - Atlantic Coast Line 501 -- Preserved (and only surviving) EMC E3 passenger diesel locomotive
Wikipedia - Atlantic Entertainment Group -- Defunct movie studio company
Wikipedia - Atlantic Equatorial mode -- quasiperiodic interannual climate pattern of the equatorial Atlantic Ocean
Wikipedia - Atlantic Fruit Company -- American shipping company
Wikipedia - Atlantic hurricane reanalysis project -- Project to add new information about past North Atlantic hurricanes
Wikipedia - Atlantic meridional overturning circulation -- system of currents in the Atlantic Ocean, having a northward flow of warm, salty water in the upper layers and a southward flow of colder, deep waters that are part of the thermohaline circulation
Wikipedia - Atlantic-Pacific Capital -- American financial services firm
Wikipedia - Atlantic Patrol -- 1940 film
Wikipedia - Atlantic raid of June 1796 -- Campaign in the French Revolutionary Wars
Wikipedia - Atlantic Seaboard District Municipality -- Region of the City of Cape Town
Wikipedia - Atlantique Department -- regional department in the country of Benin
Wikipedia - Atlantis (newspaper) -- Greek-language newspaper published in the United States
Wikipedia - Atlantis Paradise Island -- Ocean-themed resort in the Bahamas
Wikipedia - Atlantropa
Wikipedia - Atlas Assurance Company -- Defunct British life and fire insurance company
Wikipedia - Atlas Comics (1950s) -- 1950s comic book publishing company
Wikipedia - Atlas Entertainment -- American film financing and producing company
Wikipedia - ATLAS-I -- US Air Force electromagnetic pulse generation and testing apparatus in use from 1972-1980 at Sandia National Laboratories in Albuquerque, NM, US
Wikipedia - Atlas Jewellery -- Indian jewelry company
Wikipedia - Atlas (rocket family) -- Family of American missiles and space launch vehicles
Wikipedia - Atlas Shrugged Part III: Who Is John Galt? -- 2014 movie
Wikipedia - Atlas Shrugged: Part II -- 2012 film by John Putch
Wikipedia - Atlas Shrugged: Part I -- 2011 film by Paul Johansson
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Wikipedia - Atle Haglund -- Norwegian Paralympic athlete
Wikipedia - Atletico Madrid -- Spanish professional sports club based in Madrid
Wikipedia - Atlus -- Japanese video game company
Wikipedia - ATM Nurul Bashar Chowdhury -- Bangladesh Nationalist Party politician
Wikipedia - Atmos Energy -- American energy company
Wikipedia - Atmosphere-Space Interactions Monitor -- ISS-based upper-atmospheric lightning observation project
Wikipedia - Atmospheric entry -- Passage of an object through the gases of an atmosphere from outer space
Wikipedia - Atmospheric escape -- Loss of planetary atmospheric gases to outer space
Wikipedia - Atmospheric particulate matter
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Wikipedia - Atolls Rural LLG -- Local-level government in Papua New Guinea
Wikipedia - Atomenergomash -- Russian nuclear engineering company
Wikipedia - Atomera -- American company
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Wikipedia - Atomic line filter -- Optical band-pass filter used in the physical sciences
Wikipedia - Atomic radii of the elements (data page) -- Wikimedia data page
Wikipedia - Atomics International -- Nuclear technology company
Wikipedia - Atomic spacing -- Distance between two nucleus
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Wikipedia - Atomic theory -- Model for understanding elemental particles
Wikipedia - Atomic vapor laser isotope separation
Wikipedia - Atom (Ray Palmer) -- Fictional character, a superhero that appears in comic books published by DC Comics
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Wikipedia - ATPase
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Wikipedia - A Treatise on Painting
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Wikipedia - A Tricky Painter's Fate -- 1908 film by Georges Melies
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Wikipedia - A Trip to Paradise -- 1921 film directed by Maxwell Karger
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Wikipedia - A Trip to Paris -- 1938 film by Malcolm St. Clair
Wikipedia - Atropa acuminata -- Species of plant
Wikipedia - Atropa belladonna -- Species of toxic flowering plant in the nightshade family.
Wikipedia - Atropa pallidiflora -- Species of plant
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Wikipedia - Atropa -- Genus of plants
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Wikipedia - Atsubetsu Station -- Railway station in Sapporo, Japan
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Wikipedia - Atsugewi language -- Extinct Palaihnihan language
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Wikipedia - Atsuko Tanaka (animator) -- Japanese animator
Wikipedia - Atsuko Tanaka (artist) -- Japanese artist
Wikipedia - Atsuko Tanaka (voice actress) -- Japanese voice actress
Wikipedia - Atsuko Wakai -- Japanese karateka
Wikipedia - Atsumi Onsen Station -- Railway station in Tsuruoka, Yamagata Prefecture, Japan
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Wikipedia - Atsunai Station -- Railway station in Urahoro, Hokkaido, Japan
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Wikipedia - Atsushi Kazama -- Japanese biathlete
Wikipedia - Atsushi Miyauchi -- Japanese actor and voice actor
Wikipedia - Atsushi Negishi -- Japanese equestrian
Wikipedia - Atsushi Oka -- Japanese bicycle racer
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Wikipedia - Atsushi Tsutsumishita -- Japanese comedian
Wikipedia - Atsushi Watanabe (politician) -- Japanese politician
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Wikipedia - Attack on the Iron Coast -- 1967 film by Paul Wendkos
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Wikipedia - Attention Span (album)
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Wikipedia - Audience (company)
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