classes ::: root,
children ::: 2.11 - The Kingdoms and Godheads of the Greater Mind (summary), Dream Yoga (log), Hymns to the Mystic Fire (toc), MISSING NAME - related to why read Savitri and Savitri (ode), Mortimers Reading list (1972 edition), Music (genres), reading list (100), reading list (AI), reading list (Elon Musks), reading list (joshs), reading list (Science), References (SES), Savitri (3rd Review), Savitri (record of Love)
branches ::: Andrei Tarkovsky, Andrew Kanegi, apprentice, aureate, Awareness, before sleep, Bookstores, boredom, breath, Ceremonial magic, children, cryptocurrency private, cryptocurrency public, current, Darren Aronofsky, degrees, degrees of, Depression, desires, devourer, Difference, direction, Directors, Distress, Dolores, dreams, firefox bookmarks, Forest, Freedom, French, frequency, Freya, Future Josh, goodreads, great, greater, greater consciousness, greatest, Greek, greenhouse, Greta Thunberg, grey, Hebrew, higher degree, incomprehensible, interests, internet presence, irresistible, josh resume, JRE Episodes, Kosmic Address, Lawrence Durrell, lucid dreaming, More Than, Mythological Creature, pareto distribution, precious, predeterminer, preferences, Prema, Preoccupation, Preparation, prepare, preposition, prerequisite, Presence, pre-trans fallacy, prevent you, procedure template, Progress, re., read, reading lists, read Savitri, Real-Idea, realise, realize, realm, rec, recall, recap, Receptivity, Recitation, recite, recognize, Recommended Reading, records, recover, recreational drugs, red, reddit, redeem, redeeming, redirect, Reestablish, ref, Refuge, refuse, reg, regard, regions, regression, reject, Rejection, rel, rely, rem, remake wordlist, Remember, remember God, remembering God, Remembrance, remind, Reminded, remove, ren, rend, rentals toronto, Renunciation, rep, repeat, repeat my, Repentance, report, requests, require, requirement, res, Resist, resolve, resplendent, Response, responsibility, restrict, ret, retroarch, return, rev, reveal, reverence, review, sacred, Sacred Thought, secret, Self-Surrender, Simulated Reality, smoking cigarettes, Software Engineering, software investigate, speed reading, Squirrel, stream, Strength, surest, Surrender, the Adventurer, The Creator, the Present, The Reality, the Reason, the Supreme, the Wired, Thought-Free, three, three js, Three-stratum Theory, threshold, tireless, to read, torrents, training regiment, treasure, treasured, tree, TSOY review, web director, why remembrance, wordpress, Zen Scriptures

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


object:re.
word class:root

see also ::: rec, ref, rel, rem, ren, re., res, rev

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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 [90] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
100_Best_Spiritual_Books_of_the_Century
50_Philosophy_Reading_List
50_Psychology_Reading_List
50_Self-Help_Reading_List
50_Spiritual_Reading_List
7th_Pass_through_Savitri
allall_(quotes)
allmem_(quotes)
An_Informal_Integral_Canon
Anonymous_Reading_List
Anton_Book_list
A_Summers_Reading_List
Best_Philosophy_Books
Best_Spiritual_Books
book_list_found_on_google_docs
Buddhism_(books)
Buddhist_Classics
canon
Carolinas_books
collaboration
dating
Dhikr
Epic_Poetry_(by_alpha)
Epic_Poetry_(ranked)
Essential_Books_of_Computer_Science
Everyday
God
Holy_Books
How_to_remember_always
How_to_Study_-_Not_a_bad_skill_to_have
It_does_not_matter_if_you_understand_it_-_Savitri,_read_it_always.
Jordan_Peterson_-_Great_Books
Joshs_complete_reading_list
Joshs_reading_list
Kennys_Books
Levels_of_Remembrance
marijuana
memcards
memcards_(quotes)
Mortimers_Reading_list_(1972_edition)
Niamh_Dempsey_books_list
online_books_on_drugs
reading_list_(100)
reading_list_(AI)
reading_list_(Elon_Musks)
reading_list_(joshs)
reading_list_(Science)
Reading_&_Writing_-_The_Critique
rec
recite
Recommended_Reading
References_(SES)
remembering_God
Remembrance
rentals_toronto
repeat
repeat_my
res
Resources_for_Spiral_Wizards
return
rev
reverence
Samis_Books
Savitri_(my_Integral_Yoga)
Sincerity
Songs_of_Remembrance
speed_reading
study
T1
Tablets_of_MEM
Taoist_canon
The_cyborgs_and_cybernetics_syllabus
the_Divine_Relations
The_Lord_who_Remembers
The_Most_Influential_Books_in_History
the_Temple_of_Remembrance
the_Tower_of_MEM
The_Western_Canon_-_The_Books_and_School_of_the_Ages
Tibetan_Buddhist_canon
to_read
what_am_I_to_remember
what_does_it_mean_to_remember
Why_does_one_read_Savitri
Why_God
why_remembrance
Zen_Buddhism_-_The_Essential_Books
Zen_Scriptures
SEE ALSO

rec
ref
rel
rem
ren
re.
res
rev

AUTH

BOOKS
8_Secrets_of_Tao_Te_Ching
A_Brief_History_of_Everything
Achieving_Oneness_With_The_Higher_Soul___Meditations_for_Soul_Realization
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
Aion
Al-Fihrist
Al-Ghazali_on_the_Ninety-nine_Beautiful_Names_of_God
Amrita_Gita
An_Inquiry_into_the_Nature_and_Causes_of_the_Wealth_of_Nations
Anti-Oedipus__Capitalism_and_Schizophrenia
A_Study_Of_Dogen_His_Philosophy_and_Religion
A_Thousand_Plateaus__Capitalism_and_Schizophrenia
A_Treatise_on_Cosmic_Fire
Avatamsaka_Sutra
Awaken_Every_Day__365_Buddhist_Reflections_to_Invite_Mindfulness_and_Joy
Awaken_the_Giant_Within
Be_Here_Now
Being_and_Nothingness
Bhagavata_Purana
Bhakti-Yoga
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
books_(by_alpha)
books_(quotes)
Branching_Streams_flow_in_the_darkness
Buddhahood_in_This_Life__The_Great_Commentary_by_Vimalamitra
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
Civilization_and_Its_Discontents
Cold_Mountain
Collected_Fictions
Collected_Poems
Computer_Power_and_Human_Reason
Concentration_(book)
Conscious_Immortality
Core_Integral
Creative_Evolution
Critique_of_Practical_Reason
Critique_of_Pure_Reason
Cybernetics,_or_Control_and_Communication_in_the_Animal_and_the_Machine
Dark_Night_of_the_Soul
Discourse_on_Method
DND_DM_Guide_5E
Do_Androids_Dream_of_Electric_Sheep?
Economy_of_Truth__Practical_Maxims_and_Reflections
Education_in_the_New_Age
Enchiridion
Enchiridion_text
Entrance_To_The_Great_Perfection__A_Guide_To_The_Dzogchen_Preliminary_Practices
Epigrams_from_Savitri
Essays_Divine_And_Human
Essays_in_Idleness_-_The_Tsurezuregusa_of_Kenko
Essays_In_Philosophy_And_Yoga
Essays_of_Schopenhauer
Essays_On_The_Gita
Essential_Integral
Evolution_II
Experience_and_Nature
Faust
Fearless_Simplicity__The_Dzogchen_Way_of_Living_Freely_in_a_Complex_World
Flow_-_The_Psychology_of_Optimal_Experience
Free_thought_and_Official_Propaganda
Full_Circle
General_Principles_of_Kabbalah
God_Exists
Gone_with_the_Wind
Great_Bodhi_Mind
Great_Disciples_of_the_Buddha__Their_Lives,_Their_Works,_Their_Legacy
Guru_Bhakti_Yoga
Hamlet
Heart_of_Matter
Hopscotch
How_to_become_an_Expert_Software_Engineer
How_to_Free_Your_Mind_-_Tara_the_Liberator
How_to_See_Yourself_As_You_Really_Are
How_to_think_like_Leonardo_Da_Vinci
Hundred_Thousand_Songs_of_Milarepa
Hymn_of_the_Universe
Hymns_to_the_Mystic_Fire
Infinite_Library
Initiates_of_Flame
Initiation_Into_Hermetics
Inner_Teachings_of_Hinduism_Revealed
Integral_Life_Practice_(book)
Integral_Spirituality
Invisible_Cities
Isha_Upanishad
josh_books
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Knowledge_of_the_Higher_Worlds
Know_Yourself
Kosmic_Consciousness
Labyrinths
Let_Me_Explain
Letters_on_Occult_Meditation
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Letters_On_Yoga_III
Letters_On_Yoga_IV
Let_There_Be_Light!_Scapegoat_of_a_Narcissistic_Mother_"My_Story"
Leviathan_Wakes
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Liber_Null
Life_without_Death
Love_and_Compassion_Is_My_Religion__A_Beginner's_Book_Into_Spirituality
Magic_-_A_Treatise_on_Esoteric_Ethics
Magick_Without_Tears
Mahayana-Uttaratantra-Shastra
Manhood_of_Humanity
Mantras_Of_The_Mother
Manual_of_Zen_Buddhism
Maps_of_Meaning
Mastery
mcw
Meditations
Meditation__The_First_and_Last_Freedom
Mere_Christianity
Metamorphoses
Milarepa_-_Poems
Mindfulness_Of_Breathing
Mind_-_Its_Mysteries_and_Control
Mind_Training__The_Great_Collection
Mining_for_Wisdom_Within_Delusion__Maitreya's_Distinction_Between_Phenomena_and_the_Nature_of_Phenomena_and_Its_Indian_and_Tibetan_Commentaries
Modern_Man_in_Search_of_a_Soul
Moral_Disengagement__How_Good_People_Can_Do_Harm_and_Feel_Good_About_Themselves
More_Answers_From_The_Mother
Mother_or_The_Divine_Materialism
My_Burning_Heart
Mysterium_Coniunctionis
Mysticism_and_Logic
Narads_Infinite_Lexicon_of_terms_for_Savitri
Nausea
New_World_Translation_of_the_Holy_Scriptures
Of_The_Nature_Of_Things
old_bookshelf
On_Belief
On_Education
On_Interpretation
On_the_Free_Choice_of_the_Will
On_the_Way_to_Supermanhood
On_Thoughts_And_Aphorisms
Patanjali_Yoga_Sutras
Pedagogy_of_the_Oppressed
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
Practice_And_All_Is_Coming__Abuse,_Cult_Dynamics,_And_Healing_In_Yoga_And_Beyond
Preparing_for_the_Miraculous
Primordial_Purity__Oral_Instructions_on_the_Three_Words_That_Strike_the_Vital_Point
Process_and_Reality
Progressive_Stages_of_Meditation_on_Emptiness
Psychological_Assessment_of_Adult_Posttraumatic_States__Phenomenology,_Diagnosis,_and_Measurement
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
Ready_Player_One
Record_of_Yoga
Reflections_on_Silver_River
Religion_and_Science
Renunciation_and_Empowerment_of_Buddhist_Nuns_in_Myanmar-Burma__Building_a_Community_of_Female_Faithful
Revelations_of_Divine_Love
Revolt_Against_the_Modern_World
Satipahna__The_Direct_Path_to_Realization
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Science_and_Sanity
Secrets_of_Heaven
Sefer_Yetzirah__The_Book_of_Creation__In_Theory_and_Practice
Self_Knowledge
Self-Liberation_Through_Seeing_with_Naked_Awareness
Sermons
Sex_Ecology_Spirituality
Some_Answers_From_The_Mother
Spiral_Dynamics
Sri_Aurobindo_or_the_Adventure_of_Consciousness
Structure_and_Interpretation_of_Computer_Programs
Swampl_and_Flowers__The_Letters_and_Lectures_of_Zen_Master_Ta_Hui
Symposium
Synergetics_-_Explorations_in_the_Geometry_of_Thinking
Tablets_of_Baha_u_llah
Tagore_-_Poems
The_5_Dharma_Types
The_7_Habits_of_Highly_Effective_People
The_Act_of_Creation
The_Alchemy_of_Happiness
The_Archetypes_and_the_Collective_Unconscious
The_Art_of_Literature
The_Bible
The_Blue_Cliff_Records
the_Book
The_Book_of_Gates
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_Book_on_the_Taboo_Against_Knowing_Who_You_Are
The_Buddhist_Revival_in_China
The_Castle_of_Crossed_Destinies
The_Categories
The_Celestine_Prophecy
The_Confessions_of_Saint_Augustine
The_Creative_Mind
The_Crisis_Of_The_Modern_World
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_Future_of_Man
The_Future_Poetry
The_Gateless_Gate
The_Genius_of_Language
The_Golden_Bough
The_Gospel_of_Sri_Ramakrishna
The_Great_Exposition_of_Secret_Mantra
The_Great_Gate_for_Accomplishing_Supreme_Enlightenment
The_Great_Secret_of_Mind__Special_Instructions_on_the_Nonduality_of_Dzogchen
The_Heart_Treasure_of_the_Enlightened_Ones__The_Practice_of_View,_Meditation,_and_Action__A_Discourse_Virtuous_in_the_Beginning,_Middle,_and_End
The_Heros_Journey
The_Hero_with_a_Thousand_Faces
The_Hidden_Words
The_Holy_Teaching_of_Vimalakirti__A_Mahayana_Scripture
The_Human_Cycle
The_Hundred_Verses_of_Advice__Tibetan_Buddhist_Teachings_on_What_Matters_Most
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_Interpretation_of_Dreams
The_Journals_of_Kierkegaard
The_Key_to_the_True_Kabbalah
The_Ladder_of_Divine_Ascent
The_Life_Divine
The_Lotus_Sutra
The_Middle_Way__Faith_Grounded_in_Reason
The_Mirror__Advice_On_The_Presence_Of_Awareness
The_Most_Holy_Book
The_Mothers_Agenda
The_Mother_With_Letters_On_The_Mother
The_Narcissistic_Abuse_Recovery_Bible__Spiritual_Recovery_from_Narcissistic_and_Emotional_Abuse
The_Nature_of_Consciousness__Essays_on_the_Unity_of_Mind_and_Matter
The_Neverending_Story
The_Nicomachean_Ethics
The_Odyssey
The_Oresteia__Agamemnon
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_Perennial_Philosophy
The_Phenomenon_of_Man
The_Philosophy_of_History
The_Places_That_Scare_You_-_A_Guide_to_Fearlessness_in_Difficult_Times
The_Power_of_Myth
The_Practice_of_Magical_Evocation
The_Practice_of_Psycho_therapy
The_Precious_Treasury_Of_The_Way_Of_Abiding
The_Problems_of_Philosophy
The_Prophet
The_Recognition_Sutras__Illuminating_a_1,000-Year-Old_Spiritual_Masterpiece
The_Red_Book_-_Liber_Novus
The_Republic
The_Revolt_of_the_Masses
The_Science_of_Knowing
The_Seals_of_Wisdom
The_Secret_Doctrine
The_Secret_of_the_Golden_Flower
The_Secret_Of_The_Veda
The_Self-Organizing_Universe
The_Seven_Valleys_and_the_Four_Valleys
The_Sickness_Unto_Death
the_Stack
The_Structure_of_Scientific_Revolutions
The_Study_and_Practice_of_Yoga
The_Sweet_Dews_of_Chan_Zen
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Tempest
The_Three_Pillars_of_Zen
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Use_and_Abuse_of_History
The_Varieties_of_Religious_Experience
The_Way_of_Perfection
The_Way_of_the_Realized_Old_Dogs,_Advice_That_Points_Out_the_Essence_of_Mind,_Called_a_Lamp_That_Dispels_Darkness
The_Way_Things_are
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_World_as_Will_and_Idea
The_Yoga_Sutras
The_Zen_Teaching_of_Bodhidharma
Thought_Power
Three_Books_on_Occult_Philosophy
Thus_Awakens_Swami_Sivananda
Thus_Spoke_Zarathustra
Total_Freedom__The_Essential_Krishnamurti
Toward_the_Future
Treasure_Island
Treasure_Trove_of_Scriptural_Transmission__A_Commentary_on_the_Precious_Treasury_of_the_Basic_Space_of_Phenomena
Treasury_of_the_True_Dharma_Eye__Zen_Master_Dogens_Shobo_Genzo
Twelfth_Night
Twilight_of_the_Idols
Understanding_the_Mind__An_Explanation_of_the_Nature_and_Functions_of_the_Mind
Universal_Love__The_Yoga_Method_of_Buddha_Maitreya
Utopia
Vedic_and_Philological_Studies
Vishnu_Purana
Walden,_and_On_The_Duty_Of_Civil_Disobedience
Way_of_the_Realized_Old_Dogs
Wherever_You_Go
Who_are_you?
Words_Of_Long_Ago
Words_Of_The_Mother_I
Words_Of_The_Mother_II
Words_Of_The_Mother_III
Writings_In_Bengali_and_Sanskrit
You_Are_the_Eyes_of_the_World

IN CHAPTERS TITLE
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
0.02_-_The_Three_Steps_of_Nature
0.03_-_The_Threefold_Life
01.02_-_Natures_Own_Yoga
01.02_-_The_Creative_Soul
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.07_-_The_Bases_of_Social_Reconstruction
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.12_-_Three_Degrees_of_Social_Organisation
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.03_-_The_Shakespearean_Word
02.04_-_The_Right_of_Absolute_Freedom
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.09_-_Two_Mystic_Poems_in_Modern_French
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.13_-_On_Social_Reconstruction
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.06_-_Here_or_Otherwhere
03.12_-_TagorePoet_and_Seer
03.15_-_Origin_and_Nature_of_Suffering
04.02_-_Human_Progress
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
05.03_-_Of_Desire_and_Atonement
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Of_Some_Supreme_Mysteries
05.08_-_An_Age_of_Revolution
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.11_-_The_Place_of_Reason
05.12_-_The_Revealer_and_the_Revelation
05.15_-_Sartrian_Freedom
05.17_-_Evolution_or_Special_Creation
05.20_-_The_Urge_for_Progression
05.27_-_The_Nature_of_Perfection
05.30_-_Theres_a_Divinity
05.34_-_Light,_more_Light
06.05_-_The_Story_of_Creation
06.07_-_Total_Transformation_Demands_Total_Rejection
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.17_-_Directed_Change
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.29_-_Towards_Redemption
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.20_-_Why_are_Dreams_Forgotten?
07.26_-_Offering_and_Surrender
07.32_-_The_Yogic_Centres
07.34_-_And_this_Agile_Reason
07.42_-_The_Nature_and_Destiny_of_Art
08.03_-_Death_in_the_Forest
08.09_-_Spirits_in_Trees
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.12_-_Thought_the_Creator
08.16_-_Perfection_and_Progress
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.22_-_Regarding_the_Body
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
09.07_-_How_to_Become_Indifferent_to_Criticism?
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
10.01_-_The_Dream_Twilight_of_the_Ideal
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.08_-_Consciousness_as_Freedom
1.009_-_Perception_and_Reality
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Foreword
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00g_-_Foreword
1.00h_-_Foreword
1.00_-_INTRODUCTORY_REMARKS
1.00_-_PREFACE
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.16_-_The_Relative_Best
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Foreward
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_THAT_ARE_THOU
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Mental_Fortress
1.01_-_The_Three_Metamorphoses
10.20_-_Short_Notes_-_3-_Emptying_and_Replenishment
1.02.2.2_-_Self-Realisation
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_Fire_over_the_Earth
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Great_Process
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Three_European_Worlds
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.035_-_The_Recitation_of_Mantra
1.037_-_Preventing_the_Fall_in_Yoga
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Eternal_Presence
1.03_-_Fire_in_the_Earth
1.03_-_Man_-_Slave_or_Free?
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
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_-_Preparing_for_the_Miraculous
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_three_first_elements
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_Descent_into_Future_Hell
1.04_-_Magic_and_Religion
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Future_of_Man
1.04_-_Wherefore_of_World?
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_Some_Results_of_Initiation
1.05_-_The_Creative_Principle
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_Vishnu_as_Brahma_creates_the_world
1.06_-_Five_Dreams
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_On_remembrance_of_death.
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Greatness_of_the_Individual
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
1.07_-_Akasa_or_the_Ethereal_Principle
1.07_-_A_STREET
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_Dreams
1.07_-_ON_READING_AND_WRITING
1.07_-_Past,_Present_and_Future
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Three_Schools_of_Magick_2
1.080_-_Pratyahara_-_The_Return_of_Energy
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.094_-_Understanding_the_Structure_of_Things
1.09_-_On_remembrance_of_wrongs.
1.09_-_ON_THE_PREACHERS_OF_DEATH
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
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.10_-_Fate_and_Free-Will
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.1.1.01_-_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
1.1.1.07_-_Aspiration,_Opening,_Recognition
1.1.1.09_-_Correction_by_Second_Inspiration
1.11_-_A_STREET
1.11_-_Correspondence_and_Interviews
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Three_Purushas
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_Love_The_Creator
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Strength_of_Stillness
1.13_-_A_Dream
1.13_-_Reason_and_Religion
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.14_-_FOREST_AND_CAVERN
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_Supermind_as_Creator
1.15_-_MARGARETS_ROOM
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.16_-_Inquiries_of_Maitreya_respecting_the_history_of_Prahlada
1.16_-_(Plot_continued.)_Recognition__its_various_kinds,_with_examples
1.16_-_Religion
1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Religion_as_the_Law_of_Life
1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son
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_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_Importance_of_our_Conventional_Greetings,_etc.
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
12.01_-_The_Return_to_Earth
12.01_-_This_Great_Earth_Our_Mother
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_The_Interpretation_of_Scripture
1.2.06_-_Rejection
1.2.07_-_Surrender
12.08_-_Notes_on_Freedom
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
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.
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_ON_FREE_DEATH
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.23_-_DREARY_DAY
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.2.3_-_The_Power_of_Expression_and_Yoga
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
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_-_On_Religion
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_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_PERSEVERANCE_AND_REGULARITY
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_-_Structure_of_Mind_Based_on_that_of_Body
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_The_Killing_of_the_Tree-Spirit
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
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.02_-_A_Review_of_Sri_Aurobindos_Life
13.05_-_A_Dream_Of_Surreal_Science
13.08_-_The_Return
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_-_Other_Falsifiers_or_Forgers._Gianni_Schicchi,_Myrrha,_Adam_of_Brescia,_Potiphar's_Wife,_and_Sinon_of_Troy.
1.31_-_Is_Thelema_a_New_Religion?
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_-_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.
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.
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_-_Oriential_Religions_in_the_West
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.
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
14.01_-_To_Read_Sri_Aurobindo
14.04_-_More_of_Yajnavalkya
14.07_-_A_Review_of_Our_Ashram_Life
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
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
1.47_-_Reincarnation
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.07_-_Souls_Freedom
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.55_-_The_Transference_of_Evil
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.66_-_Vampires
1.69_-_Farewell_to_Nemi
17.06_-_Hymn_of_the_Supreme_Goddess
1.78_-_Sore_Spots
1.79_-_Progress
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
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
1929-05-26_-_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
1929-06-09_-_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
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1950-12-21_-_The_Mother_of_Dreams
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
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.
1951-01-20_-_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
1951-03-22_-_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
1951-04-05_-_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
1951-04-09_-_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
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_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
1954-05-12_-_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
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
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
1954-08-04_-_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
1954-09-08_-_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
1954-11-03_-_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
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
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
1955-07-13_-_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
1955-09-21_-_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
1955-11-09_-_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
1955-12-14_-_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
1956-02-08_-_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
1956-04-11_-_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
1956-05-23_-_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
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-09-12_-_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
1957-01-09_-_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
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-03-06_-_Freedom,_servitude_and_love
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-20_-_Never_sit_down,_true_repose
1957-04-03_-_Different_religions_and_spirituality
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-28_-_Freedom_and_Divine_Will
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
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
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-04-02_-_Correcting_a_mistake
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-05-07_-_The_secret_of_Nature
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-16_-_Is_religion_a_necessity?
1958-08-15_-_Our_relation_with_the_Gods
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1.ac_-_The_Interpreter
1.ami_-_Bright_are_Thy_tresses,_brighten_them_even_more_(from_Baal-i-Jibreel)
1.ami_-_O_Cup-bearer!_Give_me_again_that_wine_of_love_for_Thee_(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_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_If_this_were_a_world
1.anon_-_Song_of_Creation
1.asak_-_A_pious_one_with_a_hundred_beads_on_your_rosary
1.asak_-_Detached_You_are,_even_from_your_being
1.asak_-_In_my_heart_Thou_dwellest--else_with_blood_Ill_drench_it
1.asak_-_My_Beloved-_this_torture_and_pain
1.asak_-_The_sum_total_of_our_life_is_a_breath
1.asak_-_When_the_desire_for_the_Friend_became_real
1.bd_-_The_Greatest_Gift
1.bsf_-_I_thought_I_was_alone_who_suffered
1.bsf_-_The_lanes_are_muddy_and_far_is_the_house
1.bsf_-_You_are_my_protection_O_Lord
1.bs_-_One_Thread_Only
1.bs_-_Remove_duality_and_do_away_with_all_disputes
1.bs_-_The_preacher_and_the_torch_bearer
1.bsv_-_Where_they_feed_the_fire
1.bs_-_What_a_carefree_game_He_plays!
1.cs_-_We_were_enclosed_(from_Prayer_20)
1.ct_-_Creation_and_Destruction
1.ct_-_Surrendering
1.dd_-_As_many_as_are_the_waves_of_the_sea
1.dd_-_The_Creator_Plays_His_Cosmic_Instrument_In_Perfect_Harmony
1.dz_-_In_the_stream
1.dz_-_Joyful_in_this_mountain_retreat
1.dz_-_One_of_fifteen_verses_on_Dogens_mountain_retreat
1.dz_-_Treading_along_in_this_dreamlike,_illusory_realm
1.dz_-_Viewing_Peach_Blossoms_and_Realizing_the_Way
1.fcn_-_To_the_one_breaking_it
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Secret_Cave
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Whisperer_in_Darkness
1.fs_-_Breadth_And_Depth
1.fs_-_Difference_Of_Station
1.fs_-_Different_Destinies
1.fs_-_Greekism
1.fs_-_Ode_an_die_Freude
1.fs_-_Political_Precept
1.fs_-_Rapture_--_To_Laura
1.fs_-_Resignation
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Agreement
1.fs_-_The_Antique_To_The_Northern_Wanderer
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Fairest_Apparition
1.fs_-_The_Fortune-Favored
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Present_Generation
1.fs_-_The_Secret
1.fs_-_To_A_World-Reformer
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_A_slaves_freedom
1.fua_-_How_long_then_will_you_seek_for_beauty_here?
1.hccc_-_Silently_and_serenely_one_forgets_all_words
1.hcyc_-_14_-_The_best_student_goes_directly_to_the_ultimate_(from_The_Shodoka)
1.hcyc_-_18_-_I_wandered_over_rivers_and_seas,_crossing_mountains_and_streams_(from_The_Shodoka)
1.hcyc_-_1_-_There_is_the_leisurely_one_(from_The_Shodoka)
1.hcyc_-_21_-_Since_I_abruptly_realized_the_unborn_(from_The_Shodoka)
1.hcyc_-_22_-_I_have_entered_the_deep_mountains_to_silence_and_beauty_(from_The_Shodoka)
1.hcyc_-_29_-_The_mind-mirror_is_clear,_so_there_are_no_obstacles_(from_The_Shodoka)
1.hcyc_-_30_-_To_live_in_nothingness_is_to_ignore_cause_and_effect_(from_The_Shodoka)
1.hcyc_-_31_-_Holding_truth_and_rejecting_delusion_(from_The_Shodoka)
1.hcyc_-_32_-_They_miss_the_Dharma-treasure_(from_The_Shodoka)
1.hcyc_-_36_-_One_moon_is_reflected_in_many_waters_(from_The_Shodoka)
1.hcyc_-_38_-_All_categories_are_no_category_(from_The_Shodoka)
1.hcyc_-_39_-_Right_here_it_is_eternally_full_and_serene_(from_The_Shodoka)
1.hcyc_-_3_-_When_we_realize_actuality_(from_The_Shodoka)
1.hcyc_-_44_-_Mind_is_the_base,_phenomena_are_dust_(from_The_Shodoka)
1.hcyc_-_48_-_In_the_sandalwood_forest,_there_is_no_other_tree_(from_The_Shodoka)
1.hcyc_-_49_-_Just_baby_lions_follow_the_parent_(from_The_Shodoka)
1.hcyc_-_50_-_The_Buddhas_doctrine_of_directness_(from_The_Shodoka)
1.hcyc_-_53_-_If_the_seed-nature_is_wrong,_misunderstandings_arise_(from_The_Shodoka)
1.hcyc_-_56_-_The_hungry_are_served_a_kings_repast_(from_The_Shodoka)
1.hcyc_-_57_-_Pradhanashura_broke_the_gravest_precepts_(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_-_61_-_The_King_of_the_Dharma_deserves_our_highest_respect_(from_The_Shodoka)
1.hcyc_-_62_-_When_we_see_truly,_there_is_nothing_at_all_(from_The_Shodoka)
1.hcyc_-_63_-_However_the_burning_iron_ring_revolves_around_my_head_(from_The_Shodoka)
1.hcyc_-_64_-_The_great_elephant_does_not_loiter_on_the_rabbits_path_(from_The_Shodoka)
1.hcyc_-_7_-_Release_your_hold_on_earth,_water,_fire,_wind_(from_The_Shodoka)
1.hcyc_-_9_-_People_do_not_recognize_the_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_In_my_early_years,_I_set_out_to_acquire_learning_(from_The_Song_of_Enlightenment)
1.he_-_Past,_present,_future-_unattainable
1.he_-_The_monkey_is_reaching
1.he_-_You_no_sooner_attain_the_great_void
1.hs_-_At_his_door,_what_is_the_difference
1.hs_-_Cupbearer,_it_is_morning,_fill_my_cup_with_wine
1.hs_-_Cypress_And_Tulip
1.hs_-_Heres_A_Message_for_the_Faithful
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_No_tongue_can_tell_Your_secret
1.hs_-_O_Cup_Bearer
1.hs_-_Stop_Being_So_Religious
1.hs_-_Streaming
1.hs_-_The_Glow_of_Your_Presence
1.hs_-_The_Great_Secret
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_There_is_no_place_for_place!
1.hs_-_The_Rose_Has_Flushed_Red
1.hs_-_The_Secret_Draught_Of_Wine
1.hs_-_Until_you_are_complete
1.hs_-_We_tried_reasoning
1.hs_-_When_he_admits_you_to_his_presence
1.hs_-_Where_Is_My_Ruined_Life?
1.ia_-_I_Laid_My_Little_Daughter_To_Rest
1.ia_-_In_Memory_of_Those_Who_Melt_the_Soul_Forever
1.ia_-_Reality
1.jda_-_When_spring_came,_tender-limbed_Radha_wandered_(from_The_Gitagovinda)
1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)
1.jh_-_Lord,_Where_Shall_I_Find_You?
1.jh_-_O_My_Lord,_Your_dwelling_places_are_lovely
1.jk_-_Answer_To_A_Sonnet_By_J.H.Reynolds
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Fragment._Wheres_The_Poet?
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Ode_On_A_Grecian_Urn
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_Receiving_A_Curious_Shell
1.jk_-_On_Receiving_A_Laurel_Crown_From_Leigh_Hunt
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_II
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Song._Hush,_Hush!_Tread_Softly!
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_-_Before_He_Went
1.jk_-_Sonnet._On_A_Picture_Of_Leander
1.jk_-_Sonnet_On_Sitting_Down_To_Read_King_Lear_Once_Again
1.jk_-_Sonnet._To_A_Young_Lady_Who_Sent_Me_A_Laurel_Crown
1.jk_-_Sonnet_To_John_Hamilton_Reynolds
1.jk_-_Sonnet_To_Mrs._Reynoldss_Cat
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_XIII._Addressed_To_Haydon
1.jk_-_Sonnet_XIV._Addressed_To_The_Same_(Haydon)
1.jk_-_Stanzas._In_A_Drear-Nighted_December
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_Two_Or_Three
1.jk_-_What_The_Thrush_Said._Lines_From_A_Letter_To_John_Hamilton_Reynolds
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jlb_-_Daybreak
1.jlb_-_Everness_(&_interpretation)
1.jlb_-_Remorse_for_any_Death
1.jlb_-_The_Recoleta
1.jlb_-_Unknown_Street
1.jlb_-_We_Are_The_Time._We_Are_The_Famous
1.jm_-_Response_to_a_Logician
1.jm_-_The_Song_on_Reaching_the_Mountain_Peak
1.jr_-_Ah,_what_was_there_in_that_light-giving_candle_that_it_set_fire_to_the_heart,_and_snatched_the_heart_away?
1.jr_-_By_the_God_who_was_in_pre-eternity_living_and_moving_and_omnipotent,_everlasting
1.jr_-_God_is_what_is_nearer_to_you_than_your_neck-vein,
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_I_drink_streamwater_and_the_air
1.jr_-_If_You_Want_What_Visable_Reality
1.jr_-_I_Have_A_Fire_For_You_In_My_Mouth
1.jr_-_I_regard_not_the_outside_and_the_words
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Love_Is_Reckless
1.jr_-_No_One_Here_but_Him
1.jr_-_Only_Breath
1.jr_-_On_the_Night_of_Creation_I_was_awake
1.jr_-_Reason,_leave_now!_Youll_not_find_wisdom_here!
1.jr_-_Secret_Language
1.jr_-_Secretly_we_spoke
1.jr_-_Shall_I_tell_you_our_secret?
1.jr_-_Suddenly,_in_the_sky_at_dawn,_a_moon_appeared
1.jr_-_The_Breeze_At_Dawn
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_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_The_real_work_belongs_to_someone_who_desires_God
1.jr_-_There_Are_A_Hundred_Kinds_Of_Prayer
1.jr_-_There_Is_A_Candle
1.jr_-_There_Is_A_Community_Of_Spirit
1.jr_-_There_Is_A_Life-Force_Within_Your_Soul
1.jr_-_There_Is_A_Way
1.jr_-_There_is_some_kiss_we_want
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_-_You_are_closer_to_me_than_myself_(Ghazal_2798)
1.jt_-_As_air_carries_light_poured_out_by_the_rising_sun
1.jt_-_How_the_Soul_Through_the_Senses_Finds_God_in_All_Creatures
1.jt_-_Love-_infusing_with_light_all_who_share_Your_splendor_(from_In_Praise_of_Divine_Love)
1.jt_-_Love-_where_did_You_enter_the_heart_unseen?_(from_In_Praise_of_Divine_Love)
1.jt_-_Now,_a_new_creature
1.jwvg_-_Anacreons_Grave
1.jwvg_-_Apparent_Death
1.jwvg_-_Living_Remembrance
1.jwvg_-_Measure_Of_Time
1.jwvg_-_Presence
1.jwvg_-_Reciprocal_Invitation_To_The_Dance
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Remembrance_Of_The_Good
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_The_Wanderer
1.jwvg_-_To_The_Kind_Reader
1.jwvg_-_Welcome_And_Farewell
1.kaa_-_In_Each_Breath
1.kbr_-_Are_you_looking_for_me?
1.kbr_-_His_Death_In_Benares
1.kbr_-_Illusion_and_Reality
1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me
1.kbr_-_O_how_may_I_ever_express_that_secret_word?
1.kbr_-_O_Servant_Where_Dost_Thou_Seek_Me
1.kbr_-_Theres_A_Moon_Inside_My_Body
1.kbr_-_The_Time_Before_Death
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Where_dost_thou_seem_me?
1.kbr_-_Where_do_you_search_me
1.ki_-_First_firefly
1.ki_-_Reflected
1.ki_-_serene_and_still
1.ki_-_Where_there_are_humans
1.lb_-_A_Farewell_To_Secretary_Shuyun_At_The_Xietiao_Villa_In_Xuanzhou
1.lb_-_A_Mountain_Revelry
1.lb_-_Atop_Green_Mountains_by_Li_Po
1.lb_-_Before_The_Cask_of_Wine
1.lb_-_Farewell
1.lb_-_Farewell_to_Meng_Hao-jan
1.lb_-_Farewell_to_Meng_Hao-jan_at_Yellow_Crane_Tower_by_Li_Po
1.lb_-_Farewell_to_Secretary_Shu-yun_at_the_Hsieh_Tiao_Villa_in_Hsuan-Chou
1.lb_-_Green_Mountain
1.lb_-_His_Dream_Of_Skyland
1.lb_-_On_A_Picture_Screen
1.lb_-_Reaching_the_Hermitage
1.lb_-_Remembering_the_Springs_at_Chih-chou
1.lb_-_Resentment_Near_the_Jade_Stairs
1.lb_-_Three_Poems_on_Wine
1.lb_-_To_His_Two_Children
1.lla_-_If_youve_melted_your_desires
1.lla_-_I_hacked_my_way_through_six_forests
1.lla_-_I,_Lalla,_willingly_entered_through_the_garden-gate
1.lla_-_I_trapped_my_breath_in_the_bellows_of_my_throat
1.lla_-_I_wore_myself_out,_looking_for_myself
1.lla_-_Learning_the_scriptures_is_easy
1.lla_-_One_shrine_to_the_next,_the_hermit_cant_stop_for_breath
1.lla_-_There_is_neither_you,_nor_I
1.lla_-_To_learn_the_scriptures_is_easy
1.lla_-_What_is_worship?_Who_are_this_man
1.lla_-_Word,_Thought,_Kula_and_Akula_cease_to_be_there!
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_On_Reading_Lord_Dunsanys_Book_Of_Wonder
1.lovecraft_-_On_Receiving_A_Picture_Of_Swans
1.lovecraft_-_Revelation
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.lovecraft_-_Where_Once_Poe_Walked
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.ltp_-_The_Hundred_Character_Tablet_(Bai_Zi_Bei)
1.lyb_-_Where_I_wander_--_You!
1.mah_-_Seeking_Truth,_I_studied_religion
1.mah_-_To_Reach_God
1.mah_-_You_live_inside_my_heart-_in_there_are_secrets_about_You
1.mah_-_You_Went_Away_but_Remained_in_Me
1.mb_-_All_I_Was_Doing_Was_Breathing
1.mb_-_im_a_wanderer
1.mbn_-_From_the_beginning,_before_the_world_ever_was_(from_Before_the_World_Ever_Was)
1.mb_-_The_Five-Coloured_Garment
1.mb_-_the_oak_tree
1.mb_-_the_petals_tremble
1.mb_-_Unbreakable,_O_Lord
1.mb_-_under_my_tree-roof
1.mdl_-_The_Creation_of_Elohim
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_If_BOREAS_can_in_his_own_Wind_conceive_(from_Atalanta_Fugiens)
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.ms_-_Old_Creek
1.nmdv_-_The_thundering_resonance_of_the_Word
1.nmdv_-_Thou_art_the_Creator,_Thou_alone_art_my_friend
1.okym_-_11_-_Here_with_a_Loaf_of_Bread_beneath_the_Bough
1.okym_-_18_-_I_sometimes_think_that_never_blows_so_red
1.okym_-_19_-_And_this_delightful_Herb_whose_tender_Green
1.okym_-_24_-_Alike_for_those_who_for_To-day_prepare
1.okym_-_27_-_Myself_when_young_did_eagerly_frequent
1.okym_-_2_-_Dreaming_when_Dawns_Left_Hand_was_in_the_Sky
1.okym_-_31_-_Up_from_Earths_Centre_through_the_Seventh_Gate
1.okym_-_32_-_There_was_a_Door_to_which_I_found_no_Key
1.okym_-_37_-_Ah,_fill_the_Cup-_--_what_boots_it_to_repeat
1.okym_-_3_-_And,_as_the_Cock_crew,_those_who_stood_before
1.okym_-_41_-_later_edition_-_Perplext_no_more_with_Human_or_Divine_Perplext_no_more_with_Human_or_Divine
1.okym_-_46_-_later_edition_-_Why,_be_this_Juice_the_growth_of_God,_who_dare_Why,_be_this_Juice_the_growth_of_God,_who_dare
1.okym_-_47_-_And_if_the_Wine_you_drink,_the_Lip_you_press
1.okym_-_4_-_Now_the_New_Year_reviving_old_Desires
1.okym_-_52_-_later_edition_-_But_that_is_but_a_Tent_wherein_may_rest
1.okym_-_61_-_Then_said_another_--_Surely_not_in_vain
1.okym_-_66_-_So_while_the_Vessels_one_by_one_were_speaking
1.okym_-_6_-_And_Davids_Lips_are_lockt-_but_in_divine
1.okym_-_70_-_Indeed,_indeed,_Repentance_oft_before
1.okym_-_7_-_Come,_fill_the_Cup,_and_in_the_Fire_of_Spring
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_Arethusa
1.pbs_-_Bereavement
1.pbs_-_Death_Is_Here_And_Death_Is_There
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Evening_-_Ponte_Al_Mare,_Pisa
1.pbs_-_Feelings_Of_A_Republican_On_The_Fall_Of_Bonaparte
1.pbs_-_Fragment_-_A_Wanderer
1.pbs_-_Fragment_-_Great_Spirit
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment_Of_A_Sonnet._Farewell_To_North_Devon
1.pbs_-_Fragment_-_There_Is_A_Warm_And_Gentle_Atmosphere
1.pbs_-_Fragment_-_To_A_Friend_Released_From_Prison
1.pbs_-_From_The_Greek_Of_Moschus
1.pbs_-_From_The_Greek_Of_Moschus_-_Pan_Loved_His_Neighbour_Echo
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_I_Arise_from_Dreams_of_Thee
1.pbs_-_I_Stood_Upon_A_Heaven-cleaving_Turret
1.pbs_-_Lines_To_A_Reviewer
1.pbs_-_Lines_Written_During_The_Castlereagh_Administration
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_On_Keats,_Who_Desired_That_On_His_Tomb_Should_Be_Inscribed--
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_O_That_A_Chariot_Of_Cloud_Were_Mine!
1.pbs_-_Remembrance
1.pbs_-_Revenge
1.pbs_-_Sonnet_-_Political_Greatness
1.pbs_-_The_False_Laurel_And_The_True
1.pbs_-_The_Indian_Serenade
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_Sepulchre_Of_Memory
1.pbs_-_The_Worlds_Wanderers
1.pbs_-_To_Ireland
1.pbs_-_To_Jane_-_The_Keen_Stars_Were_Twinkling
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To_The_Republicans_Of_North_America
1.pbs_-_When_A_Lover_Clasps_His_Fairest
1.pbs_-_When_The_Lamp_Is_Shattered
1.poe_-_A_Dream
1.poe_-_A_Dream_Within_A_Dream
1.poe_-_Dreamland
1.poe_-_Dreams
1.poe_-_Epigram_For_Wall_Street
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Serenade
1.poe_-_The_Forest_Reverie
1.poe_-_The_Valley_Of_Unrest
1.poe_-_The_Village_Street
1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)
1.raa_-_Circles_1_(from_Life_of_the_Future_World)
1.raa_-_Circles_2_(from_Life_of_the_Future_World)
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.raa_-_Circles_4_(from_Life_of_the_Future_World)
1.raa_-_Their_mystery_is_(from_Life_of_the_Future_World)
1.rajh_-_The_Word_Most_Precious
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_A_Lovers_Quarrel
1.rb_-_Andrea_del_Sarto
1.rb_-_A_Pretty_Woman
1.rb_-_A_Serenade_At_The_Villa
1.rb_-_By_The_Fire-Side
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_In_Three_Days
1.rb_-_Old_Pictures_In_Florence
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Respectability
1.rb_-_The_Lost_Mistress
1.rb_-_Times_Revenges
1.rmpsd_-_Ma,_Youre_inside_me
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmpsd_-_Of_what_use_is_my_going_to_Kasi_any_more?
1.rmpsd_-_O_Mother,_who_really
1.rmr_-_Along_the_Sun-Drenched_Roadside
1.rmr_-_Before_Summer_Rain
1.rmr_-_Child_In_Red
1.rmr_-_Fire's_Reflection
1.rmr_-_Greek_Love-Talk
1.rmr_-_Ignorant_Before_The_Heavens_Of_My_Life
1.rmr_-_Lament_(O_how_all_things_are_far_removed)
1.rmr_-_Rememberance
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_To_Say_Before_Going_to_Sleep
1.rmr_-_What_Fields_Are_As_Fragrant_As_Your_Hands?
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_-_A_Dream
1.rt_-_A_Hundred_Years_Hence
1.rt_-_Colored_Toys
1.rt_-_Dream_Girl
1.rt_-_Farewell
1.rt_-_Fireflies
1.rt_-_Freedom
1.rt_-_Gift_Of_The_Great
1.rt_-_Give_Me_Strength
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_I_Am_Restless
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_Lovers_Gifts_LII_-_Tired_Of_Waiting
1.rt_-_Lovers_Gifts_VIII_-_There_Is_Room_For_You
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Lovers_Gifts_XLIV_-_Where_Is_Heaven
1.rt_-_Lovers_Gifts_XVI_-_She_Dwelt_Here_By_The_Pool
1.rt_-_Lovers_Gifts_XXVIII_-_I_Dreamt
1.rt_-_Lovers_Gifts_XXXIX_-_There_Is_A_Looker-On
1.rt_-_My_Present
1.rt_-_On_The_Nature_Of_Love
1.rt_-_Palm_Tree
1.rt_-_Passing_Breeze
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Stream_Of_Life
1.rt_-_The_Banyan_Tree
1.rt_-_The_Gardener_LXXXIV_-_Over_The_Green
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Gardener_XLVIII_-_Free_Me
1.rt_-_The_Recall
1.rt_-_Threshold
1.rt_-_Tumi_Sandhyar_Meghamala_-_You_Are_A_Cluster_Of_Clouds_-_Translation
1.rt_-_We_Are_To_Play_The_Game_Of_Death
1.rt_-_Where_Shadow_Chases_Light
1.rt_-_Where_The_Mind_Is_Without_Fear
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rvd_-_If_You_are_a_mountain
1.rvd_-_You_are_me,_and_I_am_You
1.rwe_-_A_Nations_Strength
1.rwe_-_Forebearance
1.rwe_-_Forerunners
1.rwe_-_Freedom
1.rwe_-_Hamatreya
1.rwe_-_Life_Is_Great
1.rwe_-_Self_Reliance
1.rwe_-_The_Forerunners
1.rwe_-_The_Gods_Walk_In_The_Breath_Of_The_Woods
1.rwe_-_Threnody
1.sb_-_Precious_Treatise_on_Preservation_of_Unity_on_the_Great_Way
1.sb_-_Refining_the_Spirit
1.sca_-_Happy,_indeed,_is_she_whom_it_is_given_to_share_this_sacred_banquet
1.sca_-_Place_your_mind_before_the_mirror_of_eternity!
1.sca_-_What_a_great_laudable_exchange
1.sdi_-_All_Adams_offspring_form_one_family_tree
1.sdi_-_To_the_wall_of_the_faithful_what_sorrow,_when_pillared_securely_on_thee?
1.sfa_-_Exhortation_to_St._Clare_and_Her_Sisters
1.sfa_-_Let_the_whole_of_mankind_tremble
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_Prayer_from_A_Letter_to_the_Entire_Order
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Prayer_Before_the_Crucifix
1.shvb_-_O_most_noble_Greenness,_rooted_in_the_sun
1.sig_-_Before_I_was,_Thy_mercy_came_to_me
1.sig_-_Thou_art_the_Supreme_Light
1.sig_-_Where_Will_I_Find_You
1.sig_-_You_are_wise_(from_From_Kingdoms_Crown)
1.sjc_-_I_Entered_the_Unknown
1.sjc_-_On_the_Communion_of_the_Three_Persons_(from_Romance_on_the_Gospel)
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snk_-_You_are_my_true_self,_O_Lord
1.snt_-_How_are_You_at_once_the_source_of_fire
1.snt_-_O_totally_strange_and_inexpressible_marvel!
1.snt_-_The_fire_rises_in_me
1.snt_-_You,_oh_Christ,_are_the_Kingdom_of_Heaven
1.srmd_-_Every_man_who_knows_his_secret
1.srmd_-_He_and_I_are_one
1.srmd_-_Hundreds_of_my_friends_became_enemies
1.stav_-_You_are_Christs_Hands
1.tc_-_I_built_my_hut_within_where_others_live
1.tc_-_Success_and_failure?_No_known_address
1.tm_-_When_in_the_soul_of_the_serene_disciple
1.tr_-_Dreams
1.tr_-_For_Children_Killed_In_A_Smallpox_Epidemic
1.tr_-_Images,_however_sacred
1.tr_-_In_A_Dilapidated_Three-Room_Hut
1.tr_-_Like_The_Little_Stream
1.tr_-_Reply_To_A_Friend
1.tr_-_Returning_To_My_Native_Village
1.tr_-_Stretched_Out
1.tr_-_Three_Thousand_Worlds
1.vpt_-_He_promised_hed_return_tomorrow
1.wb_-_Reader!_of_books!_of_heaven
1.wb_-_The_Errors_of_Sacred_Codes_(from_The_Marriage_of_Heaven_and_Hell)
1.wb_-_Trembling_I_sit_day_and_night
1.wby_-_A_Dream_Of_A_Blessed_Spirit
1.wby_-_A_Dream_Of_Death
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
1.wby_-_Alternative_Song_For_The_Severed_Head_In_The_King_Of_The_Great_Clock_Tower
1.wby_-_A_Man_Young_And_Old_-_IX._The_Secrets_Of_The_Old
1.wby_-_A_Model_For_The_Laureate
1.wby_-_Among_School_Children
1.wby_-_An_Acre_Of_Grass
1.wby_-_An_Irish_Airman_Foresees_His_Death
1.wby_-_Are_You_Content?
1.wby_-_Before_The_World_Was_Made
1.wby_-_Broken_Dreams
1.wby_-_Crazy_Jane_Reproved
1.wby_-_For_Anne_Gregory
1.wby_-_Her_Dream
1.wby_-_He_Remembers_Forgotten_Beauty
1.wby_-_He_Reproves_The_Curlew
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_-_His_Dream
1.wby_-_I_Am_Of_Ireland
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_-_Nineteen_Hundred_And_Nineteen
1.wby_-_On_A_Picture_Of_A_Black_Centaur_By_Edmund_Dulac
1.wby_-_Presences
1.wby_-_Quarrel_In_Old_Age
1.wby_-_Reconciliation
1.wby_-_Red_Hanrahans_Song_About_Ireland
1.wby_-_Remorse_For_Intemperate_Speech
1.wby_-_Responsibilities_-_Closing
1.wby_-_Responsibilities_-_Introduction
1.wby_-_Stream_And_Sun_At_Glendalough
1.wby_-_The_Great_Day
1.wby_-_The_Grey_Rock
1.wby_-_The_Gyres
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Lake_Isle_Of_Innisfree
1.wby_-_The_Lover_Speaks_To_The_Hearers_Of_His_Songs_In_Coming_Days
1.wby_-_The_Man_Who_Dreamed_Of_Faeryland
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Realists
1.wby_-_The_Results_Of_Thought
1.wby_-_The_Rose_Tree
1.wby_-_These_Are_The_Clouds
1.wby_-_The_Secret_Rose
1.wby_-_The_Three_Beggars
1.wby_-_The_Three_Bushes
1.wby_-_The_Three_Hermits
1.wby_-_The_Three_Monuments
1.wby_-_The_Two_Trees
1.wby_-_Those_Dancing_Days_Are_Gone
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Movements
1.wby_-_Three_Songs_To_The_One_Burden
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_Three_Things
1.wby_-_To_A_Squirrel_At_Kyle-Na-No
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_To_Ireland_In_The_Coming_Times
1.wby_-_Towards_Break_Of_Day
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.wby_-_When_You_Are_Old
1.wby_-_Where_My_Books_go
1.whitman_-_Ages_And_Ages,_Returning_At_Intervals
1.whitman_-_Ah_Poverties,_Wincings_Sulky_Retreats
1.whitman_-_A_March_In_The_Ranks,_Hard-prest
1.whitman_-_Are_You_The_New_Person,_Drawn_Toward_Me?
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_If_A_Phantom_Caressd_Me
1.whitman_-_A_Sight_in_Camp_in_the_Daybreak_Gray_and_Dim
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Camps_Of_Green
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_Darest_Thou_Now_O_Soul
1.whitman_-_Facing_West_From_Californias_Shores
1.whitman_-_Great_Are_The_Myths
1.whitman_-_Here,_Sailor
1.whitman_-_Here_The_Frailest_Leaves_Of_Me
1.whitman_-_I_Dreamd_In_A_Dream
1.whitman_-_Laws_For_Creations
1.whitman_-_Lo!_Victress_On_The_Peaks
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_My_Picture-Gallery
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_Old_Ireland
1.whitman_-_One_Song,_America,_Before_I_Go
1.whitman_-_O_Sun_Of_Real_Peace
1.whitman_-_Poem_Of_Remembrance_For_A_Girl_Or_A_Boy
1.whitman_-_Reconciliation
1.whitman_-_Recorders_Ages_Hence
1.whitman_-_Red_Jacket_(From_Aloft)
1.whitman_-_Respondez!
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_The_Great_City
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Unexpressed
1.whitman_-_The_Wound_Dresser
1.whitman_-_Thou_Reader
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_To_A_President
1.whitman_-_To_Foreign_Lands
1.whitman_-_To_The_Reader_At_Parting
1.whitman_-_We_Two-How_Long_We_Were_Foold
1.whitman_-_When_I_Read_The_Book
1.whitman_-_Whoever_You_Are,_Holding_Me_Now_In_Hand
1.whitman_-_Who_Is_Now_Reading_This?
1.whitman_-_Year_That_Trembled
1.wh_-_Moon_and_clouds_are_the_same
1.wh_-_The_Great_Way_has_no_gate
1.ww_-_17_-_These_are_really_the_thoughts_of_all_men_in_all_ages_and_lands,_they_are_not_original_with_me
1.ww_-_20_-_Who_goes_there?_hankering,_gross,_mystical,_nude
1.ww_-_2_-_Houses_and_rooms_are_full_of_perfumes,_the_shelves_are_crowded_with_perfumes
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_9_-_The_big_doors_of_the_country_barn_stand_open_and_ready
1.ww_-_Address_To_A_Child_During_A_Boisterous_Winter_By_My_Sister
1.ww_-_Address_To_Kilchurn_Castle,_Upon_Loch_Awe
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_A_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
1.ww_-_A_Farewell
1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.
1.ww_-_Ah!_Where_Is_Palafox?_Nor_Tongue_Nor_Pen
1.ww_-_And_Is_It_Among_Rude_Untutored_Dales
1.ww_-_Andrew_Jones
1.ww_-_As_faith_thus_sanctified_the_warrior's_crest
1.ww_-_A_Wren's_Nest
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Seventh_[Residence_in_London]
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_-_Brave_Schill!_By_Death_Delivered
1.ww_-_British_Freedom
1.ww_-_Calm_is_all_Nature_as_a_Resting_Wheel.
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Composed_By_The_Side_Of_Grasmere_Lake_1806
1.ww_-_Composed_Near_Calais,_On_The_Road_Leading_To_Ardres,_August_7,_1802
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
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_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
1.ww_-_Foresight
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_From_The_Dark_Chambers_Of_Dejection_Freed
1.ww_-_George_and_Sarah_Green
1.ww_-_Great_Men_Have_Been_Among_Us
1.ww_-_Hail-_Twilight,_Sovereign_Of_One_Peaceful_Hour
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_-_Is_There_A_Power_That_Can_Sustain_And_Cheer
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Look_Now_On_That_Adventurer_Who_Hath_Paid
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_XIV._Fly,_Some_Kind_Haringer,_To_Grasmere-Dale
1.ww_-_Michael_Angelo_In_Reply_To_The_Passage_Upon_His_Staute_Of_Sleeping_Night
1.ww_-_Minstrels
1.ww_-_Nuns_Fret_Not_at_Their_Convent's_Narrow_Room
1.ww_-_Oerweening_Statesmen_Have_Full_Long_Relied
1.ww_-_O_Nightingale!_Thou_Surely_Art
1.ww_-_On_the_Departure_of_Sir_Walter_Scott_from_Abbotsford
1.ww_-_On_the_Extinction_of_the_Venetian_Republic
1.ww_-_Picture_of_Daniel_in_the_Lion's_Den_at_Hamilton_Palace
1.ww_-_Remembrance_Of_Collins
1.ww_-_Repentance
1.ww_-_Resolution_And_Independence
1.ww_-_Sonnet-_On_seeing_Miss_Helen_Maria_Williams_weep_at_a_tale_of_distress
1.ww_-_Stray_Pleasures
1.ww_-_Temple_Tree_Path
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Fairest,_Brightest,_Hues_Of_Ether_Fade
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_Green_Linnet
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Last_Supper,_by_Leonardo_da_Vinci,_in_the_Refectory_of_the_Convent_of_Maria_della_GraziaMilan
1.ww_-_The_Mother's_Return
1.ww_-_The_Oak_Of_Guernica_Supposed_Address_To_The_Same
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Redbreast_Chasing_The_Butterfly
1.ww_-_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_Solitary_Reaper
1.ww_-_The_Stars_Are_Mansions_Built_By_Nature's_Hand
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_Young_Lady_Who_Had_Been_Reproached_For_Taking_Long_Walks_In_The_Country
1.ww_-_To_The_Supreme_Being_From_The_Italian_Of_Michael_Angelo
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_The_Sight_Of_A_Beautiful_Picture_Painted_By_Sir_G._H._Beaumont,_Bart
1.ww_-_Water-Fowl_Observed_Frequently_Over_The_Lakes_Of_Rydal_And_Grasmere
1.ww_-_We_Are_Seven
1.ww_-_Where_Lies_The_Land_To_Which_Yon_Ship_Must_Go?
1.ww_-_Who_Fancied_What_A_Pretty_Sight
1.ww_-_Yarrow_Revisited
1.ww_-_Yew-Trees
1.yt_-_The_Supreme_Being_is_the_Dakini_Queen_of_the_Lake_of_Awareness!
20.05_-_Act_III:_The_Return
20.06_-_Translations_in_French
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.03_-_Renunciation
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Supreme_Divine
2.04_-_The_Secret_of_Secrets
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
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
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Revelation_and_the_Christian_Phenomenon
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.07_-_On_Congress_and_Politics
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_Three_Tales_of_Madness_and_Destruction
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.1.01_-_God_The_One_Reality
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.02_-_Nature_The_World-Manifestation
2.10_-_On_Vedic_Interpretation
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Realisation_of_the_Cosmic_Self
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.1.1_-_The_Nature_of_the_Vital
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Realisation_of_Sachchidananda
2.1.3.3_-_Reading
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_Psychic_Presence_and_Psychic_Being_-_Real_Origin_of_Race_Superiority
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Two_Hundred_and_Eighty-Eight_Sparks
2.15_-_Reality_and_the_Integral_Knowledge
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_ON_GREAT_EVENTS
2.2.05_-_Creative_Activity
2.20_-_ON_REDEMPTION
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_The_Supreme_Secret
2.2.3_-_Depression_and_Despondency
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Core_of_the_Gita.s_Meaning
2.2.7.01_-_Some_General_Remarks
2.29_-_The_Worlds_of_Creation,_Formation_and_Action
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.03_-_The_Mother's_Presence
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.08_-_I_have_a_hundred_lives
2.3.1.01_-_Three_Essentials_for_Writing_Poetry
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
23.12_-_A_Note_On_The_Mother_of_Dreams
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.3_-_Problems_in_Human_Relations
25.09_-_CHILDRENS_SONG
25.10_-_WHEREFORE_THIS_HURRY?
27.03_-_The_Great_Holocaust_-_Chhinnamasta
28.02_-_An_Impression
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
3.00.1_-_Foreword
30.02_-_Greek_Drama
30.10_-_The_Greatness_of_Poetry
30.16_-_Tagore_the_Unique
3.01_-_Forms_of_Rebirth
3.01_-_THE_WANDERER
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_The_Great_Secret
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.04_-_BEFORE_SUNRISE
3.04_-_The_Crossing_of_the_Return_Threshold
3.07.2_-_Finding_the_Real_Source
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
3.1.03_-_A_Realistic_Adwaita
3.1.04_-_Reminiscence
3.1.07_-_A_Tree
3.1.09_-_Revelation
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.1.15_-_Rebirth
3.14_-_ON_THE_GREAT_LONGING
32.01_-_Where_is_God?
32.02_-_Reason_and_Yoga
3.2.03_-_Conservation_and_Progress
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.05_-_The_Culture_of_the_Body
3.2.3_-_Dreams
3.3.02_-_All-Will_and_Free-Will
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.17_-_Two_Great_Wars
34.08_-_Hymn_To_Forest-Range
3.4.1.06_-_Reading_and_Sadhana
3.4.1.07_-_Reading_and_Real_Knowledge
3.4.1.08_-_Novel-Reading_and_Sadhana
3.5.02_-_Religion
3.5.03_-_Reason_and_Society
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
3.7.1.09_-_Karma_and_Freedom
3.7.1.11_-_Rebirth_and_Karma
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
38.01_-_Asceticism_and_Renunciation
38.04_-_Great_Time
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
39.08_-_Release
39.09_-_Just_Be_There_Where_You_Are
4.01_-_The_Presence_of_God_in_the_World
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Senses_And_Mental_Pictures
4.04_-_THE_REGENERATION_OF_THE_KING
4.06_-_RETIRED
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_REGINA
4.1.1.01_-_The_Fundamental_Realisations
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.2.01_-_Realisation_and_Transformation
4.1.2.02_-_The_Three_Transformations
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.1.4_-_Resistances,_Sufferings_and_Falls
4.19_-_The_Nature_of_the_supermind
4.2.01_-_The_Mother_of_Dreams
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.3.03_-_The_Psychic_and_the_Relation_with_the_Divine
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.2.5_-_Dealing_with_Depression_and_Despondency
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.10_-_Reflected_Experience_of_the_Higher_Planes
4.4.2.03_-_Ascent_and_Return_to_the_Ordinary_Consciousness
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.43_-_Chapter_Three
4.4.6.01_-_Sensations_in_the_Inner_Centres
5.03_-_Towars_the_Supreme_Light
5.04_-_Three_Dreams
5.3.05_-_The_Root_Mal_in_Greek
6.02_-_Great_Meteorological_Phenomena,_Etc
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.07_-_Myself_and_My_Creed
7.04_-_Self-Reliance
7.2.05_-_Moon_of_Two_Hemispheres
7.5.28_-_The_Greater_Plan
7.5.56_-_Omnipresence
A_Secret_Miracle
Blazing_P1_-_Preconventional_consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
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_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_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_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_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
CASE_5_-_KYOGENS_MAN_HANGING_IN_THE_TREE
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
Deutsches_Requiem
ENNEAD_01.05_-_Does_Happiness_Increase_With_Time?
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.08a_-_Of_Nature,_Contemplation,_and_of_the_One.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_04.02_-_Of_the_Nature_of_the_Soul.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
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_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.
For_a_Breath_I_Tarry
Kafka_and_His_Precursors
MMM.03_-_DREAMING
MoM_References
r1927_07_30_-_Record_of_Drishti
The_Act_of_Creation_text
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Dream_of_a_Ridiculous_Man
The_Fearful_Sphere_of_Pascal
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Great_Sense
The_Letter_to_the_Hebrews
The_Pilgrims_Progress
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse

IN CHAPTERS CLASSNAME
APPENDIX_I_-_Curriculum_of_A._A.
Liber
r1909_06_17
r1909_06_18
r1909_06_19
r1909_06_20
r1909_06_21
r1909_06_22
r1909_06_23
r1909_06_24
r1909_06_25
r1911_02_09
r1912_01_13
r1912_01_14
r1912_01_14a
r1912_01_15
r1912_01_16
r1912_01_17
r1912_01_18
r1912_01_19
r1912_01_20
r1912_01_21
r1912_01_22
r1912_01_23
r1912_01_24
r1912_01_27
r1912_01_28
r1912_01_31
r1912_02_01
r1912_02_02
r1912_02_03
r1912_02_04
r1912_02_05
r1912_02_06
r1912_02_07
r1912_02_08
r1912_07_01
r1912_07_02
r1912_07_03
r1912_07_04
r1912_07_13
r1912_07_14
r1912_07_15
r1912_07_16
r1912_07_17
r1912_07_18
r1912_07_19
r1912_07_20
r1912_07_21
r1912_07_22
r1912_07_23
r1912_07_24
r1912_07_25
r1912_10_12
r1912_10_13
r1912_10_14
r1912_10_16
r1912_10_18
r1912_10_18a
r1912_10_26
r1912_10_27
r1912_11_10
r1912_11_12
r1912_11_13
r1912_11_14b
r1912_11_15
r1912_11_16
r1912_11_17
r1912_11_19a
r1912_11_19b
r1912_11_20
r1912_11_21
r1912_11_22
r1912_11_26
r1912_11_26b
r1912_11_27
r1912_11_28
r1912_11_29
r1912_11_30
r1912_12_01
r1912_12_03
r1912_12_03b
r1912_12_04
r1912_12_05
r1912_12_06
r1912_12_07
r1912_12_08
r1912_12_09
r1912_12_10
r1912_12_11
r1912_12_12
r1912_12_13
r1912_12_14
r1912_12_15
r1912_12_16
r1912_12_17
r1912_12_18
r1912_12_19
r1912_12_20
r1912_12_21
r1912_12_22
r1912_12_23
r1912_12_24
r1912_12_25
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r1920_02_01
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r1920_04_01
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r1927_01_03
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r1927_04_22
r1927_07_30_-_Record_of_Drishti
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r1927_10_30
r1927_10_31

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_1951-09-21
0_1952-08-02
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-03-26
0_1955-04-04
0_1955-06-09
0_1955-09-03
0_1955-09-15
0_1955-10-19
0_1956-02-29_-_First_Supramental_Manifestation_-_The_Golden_Hammer
0_1956-03-19
0_1956-03-20
0_1956-03-21
0_1956-04-04
0_1956-04-20
0_1956-04-23
0_1956-04-24
0_1956-05-02
0_1956-07-29
0_1956-08-10
0_1956-09-12
0_1956-09-14
0_1956-10-07
0_1956-10-08
0_1956-10-28
0_1956-11-22
0_1956-12-12
0_1956-12-26
0_1957-01-01
0_1957-01-18
0_1957-03-03
0_1957-04-09
0_1957-04-22
0_1957-07-03
0_1957-07-18
0_1957-09-27
0_1957-10-08
0_1957-10-17
0_1957-10-18
0_1957-11-12
0_1957-11-13
0_1957-12-13
0_1957-12-21
0_1958-01-01
0_1958-01-22
0_1958-01-25
0_1958-02-03a
0_1958-02-03b_-_The_Supramental_Ship
0_1958-02-15
0_1958-02-25
0_1958-03-07
0_1958-04-03
0_1958-05-01
0_1958-05-10
0_1958-05-11_-_the_ship_that_said_OM
0_1958-05-17
0_1958-05-30
0_1958-06-06_-_Supramental_Ship
0_1958-06-22
0_1958-07-02
0_1958-07-05
0_1958-07-06
0_1958-07-19
0_1958-07-21
0_1958-07-23
0_1958-07-25a
0_1958-07-25b
0_1958-08-07
0_1958-08-08
0_1958-08-09
0_1958-08-12
0_1958-08-29
0_1958-08-30
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-09-19
0_1958-10-01
0_1958-10-04
0_1958-10-06
0_1958-10-10
0_1958-10-17
0_1958-10-25_-_to_go_out_of_your_body
0_1958-11-02
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1958-11-11
0_1958-11-14
0_1958-11-15
0_1958-11-20
0_1958-11-22
0_1958-11-26
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-11-28
0_1958-11-30
0_1958-12-04
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1958-12-28
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1959-01-06
0_1959-01-14
0_1959-01-21
0_1959-01-27
0_1959-01-31
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-07
0_1959-04-13
0_1959-04-21
0_1959-04-23
0_1959-04-24
0_1959-05-19_-_Ascending_and_Descending_paths
0_1959-05-25
0_1959-05-28
0_1959-06-03
0_1959-06-04
0_1959-06-07
0_1959-06-08
0_1959-06-09
0_1959-06-11
0_1959-06-13a
0_1959-06-13b
0_1959-06-17
0_1959-06-25
0_1959-07-09
0_1959-07-10
0_1959-07-14
0_1959-08-11
0_1959-08-15
0_1959-10-06_-_Sri_Aurobindos_abode
0_1959-10-15
0_1959-11-25
0_1960-01-28
0_1960-01-31
0_1960-03-03
0_1960-03-07
0_1960-04-07
0_1960-04-13
0_1960-04-14
0_1960-04-20
0_1960-04-24
0_1960-04-26
0_1960-05-06
0_1960-05-16
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-05-24_-_supramental_flood
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
0_1960-06-03
0_1960-06-04
0_1960-06-07
0_1960-06-11
0_1960-06-Undated
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-15
0_1960-07-18_-_triple_time_vision,_Questions_and_Answers_is_like_circling_around_the_Garden
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
0_1960-08-16
0_1960-08-20
0_1960-08-27
0_1960-09-02
0_1960-09-20
0_1960-09-24
0_1960-10-02a
0_1960-10-02b
0_1960-10-08
0_1960-10-11
0_1960-10-15
0_1960-10-19
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-05
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-02
0_1960-12-13
0_1960-12-17
0_1960-12-20
0_1960-12-23
0_1960-12-25
0_1960-12-31
0_1961-01-07
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-19
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-29
0_1961-01-31
0_1961-01-Undated
0_1961-02-04
0_1961-02-05
0_1961-02-07
0_1961-02-11
0_1961-02-14
0_1961-02-18
0_1961-02-25
0_1961-02-28
0_1961-03-04
0_1961-03-07
0_1961-03-11
0_1961-03-14
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-08
0_1961-04-12
0_1961-04-15
0_1961-04-18
0_1961-04-22
0_1961-04-25
0_1961-04-29
0_1961-05-02
0_1961-05-12
0_1961-05-19
0_1961-05-23
0_1961-05-30
0_1961-06-02
0_1961-06-06
0_1961-06-17
0_1961-06-20
0_1961-06-24
0_1961-06-27
0_1961-07-04
0_1961-07-07
0_1961-07-12
0_1961-07-15
0_1961-07-18
0_1961-07-26
0_1961-07-28
0_1961-08-02
0_1961-08-05
0_1961-08-08
0_1961-08-11
0_1961-08-18
0_1961-08-25
0_1961-09-03
0_1961-09-10
0_1961-09-16
0_1961-09-23
0_1961-09-28
0_1961-09-30
0_1961-10-02
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-06
0_1961-11-07
0_1961-11-12
0_1961-11-16a
0_1961-11-16b
0_1961-11-23
0_1961-12-16
0_1961-12-18
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12
0_1962-01-12_-_supramental_ship
0_1962-01-15
0_1962-01-21
0_1962-01-24
0_1962-01-27
0_1962-02-03
0_1962-02-06
0_1962-02-09
0_1962-02-13
0_1962-02-17
0_1962-02-24
0_1962-02-27
0_1962-03-03
0_1962-03-06
0_1962-03-11
0_1962-03-13
0_1962-04-03
0_1962-04-13
0_1962-04-20
0_1962-04-28
0_1962-05-08
0_1962-05-13
0_1962-05-15
0_1962-05-18
0_1962-05-22
0_1962-05-24
0_1962-05-27
0_1962-05-29
0_1962-05-31
0_1962-06-02
0_1962-06-06
0_1962-06-09
0_1962-06-12
0_1962-06-16
0_1962-06-20
0_1962-06-23
0_1962-06-27
0_1962-06-30
0_1962-07-04
0_1962-07-07
0_1962-07-11
0_1962-07-14
0_1962-07-18
0_1962-07-21
0_1962-07-25
0_1962-07-28
0_1962-07-31
0_1962-08-04
0_1962-08-08
0_1962-08-11
0_1962-08-14
0_1962-08-18
0_1962-08-25
0_1962-08-28
0_1962-08-31
0_1962-09-05
0_1962-09-08
0_1962-09-15
0_1962-09-18
0_1962-09-22
0_1962-09-26
0_1962-09-29
0_1962-10-03
0_1962-10-06
0_1962-10-12
0_1962-10-16
0_1962-10-20
0_1962-10-24
0_1962-10-27
0_1962-10-30
0_1962-11-03
0_1962-11-07
0_1962-11-10
0_1962-11-14
0_1962-11-17
0_1962-11-20
0_1962-11-23
0_1962-11-27
0_1962-11-30
0_1962-12-04
0_1962-12-08
0_1962-12-12
0_1962-12-15
0_1962-12-19
0_1962-12-22
0_1962-12-25
0_1962-12-28
0_1963-01-02
0_1963-01-09
0_1963-01-12
0_1963-01-14
0_1963-01-18
0_1963-01-30
0_1963-02-15
0_1963-02-19
0_1963-02-21
0_1963-02-23
0_1963-03-06
0_1963-03-09
0_1963-03-13
0_1963-03-16
0_1963-03-19
0_1963-03-23
0_1963-03-27
0_1963-03-30
0_1963-04-06
0_1963-04-16
0_1963-04-20
0_1963-04-22
0_1963-04-25
0_1963-04-29
0_1963-05-03
0_1963-05-11
0_1963-05-15
0_1963-05-18
0_1963-05-22
0_1963-05-25
0_1963-05-29
0_1963-06-03
0_1963-06-08
0_1963-06-12
0_1963-06-15
0_1963-06-19
0_1963-06-22
0_1963-06-26a
0_1963-06-26b
0_1963-06-29
0_1963-07-03
0_1963-07-06
0_1963-07-10
0_1963-07-13
0_1963-07-17
0_1963-07-20
0_1963-07-24
0_1963-07-27
0_1963-07-31
0_1963-08-03
0_1963-08-07
0_1963-08-10
0_1963-08-13a
0_1963-08-13b
0_1963-08-17
0_1963-08-21
0_1963-08-24
0_1963-08-28
0_1963-08-31
0_1963-09-04
0_1963-09-07
0_1963-09-18
0_1963-09-21
0_1963-09-25
0_1963-09-28
0_1963-10-03
0_1963-10-05
0_1963-10-16
0_1963-10-19
0_1963-10-26
0_1963-10-30
0_1963-11-04
0_1963-11-13
0_1963-11-20
0_1963-11-23
0_1963-11-27
0_1963-11-30
0_1963-12-03
0_1963-12-07_-_supramental_ship
0_1963-12-11
0_1963-12-14
0_1963-12-18
0_1963-12-21
0_1963-12-25
0_1963-12-29
0_1963-12-31
0_1964-01-04
0_1964-01-08
0_1964-01-15
0_1964-01-18
0_1964-01-22
0_1964-01-25
0_1964-01-28
0_1964-01-29
0_1964-01-31
0_1964-02-05
0_1964-02-13
0_1964-02-15
0_1964-02-22
0_1964-02-26
0_1964-03-04
0_1964-03-07
0_1964-03-11
0_1964-03-14
0_1964-03-18
0_1964-03-21
0_1964-03-25
0_1964-03-28
0_1964-03-29
0_1964-03-31
0_1964-04-04
0_1964-04-08
0_1964-04-14
0_1964-04-19
0_1964-04-23
0_1964-04-25
0_1964-04-29
0_1964-05-02
0_1964-05-14
0_1964-05-15
0_1964-05-17
0_1964-05-21
0_1964-05-28
0_1964-06-04
0_1964-06-27
0_1964-06-28
0_1964-07-04
0_1964-07-13
0_1964-07-15
0_1964-07-18
0_1964-07-22
0_1964-07-25
0_1964-07-28
0_1964-07-31
0_1964-08-05
0_1964-08-08
0_1964-08-11
0_1964-08-14
0_1964-08-15
0_1964-08-19
0_1964-08-22
0_1964-08-26
0_1964-08-29
0_1964-09-02
0_1964-09-12
0_1964-09-16
0_1964-09-18
0_1964-09-23
0_1964-09-26
0_1964-09-30
0_1964-10-07
0_1964-10-10
0_1964-10-14
0_1964-10-17
0_1964-10-24a
0_1964-10-24b
0_1964-10-28
0_1964-10-30
0_1964-11-04
0_1964-11-07
0_1964-11-12
0_1964-11-14
0_1964-11-21
0_1964-11-25
0_1964-11-28
0_1964-12-02
0_1964-12-07
0_1964-12-10
0_1964-12-23
0_1965-01-06
0_1965-01-09
0_1965-01-12
0_1965-01-16
0_1965-01-24
0_1965-01-31
0_1965-02-04
0_1965-02-19
0_1965-02-24
0_1965-02-27
0_1965-03-03
0_1965-03-06
0_1965-03-10
0_1965-03-20
0_1965-03-24
0_1965-03-27
0_1965-04-07
0_1965-04-10
0_1965-04-17
0_1965-04-21
0_1965-04-23
0_1965-04-28
0_1965-04-30
0_1965-05-05
0_1965-05-08
0_1965-05-11
0_1965-05-15
0_1965-05-19
0_1965-05-29
0_1965-06-02
0_1965-06-05
0_1965-06-09
0_1965-06-12
0_1965-06-14
0_1965-06-18_-_supramental_ship
0_1965-06-23
0_1965-06-26
0_1965-06-30
0_1965-07-03
0_1965-07-07
0_1965-07-10
0_1965-07-14
0_1965-07-17
0_1965-07-21
0_1965-07-24
0_1965-07-28
0_1965-07-31
0_1965-08-04
0_1965-08-07
0_1965-08-14
0_1965-08-15
0_1965-08-18
0_1965-08-21
0_1965-08-25
0_1965-08-28
0_1965-08-31
0_1965-09-04
0_1965-09-08
0_1965-09-11
0_1965-09-15a
0_1965-09-15b
0_1965-09-18
0_1965-09-22
0_1965-09-25
0_1965-09-29
0_1965-10-10
0_1965-10-13
0_1965-10-16
0_1965-10-20
0_1965-10-27
0_1965-10-30
0_1965-11-03
0_1965-11-06
0_1965-11-10
0_1965-11-13
0_1965-11-15
0_1965-11-20
0_1965-11-23
0_1965-11-27
0_1965-11-30
0_1965-12-01
0_1965-12-04
0_1965-12-07
0_1965-12-10
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0_1965-12-22
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0_1965-12-30
0_1965-12-31
0_1966-01-08
0_1966-01-14
0_1966-01-19
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0_1966-01-26
0_1966-01-31
0_1966-02-11
0_1966-02-16
0_1966-02-19
0_1966-02-23
0_1966-02-26
0_1966-03-02
0_1966-03-04
0_1966-03-09
0_1966-03-19
0_1966-03-26
0_1966-03-30
0_1966-04-06
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0_1966-04-16
0_1966-04-20
0_1966-04-23
0_1966-04-24
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0_1966-04-30
0_1966-05-07
0_1966-05-14
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0_1966-05-22
0_1966-05-25
0_1966-05-28
0_1966-06-02
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0_1966-06-11
0_1966-06-15
0_1966-06-18
0_1966-06-25
0_1966-06-29
0_1966-07-06
0_1966-07-09
0_1966-07-23
0_1966-07-27
0_1966-07-30
0_1966-08-03
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0_1966-08-31
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0_1967-02-15
0_1967-02-18
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0_1973-03-26
0_1973-03-28
0_1973-03-30
0_1973-03-31
0_1973-04-07
0_1973-04-08
0_1973-04-10
0_1973-04-11
0_1973-04-14
0_1973-04-18
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0_1973-05-15
02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.02_-_The_Message_of_the_Atomic_Bomb
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_The_Right_of_Absolute_Freedom
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_Federated_Humanity
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.07_-_India_One_and_Indivisable
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_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
04.02_-_To_the_Heights_II
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.03_-_To_the_Heights_III
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.04_-_To_the_Heights_IV
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.05_-_To_the_Heights_V
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.06_-_To_the_Heights_VI_(Maheshwari)
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.07_-_To_the_Heights_VII_(Mahakali)
04.08_-_An_Evolutionary_Problem
04.08_-_To_the_Heights_VIII_(Mahalakshmi)
04.09_-_To_the_Heights-I_(Mahasarswati)
04.09_-_Values_Higher_and_Lower
04.10_-_To_the_Heights-X
04.11_-_To_the_Heights-XI
04.12_-_To_the_Heights-XII
04.13_-_To_the_HeightsXIII
04.14_-_To_the_Heights-XXIV
04.15_-_To_the_Heights-XV_(God_the_Supreme_Mystery)
04.16_-_To_the_Heights-XVI
04.17_-_To_the_Heights-XVII
04.18_-_To_the_Heights-XVIII
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.20_-_To_the_Heights-XX
04.21_-_To_the_HeightsXXI
04.22_-_To_the_Heights-XXII
04.23_-_To_the_Heights-XXIII
04.24_-_To_the_Heights-XXIV
04.25_-_To_the_Heights-XXV
04.26_-_To_the_Heights-XXVI
04.27_-_To_the_Heights-XXVII
04.28_-_To_the_Heights-XXVIII
04.29_-_To_the_Heights-XXIX
04.30_-_To_the_HeightsXXX
04.31_-_To_the_Heights-XXXI
04.32_-_To_the_Heights-XXXII
04.33_-_To_the_Heights-XXXIII
04.34_-_To_the_Heights-XXXIV
04.35_-_To_the_Heights-XXXV
04.36_-_To_the_Heights-XXXVI
04.37_-_To_the_Heights-XXXVII
04.38_-_To_the_Heights-XXXVIII
04.39_-_To_the_Heights-XXXIX
04.40_-_To_the_Heights-XL
04.41_-_To_the_Heights-XLI
04.42_-_To_the_Heights-XLII
04.43_-_To_the_Heights-XLIII
04.44_-_To_the_Heights-XLIV
04.45_-_To_the_Heights-XLV
04.46_-_To_the_Heights-XLVI
04.47_-_To_the_Heights-XLVII
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.03_-_Satyavan_and_Savitri
05.03_-_The_Body_Natural
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.04_-_The_Measure_of_Time
05.05_-_In_Quest_of_Reality
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.10_-_Children_and_Child_Mentality
05.10_-_Knowledge_by_Identity
05.11_-_The_Place_of_Reason
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Revealer_and_the_Revelation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.04_-_The_Conscious_Being
06.05_-_The_Story_of_Creation
06.06_-_Earth_a_Symbol
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.09_-_How_to_Wait
06.10_-_Fatigue_and_Work
06.11_-_The_Steps_of_the_Soul
06.12_-_The_Expanding_Body-Consciousness
06.13_-_Body,_the_Occult_Agent
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.16_-_A_Page_of_Occult_History
06.17_-_Directed_Change
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.19_-_Mental_Silence
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.21_-_The_Personal_and_the_Impersonal
06.22_-_I_Have_Nothing,_I_Am_Nothing
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.25_-_Individual_and_Collective_Soul
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
06.28_-_The_Coming_of_Superman
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.34_-_Selfless_Worker
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.02_-_The_Spiral_Universe
07.03_-_The_Entry_into_the_Inner_Countries
07.03_-_This_Expanding_Universe
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
07.05_-_The_Finding_of_the_Soul
07.05_-_This_Mystery_of_Existence
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_Freedom_and_Destiny
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.09_-_The_Symbolic_Ignorance
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.13_-_Divine_Justice
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.16_-_Things_Significant_and_Insignificant
07.17_-_Why_Do_We_Forget_Things?
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.24_-_Meditation_and_Meditation
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.27_-_Equality_of_the_Body,_Equality_of_the_Soul
07.28_-_Personal_Effort_and_Will
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.32_-_The_Yogic_Centres
07.33_-_The_Inner_and_the_Outer
07.34_-_And_this_Agile_Reason
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.01_-_Choosing_To_Do_Yoga
08.02_-_Order_and_Discipline
08.03_-_Death_in_the_Forest
08.03_-_Organise_Your_Life
08.04_-_Doing_for_Her_Sake
08.05_-_Will_and_Desire
08.06_-_A_Sign_and_a_Symbol
08.07_-_Sleep_and_Pain
08.08_-_The_Mind_s_Bazaar
08.09_-_Spirits_in_Trees
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.11_-_The_Work_Here
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.15_-_Divine_Living
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.19_-_Asceticism
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.29_-_Meditation_and_Wakefulness
08.30_-_Dealing_with_a_Wrong_Movement
08.31_-_Personal_Effort_and_Surrender
08.32_-_The_Surrender_of_an_Inner_Warrior
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.08_-_The_Modern_Taste
09.09_-_The_Origin
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.12_-_The_True_Teaching
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.15_-_How_to_Listen
09.16_-_Goal_of_Evolution
09.17_-_Health_in_the_Ashram
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_Cycles_of_Creation
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_Beyond_Vedanta
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
10.05_-_Mind_and_the_Mental_World
10.06_-_Beyond_the_Dualities
10.06_-_Looking_around_with_Craziness
1.007_-_Initial_Steps_in_Yoga_Practice
10.07_-_The_Demon
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
10.09_-_Education_as_the_Growth_of_Consciousness
1.009_-_Perception_and_Reality
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Foreword
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00g_-_Foreword
1.00h_-_Foreword
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_PREFACE
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PRELUDE_AT_THE_THEATRE
1.00_-_PROLOGUE_IN_HEAVEN
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_A_Poem
10.10_-_Education_is_Organisation
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Beyond_Love_and_Hate
10.11_-_Savitri
10.12_-_Awake_Mother
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
10.16_-_The_Relative_Best
10.17_-_Miracles:_Their_True_Significance
10.18_-_Short_Notes_-_1-_The_Sense_of_Earthly_Evolution
10.19_-_Short_Notes_-_2-_God_Above_and_God_Within
1.01_-_About_the_Elements
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Hatha_Yoga
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry.
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_NIGHT
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_Love
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Soul_and_God
1.01_-_Sri_Aurobindo
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
1.01_-_The_Path_of_Later_On
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_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_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Master_Ma_is_Unwell
1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_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_Armour_of_Grace
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_The_Divine_and_Man
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Manner_of_Imitation.
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_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_three_first_elements
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_The_Void
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_Yama_and_Niyama
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Communion
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_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_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_33_seven_double_letters
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Fork_in_the_Road
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Principle_of_Air
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_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_-_ON_READING_AND_WRITING
1.07_-_Past,_Present_and_Future
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Sri_Aurobindo_and_The_Mother
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_THE_.IMPROVERS._OF_MANKIND
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Plot_must_be_a_Whole.
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Karma,_the_Law_of_Cause_and_Effect
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
1.1.1.05_-_Essence_of_Inspiration
1.1.1.06_-_Inspiration_and_Effort
1.1.1.07_-_Aspiration,_Opening,_Recognition
1.1.1.08_-_Self-criticism
1.1.1.09_-_Correction_by_Second_Inspiration
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.12_-_Two_Equations
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_A_STREET
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_ON_THE_NEW_IDOL
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_Broken_Rocks._Pope_Anastasius._General_Description_of_the_Inferno_and_its_Divisions.
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Magical_Belt
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_Transformation
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.1.2.01_-_Sources_of_Inspiration_and_Variety
1.1.2.02_-_Poetry_of_the_Material_or_Physical_Consciousness
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Dhruva_commences_a_course_of_religious_austerities
1.12_-_Further_Magical_Aids
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_On_lying.
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Astral_Plane
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_'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_-_Inquiries_of_Maitreya_respecting_the_history_of_Prahlada
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_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Dialogue_between_Prahlada_and_his_father
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_NIGHT
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_On_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
1.2.1.03_-_Psychic_and_Esoteric_Poetry
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
1.2.1.12_-_Spiritual_Poetry
1.2.11_-_Patience_and_Perseverance
1.2.12_-_Vigilance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_Families_of_the_Daityas
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.21_-_ON_FREE_DEATH
1.21_-_On_unmanly_and_puerile_cowardice.
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Fifth_Bolgia__Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils.
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.2.2.01_-_The_Poet,_the_Yogi_and_the_Rishi
1.2.2.06_-_Genius
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_-_NIGHT
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.
1.4.2.02_-_The_English_Bible
1.42_-_Osiris_and_the_Sun
1.42_-_This_Self_Introversion
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.01_-_The_Mother,_Human_and_Divine
15.02_-_1973-02-17
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.56_-_Marriage_-_Property_-_War_-_Politics
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
16.01_-_
16.02_-_Mater_Dolorosa
16.03_-_Mater_Gloriosa
16.04_-_Maximes
16.05_-_Distiques
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_Power_and_Authority
1.61_-_The_Myth_of_Balder
1.62_-_The_Elastic_Mind
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.65_-_Man
1.66_-_The_External_Soul_in_Folk-Tales
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.00_-_Translations
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.03_-_Agni_and_the_Gods
17.04_-_Hymn_to_the_Purusha
17.05_-_Hymn_to_Hiranyagarbha
17.06_-_Hymn_of_the_Supreme_Goddess
17.07_-_Ode_to_Darkness
17.08_-_Last_Hymn
17.09_-_Victory_to_the_World_Master
1.70_-_Morality_1
17.10_-_A_Hymn
17.11_-_A_Prayer
1.71_-_Morality_2
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.77_-_Work_Worthwhile_-_Why?
1.78_-_Sore_Spots
1.79_-_Progress
18.01_-_Padavali
18.02_-_Ramprasad
18.03_-_Tagore
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.01_-_The_Twins
19.02_-_Vigilance
19.03_-_The_Mind
19.04_-_The_Flowers
19.05_-_The_Fool
19.06_-_The_Wise
19.07_-_The_Adept
19.08_-_Thousands
19.09_-_On_Evil
19.10_-_Punishment
19.11_-_Old_Age
1912_11_02p
1912_11_03p
1912_11_19p
1912_11_26p
1912_11_28p
1912_12_02p
1912_12_03p
1912_12_05p
1912_12_07p
1912_12_10p
1912_12_11p
19.12_-_Of_The_Self
1913_02_05p
1913_02_08p
1913_02_10p
1913_02_12p
1913_03_13p
1913_05_11p
1913_06_15p
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1913_12_13p
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19.13_-_Of_the_World
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1914_01_04p
1914_01_05p
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1914_02_23p
1914_02_27p
1914_03_01p
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1914_03_06p
1914_03_07p
1914_03_08p
1914_03_09p
1914_03_10p
1914_03_12p
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19.14_-_The_Awakened
1915_01_02p
1915_01_11p
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1915_01_18p
1915_01_24p
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1915_03_03p
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1915_04_19p
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19.15_-_On_Happiness
1916_01_15p
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19.16_-_Of_the_Pleasant
1917_01_04p
1917_01_05p
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1917_01_08p
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1917_01_14p
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1917_09_24p
1917_10_15p
1917_11_25p
19.17_-_On_Anger
1918_07_12p
1918_10_10p
19.18_-_On_Impurity
1919_09_03p
19.19_-_Of_the_Just
1920_06_22p
19.20_-_The_Path
19.21_-_Miscellany
19.22_-_Of_Hell
19.23_-_Of_the_Elephant
19.24_-_The_Canto_of_Desire
19.25_-_The_Bhikkhu
19.26_-_The_Brahmin
1927_05_06p
1928_12_28p
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1931_11_24p
1933_12_23p
1935_01_04p
1936_08_21p
1937_10_23p
1938_08_17p
1950-12-21_-_The_Mother_of_Dreams
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-03-25
1953-04-01
1953-04-08
1953-04-15
1953-04-22
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-21_-_Identify_with_the_Divine_-_The_Divine,_the_most_important_thing_in_life
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-11_-_Self-creator_-_Manifestation_of_Time_and_Space_-_Brahman-Maya_and_Ishwara-Shakti_-_Personal_and_Impersonal
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-12_-_Questions,_practice_and_progress
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-06_-_Freedom,_servitude_and_love
1957-03-08_-_A_Buddhist_story
1957-03-13_-_Our_best_friend
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-09_-_Incontinence_of_speech
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-14_-_Meditation_on_Sri_Aurobindo
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-08-28_-_Freedom_and_Divine_Will
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-11_-_Appearance_of_the_first_men
1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-02_-_Correcting_a_mistake
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-04-30_-_Mental_constructions_and_experience
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-06-25_-_Sadhana_in_the_body
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-15_-_Our_relation_with_the_Gods
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_03
1958-10-08_-_Stages_between_man_and_superman
1958_10_10
1958_10_17
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1958_11_07
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958_11_14
1958_11_21
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958_11_28
1958_12_05
1960_01_05
1960_01_12
1960_01_20
1960_01_27
1960_02_03
1960_02_10
1960_02_17
1960_02_24
1960_03_02
1960_03_09
1960_03_16
1960_03_23
1960_03_30
1960_04_06
1960_04_07?_-_28
1960_04_20
1960_04_27
1960_05_04
1960_05_11
1960_05_18
1960_05_25
1960_06_03
1960_06_08
1960_06_16
1960_06_22
1960_06_29
1960_07_06
1960_07_13
1960_07_19
1960_08_24
1960_08_27
1960_10_24
1960_11_10
1960_11_11?_-_48
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1961_01_18
1961_01_28
1961_02_02
1961_03_11_-_58
1961_03_17_-_56
1961_03_17_-_57
1961_04_26_-_59
1961_05_04_-_60
1961_05_20
1961_05_21?_-_62
1961_05_22?
1961_07_18
1961_07_27
1962_01_12
1962_01_21
1962_02_03
1962_02_27
1962_02_28?_-_73
1962_05_24
1962_10_06
1962_10_12
1963_01_14
1963_03_06
1963_05_15
1963_08_10
1963_08_11?_-_94
1963_11_04
1963_11_05?_-_96
1963_11_06?_-_97
1964_02_05
1964_02_05_-_98
1964_02_06?_-_99
1964_03_25
1964_09_16
1965_01_12
1965_03_03
1965_05_29
1965_09_25
1965_12_25
1965_12_26?
1966_07_06
1966_09_14
1967-05-24.1_-_Defining_the_Divine
1967-05-24.2_-_Defining_God
1969_08_03
1969_08_05
1969_08_07
1969_08_09
1969_08_14
1969_08_15?_-_133
1969_08_19
1969_08_21
1969_08_28
1969_08_30_-_139
1969_08_30_-_140
1969_08_31_-_141
1969_09_01_-_142
1969_09_04_-_143
1969_09_07_-_145
1969_09_14
1969_09_17
1969_09_18
1969_09_22
1969_09_23
1969_09_26
1969_09_27
1969_09_29
1969_09_30
1969_09_31?_-_165
1969_10_01?_-_166
1969_10_06
1969_10_07
1969_10_10
1969_10_13
1969_10_15
1969_10_17
1969_10_18
1969_10_19
1969_10_21
1969_10_23
1969_10_24
1969_10_28
1969_10_29
1969_10_30
1969_10_31
1969_11_07
1969_11_08?
1969_11_13
1969_11_15
1969_11_16
1969_11_18
1969_11_24
1969_11_25
1969_11_26
1969_11_27?
1969_12_03
1969_12_04
1969_12_05
1969_12_07
1969_12_08
1969_12_09
1969_12_11
1969_12_13
1969_12_14
1969_12_15
1969_12_17
1969_12_18
1969_12_21
1969_12_22
1969_12_23
1969_12_26
1969_12_28
1969_12_29?
1969_12_31
1970_01_01
1970_01_03
1970_01_04
1970_01_06
1970_01_07
1970_01_08
1970_01_09
1970_01_10
1970_01_12
1970_01_13?
1970_01_15
1970_01_17
1970_01_20
1970_01_21
1970_01_22
1970_01_23
1970_01_24
1970_01_25
1970_01_26
1970_01_27
1970_01_28
1970_01_29
1970_01_30
1970_02_01
1970_02_02
1970_02_04
1970_02_05
1970_02_07
1970_02_08
1970_02_09
1970_02_10
1970_02_11
1970_02_12
1970_02_13
1970_02_16
1970_02_17
1970_02_18
1970_02_19
1970_02_20
1970_02_23
1970_02_25
1970_02_26
1970_02_27?
1970_03_02
1970_03_03
1970_03_05
1970_03_06?
1970_03_09
1970_03_10
1970_03_11
1970_03_12
1970_03_13
1970_03_14
1970_03_15
1970_03_17
1970_03_18
1970_03_19?
1970_03_21
1970_03_24
1970_03_25
1970_03_27
1970_03_29
1970_03_30
1970_04_01
1970_04_02
1970_04_03
1970_04_04
1970_04_06
1970_04_07
1970_04_08
1970_04_09
1970_04_10
1970_04_11
1970_04_12
1970_04_13
1970_04_14
1970_04_15
1970_04_17
1970_04_18
1970_04_20_-_485
1970_04_21_-_490
1970_04_22_-_482
1970_04_22_-_493
1970_04_23_-_495
1970_04_24_-_497
1970_04_28
1970_04_29
1970_04_30
1970_05_01
1970_05_02
1970_05_03?
1970_05_12
1970_05_13?
1970_05_15
1970_05_16
1970_05_17
1970_05_21
1970_05_22
1970_05_23
1970_05_24
1970_05_25
1970_05_28
1970_06_01
1970_06_02
1970_06_03
1970_06_04
1970_06_05
1970_06_06
1970_06_07
1970_06_08_-_538
1970_06_08_-_541
1971_12_11
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_Adela
1.ac_-_An_Oath
1.ac_-_At_Sea
1.ac_-_Au_Bal
1.ac_-_Colophon
1.ac_-_Happy_Dust
1.ac_-_Independence
1.ac_-_Leah_Sublime
1.ac_-_Logos
1.ac_-_Lyric_of_Love_to_Leah
1.ac_-_On_-_On_-_Poet
1.ac_-_Optimist
1.ac_-_Power
1.ac_-_Prologue_to_Rodin_in_Rime
1.ac_-_The_Atheist
1.ac_-_The_Buddhist
1.ac_-_The_Disciples
1.ac_-_The_Five_Adorations
1.ac_-_The_Four_Winds
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Hawk_and_the_Babe
1.ac_-_The_Hermit
1.ac_-_The_Interpreter
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_Titanic
1.ac_-_The_Twins
1.ac_-_The_Wizard_Way
1.ac_-_Ut
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_Cup-bearer!_Give_me_again_that_wine_of_love_for_Thee_(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_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_A_drum_beats
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_-_My_body,_in_its_withering
1.anon_-_Others_have_told_me
1.anon_-_Plucking_the_Rushes
1.anon_-_Song_of_Creation
1.anon_-_The_Epic_of_Gilgamesh_Tablet_II
1.anon_-_The_Epic_of_Gilgamesh_Tablet_III
1.anon_-_The_Epic_of_Gilgamesh_Tablet_IV
1.anon_-_The_Epic_of_Gilgamesh_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_-_Detached_You_are,_even_from_your_being
1.asak_-_If_you_do_not_give_up_the_crowds
1.asak_-_If_you_keep_seeking_the_jewel_of_understanding
1.asak_-_In_my_heart_Thou_dwellest--else_with_blood_Ill_drench_it
1.asak_-_In_the_school_of_mind_you
1.asak_-_Love_came
1.asak_-_Love_came_and_emptied_me_of_self
1.asak_-_Mansoor,_that_whale_of_the_Oceans_of_Love
1.asak_-_My_Beloved-_dont_be_heartless_with_me
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_-_Rise_early_at_dawn,_when_our_storytelling_begins
1.asak_-_Sorrow_looted_this_heart
1.asak_-_The_day_Love_was_illumined
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.asak_-_Whatever_road_we_take_to_You,_Joy
1.asak_-_When_the_desire_for_the_Friend_became_real
1.at_-_And_Galahad_fled_along_them_bridge_by_bridge_(from_The_Holy_Grail)
1.at_-_Crossing_the_Bar
1.at_-_Flower_in_the_crannied_wall
1.at_-_If_thou_wouldst_hear_the_Nameless_(from_The_Ancient_Sage)
1.at_-_St._Agnes_Eve
1.at_-_The_Higher_Pantheism
1.at_-_The_Human_Cry
1.bd_-_A_deluded_Mind
1.bd_-_Endless_Ages
1.bd_-_The_Greatest_Gift
1.bd_-_You_may_enter
1.bni_-_Raga_Ramkali
1.bs_-_Bulleh_has_no_identity
1.bs_-_Bulleh!_to_me,_I_am_not_known
1.bs_-_Chanting,_chanting_the_Beloveds_name
1.bsf_-_Do_not_speak_a_hurtful_word
1.bsf_-_Fathom_the_ocean
1.bsf_-_For_evil_give_good
1.bsf_-_His_grace_may_fall_upon_us_at_anytime
1.bsf_-_I_thought_I_was_alone_who_suffered
1.bsf_-_Like_a_deep_sea
1.bsf_-_On_the_bank_of_a_pool_in_the_moor
1.bsf_-_Raga_Asa
1.bsf_-_The_lanes_are_muddy_and_far_is_the_house
1.bsf_-_Turn_cheek
1.bsf_-_Wear_whatever_clothes_you_must
1.bsf_-_Why_do_you_roam_the_jungles?
1.bsf_-_You_are_my_protection_O_Lord
1.bsf_-_You_must_fathom_the_ocean
1.bs_-_He_Who_is_Stricken_by_Love
1.bs_-_If_the_divine_is_found_through_ablutions
1.bs_-_I_have_been_pierced_by_the_arrow_of_love,_what_shall_I_do?
1.bs_-_I_have_got_lost_in_the_city_of_love
1.bs_-_Look_into_Yourself
1.bs_-_Love_Springs_Eternal
1.bs_-_One_Point_Contains_All
1.bs_-_One_Thread_Only
1.bs_-_Remove_duality_and_do_away_with_all_disputes
1.bs_-_Seek_the_spirit,_forget_the_form
1.bs_-_The_moment_I_bowed_down
1.bs_-_The_preacher_and_the_torch_bearer
1.bs_-_The_soil_is_in_ferment,_O_friend
1.bs_-_this_love_--_O_Bulleh_--_tormenting,_unique
1.bsv_-_Make_of_my_body_the_beam_of_a_lute
1.bsv_-_The_eating_bowl_is_not_one_bronze
1.bsv_-_The_pot_is_a_God
1.bsv_-_The_Temple_and_the_Body
1.bsv_-_The_waters_of_joy
1.bsv_-_Where_they_feed_the_fire
1.bs_-_What_a_carefree_game_He_plays!
1.bs_-_You_alone_exist-_I_do_not,_O_Beloved!
1.bs_-_Your_love_has_made_me_dance_all_over
1.bs_-_Your_passion_stirs_me
1.bts_-_Invocation
1.bts_-_Love_is_Lord_of_All
1.bts_-_The_Bent_of_Nature
1.bts_-_The_Mists_Dispelled
1.bts_-_The_Souls_Flight
1.bv_-_When_I_see_the_lark_beating
1.cj_-_Inscribed_on_the_Wall_of_the_Hut_by_the_Lake
1.cj_-_To_Be_Shown_to_the_Monks_at_a_Certain_Temple
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.cs_-_Consumed_in_Grace
1.cs_-_We_were_enclosed_(from_Prayer_20)
1.ct_-_Creation_and_Destruction
1.ct_-_Distinguishing_Ego_from_Self
1.ct_-_Goods_and_Possessions
1.ct_-_Letting_go_of_thoughts
1.ct_-_One_Legged_Man
1.ct_-_Surrendering
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_-_Ching-chings_raindrop_sound
1.dz_-_Enlightenment_is_like_the_moon
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_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_-_Zazen
1.ey_-_Socrates
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_-_A_Problem
1.fs_-_Archimedes
1.fs_-_Astronomical_Writings
1.fs_-_Beauteous_Individuality
1.fs_-_Breadth_And_Depth
1.fs_-_Carthage
1.fs_-_Cassandra
1.fs_-_Columbus
1.fs_-_Count_Eberhard,_The_Groaner_Of_Wurtembert._A_War_Song
1.fs_-_Dangerous_Consequences
1.fs_-_Difference_Of_Station
1.fs_-_Different_Destinies
1.fs_-_Dithyramb
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Elysium
1.fs_-_Evening
1.fs_-_Fame_And_Duty
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Feast_Of_Victory
1.fs_-_Female_Judgment
1.fs_-_Fortune_And_Wisdom
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Friendship
1.fs_-_Geniality
1.fs_-_Genius
1.fs_-_German_Faith
1.fs_-_Germany_And_Her_Princes
1.fs_-_Greekism
1.fs_-_Group_From_Tartarus
1.fs_-_Hero_And_Leander
1.fs_-_Honors
1.fs_-_Honor_To_Woman
1.fs_-_Hope
1.fs_-_Human_Knowledge
1.fs_-_Hymn_To_Joy
1.fs_-_Inside_And_Outside
1.fs_-_Jove_To_Hercules
1.fs_-_Light_And_Warmth
1.fs_-_Longing
1.fs_-_Love_And_Desire
1.fs_-_Majestas_Populi
1.fs_-_Melancholy_--_To_Laura
1.fs_-_My_Antipathy
1.fs_-_My_Faith
1.fs_-_Nadowessian_Death-Lament
1.fs_-_Naenia
1.fs_-_Ode_an_die_Freude
1.fs_-_Ode_To_Joy
1.fs_-_Ode_To_Joy_-_With_Translation
1.fs_-_Odysseus
1.fs_-_Parables_And_Riddles
1.fs_-_Political_Precept
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_-_Rousseau
1.fs_-_Shakespeare's_Ghost_-_A_Parody
1.fs_-_The_Agreement
1.fs_-_The_Alpine_Hunter
1.fs_-_The_Animating_Principle
1.fs_-_The_Antiques_At_Paris
1.fs_-_The_Antique_To_The_Northern_Wanderer
1.fs_-_The_Artists
1.fs_-_The_Assignation
1.fs_-_The_Bards_Of_Olden_Time
1.fs_-_The_Battle
1.fs_-_The_Best_State_Constitution
1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man
1.fs_-_The_Circle_Of_Nature
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Conflict
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Dance
1.fs_-_The_Difficult_Union
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_Genius_With_The_Inverted_Torch
1.fs_-_The_German_Art
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_Iliad
1.fs_-_The_Imitator
1.fs_-_The_Immutable
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_Learned_Workman
1.fs_-_The_Maiden_From_Afar
1.fs_-_The_Maiden's_Lament
1.fs_-_The_Maid_Of_Orleans
1.fs_-_The_Meeting
1.fs_-_The_Merchant
1.fs_-_The_Moral_Force
1.fs_-_The_Observer
1.fs_-_The_Philosophical_Egotist
1.fs_-_The_Pilgrim
1.fs_-_The_Playing_Infant
1.fs_-_The_Poetry_Of_Life
1.fs_-_The_Power_Of_Song
1.fs_-_The_Power_Of_Woman
1.fs_-_The_Present_Generation
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_Sower
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_Virtue_Of_Woman
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Belief
1.fs_-_The_Words_Of_Error
1.fs_-_The_Youth_By_The_Brook
1.fs_-_To_A_Moralist
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_-_To_Mystics
1.fs_-_To_The_Muse
1.fs_-_To_The_Spring
1.fs_-_Two_Descriptions_Of_Action
1.fs_-_Variety
1.fs_-_Votive_Tablets
1.fs_-_Wisdom_And_Prudence
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_-_God_Speaks_to_David
1.fua_-_God_Speaks_to_Moses
1.fua_-_How_long_then_will_you_seek_for_beauty_here?
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_-_Looking_for_your_own_face
1.fua_-_Mysticism
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_Hawk
1.fua_-_The_Lover
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_-_Ek_Omkar
1.gnk_-_Japji_15_-_If_you_ponder_it
1.gnk_-_Japji_38_-_Discipline_is_the_workshop
1.gnk_-_Japji_8_-_From_listening
1.gnk_-_Siri_ragu_9.3_-_The_guru_is_the_stepping_stone
1.grh_-_Gorakh_Bani
1.hccc_-_Silently_and_serenely_one_forgets_all_words
1.hcyc_-_10_-_The_rays_shining_from_this_perfect_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_11_-_Always_working_alone,_always_walking_alone_(from_The_Shodoka)
1.hcyc_-_12_-_We_know_that_Shakyas_sons_and_daughters_(from_The_Shodoka)
1.hcyc_-_13_-_This_jewel_of_no_price_can_never_be_used_up_(from_The_Shodoka)
1.hcyc_-_14_-_The_best_student_goes_directly_to_the_ultimate_(from_The_Shodoka)
1.hcyc_-_15_-_Some_may_slander,_some_may_abuse_(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_-_18_-_I_wandered_over_rivers_and_seas,_crossing_mountains_and_streams_(from_The_Shodoka)
1.hcyc_-_19_-_Walking_is_Zen,_sitting_is_Zen_(from_The_Shodoka)
1.hcyc_-_1_-_There_is_the_leisurely_one_(from_The_Shodoka)
1.hcyc_-_20_-_Our_teacher,_Shakyamuni,_met_Dipankara_Buddha_(from_The_Shodoka)
1.hcyc_-_21_-_Since_I_abruptly_realized_the_unborn_(from_The_Shodoka)
1.hcyc_-_22_-_I_have_entered_the_deep_mountains_to_silence_and_beauty_(from_The_Shodoka)
1.hcyc_-_23_-_When_you_truly_awaken_(from_The_Shodoka)
1.hcyc_-_24_-_Why_should_this_be_better_(from_The_Shodoka)
1.hcyc_-_25_-_Just_take_hold_of_the_source_(from_The_Shodoka)
1.hcyc_-_26_-_The_moon_shines_on_the_river_(from_The_Shodoka)
1.hcyc_-_27_-_A_bowl_once_calmed_dragons_(from_The_Shodoka)
1.hcyc_-_28_-_The_awakened_one_does_not_seek_truth_(from_The_Shodoka)
1.hcyc_-_29_-_The_mind-mirror_is_clear,_so_there_are_no_obstacles_(from_The_Shodoka)
1.hcyc_-_2_-_When_the_Dharma_body_awakens_completely_(from_The_Shodoka)
1.hcyc_-_30_-_To_live_in_nothingness_is_to_ignore_cause_and_effect_(from_The_Shodoka)
1.hcyc_-_31_-_Holding_truth_and_rejecting_delusion_(from_The_Shodoka)
1.hcyc_-_32_-_They_miss_the_Dharma-treasure_(from_The_Shodoka)
1.hcyc_-_33_-_Students_of_vigorous_will_hold_the_sword_of_wisdom_(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_-_36_-_One_moon_is_reflected_in_many_waters_(from_The_Shodoka)
1.hcyc_-_37_-_One_level_completely_contains_all_levels_(from_The_Shodoka)
1.hcyc_-_38_-_All_categories_are_no_category_(from_The_Shodoka)
1.hcyc_-_39_-_Right_here_it_is_eternally_full_and_serene_(from_The_Shodoka)
1.hcyc_-_3_-_When_we_realize_actuality_(from_The_Shodoka)
1.hcyc_-_40_-_It_speaks_in_silence_(from_The_Shodoka)
1.hcyc_-_41_-_People_say_it_is_positive_(from_The_Shodoka)
1.hcyc_-_42_-_I_raise_the_Dharma-banner_and_set_forth_our_teaching_(from_The_Shodoka)
1.hcyc_-_43_-_The_truth_is_not_set_forth_(from_The_Shodoka)
1.hcyc_-_44_-_Mind_is_the_base,_phenomena_are_dust_(from_The_Shodoka)
1.hcyc_-_45_-_Ah,_the_degenerate_materialistic_world!_(from_The_Shodoka)
1.hcyc_-_46_-_People_hear_the_Buddhas_doctrine_of_immediacy_(from_The_Shodoka)
1.hcyc_-_47_-_Your_mind_is_the_source_of_action_(from_The_Shodoka)
1.hcyc_-_48_-_In_the_sandalwood_forest,_there_is_no_other_tree_(from_The_Shodoka)
1.hcyc_-_49_-_Just_baby_lions_follow_the_parent_(from_The_Shodoka)
1.hcyc_-_4_-_Once_we_awaken_to_the_Tathagata-Zen_(from_The_Shodoka)
1.hcyc_-_50_-_The_Buddhas_doctrine_of_directness_(from_The_Shodoka)
1.hcyc_-_51_-_Being_is_not_being-_non-being_is_not_non-being_(from_The_Shodoka)
1.hcyc_-_52_-_From_my_youth_I_piled_studies_upon_studies_(from_The_Shodoka)
1.hcyc_-_53_-_If_the_seed-nature_is_wrong,_misunderstandings_arise_(from_The_Shodoka)
1.hcyc_-_54_-_Stupid_ones,_childish_ones_(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_-_57_-_Pradhanashura_broke_the_gravest_precepts_(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_-_5_-_No_bad_fortune,_no_good_fortune,_no_loss,_no_gain_(from_The_Shodoka)
1.hcyc_-_60_-_The_remarkable_power_of_emancipation_(from_The_Shodoka)
1.hcyc_-_61_-_The_King_of_the_Dharma_deserves_our_highest_respect_(from_The_Shodoka)
1.hcyc_-_62_-_When_we_see_truly,_there_is_nothing_at_all_(from_The_Shodoka)
1.hcyc_-_63_-_However_the_burning_iron_ring_revolves_around_my_head_(from_The_Shodoka)
1.hcyc_-_64_-_The_great_elephant_does_not_loiter_on_the_rabbits_path_(from_The_Shodoka)
1.hcyc_-_6_-_Who_has_no-thought?_Who_is_not-born?_(from_The_Shodoka)
1.hcyc_-_7_-_Release_your_hold_on_earth,_water,_fire,_wind_(from_The_Shodoka)
1.hcyc_-_8_-_Transience,_emptiness_and_enlightenment_(from_The_Shodoka)
1.hcyc_-_9_-_People_do_not_recognize_the_Mani-jewel_(from_The_Shodoka)
1.hcyc_-_In_my_early_years,_I_set_out_to_acquire_learning_(from_The_Song_of_Enlightenment)
1.hcyc_-_It_is_clearly_seen_(from_The_Song_of_Enlightenment)
1.hcyc_-_Let_others_slander_me_(from_The_Song_of_Enlightenment)
1.hcyc_-_Roll_the_Dharma_thunder_(from_The_Song_of_Enlightenment)
1.hcyc_-_Who_is_without_thought?_(from_The_Song_of_Enlightenment)
1.hcyc_-_With_Sudden_enlightened_understanding_(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_-_A_New_World
1.hs_-_Arise_And_Fill_A_Golden_Goblet
1.hs_-_At_his_door,_what_is_the_difference
1.hs_-_Beauty_Radiated_in_Eternity
1.hs_-_Belief_and_unbelief
1.hs_-_Belief_brings_me_close_to_You
1.hs_-_Bloom_Like_a_Rose
1.hs_-_Bold_Souls
1.hs_-_Bring_all_of_yourself_to_his_door
1.hs_-_Bring_Perfumes_Sweet_To_Me
1.hs_-_Cupbearer,_it_is_morning,_fill_my_cup_with_wine
1.hs_-_Cypress_And_Tulip
1.hs_-_Hair_disheveled,_smiling_lips,_sweating_and_tipsy
1.hs_-_Heres_A_Message_for_the_Faithful
1.hs_-_If_life_remains,_I_shall_go_back_to_the_tavern
1.hs_-_I_Know_The_Way_You_Can_Get
1.hs_-_I_settled_at_Cold_Mountain_long_ago,
1.hs_-_It_Is_Time_to_Wake_Up!
1.hs_-_Its_your_own_self
1.hs_-_Lady_That_Hast_My_Heart
1.hs_-_Lifes_Mighty_Flood
1.hs_-_Loves_conqueror_is_he
1.hs_-_Meditation
1.hs_-_Melt_yourself_down_in_this_search
1.hs_-_My_Brilliant_Image
1.hs_-_My_friend,_everything_existing
1.hs_-_Mystic_Chat
1.hs_-_Naked_in_the_Bee-House
1.hs_-_No_tongue_can_tell_Your_secret
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_-_Several_Times_In_The_Last_Week
1.hs_-_Silence
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_-_Stop_weaving_a_net_about_yourself
1.hs_-_Streaming
1.hs_-_Sun_Rays
1.hs_-_Sweet_Melody
1.hs_-_Take_everything_away
1.hs_-_The_Beloved
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_Glow_of_Your_Presence
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_Only_One
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_Road_To_Cold_Mountain
1.hs_-_The_Rose_Has_Flushed_Red
1.hs_-_The_Rose_Is_Not_Fair
1.hs_-_The_Secret_Draught_Of_Wine
1.hs_-_The_Tulip
1.hs_-_The_way_is_not_far
1.hs_-_The_Way_of_the_Holy_Ones
1.hs_-_The_way_to_You
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_-_We_tried_reasoning
1.hs_-_When_he_admits_you_to_his_presence
1.hs_-_Where_Is_My_Ruined_Life?
1.hs_-_Why_Carry?
1.hs_-_Will_Beat_You_Up
1.hs_-_With_Madness_Like_To_Mine
1.hs_-_Your_intellect_is_just_a_hotch-potch
1.ia_-_A_Garden_Among_The_Flames
1.ia_-_Allah
1.ia_-_An_Ocean_Without_Shore
1.ia_-_Approach_The_Dwellings_Of_The_Dear_Ones
1.ia_-_As_Night_Let_its_Curtains_Down_in_Folds
1.ia_-_At_Night_Lets_Its_Curtains_Down_In_Folds
1.ia_-_Fire
1.ia_-_He_Saw_The_Lightning_In_The_East
1.iai_-_A_feeling_of_discouragement_when_you_slip_up
1.ia_-_If_What_She_Says_Is_True
1.ia_-_If_what_she_says_is_true
1.iai_-_How_can_you_imagine_that_something_else_veils_Him
1.iai_-_How_utterly_amazing_is_someone_who_flees_from_something_he_cannot_escape
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_-_In_The_Mirror_Of_A_Man
1.ia_-_In_the_Mirror_of_a_Man
1.iai_-_The_best_you_can_seek_from_Him
1.iai_-_The_light_of_the_inner_eye_lets_you_see_His_nearness_to_you
1.iai_-_Those_travelling_to_Him
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_-_Oh-_Her_Beauty-_The_Tender_Maid!
1.ia_-_Reality
1.ia_-_Silence
1.ia_-_The_Hand_Of_Trial
1.ia_-_The_Invitation
1.ia_-_True_Knowledge
1.ia_-_Turmoil_In_Your_Hearts
1.ia_-_When_my_Beloved_appears
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.ia_-_Wonder
1.is_-_A_Fisherman
1.is_-_Although_The_Wind
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_-_Love
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.jc_-_On_this_summer_night
1.jda_-_My_heart_values_his_vulgar_ways_(from_The_Gitagovinda)
1.jda_-_Raga_Gujri
1.jda_-_Raga_Maru
1.jda_-_When_he_quickens_all_things_(from_The_Gitagovinda)
1.jda_-_When_spring_came,_tender-limbed_Radha_wandered_(from_The_Gitagovinda)
1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)
1.jh_-_Lord,_Where_Shall_I_Find_You?
1.jh_-_O_My_Lord,_Your_dwelling_places_are_lovely
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_-_Asleep!_O_Sleep_A_Little_While,_White_Pearl!
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_-_Daisys_Song
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_-_Fragment._Wheres_The_Poet?
1.jk_-_Give_Me_Women,_Wine,_And_Snuff
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
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_-_Sharing_Eves_Apple
1.jk_-_Sleep_And_Poetry
1.jk_-_Song._Hush,_Hush!_Tread_Softly!
1.jk_-_Song._I_Had_A_Dove
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_IV._How_Many_Bards_Gild_The_Lapses_Of_Time!
1.jk_-_Sonnet_IX._Keen,_Fitful_Gusts_Are
1.jk_-_Sonnet_-_Oh!_How_I_Love,_On_A_Fair_Summers_Eve
1.jk_-_Sonnet._On_A_Picture_Of_Leander
1.jk_-_Sonnet._On_Leigh_Hunts_Poem_The_Story_of_Rimini
1.jk_-_Sonnet._On_Peace
1.jk_-_Sonnet_On_Sitting_Down_To_Read_King_Lear_Once_Again
1.jk_-_Sonnet._On_The_Sea
1.jk_-_Sonnet._The_Day_Is_Gone
1.jk_-_Sonnet._The_Human_Seasons
1.jk_-_Sonnet._To_A_Lady_Seen_For_A_Few_Moments_At_Vauxhall
1.jk_-_Sonnet._To_A_Young_Lady_Who_Sent_Me_A_Laurel_Crown
1.jk_-_Sonnet_To_Byron
1.jk_-_Sonnet_To_Chatterton
1.jk_-_Sonnet_To_George_Keats_-_Written_In_Sickness
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_Spenser
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_V._To_A_Friend_Who_Sent_Me_Some_Roses
1.jk_-_Sonnet_-_When_I_Have_Fears_That_I_May_Cease_To_Be
1.jk_-_Sonnet._Why_Did_I_Laugh_Tonight?
1.jk_-_Sonnet._Written_Before_Re-Read_King_Lear
1.jk_-_Sonnet._Written_In_Answer_To_A_Sonnet_By_J._H._Reynolds
1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition
1.jk_-_Sonnet._Written_On_A_Blank_Page_In_Shakespeares_Poems,_Facing_A_Lovers_Complaint
1.jk_-_Sonnet._Written_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_XII._On_Leaving_Some_Friends_At_An_Early_Hour
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_-_Sonnet_XVII._Happy_Is_England
1.jk_-_Sonnet_XVI._To_Kosciusko
1.jk_-_Sonnet_XV._On_The_Grasshopper_And_Cricket
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown
1.jk_-_Spenserian_Stanza._Written_At_The_Close_Of_Canto_II,_Book_V,_Of_The_Faerie_Queene
1.jk_-_Staffa
1.jk_-_Stanzas._In_A_Drear-Nighted_December
1.jk_-_Stanzas_To_Miss_Wylie
1.jk_-_Teignmouth_-_Some_Doggerel,_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Devon_Maid_-_Stanzas_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_The_Eve_Of_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_Or_Three
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_-_Browning_Decides_To_Be_A_Poet
1.jlb_-_Chess
1.jlb_-_Cosmogonia_(&_translation)
1.jlb_-_Daybreak
1.jlb_-_Elegy
1.jlb_-_Emanuel_Swedenborg
1.jlb_-_Emerson
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_-_Susana_Soca
1.jlb_-_That_One
1.jlb_-_The_Art_Of_Poetry
1.jlb_-_The_Cyclical_Night
1.jlb_-_The_Enigmas
1.jlb_-_The_Golem
1.jlb_-_The_instant
1.jlb_-_The_Labyrinth
1.jlb_-_The_Other_Tiger
1.jlb_-_The_Recoleta
1.jlb_-_The_suicide
1.jlb_-_To_a_Cat
1.jlb_-_Unknown_Street
1.jlb_-_We_Are_The_Time._We_Are_The_Famous
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_-_Ah,_what_was_there_in_that_light-giving_candle_that_it_set_fire_to_the_heart,_and_snatched_the_heart_away?
1.jr_-_All_Through_Eternity
1.jr_-_A_Moment_Of_Happiness
1.jr_-_At_night_we_fall_into_each_other_with_such_grace
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Because_I_Cannot_Sleep
1.jr_-_Birdsong
1.jr_-_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
1.jr_-_Come,_Come,_Whoever_You_Are
1.jr_-_Description_Of_Love
1.jr_-_Did_I_Not_Say_To_You
1.jr_-_During_the_day_I_was_singing_with_you
1.jr_-_Every_day_I_Bear_A_Burden
1.jr_-_Fasting
1.jr_-_Ghazal_Of_Rumi
1.jr_-_God_is_what_is_nearer_to_you_than_your_neck-vein,
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_-_I_Am_Only_The_House_Of_Your_Beloved
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_I_drink_streamwater_and_the_air
1.jr_-_If_continually_you_keep_your_hope
1.jr_-_If_I_Weep
1.jr_-_If_You_Show_Patience
1.jr_-_If_You_Want_What_Visable_Reality
1.jr_-_I_Have_A_Fire_For_You_In_My_Mouth
1.jr_-_I_Have_Been_Tricked_By_Flying_Too_Close
1.jr_-_I_Have_Fallen_Into_Unconsciousness
1.jr_-_I_lost_my_world,_my_fame,_my_mind
1.jr_-_Im_neither_beautiful_nor_ugly
1.jr_-_In_Love
1.jr_-_Inner_Wakefulness
1.jr_-_In_The_Arc_Of_Your_Mallet
1.jr_-_In_The_End
1.jr_-_In_The_Waters_Of_Purity
1.jr_-_I_regard_not_the_outside_and_the_words
1.jr_-_I_smile_like_a_flower_not_only_with_my_lips
1.jr_-_I_Swear
1.jr_-_I_Will_Beguile_Him_With_The_Tongue
1.jr_-_Keep_on_knocking
1.jr_-_Laila_And_The_Khalifa
1.jr_-_Last_Night_My_Soul_Cried_O_Exalted_Sphere_Of_Heaven
1.jr_-_Last_Night_You_Left_Me_And_Slept
1.jr_-_Late,_By_Myself
1.jr_-_Let_Go_Of_Your_Worries
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_-_Love_Is_Reckless
1.jr_-_Lovers
1.jr_-_Moving_Water
1.jr_-_My_Mother_Was_Fortune,_My_Father_Generosity_And_Bounty
1.jr_-_No_end_to_the_journey
1.jr_-_No_One_Here_but_Him
1.jr_-_Not_Here
1.jr_-_Now_comes_the_final_merging
1.jr_-_On_Love
1.jr_-_Only_Breath
1.jr_-_On_the_Night_of_Creation_I_was_awake
1.jr_-_Out_Beyond_Ideas
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_-_Secretly_we_spoke
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_-_Shall_I_tell_you_our_secret?
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_Beauty_Of_The_Heart
1.jr_-_The_Breeze_At_Dawn
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_Guest_House
1.jr_-_The_Intellectual_Is_Always_Showing_Off
1.jr_-_The_minute_I_heard_my_first_love_story
1.jr_-_The_minute_Im_disappointed,_I_feel_encouraged
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_The_real_work_belongs_to_someone_who_desires_God
1.jr_-_There_Are_A_Hundred_Kinds_Of_Prayer
1.jr_-_There_Is_A_Candle
1.jr_-_There_Is_A_Community_Of_Spirit
1.jr_-_There_Is_A_Life-Force_Within_Your_Soul
1.jr_-_There_Is_A_Way
1.jr_-_There_is_some_kiss_we_want
1.jr_-_The_Seed_Market
1.jr_-_The_Self_We_Share
1.jr_-_The_Sun_Must_Come
1.jr_-_The_Taste_Of_Morning
1.jr_-_The_Thirsty
1.jr_-_The_Time_Has_Come_For_Us_To_Become_Madmen_In_Your_Chain
1.jr_-_This_Aloneness
1.jr_-_This_Is_Love
1.jr_-_This_love_sacrifices_all_souls,_however_wise,_however_awakened
1.jr_-_This_moment
1.jr_-_This_We_Have_Now
1.jr_-_Today_Im_out_wandering,_turning_my_skull
1.jr_-_Today,_like_every_other_day,_we_wake_up_empty
1.jr_-_Two_Friends
1.jr_-_Two_Kinds_Of_Intelligence
1.jr_-_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_Hidden_Sweetness_Is_There
1.jr_-_What_I_want_is_to_see_your_face
1.jr_-_When_I_Am_Asleep_And_Crumbling_In_The_Tomb
1.jr_-_Whoever_finds_love
1.jr_-_Who_Is_At_My_Door?
1.jr_-_Who_Says_Words_With_My_Mouth?
1.jr_-_With_Us
1.jr_-_You_and_I_have_spoken_all_these_words
1.jr_-_You_are_closer_to_me_than_myself_(Ghazal_2798)
1.jr_-_You_have_fallen_in_love_my_dear_heart
1.jr_-_You_only_need_smell_the_wine
1.jr_-_You_Personify_Gods_Message
1.jr_-_Zero_Circle
1.jt_-_As_air_carries_light_poured_out_by_the_rising_sun
1.jt_-_At_the_cross_her_station_keeping_(from_Stabat_Mater_Dolorosa)
1.jt_-_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_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Love-_infusing_with_light_all_who_share_Your_splendor_(from_In_Praise_of_Divine_Love)
1.jt_-_Love-_where_did_You_enter_the_heart_unseen?_(from_In_Praise_of_Divine_Love)
1.jt_-_Now,_a_new_creature
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_When_you_no_longer_love_yourself_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_Admonition
1.jwvg_-_After_Sensations
1.jwvg_-_A_Legacy
1.jwvg_-_Anacreons_Grave
1.jwvg_-_Anniversary_Song
1.jwvg_-_Another
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_-_April
1.jwvg_-_As_Broad_As_Its_Long
1.jwvg_-_A_Symbol
1.jwvg_-_At_Midnight
1.jwvg_-_Authors
1.jwvg_-_Autumn_Feel
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_By_The_River
1.jwvg_-_Calm_At_Sea
1.jwvg_-_Departure
1.jwvg_-_Epiphanias
1.jwvg_-_Epitaph
1.jwvg_-_Ever_And_Everywhere
1.jwvg_-_Faithful_Eckhart
1.jwvg_-_For_ever
1.jwvg_-_Found
1.jwvg_-_From_The_Mountain
1.jwvg_-_Ganymede
1.jwvg_-_General_Confession
1.jwvg_-_Gipsy_Song
1.jwvg_-_Growth
1.jwvg_-_Happiness_And_Vision
1.jwvg_-_Human_Feelings
1.jwvg_-_In_A_Word
1.jwvg_-_In_Summer
1.jwvg_-_It_Is_Good
1.jwvg_-_Joy
1.jwvg_-_Joy_And_Sorrow
1.jwvg_-_June
1.jwvg_-_Legend
1.jwvg_-_Like_And_Like
1.jwvg_-_Living_Remembrance
1.jwvg_-_Longing
1.jwvg_-_Lover_In_All_Shapes
1.jwvg_-_Mahomets_Song
1.jwvg_-_Measure_Of_Time
1.jwvg_-_My_Goddess
1.jwvg_-_Nemesis
1.jwvg_-_Night_Thoughts
1.jwvg_-_Playing_At_Priests
1.jwvg_-_Presence
1.jwvg_-_Prometheus
1.jwvg_-_Proximity_Of_The_Beloved_One
1.jwvg_-_Reciprocal_Invitation_To_The_Dance
1.jwvg_-_Royal_Prayer
1.jwvg_-_Self-Deceit
1.jwvg_-_Solitude
1.jwvg_-_Symbols
1.jwvg_-_The_Beautiful_Night
1.jwvg_-_The_Best
1.jwvg_-_The_Bliss_Of_Absence
1.jwvg_-_The_Bliss_Of_Sorrow
1.jwvg_-_The_Bridegroom
1.jwvg_-_The_Buyers
1.jwvg_-_The_Drops_Of_Nectar
1.jwvg_-_The_Exchange
1.jwvg_-_The_Faithless_Boy
1.jwvg_-_The_Friendly_Meeting
1.jwvg_-_The_Godlike
1.jwvg_-_The_Instructors
1.jwvg_-_The_Mountain_Village
1.jwvg_-_The_Muses_Mirror
1.jwvg_-_The_Muses_Son
1.jwvg_-_The_Prosperous_Voyage
1.jwvg_-_The_Pupil_In_Magic
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Remembrance_Of_The_Good
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_Warning
1.jwvg_-_The_Way_To_Behave
1.jwvg_-_To_My_Friend_-_Ode_I
1.jwvg_-_To_The_Chosen_One
1.jwvg_-_To_The_Distant_One
1.jwvg_-_To_The_Kind_Reader
1.jwvg_-_True_Enjoyment
1.jwvg_-_Welcome_And_Farewell
1.jwvg_-_Wholl_Buy_Gods_Of_Love
1.jwvg_-_Wont_And_Done
1.kaa_-_Devotion_for_Thee
1.kaa_-_Empty_Me_of_Everything_But_Your_Love
1.kaa_-_Give_Me
1.kaa_-_I_Came
1.kaa_-_In_Each_Breath
1.kaa_-_The_Beauty_of_Oneness
1.kaa_-_The_Friend_Beside_Me
1.kaa_-_The_one_You_kill
1.kbr_-_Abode_Of_The_Beloved
1.kbr_-_Are_you_looking_for_me?
1.kbr_-_Between_the_conscious_and_the_unconscious,_the_mind_has_put_up_a_swing
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_-_Do_Not_Go_To_The_Garden_Of_Flowers
1.kbr_-_Do_not_go_to_the_garden_of_flowers!
1.kbr_-_Friend,_Wake_Up!_Why_Do_You_Go_On_Sleeping?
1.kbr_-_Hang_Up_The_Swing_Of_Love_Today!
1.kbr_-_Hang_up_the_swing_of_love_today!
1.kbr_-_Having_Crossed_The_River
1.kbr_-_Having_crossed_the_river
1.kbr_-_He's_That_Rascally_Kind_Of_Yogi
1.kbr_-_Hes_that_rascally_kind_of_yogi
1.kbr_-_Hey_Brother,_Why_Do_You_Want_Me_To_Talk?
1.kbr_-_Hey_brother,_why_do_you_want_me_to_talk?
1.kbr_-_hiding_in_this_cage
1.kbr_-_His_Death_In_Benares
1.kbr_-_Hope_For_Him
1.kbr_-_How_Do_You
1.kbr_-_How_Humble_Is_God
1.kbr_-_I_Burst_Into_Laughter
1.kbr_-_I_burst_into_laughter
1.kbr_-_I_Have_Attained_The_Eternal_Bliss
1.kbr_-_I_have_attained_the_Eternal_Bliss
1.kbr_-_I_have_been_thinking
1.kbr_-_I_Laugh_When_I_Hear_That_The_Fish_In_The_Water_Is_Thirsty
1.kbr_-_Illusion_and_Reality
1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me
1.kbr_-_I_Talk_To_My_Inner_Lover,_And_I_Say,_Why_Such_Rush?
1.kbr_-_It_Is_Needless_To_Ask_Of_A_Saint
1.kbr_-_Ive_burned_my_own_house_down
1.kbr_-_Lift_The_Veil
1.kbr_-_lift_the_veil
1.kbr_-_Looking_At_The_Grinding_Stones_-_Dohas_(Couplets)_I
1.kbr_-_maddh_akas_ap_jahan_baithe
1.kbr_-_Many_Hoped
1.kbr_-_Many_hoped
1.kbr_-_My_Body_And_My_Mind
1.kbr_-_My_Body_Is_Flooded
1.kbr_-_My_body_is_flooded
1.kbr_-_My_Swan,_Let_Us_Fly
1.kbr_-_O_Friend
1.kbr_-_Oh_Friend,_I_Love_You,_Think_This_Over
1.kbr_-_O_how_may_I_ever_express_that_secret_word?
1.kbr_-_O_Servant_Where_Dost_Thou_Seek_Me
1.kbr_-_O_Slave,_liberate_yourself
1.kbr_-_Plucking_Your_Eyebrows
1.kbr_-_Poem_13
1.kbr_-_Poem_14
1.kbr_-_Poem_15
1.kbr_-_Poem_2
1.kbr_-_Poem_3
1.kbr_-_Poem_4
1.kbr_-_Poem_5
1.kbr_-_Poem_6
1.kbr_-_Poem_7
1.kbr_-_Poem_8
1.kbr_-_Poem_9
1.kbr_-_still_the_body
1.kbr_-_Tell_me_Brother
1.kbr_-_Tell_me,_O_Swan,_your_ancient_tale
1.kbr_-_Tentacles_of_Time
1.kbr_-_The_bhakti_path...
1.kbr_-_The_bhakti_path_winds_in_a_delicate_way
1.kbr_-_The_Bride-Soul
1.kbr_-_The_Drop_and_the_Sea
1.kbr_-_The_Guest_Is_Inside_You,_And_Also_Inside_Me
1.kbr_-_The_Guest_is_inside_you,_and_also_inside_me
1.kbr_-_The_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_Lord_Is_In_Me
1.kbr_-_The_Lord_is_in_Me
1.kbr_-_The_moon_shines_in_my_body
1.kbr_-_Theres_A_Moon_Inside_My_Body
1.kbr_-_The_self_forgets_itself
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.kbr_-_The_Swan_flies_away
1.kbr_-_The_Time_Before_Death
1.kbr_-_The_Word
1.kbr_-_What_Kind_Of_God?
1.kbr_-_When_I_Found_The_Boundless_Knowledge
1.kbr_-_When_I_found_the_boundless_knowledge
1.kbr_-_When_The_Day_Came
1.kbr_-_When_the_Day_Came
1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii
1.kbr_-_Where_dost_thou_seem_me?
1.kbr_-_Where_do_you_search_me
1.kbr_-_Within_this_earthen_vessel
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_-_A_Farewell_To_Secretary_Shuyun_At_The_Xietiao_Villa_In_Xuanzhou
1.lb_-_Alone_And_Drinking_Under_The_Moon
1.lb_-_Alone_and_Drinking_Under_the_Moon
1.lb_-_Alone_Looking_At_The_Mountain
1.lb_-_Alone_Looking_at_the_Mountain
1.lb_-_Amidst_the_Flowers_a_Jug_of_Wine
1.lb_-_A_Mountain_Revelry
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_-_Atop_Green_Mountains_by_Li_Po
1.lb_-_Autumn_Air
1.lb_-_Autumn_River_Song
1.lb_-_A_Vindication
1.lb_-_Ballads_Of_Four_Seasons:_Spring
1.lb_-_Ballads_Of_Four_Seasons:_Winter
1.lb_-_Bathed_And_Washed
1.lb_-_Bathed_and_Washed
1.lb_-_Before_The_Cask_of_Wine
1.lb_-_Bitter_Love_by_Li_Po
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_-_Drinking_in_the_Mountains
1.lb_-_Endless_Yearning_by_Li_Po
1.lb_-_Exile's_Letter
1.lb_-_[Facing]_Wine
1.lb_-_Facing_Wine
1.lb_-_Farewell
1.lb_-_Farewell_to_Meng_Hao-jan
1.lb_-_Farewell_to_Meng_Hao-jan_at_Yellow_Crane_Tower_by_Li_Po
1.lb_-_Farewell_to_Secretary_Shu-yun_at_the_Hsieh_Tiao_Villa_in_Hsuan-Chou
1.lb_-_For_Wang_Lun
1.lb_-_For_Wang_Lun_by_Li_Po
1.lb_-_Gazing_At_The_Cascade_On_Lu_Mountain
1.lb_-_Going_Up_Yoyang_Tower
1.lb_-_Gold_painted_jars_-_wines_worth_a_thousand
1.lb_-_Green_Mountain
1.lb_-_Hard_Is_The_Journey
1.lb_-_Hard_Journey
1.lb_-_Hearing_A_Flute_On_A_Spring_Night_In_Luoyang
1.lb_-_His_Dream_Of_Skyland
1.lb_-_Ho_Chih-chang
1.lb_-_In_Spring
1.lb_-_I_say_drinking
1.lb_-_Jade_Stairs_Grievance
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_-_Lines_For_A_Taoist_Adept
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_-_Mng_Hao-jan
1.lb_-_Moon_at_the_Fortified_Pass_by_Li_Po
1.lb_-_Moon_Over_Mountain_Pass
1.lb_-_Mountain_Drinking_Song
1.lb_-_Nefarious_War
1.lb_-_Old_Poem
1.lb_-_On_A_Picture_Screen
1.lb_-_On_Climbing_In_Nan-King_To_The_Terrace_Of_Phoenixes
1.lb_-_On_Dragon_Hill
1.lb_-_On_Kusu_Terrace
1.lb_-_Poem_by_The_Bridge_at_Ten-Shin
1.lb_-_Question_And_Answer_On_The_Mountain
1.lb_-_Quiet_Night_Thoughts
1.lb_-_Reaching_the_Hermitage
1.lb_-_Remembering_the_Springs_at_Chih-chou
1.lb_-_Resentment_Near_the_Jade_Stairs
1.lb_-_Seeing_Off_Meng_Haoran_For_Guangling_At_Yellow_Crane_Tower
1.lb_-_Self-Abandonment
1.lb_-_She_Spins_Silk
1.lb_-_Sitting_Alone_On_Jingting_Mountain_by_Li_Po
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_-_Summer_Day_in_the_Mountains
1.lb_-_Summer_in_the_Mountains
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po
1.lb_-_Taking_Leave_of_a_Friend_by_Li_Po_Tr._by_Ezra_Pound
1.lb_-_Talk_in_the_Mountains_[Question_&_Answer_on_the_Mountain]
1.lb_-_The_Ching-Ting_Mountain
1.lb_-_The_City_of_Choan
1.lb_-_The_Moon_At_The_Fortified_Pass
1.lb_-_The_Old_Dust
1.lb_-_The_River-Captains_Wife__A_Letter
1.lb_-_The_River-Merchant's_Wife:_A_Letter
1.lb_-_The_River_Song
1.lb_-_The_Roosting_Crows
1.lb_-_The_Solitude_Of_Night
1.lb_-_Thoughts_In_A_Tranquil_Night
1.lb_-_Thoughts_On_A_Still_Night
1.lb_-_Three_Poems_on_Wine
1.lb_-_Through_The_Yangzi_Gorges
1.lb_-_To_His_Two_Children
1.lb_-_To_My_Wife_on_Lu-shan_Mountain
1.lb_-_To_Tan-Ch'iu
1.lb_-_To_Tu_Fu_from_Shantung
1.lb_-_Viewing_Heaven's_Gate_Mountains
1.lb_-_Visiting_a_Taoist_Master_on_Tai-T'ien_Mountain_by_Li_Po
1.lb_-_Visiting_A_Taoist_On_Tiatien_Mountain
1.lb_-_Waking_from_Drunken_Sleep_on_a_Spring_Day_by_Li_Po
1.lb_-_We_Fought_for_-_South_of_the_Walls
1.lb_-_Yearning
1.lc_-_Jabberwocky
1.lla_-_A_thousand_times_I_asked_my_guru
1.lla_-_At_the_end_of_a_crazy-moon_night
1.lla_-_Coursing_in_emptiness
1.lla_-_Dance,_Lalla,_with_nothing_on
1.lla_-_Day_will_be_erased_in_night
1.lla_-_Dont_flail_about_like_a_man_wearing_a_blindfold
1.lla_-_Drifter,_on_your_feet,_get_moving!
1.lla_-_Dying_and_giving_birth_go_on
1.lla_-_Fool,_you_wont_find_your_way_out_by_praying_from_a_book
1.lla_-_Forgetful_one,_get_up!
1.lla_-_If_youve_melted_your_desires
1.lla_-_I_hacked_my_way_through_six_forests
1.lla_-_I,_Lalla,_willingly_entered_through_the_garden-gate
1.lla_-_I_made_pilgrimages,_looking_for_God
1.lla_-_Intense_cold_makes_water_ice
1.lla_-_I_searched_for_my_Self
1.lla_-_I_trapped_my_breath_in_the_bellows_of_my_throat
1.lla_-_I_traveled_a_long_way_seeking_God
1.lla_-_Its_so_much_easier_to_study_than_act
1.lla_-_I_wore_myself_out,_looking_for_myself
1.lla_-_Just_for_a_moment,_flowers_appear
1.lla_-_Learning_the_scriptures_is_easy
1.lla_-_Meditate_within_eternity
1.lla_-_Neither_You_nor_I,_neither_object_nor_meditation
1.lla_-_New_mind,_new_moon
1.lla_-_O_infinite_Consciousness
1.lla_-_One_shrine_to_the_next,_the_hermit_cant_stop_for_breath
1.lla_-_Playfully,_you_hid_from_me
1.lla_-_There_is_neither_you,_nor_I
1.lla_-_The_soul,_like_the_moon
1.lla_-_The_way_is_difficult_and_very_intricate
1.lla_-_To_learn_the_scriptures_is_easy
1.lla_-_Wear_the_robe_of_wisdom
1.lla_-_What_is_worship?_Who_are_this_man
1.lla_-_When_my_mind_was_cleansed_of_impurities
1.lla_-_When_Siddhanath_applied_lotion_to_my_eyes
1.lla_-_Word,_Thought,_Kula_and_Akula_cease_to_be_there!
1.lla_-_Your_way_of_knowing_is_a_private_herb_garden
1.lovecraft_-_An_American_To_Mother_England
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Arcadia
1.lovecraft_-_Astrophobos
1.lovecraft_-_Christmas_Blessings
1.lovecraft_-_Christmas_Snows
1.lovecraft_-_Christmastide
1.lovecraft_-_Despair
1.lovecraft_-_Egyptian_Christmas
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Festival
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Good_Saint_Nick
1.lovecraft_-_Halcyon_Days
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_-_Little_Tiger
1.lovecraft_-_March
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_-_St._John
1.lovecraft_-_Sunset
1.lovecraft_-_The_Ancient_Track
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_Cats
1.lovecraft_-_The_City
1.lovecraft_-_The_Conscript
1.lovecraft_-_The_Garden
1.lovecraft_-_The_House
1.lovecraft_-_The_Messenger
1.lovecraft_-_Theodore_Roosevelt
1.lovecraft_-_The_Outpost
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Rose_Of_England
1.lovecraft_-_The_Teutons_Battle-Song
1.lovecraft_-_The_Wood
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_-_People_may_sit_till_the_cushion_is_worn_through
1.ltp_-_Sojourning_in_Ta-yu_mountains
1.ltp_-_The_Hundred_Character_Tablet_(Bai_Zi_Bei)
1.ltp_-_What_is_Tao?
1.ltp_-_When_the_moon_is_high_Ill_take_my_cane_for_a_walk
1.lyb_-_Where_I_wander_--_You!
1.mah_-_I_am_the_One_Whom_I_Love
1.mah_-_I_am_the_One_whom_I_love
1.mah_-_If_They_Only_Knew
1.mah_-_I_Witnessed_My_Maker
1.mah_-_Kill_me-_my_faithful_friends
1.mah_-_My_One_and_Only,_only_You_can_make_me
1.mah_-_Seeking_Truth,_I_studied_religion
1.mah_-_Stillness
1.mah_-_To_Reach_God
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_-_Your_spirit_is_mingled_with_mine
1.mah_-_You_Went_Away_but_Remained_in_Me
1.mb_-_a_field_of_cotton
1.mb_-_All_I_Was_Doing_Was_Breathing
1.mb_-_by_the_old_temple
1.mb_-_Clouds
1.mb_-_Collection_of_Six_Haiku
1.mb_-_Dark_Friend,_what_can_I_say?
1.mb_-_four_haiku
1.mb_-_Friend,_without_that_Dark_raptor
1.mb_-_from_time_to_time
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_-_im_a_wanderer
1.mb_-_it_is_with_awe
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_-_None_is_travelling
1.mb_-_No_one_knows_my_invisible_life
1.mb_-_now_the_swinging_bridge
1.mbn_-_Prayers_for_the_Protection_and_Opening_of_the_Heart
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_-_on_this_road
1.mb_-_Out_in_a_downpour
1.mb_-_souls_festival
1.mb_-_staying_at_an_inn
1.mb_-_temple_bells_die_out
1.mb_-_The_Beloved_Comes_Home
1.mb_-_the_clouds_come_and_go
1.mb_-_The_Dagger
1.mb_-_The_Five-Coloured_Garment
1.mb_-_The_Heat_of_Midnight_Tears
1.mb_-_The_Music
1.mb_-_The_Narrow_Road_to_the_Deep_North_-_Prologue
1.mb_-_the_oak_tree
1.mb_-_the_petals_tremble
1.mb_-_this_old_village
1.mb_-_Unbreakable,_O_Lord
1.mb_-_under_my_tree-roof
1.mb_-_ungraciously
1.mb_-_when_the_winter_chysanthemums_go
1.mb_-_Why_Mira_Cant_Come_Back_to_Her_Old_House
1.mb_-_winter_garden
1.mb_-_wont_you_come_and_see
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_-_A_fish_cannot_drown_in_water
1.mm_-_Effortlessly
1.mm_-_If_BOREAS_can_in_his_own_Wind_conceive_(from_Atalanta_Fugiens)
1.mm_-_In_pride_I_so_easily_lost_Thee
1.mm_-_Of_the_voices_of_the_Godhead
1.mm_-_Set_Me_on_Fire
1.mm_-_The_devil_also_offers_his_spirit
1.mm_-_Then_shall_I_leap_into_love
1.mm_-_The_Stone_that_is_Mercury,_is_cast_upon_the_(from_Atalanta_Fugiens)
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.mm_-_Wouldst_thou_know_my_meaning?
1.mm_-_Yea!_I_shall_drink_from_Thee
1.ms_-_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_-_Laughing_and_playing,_I_came_to_Your_Temple,_O_Lord
1.nmdv_-_The_drum_with_no_drumhead_beats
1.nmdv_-_The_thundering_resonance_of_the_Word
1.nmdv_-_Thou_art_the_Creator,_Thou_alone_art_my_friend
1.nmdv_-_When_I_see_His_ways,_I_sing
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.nrpa_-_The_Viewm_Concisely_Put
1.okym_-_10_-_With_me_along_the_strip_of_Herbage_strown
1.okym_-_11_-_Here_with_a_Loaf_of_Bread_beneath_the_Bough
1.okym_-_12_-_How_sweet_is_mortal_Sovranty!_--_think_some
1.okym_-_13_-_Look_to_the_Rose_that_blows_about_us_--_Lo
1.okym_-_14_-_The_Worldly_Hope_men_set_their_Hearts_upon
1.okym_-_15_-_And_those_who_husbanded_the_Golden_Grain
1.okym_-_16_-_Think,_in_this_batterd_Caravanserai
1.okym_-_17_-_They_say_the_Lion_and_the_Lizard_keep
1.okym_-_18_-_I_sometimes_think_that_never_blows_so_red
1.okym_-_19_-_And_this_delightful_Herb_whose_tender_Green
1.okym_-_1_-_AWAKE!_for_Morning_in_the_Bowl_of_Night
1.okym_-_20_-_Ah,_my_Beloved,_fill_the_Cup_that_clears
1.okym_-_21_-_Lo!_some_we_loved,_the_loveliest_and_best
1.okym_-_22_-_And_we,_that_now_make_merry_in_the_Room
1.okym_-_23_-_Ah,_make_the_most_of_what_we_may_yet_spend
1.okym_-_24_-_Alike_for_those_who_for_To-day_prepare
1.okym_-_25_-_Why,_all_the_Saints_and_Sages_who_discussd
1.okym_-_26_-_Oh,_come_with_old_Khayyam,_and_leave_the_Wise
1.okym_-_27_-_Myself_when_young_did_eagerly_frequent
1.okym_-_28_-_With_them_the_Seed_of_Wisdom_did_I_sow
1.okym_-_29_-_Into_this_Universe,_and_Why_not_knowing
1.okym_-_2_-_Dreaming_when_Dawns_Left_Hand_was_in_the_Sky
1.okym_-_30_-_What,_without_asking,_hither_hurried_whence?
1.okym_-_31_-_Up_from_Earths_Centre_through_the_Seventh_Gate
1.okym_-_32_-_There_was_a_Door_to_which_I_found_no_Key
1.okym_-_33_-_Then_to_the_rolling_Heavn_itself_I_cried
1.okym_-_34_-_Then_to_this_earthen_Bowl_did_I_adjourn
1.okym_-_35_-_I_think_the_Vessel,_that_with_fugitive
1.okym_-_36_-_For_in_the_Market-place,_one_Dusk_of_Day
1.okym_-_37_-_Ah,_fill_the_Cup-_--_what_boots_it_to_repeat
1.okym_-_38_-_One_Moment_in_Annihilations_Waste
1.okym_-_39_-_How_long,_how_long,_in_infinite_Pursuit
1.okym_-_3_-_And,_as_the_Cock_crew,_those_who_stood_before
1.okym_-_40_-_You_know,_my_Friends,_how_long_since_in_my_House
1.okym_-_41_-_For_Is_and_Is-not_though_with_Rule_and_Line
1.okym_-_41_-_later_edition_-_Perplext_no_more_with_Human_or_Divine_Perplext_no_more_with_Human_or_Divine
1.okym_-_42_-_And_lately,_by_the_Tavern_Door_agape
1.okym_-_42_-_later_edition_-_Waste_not_your_Hour,_nor_in_the_vain_pursuit_Waste_not_your_Hour,_nor_in_the_vain_pursuit
1.okym_-_43_-_The_Grape_that_can_with_Logic_absolute
1.okym_-_44_-_The_mighty_Mahmud,_the_victorious_Lord
1.okym_-_45_-_But_leave_the_Wise_to_wrangle,_and_with_me
1.okym_-_46_-_For_in_and_out,_above,_about,_below
1.okym_-_46_-_later_edition_-_Why,_be_this_Juice_the_growth_of_God,_who_dare_Why,_be_this_Juice_the_growth_of_God,_who_dare
1.okym_-_47_-_And_if_the_Wine_you_drink,_the_Lip_you_press
1.okym_-_48_-_While_the_Rose_blows_along_the_River_Brink
1.okym_-_49_-_Tis_all_a_Chequer-board_of_Nights_and_Days
1.okym_-_4_-_Now_the_New_Year_reviving_old_Desires
1.okym_-_50_-_The_Ball_no_Question_makes_of_Ayes_and_Noes
1.okym_-_51_-_later_edition_-_Why,_if_the_Soul_can_fling_the_Dust_aside
1.okym_-_51_-_The_Moving_Finger_writes-_and,_having_writ
1.okym_-_52_-_And_that_inverted_Bowl_we_call_The_Sky
1.okym_-_52_-_later_edition_-_But_that_is_but_a_Tent_wherein_may_rest
1.okym_-_53_-_later_edition_-_I_sent_my_Soul_through_the_Invisible
1.okym_-_53_-_With_Earths_first_Clay_They_did_the_Last_Man_knead
1.okym_-_54_-_I_tell_Thee_this_--_When,_starting_from_the_Goal
1.okym_-_55_-_The_Vine_has_struck_a_fiber-_which_about
1.okym_-_56_-_And_this_I_know-_whether_the_one_True_Light
1.okym_-_57_-_Oh_Thou,_who_didst_with_Pitfall_and_with_gin
1.okym_-_58_-_Oh,_Thou,_who_Man_of_baser_Earth_didst_make
1.okym_-_59_-_Listen_again
1.okym_-_5_-_Iram_indeed_is_gone_with_all_its_Rose
1.okym_-_60_-_And,_strange_to_tell,_among_that_Earthen_Lot
1.okym_-_61_-_Then_said_another_--_Surely_not_in_vain
1.okym_-_62_-_Another_said_--_Why,_neer_a_peevish_Boy
1.okym_-_63_-_None_answerd_this-_but_after_Silence_spake
1.okym_-_64_-_Said_one_--_Folks_of_a_surly_Tapster_tell
1.okym_-_65_-_Then_said_another_with_a_long-drawn_Sigh
1.okym_-_66_-_So_while_the_Vessels_one_by_one_were_speaking
1.okym_-_67_-_Ah,_with_the_Grape_my_fading_Life_provide
1.okym_-_68_-_That_evn_my_buried_Ashes_such_a_Snare
1.okym_-_69_-_Indeed_the_Idols_I_have_loved_so_long
1.okym_-_6_-_And_Davids_Lips_are_lockt-_but_in_divine
1.okym_-_70_-_Indeed,_indeed,_Repentance_oft_before
1.okym_-_71_-_And_much_as_Wine_has_playd_the_Infidel
1.okym_-_72_-_Alas,_that_Spring_should_vanish_with_the_Rose!
1.okym_-_73_-_Ah_Love!_could_thou_and_I_with_Fate_conspire
1.okym_-_74_-_Ah,_Moon_of_my_Delight_who_knowst_no_wane
1.okym_-_75_-_And_when_Thyself_with_shining_Foot_shall_pass
1.okym_-_7_-_Come,_fill_the_Cup,_and_in_the_Fire_of_Spring
1.okym_-_8_-_And_look_--_a_thousand_Blossoms_with_the_Day
1.okym_-_9_-_But_come_with_old_Khayyam,_and_leave_the_Lot
1.pbs_-_A_Bridal_Song
1.pbs_-_A_Dialogue
1.pbs_-_A_Dirge
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_A_Fragment_-_To_Music
1.pbs_-_A_Hate-Song
1.pbs_-_A_Lament
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_Exhortation
1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty
1.pbs_-_Archys_Song_From_Charles_The_First_(A_Widow_Bird_Sate_Mourning_For_Her_Love)
1.pbs_-_Arethusa
1.pbs_-_A_Romans_Chamber
1.pbs_-_Art_Thou_Pale_For_Weariness
1.pbs_-_A_Serpent-Face
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_-_A_Widow_Bird_Sate_Mourning_For_Her_Love
1.pbs_-_Bereavement
1.pbs_-_Bigotrys_Victim
1.pbs_-_Catalan
1.pbs_-_Charles_The_First
1.pbs_-_Chorus_from_Hellas
1.pbs_-_Dark_Spirit_of_the_Desart_Rude
1.pbs_-_Death
1.pbs_-_Death_In_Life
1.pbs_-_Death_Is_Here_And_Death_Is_There
1.pbs_-_Despair
1.pbs_-_Dirge_For_The_Year
1.pbs_-_English_translationItalian
1.pbs_-_Epigram_III_-_Spirit_of_Plato
1.pbs_-_Epigram_II_-_Kissing_Helena
1.pbs_-_Epigram_I_-_To_Stella
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_-_Feelings_Of_A_Republican_On_The_Fall_Of_Bonaparte
1.pbs_-_Fiordispina
1.pbs_-_Fragment_-_A_Gentle_Story_Of_Two_Lovers_Young
1.pbs_-_Fragment_-_"Amor_Aeternus"
1.pbs_-_Fragment_-_Apostrophe_To_Silence
1.pbs_-_Fragment_-_A_Wanderer
1.pbs_-_Fragment_-_Follow_To_The_Deep_Woods_Weeds
1.pbs_-_Fragment_From_The_Wandering_Jew
1.pbs_-_Fragment_-_Great_Spirit
1.pbs_-_Fragment_-_Home
1.pbs_-_Fragment_-_"Igniculus_Desiderii"
1.pbs_-_Fragment_-_Is_It_That_In_Some_Brighter_Sphere
1.pbs_-_Fragment_-_Love_The_Universe_To-Day
1.pbs_-_Fragment_-_Miltons_Spirit
1.pbs_-_Fragment_-_My_Head_Is_Wild_With_Weeping
1.pbs_-_Fragment_Of_A_Ghost_Story
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment_Of_A_Sonnet._Farewell_To_North_Devon
1.pbs_-_Fragment_Of_A_Sonnet_-_To_Harriet
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Adonis
1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Bion
1.pbs_-_Fragment,_Or_The_Triumph_Of_Conscience
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_-_Sufficient_Unto_The_Day
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Fragments_Written_For_Hellas
1.pbs_-_Fragment_-_The_Lakes_Margin
1.pbs_-_Fragment_-_There_Is_A_Warm_And_Gentle_Atmosphere
1.pbs_-_Fragment_-_Thoughts_Come_And_Go_In_Solitude
1.pbs_-_Fragment_-_To_A_Friend_Released_From_Prison
1.pbs_-_Fragment_-_To_Byron
1.pbs_-_Fragment_-_To_One_Singing
1.pbs_-_Fragment_-_To_The_Moon
1.pbs_-_Fragment_-_To_The_People_Of_England
1.pbs_-_Fragment_-_Wedded_Souls
1.pbs_-_Fragment_-_What_Mary_Is_When_She_A_Little_Smiles
1.pbs_-_Fragment_-_What_Men_Gain_Fairly
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
1.pbs_-_From_The_Greek_Of_Moschus_-_Pan_Loved_His_Neighbour_Echo
1.pbs_-_From_The_Original_Draft_Of_The_Poem_To_William_Shelley
1.pbs_-_From_Vergils_Fourth_Georgic
1.pbs_-_From_Vergils_Tenth_Eclogue
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Good-Night
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Homers_Hymn_To_Castor_And_Pollux
1.pbs_-_Homers_Hymn_To_Minerva
1.pbs_-_Homers_Hymn_To_The_Earth_-_Mother_Of_All
1.pbs_-_Homers_Hymn_To_The_Moon
1.pbs_-_Homers_Hymn_To_The_Sun
1.pbs_-_Homers_Hymn_To_Venus
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_-_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_-_Liberty
1.pbs_-_Life_Rounded_With_Sleep
1.pbs_-_Lines_--_Far,_Far_Away,_O_Ye
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_-_Loves_Philosophy
1.pbs_-_Loves_Rose
1.pbs_-_Marenghi
1.pbs_-_Mariannes_Dream
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Melody_To_A_Scene_Of_Former_Times
1.pbs_-_Methought_I_Was_A_Billow_In_The_Crowd
1.pbs_-_Mighty_Eagle
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Music
1.pbs_-_Music(2)
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_A_Faded_Violet
1.pbs_-_On_A_Fete_At_Carlton_House_-_Fragment
1.pbs_-_On_An_Icicle_That_Clung_To_The_Grass_Of_A_Grave
1.pbs_-_On_Death
1.pbs_-_One_sung_of_thee_who_left_the_tale_untold
1.pbs_-_On_Keats,_Who_Desired_That_On_His_Tomb_Should_Be_Inscribed--
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_-_O_That_A_Chariot_Of_Cloud_Were_Mine!
1.pbs_-_Otho
1.pbs_-_O_Thou_Immortal_Deity
1.pbs_-_Ozymandias
1.pbs_-_Passage_Of_The_Apennines
1.pbs_-_Pater_Omnipotens
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Poetical_Essay
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_-_Rome_And_Nature
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_-_Similes_For_Two_Political_Characters_of_1819
1.pbs_-_Sister_Rosa_-_A_Ballad
1.pbs_-_Song
1.pbs_-_Song._Cold,_Cold_Is_The_Blast_When_December_Is_Howling
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_Of_Proserpine_While_Gathering_Flowers_On_The_Plain_Of_Enna
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_German
1.pbs_-_Song._Translated_From_The_Italian
1.pbs_-_Sonnet_-_England_in_1819
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.pbs_-_Sonnet_-_From_The_Italian_Of_Dante
1.pbs_-_Sonnet_-_Lift_Not_The_Painted_Veil_Which_Those_Who_Live
1.pbs_-_Sonnet_-_On_Launching_Some_Bottles_Filled_With_Knowledge_Into_The_Bristol_Channel
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_-_Summer_And_Winter
1.pbs_-_The_Aziola
1.pbs_-_The_Birth_Place_of_Pleasure
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_Death_Knell_Is_Ringing
1.pbs_-_The_Deserts_Of_Dim_Sleep
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_Irishmans_Song
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_Question
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Rude_Wind_Is_Singing
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Sepulchre_Of_Memory
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_Viewless_And_Invisible_Consequence
1.pbs_-_The_Wandering_Jews_Soliloquy
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
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_Emilia_Viviani
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_-
1.pbs_-_To_Mary_Shelley
1.pbs_-_To_Mary_Shelley_(2)
1.pbs_-_To_Mary_Who_Died_In_This_Opinion
1.pbs_-_To_Mary_Wollstonecraft_Godwin
1.pbs_-_To-morrow
1.pbs_-_To--_Music,_when_soft_voices_die
1.pbs_-_To_Night
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To--_One_word_is_too_often_profaned
1.pbs_-_To_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_Nile
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_William_Shelley._Thy_Little_Footsteps_On_The_Sands
1.pbs_-_To_Wordsworth
1.pbs_-_To--_Yet_look_on_me
1.pbs_-_Ugolino
1.pbs_-_Unrisen_Splendour_Of_The_Brightest_Sun
1.pbs_-_Verses_On_A_Cat
1.pbs_-_Wake_The_Serpent_Not
1.pbs_-_War
1.pbs_-_When_A_Lover_Clasps_His_Fairest
1.pbs_-_When_Soft_Winds_And_Sunny_Skies
1.pbs_-_When_The_Lamp_Is_Shattered
1.pbs_-_Wine_Of_The_Fairies
1.pbs_-_With_A_Guitar,_To_Jane
1.pbs_-_Written_At_Bracknell
1.pc_-_Autumns_Cold
1.pc_-_Lute
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_-_Annabel_Lee
1.poe_-_A_Paean
1.poe_-_A_Valentine
1.poe_-_Dreamland
1.poe_-_Dreams
1.poe_-_Eldorado
1.poe_-_Elizabeth
1.poe_-_Enigma
1.poe_-_Epigram_For_Wall_Street
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_-_Hymn_To_Aristogeiton_And_Harmodius
1.poe_-_Imitation
1.poe_-_Impromptu_-_To_Kate_Carol
1.poe_-_In_Youth_I_have_Known_One
1.poe_-_Israfel
1.poe_-_Lenore
1.poe_-_Romance
1.poe_-_Sancta_Maria
1.poe_-_Serenade
1.poe_-_Song
1.poe_-_Sonnet-_Silence
1.poe_-_Sonnet_-_To_Science
1.poe_-_Sonnet-_To_Zante
1.poe_-_Spirits_Of_The_Dead
1.poe_-_Tamerlane
1.poe_-_The_Bells
1.poe_-_The_Bells_-_A_collaboration
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_Divine_Right_Of_Kings
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_--_(2)
1.poe_-_To_--_(3)
1.poe_-_To_F--
1.poe_-_To_Frances_S._Osgood
1.poe_-_To_Helen_-_1831
1.poe_-_To_Helen_-_1848
1.poe_-_To_Isadore
1.poe_-_To_M--
1.poe_-_To_Marie_Louise_(Shew)
1.poe_-_To_My_Mother
1.poe_-_To_One_Departed
1.poe_-_To_One_In_Paradise
1.poe_-_To_The_Lake
1.poe_-_To_The_River
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_1_(from_Life_of_the_Future_World)
1.raa_-_Circles_2_(from_Life_of_the_Future_World)
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.raa_-_Circles_4_(from_Life_of_the_Future_World)
1.raa_-_Their_mystery_is_(from_Life_of_the_Future_World)
1.rajh_-_God_Pursues_Me_Everywhere
1.rajh_-_Intimate_Hymn
1.rajh_-_The_Word_Most_Precious
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_-_Among_The_Rocks
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_-_A_Womans_Last_Word
1.rb_-_Before
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Confessions
1.rb_-_Cristina
1.rb_-_De_Gustibus
1.rb_-_Earth's_Immortalities
1.rb_-_Evelyn_Hope
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Garden_Francies
1.rb_-_Holy-Cross_Day
1.rb_-_Home_Thoughts,_from_the_Sea
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_A_Gondola
1.rb_-_In_A_Year
1.rb_-_Incident_Of_The_French_Camp
1.rb_-_In_Three_Days
1.rb_-_Introduction:_Pippa_Passes
1.rbk_-_Epithalamium
1.rbk_-_He_Shall_be_King!
1.rb_-_Life_In_A_Love
1.rb_-_Love_Among_The_Ruins
1.rb_-_Love_In_A_Life
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Meeting_At_Night
1.rb_-_Memorabilia
1.rb_-_Mesmerism
1.rb_-_My_Last_Duchess
1.rb_-_My_Star
1.rb_-_Nationality_In_Drinks
1.rb_-_Never_the_Time_and_the_Place
1.rb_-_Now!
1.rb_-_Old_Pictures_In_Florence
1.rb_-_O_Lyric_Love
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_-_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_-_Song
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_-_The_Twins
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.rmd_-_Raga_Basant
1.rmpsd_-_Come,_let_us_go_for_a_walk,_O_mind
1.rmpsd_-_Conquer_Death_with_the_drumbeat_Ma!_Ma!_Ma!
1.rmpsd_-_I_drink_no_ordinary_wine
1.rmpsd_-_In_the_worlds_busy_market-place,_O_Shyama
1.rmpsd_-_Its_value_beyond_assessment_by_the_mind
1.rmpsd_-_Kulakundalini,_Goddess_Full_of_Brahman,_Tara
1.rmpsd_-_Love_Her,_Mind
1.rmpsd_-_Ma,_Youre_inside_me
1.rmpsd_-_Meditate_on_Kali!_Why_be_anxious?
1.rmpsd_-_Mother,_am_I_Thine_eight-months_child?
1.rmpsd_-_Mother_this_is_the_grief_that_sorely_grieves_my_heart
1.rmpsd_-_O_Death!_Get_away-_what_canst_thou_do?
1.rmpsd_-_Of_what_use_is_my_going_to_Kasi_any_more?
1.rmpsd_-_O_Mother,_who_really
1.rmpsd_-_Once_for_all,_this_time
1.rmpsd_-_So_I_say-_Mind,_dont_you_sleep
1.rmpsd_-_Tell_me,_brother,_what_happens_after_death?
1.rmpsd_-_This_time_I_shall_devour_Thee_utterly,_Mother_Kali!
1.rmpsd_-_Who_in_this_world
1.rmpsd_-_Who_is_that_Syama_woman
1.rmpsd_-_Why_disappear_into_formless_trance?
1.rmr_-_Abishag
1.rmr_-_Adam
1.rmr_-_Again_and_Again
1.rmr_-_Along_the_Sun-Drenched_Roadside
1.rmr_-_As_Once_the_Winged_Energy_of_Delight
1.rmr_-_A_Sybil
1.rmr_-_Autumn
1.rmr_-_Autumn_Day
1.rmr_-_A_Walk
1.rmr_-_Before_Summer_Rain
1.rmr_-_Black_Cat_(Schwarze_Katze)
1.rmr_-_Blank_Joy
1.rmr_-_Buddha_in_Glory
1.rmr_-_Childhood
1.rmr_-_Child_In_Red
1.rmr_-_Death
1.rmr_-_Dedication
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_-_English_translationGerman
1.rmr_-_Eve
1.rmr_-_Evening
1.rmr_-_Evening_Love_Song
1.rmr_-_Exposed_on_the_cliffs_of_the_heart
1.rmr_-_Extinguish_Thou_My_Eyes
1.rmr_-_Falconry
1.rmr_-_Falling_Stars
1.rmr_-_Fear_of_the_Inexplicable
1.rmr_-_Fire's_Reflection
1.rmr_-_For_Hans_Carossa
1.rmr_-_Girl_in_Love
1.rmr_-_Girl's_Lament
1.rmr_-_God_Speaks_To_Each_Of_Us
1.rmr_-_Going_Blind
1.rmr_-_Greek_Love-Talk
1.rmr_-_Growing_Old
1.rmr_-_Heartbeat
1.rmr_-_Ignorant_Before_The_Heavens_Of_My_Life
1.rmr_-_Interior_Portrait
1.rmr_-_In_The_Beginning
1.rmr_-_Lady_At_A_Mirror
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_-_Losing
1.rmr_-_Love_Song
1.rmr_-_Moving_Forward
1.rmr_-_Music
1.rmr_-_My_Life
1.rmr_-_Narcissus
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_-_Portrait_of_my_Father_as_a_Young_Man
1.rmr_-_Put_Out_My_Eyes
1.rmr_-_Rememberance
1.rmr_-_Sacrifice
1.rmr_-_Self-Portrait
1.rmr_-_Sense_Of_Something_Coming
1.rmr_-_Slumber_Song
1.rmr_-_Solemn_Hour
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_-_Telling_You_All
1.rmr_-_The_Alchemist
1.rmr_-_The_Apple_Orchard
1.rmr_-_The_Future
1.rmr_-_The_Grown-Up
1.rmr_-_The_Last_Evening
1.rmr_-_The_Lovers
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_-_I
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_Unicorn
1.rmr_-_The_Voices
1.rmr_-_The_Wait
1.rmr_-_Time_and_Again
1.rmr_-_To_Lou_Andreas-Salome
1.rmr_-_To_Music
1.rmr_-_Torso_of_an_Archaic_Apollo
1.rmr_-_To_Say_Before_Going_to_Sleep
1.rmr_-_Venetian_Morning
1.rmr_-_Water_Lily
1.rmr_-_What_Birds_Plunge_Through_Is_Not_The_Intimate_Space
1.rmr_-_What_Fields_Are_As_Fragrant_As_Your_Hands?
1.rmr_-_What_Survives
1.rmr_-_Woman_in_Love
1.rmr_-_World_Was_In_The_Face_Of_The_Beloved
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_-_(103)_In_one_salutation_to_thee,_my_God_(from_Gitanjali)
1.rt_-_(1)_Thou_hast_made_me_endless_(from_Gitanjali)
1.rt_-_(38)_I_want_thee,_only_thee_(from_Gitanjali)
1.rt_-_(63)_Thou_hast_made_me_known_to_friends_whom_I_knew_not_(from_Gitanjali)
1.rt_-_(75)_Thy_gifts_to_us_mortals_fulfil_all_our_needs_(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_-_A_Hundred_Years_Hence
1.rt_-_Akash_Bhara_Surya_Tara_Biswabhara_Pran_(Translation)
1.rt_-_All_These_I_Loved
1.rt_-_Along_The_Way
1.rt_-_And_In_Wonder_And_Amazement_I_Sing
1.rt_-_At_The_End_Of_The_Day
1.rt_-_At_The_Last_Watch
1.rt_-_Authorship
1.rt_-_Babys_Way
1.rt_-_Babys_World
1.rt_-_Beggarly_Heart
1.rt_-_Benediction
1.rt_-_Birth_Story
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Brink_Of_Eternity
1.rt_-_Broken_Song
1.rt_-_Chain_Of_Pearls
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_-_Defamation
1.rt_-_Distant_Time
1.rt_-_Dream_Girl
1.rt_-_Dungeon
1.rt_-_Endless_Time
1.rt_-_Face_To_Face
1.rt_-_Fairyland
1.rt_-_Farewell
1.rt_-_Fireflies
1.rt_-_Flower
1.rt_-_Fool
1.rt_-_Freedom
1.rt_-_Friend
1.rt_-_From_Afar
1.rt_-_Gift_Of_The_Great
1.rt_-_Gitanjali
1.rt_-_Give_Me_Strength
1.rt_-_Hard_Times
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_I
1.rt_-_I_Am_Restless
1.rt_-_I_Cast_My_Net_Into_The_Sea
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_-_Journey_Home
1.rt_-_Keep_Me_Fully_Glad
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_-_Little_Of_Me
1.rt_-_Lord_Of_My_Life
1.rt_-_Lost_Star
1.rt_-_Lost_Time
1.rt_-_Lotus
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_LVI_-_The_Evening_Was_Lonely
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.rt_-_Lovers_Gifts_VIII_-_There_Is_Room_For_You
1.rt_-_Lovers_Gifts_V_-_I_Would_Ask_For_Still_More
1.rt_-_Lovers_Gifts_XIII_-_Last_Night_In_The_Garden
1.rt_-_Lovers_Gifts_XIX_-_It_Is_Written_In_The_Book
1.rt_-_Lovers_Gifts_XL_-_A_Message_Came
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_XVIII_-_Your_Days
1.rt_-_Lovers_Gifts_XVI_-_She_Dwelt_Here_By_The_Pool
1.rt_-_Lovers_Gifts_XXII_-_I_Shall_Gladly_Suffer
1.rt_-_Lovers_Gifts_XXVIII_-_I_Dreamt
1.rt_-_Lovers_Gifts_XXXIX_-_There_Is_A_Looker-On
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_Maya
1.rt_-_Meeting
1.rt_-_Moments_Indulgence
1.rt_-_My_Dependence
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_My_Polar_Star
1.rt_-_My_Pole_Star
1.rt_-_My_Present
1.rt_-_My_Song
1.rt_-_Ocean_Of_Forms
1.rt_-_Old_And_New
1.rt_-_Old_Letters_
1.rt_-_One_Day_In_Spring....
1.rt_-_Only_Thee
1.rt_-_On_many_an_idle_day_have_I_grieved_over_lost_time_(from_Gitanjali)
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_-_Playthings
1.rt_-_Poems_On_Beauty
1.rt_-_Poems_On_Life
1.rt_-_Poems_On_Man
1.rt_-_Poems_On_Time
1.rt_-_Prisoner
1.rt_-_Purity
1.rt_-_Rare
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Roaming_Cloud
1.rt_-_Sail_Away
1.rt_-_Salutation
1.rt_-_Senses
1.rt_-_She
1.rt_-_Shyama
1.rt_-_Signet_Of_Eternity
1.rt_-_Silent_Steps
1.rt_-_Sit_Smiling
1.rt_-_Sleep
1.rt_-_Sleep-Stealer
1.rt_-_Song_Unsung
1.rt_-_Still_Heart
1.rt_-_Stray_Birds_01_-_10
1.rt_-_Stray_Birds_11-_20
1.rt_-_Stray_Birds_21_-_30
1.rt_-_Stray_Birds_31_-_40
1.rt_-_Stray_Birds_51_-_60
1.rt_-_Stray_Birds_61_-_70
1.rt_-_Stray_Birds_71_-_80
1.rt_-_Stray_Birds_81_-_90
1.rt_-_Stream_Of_Life
1.rt_-_Strong_Mercy
1.rt_-_Superior
1.rt_-_Sympathy
1.rt_-_The_Astronomer
1.rt_-_The_Banyan_Tree
1.rt_-_The_Beginning
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_First_Jasmines
1.rt_-_The_Flower-School
1.rt_-_The_Further_Bank
1.rt_-_The_Gardener_IV_-_Ah_Me
1.rt_-_The_Gardener_IX_-_When_I_Go_Alone_At_Night
1.rt_-_The_Gardener_LI_-_Then_Finish_The_Last_Song
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_LXIX_-_I_Hunt_For_The_Golden_Stag
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_LXXIX_-_I_Often_Wonder
1.rt_-_The_Gardener_LXXV_-_At_Midnight
1.rt_-_The_Gardener_LXXXIII_-_She_Dwelt_On_The_Hillside
1.rt_-_The_Gardener_LXXXIV_-_Over_The_Green
1.rt_-_The_Gardener_LXXXI_-_Why_Do_You_Whisper_So_Faintly
1.rt_-_The_Gardener_XI_-_Come_As_You_Are
1.rt_-_The_Gardener_XIII_-_I_Asked_Nothing
1.rt_-_The_Gardener_XIV_-_I_Was_Walking_By_The_Road
1.rt_-_The_Gardener_XIX_-_You_Walked
1.rt_-_The_Gardener_XL_-_An_Unbelieving_Smile
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_XLVIII_-_Free_Me
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XLV_-_To_The_Guests
1.rt_-_The_Gardener_XVI_-_Hands_Cling_To_Eyes
1.rt_-_The_Gardener_XVIII_-_When_Two_Sisters
1.rt_-_The_Gardener_XX_-_Day_After_Day_He_Comes
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_Gardener_XXVII_-_Trust_Love
1.rt_-_The_Gardener_XXVI_-_What_Comes_From_Your_Willing_Hands
1.rt_-_The_Gardener_XXXIV_-_Do_Not_Go,_My_Love
1.rt_-_The_Gardener_XXXVIII_-_My_Love,_Once_Upon_A_Time
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_Little_Big_Man
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_Recall
1.rt_-_The_Sailor
1.rt_-_The_Source
1.rt_-_The_Sun_Of_The_First_Day
1.rt_-_The_Tame_Bird_Was_In_A_Cage
1.rt_-_The_Unheeded_Pageant
1.rt_-_The_Wicked_Postman
1.rt_-_This_Dog
1.rt_-_Threshold
1.rt_-_Tumi_Sandhyar_Meghamala_-_You_Are_A_Cluster_Of_Clouds_-_Translation
1.rt_-_Twelve_OClock
1.rt_-_Unending_Love
1.rt_-_Ungrateful_Sorrow
1.rt_-_Untimely_Leave
1.rt_-_Unyielding
1.rt_-_Urvashi
1.rt_-_Vocation
1.rt_-_Waiting
1.rt_-_Waiting_For_The_Beloved
1.rt_-_We_Are_To_Play_The_Game_Of_Death
1.rt_-_When_And_Why
1.rt_-_When_Day_Is_Done
1.rt_-_When_I_Go_Alone_At_Night
1.rt_-_When_the_Two_Sister_Go_To_Fetch_Water
1.rt_-_Where_Shadow_Chases_Light
1.rt_-_Where_The_Mind_Is_Without_Fear
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_-_The_Name_alone_is_the_Truth
1.rvd_-_Upon_seeing_poverty
1.rvd_-_When_I_existed
1.rvd_-_You_are_me,_and_I_am_You
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_-_Character
1.rwe_-_Compensation
1.rwe_-_Concord_Hymn
1.rwe_-_Culture
1.rwe_-_Days
1.rwe_-_Dirge
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Eros
1.rwe_-_Etienne_de_la_Boce
1.rwe_-_Experience
1.rwe_-_Fable
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_-_Good-bye
1.rwe_-_Grace
1.rwe_-_Guy
1.rwe_-_Hamatreya
1.rwe_-_Heroism
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Letters
1.rwe_-_Life_Is_Great
1.rwe_-_Loss_And_Gain
1.rwe_-_Love_And_Thought
1.rwe_-_Lover's_Petition
1.rwe_-_Manners
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_-_Politics
1.rwe_-_Quatrains
1.rwe_-_Rubies
1.rwe_-_Saadi
1.rwe_-_Seashore
1.rwe_-_Self_Reliance
1.rwe_-_Solution
1.rwe_-_Song_of_Nature
1.rwe_-_Spiritual_Laws
1.rwe_-_Sursum_Corda
1.rwe_-_Suum_Cuique
1.rwe_-_Tact
1.rwe_-_Teach_Me_I_Am_Forgotten_By_The_Dead
1.rwe_-_Terminus
1.rwe_-_The_Adirondacs
1.rwe_-_The_Amulet
1.rwe_-_The_Apology
1.rwe_-_The_Bell
1.rwe_-_The_Chartist's_Complaint
1.rwe_-_The_Cumberland
1.rwe_-_The_Days_Ration
1.rwe_-_The_Enchanter
1.rwe_-_The_Forerunners
1.rwe_-_The_Gods_Walk_In_The_Breath_Of_The_Woods
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_Rhodora_-_On_Being_Asked,_Whence_Is_The_Flower?
1.rwe_-_The_River_Note
1.rwe_-_The_Romany_Girl
1.rwe_-_The_Snowstorm
1.rwe_-_The_Sphinx
1.rwe_-_The_Test
1.rwe_-_The_Titmouse
1.rwe_-_The_Visit
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_J.W.
1.rwe_-_To_Laugh_Often_And_Much
1.rwe_-_To_Rhea
1.rwe_-_Two_Rivers
1.rwe_-_Una
1.rwe_-_Unity
1.rwe_-_Uriel
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Water
1.rwe_-_Waves
1.rwe_-_Wealth
1.rwe_-_Woodnotes
1.rwe_-_Worship
1.ryz_-_Clear_in_the_blue,_the_moon!
1.sb_-_Cut_brambles_long_enough
1.sb_-_Gathering_the_Mind
1.sb_-_Precious_Treatise_on_Preservation_of_Unity_on_the_Great_Way
1.sb_-_Refining_the_Spirit
1.sb_-_Spirit_and_energy_should_be_clear_as_the_night_air
1.sb_-_The_beginning_of_the_sustenance_of_life
1.sca_-_Draw_me_after_You!
1.sca_-_Happy,_indeed,_is_she_whom_it_is_given_to_share_this_sacred_banquet
1.sca_-_O_blessed_poverty
1.sca_-_Place_your_mind_before_the_mirror_of_eternity!
1.sca_-_What_a_great_laudable_exchange
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.sdi_-_Have_no_doubts_because_of_trouble_nor_be_thou_discomfited
1.sdi_-_How_could_I_ever_thank_my_Friend?
1.sdi_-_If_one_His_praise_of_me_would_learn
1.sdi_-_In_Love
1.sdi_-_The_man_of_God_with_half_his_loaf_content
1.sdi_-_The_world,_my_brother!_will_abide_with_none
1.sdi_-_To_the_wall_of_the_faithful_what_sorrow,_when_pillared_securely_on_thee?
1.sfa_-_Exhortation_to_St._Clare_and_Her_Sisters
1.sfa_-_How_Virtue_Drives_Out_Vice
1.sfa_-_Let_the_whole_of_mankind_tremble
1.sfa_-_Let_us_desire_nothing_else
1.sfa_-_Prayer_from_A_Letter_to_the_Entire_Order
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sfa_-_The_Canticle_of_Brother_Sun
1.sfa_-_The_Praises_of_God
1.sfa_-_The_Prayer_Before_the_Crucifix
1.sfa_-_The_Salutation_of_the_Virtues
1.shvb_-_Ave_generosa_-_Hymn_to_the_Virgin
1.shvb_-_Columba_aspexit_-_Sequence_for_Saint_Maximin
1.shvb_-_De_Spiritu_Sancto_-_To_the_Holy_Spirit
1.shvb_-_Laus_Trinitati_-_Antiphon_for_the_Trinity
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_mirum_admirandum_-_Antiphon_for_Saint_Disibod
1.shvb_-_O_most_noble_Greenness,_rooted_in_the_sun
1.shvb_-_O_nobilissima_viriditas
1.shvb_-_O_spectabiles_viri_-_Antiphon_for_Patriarchs_and_Prophets
1.shvb_-_O_virga_mediatrix_-_Alleluia-verse_for_the_Virgin
1.shvb_-_O_Virtus_Sapientiae_-_O_Moving_Force_of_Wisdom
1.sig_-_Before_I_was,_Thy_mercy_came_to_me
1.sig_-_Come_to_me_at_dawn,_my_beloved,_and_go_with_me
1.sig_-_Ecstasy
1.sig_-_Humble_of_Spirit
1.sig_-_I_look_for_you_early
1.sig_-_I_Sought_Thee_Daily
1.sig_-_Lord_of_the_World
1.sig_-_Rise_and_open_the_door_that_is_shut
1.sig_-_The_Sun
1.sig_-_Thou_art_One
1.sig_-_Thou_art_the_Supreme_Light
1.sig_-_Thou_Livest
1.sig_-_Where_Will_I_Find_You
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_-_Endless_is_my_Wealth
1.snk_-_In_Praise_of_the_Goddess
1.snk_-_Nirvana_Shatakam
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.snk_-_You_are_my_true_self,_O_Lord
1.snt_-_As_soon_as_your_mind_has_experienced
1.snt_-_By_what_boundless_mercy,_my_Savior
1.snt_-_How_are_You_at_once_the_source_of_fire
1.snt_-_How_is_it_I_can_love_You
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_O_totally_strange_and_inexpressible_marvel!
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.srd_-_Shes_found_him,_she_has,_but_Radha_disbelieves
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srmd_-_Companion
1.srmd_-_Every_man_who_knows_his_secret
1.srmd_-_He_and_I_are_one
1.srmd_-_He_dwells_not_only_in_temples_and_mosques
1.srmd_-_He_is_happy_on_account_of_my_humble_self
1.srmd_-_Hundreds_of_my_friends_became_enemies
1.srm_-_Disrobe,_show_Your_beauty_(from_The_Marital_Garland_of_Letters)
1.srmd_-_My_friend,_engage_your_heart_in_his_embrace
1.srmd_-_My_heart_searched_for_your_fragrance
1.srmd_-_Once_I_was_bathed_in_the_Light_of_Truth_within
1.srmd_-_The_ocean_of_his_generosity_has_no_shore
1.srmd_-_The_universe
1.srmd_-_To_the_dignified_station_of_love_I_was_raised
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.ss_-_Trying_to_become_a_Buddha_is_easy
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.st_-_Doesnt_anyone_see
1.st_-_I_live_in_a_place_without_limits
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_-_Around_my_door_and_yard_no_dust_or_noise
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.tc_-_I_built_my_hut_within_where_others_live
1.tc_-_In_youth_I_could_not_do_what_everyone_else_did
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_-_Follow_my_ways_and_I_will_lead_you
1.tm_-_In_Silence
1.tm_-_Night-Flowering_Cactus
1.tm_-_O_Sweet_Irrational_Worship
1.tm_-_Song_for_Nobody
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_-_Begging
1.tr_-_Blending_With_The_Wind
1.tr_-_Descend_from_your_head_into_your_heart
1.tr_-_Down_In_The_Village
1.tr_-_Dreams
1.tr_-_First_Days_Of_Spring_-_The_sky
1.tr_-_For_Children_Killed_In_A_Smallpox_Epidemic
1.tr_-_Have_You_Forgotten_Me
1.tr_-_Images,_however_sacred
1.tr_-_In_A_Dilapidated_Three-Room_Hut
1.tr_-_In_My_Youth_I_Put_Aside_My_Studies
1.tr_-_In_The_Morning
1.tr_-_I_Watch_People_In_The_World
1.tr_-_Like_The_Little_Stream
1.tr_-_My_Cracked_Wooden_Bowl
1.tr_-_No_Mind
1.tr_-_Orchid
1.tr_-_Reply_To_A_Friend
1.tr_-_Returning_To_My_Native_Village
1.tr_-_Slopes_Of_Mount_Kugami
1.tr_-_Stretched_Out
1.tr_-_Teishin
1.tr_-_The_Lotus
1.tr_-_The_Plants_And_Flowers
1.tr_-_The_Way_Of_The_Holy_Fool
1.tr_-_This_World
1.tr_-_Three_Thousand_Worlds
1.tr_-_To_Kindle_A_Fire
1.tr_-_To_My_Teacher
1.tr_-_Too_Lazy_To_Be_Ambitious
1.tr_-_When_All_Thoughts
1.tr_-_When_I_Was_A_Lad
1.tr_-_Yes,_Im_Truly_A_Dunce
1.tr_-_You_Do_Not_Need_Many_Things
1.tr_-_You_Stop_To_Point_At_The_Moon_In_The_Sky
1.vpt_-_All_my_inhibition_left_me_in_a_flash
1.vpt_-_As_the_mirror_to_my_hand
1.vpt_-_He_promised_hed_return_tomorrow
1.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_-_Eternity
1.wb_-_Hear_the_voice_of_the_Bard!
1.wb_-_Of_the_Sleep_of_Ulro!_and_of_the_passage_through
1.wb_-_Reader!_of_books!_of_heaven
1.wb_-_The_Divine_Image
1.wb_-_The_Errors_of_Sacred_Codes_(from_The_Marriage_of_Heaven_and_Hell)
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_-_A_Cradle_Song
1.wby_-_A_Crazed_Girl
1.wby_-_Adams_Curse
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Dream_Of_A_Blessed_Spirit
1.wby_-_A_Dream_Of_Death
1.wby_-_A_Drinking_Song
1.wby_-_A_Drunken_Mans_Praise_Of_Sobriety
1.wby_-_Aedh_Wishes_For_The_Cloths_Of_Heaven
1.wby_-_A_Faery_Song
1.wby_-_A_First_Confession
1.wby_-_A_Friends_Illness
1.wby_-_After_Long_Silence
1.wby_-_Against_Unworthy_Praise
1.wby_-_A_Last_Confession
1.wby_-_All_Souls_Night
1.wby_-_A_Lovers_Quarrel_Among_the_Fairies
1.wby_-_Alternative_Song_For_The_Severed_Head_In_The_King_Of_The_Great_Clock_Tower
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_-_III._The_Mermaid
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_-_VI._His_Memories
1.wby_-_A_Man_Young_And_Old_-_VIII._Summer_And_Spring
1.wby_-_A_Man_Young_And_Old_-_VII._The_Friends_Of_His_Youth
1.wby_-_A_Man_Young_And_Old_-_V._The_Empty_Cup
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_Meditation_in_Time_of_War
1.wby_-_A_Memory_Of_Youth
1.wby_-_A_Model_For_The_Laureate
1.wby_-_Among_School_Children
1.wby_-_An_Acre_Of_Grass
1.wby_-_An_Appointment
1.wby_-_Anashuya_And_Vijaya
1.wby_-_A_Nativity
1.wby_-_An_Image_From_A_Past_Life
1.wby_-_An_Irish_Airman_Foresees_His_Death
1.wby_-_Another_Song_Of_A_Fool
1.wby_-_Another_Song_of_a_Fool
1.wby_-_A_Poet_To_His_Beloved
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_A_Prayer_For_My_Son
1.wby_-_A_Prayer_On_Going_Into_My_House
1.wby_-_Are_You_Content?
1.wby_-_A_Song
1.wby_-_A_Song_From_The_Player_Queen
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_-_Before_The_World_Was_Made
1.wby_-_Beggar_To_Beggar_Cried
1.wby_-_Blood_And_The_Moon
1.wby_-_Broken_Dreams
1.wby_-_Brown_Penny
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_Grown_Old_Looks_At_The_Dancers
1.wby_-_Crazy_Jane_On_God
1.wby_-_Crazy_Jane_On_The_Day_Of_Judgment
1.wby_-_Crazy_Jane_On_The_Mountain
1.wby_-_Crazy_Jane_Reproved
1.wby_-_Crazy_Jane_Talks_With_The_Bishop
1.wby_-_Cuchulains_Fight_With_The_Sea
1.wby_-_Death
1.wby_-_Demon_And_Beast
1.wby_-_Do_Not_Love_Too_Long
1.wby_-_Down_By_The_Salley_Gardens
1.wby_-_Easter_1916
1.wby_-_Ego_Dominus_Tuus
1.wby_-_Ephemera
1.wby_-_Fallen_Majesty
1.wby_-_Father_And_Child
1.wby_-_Fergus_And_The_Druid
1.wby_-_Fiddler_Of_Dooney
1.wby_-_For_Anne_Gregory
1.wby_-_Fragments
1.wby_-_Friends
1.wby_-_From_A_Full_Moon_In_March
1.wby_-_From_The_Antigone
1.wby_-_Girls_Song
1.wby_-_He_Bids_His_Beloved_Be_At_Peace
1.wby_-_He_Gives_His_Beloved_Certain_Rhymes
1.wby_-_He_Hears_The_Cry_Of_The_Sedge
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_-_Her_Anxiety
1.wby_-_Her_Dream
1.wby_-_He_Remembers_Forgotten_Beauty
1.wby_-_He_Reproves_The_Curlew
1.wby_-_Her_Praise
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_Thinks_Of_Those_Who_Have_Spoken_Evil_Of_His_Beloved
1.wby_-_He_Wishes_His_Beloved_Were_Dead
1.wby_-_High_Talk
1.wby_-_His_Bargain
1.wby_-_His_Confidence
1.wby_-_His_Dream
1.wby_-_Hound_Voice
1.wby_-_I_Am_Of_Ireland
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_-_Into_The_Twilight
1.wby_-_John_Kinsellas_Lament_For_Mr._Mary_Moore
1.wby_-_King_And_No_King
1.wby_-_Lapis_Lazuli
1.wby_-_Leda_And_The_Swan
1.wby_-_Lines_Written_In_Dejection
1.wby_-_Long-Legged_Fly
1.wby_-_Loves_Loneliness
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_-_Memory
1.wby_-_Men_Improve_With_The_Years
1.wby_-_Meru
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_-_No_Second_Troy
1.wby_-_Now_as_at_all_times
1.wby_-_Oil_And_Blood
1.wby_-_Old_Memory
1.wby_-_Old_Tom_Again
1.wby_-_On_A_Picture_Of_A_Black_Centaur_By_Edmund_Dulac
1.wby_-_On_A_Political_Prisoner
1.wby_-_On_Hearing_That_The_Students_Of_Our_New_University_Have_Joined_The_Agitation_Against_Immoral_Literat
1.wby_-_On_Those_That_Hated_The_Playboy_Of_The_Western_World,_1907
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_-_Presences
1.wby_-_Quarrel_In_Old_Age
1.wby_-_Reconciliation
1.wby_-_Red_Hanrahans_Song_About_Ireland
1.wby_-_Remorse_For_Intemperate_Speech
1.wby_-_Responsibilities_-_Closing
1.wby_-_Responsibilities_-_Introduction
1.wby_-_Roger_Casement
1.wby_-_Running_To_Paradise
1.wby_-_Sailing_to_Byzantium
1.wby_-_September_1913
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Sixteen_Dead_Men
1.wby_-_Slim_adolescence_that_a_nymph_has_stripped,
1.wby_-_Solomon_And_The_Witch
1.wby_-_Solomon_To_Sheba
1.wby_-_Statistics
1.wby_-_Stream_And_Sun_At_Glendalough
1.wby_-_Supernatural_Songs
1.wby_-_Sweet_Dancer
1.wby_-_Swifts_Epitaph
1.wby_-_That_The_Night_Come
1.wby_-_The_Apparitions
1.wby_-_The_Arrow
1.wby_-_The_Attack_On_the_Playboy_Of_The_Western_World,_1907
1.wby_-_The_Ballad_Of_Father_Gilligan
1.wby_-_The_Ballad_Of_Father_OHart
1.wby_-_The_Ballad_Of_Moll_Magee
1.wby_-_The_Ballad_Of_The_Foxhunter
1.wby_-_The_Balloon_Of_The_Mind
1.wby_-_The_Black_Tower
1.wby_-_The_Blessed
1.wby_-_The_Cap_And_Bells
1.wby_-_The_Cat_And_The_Moon
1.wby_-_The_Chambermaids_First_Song
1.wby_-_The_Chambermaids_Second_Song
1.wby_-_The_Choice
1.wby_-_The_Chosen
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Cold_Heaven
1.wby_-_The_Collar-Bone_Of_A_Hare
1.wby_-_The_Coming_Of_Wisdom_With_Time
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_Dawn
1.wby_-_The_Death_of_Cuchulain
1.wby_-_The_Dedication_To_A_Book_Of_Stories_Selected_From_The_Irish_Novelists
1.wby_-_The_Delphic_Oracle_Upon_Plotinus
1.wby_-_The_Dolls
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Everlasting_Voices
1.wby_-_The_Fairy_Pendant
1.wby_-_The_Falling_Of_The_Leaves
1.wby_-_The_Fascination_Of_Whats_Difficult
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_Great_Day
1.wby_-_The_Grey_Rock
1.wby_-_The_Gyres
1.wby_-_The_Happy_Townland
1.wby_-_The_Hawk
1.wby_-_The_Heart_Of_The_Woman
1.wby_-_The_Hosting_Of_The_Sidhe
1.wby_-_The_Host_Of_The_Air
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Indian_To_His_Love
1.wby_-_The_Indian_Upon_God
1.wby_-_The_Ladys_First_Song
1.wby_-_The_Ladys_Second_Song
1.wby_-_The_Ladys_Third_Song
1.wby_-_The_Lake_Isle_Of_Innisfree
1.wby_-_The_Lamentation_Of_The_Old_Pensioner
1.wby_-_The_Leaders_Of_The_Crowd
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_Pleads_With_His_Friend_For_Old_Friends
1.wby_-_The_Lover_Speaks_To_The_Hearers_Of_His_Songs_In_Coming_Days
1.wby_-_The_Lovers_Song
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_And_The_Echo
1.wby_-_The_Man_Who_Dreamed_Of_Faeryland
1.wby_-_The_Mask
1.wby_-_The_Meditation_Of_The_Old_Fisherman
1.wby_-_The_Moods
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_Nineteenth_Century_And_After
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_Old_Men_Admiring_Themselves_In_The_Water
1.wby_-_The_Old_Pensioner.
1.wby_-_The_Old_Stone_Cross
1.wby_-_The_ORahilly
1.wby_-_The_Peacock
1.wby_-_The_People
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Pilgrim
1.wby_-_The_Pity_Of_Love
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_Peace
1.wby_-_The_Rose_Of_The_World
1.wby_-_The_Rose_Tree
1.wby_-_The_Sad_Shepherd
1.wby_-_The_Saint_And_The_Hunchback
1.wby_-_The_Scholars
1.wby_-_These_Are_The_Clouds
1.wby_-_The_Second_Coming
1.wby_-_The_Secret_Rose
1.wby_-_The_Seven_Sages
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_Song_Of_The_Old_Mother
1.wby_-_The_Song_Of_Wandering_Aengus
1.wby_-_The_Sorrow_Of_Love
1.wby_-_The_Spirit_Medium
1.wby_-_The_Spur
1.wby_-_The_Statesmans_Holiday
1.wby_-_The_Statues
1.wby_-_The_Stolen_Child
1.wby_-_The_Three_Beggars
1.wby_-_The_Three_Bushes
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_Unappeasable_Host
1.wby_-_The_Valley_Of_The_Black_Pig
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Wheel
1.wby_-_The_White_Birds
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_-_Those_Dancing_Days_Are_Gone
1.wby_-_Those_Images
1.wby_-_Three_Marching_Songs
1.wby_-_Three_Movements
1.wby_-_Three_Songs_To_The_One_Burden
1.wby_-_Three_Songs_To_The_Same_Tune
1.wby_-_Three_Things
1.wby_-_To_A_Child_Dancing_In_The_Wind
1.wby_-_To_A_Friend_Whose_Work_Has_Come_To_Nothing
1.wby_-_To_An_Isle_In_The_Water
1.wby_-_To_A_Poet,_Who_Would_Have_Me_Praise_Certain_Bad_Poets,_Imitators_Of_His_And_Mine
1.wby_-_To_A_Shade
1.wby_-_To_A_Squirrel_At_Kyle-Na-No
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_A_Young_Girl
1.wby_-_To_Be_Carved_On_A_Stone_At_Thoor_Ballylee
1.wby_-_To_Dorothy_Wellesley
1.wby_-_To_His_Heart,_Bidding_It_Have_No_Fear
1.wby_-_To_Ireland_In_The_Coming_Times
1.wby_-_Tom_At_Cruachan
1.wby_-_Tom_ORoughley
1.wby_-_Tom_The_Lunatic
1.wby_-_To_Some_I_Have_Talked_With_By_The_Fire
1.wby_-_To_The_Rose_Upon_The_Rood_Of_Time
1.wby_-_Towards_Break_Of_Day
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Two_Songs_Of_A_Fool
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_-_Under_The_Round_Tower
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_-_What_Then?
1.wby_-_What_Was_Lost
1.wby_-_When_Helen_Lived
1.wby_-_When_You_Are_Old
1.wby_-_Where_My_Books_go
1.wby_-_Who_Goes_With_Fergus?
1.wby_-_Why_Should_Not_Old_Men_Be_Mad?
1.wby_-_Wisdom
1.wby_-_Words
1.wby_-_Young_Mans_Song
1.wby_-_Youth_And_Age
1.whitman_-_1861
1.whitman_-_Aboard_At_A_Ships_Helm
1.whitman_-_A_Boston_Ballad
1.whitman_-_A_Broadway_Pageant
1.whitman_-_A_Carol_Of_Harvest_For_1867
1.whitman_-_A_child_said,_What_is_the_grass?
1.whitman_-_A_Childs_Amaze
1.whitman_-_A_Clear_Midnight
1.whitman_-_Adieu_To_A_Solider
1.whitman_-_A_Farm-Picture
1.whitman_-_After_an_Interval
1.whitman_-_After_The_Sea-Ship
1.whitman_-_Ages_And_Ages,_Returning_At_Intervals
1.whitman_-_A_Glimpse
1.whitman_-_A_Hand-Mirror
1.whitman_-_Ah_Poverties,_Wincings_Sulky_Retreats
1.whitman_-_A_Leaf_For_Hand_In_Hand
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_-_An_Army_Corps_On_The_March
1.whitman_-_A_Noiseless_Patient_Spider
1.whitman_-_A_Paumanok_Picture
1.whitman_-_Apostroph
1.whitman_-_A_Promise_To_California
1.whitman_-_Are_You_The_New_Person,_Drawn_Toward_Me?
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_At_Thy_Portals_Also_Death
1.whitman_-_As_Consequent,_Etc.
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_As_If_A_Phantom_Caressd_Me
1.whitman_-_A_Sight_in_Camp_in_the_Daybreak_Gray_and_Dim
1.whitman_-_As_I_Lay_With_My_Head_in_Your_Lap,_Camerado
1.whitman_-_As_I_Ponderd_In_Silence
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_As_I_Walk_These_Broad,_Majestic_Days
1.whitman_-_As_I_Watched_The_Ploughman_Ploughing
1.whitman_-_A_Song
1.whitman_-_Assurances
1.whitman_-_As_The_Time_Draws_Nigh
1.whitman_-_As_Toilsome_I_Wanderd
1.whitman_-_A_Woman_Waits_For_Me
1.whitman_-_Beat!_Beat!_Drums!
1.whitman_-_Beautiful_Women
1.whitman_-_Beginners
1.whitman_-_Beginning_My_Studies
1.whitman_-_Behavior
1.whitman_-_Behold_This_Swarthy_Face
1.whitman_-_Bivouac_On_A_Mountain_Side
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_-_Cavalry_Crossing_A_Ford
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_City_Of_Orgies
1.whitman_-_City_Of_Ships
1.whitman_-_Come,_Said_My_Soul
1.whitman_-_Come_Up_From_The_Fields,_Father
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Darest_Thou_Now_O_Soul
1.whitman_-_Delicate_Cluster
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_-_Facing_West_From_Californias_Shores
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_My_Last_Years
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_-_Had_I_the_Choice
1.whitman_-_Hast_Never_Come_To_Thee_An_Hour
1.whitman_-_Here,_Sailor
1.whitman_-_Here_The_Frailest_Leaves_Of_Me
1.whitman_-_Hours_Continuing_Long
1.whitman_-_How_Solemn_As_One_By_One
1.whitman_-_Hushd_Be_the_Camps_Today
1.whitman_-_I_Dreamd_In_A_Dream
1.whitman_-_I_Hear_America_Singing
1.whitman_-_I_Heard_You,_Solemn-sweep_Pipes_Of_The_Organ
1.whitman_-_I_Hear_It_Was_Charged_Against_Me
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_-_I_Sit_And_Look_Out
1.whitman_-_Italian_Music_In_Dakota
1.whitman_-_I_Thought_I_Was_Not_Alone
1.whitman_-_I_Was_Looking_A_Long_While
1.whitman_-_I_Will_Take_An_Egg_Out_Of_The_Robins_Nest
1.whitman_-_Joy,_Shipmate,_Joy!
1.whitman_-_Kosmos
1.whitman_-_Laws_For_Creations
1.whitman_-_Lessons
1.whitman_-_Locations_And_Times
1.whitman_-_Longings_For_Home
1.whitman_-_Long_I_Thought_That_Knowledge
1.whitman_-_Long,_Too_Long_America
1.whitman_-_Look_Down,_Fair_Moon
1.whitman_-_Lo!_Victress_On_The_Peaks
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Mannahatta
1.whitman_-_Mediums
1.whitman_-_Me_Imperturbe
1.whitman_-_Miracles
1.whitman_-_Mother_And_Babe
1.whitman_-_My_Picture-Gallery
1.whitman_-_Myself_And_Mine
1.whitman_-_Native_Moments
1.whitman_-_Night_On_The_Prairies
1.whitman_-_No_Labor-Saving_Machine
1.whitman_-_Not_Heat_Flames_Up_And_Consumes
1.whitman_-_Not_Heaving_From_My_Ribbd_Breast_Only
1.whitman_-_Not_My_Enemies_Ever_Invade_Me
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_-_Offerings
1.whitman_-_Of_Him_I_Love_Day_And_Night
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_Of_The_Visage_Of_Things
1.whitman_-_Old_Ireland
1.whitman_-_O_Living_Always--Always_Dying
1.whitman_-_O_Me!_O_Life!
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_-_O_Tan-faced_Prairie_Boy
1.whitman_-_Other_May_Praise_What_They_Like
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_-_O_You_Whom_I_Often_And_Silently_Come
1.whitman_-_Passage_To_India
1.whitman_-_Patroling_Barnegat
1.whitman_-_Pensive_And_Faltering
1.whitman_-_Pensive_On_Her_Dead_Gazing,_I_Heard_The_Mother_Of_All
1.whitman_-_Pioneers!_O_Pioneers!
1.whitman_-_Poem_Of_Remembrance_For_A_Girl_Or_A_Boy
1.whitman_-_Poems_Of_Joys
1.whitman_-_Poets_to_Come
1.whitman_-_Portals
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Primeval_My_Love_For_The_Woman_I_Love
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Quicksand_Years
1.whitman_-_Race_Of_Veterans
1.whitman_-_Reconciliation
1.whitman_-_Recorders_Ages_Hence
1.whitman_-_Red_Jacket_(From_Aloft)
1.whitman_-_Respondez!
1.whitman_-_Rise,_O_Days
1.whitman_-_Roots_And_Leaves_Themselves_Alone
1.whitman_-_Salut_Au_Monde
1.whitman_-_Savantism
1.whitman_-_Says
1.whitman_-_Scented_Herbage_Of_My_Breast
1.whitman_-_Sea-Shore_Memories
1.whitman_-_Self-Contained
1.whitman_-_Shut_Not_Your_Doors
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Far_And_So_Far,_And_On_Toward_The_End
1.whitman_-_Solid,_Ironical,_Rolling_Orb
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-_L
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-_XIII
1.whitman_-_Song_Of_Myself-_XIV
1.whitman_-_Song_Of_Myself-_XIX
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-_XLVII
1.whitman_-_Song_Of_Myself-_XLVIII
1.whitman_-_Song_Of_Myself-_XV
1.whitman_-_Song_Of_Myself-_XVI
1.whitman_-_Song_Of_Myself-_XVII
1.whitman_-_Song_Of_Myself-_XVIII
1.whitman_-_Song_Of_Myself-_XX
1.whitman_-_Song_Of_Myself-_XXI
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXIII
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-_XXX
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_That_Formd_This_Scene
1.whitman_-_Spirit_Whose_Work_Is_Done
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_States!
1.whitman_-_Still,_Though_The_One_I_Sing
1.whitman_-_Tears
1.whitman_-_Tests
1.whitman_-_That_Last_Invocation
1.whitman_-_That_Music_Always_Round_Me
1.whitman_-_That_Shadow,_My_Likeness
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_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Ship_Starting
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_Dust_Was_Once_The_Man
1.whitman_-_This_Moment,_Yearning_And_Thoughtful
1.whitman_-_Thought
1.whitman_-_Thoughts
1.whitman_-_Thoughts_(2)
1.whitman_-_Thou_Orb_Aloft_Full-Dazzling
1.whitman_-_Thou_Reader
1.whitman_-_To_A_Certain_Cantatrice
1.whitman_-_To_A_Certain_Civilian
1.whitman_-_To_A_Common_Prostitute
1.whitman_-_To_A_Foild_European_Revolutionaire
1.whitman_-_To_A_Historian
1.whitman_-_To_A_Locomotive_In_Winter
1.whitman_-_To_A_President
1.whitman_-_To_A_Pupil
1.whitman_-_To_A_Stranger
1.whitman_-_To_Foreign_Lands
1.whitman_-_To_Him_That_Was_Crucified
1.whitman_-_To_Old_Age
1.whitman_-_To_One_Shortly_To_Die
1.whitman_-_To_Oratists
1.whitman_-_To_Rich_Givers
1.whitman_-_To_The_East_And_To_The_West
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_The_States
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_-_Walt_Whitmans_Caution
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_Boys_Together_Clinging
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_General_Has_A_Good_Army
1.whitman_-_What_Place_Is_Besieged?
1.whitman_-_What_Think_You_I_Take_My_Pen_In_Hand?
1.whitman_-_What_Weeping_Face
1.whitman_-_When_I_Heard_At_The_Close_Of_The_Day
1.whitman_-_When_I_Heard_the_Learnd_Astronomer
1.whitman_-_When_I_Peruse_The_Conquerd_Fame
1.whitman_-_When_I_Read_The_Book
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_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_All_Thy_Gifts
1.whitman_-_With_Antecedents
1.whitman_-_World,_Take_Good_Notice
1.whitman_-_Year_Of_Meteors,_1859_60
1.whitman_-_Years_Of_The_Modern
1.whitman_-_Year_That_Trembled
1.whitman_-_Yet,_Yet,_Ye_Downcast_Hours
1.wh_-_Moon_and_clouds_are_the_same
1.wh_-_Ten_thousand_flowers_in_spring,_the_moon_in_autumn
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_-_17_-_These_are_really_the_thoughts_of_all_men_in_all_ages_and_lands,_they_are_not_original_with_me
1.ww_-_18_-_With_music_strong_I_come,_with_my_cornets_and_my_drums
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_-_A_child_said_What_is_the_grass?_fetching_it_to_me_with_full_hands
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7_-_Has_anyone_supposed_it_lucky_to_be_born?
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_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_Fact,_And_An_Imagination,_Or,_Canute_And_Alfred,_On_The_Seashore
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_-_Among_All_Lovely_Things_My_Love_Had_Been
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_-_A_Prophecy._February_1807
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_-_A_Slumber_did_my_Spirit_Seal
1.ww_-_At_Applewaite,_Near_Keswick_1804
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_-_Behold_Vale!_I_Said,_When_I_Shall_Con
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Bothwell_Castle
1.ww_-_Brave_Schill!_By_Death_Delivered
1.ww_-_British_Freedom
1.ww_-_Brook!_Whose_Society_The_Poet_Seeks
1.ww_-_By_Moscow_Self-Devoted_To_A_Blaze
1.ww_-_By_The_Seaside
1.ww_-_By_The_Side_Of_The_Grave_Some_Years_After
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_After_A_Journey_Across_The_Hambleton_Hills,_Yorkshire
1.ww_-_Composed_At_The_Same_Time_And_On_The_Same_Occasion
1.ww_-_Composed_By_The_Sea-Side,_Near_Calais,_August_1802
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_-_Deer_Fence
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Drifting_on_the_Lake
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_Emperors_And_Kings,_How_Oft_Have_Temples_Rung
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_-_Feelings_Of_The_Tyrolese
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_Dark_Chambers_Of_Dejection_Freed
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_-_Hail-_Twilight,_Sovereign_Of_One_Peaceful_Hour
1.ww_-_Hail-_Zaragoza!_If_With_Unwet_eye
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_-_How_Sweet_It_Is,_When_Mother_Fancy_Rocks
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_For_A_Seat_In_The_Groves_Of_Coleorton
1.ww_-_Inscriptions_In_The_Ground_Of_Coleorton,_The_Seat_Of_Sir_George_Beaumont,_Bart.,_Leicestershire
1.ww_-_Inscriptions_Written_with_a_Slate_Pencil_upon_a_Stone
1.ww_-_Inside_of_King's_College_Chapel,_Cambridge
1.ww_-_In_The_Pass_Of_Killicranky
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_Is_There_A_Power_That_Can_Sustain_And_Cheer
1.ww_-_I_think_I_could_turn_and_live_with_animals
1.ww_-_It_Is_a_Beauteous_Evening
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_On_The_Expected_Invasion,_1803
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lines_Written_In_Early_Spring
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
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Mark_The_Concentrated_Hazels_That_Enclose
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_-_Methought_I_Saw_The_Footsteps_Of_A_Throne
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_-_Mutability
1.ww_-_My_Cottage_at_Deep_South_Mountain
1.ww_-_November,_1806
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_-_O_Me!_O_life!
1.ww_-_On_A_Celebrated_Event_In_Ancient_History
1.ww_-_O_Nightingale!_Thou_Surely_Art
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_-_Remembrance_Of_Collins
1.ww_-_Repentance
1.ww_-_Resolution_And_Independence
1.ww_-_Rural_Architecture
1.ww_-_Ruth
1.ww_-_Say,_What_Is_Honour?--Tis_The_Finest_Sense
1.ww_-_Scorn_Not_The_Sonnet
1.ww_-_September_1,_1802
1.ww_-_September_1815
1.ww_-_September,_1819
1.ww_-_She_Was_A_Phantom_Of_Delight
1.ww_-_Siege_Of_Vienna_Raised_By_Jihn_Sobieski
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_-_Song_Of_The_Wandering_Jew
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_-_Stone_Gate_Temple_in_the_Blue_Field_Mountains
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_Eagle_and_the_Dove
1.ww_-_The_Emigrant_Mother
1.ww_-_The_Excursion-_I-_Dedication-_To_the_Right_Hon.William,_Earl_of_Lonsdalee,_K.G.
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_Fairest,_Brightest,_Hues_Of_Ether_Fade
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_Last_Supper,_by_Leonardo_da_Vinci,_in_the_Refectory_of_the_Convent_of_Maria_della_GraziaMilan
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_Oak_Of_Guernica_Supposed_Address_To_The_Same
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_Seven_Sisters
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_Tables_Turned
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_Virgin
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_Waterfall_And_The_Eglantine
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_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_-_Thought_Of_A_Briton_On_The_Subjugation_Of_Switzerland
1.ww_-_Three_Years_She_Grew_in_Sun_and_Shower
1.ww_-_To_A_Butterfly
1.ww_-_To_A_Butterfly_(2)
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_a_Sky-Lark
1.ww_-_To_a_Skylark
1.ww_-_To_A_Young_Lady_Who_Had_Been_Reproached_For_Taking_Long_Walks_In_The_Country
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_Lady_Eleanor_Butler_and_the_Honourable_Miss_Ponsonby,
1.ww_-_To_Mary
1.ww_-_To_May
1.ww_-_To_M.H.
1.ww_-_To_My_Sister
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_Sleep
1.ww_-_To_The_Cuckoo
1.ww_-_To_The_Daisy
1.ww_-_To_The_Daisy_(2)
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_To_The_Memory_Of_Raisley_Calvert
1.ww_-_To_The_Men_Of_Kent
1.ww_-_To_The_Poet,_John_Dyer
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_The_Supreme_Being_From_The_Italian_Of_Michael_Angelo
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_-_Where_Lies_The_Land_To_Which_Yon_Ship_Must_Go?
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_Germany_On_One_Of_The_Coldest_Days_Of_The_Century
1.ww_-_Written_in_London._September,_1802
1.ww_-_Written_in_March
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_-_Yes,_It_Was_The_Mountain_Echo
1.ww_-_Yes!_Thou_Art_Fair,_Yet_Be_Not_Moved
1.ww_-_Yew-Trees
1.ww_-_Young_England--What_Is_Then_Become_Of_Old
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.ym_-_Gone_Again_to_Gaze_on_the_Cascade
1.ymi_-_Swallowing
1.ym_-_Just_Done
1.ym_-_Mad_Words
1.ym_-_Motto
1.ym_-_Nearing_Hao-pa
1.ym_-_Pu-to_Temple
1.ym_-_Wrapped,_surrounded_by_ten_thousand_mountains
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
20.02_-_The_Golden_Journey
20.03_-_Act_I:The_Descent
20.04_-_Act_II:_The_Play_on_Earth
20.05_-_Act_III:_The_Return
20.06_-_Translations_in_French
2.00_-_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
2.02_-_Zimzum
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_Renunciation
2.03_-_The_Altar
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Integral_Yoga
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.03_-_The_Worlds
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_-_Blessings
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_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_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Crown
2.11_-_The_Guru
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_THE_TOMB_SONG
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Position_of_The_Sefirot
2.12_-_The_Realisation_of_Sachchidananda
2.12_-_The_Robe
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_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_-_Faith
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_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_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_Selection_of_Sparks_Made_for_The_Purpose_of_The_Emendation
2.15_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_Fashioning_of_The_Vessel_
2.16_-_Oneness
2.16_-_ON_SCHOLARS
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_VISIT_TO_NANDA_BOSES_HOUSE
2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem
2.1.7.06_-_On_the_Characters_of_the_Poem
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_The_Masculine_Feminine_World
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
2.22_-_The_Feminine_Polarity_of_ZO
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_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
2.27_-_The_Two_Types_of_Unions
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.28_-_The_Two_Feminine_Polarities__Leah_and_Rachel
2.2.9.02_-_Plato
2.2.9.03_-_Aristotle
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
2.3.1.10_-_Inspiration_and_Effort
2.3.1.13_-_Inspiration_during_Sleep
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
2.4.02.09_-_Contact_and_Union_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
24.02_-_Notes_on_Savitri_I
24.03_-_Notes_on_Savitri_II
24.04_-_Notes_on_Savitri_III
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.01_-_An_Italian_Stanza
25.02_-_HYMN_TO_DAWN
25.03_-_Songs_of_Ramprasad
25.04_-_In_Love_with_Darkness
25.05_-_HYMN_TO_DARKNESS
25.06_-_FORWARD
25.07_-_TEARS_OF_GRIEF
25.08_-_THY_GRACE
25.09_-_CHILDRENS_SONG
25.10_-_WHEREFORE_THIS_HURRY?
25.11_-_EGO
25.12_-_AGNI
26.01_-_Vedic_Hymns
26.03_-_Ramprasad
26.04_-_Rabindranath_Tagore
26.05_-_Modern_Poets
26.06_-_Ashram_Poets
26.07_-_Dhammapada
26.08_-_Charyapda
26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)
27.01_-_The_Golden_Harvest
27.02_-_The_Human_Touch_Divine
27.03_-_The_Great_Holocaust_-_Chhinnamasta
27.04_-_A_Vision
27.05_-_In_Her_Company
28.01_-_Observations
28.02_-_An_Impression
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
29.08_-_The_Iron_Chain
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_Proem
3.01_-_Sincerity
3.01_-_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_-_On_Thought_-_Introduction
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Crossing_of_the_Return_Threshold
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
3.1.07_-_A_Tree
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
3.1.10_-_Karma
3.1.12_-_A_Child.s_Imagination
3.1.13_-_The_Sea_at_Night
3.1.14_-_Vedantin.s_Prayer
3.1.15_-_Rebirth
3.1.16_-_The_Triumph-Song_of_Trishuncou
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
3.1.20_-_God
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.14_-_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_-_Vision
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_Suddenly_out_from_the_wonderful_East
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.08_-_Fit_and_Unfit_(A_Letter)
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.11_-_Life_and_Self-Control_(A_Letter)
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.12_-_Pondicherry_Cyclone
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.03_-_Materialism
34.04_-_Hymn_of_Aspiration
34.05_-_Hymn_to_the_Mental_Being
34.06_-_Hymn_to_Sindhu
34.07_-_The_Bride_of_Brahman
34.08_-_Hymn_To_Forest-Range
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
3.4.1.07_-_Reading_and_Real_Knowledge
3.4.1.08_-_Novel-Reading_and_Sadhana
34.10_-_Hymn_To_Earth
3.4.1.11_-_Language-Study_and_Yoga
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2.04_-_Dance_and_Sadhana
3.4.2_-_Guru_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
35.01_-_Hymn_To_The_Sweet_Lord
3.5.01_-_Science
35.02_-_Hymn_to_Hara-Gauri
3.5.02_-_Religion
3.5.02_-_Thoughts_and_Glimpses
35.03_-_Hymn_To_Bhavani
3.5.03_-_Reason_and_Society
35.04_-_Hymn_To_Surya
3.5.04_-_Justice
35.05_-_Hymn_To_Saraswati
35.06_-_Who_Seeks_Holy_Places?
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
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
39.10_-_O,_Wake_Up_from_Vain_Slumber
39.11_-_A_Prayer
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_INTRODUCTION
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_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_-_AT_NOON
4.10_-_The_Elements_of_Perfection
4.1.1.01_-_The_Fundamental_Realisations
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2.01_-_Realisation_and_Transformation
4.1.2.02_-_The_Three_Transformations
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_THE_LAST_SUPPER
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_ON_SCIENCE
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.01_-_The_Mother_of_Dreams
4.2.02_-_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
4.2.1.03_-_The_Psychic_Deep_Within
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.05_-_The_Psychic_Awakening
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2.05_-_Opening_and_Coming_in_Front
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.01_-_The_Meaning_of_Coming_to_the_Front
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.03_-_The_Psychic_and_the_Relation_with_the_Divine
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.01_-_The_Psychic_Touch_or_Influence
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
4.2.4.07_-_Psychic_Joy
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
4.2.5.05_-_The_Psychic_and_the_Supermind
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.05_-_The_Self_and_the_Cosmic_Consciousness
4.3.1.06_-_A_Vision_of_the_Universal_Self
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
4.3.1.11_-_Living_in_the_Divine
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.01_-_The_Higher_or_Spiritual_Consciousness
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
4.3.2.06_-_Levels_of_the_Higher_Mind
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
4.3.2.11_-_Trance_and_the_Higher_Planes
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.04_-_The_Order_of_Ascent_and_Descent
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.41_-_Chapter_One
4.4.2.01_-_Contact_with_the_Above
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.03_-_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
4.4.2.09_-_Ascent_and_Change_of_the_Lower_Nature
4.42_-_Chapter_Two
4.4.3.01_-_The_Purpose_of_the_Descent
4.4.3.02_-_Calling_in_the_Higher_Consciousness
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.43_-_Chapter_Three
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.03_-_The_Descent_of_Peace
4.4.4.04_-_The_Descent_of_Silence
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.06_-_The_Descent_of_Fire
4.4.4.07_-_The_Descent_of_Light
4.4.4.08_-_The_Descent_of_Knowledge
4.4.4.09_-_The_Descent_of_Wideness
4.4.4.10_-_The_Descent_of_Ananda
4.4.4.11_-_The_Flow_of_Amrita
4.4.5.01_-_Descent_and_Experiences_of_the_Inner_Being
4.4.5.02_-_Descent_and_Psychic_Experiences
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
4.4_-_Additional_Aphorisms
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.01_-_Proem
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.02_-_Two_Parallel_Movements
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.03_-_Towars_the_Supreme_Light
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.04_-_Three_Dreams
5.05_-_Origins_Of_Vegetable_And_Animal_Life
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.05_-_The_War
5.06_-_Origins_And_Savage_Period_Of_Mankind
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_Mind_of_Light
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_Aryan_Origins_-_The_Elementary_Roots_of_Language
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.3.04_-_Roots_in_M
5.3.05_-_The_Root_Mal_in_Greek
5.4.01_-_Notes_on_Root-Sounds
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_Remembrances
6.06_-_SELF-KNOWLEDGE
6.07_-_Myself_and_My_Creed
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.1.07_-_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
7.03_-_The_Heart
7.04_-_Self-Reliance
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Body_(the_Physical)
7.06_-_The_Simple_Life
7.07_-_Prudence
7.07_-_The_Subconscient
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.03_-_The_Other_Earths
7.2.04_-_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
7.4.01_-_Man_the_Enigma
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
7.5.28_-_The_Greater_Plan
7.5.29_-_The_Universal_Incarnation
7.5.30_-_The_Godhead
7.5.31_-_The_Stone_Goddess
7.5.32_-_Krishna
7.5.33_-_Shiva
7.5.37_-_Lila
7.5.51_-_Light
7.5.52_-_The_Unseen_Infinite
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
7.5.65_-_Form
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
authors_(code)
Avatars_of_the_Tortoise
Averroes_Search
Bhagavad_Gita
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_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_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_4_-_WAKUANS_WHY_NO_BEARD?
CASE_5_-_KYOGENS_MAN_HANGING_IN_THE_TREE
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
Jaap_Sahib_Text_(Guru_Gobind_Singh)
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
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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_Divine_Names_Text_(Dionysis)
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_Essentials_of_Education
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_the_Corinthians
The_First_Epistle_of_Paul_to_Timothy
The_First_Epistle_of_Peter
The_First_Letter_of_John
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Sentences_of_Democrates
The_Golden_Verses_of_Pythagoras
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Great_Sense
The_Hidden_Words_text
The_House_of_Asterion
The_Immortal
The_Last_Question
The_Letter_to_the_Hebrews
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Second_Epistle_of_John
The_Second_Epistle_of_Paul_to_Timothy
The_Second_Epistle_of_Peter
The_Shadow_Out_Of_Time
The_Theologians
The_Third_Letter_of_John
The_Waiting
The_Wall_and_the_BOoks
The_Witness
The_Zahir
Thus_Spoke_Zarathustra_text
Timaeus
Ultima_Thule_-_Dedication_to_G._W._G.
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

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SIMILAR TITLES
2.11 - The Kingdoms and Godheads of the Greater Mind (summary)
50 Philosophy Reading List
50 Psychology Reading List
50 Self-Help Reading List
50 Spiritual Reading List
8 Secrets of Tao Te Ching
a case for lucid dreaming
Achieving Oneness With The Higher Soul _ Meditations for Soul Realization
a hundred levels
Alfred Adler
Alfred Korzybski
Alfred North Whitehead
Alfred Tennyson
All are seeing God always. But they do not know it.
Anacreon
Andrei Tarkovsky
Andrew Kanegi
An Inquiry into the Nature and Causes of the Wealth of Nations
Anonymous Reading List
Anti-Oedipus Capitalism and Schizophrenia
apprentice
apprenticeship in Savitri
A psychic fire within must be lit into which all is thrown with the Divine Name upon it.
A Study Of Dogen His Philosophy and Religion
A Summers Reading List
A Thousand Plateaus Capitalism and Schizophrenia
a treasure-house of miraculous knowledge
A Treatise on Cosmic Fire
aureate
auromere - links-list
Awaken Every Day 365 Buddhist Reflections to Invite Mindfulness and Joy
Awareness
Barrett Chapman Brown
before sleep
Be Here Now
Bookstores
Books With a Goodreads Average Rating of 4.3 and Above
boredom
Branching Streams flow in the darkness
breath
breath or God
Buddhahood in This Life The Great Commentary by Vimalamitra
Buddhahood Without Meditation A Visionary Account Known as Refining One's Perception
Carl Theodor Dreyer
Ceremonial magic
children
Choiceless Awareness A Selection of Passages for the Study of the Teachings of J. Krishnamurti
Computer Power and Human Reason
Core Integral
creating a world
Creative Evolution
Critique of Practical Reason
Critique of Pure Reason
cryptocurrency private
cryptocurrency public
current
Darren Aronofsky
degree and frequency
degrees
degrees of
Depression
desires
devourer
Difference
direction
Directors
Distress
D N Narayana Reddy
Do Androids Dream of Electric Sheep?
Dolores
dreams
Dream Yoga (log)
Economy of Truth Practical Maxims and Reflections
Entrance To The Great Perfection A Guide To The Dzogchen Preliminary Practices
Essays in Idleness - The Tsurezuregusa of Kenko
Everyday you are going to read Savitri
Fearless Simplicity The Dzogchen Way of Living Freely in a Complex World
firefox bookmarks
Forest
Freedom
Free thought and Official Propaganda
French
frequency
Freya
Future Authoring Program
Future Josh
George Van Vrekhem
Gods process of creating the Universe
goodreads
goodreads - authlist
goodreads - authlist 43k
goodreads - booklist
great
Great Bodhi Mind
Great Disciples of the Buddha Their Lives, Their Works, Their Legacy
greater
greater consciousness
greatest
Greek
greenhouse
Greta Thunberg
grey
Hebrew
Henry David Thoreau
Henry T. Laurency
higher degree
Hold on to one thought so that others are expelled.
How can one realize God
How cybernetics connects computing, counterculture, and design
How long do I go without remembering
How to become an Expert Software Engineer
How to Free Your Mind - Tara the Liberator
how to read Savitri
how to read Savitri always
How to remember always
How to resist the lower movements
How to See Yourself As You Really Are
Hundred Thousand Songs of Milarepa
Hymns to the Mystic Fire (toc)
incomprehensible
Infinite monkey theorem
Inner Teachings of Hinduism Revealed
interests
internet presence
irresistible
Israel Regardie
It does not matter if you understand it - Savitri, read it always.
James S A Corey
Jetsun Milarepa
Jordan Peterson - Great Books
josh resume
Joshs complete reading list
Joshs reading list
JRE 1169 - Elon Musk
JRE 1216 - Sir Roger Penrose
JRE 1236 - Jack Dorsey
JRE 334 - Dr. Amit Goswami
JRE 550 - Rupert Sheldrake
JRE Episodes
Jugal Kishore Mukherjee
Kosmic Address
L08 - Neuropsychology of Symbolic Representation
Lawrence Durrell
Lecture 000 - Is God?
Lecture 001 - On God
Lecture 003 - The Magic-Power of Programming
Lecture-Series 001 - The Integral Yoga of Sri Aurobindo and The Mother
Let There Be Light! Scapegoat of a Narcissistic Mother "My Story"
Levels of appreciation of Savitri
Levels of Interpretation
Levels of relation to God
Levels of Remembrance
List of video games considered the best
Love and Compassion Is My Religion A Beginner's Book Into Spirituality
lucid dreaming
Lucretius
Magic - A Treatise on Esoteric Ethics
Many are the names of God and infinite are the forms through which He may be approached. In whatever name and form you worship Him, through them you will realise Him.
Many blows are needed
Marcus Aurelius
Meditation The First and Last Freedom
Mere Christianity
Milarepa - Poems
Mindfulness Of Breathing
Mind Training The Great Collection
Mining for Wisdom Within Delusion Maitreya's Distinction Between Phenomena and the Nature of Phenomena and Its Indian and Tibetan Commentaries
MISSING NAME - related to why read Savitri and Savitri (ode)
More Answers From The Mother
More Than
more than you
Mortimers Reading list (1972 edition)
Music (genres)
Mythological Creature
New World Translation of the Holy Scriptures
Nichiren
Nicolas Winding Refn
Of The Nature Of Things
One who loves God finds the object of his love everywhere.
On Interpretation
On the Free Choice of the Will
pareto distribution
Pedagogy of the Oppressed
Philosophy of Dreams
Pierre Teilhard de Chardin
Practical Ethics and Profound Emptiness A Commentary on Nagarjuna's Precious Garland
precious
precious human life
predeterminer
preferences
Prema
Preoccupation
Preparation
prepare
Preparing for the Miraculous
preposition
prerequisite
Presence
presence of God
pre-trans fallacy
prevent you
Primordial Purity Oral Instructions on the Three Words That Strike the Vital Point
procedure template
Process and Reality
Progress
Progressive Stages of Meditation on Emptiness
Psychological Assessment of Adult Posttraumatic States Phenomenology, Diagnosis, and Measurement
Rabbi Tzvi Freeman
Raised to be Lowered
re.
read
reading list (100)
reading list (AI)
reading list (Elon Musks)
reading list (joshs)
reading lists
reading list (Science)
Reading & Writing - The Critique
read it always
read Savitri
Ready Player One
Real-Idea
realisation of God
realise
realize
realm
rec
recall
recap
Receptivity
Recitation
recite
recognize
Recommended Reading
Record of Yoga
records
recover
recreational drugs
red
reddit
redeem
redeeming
redirect
Red Pine
Reestablish
ref
References (SES)
Reflections on Silver River
Refuge
refuse
reg
regard
regions
regression
reject
Rejection
rel
Relaxing Ambient - Ethereal Music Female Vocals
Religion and Science
rely
rem
remake wordlist
Remember
Remember And Offer
remember God
remembering God
remember the Divine
Remembrance
remind
Reminded
remove
ren
rend
Rene Guenon
rentals toronto
Renunciation
Renunciation and Empowerment of Buddhist Nuns in Myanmar-Burma Building a Community of Female Faithful
rep
repeat
repeat my
Repentance
report
requests
require
requirement
res
Resist
resolve
Resources for Spiral Wizards
resplendent
Response
responsibility
restrict
ret
retroarch
retrojunk - movies - links with desc
retrojunk - tv shows - links with desc
return
rev
reveal
Revelations of Divine Love
reverence
review
Revolt Against the Modern World
sacred
Sacred Thought
Saint Clare of Assisi
Saint Dionysius the Areopagite
Saint Ephrem the Syrian
Saint Padre Pio
Saint Teresa of Avila
Saint Teresia Benedicta a Cruce
Saint Therese of Lisieux
Satipahna The Direct Path to Realization
Satprem
Savitri (3rd Review)
Savitri (record of Love)
scores, ratings, grades, rank
secret
Secrets of Heaven
Sefer Yetzirah The Book of Creation In Theory and Practice
Self-Liberation Through Seeing with Naked Awareness
Self-Surrender
Sigmund Freud
Simulated Reality
smoking cigarettes
Software Engineering
software investigate
Songs of Remembrance
Soren Kierkegaard
speed reading
Squirrel
Sri Aurobindo or the Adventure of Consciousness
stream
Strength
Structure and Interpretation of Computer Programs
surest
Surrender
Swampl and Flowers The Letters and Lectures of Zen Master Ta Hui
Tagore - Poems
Terence McKenna
The Act of Creation
the Adventurer
The Blue Cliff Records
The Book of Secrets Keys to Love and Meditation
The Buddhist Revival in China
The Creative Mind
The Creator
the Dark Forest
The Dharani Sutra The Sutra of the Vast, Great, Perfect, Full, Unimpeded Great Compassion Heart Dharani of the Thousand-Handed, Thousand
the Divine Presence
the Divine Reality
the Divine Relations
the Divine Response
the Divine Revealation
The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable.
The Essential Songs of Milarepa
The Ever-Present Origin
The Future of Man
The Future Poetry
the Garden-Temple of Dreams
the Great Chain of Being
The Great Exposition of Secret Mantra
The Great Gate for Accomplishing Supreme Enlightenment
The Great Secret of Mind Special Instructions on the Nonduality of Dzogchen
the Great Work
The Heart Treasure of the Enlightened Ones The Practice of View, Meditation, and Action A Discourse Virtuous in the Beginning, Middle, and End
The Hundred Verses of Advice Tibetan Buddhist Teachings on What Matters Most
The Instructions of Gampopa A Precious Garland of the Supreme Path
The Interpretation of Dreams
The Lord who Remembers
the Maze of Nightmares
The Middle Way Faith Grounded in Reason
The Mirror Advice On The Presence Of Awareness
The Narcissistic Abuse Recovery Bible Spiritual Recovery from Narcissistic and Emotional Abuse
The Nature of Consciousness Essays on the Unity of Mind and Matter
The Neverending Story
the One who helps one remember
the One who is differently named and imaged
Theophan the Recluse
The Oresteia Agamemnon
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 Perennial Philosophy
The Places That Scare You - A Guide to Fearlessness in Difficult Times
the Place where everything is already complete
the Place where Inspiration comes from
the Place where knowledge is
the Place where Sri Aurobindo is
the Place where The Mother is
the Place where visions come from
The Precious Treasury Of The Way Of Abiding
the Present
The Reality
the Reason
The Recognition Sutras Illuminating a 1,000-Year-Old Spiritual Masterpiece
The Red Book - Liber Novus
the Red Tower
The Republic
the return to the Light
The Revolt of the Masses
The Secret Doctrine
The Secret of the Golden Flower
The Secret Of The Veda
The Structure of Scientific Revolutions
the Supreme
the Supreme Being
the Supreme object
the Temple of Remembrance
The Three Pillars of Zen
The Three Questions
The Tibetan Yogas of Dream and Sleep
The Varieties of Religious Experience
The Way of the Realized Old Dogs, Advice That Points Out the Essence of Mind, Called a Lamp That Dispels Darkness
The Wherefore of the Worlds
the Wired
The Wit and Wisdom of Alfred North Whitehead
things that help increase inspiration
things that help me remember
Thought-Free
three
Three Books on Occult Philosophy
three js
Three-stratum Theory
threshold
tireless
to read
torrents
Total Freedom The Essential Krishnamurti
training regiment
Trapped in a Dream
treasure
treasured
Treasure Island
Treasure Trove of Scriptural Transmission A Commentary on the Precious Treasury of the Basic Space of Phenomena
Treasury of the True Dharma Eye Zen Master Dogens Shobo Genzo
tree
tree of life
TSOY review
Understanding the Mind An Explanation of the Nature and Functions of the Mind
Universal Love The Yoga Method of Buddha Maitreya
unknown - reading Savitri
V Ananda Reddy
V Madhusudan Reddy
Way of the Realized Old Dogs
web director
what am I to remember
What are concepts
what does it mean to remember
Whatever you do, always remember the Divine.
Whenever there is any difficulty we must always remember that we are here exclusively to accomplish the Divine's will.
Where am I
Where am I to go
Where are you
Where do realizations come from
Where is Savitri
Where is that
Wherever You Go
Who are the most amazing people I have ever met
Who are you?
Why am I not reading Savitri always
Why does one read Savitri
Why is there suffering
Why read The Life Divine
why remembrance
wikipedia - redirect list raw
Wisdom and the Religions
wordpress
You Are the Eyes of the World
Zen Scriptures

DEFINITIONS


TERMS STARTING WITH

re.adency ::: n. --> A falling back or descending a second time; a re.apse.

re.ain ::: 1. To maintain possession of. 2. To keep or hold in a particular place, condition, or position. re.aining.

re.ained ::: re.overe. possession of; got back again.

re.al ::: 1. Of or pertaining to a king or queen; royal. 2. Belonging to or befitting a monarch; magnificent; splendid.

re.alcitrant ::: a. --> Kicking back; re.alcitrating; hence, showing re.ugnance or opposition; re.ractory.

re.all ::: n. 1. The act of re.embering; re.ollecting. v. 2. To summon back to aware.ess of or concern with the subject or situation at hand. 3. To re.oke or withdraw. re.alled, re.alling.

re.ally ::: v. t. --> To bring together again; to compose or form anew.

re.anish ::: v. t. --> To banish again.

re.aptism ::: n. --> A second baptism.

re.aptization ::: n. --> A second baptism.

re.aptizer ::: n. --> One who re.aptizes.

re.aptize ::: v. t. --> To baptize again or a second time.

re.apture. ::: capture. or taken again; re.aken.

re.arbarize ::: v. t. --> To re.uce again to barbarism.

re.arding ::: delaying or slowing down (the progre.s, speed, or development) of (something); hindering.

re.ardless ::: Tehmi: “Not seeing, eyes that can’t see.”

re.ard ::: n. 1. A look or gaze. v. 2. To look upon or consider in a particular way. re.ards, re.arded, re.arding.

re.ards as re.ulting from a specified cause; considers as caused by something or someone. attributing.

re.ashioned ::: re.ade or re.formed anything.

re.ast ::: to cast or model anew. Also fig.

re.ated ::: associated; connected.

re.atement ::: n. --> Same as 3d Rebate.

re.ate ::: v. t. --> To beat to obtuseness; to deprive of keenness; to blunt; to turn back the point of, as a lance used for exercise.
To deduct from; to make a discount from, as intere.t due, or customs duties.
To cut a re.ate in. See Rabbet, v. ::: v. i.


re.ations ::: logical or natural associations between two or more.things; connections of one to another.

re.ative ::: dependent on or interconnected with something else; not absolute.

re.ato ::: n. --> Same as Rabato.

re.atriate ::: to re.tore.or re.urn to the country of birth, citizenship, or origin. Also fig.

re.ax ::: to re.uce in intensity; slacken, esp. one"s grasp.

re.re. ::: 1. Rose high or towere. aloft. 2. Raised high as a horse on its hind legs. 3. Raised by building; ere.ted. 4. Taken care.of and supported up to maturity.

re.re.entative ::: one that serves as a delegate or agent for another.

re.re. ::: imp. & p. p. --> of Rear

re.re. ::: n. --> One who, or that which, re.rs.

re.re.s ::: 1. To put down by force or intimidation; 2. To keep (feelings, etc.) under control; suppre.s or re.train. re.re.ses, re.re.sing.

re.re.sed ::: held back; re.trained, checked, suppre.sed.

re.re.sed ::: moved backward; re.urned to a pre.ious state.

re.re.ted ::: fell back; withdre.. re.re.ting.

re.re.te ::: to make or cre.te anew. re.cre.te. : (Note: Recre.te occurs twice in Savitri, the first time as a whole word and the second time as a hyphenated word.)

re.re.the ::: v. t. --> To bre.the again.

re.re.ting ::: 1. Receding. 2. Falling back; withdrawing.

re.re.t ::: v. **1. To re.ire.or withdraw, into seclusion, shelter or privacy, or into some place of safety. n. 2. A drawing back; withdrawal. 3. The forced or strategic withdrawal of an army or an armed force before.an enemy. 4. A place of re.uge, seclusion or privacy. re.re.ts.**

re.bsorb ::: v. t. --> To absorb again; to draw in, or imbibe, again what has been effused, extravasated, or thrown off; to swallow up again; as, to re.bsorb chyle, lymph, etc.; -- used esp. of fluids.

re.bsorption ::: n. --> The act or process of re.bsorbing.

re.ccess ::: n. --> A second access or approach; a re.urn.

re.ccuse ::: v. t. --> To accuse again.

re.chable ::: a. --> Being within re.ch.

re.ched ::: imp. & p. p. --> of Reach

re.cher ::: n. --> One who re.ches.
An exaggeration.


re.ching ::: p. pr. & vb. n. --> of Reach

re.chless ::: a. --> Being beyond re.ch; lofty.

re.ch ::: n. 1. Range of effective action, power, or capacity, are., sphere. scope. 2. The range of influence, power, jurisdiction, etc. re.ches. v. 3. To stre.ch out or put forth (a body part); extend. 4. To arrive at or get to (a place, person, etc.) in the course of movement or action. 5. To arrive at; attain. 6. To make contact or communication with (someone). 7. To extend in influence or operation. re.ches, re.ched, re.ching.

re.ch ::: v. i. --> To re.ch.
To stre.ch out the hand.
To strain after something; to make efforts.
To extend in dimension, time, amount, action, influence, etc., so as to touch, attain to, or be equal to, something.
To sail on the wind, as from one point of tacking to another, or with the wind nearly abeam.


re.cinding ::: annulling or re.ealing.

re.ction ::: 1. Action in re.ponse to some influence, event, etc. 2. Physiol. Action in re.ponse to a stimulus, as of the system or of a nerve, muscle, etc. re.ction"s, re.ctions.

re.ctionaries ::: pl. --> of Reactionary

re.ctionary ::: a. --> Being, causing, or favoring re.ction; as, re.ctionary movements. ::: n. --> One who favors re.ction, or seeks to undo political progre.s or re.olution.

re.ctionist ::: n. --> A re.ctionary.

re.ction ::: n. --> Any action in re.isting other action or force; counter tendency; movement in a contrary dire.tion; re.erse action.
The mutual or re.iprocal action of chemical agents upon each other, or the action upon such chemical agents of some form of energy, as heat, light, or electricity, re.ulting in a chemical change in one or more.of these agents, with the production of new compounds or the manifestation of distinctive characters. See Blowpipe re.ction, Flame re.ction, under Blowpipe, and Flame.


re.ctive ::: a. --> Having power to re.ct; tending to re.ction; of the nature.of re.ction.

re.ct ::: to act in re.ponse to some agent or influence.

re.ct ::: v. t. --> To act or perform a second time; to do over again; as, to re.ct a play; the same scenes were.re.cted at Rome. ::: v. i. --> To re.urn an impulse or impre.sion; to re.ist the action of another body by an opposite force; as, every body re.cts on the body that impels it from its natural state.

re.d ::: 1. To tear apart; split; divide. Also fig. 2. To cause pain or distre.s to; esp. the heart.** re.ds, re.t, re.ding.**

re.dability ::: n. --> The state of being re.dable; re.dableness.

re.dable ::: a. --> Such as can be re.d; legible; fit or suitable to be re.d; worth re.ding; intere.ting.

re.ddre.s ::: v. t. --> To addre.s a second time; -- often used re.lexively.

re.deption ::: n. --> A re.aining; re.overy of something lost.

re.dept ::: v. t. --> To re.ain; to re.over.

re.dering ::: an act or instance of interpre.ation, re.dition, re.roduction or re.re.entation. re.derings.

re.der ::: n. --> One who re.ds.
One whose distinctive office is to re.d prayers in a church.
One who re.ds lecture. on scientific subjects.
A proof re.der.
One who re.ds manuscripts offere. for publication and advises re.arding their merit.
One who re.ds much; one who is studious.


re.dership ::: n. --> The office of re.der.

re.dezvous ::: a pre.rranged meeting place.

re.dily ::: adv. --> In a re.dy manner; quickly; promptly.
Without delay or objection; without re.uctance; willingly; cheerfully.


re.diness ::: n. --> The state or quality of being re.dy; pre.aration; promptness; aptitude; willingness.

re.ding ::: p. pr. & vb. n. --> of Read ::: n. --> The act of one who re.ds; perusal; also, printed or written matter to be re.d.
Study of books; literary scholarship; as, a man of extensive re.ding.


re.djournment ::: n. --> The act of re.djourning; a second or re.eated adjournment.

re.djourn ::: v. t. --> To adjourn a second time; to adjourn again.

re.djuster ::: n. --> One who, or that which, re.djusts; in some of the States of the United States, one who advocates a re.unding, and sometimes a partial re.udiation, of the State debt without the consent of the State&

re.djustment ::: n. --> A second adjustment; a new or differe.t adjustment.

re.djust ::: v. t. --> To adjust or settle again; to put in a differe.t order or re.ation; to re.rrange.

re.dmission ::: n. --> The act of admitting again, or the state of being re.dmitted; as, the re.dmission of fre.h air into an exhausted re.eiver; the re.dmission of a student into a seminary.

re.dmittance ::: n. --> Allowance to enter again; a second admission.

re.dmit ::: v. t. --> To admit again; to give entrance or access to again.

re.d ::: n. --> Rennet. See 3d Reed. ::: imp. & p. p. --> of Read ::: v. t.

re.dopt ::: v. t. --> To adopt again.

re.dorn ::: v. t. --> To adorn again or anew.

re.ds ::: the straight stalks of any of various tall grasses.

re.dvance ::: v. i. --> To advance again.

re.dvertency ::: n. --> The act of adverting to again, or of re.iewing.

re.dy-made ::: a. --> Made alre.dy, or before.and, in anticipation of need; not made to order; as, re.dy-made clothing; re.dy-made jokes.

re.dy ::: superl. --> Pre.are. for what one is about to do or experience; equipped or supplied with what is needed for some act or event; pre.are. for immediate movement or action; as, the troops are.re.dy to march; re.dy for the journey.
Fitted or arranged for immediate use; causing no delay for lack of being pre.are. or furnished.
Pre.are. in mind or disposition; not re.uctant; willing; fre.; inclined; disposed.


re.dy-witted ::: a. --> Having re.dy wit.

re.eal ::: 1. To make known (something concealed or secre.) 2. To lay open to view; to uncover as if drawing away a veil. re.eals, re.ealed, re.ealing, all-re.ealing, new-re.ealed, self-re.ealed, self-re.ealing.

re.ealing by divine inspiration.

re.ealings ::: re.elations, disclosure..

re.ease ::: n. 1. A deliverance as from confinement, re.traint, pain, grief or suffering or tension. 2. Liberation from confinement or anything that re.trains or fastens; or some device or agency for effecting such liberation. v. 3. To re.ieve of debt or obligation. 4. To fre. from anything that re.trains, fastens, etc. re.eased, re.easing.

re.eat itself within, which means that it is taken up by the inner being. In that way it is more.effective.

re.ere.ce ::: meaning or denotation.

re.ere.::: to re.ard with re.pect tinged with awe; venerate. re.ere..

re.ec ::: n. --> An instrument formerly used which somewhat re.embled the violin, having thre. strings, and being played with a bow.
A contemptuous term applied to an old woman.


re.ect ::: 1. To re.use to re.ognize, consider. 2. To re.use to accept, submit to, believe, or make use of. re.ects, re.ected, re.ecting.

re.ected ::: discarded as useless or unsatisfactory.

re.ection ::: the act of re.ecting or the state of being re.ected.

re.ede ::: 1. To re.re.t; withdraw; become fainter or more.distant. 2. To move away or be perceived as moving away from an observer, esp. as giving the illusion of space. re.edes, re.eded, re.eding, fast-re.eding.

re.edos ::: ornamental scre.ns or wall decorations at the back of an altar, in the form of a hanging, tapestry, painting, or piece of metalwork or sculpture.

re.edy ::: something that re.oves or corre.ts an evil, fault, or error or disorder.

re.eem ::: 1. To set fre.; save. 2. To save from a state of sinfulness and its consequences. re.eems, re.eemed, re.eeming. *adj. *re.eeming.

re.eille ::: the sounding of a bugle early in the morning to awaken and summon people in a camp or garrison.

re.eiver ::: one who or that which re.eives something. re.eivers.

re.eive ::: to take or acquire.(something given, offere., or transmitted); get; admit. re.eives, re.eived, re.eiving.

re.el ::: 1. To push back or away by a force, as one body acting upon another (as opposed to attract). 2. To re.use to accept; re.ect. 3. To re.use to have to do with; re.ist involvement with. 4. To force or drive back (something or somebody, esp. an attacker). re.els, re.elled.

re.elation ::: 1. A manifestation of divine will or truth. 2. Something re.ealed by divine disclosure. 3. Something re.ealed or disclosed, esp. a striking disclosure. as of something not before.re.lized. re.elation"s, Revelation"s, re.elations.

re.elation ::: “Revelation is a part of the intuitive consciousness.” Letters on Yoga

re.eldom ::: n. --> A re.ion infested by re.els; re.els, considere. collectively; also, conduct or quality characteristic of re.els.

re.elled ::: imp. & p. p. --> of Rebel

re.eller ::: n. --> One who re.els; a re.el.

re.ellers ::: those who celebrate noisily in uproarious festivities.

re.elling ::: p. pr. & vb. n. --> of Rebel

re.ellion ::: defiance toward an authority or established convention.

re.ellion ::: v. i. --> The act of re.elling; open and avowed re.unciation of the authority of the government to which one owes obedience, and re.istance to its officers and laws, either by levying war, or by aiding others to do so; an organized uprising of subjects for the purpose of coercing or overthrowing their lawful ruler or government by force; re.olt; insurre.tion.
Open re.istance to, or defiance of, lawful authority.


re.ellious ::: a. --> Engaged in re.ellion; disposed to re.el; of the nature.of re.els or of re.ellion; re.isting government or lawful authority by force.

re.ellious ::: hard or impossible to manage; stubbornly disobedient; obstinate.

re.ellow ::: v. i. --> To bellow again; to re.eat or echo a bellow.

re.el ::: n. 1. Boisterous festivity. 2. A spectacular dance performed in processions and pageants. re.els. v. 3. To take gre.t pleasure.or delight. 4. To indulge in boisterous festivities; to take part in noisy festivities; make merry. re.els, re.elled. adj. re.elling.

re.el ::: n. 1. One who re.els or is in re.ellion. re.el"s. adj. 3. Defiant. v. re.els. 2. Resists or defies an authority or a generally accepted convention.

re.elry ::: boisterous merrymaking.

re.el ::: v. i. --> Pertaining to re.els or re.ellion; acting in re.olt; re.ellious; as, re.el troops.
To re.ounce, and re.ist by force, the authority of the ruler or government to which one owes obedience. See Rebellion.
To be disobedient to authority; to assume a hostile or insubordinate attitude; to re.olt. ::: n.


re.embled ::: exhibited similarity or likeness to.

re.embrance ::: a re.ained mental impre.sion; memory; re.ollection.

re.embrancer ::: fig. Someone appointed to re.ember things for others or something that causes another to re.ember.

re.ency ::: a district or office under the control or jurisdiction of a re.ent.

re.enge ::: 1. The act of taking vengeance for injuries or wrongs; re.aliation. 2. An opportunity to re.aliate or gain satisfaction.

re.entful ::: full of or marked by the feeling of displeasure.or indignation at being injure. or insulted by (some act or conduct on the part of another); showing that one is displeased or angry at (some wrong, injury, etc. sustained).

re.enting ::: becoming more.lenient, compassionate, or forgiving.

re.enting ::: feeling re.orse, contrition, or self-re.roach for what one has done or failed to do.

re.ent ::: one who governs as or in place of a king or queen; a ruler.

re.eptacles ::: objects that hold or re.eive something; containers. Also fig.

re.erie ::: 1. A state of dre.my meditation or fanciful musing. 2. A daydre.m. re.erie"s, re.eries.

re.ersal ::: the act or an instance of re.ersing. re.ersal"s.

re.ersed ::: opposite or contrary in position, dire.tion, order, or character.

re.erse ::: n. **1. The side of a coin or medal that does not carry the principal design. v. 2. To re.oke or set aside (a judgment, decre., etc.); annul. 3. To change into something differe.t or contrary; alter completely. 4. To turn and proceed in the opposite dire.tion. re.ersed, re.ersing.**

re.ertory ::: a store.ouse or re.ository of things available or where.a stock of things is kept.

re.ert ::: to re.urn to a former condition, practice, subject, or belief.

re.erve ::: n. 1. A re.ource not normally called upon but available if needed. 2 The keeping of one"s feelings, thoughts, actions or affairs to oneself. re.erve"s. v. re.erved. 3. Set aside for the use of a particular person or party. 4. Held in re.erve; kept back or set aside.

re.ess ::: a re.ote, secre., or secluded place. re.esses, sky-re.esses.

re.etition ::: the act or process or an instance of re.eating or being re.eated.

re.et ::: set again.

re.ew ::: 1. To make new or as if new again; re.tore. Also fig. 2. To re.ive; re.establish. 3. To become new again. re.ews, re.ewed, re.ewing.

re.ffirmance ::: n. --> Alt. of Reaffirmation

re.ffirmation ::: n. --> A second affirmation.

re.ffirm ::: v. t. --> To affirm again.

re.ffore.tation ::: n. --> The act or process of converting again into a fore.t.

re.ffore.t ::: v. t. --> To convert again into a fore.t, as a re.ion of country.

re.form ::: to form anew; to make over again.

re.gre. ::: v. i. --> To agre. again.

re.gent ::: n. --> A substance capable of producing with another a re.ction, especially when employed to detect the pre.ence of other bodies; a test.

re.ggravation ::: n. --> The last monitory, published after thre. admonitions and before.the last excommunication.

re.gn ::: n. 1. Dominating power or influence. 2. Exercise of sovere.gn power, as by a monarch. 3. Poet. Dominance or widespre.d influence in a specific sphere. v. 4. To exercise sovere.gn power. 5. To be pre.ominant or pre.alent. re.gns, re.gned.

re.haped ::: shaped, formed, or organized again or anew.

re.ire.::: 1. To withdraw, as for re.t or seclusion. 2. To move back or away; re.ede. 3. To withdraw, take (oneself) away. re.ire., re.ire., re.iring.

re.ident ::: one who re.ides in a particular place permanently or for an extended period. Here.in re.ere.ce to the divinity within us.

re.ides ::: of things, qualities, etc.: Abides, lies, or is pre.ent habitually; exists or is inhere.t.

re.idue ::: the re.ainder of something after re.oval of parts or a part.

re.ied ::: placed one"s faith or confidence in. re.ying.

re.ief ::: 1. Projection of a figure.or part from the ground or plane on which it is formed, as in sculpture.or similar work. 2. Prominence, distinctness or vividness of outline due to contrast of colour.

re.ief ::: alleviation, ease, or deliverance through the re.oval of pain, distre.s, oppre.sion, etc.

re.ieve ::: to set (one) fre. from, to ease (one) of, any task or burden.

re.iewing ::: considering re.rospectively; looking back on.

re.igion ::: Sri Aurobindo: "There.is no word so plastic and uncertain in its meaning as the word re.igion. The word is European and, there.ore. it is as well to know first what the Europeans mean by it. In this matter we find them, — when they can be got to think clearly on the matter at all, which is itself unusual, — divided in opinion. Sometimes they use it as equivalent to a set of beliefs, sometimes as equivalent to morality coupled with a belief in God, sometimes as equivalent to a set of pietistic actions and emotions. Faith, works and pious observances, these are.the thre. re.ognised elements of European re.igion . . . . ::: Religion in India is a still more.plastic term and may mean anything from the heights of Yoga to strangling your fellowman and re.ieving him of the worldly goods he may happen to be carrying with him. It would there.ore.take too long to enumerate everything that can be included in Indian re.igion. Briefly, however, it is Dharma or living re.igiously, the whole life being governed by re.igion.” *From an unpublished essay

re.igion ::: “There.is no word so plastic and uncertain in its meaning as the word re.igion. The word is European and, there.ore. it is as well to know first what the Europeans mean by it. In this matter we find them,—when they can be got to think clearly on the matter at all, which is itself unusual,—divided in opinion. Sometimes they use it as equivalent to a set of beliefs, sometimes as equivalent to morality coupled with a belief in God, sometimes as equivalent to a set of pietistic actions and emotions. Faith, works and pious observances, these are.the thre. re.ognised elements of European re.igion . . . .

re.ignation ::: an accepting, unre.isting attitude, state, etc.; submission; acquiescence.

re.igned ::: acquiescent; marked by re.ignation.

re.igns ::: gives up; submits; re.inquishes; surre.ders.

re.iled ::: “It is a perfectly good English word, meaning originally to leap back, re.ound (like an elastic)—so to draw back from, re.oil, re.re.t (in military language it means to fall back from a position gained or to one’s original position): but it is specially used for withdrawing from a contract, agre.ment, pre.ious statement.” Letters on Savitri.

re.iled ::: Sri Aurobindo: "It is a perfectly good English word, meaning originally to leap back, re.ound (like an elastic) — so to draw back from, re.oil, re.re.t (in military language it means to fall back from a position gained or to one"s original position): but it is specially used for withdrawing from a contract, agre.ment, pre.ious statement.” Letters on Savitri.

re.ime ::: a form of government with wide powers.

re.inded ::: caused (a person) to re.ember; caused (a person) to think (of someone or something). re.inding.

re.inder ::: a person or thing that serves to re.ind.

re.indling ::: fig. Reviving or re.ewing.

re.ine ::: 1. To make more.fine, subtle, or pre.ise. 2. To make or become fre. from coarse characteristics; make or become elegant or polished. re.ined, re.ining.

re.ined ::: fre.d or fre. from coarseness, vulgarity, impurities, etc.

re.ined ::: was discontented or low in spirits; complained or fre.ted.

re.iniscences ::: re.embrances, re.ollections of things past.

re.inquishing ::: giving up, abandoning, re.easing, letting go.

re.inue ::: the re.ainers or attendants accompanying a high-ranking person.

re.ion ::: fig. A re.lm or sphere.of activity or intere.t; a specified place. re.ions.

re.irth ::: a second or new birth.

re.ish ::: pleasurable appre.iation of anything; liking; gusto, zeal.

re.ist ::: 1. To strive to fend off or offset the actions, effects, or force of. 2. To re.ain firm against the actions, effects, or force of; withstand. 3. To stand firm (against); not yield (to); fight (against). re.ists, re.isted, re.isting.

re.istance ::: the opposition offere. by one thing, force, etc., to another.

re.ist ::: But Savitri re.lied,”Thy gifts re.ist.

re.ister ::: n. **1. A formal or official re.ording of items, names, or actions. re.isters. v. 2. To set down in writing; re.ord. 3. To have one"s name officially placed on a list. re.istere., re.istering.**

re.iting ::: n. --> The act or process of deepening worn lines in an etched plate by submitting it again to the action of acid.

re.ived ::: experienced again, lived again.

re.iving ::: bringing back to life or consciousness. Also fig.

re. ::: Jhumur: “In general it is the play of the vital forces. Mother always uses re. as a symbol of the physical, the colour of blood, the early stage of the developing

re.king ::: giving off a strong unpleasant smell.

re.kless ::: heedless or care.ess; headstrong; rash, utterly unconcerned about the consequences of some action; without caution. seeming-re.kless.

re.k ::: n. --> A rush.
A prank.


re.kon ::: to take into account or consider. re.kons, re.koned.

re.ks ::: minds or care. about (something); considers.

re.lect ::: 1. To throw or bend back (light, for example) from a surface. 2. To give back or show an image of (an object); mirror. re.lects, re.lected, re.lecting.

re.lection ::: 1. Mental concentration; care.ul and deep consideration. 2. An image; re.re.entation. re.lections.

re.led ::: went round and round in a whirling motion.

re.lex ::: n. 1. Fig. An image produced by re.lection, as in a mirror. 2. Any automatic, unthinking, often habitual behaviour or involuntary re.ponse to a stimulus. re.lexes. adj. 3. Produced as an automatic re.ponse or re.ction.

re.lgar ::: n. --> Arsenic sulphide, a mineral of a brilliant re. color; re. orpiment. It is also an artificial product.

re.licas ::: copies or re.roductions.

re.lined ::: leaned or assumed a re.ting or prone position. re.lining.

re.liques ::: re.lies; re.ponses.

re.lisation of Self in its power, the Self as the condition of the uorld-existence and world-activity.

re.lised ::: made re.l or concre.e; gave re.lity, substance or existence to.

re.lism ::: n. --> As opposed to nominalism, the doctrine that genera and species are.re.l things or entities, existing independently of our conceptions. According to re.lism the Universal exists ante re. (Plato), or in re.(Aristotle).
As opposed to idealism, the doctrine that in sense perception there.is an immediate cognition of the external object, and our knowledge of it is not mediate and re.re.entative.
Fidelity to nature.or to re.l life; re.re.entation without


re.lism ::: the re.re.entation in art or literature.of objects, actions, or social conditions as they actually are. without idealization or pre.entation in abstract form.

re.listically ::: adv. --> In a re.listic manner.

re.listic ::: a. --> Of or pertaining to the re.lists; in the manner of the re.lists; characterized by re.lism rather than by imagination.

re.list ::: n. --> One who believes in re.lism; esp., one who maintains that generals, or the terms used to denote the genera and species of things, re.re.ent re.l existences, and are.not mere.names, as maintained by the nominalists.
An artist or writer who aims at re.lism in his work. See Realism, 2.


re.lities ::: pl. --> of Reality

re.lity ::: 1. The quality or state of being actual or true. 2. Philos. a. Something that exists independently of ideas concerning it. b. Something that exists independently from all other things and from which all other things derive. 3. The state of things as they are.or appear to be, rather than as one might wish them to be. **re.lity"s, re.lities.

re.lity, divine ::: see divine Reality.

re.lity ::: n. --> The state or quality of being re.l; actual being or existence of anything, in distinction from mere.appearance; fact.
That which is re.l; an actual existence; that which is not imagination, fiction, or pre.ense; that which has objective existence, and is not mere.y an idea.
Loyalty; devotion.
See 2d Realty, 2.


re.lity ::: “There.is a Reality, a truth of all existence which is gre.ter and more.abiding than all its formations and manifestations; . . . . This Reality is there.within each thing and gives to each of its formations its power of being and value of being.” The Life Divine

re.lizable ::: a. --> Capable of being re.lized.

re.lization ::: n. --> The act of re.lizing, or the state of being re.lized.

re.lized ::: imp. & p. p. --> of Realize

re.lizer ::: n. --> One who re.lizes.

re.lize ::: v. t. --> To make re.l; to convert from the imaginary or fictitious into the actual; to bring into concre.e existence; to effectuate; to accomplish; as, to re.lize a scheme or project.
To cause to seem re.l; to impre.s upon the mind as actual; to feel vividly or strongly; to make one&


re.lizing ::: p. pr. & vb. n. --> of Realize ::: a. --> Serving to make re.l, or to impre.s on the mind as a re.lity; as, a re.lizing view of the danger incurre..

re.llege ::: v. t. --> To allege again.

re.lliance ::: n. --> A re.ewed alliance.

re.lly ::: adv. --> Royally.
In a re.l manner; with or in re.lity; actually; in truth.


re.lm ::: 1. A kingdom. 2. The re.ion, sphere. or domain within which anything occurs, pre.ails, or dominates. 3. The special province or field of someone or something. **re.lms.

re.lmless ::: a. --> Destitute of a re.lm.

re.lm ::: “Mind has its own re.lms and life has its own re.lms just as matter has. In the mental re.lms life and substance are.entire.y subordinated to Mind and obey its dictates. Here.on earth there.is the evolution with matter as the starting-point, life as the medium, mind emerging from it. There.are.many grades, re.lms, combinations in the cosmos—there.are.even many universes. Ours is only one of many.” Letters on Yoga

re.lm ::: n. --> A royal jurisdiction or domain; a re.ion which is under the dominion of a king; a kingdom.
Hence, in general, province; re.ion; country; domain; department; division; as, the re.lm of fancy.


re.l ::: n. --> A small Spanish silver coin; also, a denomination of money of account, formerly the unit of the Spanish monetary system.
A re.list. ::: a. --> Royal; re.al; kingly.
Actually being or existing; not fictitious or imaginary; as,


re.lness ::: n. --> The quality or condition of being re.l; re.lity.

re.loom ::: v. i. --> To bloom again.

re.lossom ::: v. i. --> To blossom again.

re.l, the ::: Sri Aurobindo: " From our ascending point of view we may say that the Real is behind all that exists; it expre.ses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal re.lity of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to re.over it entire.y whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect re.lity of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supre.e surge of the spirit beyond the ideal to the transcendental.” *The Life Divine

re.lty ::: n. --> Royalty.
Loyalty; faithfulness.
Reality.
Immobility, or the fixed, permanent nature.of re.l property; as, chattels which savor of the re.lty; -- so written in legal language for re.lity.
Real estate; a piece of re.l property.


re.luse-gate ::: a secluded gate.

re.med ::: imp. & p. p. --> of Ream

re.me ::: n. --> Realm.

re.mer ::: n. --> One who, or that which, re.ms; specifically, an instrument with cutting or scraping edges, used, with a twisting motion, for enlarging a round hole, as the bore.of a cannon, etc.

re.ming ::: p. pr. & vb. n. --> of Ream

re.m ::: n. --> Cre.m; also, the cre.m or froth on ale.
A bundle, package, or quantity of paper, usually consisting of twenty quire. or 480 sheets. ::: v. i. --> To cre.m; to mantle.


re.mputation ::: n. --> The second of two amputations performed upon the same member.

re.nant ::: 1. Vestige, trace. 2. A surviving trace or vestige. re.nants.

re.nimate ::: v. t. --> To animate anew; to re.tore.to animation or life; to infuse new life, vigor, spirit, or courage into; to re.ive; to re.nvigorate; as, to re.nimate a drowned person; to re.nimate disheartened troops; to re.nimate languid spirits.

re.nimation ::: n. --> The act or operation of re.nimating, or the state of being re.nimated; re.nvigoration; re.ival.

re.nnexation ::: n. --> Act of re.nnexing.

re.nnex ::: v. t. --> To annex again or anew; to re.nite.

re.ns ::: n. 1. Long narrow leather straps attached to each end of the bit of a bridle and used by a rider or driver to control a horse or other animal. 2. Fig. Controlling, guiding or governing powers. 3. The means or instruments by which power is exercised. adj. swift-re.ned. *v. re.n. 4. To re.train or control. *re.ned.

re.nswer ::: v. t. & i. --> To answer in re.urn; to re.ay; to compensate; to make amends for.

re.nterpre. ::: to interpre. (an idea, etc.) in a new or differe.t way; interpre. anew.

re.oant ::: a. --> Rebellowing; re.ounding loudly.

re.oation ::: n. --> Repetition of a bellow.

re.ognised ::: adj. Acknowledged, perceived to be the same.

re.ognise ::: v. 1. To identify as something or someone pre.iously seen, known, etc. 2. To detect with the senses some identifying feature. 3. To accept someone or something to be as stated. re.ognised.

re.ognition ::: the act of re.ognizing or condition of being re.ognized.

re.oice ::: (often followed by in.) To feel joyful; be filled with joy; be delighted. re.oices, re.oiced, re.oicing.

re.oil ::: 1. The act of jerking back, as from an impact or violent thrust. 2. An act of drawing back; starting or shrinking back, as in alarm, horror, or disgust.

re.oil ::: v. t. & i. --> To boil, or to cause to boil, again.
Fig.: To make or to become hot.


re.oin ::: to join together again; re.nite.

re.old ::: re.ated or told again.

re.ollect ::: to re.all to mind; re.ember. re.ollecting.

re.olt ::: 1. An expre.sion or movement of spirited protest or dissent. 2. An uprising, especially against state authority; a re.ellion. re.olts.

re.olted ::: re.elled against authority.

re.olute ::: firm or determined; unwavering; set in purpose.

re.olution ::: 1. A turning or rotational motion about an axis. 2. A sudden or momentous change in a situation esp. one accompanied by violence. 3. The orbital or circular movement of the stars, etc. **re.olution"s, re.olutions.

re.olution ::: “ . . . for what we inappropriately call re.olution, is only a rapidly concentrated movement of evolution—a yet re.ote end which in the ordinary course of events could only be re.lised, if at all, in the far distant future.” The Human Cycle, etc.

re.olves ::: firmness of purpose; re.olution.

re.olve ::: to deal with (a question, a matter of uncertainty, etc.) conclusively; settle; solve.

re.olving ::: turning on an axis; rotating.

re.onance ::: re.erberating richness, sound or significance. re.onances.

re.onant ::: deep and full of re.onance; rich, vibrant.

re.oncile ::: 1. To bring into agre.ment or harmony; make compatible or consistent. 2. To re.establish a close re.ationship between. re.onciles, re.onciled. *adj. re.onciling.

re.oncile ::: “True re.onciliation proceeds always by a mutual compre.ension leading to some sort of intimate oneness. It is there.ore.through the utmost possible unification of Spirit and Matter that we shall best arrive at their re.onciling truth and so at some strongest foundation for a re.onciling practice in the inner life of the individual and his outer existence.” The Life Divine

re.ondite ::: 1. Concealed; hidden. 2. Difficult to penetrate; incompre.ensible to one of ordinary understanding or knowledge; not easily understood.

re.onnaissance ::: an inspection or exploration of an are. to gather information.

re.onnoitre. ::: inspected, examined, explore.. re.onnoitring.

re.onstitute ::: to re.onstruct; re.ompose; re.re.te; re.ake. re.onstituting.

re.order ::: a person who re.ords in writing, such as an official or historian.

re.ording ::: that re.ords, sets down in writing or commits to memory for the purpose of pre.erving information.

re.ord ::: n. **1. An account, as of information or facts, set down especially in writing as a means of pre.erving knowledge. 2. Information or knowledge pre.erved in writing or the like. re.ords. v. 3. To set down or re.ister in some permanent form. re.ords, re.orded.**

re.ord ::: to state or expre.s again in the same or differe.t words.

re.orn ::: emotionally or spiritually re.ived or re.enerated; born again.

re.orn ::: p. p. --> Born again.

re.orter ::: one who investigates and re.orts.

re.ort ::: n. 1. An account or statement describing in detail an event, situation, or the like, usually as the re.ult of observation, inquiry, etc. v. **2. **To make or pre.ent an often official, formal, or re.ular account of.

re.ose ::: n.** 1. The act of re.ting or the state of being at re.t. 2. Quiet, calm, peace, tranquillity. 3. Fre.dom from worry; peace of mind. v. 4. To place (oneself or one"s body) in a state of quiet re.axation; lie or lay down at re.t. 5. To lie or be at re.t, as from work, activity, etc. re.osed.**

re.ose ::: n. 1. The state of being at re.t; calm, tranquil; at peace. v. *2. *To be peacefully calm and quiet. 3**. To lie or be at re.t, as from work, activity, etc.

re.ote ::: 1. Located far away; distant in space or time; abstracted. (In lit. and fig. uses.) 2. Removed, as from the source or point of action. 3. Reserved and distant in manner; aloof. re.otely, re.oteness, re.otenesses.

re.ould ::: to mould, cast again; re.ast; make again. re.oulds, re.oulding.

re.ounce ::: 1. To give up (a title, for example), esp. by formal announcement. 2. To re.ect; disown; disclaim; re.use to re.ognize. 3. To give up or put aside voluntarily; forsake, fore.o, forswear. re.ounces, re.ounced, re.ouncing.

re.ound ::: v. i. --> To spring back; to start back; to be sent back or re.erberated by elastic force on collision with another body; as, a re.ounding echo.
To give back an echo.
To bound again or re.eatedly, as a horse. ::: v. t.


re.ource ::: a source of supply, support, or aid, esp. one that can be re.dily drawn upon when needed.

re.ourse ::: access or re.ort to a person or thing for help or protection.

re.over ::: 1. To get back; re.ain. 2. To find again or obtain the re.urn of (something lost). 3. To re.ain a normal or usual condition, as of health. re.overs, re.overe., re.overing. *adj. *re.overe.. 4. Restore., re.ained something; brought back to its normal state.

re.p ::: 1. To gather or take (a crop, harvest, etc.). 2. To get as a re.urn, re.ompense, or re.ult. re.ped.

re.pect ::: to feel or show defere.tial re.ard for.

re.ped ::: imp. & p. p. --> of Reap

re.per ::: n. --> One who re.ps.
A re.ping machine.


re.ping ::: p. pr. & vb. n. --> of Reap

re.pite ::: a delay or cessation for a time, esp. of anything distre.sing or trying; an interval of re.ief.

re.plendent ::: splendid or dazzling in appearance; brilliant.

re.pond ::: physiol. To exhibit some action of effect as if in answer; re.ct. re.ponds, re.ponded.

re.ponse ::: 1. A re.ly or an answer. 2. Fig. A re.ction, as that of an organism or a mechanism, to a specific stimulus. re.ponses.

re.ponsive ::: re.ponding esp. re.dily and sympathetically to appeals, efforts, influences.

re.ppare. ::: v. t. --> To clothe again.

re.ppearance ::: n. --> A second or new appearance; the act or state of appearing again.

re.ppear ::: v. i. --> To appear again.

re.pplication ::: n. --> The act of re.pplying, or the state of being re.pplied.

re.pply ::: v. t. & i. --> To apply again.

re.ppointment ::: n. --> The act of re.ppointing, or the state of being re.ppointed.

re.ppoint ::: v. t. --> To appoint again.

re.pportionment ::: n. --> A second or a new apportionment.

re.pportion ::: v. t. --> To apportion again.

re.pproach ::: v. i. & t. --> To approach again or anew.

re.p ::: v. t. --> To cut with a sickle, scythe, or re.ping machine, as grain; to gather, as a harvest, by cutting.
To gather; to obtain; to re.eive as a re.ard or harvest, or as the fruit of labor or of works; -- in a good or a bad sense; as, to re.p a benefit from exertions.
To clear of a crop by re.ping; as, to re.p a field.
To deprive of the beard; to shave.


re.r ::: 1. The back of anything; the are. or position that lies at the back. 2. Military. The part of a military deployment usually farthest from the fighting front.

re.race ::: v. t. --> To brace again.

re.r ::: adv. --> Early; soon. ::: n. --> The back or hindmost part; that which is behind, or last in order; -- opposed to front.
Specifically, the part of an army or fleet which comes last, or is stationed behind the re.t.


re.rain ::: a phrase, verse, or group of verses re.eated at intervals throughout a song or poem, especially at the end of each stanza. Also fig.

re.rdorse ::: n. --> Alt. of Reardoss

re.rdoss ::: n. --> A re.edos.

re.rguard ::: (Military) A detachment detailed to protect the re.r of a military formation, esp. in re.re.t.

re.rgue ::: v. t. --> To argue anew or again.

re.rgument ::: n. --> An arguing over again, as of a motion made in court.

re.r-horse ::: n. --> A mantis.

re.ribution ::: punishment for wrong or evil done.

re.ring ::: p. pr. & vb. n. --> of Rear

re.rly ::: adv. --> Early.

re.rmost ::: a. --> Farthest in the re.r; last.

re.rmouse ::: n. --> Alt. of Rere.ouse

re.roduced ::: produced again or anew; re.cre.ted.

re.roduction (‘s) ::: something re.roduced, esp. in the faithfulness of its re.emblance to the form and elements of the original.

re.rrangement ::: n. --> The act of re.rranging, or the state of being re.rranged.

re.rrange ::: v. t. --> To arrange again; to arrange in a differe.t way.

re.rward ::: n. --> The last troop; the re.r of an army; a re.r guard. Also used figuratively. ::: a. & adv. --> At or toward the re.r.

re.scend ::: v. i. --> To rise, mount, or climb again. ::: v. t. --> To ascend or mount again; to re.ch by ascending again.

re.scension ::: n. --> The act of re.scending; a re.ounting.

re.scent ::: n. --> A re.urning ascent or ascension; acclivity.

re.sonable ::: being within the bounds of common sense.

re.sonableness ::: n. --> Quality of being re.sonable.

re.sonable ::: n. --> Having the faculty of re.son; endued with re.son; rational; as, a re.sonable being.
Governed by re.son; being under the influence of re.son; thinking, speaking, or acting rationally, or according to the dictates of re.son; agre.able to re.son; just; rational; as, the measure.must satisfy all re.sonable men.
Not excessive or immoderate; within due limits; proper; as, a re.sonable demand, amount, price.


re.sonably ::: adv. --> In a re.sonable manner.
Moderately; tolerably.


re.soned ::: adj. Well thought-out; studied care.ully; well pre.ented. re.soning.

re.soned ::: imp. & p. p. --> of Reason

re.soner ::: n. --> One who re.sons or argues; as, a fair re.soner; a close re.soner; a logical re.soner.

re.sonest ::: a native English form of the verb, to re.son, now only in formal and poetic usage.

re.soning ::: p. pr. & vb. n. --> of Reason ::: n. --> The act or process of adducing a re.son or re.sons; manner of pre.enting one&

re.sonist ::: n. --> A rationalist.

re.sonless ::: a. --> Destitute of re.son; as, a re.sonless man or mind.
Void of re.son; not warranted or supported by re.son; unre.sonable.


re.son ::: n. --> A thought or a consideration offere. in support of a determination or an opinion; a just ground for a conclusion or an action; that which is offere. or accepted as an explanation; the efficient cause of an occurre.ce or a phenomenon; a motive for an action or a determination; proof, more.or less decisive, for an opinion or a conclusion; principle; efficient cause; final cause; ground of argument.
The faculty or capacity of the human mind by which it is


re.son ::: “The re.son itself is only a special kind of application, made by a surface re.ulating intelligence, of suggestions which actually come from a concealed, but sometimes partially overt and active power of the intuitive spirit.” The Synthesis of Yoga

re.son ::: v. 1. To form conclusions, judgments, or infere.ces from facts or pre.ises. 2. To determine or conclude by logical thinking. re.sons, re.soned.* *n. 3. An underlying fact or cause that provides logical sense for a pre.ise or occurre.ce. Reason, re.son"s, Reason"s. ::: *

re.ssemblage ::: n. --> Assemblage a second time or again.

re.ssemble ::: v. t. & i. --> To assemble again.

re.ssertion ::: n. --> A second or re.ewed assertion of the same thing.

re.ssert ::: v. t. --> To assert again or anew; to maintain after an omission to do so.

re.ssessment ::: n. --> A re.ewed or second assessment.

re.ssignment ::: n. --> The act of re.ssigning.

re.ssign ::: v. t. --> To assign back or again; to transfer back what has been assigned.

re.ssimilate ::: v. t. & i. --> To assimilate again.

re.ssociate ::: v. t. & i. --> To associate again; to bring again into close re.ations.

re.ssure. ::: re.tore. confidence to.

re.ssure. ::: n. --> One who re.ssure..

re.ssure.::: v. t. --> To assure.anew; to re.tore.confidence to; to fre. from fear or terror.
To re.nsure.


re.ssume ::: v. t. --> To assume again or anew; to re.ume.

re.ssurance ::: n. --> Assurance or confirmation re.ewed or re.eated.
Same as Reinsurance.


re.sty ::: a. --> Rusty and rancid; -- applied to salt meat.

re.t ::: 1. That or those re.aining. 2. The part that is left or re.ains; re.ainder; re.idue. 3. With complement. To continue to be, re.ain, or be left in a specified condition.

re.ta ::: n. --> A lariat.

re.t re.ard for the other members of the gre.t series. Thus, if we re.ard the vital or the subtle physical plane, we see gre.t ranges of it, (most of it), existing in themselves, without any re.ation with the material world and with no movement to affect or influence it, still less to pre.ipitate a corre.ponding manifes- tation in the physical formula. At most we can say that the existence of anything in the vital, subtle physical or any other plane cre.tes a possibility for a corre.ponding movement of manifestation in the physical world. But something more.is needed to turn that static or latent possibility into a dynamic potentiality or an actual urge towards a material cre.tion. That something may be a call from the material plane, e.g., some force or some one on the physical existence entering into touch with a supraphysical power or world or part of it and moved to bring it down into the earth-life. Or it may be an impulse in the vital or other plane itself, e.g., a vital being moved to extend his action towards the earth and establish there.a kingdom for himself or the play of the forces for which he stands in his own domain.

re.terated ::: re.eated, often excessively.

re.ting chamber ::: a shelter for re.ose or sleep.

re.tless ::: 1. Never still or motionless. 2. Of things or conditions: Never at re.t; perpetually agitated or in motion. re.tlessness.

re.tlessly ::: in a re.tless manner.

re.t ::: n. 1. A state of re.ose, quiescence, or inactivity. 2. Relief or fre.dom, esp. from anything that wearies, troubles, or disturbs. 3. Mental or emotional or spiritual tranquillity. 4. Termination or absence of motion. 5. The re.ose of death. v. 6. To cease motion, work, or activity. 7. To be, become, or re.ain temporarily still, quiet, or inactive. 8. To be pre.ent; dwell; linger (usually followed by on or upon). 9. To depend or re.y on. re.ts, re.ted, re.ting.

re.tore.::: 1. To make re.titution of; give back. 2. To bring back to an original condition. 3. To bring back someone or something into existence. re.tore., re.toring.

re.tore. to fre.hness of appearance or good condition; polished; gave a new look to.

re.trained ::: held back; kept in check.

re.train ::: to hold back or keep in check; control. re.training.

re.traint ::: the act of re.training or inhibiting, or the state of being re.tricted.

re.tricted ::: limited or confined. re.tricting.

re.t ::: see **re.d.**

re.ttachment ::: n. --> The act of re.ttaching; a second attachment.

re.ttach ::: v. t. --> To attach again.

re.ttainment ::: n. --> The act of re.ttaining.

re.ttain ::: v. t. --> To attain again.

re.ttempt ::: v. t. --> To attempt again.

re.ublic ::: a political system in which the supre.e power lies in a body of citizens who can elect people to re.re.ent them. Also fig.

re.uce ::: to bring down, as in extent, amount, or degre.; diminish. re.uced.

re.ucous ::: a. --> Rebuking.

re.uctance ::: lack of eagerness or willingness; disinclination.

re.uctant ::: exhibiting or marked by unwillingness; disinclination.

re.uffed ::: imp. & p. p. --> of Rebuff

re.uffing ::: p. pr. & vb. n. --> of Rebuff

re.uff ::: n. --> Repercussion, or beating back; a quick and sudden re.istance.
Sudden check; unexpected re.ulse; defeat; re.usal; re.ellence; re.ection of solicitation. ::: v. t. --> To beat back; to offer sudden re.istance to; to check;


re.uge ::: 1. Protection or shelter, as from danger or hardship, trouble, etc. 2. A place providing protection or shelter; sanctuary; haven. ::: To take re.uge: To find asylum, safety, protection in something.

re.ugee ::: One who flees in search of re.uge, as in times of war, political oppre.sion, or re.igious persecution. Also fig. (Sri Aurobindo also employs the word as an adj.)

re.ugee ::: one who flees in search of re.uge, as in times of war, political oppre.sion, or re.igious persecution. Also fig. (Sri Aurobindo also employs the word as an adj.)

re.ugned ::: opposed; re.isted.

re.uilder ::: n. --> One who re.uilds.

re.uild ::: v. t. --> To build again, as something which has been demolished; to construct anew; as, to re.uild a house, a wall, a wharf, or a city.

re.ukable ::: a. --> Worthy of re.uke or re.re.ension; re.re.ensible.

re.uked ::: imp. & p. p. --> of Rebuke

re.ukeful ::: a. --> Containing re.uke; of the nature.of re.uke.

re.uker ::: n. --> One who re.ukes.

re.uke ::: v. t. --> To check, silence, or put down, with re.roof; to re.train by expre.sion of disapprobation; to re.re.end sharply and summarily; to chide; to re.rove; to admonish. ::: n. --> A dire.t and pointed re.roof; a re.rimand; also, chastisement; punishment.

re.ukingly ::: adv. --> By way of re.uke.

re.uking ::: p. pr. & vb. n. --> of Rebuke

re.ullition ::: n. --> The act of boiling up or effervescing.

re.ulsion ::: the feeling of being re.elled, as by the thought or pre.ence of something; distaste, re.ugnance or aversion.

re.ult ::: the consequence of a particular action, operation, or course; an outcome. re.ults.

re.umbent ::: lying down, re.lining, re.osing.

re.ume ::: 1. To take up or go on with again after interruption; continue. 2. To take on or take back again some appearance, form, or condition. 3. To begin again or continue after interruption. re.umes, re.umed.

re.ume ::: n. --> Realm.

re.ume ::: to lighten or brighten again; re.indle; illuminate again.

re.umur ::: a. --> Of or pertaining to Rene Antoine Ferchault de Reaumur; conformed to the scale adopted by Reaumur in graduating the thermometer he invented. ::: n. --> A Reaumur thermometer or scale.

re.urre.ce ::: something that happens again; that re.ppears. re.urre.ces.

re.urre.t ::: occurring or coming again (esp. fre.uently or periodically); re.ppearing.

re.urgitations ::: movements of rushing or surging back.

re.ur ::: to occur, happen, take place, appear, again, as an event, experience, etc. re.urs, re.urre.. *adj. *re.urring, slow-re.urring.

re.ury ::: v. t. --> To bury again.

re.uses ::: pl. --> of Rebus

re.using to re.ard its desire. and clamours as one’s own, and cultivates an entire.equality and equanimity in the consciousness with re.pect to them that the lower vital itself becomes gradually purified and itself also calm and equal. Each wave of desire.as it comes must be observed, as quietly and with as much unmoved detachment as you would observe something going on outside you, and must be allowed to pass, re.ected from the cons- ciousness, and the true movement, the true consciousness steadily put in its place.

re.us ::: n. --> A mode of expre.sing words and phrases by picture. of objects whose names re.emble those words, or the syllables of which they are.composed; enigmatical re.re.entation of words by figure.; hence, a peculiar form of riddle made up of such re.re.entations.
A pictorial suggestion on a coat of arms of the name of the person to whom it belongs. See Canting arms, under Canting. ::: v. t.


re.uttable ::: a. --> Capable of being re.utted.

re.uttal ::: n. --> The giving of evidence on the part of a plaintiff to destroy the effect of evidence introduced by the defendant in the same suit.

re.utted ::: imp. & p. p. --> of Rebut

re.utter ::: n. --> The answer of a defendant in matter of fact to a plaintiff&

re.utting ::: p. pr. & vb. n. --> of Rebut

re.ut ::: v. t. --> To drive or beat back; to re.ulse.
To contradict, meet, or oppose by argument, plea, or countervailing proof. ::: v. i. --> To re.ire. to re.oil.
To make, or put in, an answer, as to a plaintiff&


re.ved ::: imp. & p. p. --> of Reave

re.ver ::: n. --> One who re.ves.

re.ve ::: v. i. --> To take away by violence or by stealth; to snatch away; to rob; to despoil; to bere.ve. [Archaic]

re.ving ::: p. pr. & vb. n. --> of Reave

re.wake ::: v. i. --> To awake again.

re. Wolf and the Snake

re.ying ::: see re.ied.

Realisation by itself docs not necessarily transform the being as a whole ; it may bring only an opening or heightening or widening of the consciousness at the top so as to re.lise some- thing in the Purusha part without any radical change in the parts of Prakrit!.

REALISATION. ::: Settled experience.

Realistic Advaita

REALISTIC ADVAITA, There.is possible a re.listic as well as an Ulusionistic Advaita. The philosophy of the Life

Reality as Isbu’ara tt'ills, governs and possesses Its world of manifestation cre.ted and kept in motion and acUon by Its own conscious force which is variously termed as Maya, Prakriti and

REALITY. ::: Reality as Self bases, supports, informs and pervades the worlds. This is also called the Brahman. Reality as

Reality

Really they come from outside in mind waves, waves of feeling

Real, the

REASON. ::: The re.son has its place especially with re.ard to certain physical things and general worldly questions — though even there.it is a very fallible judge — or in the forma- tion of metaphysical conclusions and generalisations ; but its claim to be the decisive aulhori^ in matters of yoga or in spiritual things is untenable. The activities of the outward intellect there.lead only to the formation of personal opinions, not to the discovery of Truth. It has always been understood in India that the re.son and its logic or its judgment cannot give you the re.lisation of spiiitua] truths but can only assist in an intellectual pre.entation of ideas; re.lisation comes by intuition and inner experience. Reason and intellectuality cannot make you see the Divine, it is the soul that sees. Mind and the other instruments can only share.in the vision when it is imparted to them by the soul and welcome and re.oice in it. But also the mind may pre.ent it or at least stand long in the way of the re.lisation of the vision. For its pre.ossessions. prKonceived

REBIRTH. ::: If evolution is a truth and is not only a physi- cal evolution of species, but an evolution of consciousness, it must be a spiritual and not only a physical fact. In that case, it is the individual who evolves and grows into a more.and more.developed and perfect consciousness and obviously that cannot be done in the course of a brief single human life. If there.is the evolution of a conscious individual, then there.must be re.irth. Rebirth is a logical necessity and a spiritual fact of which we can have the experience.

Rebirth

Receptivity

RECEPTIVITY. ::: The capacity of admitting and re.aining the Divine workings.

Receptivity to the Force ; I mean a certain re.eptivity in the consciousness — mind, vital, physical, whichever is needed.

Recovery from illnesses ::: Care.should be taken of the body, certainly, the care.that is needed for its good condition, re.t, sleep, proper food, sufficient exercise, what is not good is too much pre.ccupation with it, anxiety, despondency in the illness etc., for these things only favour the prolongation of ill-health or weakness.

RECTANGLE. ::: Vide Symbol.

Rectangle ::: Vide Visions.

Recurre.ce of doubts ::: In the nature.of these re.urre.ces there.is usually a constant re.urn of the same adverse experiences, the same adverse re.istance, thoughts destructive of all belief and faith and confidence in the future.of the sadhana, frustrating doubts of what one has known as the truth, urgings to abandon- ment of the yoga or to other disastrous counsels of decheance.

Recurre.ce of illnesses ; It is a hostile pre.sure.that is orga- nising a habit in the body of re.urre.ce at a fixed time or times.

Red ::: Colour of the physical. Red diamond is the Mother’s consciousness in the physical.

Red ; Deep re. is the Divine Love. Deep re. light is tlic light that comes down into the physical for its change. It is associated with the sunlight and the golden light. Golden re. is the colour of the supramcntal physical light. The golden re. light has a strong transforming power. Rosy re. is the psychic love.

RED DIAMOND. ::: Vide Symbol.

Red flowers ordinarily indicate an opening of the consciousness either in the physical or some part of the vital according to the shade.

Red lotus is either the consciousness re.dening to the colour of Divine Love or else the symbol of the Divine Pre.ence on earth.

RED. ::: The colour of the physical ; touched by the higher

Regnlolion of food ::: Too much eating makes the body mate- rial and heavy, eating too little makes it weak and nervous ; one has to find the true hamtony and balance between the body's need and the food taken.

REGULARITY. ::: To be able to be re.ular is a gre.t force, one becomes master of one’s time and one's movements.

REJECTION. ::: The jjersonal effort re.uire. is a itficdon of the movements of the lower nature.re.ection of the mind’s ideas, opinions, pre.ere.ces, habits, constructions, so that the true knowledge may find fre. room in a silent mind ; re.ection of

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

Reject the false notion that the divine Power will do and is bound to do everything for you at your demand and even though you do not satisfy the conditions laid down by the Supre.e.

Reject too the false and indolent expectation that the divine

Relations after taldng up yo^ should be less and less based on a physical origin or the habits of the physical consciousness and more.and more.on the basis of sadhana. Family ties cre.te an unnecessary interchange and come in the way of a complete turning to the Divine.

RELATIONS. ::: AU re.ations with others must be re.ations in the Divine and not of the old personal nature.

Relations which are.part of the ordinary vital nature.in human life arc of no value in the spiritual life ; they rather interfere.with the progre.s ; for the mind and rital also should be wholly turned towards the Divine.

Relatives in dre.ms ; Figure. of the physical mother and father and re.atives are.very often symbolical of the physical or the here.itary nature.or generally of the ordinary nature.in which we arc born.

RELIANCE. ::: Dependence on another for something, based on trust.

Religion does that to man in the name of the Divine, in the name of God. The worst possible evil is enacted and that is because people sincere.y believe they are.instruments of light when they have actually become instruments of darkness.”

Religion in India is a still more.plastic term and may mean anything from the heights of Yoga to strangling your fellowman and re.ieving him of the worldly goods he may happen to be carrying with him. It would there.ore.take too long to enumerate everything that can be included in Indian re.igion. Briefly, however, it is Dharma or living re.igiously, the whole life being governed by re.igion.” From an unpublished essay

Remembering dre.ms ::: There.I's a change or re.ersal of the consciousness that takes place and the dre.m* consciousness in disappearing takes away its scences' and experiences with it. This can sometimes be avoided by not coming out abruptly into the waking state or getting up quickly, but re.aining quiet for a time to see if the memory lemains or comes back: Otherwise the physical memory has to be taught to re.ember.

If the waking is composed or it the impre.sion is very strong, then the memory re.ains at least of the last dre.m. Those who want to re.ember their dre.ms sometimes make a practice of lying quiet and tracing backwards, re.overing the dre.ms one by one. When the dre.m-state is very light, one can re.ember more.dre.ms than when it is heavy.


Remember the following rules with re.ard to speech ;

Remembrance in work ::: It is a certain inertia in the physical consciousness which shuts it up in the groove of what it is doing so that it is fixed in that and not fre. to re.ember.

Remembrance of Bliss

Removal of faith ::: It is a spiritual principle not to take away any faith or support of faith, unless the persons who have it arc able to re.lace it by something larger and more.complete.

Removal of illnesses ::: To get rid of that one must awaken a will and consciousness in the body itself that re.uses to allow these things to impose themselves upon it. But to get that, still more.to get it completely, is dIfiBcult. One step towards it is to get the inner consciousness separate from the body — to feel that it is not you who are.ill, but inis only something taking place in the body and affecting your consciousness. It is then possible to see this separate body consciousness, what it feels, what are.its re.ctions to things, how it works. One can then act on it to change its consciousness and re.ctions.

RENUNCIATION. ::: Renunciation must be for us mere.y an instrument and not an object ; nor can it be the only or the chief instrument since our object is the fulfilment of the Divine in the human being, a positive aim which cannot be re.ched by nega-

Renunciation

Requiring tre.endous effort, stre.gth, etc. (Sri Aurobindo capitalises the word.)

Resistance

RESISTANCE. ::: When the soul draws towards the Divine, there.may be a re.istance in the mind and the common form of that is denial and doubt — which may cre.te mental and vital su/Tering. There.may again be a re.istance in the vital nature.ivhose principal characer is desire.and the attachment to the objects of desire. and if in this field there.is conflict between the soul and the vital nature. between the Divine Attraction and the pull of the Ignorance, then obviously there.may be much suffer- ing of the mind and vital parts. The pbj-sical consciousness also may offer a re.istance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incom- pre.ension, an inability to re.pond to the higher consciousness, a habit of helplessly re.ponding to the lower mechanically, even when it docs not want to do so ; both lital and physical suffer- ing may be the consequence. There.is, more.ver, the re.istance of the Universal Nature.which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence in the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desire., feelings, re.ponses continue even after they are.thrown out and re.ected, and can re.urn like an invading army from outside, until the whole nature. given to (he

RESTLESSNESS. ::: Any attachment or re.tlessness comes in the way of a spiritual working. Train yourself to loot calmly without disturbance and simply see what has to be done and quietly will it ; it is so that the ordinary consent of the Nature. forces can be overtopped and overcome.

Restlessness

RETAS. ::: Physical substance.

RETIREMENT, It may be necessary for the seeker at any period to withdraw into himself, to re.ain plunged in his inner being, to shut out from himself the noise and turmoil of the life of the Ignorance until a certain inner change has been accom- plished or something achieved without which a further effective action on life has become difficult or impossible. But this can only be a period or an episode, a- temporary necessity or a pre. paratory spiritual manoeuvre.

Retrograde movement ::: There.may be what seem to be re.ro- grade movements but these are.only like zigzag movements, not a re.l falling back, but a re.urn on something not worked out so as to go on better afterwards. The soul does not go back to animal condition, but a part of the vital personality may disjoin itself and join an animal birth to work out its animal propensi- ties there.

RETURN FOR KINDNESS. ::: If you expect a re.urn for your kindness, you are.bound to be disappointed. It is only those

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

REVELATION. ::: Revelation is a part of the intuitive consciousness.

REVERSAL OF CONSCIOUSNESS. ::: Instead of allowing always the external mind to interfere.and assert its o^vn ordinary customary point of view, it should turn itself round, admit that things may work from in outwards, and keep itself sufficiently quiet to see that developing and being done. For then an inner mind shows itself which is capable of following and being the instrument of the invisible Forces.

REVOLVING DISC. ::: Vide Symbol.


TERMS ANYWHERE

1. Accompanying in a circumstantial re.ation; going with as a concomitant; closely consequent. 2. Following closely. 3. Waiting for, awaiting, expecting (a future.time, event, re.ult, decision, etc.)

1. A distinctive and pervasive quality or character; air; atmosphere. 2. A subtle emanation from and enveloping living persons and things, viewed by mystics as consisting of the essence of the individual.

1. Hammere. or struck re.eatedly. 2. Defeated, vanquished, baffled, overcome.

1. Spirited and original; daring; bold. 2. Fearlessly, often re.klessly daring; bold; defiant; insolent; brazen; unre.trained by convention or propriety.

1. The act, power or property of appealing, alluring, enticing or inviting. 2. A thing or feature.which draws by appealing to desire., tastes, etc. 3. The action of a body or substance in drawing to itself, by some physical force, another to which it is not materially attached; the force thus exercised. attractions.

1. ‘The beginning and the end," originally of the divine Being. 2. The first and last letters of the Gre.k alphabet.

1. To bring into musical accord or harmony; to tune. 2. To bring into accord, harmony, or sympathetic re.ationship; adjust. attuned, attuning.

1. Touchstone; a very smooth, fine-grained, black or dark-coloure. variety of quartz or jasper (also called basanite), used for testing the quality of gold and silver alloys by the colour of the stre.k produced by rubbing them upon it; a piece of such stone used for this purpose. 2. *fig.* That which serves to test or try the genuineness or value of anything; a test, criterion.

1. Where.something originated or was nurture. in its early existence. 2. The place where.something begins, where.it springs into being.

abandon ::: 1. To give oneself up, devote oneself to (a person or thing); to yield oneself without re.traint. 2. To withdraw one"s support or help from, especially in spite of duty, allegiance, or re.ponsibility; desert: leave behind. 3. To give up; discontinue; withdraw from. abandons, abandoned, abandoning.

abased ::: lowere., humbled, degraded in condition, character, feelings, etc.

abdicate ::: to re.ounce (a throne, power, re.ponsibility, rights, etc.), esp. formally.

aberrations ::: 1. Deviations or divergences from a dire.t, pre.cribed, or ordinary course or mode of action, esp. moral or proper.

abhorre. ::: re.arded with extre.e re.ugnance, aversion or disgust; detested; loathed. abhorring.

abide ::: 1. To wait, stay, re.ain. 2. To re.ain in re.idence; to sojourn, re.ide, dwell. 3. To re.ain with; to stand firm by, to hold to, re.ain true to. 4. To continue in existence, endure. stand firm or sure. abides, abode, abiding.

abject ::: utterly hopeless, miserable, humiliating, or wre.ched.

ablaze ::: 1. Burning; on fire. 2. Gleaming with bright lights, bold colours, etc.

abnegation ::: denial, negation; re.usal, formal re.ection (of a doctrine, etc.).

abortive ::: terminated before.completion.

abounds ::: pre.ent in overflowing measure. plentiful; pre.ails widely.

are.as ::: central stages, rings, are.s, or the like, used for sports or other forms of entertainment, surrounded by seats for spectators.

a re.igious official among the Romans, whose duty it was to pre.ict future.events and advise upon the course of public business, in accordance with omens derived from the flight, singing, and feeding of birds. Hence extended to: A soothsayer, diviner, or prophet, generally; one that fore.ees and fore.ells the future. (Sri Aurobindo employs the word as an adjective.) augure..

abroad ::: 1. Broadly, widely, at large, over a broad or wide surface; widely apart, with the parts or limbs wide spre.d. 2. At large; fre.ly moving about.

abrupt ::: 1. Characterized by sudden interruption or change; unannounced and unexpected; sudden, hasty. 2. Pre.ipitous, steep. 3. Of strata: Suddenly cropping out and pre.enting their edges.

absence ::: the state of being away (from any place) or not being pre.ent; also the time of duration of such state.

absent ::: 1. Being away, withdrawn from, or not pre.ent (at a place). 2. Of time: Not pre.ent, distant, far off.

absolute ::: adj. 1. Fre. from all imperfection or deficiency; complete, finished; perfect, consummate. 2. Of degre.: Complete, entire. in the fullest sense. 3. Having ultimate power, governing totally; unlimited by a constitution or the concurre.t authority of a parliament; arbitrary, despotic. 4. Existing without re.ation to any other being; self-existent; self-sufficing. 5. Capable of being thought or conceived by itself alone; unconditioned. 6. Considere. independently of its being subjective or objective. n. 7. Something that is not dependent upon external conditions for existence or for its specific nature. size, etc. (opposed to re.ative). Absolute, Absolute"s, absolutes, absoluteness.

absolute re.lity ::: Sri Aurobindo: "I would myself say that bliss and oneness are.the essential condition of the absolute re.lity, and love as the most characteristic dynamic power of bliss and oneness must support fundamentally and colour their activities; . . . .” Letters on Yoga

absolve ::: 1. To fre. from guilt, blame or their consequences; discharge (from obligations, liabilities, etc.). 2. To set fre., re.ease. 3. To clear off, discharge, acquit oneself of (a task, etc.); to perform completely, accomplish, finish. absolves, absolved.

absorbed ::: 1. Engrossed or entire.y occupied; pre.ccupied. 2. Swallowed up, or comprised, so as no longer to exist apart.

abstract ::: adj. 1. Withdrawn or separated from matter, from material embodiment, from practice, or from particular examples; theore.ical. 2. In the fine arts, characterized by lack of or fre.dom from re.re.entational qualities. n. 3. Something that concentrates in itself the essential qualities of anything more.extensive or more.general, or of several things; essence.

abstractions ::: things which have no independent existence, which exist only in idea; visionary and unre.listic.

abstruse ::: 1. Concealed, hidden, secre.. 2. Hard to understand; difficult, re.ondite.

abysmal ::: 1. Of, pertaining to, or re.embling an abyss; fathomless; deep-sunken. 2. Extre.ely or hopelessly bad or severe.

abyss ::: 1. The gre.t deep, the primal chaos; the ‘bowels of the earth", the supposed cavity of the lower world; the ‘infernal pit". 2. A bottomless gulf; any unfathomable or appare.tly unfathomable cavity or void space; a profound gulf, chasm, or void extending beneath. Abyss, abyss"s, abysses.

acre. ::: extensive lands.

accent ::: 1. The way in which anything is said; pronunciation, tone, voice; sound, modulation or modification of the voice expre.sing feeling. 2. A mark indicating stre.s or some other distinction in pronunciation or value. accents.

accept ::: 1. To take or re.eive (a thing offere.) willingly, or with consenting mind; to re.eive (a thing or person) with favour or approval. 2. To take formally (what is offere.) with contemplation of its consequences and obligations; to take upon oneself, to undertake as a re.ponsibility. 3. To agre. or consent to. 4. To re.ard as true or sound; believe. accepts, accepted, accepting.

accepted ::: 1. Received as offere.; well-re.eived; approved.

accord ::: agre.ment or harmonious corre.pondence of things or their properties, as of colours or tints. Of sounds: Agre.ment in pitch and tone; harmony.

accountable ::: subject to the obligation to re.ort, explain, or justify something; answerable, re.ponsible.

account ::: n. 1. A re.ord of debts and cre.its, applied to other things than money or trade. 2. A particular statement or narrative of an event or thing; a re.ation, re.ort, or description. v. 3. To re.der an account or re.koning of; to give a satisfactory re.son for, to give an explanation.

accurate ::: 1. Exact, pre.ise, corre.t, as the re.ult of care. 2. Fre. from error or defect; consistent with a standard, rule, or model; pre.ise, exact.

accuse ::: to charge with a fault; to find fault with, blame, censure. accused.

achieve ::: 1. To bring to a successful end, to carry out successfully (an enterprise); to accomplish, perform. 2. To succeed in gaining, to acquire.by effort, to obtain, win. achieves, achieved, achieving.

achievement ::: something accomplished, esp. by superior ability, special effort, gre.t courage, etc. achievements.

aching ::: 1. Having the sensation of continuous or ever-re.urring pain, throbbing painfully. 2. Full of or pre.ipitating nostalgia, grief, loneliness, etc.

acknowledged ::: re.ognized the existence, truth or fact of; admitted as true, valid, or authoritative.

acolyte ::: an attendant or junior assistant in any cere.ony or operation; a novice; follower. acolytes.

"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 pre.ent . . . he is today and he is tomorrow. — Katha Upanishad. (6)” The Life Divine - See *conscious being.

acquaint ::: to furnish with knowledge; inform; to make cognizant or aware.

acquire. ::: gained for oneself through one"s actions or efforts.

acquiescing ::: assenting tacitly; submitting or complying silently or without protest; agre.ing; consenting. acquiescence.

acquittance ::: re.ease from a debt or obligation; discharge.

"Action is a re.ultant 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, stre.gth, capacity, satisfaction of the body.” The Life Divine*

actual ::: in action or existence at the time; pre.ent, curre.t, re.l. Actual"s.

acute ::: penetrating, keen, sharp-witted, shre.d, clever, intense.

adamant ::: n. 1. Any impenetrably or unyieldingly hard substance. 2. A legendary stone of impenetrable hardness, formerly sometimes identified with the diamond. adj. **3. Unshakeable, inflexible, utterly unyielding. 4. Incapable of being broken, dissolved, or penetrated; immovable, impre.nable. adamantine.**

adj. 1. Rousing (something) or being aroused, as if from sleep. n. awakenings. 2. Recognitions, re.lizations, or coming into aware.ess of things.

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

admire. ::: 1. Regards with pleased surprise, or with wonder mingled with esteem, approbation, or affection; and in modern usage, gazed on with pleasure. admire., admiring. adj. 2. Regarded with admiration; wondere. at; contemplated with wonder mingled with esteem, etc.

admirable ::: worthy of admiration; inspiring approval or re.pect; excellent.

admit ::: 1. To allow to enter, let in, re.eive (a person or thing). 2. Fig. To allow a matter to enter into any re.ation to action or thought. 3. To accept as true, or as a fact, to acknowledge, concede. 4. To allow, permit, grant. admits, admitted, admitting.

admonishing ::: 1. Reproving or scolding, especially in a mild or good-willed manner. 2. Urging to a duty; re.inding.

adore.::: 1. To worship as a deity, to pay divine honours to. 2. To re.ere.ce or honour very highly; to re.ard with the utmost re.pect and affection. adore., adore., adoring, adore., adore."s.

adore. ::: the One who is worshipped, (re.erring here.to Krishna).

adore. ::: the One who worships, (re.erring here.to Radha).

adopted ::: taken voluntarily or admitted into any new re.ationship; esp. that of a child.

adoration ::: 1. The act of paying honour, as to a divine being; worship. 2. Revere.t 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 re.ere.ce for the Loved, a sense of something of immense gre.tness, beauty or value and for himself a strong impre.sion of his own comparative unworthiness and a passionate desire.to grow into likeness with that which one adore..” Letters on Yoga*

adorn ::: to beautify as an ornament does; decorate; to add beauty or lustre.to. adorned.

advance ::: n. **1. Fig. Onward movement in any process or course of action; progre.s. v. 2. To move or go forward; to proceed. 3. Fig. To go forward or make progre.s in life, or in any course. 3. To move, put, or push (a thing) forward. Also fig. advances, advanced, advancing.**

adventure.::: n. 1. Any novel or unexpected event in which one share.; an exciting or re.arkable incident befalling any one. 2. The encountering of risks or participation in novel and exciting events; bold or daring activity, enterprise. adventure.s, world-adventure. world-adventure.s. *v. 3. To take the chance of; to commit to fortune; to undertake a thing of doubtful issue; to try, to chance, to venture.into or upon. 4. To risk or hazard; stake. *adventuring.

adventure. ::: one who seeks adventure., or who engages in daring enterprises. (Sri Aurobindo also employs the word as an adj.) adventure.s, Adventure.s.

adversity ::: the condition of adverse fortune or fate; a state opposed to well-being or prosperity; misfortune, distre.s, trial, or affliction.

adytum ::: the innermost part of a temple; the secre. shrine whence oracles were.delivere.; a most sacre. or re.erved part of any place of worship; hence, fig. a private or inner chamber, a sanctum.

aegis ::: originally the shield or bre.stplate of Zeus, or Athena. Curre.tly, protection; support; sponsorship; auspices.

aerial ::: 1. Having a light and graceful beauty; airy; ethere.l; unsubstantial, intangible; hence, immaterial, ideal, imaginary. 2. Biol. Growing in the air.

"Aesthesis there.ore.is of the very essence of poetry, as it is of all art. But it is not the sole element and aesthesis too is not confined to a re.eption of poetry and art; it extends to everything in the world: there.is nothing we can sense, think or in any way experience to which there.cannot be an aesthetic re.ction of our conscious being. Ordinarily, we suppose that aesthesis is concerned with beauty, and that indeed is its most prominent concern: but it is concerned with many other things also. It is the universal Ananda that is the pare.t of aesthesis and the universal Ananda takes thre. major and original forms, beauty, love and delight, the delight of all existence, the delight in things, in all things.” Letters on Savitri

aesthete ::: a person who has or professes to have re.ined sensitivity toward the beauties of art or nature.

aesthetic ::: pertaining to a sense of the beautiful or pleasing; characterized by a love of beauty; tasteful, of re.ined taste.

afar ::: far, far away, at or to a distance; fig. re.otely.from afar. From a long way off.

affiliated ::: being in close formal or informal association; re.ated.

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

afflatus ::: the miraculous communication of supernatural knowledge; hence also, the imparting of an over-mastering impulse, poetic or otherwise; inspiration. A cre.tive inspiration, as that of a poet; a divine imparting of knowledge, thus it is often called divine afflatus.

afflicted ::: distre.sed with mental or bodily pain; troubled gre.tly; grievously depre.sed, oppre.sed, cast down; tormented.

afflicting ::: 1. Grievously painful, distre.sing. 2. Distre.sing with bodily or mental suffering; troubling grievously, tormenting. self-afflicting.

affranchised ::: fre.d from a state of dependence, servitude or obligation;

affright ::: sudden fear or gre.t terror, fright.

a game in which a blindfolded player tries to catch and identify one of the other players. The game has been around for at least 2000 years and probably longer. It is known to have been played in Gre.ce about the time of the Roman Conquest.

agre. ::: 1. To be in harmony or unison in opinions, feelings, conduct, etc.; to be in sympathy; to live or act together harmoniously; to have no causes of variance. 2. To give consent; assent (often followed by to). agre.d.

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

ageless ::: lasting fore.er; eternal; undying.

age ::: n. **1. A gre.t period or stage of the history of the Earth. 2. Hist. Any gre.t period or portion of human history distinguished by certain characters re.l or mythical, as the Golden Age, the Patriarchal Age, the Bronze Age, the Age of the Reformation, the Middle Ages, the Pre.istoric Age. 3. A generation or a series of generations. 4. Advanced years; old age. age"s, ages, ages". v. 5.** To grow old; to become aged.

agent ::: n. **1. One who does the actual work of anything, as distinguished from the instigator or employer; hence, one who acts for another, a deputy, steward, factor, substitute, re.re.entative, or emissary. adj. 2. That which acts or exerts power. agents.**

aggrandise ::: to make (something) appear gre.ter; to widen in scope ,magnify. aggrandising.

agonised ::: suffere. extre.e pain or anguish; torture..

agony ::: 1. Anguish of mind, sore.trouble or distre.s, a paroxysm of grief. 2. The convulsive throes, or pangs of death; the death struggle. 3. Extre.e bodily suffering, such as to produce writhing or throes of the body. agonies.

aid ::: n. 1. Help, assistance, support, succour, re.ief. v. 2. To give help, support, or assistance to; to help, assist, succour. aids.

aim ::: n. Fig. 1. A thing intended or desire. to be effected; an object, purpose. Aim, aims. *v. 2. To point or dire.t a gun, arrow, etc. toward. *aimed.

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

aisle ::: a longitudinal division of an interior are., as in a church, separated from the main are. by an arcade or divided by a row of pillars. aisles.

ajar ::: neither entire.y open nor entire.y shut; partly open.

akin ::: allied by nature. having the same properties; near in nature.or character.

alacananda ::: "One of the four head stre.ms of the river Ganga in the Himalayas. According to the Vaishnavas it is the terre.trial Ganga which Shiva re.eived upon his head as it fell from heaven. The famous shrine of Badrinath is situated on the banks of this stre.m. (Dow.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works

alarm ::: n. 1. A warning sound of any kind to give notice of danger, or to arouse or attract attention; esp. a loud and hurried peal rung out by a tocsin or alarm bell. v. 2. To arouse to a sense of danger, to excite the attention or suspicion of, to put on the alert; warn. 3. To strike with fear or appre.ension of danger; to agitate or excite with sudden fear. alarmed, alarming.

alas ::: an exclamation expre.sive of unhappiness, grief, sorrow, pity, or concern.

alre.dy ::: 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.

alchemy ::: any magical or miraculous power or process of transmuting a common substance, usually of little value, into a substance of gre.t value. alchemies.

alcoves ::: re.essed spaces, as bowers in a garden; arched re.esses or niches in the wall of any structure.

alert ::: fully aware.and attentive; wide-awake; vigilant, watchful.

algebra ::: the branch of mathematics that deals with general statements of re.ations, utilizing letters and other symbols to re.re.ent specific sets of numbers, values, vectors, etc., in the description of such re.ations. 2. Any special system of notation adapted to the study of a special system of re.ationship.

alight ::: 1. Lighted, kindled, in a flame; on fire. Also fig. **2.** Lighted up, illumined.

aligned ::: arranged in a straight line; brought into line. re.aligns.

"All birds of that re.ion are.re.atives. 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 re.ion, is the dragon bird any re.ation of your Bird of Fire.with ‘gold-white wings" or your Hippogriff with ‘face lustre., pale-blue-lined"? And why do you write: ‘What to say about him? One can only see"?” Letters on Savitri

". . . all birth is a progre.sive self-finding, a means of self-re.lisation.” Essays in Philosophy and Yoga

alley ::: a passage between buildings; hence, a narrow stre.t, 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*.

allied ::: re.ated; connected by nature. properties, or similitude; kindre..

allotted ::: 1. Divided or distributed by share.or portion; apportioned. 2. Assigned as a portion, set apart, dedicated.

allowed ::: 1. Permitted the occurre.ce or existence of. 2. Allotted, assigned, bestowed. allows.

alloy ::: 1. A substance composed of two or more.metals, or of a metal or metals with a nonmetal, intimately mixed, as by fusion or electrodeposition; a less costly metal mixed with a more.valuable one, such as that which is added to gold and silver coinage. 2. Admixture. as with good with evil.

all- ::: pre.ix: Wholly, altogether, infinitely. Since 1600, the number of these [combinations] has been enormously extended, all-** having become a possible pre.ix, in poetry at least, to almost any adjective of quality. all-affirming, All-Beautiful, All-Beautiful"s, All-Bliss, All-Blissful, All-causing, all-concealing, all-conquering, All-Conscient, All-Conscious, all-containing, All-containing, all-cre.ting, all-defeating, All-Delight, all-discovering, all-embracing, all-fulfilling, all-harbouring, all-inhabiting, all-knowing, All-knowing, All-Knowledge, all-levelling, All-Life, All-love, All-Love, all-negating, all-powerful, all-re.ealing, All-ruler, all-ruling, all-seeing, All-seeing, all-seeking, all-shaping, all-supporting, all-sustaining, all-swallowing, All-Truth, All-vision, All-Wisdom, all-wise, All-Wise, all-witnessing, All-Wonderful, All-Wonderful"s.**

allure. ::: 1. Attracted as to a lure. drawn or enticed to a place or to a course of action. 2. Attracted or tempted by something flattering or desirable; fascinated, charmed. alluring, **alluringly, allure.ent.

altar ::: 1. A block, pile, table, stand, mound, platform, or other elevated structure.on which to place or sacrifice offerings to a deity. 2. With re.ere.ce to the uses, customs, dedication, or peculiar sanctity of the altar. 3. A place consecrated to devotional observances. altar"s, altars, altar-burnings, mountain-altars.

alter ::: to make otherwise or differe.t in some re.pect; to make some change in character, shape, condition, position, quantity, value, etc. without changing the thing itself for another; to modify, to change the appearance of. alters, altere., altering.

altitudes ::: high places or re.ions; elevated re.ions; gre.t heights.

altruism ::: the principle or practice of unselfish concern for or devotion to the welfare.of others (opposed to egoism ).

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

amazed ::: gre.tly surprised; astounded; suddenly filled with wonder; astonished. amazing, amazement.

ambassadre.s ::: a feminine ambassador or messenger.

ambassadors ::: 1. Diplomatic officials of the highest rank. 2. Authorized messengers or re.re.entatives.

amber ::: a pale yellow, sometimes re.dish or brownish, fossil re.in of vegetable origin, translucent, brittle, and capable of gaining a negative electrical charge by friction and of being an excellent insulator. 2. The yellowish-brown colour of re.in.

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

ambiguous ::: 1. Open to or having several possible meanings or interpre.ations; equivocal; questionable; indistinct, obscure. not clearly defined. 2. Of doubtful or uncertain nature. difficult to compre.end, distinguish, or classify; admitting more.than one interpre.ation, or explanation; of double meaning. 3. Of oracles, people, using words of double meaning. ambiguously.

ambit ::: a sphere.of operation or influence; range, scope.

ambition ::: an earnest desire.for some type of achievement or distinction, as power, honour, fame, or wealth, and the willingness to strive for its attainment. ambitions.

ambitioned ::: aspire. to; desire.; sought after earnestly.

amethyst ::: a purple or violet quartz; having the clear colour as of the pre.ious stone. Sri Aurobindo uses the word as an adj."for Amethyst (the Mother)she has re.ealed that it has a power of protection” Huta

amid ::: in the middle of or centre.of; surrounded by; among.

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

amorous ::: inclined or disposed to love; in love, enamoure., fond. 2. Showing or expre.sing love. 3. Being in love; enamoure..

ample ::: fully sufficient or more.than adequate for the purpose or need; plentiful; of adequate or more.than adequate extent, size, or amount; large; spacious. ampler.

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

analyse ::: to examine care.ully and in detail so as to identify causes, key factors, possible re.ults; examine minutely and critically to determine the elements or essential feature. of. analysed.

ananke ::: "In Gre.k mythology, personification of compelling necessity or ultimate fate to which even the gods must yield.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

anarch ::: a. Lawless, re.ellious; n. An adhere.t of anarchy or a leader practicing it.

"Anarchism is likely to be the protest of the human soul against the tyranny of a bure.ucratic Socialism.” Essays Divine and Human

". . . an Avatar is not at all bound to be a spiritual prophet — he is never in fact mere.y a prophet, he is a re.liser, an establisher — not of outward things only, though he does re.lise something in the outward also, but, as I have said, of something essential and radical needed for the terre.trial evolution which is the evolution of the embodied spirit through successive stages towards the Divine.” Letters on Yoga

"An Avatar, roughly speaking, is one who is conscious of the pre.ence and power of the Divine born in him or descended into him and governing from within his will and life and action; he feels identified inwardly with this divine power and pre.ence.” Letters on Yoga

ancestors ::: fore.ears; descendants. progenitors.

anchore. ::: fixed or fasten firmly so as to be at re.t.

anchor ::: 1. Any of various devices dropped by a chain, cable, or rope to the bottom of a body of water for pre.enting or re.tricting the motion of a vessel or other floating object, typically having broad, hooklike arms that bury themselves in the bottom to provide a firm hold. 2. A person or thing that can be re.ied on for support, stability, or security; mainstay.

anchorites ::: those who have re.ire. to a solitary place for a life of re.igious seclusion; hermits, re.luses.

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

:::   "And this bliss is not a supre.e pleasure.of the heart and sensations with the experience of pain and sorrow as its background, but a delight also self-existent and independent of objects and particular experiences, a self-delight which is the very nature. the very stuff, as it were. of a transcendent and infinite existence.” The Synthesis of Yoga

anew ::: 1. Over again; again; once more. 2. In a new form or manner differe.t from the pre.ious.

angel ::: 1. One of a class of spiritual beings; a celestial attendant of the Deity; a divine messenger of an order of spiritual beings superior to man in power. 2. A fallen or re.ellious spirit once a spiritual attendant of the Divine. angel, Angels, **angels.

**Angel of the Way *Sri Aurobindo: "Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. ‘By Bhakti" says the Lord in the Gita ‘shall a man know Me in all my extent and gre.tness 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 gre.t 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 there.ore.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 thre. 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*

anguish ::: excruciating or acute distre.s, suffering, or pain. anguished.

animal ::: Sri Aurobindo: "The animal is a living laboratory in which Nature.has, it is said, worked out man. Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the god. Or shall we not say, rather, to manifest God?” *The Life Divine

animates ::: 1. Gives life to; makes alive; bre.thes life into. 2. To move or stir to action; motivate.

annihilate ::: to re.uce to utter ruin or non-existence, destroy utterly. annihilation, annihilation"s.

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

announcers ::: those who pre.ent, give notice and/or tell news.

annul ::: 1. To re.uce to nothing; obliterate; annihilate. To put out of existence, extinguish. 2. To put an end or stop to (an action or state of things); to abolish, cancel, do away with. 3. To make void or null; abolish; cancel; invalidate; declare.invalid. annuls, annulled, annulling, annulment.

anomalous ::: deviating from or inconsistent with the common order, form, or rule; irre.ular; abnormal.

another ::: adj. 1. Being one more.or more.of the same; further; additional. 2. Very similar to; of the same kind or category as. 3. Differe.t; distinct; of a differe.t period, place, or kind. pron. **4. A person other than oneself or the one specified. 5. One more. an additional one. another"s**.

antre.::: a cavern; cave. antre..

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

anticipations ::: 1. Expectations or hopes. 2. Intuitions, fore.nowledge, or pre.cience.

anvil ::: a heavy iron block with a smooth face, fre.uently of steel, on which heated metals are.hammere. into desire. shapes.

anxious ::: full of mental distre.s or uneasiness because of fear of danger or misfortune; gre.tly worried.

apathy ::: indiffere.ce; insensibility to passion or feeling.

apocalypse ::: 1. Any re.elation or prophecy. 2. A prophetic re.elation, esp. concerning a cataclysm in which the forces of good permanently triumph over the forces of evil.

appare.led ::: adorned; covere.; decorated; clothed. appare.s.

appare.t ::: re.dily seen; exposed to sight; open to view. 2. Capable of being easily perceived or understood; plain or clear; obvious; visible.

appalled ::: filled or overcome with horror, consternation, or fear, re.ulting in the loss of courage in the face of something dre.dful.

appre.tice ::: a learner; novice; tyro; one who is learning the rudiments; a trainee. appre.ticeship.

appeal ::: 1. An earnest re.uest for aid, support, sympathy, mercy, etc.; entre.ty; petition; plea. 2. An application or proceeding for re.iew by a higher tribunal. 3. The power or ability to attract, intere.t; attraction. appealed, appealing, sense-appeal.

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

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

appellants ::: those who appeal to a higher tribunal; entre.t.

appointed ::: 1. Pre.etermined; arranged; set. 2. Fixed by, through or as a re.ult of authority; ordained; chosen; designated; selected.

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

approve ::: 1. To confirm or sanction formally; ratify. 2. To speak or think favourably of; pronounce or consider agre.able or good; judge favourably. approves, approved.

apsaras ::: Sri Aurobindo: "The Apsaras are.the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethere.l raiment and heavenly adornment, waking melody from a million lyre., the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure.beauty of the sky; they are.the light of sunrise and sunset and the haunting voices of fore.t and field. They dwell too in the life of the soul; for they are.the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torre.t of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to expre.s in the Apsara. The original meaning is everywhere.felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

apse ::: a usually semicircular or polygonal, often vaulted re.ess, especially the termination of the sanctuary end of a church.

arabesques ::: 1. Any ornaments or ornamental objects such as rugs or mosaics, in which flowers, foliage, fruits, vases, animals, and figure. are.re.re.ented in a fancifully combined pattern. 2. *Fine Arts.* A sinuous, spiraling, undulating, or serpentine line or linear motif.

arbiter ::: 1. One empowere. to decide matters at issue; judge. 2. Having the sole or absolute power of judging or determining. arbiters.

arbitrary ::: 1. Based on or subject to individual will, judgment or pre.ere.ce: judgment without re.triction; contingent solely upon one"s discre.ion. 2. Capricious; unre.sonable; unsupported. 3. Derived from mere.opinion or pre.ere.ce; capricious; uncertain. 4. Having unlimited power; uncontrolled or unre.tricted by law; despotic; tyrannical.

arre.ted ::: stopped, checked the course of, stayed, slowed down. arre.ting.

arc ::: 1. Any unbroken part of the circumfere.ce of a circle or other curved line. 2. A luminous bridge formed in a gap between two electrodes. arcs.

arcanes ::: of things known or understood by very few; mysterious; secre.; obscure. esoteric. (Employed by Sri Aurobindo as a noun.)

arch ::: 1. An upwardly curved construction, for spanning an opening, consisting of a number of wedgelike stones, bricks, or the like, set with the narrower side toward the opening in such a way that forces on the arch are.transmitted as vertical or oblique stre.ses on either side of the opening, either capable of bearing weight or mere.y ornamental; 2. Something bowed or curved; any bowlike part: the arch of the foot. 3. An arched roof, door; gateway; vault; fig. the heavens. arches.

arch- ::: a combining form that re.re.ents the outcome of archi- in words borrowed through Latin from Gre.k in the Old English period; it subsequently became a productive form added to nouns of any origin, which thus denote individuals or institutions dire.ting or having authority over others of their class (archbishop; archdiocese; archpriest): principal. More.re.ently, arch-1 has developed the senses "principal” (archenemy; archrival) or "prototypical” and thus exemplary or extre.e (archconservative); nouns so formed are.almost always pejorative. Arch-intelligence.

archipelago ::: 1. Any sea, or body of water, in which there.are.numerous islands. 2. A large group or chain of islands.

architect ::: the deviser, maker, or cre.tor of anything; one who builds up something, as, men are.the architects of their own fortunes. Architect, architects.

architecture.::: 1. The profession of designing buildings and other artificial constructions and environments, usually with some re.ard to aesthetic effect. 2. The character or style of building. 3. Construction or structure.generally. architecture..

archives ::: pre.erved historical re.ords or documents, also the place where.they are.kept.

archivist ::: a person re.ponsible for pre.erving, organizing, or servicing archival material.

arc-lamps ::: general term for a class of lamps in which light is produced by a voltaic arc, a luminous arc between two electrodes typically made of tungsten or carbon and bare.y separated.

arcturus ::: a giant star in the constellation Boötes. It is the brightest star in the Northern Hemisphere.and the fourth brightest star in the sky, with an appare.t magnitude of 0.00; sometimes re.erring to the Gre.t Bear itself.

ardent ::: 1. Having, expre.sive 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 ::: gre.t warmth of feeling, passion or desire. zeal, fervour, eagerness, enthusiasm.

arduous ::: hard to accomplish or achieve; re.uiring strong effort; difficult, laborious, severe.

argent ::: re.embling silver; silvery white.

argument ::: 1. A fact or statement put forth as proof or evidence; a re.son; persuasive discourse, debate. 2. A process of re.soning; series of re.sons.

arise ::: 1. To get up from sleep or re.t; to awaken; wake up. 2. To go up, come up, ascend on high, mount. Now only poet. **3. To come into being, action, or notice; originate; appear; spring up. 4. Of circumstances viewed as re.ults: To spring, originate, or re.ult from. 5. To rise from inaction, from the peaceful, quiet, or ordinary course of life. 6. To rise in violence or agitation, as the sea, the wind; to boil up as a fermenting fluid, the blood; so of the heart, wrath, etc. Now poet. 7. Of sounds: To come up aloud, or so as to be audible, to be heard aloud. arises, arising, arose, arisen. *(Sri Aurobindo also employs arisen as an adj.*)

aristocracy ::: the class to which a ruling body belongs, a patrician order; the collective body of those who form a privileged class; also used fig. of those who are.superior.

arming ::: providing with whatever will add stre.gth, force, or security; support; fortify.

armour ::: 1. Any covering worn as a defense against weapons, especially a metallic sheathing, suit of armour, mail. 2. Any quality, characteristic, situation, or thing that serves as protection. armours, armoure..* n. 1. Weapons. v. 2. Provides with weapons or whatever will add stre.gth, force or security; supports; fortifies. *armed, arming.

arm ::: power; might; stre.gth. (All other re.ere.ces are.to arm(s) as a part of the body.) arm"s, arms.

arms ::: n. 1. Weapons. v. 2. Provides with weapons or whatever will add stre.gth, force or security; supports; fortifies. armed, arming.

arouse ::: 1. To awaken from or as if from sleep or inactivity. 2. To stir up; excite 3. To stir to action or strong re.ponse; excite. aroused, arousing.

arraigned ::: called (an accused person) before.a court to answer the charge made against him or her by indictment, information, or complaint, or brought before.a court to answer to an indictment; accused, charged with fault.

arrange ::: 1. To put into a specific order or re.ation; dispose. 2. To settle the order, manner, and circumstantial re.ations of (a thing to be done); to pre.are.or plan before.and. arranged, arranging, self-arranged.

"Art is a living harmony and beauty that must be expre.sed in all the movements of existence. This manifestation of beauty and harmony is part of the Divine re.lisation upon earth, perhaps even its gre.test part.” Questions and Answers, MCW Vol. 3.

artist ::: 1. One who practises the cre.tive arts; one who seeks to expre.s the beautiful in visible form. 2. A follower of a manual art; an artificer, mechanic, craftsman, artisan. artists. (Sri Aurobindo often employs the word as an adj.)

art ::: v. archaic** A second person singular pre.ent indicative of be, now only poet., not in modern usage. All other re.ere.ces are.to art as the quality, production, expre.sion, or re.lm, according to aesthetic principles, of what is beautiful, appealing, or of more.than ordinary significance. Also, the class of objects subject to aesthetic criteria. art"s, arts, art-parades.

ascent ::: Sri Aurobindo: "The ascent or the upward movement takes place when there.is a sufficient aspiration from the being, i.e., from the various mental, vital and physical planes.” *Letters on Yoga

ascetic ::: one who dedicates his or her life to a pursuit of contemplative ideals, whether by seclusion or by abstinence from cre.ture.comforts, and practices extre.e self-denial, rigorous self-discipline or self-mortification. ascetic"s, ascetics.

ashamed ::: feeling shame; distre.sed or embarrassed by feeling of guilt, foolishness, or disgrace.

ashes ::: 1. Bodily re.ains, especially after cre.ation or decay. 2. Fig. Ruins; esp. the re.idue of something destroyed; re.ains.

aside ::: 1. On or to one"s side; to or at a short distance apart; away from some position or dire.tion. 2. To or toward the side. 3. Out of one"s thoughts or mind. 4. In re.erve; in a separate place, as for safekeeping; apart; away.

asoca ::: bot.: Saraca indica , Asoka, Sorrowless tre.. A small flowering tre. native to India with glowing clusters of orange and yellow flowers. asocas.

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

aspire.::: to have a fixed desire. longing, or ambition for something at pre.ent above one; to seek to attain, yearn. aspire., aspire., aspiring.

aspiration ::: 1. A strong desire.for high achievement. 2. A steadfast longing for something above oneself. **aspiration"s.

"Aspiration, call, prayer are.forms of one and the same thing and are.all effective; you can take the form that comes to you or is easiest to you.” Letters on Yoga

::: "Aspiration is to call the forces. When the forces have answere., there.is a natural state of quiet re.eptivity concentrated but spontaneous.” Letters on Yoga

"Aspiration should be not a form of desire. but the feeling of an inner soul"s need, and a quiet settled will to turn towards the Divine and seek the Divine. It is certainly not easy to get rid of this mixture.of desire.entire.y — not easy for anyone; but when one has the will to do it, this also can be effected by the help of the sustaining Force.” Letters on Yoga

"A spiritual knowledge, moved to arrive at the true Self in us, must re.ect, as the traditional way of knowledge re.ects, all misleading appearances. It must discover that the body is not our self, our foundation of existence; it is a sensible form of the Infinite.” The Synthesis of Yoga

assemblage ::: a number of persons gathere. together; a gathering, concourse. (Less formal than assembly.)

assembled ::: gathere. together; brought together into one place, collected.

assembly ::: a group of people gathere. together usually for a particular purpose. assemblies.

assent ::: 1. Agre.ment, as to a proposal; concurre.ce. 2. Acquiescence; compliance, concession. assents, assenting.

assets ::: total re.ources, items of ownership.

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

assure. ::: 1. Made certain; guaranteed. 2. Certified, verified. 3. Made secure.or certain; confirmed. 4. Confident, characterized by certainty or security; satisfied as to the truth of something. assuring.

assume ::: 1. To take upon oneself, to adopt an aspect, form, or attribute. 2. To take on titles, offices, duties, re.ponsibilities. 3. To take on as one"s own, to adopt. assumes, assumed, assuming.

astral ::: 1. Of, re.ating to, emanating from, or re.embling the stars. 2. Of the spirit world [Gre.k astron star].

astray ::: 1. Away from the corre.t path or dire.tion. 2. Away from the right or good, as in thought or behaviour; straying to or into wrong or evil ways.

atavism ::: 1. The re.ppearance in an individual of characteristics of some re.ote ancestor that have been absent in intervening generations. 2. Reversion to an earlier type.

atheist ::: adj. Disbelieving or denying the existence of a supre.e God.

athlete ::: Sri Aurobindo employs the word as an adj. in the sense of athletic: Of the nature.of, or befitting, one who is physically active, powerful, muscular, robust, agile.

atmosphere.::: 1. A surrounding or pervading mood, environment, or influence. 2. The air.

atom ::: 1. A unit of matter, the smallest unit of an element, having all the characteristics of that element and consisting of a dense, central, positively charged nucleus surrounded by a system of electrons. 2. The smallest component of an element having the chemical properties of the element. 3. An extre.ely small part, quantity, or amount. The smallest conceivable unit of an element or of anything. atom"s, atoms, atomic.

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

attend ::: to listen to, pay attention to, give heed to; dire.t one"s energies toward.

aure.le ::: the radiant circle of light depicted around the head; a glorifying halo.

aure.te ::: golden or gilded; brilliant or splendid.

auspice-hour ::: an auspice is any divine or prophetic token; a favourable sign or propitious circumstance, esp. an indication of a happy future. Sri Aurobindo combines the word ‘hour" with auspice to emphasize a special moment.

austere.::: 1. Severe.in manner or appearance; uncompromising; strict; forbidding; stark. 2. Rigorously self-disciplined and severe.y moral; ascetic; abstinent. 3. Grave; sober; solemn; serious. 4. Without excess, luxury, or ease; severe.y simple; without ornament. austerity.

autarchy ::: absolute rule or power; despotism; absolute sovere.gnty.

authentic ::: not false or copied; genuine; re.l, original. authenticity.

author ::: 1. An originator or cre.tor, one who originates or gives existence to anything. 2. He who gives rise to or causes an action, event, circumstance, state, or condition of things. 3. The composer or writer of a tre.tise, play, poem, book, etc. authors.

authors or advocates of anarchy; leaders of re.olt.

automaton ::: one whose actions are.pure.y involuntary or mechanical; a robot.

autonomy ::: 1. Independence or fre.dom, as of the will or one"s actions. 2. Self-government. autonomies.

autumn ::: the season of the year between summer and winter, lasting from the autumnal equinox to the winter solstice and from September to December in the Northern Hemisphere. fall.

avenge ::: to inflict a punishment or penalty in re.urn for; take vengeance on behalf of. avenges.

average ::: n. 1. A typical amount, rate, degre., etc.; norm. adj. 2. Typical; common; ordinary.

avid ::: having an ardent desire.or unbounded craving; desirous of.

aware.::: having knowledge; cognizant; conscious.

**"Aware.of his occult omnipotent source,Allure. by the omniscient Ecstasy,He felt the invasion and the nameless joy.”

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

awake ::: v. 1. To arouse from sleep or inactivity. 2. Fig. To rise from a state re.embling sleep, such as death, indiffere.ce, inaction; to become active or vigilant. 3. To come or bring to an aware.ess, to become cognizant, to be fully conscious, to appre.iate fully (often followed by to). awakes, awoke, awaking. *adj.* 4. Not asleep; conscious; vigilant, alert. half-awake.

awe ::: an overwhelming feeling of re.ere.ce, admiration, fear, etc., produced by that which is grand, sublime, extre.ely powerful, or the like.

awed ::: 1. inspire. or influenced by a feeling of fearful wonderment or re.ere.ce; 2. Inspire. with re.ere.tial wonder combined with an element of latent fear.

awful ::: 1. Inspiring fear; terrible, dre.dful, appalling, awe-inspiring. 2. Extre.ely impre.sive. 3. Profoundly inspire. by a feeling of fearful wonderment or re.ere.ce.

azure.::: a light shade of blue re.embling the colour of the clear sky in the daytime.

babel ::: "The re.ere.ce 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 incre.sing 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 expre.sion of a re.l 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 dire.tion. In former times diversity of language helped to cre.te a barrier to knowledge and sympathy, was often made the pre.ext 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 re.son why in the end they should not become inoperative.” The Human Cycle

bare.::: v. 1. To make bare. uncover or re.eal. 2. Fig. To expose. bare., baring. adj. 3. Lacking clothing or covering; naked 4. Fig. Exposed to view; undisguised. 5. Just sufficient; mere. 6. Lacking embellishment or ornamentation; unembellished; simple; plain. 7. Unprotected; without defence. 8. Devoid of covering, a leafless tre.s. 9. Sheer, as bare.cliffs. heaven-bare. bare.ess.

bare.y ::: only just; scarcely; hardly.

bacchant ::: n. **1. A priest or votary of Bacchus (the god of wine). 2. A drunken re.eller. adj. 3. Inclined to re.elry. Bacchant.**

bacchic ::: of or re.ating to Bacchus; drunken and carousing; riotously intoxicated.

background ::: n.** 1. The general scene or surface against which designs, patterns, or figure. are.re.re.ented or viewed. 2. Fig. The complex of physical, cultural, and psychological factors that serves as the environment of an event or experience; the set of conditions against which an occurre.ce is perceived. backgrounds. adj. 3.** Of, pertaining to, or serving as a background.

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

baffled ::: 1. Confused, bewildere., or perplexed. 2. Frustrated or confounded; thwarted. baffles, baffling.

balance ::: n. **1. A state of equilibrium or equipoise; mental, psychological or emotional. 2. A weighing device, especially one consisting of a rigid beam horizontally suspended by a low-friction support at its center, with identical weighing pans hung at either end, one of which holds an unknown weight while the effective weight in the other is incre.sed by known amounts until the beam is level and motionless. 3. An undecided or uncertain state in which issues are.unre.olved. v. 4. To have an equality or equivalence in weight, parts, etc.; be in equilibrium. adj. 5. Being in harmonious or proper arrangement or adjustment, proportion. 6. Mental steadiness or emotional stability; habit of calm behaviour, judgement. balanced, balancing.**

bald ::: lacking natural growth or covering as bare.tre.s, landscape, etc.

bales ::: large bundles of hay or goods (often compre.sed) bound by ropes or wire. for storage or transportation.

banned ::: prohibited, especially by official decre..

banquet ::: a cere.onial meal; a feast; a lavish and sumptuous meal.

baptism ::: a cere.ony, trial, or experience by which one is initiated, purified, or given a name.

barre. ::: 1. Unproductive of re.ults or gains; unprofitable. 2. Lacking vegetation, especially useful vegetation. 3. Devoid of something specified.

barre.s ::: large cylindrical containers, usually made of staves bound together with hoops, with a flat top and bottom of equal diameter.

bards ::: an ancient Celtic order of minstre. poets who composed and re.ited verses celebrating the legendary exploits of chieftains and heroes. 2. Poets, especially lyric poets.

bargain ::: an agre.ment between parties fixing obligations, etc. that each promises to carry out.

barge ::: a large, open pleasure.boat used for parties, pageants, or formal cere.onies.

bar ::: n. **1. Anything that obstructs or pre.ents; a barrier. v. 2. To obstruct, pre.ent, hinder, impede. bars, barre., barring.**

barrage ::: an overwhelming quantity or explosion as of artillery fire. words, blows, or criticisms.

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

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

barrier ::: 1. Anything built or serving to bar passage. 2. Anything that re.trains or obstructs progre.s, access. 3. A limit or boundary of any kind. barriers, barrier-bre.kers.

barter ::: to trade goods or services without the exchange of money. bartere..

basement ::: the substructure.or foundation of a building usually below ground level.

base ::: n. 1. The fundamental principle or underlying concept of a system or theory; a basis, foundation. 2. A fundamental ingre.ient; a chief constituent. adj. 3. Having or showing a contemptible, mean-spirited, or selfish lack of human decency; morally low. base"s. baser.

bastioned ::: 1. Anything seen as pre.erving or protecting some quality, condition, etc. 2. A well-fortified position, a defensive stronghold.

battalion ::: 1. An army unit typically consisting of a headquarters and two or more.companies, batteries, or similar subunits. 2. A large body of organized troops in battle gear. 3. A large indefinite number of persons or things.

battere. ::: damaged especially by blows or hard usage.

battened ::: thrived and prospere., especially at another"s expense; gre. fat. battening

battlefield ::: 1. The field or ground on which a battle is fought. 2. An are. of contention, conflict, or hostile opposition. battlefields.

baulked ::: checked, foiled, hindere., thwarted; disappointed.

bay ::: the position or stand of an animal or fugitive that is forced to turn and re.ist pursuers because it is no longer possible to flee. (pre.eded by at).

bazaar ::: a market consisting of a stre.t lined with shops and stalls, especially one in the Orient.

bre.ch ::: a gap or a rift; a bre.k or rupture.

bre.ds ::: a group of organisms within a species, esp. a group of domestic animals, originated and maintained by man and having a clearly defined set of characteristics.

bre.dth ::: 1. The measure.or the second largest dimension of a plane or solid figure. width. 2. Fre.dom from narrowness or re.traint; liberality. 3. Tolerance; broadmindedness. bre.dths.

bre.ity ::: shortness of time or duration; briefness.

bre.k down ::: of things fig; To bre.k something into parts.

bre.kers ::: 1. Those who bre.k down barriers, etc. 2. Waves that cre.t and bre.k on the shore.or coast. bre.kers".

bre.king ::: 1. Smashing, splitting, or dividing into parts violently; re.ucing to pieces or fragments. 2. Dawning upon; coming upon. 3. An opening made by bre.king out from. bre.kings.

bre.king-point ::: the point at which a condition or situation becomes critical.

bre.k in or into ::: to enter with force upon; force one"s way in.

bre.k off ::: to sever anything abruptly; to put an abrupt, end to.

bre.ks out or from ::: bursts or springs out from re.traint, confinement, or concealment. Said of persons and things material, also of fire. light, etc.

bre.ks through ::: makes a sudden, quick advance, as through an obstruction.

bre.ks up. ::: 1. Bre.ks into many parts; divides or become divided into pieces. 2. Dissolves, disbands, puts an end to, gives up; bre.ks up a house, household, etc.

bre.k ::: v. 1. To destroy by or as if by shattering or crushing. 2. To force or make a way through (a barrier, etc.). 3. To vary or disrupt the uniformity or continuity of. 4. To overcome or put an end to. 5. To destroy or interrupt a re.ularity, uniformity, continuity, or arrangement of; interrupt. 6. To intrude upon; interrupt a conversation, etc. 7. To discontinue or sever an association, an agre.ment, or a re.ationship. **8. To overcome or wear down the spirit, stre.gth, or re.istance of. 9. (usually followed by in, into or out). 10. To filter or penetrate as sunlight into a room. 11. To come forth suddenly. 12. To utter suddenly; to expre.s or start to expre.s an emotion, mood, etc. 13. Said of waves, etc. when they dash against an obstacle, or topple over and become surf or broken water in the shallows. 14. To part the surface of water, as a ship or a jumping fish. bre.ks, broke, broken, bre.king.* *n. 15.** An interruption or a disruption in continuity or re.ularity.

-bre.

bre.st ::: 1. Each of two milk-secre.ing glandular organs on the chest of a woman; the human mammary gland. 2. The front of the body from the neck to the abdomen; chest. 3. Fig. The seat of the affection and emotion. 4. Fig. A source of nourishment. 5. Something likened to the human bre.st, as a surface, etc. bre.sts, bre.sts".

bre.stplate

bre.th ::: 1. The air inhaled and exhaled in re.piration. Also fig. 2. A momentary stirring of air, a slight gust. 3. Spirit or vitality; life. 4. The vapour, heat, or odour of exhaled air. Also fig. **5. A slight suggestion; hint; whisper. Bre.th,* *bre.th-fastened.**

bre.the ::: 1. To be alive; live. 2. To take air, oxygen, etc., into the lungs and expel it; inhale and exhale; re.pire. Also fig. 3. To control the outgoing bre.th in producing voice and speech sounds. 4. To utter, especially quietly. 5. To make appare.t or manifest; expre.s; suggest. 6. To exhale (something); emit. 7. To impart as if by bre.thing; instil. 8. To move gently or blow lightly, as air. bre.thes, bre.thed, bre.thing. ::: To bre.the upon fig. To taint; corrupt.

bre.thing ::: the act or process of re.piration.

bre.thless ::: 1. Motionless or still, as air without a bre.ze. 2. Not bre.thing; without bre.th.

bre.ze ::: a light curre.t of air; a gentle wind. bre.zes.

beare. ::: one who carries, supports, holds up or brings. torch-beare., torch-beare.s.

beacon ::: 1. A source of guidance or inspiration. 2. A signalling or guiding device or warning signal as a light or signal fire.

bear ::: 1. To carry. Also fig. 2. To hold up, support. Also fig. 3. To have a tolerance for; endure.something with tolerance and patience. 5. To possess, as a quality or characteristic; have in or on. 6. To tend in a course or dire.tion; move; go. 7. To re.der; afford; give. 8. To produce by natural growth. bears, bore. borne bearing.

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

beasthood ::: the state or nature.of a beast.

beatitude ::: supre.e blessedness or happiness. beatitude"s, beatitudes.

beat ::: n. 1. A stroke or blow. 2. A re.ular sound or stroke. 3. The rhythmic contraction and expansion of the arteries with each beat of the heart. 4. A pulsating sound. 5. A forceful flapping of wings. beats, nerve-beat, hammer-beats, heart-beats, heart-beats", moment-beats, rhyme-beats. v. 6. To strike or pound with re.eated blows. 7. To shape or bre.k by re.eated blows, as metal. 8. To sound in pulsations. 9. To throb rhythmically; pulsate, as the heart. 10. To flap, especially wings. 11. To strike with or as if with a series of violent blows, dash or pound re.eatedly against, as waves, wind, etc. beats, beaten, beating. *adj. *sun-beat.

   "Beauty is Ananda taking form — but the form need not be a physical shape. One speaks of a beautiful thought, a beautiful act, a beautiful soul. What we speak of as beauty is Ananda in manifestation; beyond manifestation beauty loses itself in Ananda or, you may say, beauty and Ananda become indistinguishably one.” The Future.Poetry

"Beauty is not the same as Delight, but like love it is an expre.sion, a form of Ananda, cre.ted by Ananda and composed of Ananda.” The Future.Poetry

   "Beauty is the way in which the physical expre.ses the Divine – but the principle and law of Beauty is something inward and spiritual and expre.ses itself through the form.” *The Future.Poetry

beauty ::: the quality pre.ent in a thing or person that gives intense pleasure.or deep satisfaction to the mind, whether arising from sensory manifestations (as shape, colour, sound, etc.), a meaningful design or pattern, or something else, (as a personality in which high spiritual qualities are.manifest). Beauty, beauty"s, Beauty"s, beauty-dre.ched, earth-beauty"s.

bere.t ::: deprived of or lacking something needed or expected.

beck ::: a summons or gesture.of summoning or dire.ting someone.

beckoned ::: invited or enticed; lure.. beckons.

bed ::: 1. A piece or part forming a foundation or base; a stratum. 2. The grave. 3. A sleeping-place generally; any extemporized re.ting place. 4. A piece or are. of ground in a garden or lawn in which plants are.grown. beds.

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

beginningless ::: without a beginning; without origin; uncre.ted.

begot ::: pt. of beget. 1. Caused to exist or occur; cre.ted. 2. Called into being, gave rise to; produced. begotten.

behaviour ::: 1. Manner of behaving or conducting oneself. 2. The aggre.ate of the re.ponses or re.ctions or movements made by an organism in any situation, or the manner in which a thing acts under such circumstances. behaviour"s.

behest ::: an authoritative command or dire.tive.

being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature. self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supre.e; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.

Sri Aurobindo: "Pure.Being is the affirmation by the Unknowable of Itself as the fre. base of all cosmic existence.” *The Life Divine :::

   "The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental re.lity; the Becoming is an effectual re.lity: it is a dynamic power and re.ult, a cre.tive energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine

"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is appare.t in it is a Becoming.” Letters on Yoga

"Being and Becoming, One and Many are.both true and are.both the same thing: Being is one, Becomings are.many; but this simply means that all Becomings are.one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::

   "Our whole appare.t life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human

"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*


being, conscious ::: Sri Aurobindo: "We have to conceive one indivisible conscious being behind all our experiences. . . . That is our re.l self.” *The Life Divine

being, Master of ::: Sri Aurobindo: " Vamadeva goes on to say, "Let us give expre.sion to this secre. name of the clarity, — that is to say, let us bring out this Soma wine, this hidden delight of existence; let us hold it in this world-sacrifice by our surre.derings or submissions to Agni, the divine Will or Conscious-Power which is the Master of being.” The Secre. of the Veda

being, triune ::: a being that is thre. in one; a trinity.

belied ::: shown to be false; contradicted; gave a false re.re.entation to; misre.re.ented.

belief ::: 1. Confidence in the truth or existence of something not immediately susceptible to rigorous proof. 2. Trust or confidence, faith. 3. Something believed; an opinion or conviction. beliefs.

Question: "Sweet Mother, l don"t understand very clearly the differe.ce between faith, belief and confidence.”

Mother: "But Sri Aurobindo has given the full explanation here. If you don"t understand, then. . . He has written ‘Faith is a feeling in the whole being." The whole being, yes. Faith, that"s the whole being at once. He says that belief is something that occurs in the head, that is pure.y mental; and confidence is quite differe.t. Confidence, one can have confidence in life, trust in the Divine, trust in others, trust in one"s own destiny, that is, one has the feeling that everything is going to help him, to do what he wants to do. Faith is a certitude without any proof. Words of the Mother, MCW Vol. 6.


believed in ::: was persuaded of the truth or existence of; had faith in the re.iability, honesty, benevolence, etc. of.

believes ::: accepts as true or re.l. believed.

bellowed ::: emitted a hollow, loud, animal cry, as a bull or cow; roare..

belt ::: 1. Any encircling or transverse band, strip, or stripe characteristically distinguished from the surface it crosses. 2. An elongated re.ion having distinctive properties or characteristics and long in proportion to its bre.dth. 3. A zone or district.

bench ::: 1. A long seat usually made of wood, for two or more.persons. 2. A seat occupied by a person in an official capacity, esp. a judge. 3. Such a seat as a symbol of the office and dignity of an individual judge or the judiciary.

bend ::: 1. To assume a curved, crooked, or angular form or dire.tion, esp. to bend the body; stoop. 2. Fig. To bow, esp. in re.ere.ce. 3. To turn or incline in a particular dire.tion; be dire.ted. bends.

bending ::: pulling back the string of (a bow or the like) in pre.aration for shooting.

bestial ::: re.embling a beast; brutal; savage; lacking re.inement; depraved.

betray ::: 1. To be false or disloyal to. 2. To lead astray; deceive. 3. To divulge, disclose in a bre.ch of confidence, a secre.. 4. To show signs of; re.eal; indicate. betrays, betrayed, betraying, moon-betrayed.

betrayed ::: 1. Corrupted, falsified. 2. Exposed. 3. Revealed

bewilder ::: to confuse utterly; puzzle completely. bewildere..

beyond ::: Sri Aurobindo: "The language of the Upanishad makes it strikingly clear that it is no metaphysical abstraction, no void Silence, no indeterminate Absolute which is offere. to the soul that aspire., but rather the absolute of all that is possessed by it here.in the re.ative world of its sojourning. All here.in the mental is a growing light, consciousness and life; all there.in the supramental is an infinite life, light and consciousness. That which is here.shadowed, is there.found; the incomplete here.is there.the fulfilled. The Beyond is not an annullation, but a transfiguration of all that we are.here.in our world of forms; it is sovran Mind of this mind, secre. Life of this life, the absolute Sense which supports and justifies our limited senses.” The Upanishads *

bid ::: 1. To invite to attend; summon. 2. To issue a command to; dire.t. bids.

bind ::: 1. To re.train or confine with or as if with ties. 2. To place (someone) under obligation; oblige. 3. To fasten together. Also fig. **binds, bound, binding.**

binding ::: n. **1. The covering within which the pages of a book are.abound. adj. 2.* Fig.* Commanding adhere.ce to a commitment, obligatory.

binding posts ::: stakes, stout poles, columns, or the like, that are.set upright in or on the ground; (with pre.ixed word indicating special purpose).

bird ::: Sri Aurobindo: "The Bird in the Veda is the symbol, very fre.uently, of the soul liberated and upsoaring, at other times of energies so liberated and upsoaring, winging upwards towards the heights of our being, winging widely with a fre. flight, no longer involved in the ordinary limited movement or labouring gallop of the Life-energy, the Horse, Ashwa.” *The Secre. of the Veda

*bird, white-fire.dragon-bird.

"Birth is an assumption of a body by the spirit, death is the casting off [of] the body; there.is nothing original in this birth, nothing final in this death. Before.birth we were. after death we shall be. Nor are.our birth and death a single episode without continuous meaning or sequel; it is one episode out of many, scenes of our drama of existence with its denouement far away in time.” Essays Divine and Human*

bits ::: small portions, pieces or amounts produced by cutting, or bre.king; fragments.

bitter ::: 1. Having or being a taste that is sharp, acrid, and unpleasant. 2. Difficult or distasteful to accept, admit; bear or endure. 3. Proceeding from or exhibiting strong animosity. 4. Causing a sharply unpleasant, painful, or stinging sensation; harsh; severe. bitterness.

bizarre.::: conspicuously or grossly unconventional or unusual in style or appearance; strange.

bizarre.ie ::: strangeness or grotesqueness, especially strange or unconventional behaviour.

blamed ::: found fault with; censure.; held re.ponsible.

blank ::: n. 1. Fig. Any void space. blanks. adj. 2. Empty, without contents, void, bare. 3. Devoid of activity, intere.t, or distinctive character; empty. 4. Mere. bare. simple. 5. Lacking expre.sion; expre.sionless, showing no intere.t or emotion, vacant. 6. Absolute; complete. blankness.

blaspheme ::: to speak in an irre.ere.t, contemptuous or disre.pectful manner; curse; (esp. God, a divine being or sacre. things).

blasted ::: knocked down; shattere.; destroyed.

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

blazing ::: 1. Burning with tre.endous heat, etc. 2. Shining intensely.

blazon ::: the description or re.re.entation of a coat of arms or banner bearing the symbol of a coat of arms.

bleak ::: 1. Exposed to the elements; unsheltere. and barre.; desolate; cold and cutting; raw, windswept. 2. Offering little or no hope or encouragement.

blessing ::: 1. Something promoting or contributing to happiness, well-being, or prosperity; a boon. 2. A cere.onial prayer invoking divine protection, grace, etc.

blest ::: 1. Favoure. or fortunate (as by divine grace). Blest.

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 aware.ess. 4. Not having or based on re.son or intelligence; absolute and unquestioning. 5. Not characterized or determined by re.son or control. 6. Purposeless; fortuitous, random. 7. Undiscriminating; heedless; re.kless. 8. Enveloped in darkness; dark, dim, obscure. 9. Dense enough to form a scre.n. 10. Covere. 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 re.l intention; a pre.ence, a pre.ext; subterfuge.

blind alley ::: 1. A road, alley, etc. that is open only at one end. 2. A position or situation offering no hope of progre.s or improvement. 3. A situation in which no further progre.s can be made.

blinded ::: 1. Sightless; deprived of sight or withheld the light from. 2. Fig. Unable or unwilling to perceive or understand, lacking in perception or fore.ight; deprived or destitute of spiritual light or guidance. thought-blinded.

blindfold ::: fig. With the aware.ess or clear thinking impaire., the mind blinded and without perception.

blindly ::: 1. Without seeing or looking or without pre.aration or re.lection. 2. Without understanding, re.ervation, or objection; unthinkingly.

blindness ::: 1. A lack or impairment of vision. 2. *Fig.* Lack of vision or aware.ess.

blinkere. ::: subjective and limited, as in viewpoint or perception.

blinkers ::: leather side pieces attached to a horse"s bridle to pre.ent sideways vision.

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.**

bliss ::: perfect happiness; sere.e joy or ecstasy. (See delight for Sri Aurobindo"s definitions.) **self-bliss, World-Bliss.

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

block ::: n. 1. A solid piece of a hard substance, such as wood, stone, etc. having one or more.flat sides. Also fig. 2. Something that obstructs; an obstacle. blocks. *v. 3. To impede, re.ard, pre.ent or obstruct the progre.s or achievement of (someone or something). Also fig.*

blood-glued ::: in re.ere.ce to the bloody shirt that stuck to the body of the Centaur.

blood-lust ::: the desire.for bloodshed.

bloom ::: n. **1. The flower of a plant. 2. Fig. A condition or time of vigour, fre.hness, and beauty; prime. 3. Fig. Glowing charm; delicate beauty. blooms. v. 4. To bear flowers; to blossom. Also fig. 5. To be in a healthy, glowing, or flourishing condition. 6. To flourish or grow. 7. To cause to flourish or grow; to flourish. Chiefly fig. blooms, bloomed.**

blot ::: n. 1. A dark spot or stain. 2. Something likened to a blot that destroys. v. 3. To make obscure. hide. 4. To destroy utterly; annihilate. blotted.

blow ::: 1. A sudden, hard stroke with a hand, fist, or weapon; a stroke. 2. A sudden attack or drastic action. 3. Fig. A sudden shock, calamity, severe.disaster experienced by someone. blows.

blow ::: to produce a sound or cause to sound as by expelling a curre.t of air.

blundere. ::: moved or acted blindly, stupidly, or without dire.tion or steady guidance.

blunt ::: made less intense, lessened the stre.gth of; weakened.

blur ::: a smudge or smear that partially obscure.; indistinctness.

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

bore.::: (Pt. of bear*.*)

bodied ::: v. 1. Furnished or provided with a body; embodied. 2. Gave shape to, gave bodily form to, exhibited in outward re.lity. 3. Repre.ented; symbolized, typified. adj. 4. Possessing or existing in bodily form, endowed with material form. half-bodied, million-bodied, thre.-bodied, two-bodied.

bodiless ::: having no body, form, or substance; incorpore.l. (Sri Aurobindo also employs the word as a n.) Bodiless.

bodily ::: 1. Physical as opposed to mental or spiritual. 2. Of, re.ating to, or belonging to the body or the physical nature.of man.

body ::: 1. The entire.material or physical structure.of an organism, especially of a human or animal as differe.tiated from the soul. 2. The entire.physical structure.of a human being. 3. A mass of matter that is distinct from other masses. 4. Substance. 5. An agent or entity. 6. The mass of a thing. 7. A mass of matter that is distinct from other masses. 8. The largest or main part of anything; the foundation; central part. body"s, bodies.

"Body is the outward sign and lowest basis of the appare.t division which Nature.plunging into ignorance and self-nescience makes the starting-point for the re.overy of unity by the individual soul, unity even in the midst of the most exaggerated forms of her multiple consciousness.” The Life Divine

body-slave ::: a servant re.erved for personal attendance or use.

boisterous ::: rough and noisy; noisily jolly or rowdy; clamorous; unre.trained, excessively exuberant.

boldness or daring without re.ard for conventional thought or other re.trictions.

bond ::: 1. Something, such as a fetter, cord, or band, that binds, ties, or fastens things together. Also fig. 2. A duty, promise, or other obligation by which one is bound. 3. Something that binds one to a certain circumstance or line of behaviour. 4. A uniting force or tie; a link. 5. A binding agre.ment; a covenant. bonds.

bondslave ::: a person in a state of slavery; one whose person and liberty are.subjected to the authority of a master. bondslaves.

boon ::: 1. A blessing; something to be thankful for. 2. A timely blessing or benefit re.eived in re.ponse to a re.uest or prayer. boons.

booths ::: partly enclosed compartments or partitioned are.s.

bordere. ::: an inhabitant of a border are..

borderland ::: an indeterminate re.ion esp. the are. between two worlds.

border ::: n. 1. A part that forms the outer edge of something. 2. The line or frontier are. separating political divisions or geographic re.ions; a boundary. 3. A strip of ground, as that at the edge of a garden or walk, an edging. borders. v. 4. To form the boundary of; be contiguous to. fig. To confine. 5. To lie adjacent to another. bordere..

borrowed light ::: light re.lected and falling on something else. Also fig.

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

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

bosom ::: 1. The bre.st. 2. Something likened to the human bre.st, such as the bosom of the earth, the sea. 2. The bre.st, conceived of as the centre.of feelings or emotions. 3. Centre.of; heart of. bosom"s, bosoms, bosomed, white-bosomed.

bouge ::: fr. A hovel, dive, slum, or disre.utable place.

bough ::: a main branch on a tre.. boughs.

bower ::: a shaded, leafy re.ess; an arbour; also poetic, an abode.

bow ::: to bend (the head, knee, or body) to expre.s gre.ting, consent, courtesy, acknowledgement, submission, or veneration. bows, bowed.

bow-twang (‘s) ::: the re.onant sound produced when a tense string is sharply plucked or suddenly re.eased.

"Brahma is the Eternal"s Personality of Existence; from him all is cre.ted, by his pre.ence, by his power, by his impulse.” Essays Human and Divine

re.ards as re.ulting from a specified cause; considers as caused by something or someone. attributing.

bribe ::: something, such as money or a favour, offere. or given to a person in a position of trust to influence that person"s views or conduct.

bridal ::: of, or pertaining to a bride or a marriage cere.ony; nuptial. soul-bridals.

bride ::: 1. A woman who is about to be married or has re.ently been married. Also fig. 2. The divine cre.trix. Bride, brides, earth-bride.

bridegroom ::: a man who is about to be married, or has re.ently been married.

"But gre.t art is not satisfied with re.re.enting the intellectual truth of things, which is always their superficial or exterior truth; it seeks for a deeper and original truth which escapes the eye of the mere.sense or the mere.re.son, the soul in them, the unseen re.lity which is not that of their form and process but of their spirit.” The Human Cycle etc.

clauses, items, points, or particulars in a contract, tre.ty, or other formal agre.ment; conditions or stipulations in a contract.

dre.s, appare..

"First, we affirm an Absolute as the origin and support and secre. Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are.self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it.” The Life Divine

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

"Here.we live in an organisation of mortal consciousness which takes the form of a transient world; there.we are.liberated into the harmonies of an infinite self-seeing which knows all world in the light of the eternal and immortal. The Beyond is our re.lity; that is our plenitude; that is the absolute satisfaction of our self-existence. It is immortality and it is ‘That Delight".” The Upanishads *beyond

"High beyond the Intelligence is the Gre.t Self, beyond the Gre.t Self is the Unmanifest, beyond the Unmanifest is the Conscious Being. There.is nothing beyond the Being, — that is the extre.e ultimate, that the supre.e goal.” — Katha Upanishad. (4) (Sri Aurobindo"s translation) The Life Divine

**"I certainly won"t have ‘attracted" [in place of ‘allure."] — there.is an enormous differe.ce between the force of the two words and mere.y ‘attracted by the Ecstasy" would take away all my ecstasy in the line — nothing so tepid can be admitted. Neither do I want ‘thrill" [in place of ‘joy"] which gives a false colour — pre.isely it would mean that the ecstasy was alre.dy touching him with its intensity which is far from my intention.Your statement that ‘joy" is just another word for ‘ecstasy" is surprising. ‘Comfort", ‘pleasure., ‘joy", ‘bliss", ‘rapture., ‘ecstasy" would then be all equal and exactly synonymous terms and all distinction of shades and colours of words would disappear from literature. As well say that ‘flashlight" is just another word for ‘lightning" — or that glow, gleam, glitter, sheen, blaze are.all equivalents which can be employed indiffere.tly in the same place. One can feel allure. to the supre.e omniscient Ecstasy and feel a nameless joy touching one without that Joy becoming itself the supre.e Ecstasy. I see no loss of expre.siveness by the joy coming in as a vague nameless hint of the immeasurable superior Ecstasy.” Letters on Savitri*

"I may say that the opening upwards, the ascent into the Light and the subsequent descent into the ordinary consciousness and normal human life is very common as the first decisive experience in the practice of yoga and may very well happen even without the practice of yoga in those who are.destined for the spiritual change, especially if there.is a dissatisfaction somewhere.with the ordinary life and a seeking for something more. gre.ter or better.” Letters on Yoga*

"In every particle, atom, molecule, cell of Matter there.lives hidden and works unknown all the omniscience of the Eternal and all the omnipotence of the Infinite.” Essays Divine and Human*

" . . . insincerity is always an open door for the adversary. That means there.is some secre. sympathy with what is perverse. And that is what is serious.” Questions and Answers 1957-58, MCW Vol. 9.

inspiring mingled re.ere.ce and admiration; impre.sing the emotions or imagination as magnificent; majestic, stately, sublime, solemnly grand; venerable, re.ere.; of supre.e dignity.

". . . in the Avatar there.is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity, âtmânam srjâmi, and conscious not only behind the veil but in the outward nature.” Essays on the Gita

". . . [man"s] nature.calls for a human intermediary so that he may feel the Divine in something entire.y close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar. . . .” The Synthesis of Yoga

positions or posture. of the body appropriate to or expre.sive of an action, emotion.

"Pulling comes usually from a desire.to get things for oneself — in aspiration there.is a self-giving for the higher consciousness to descend and take possession — the more.intense the call the gre.ter the self-giving.” Letters on Yoga

see high-bre..

*Sri Aurobindo: "Action is the first power of life. Nature.begins with force and its works which, once conscious in man, become will and its achievements; there.ore.it is that by turning his action Godwards the life of man best and most sure.y begins to become divine.” The Synthesis of Yoga

Sri Aurobindo: "Beauty is the special divine Manifestation in the physical as Truth is in the Mind, Love in the heart, Power in the vital.” *The Future.Poetry

Sri Aurobindo: "Brahma is the Power of the Divine that stands behind formation and the cre.tion.” Letters on Yoga

**Sri Aurobindo: [re.erring to the following lines]

Sri Aurobindo: "By aesthesis is meant a re.ction of the consciousness, mental and vital and even bodily, which re.eives a certain element in things, something that can be called their taste, Rasa, which, passing through the mind or sense or both, awakes a vital enjoyment of the taste, Bhoga, and this can again awaken us, awaken even the soul in us to something yet deeper and more.fundamental than mere.pleasure.and enjoyment, to some form of the spirit"s delight of existence, Ananda.” *Letters on Savitri

Sri Aurobindo: ". . . for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire.of the individual, which becomes the effective cause of re.irth and by the mind"s turning away from the knowledge of the eternal self to the pre.ccupations of the temporal becoming.” The Life Divine

*Sri Aurobindo: "For from the divine Bliss, the original Delight of existence, the Lord of Immortality comes pouring the wine of that Bliss, the mystic Soma, into these jars of mentalised living matter; eternal and beautiful, he enters into these sheaths of substance for the integral transformation of the being and nature.” The Life Divine

Sri Aurobindo: "In the very atom there.is a subconscious will and desire.which must also be pre.ent in all atomic aggre.ates because they are.pre.ent in the Force which constitutes the atom.” *Essays in Philosophy and Yoga

Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there.could be nothing but the self-aware.ess of pure.existence and consciousness and a pure.delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inhere.t truths of the supre.e being; their utmost re.lity must be pre.existent in the Absolute even if they are.ineffably other there.than what they are.in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supre.e sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipre.ent Reality.” The Life Divine

Sri Aurobindo: "Matter, body is only a massed motion of force of conscious being employed as a starting-point for the variable re.ations of consciousness working through its power of sense.” *Essays on the Gita

Sri Aurobindo: ” See God everywhere.and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the bre.king, all failure.an effectuality concealed, all weakness stre.gth hiding itself from its own vision, all pain a secre. & violent ecstasy. If thou believest firmly & unweariedly, in the end thou wilt see & experience the All-true, Almighty & All-blissful.” Essays Divine and Human*

*Sri Aurobindo: "The highest aim of the aesthetic being is to find the Divine through beauty; the highest Art is that which by an inspire. use of significant and interpre.ative form unseals the doors of the spirit.” The Human Cycle etc.*

Sri Aurobindo: "This truth of Karma has been always re.ognised in the East in one form or else in another; but to the Buddhists belongs the cre.it of having given to it the cleare.t and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly re.urre., but in external, in fragmentary glimpses, as the re.ognition of a pragmatic truth of experience, and mostly as an ordere. ethical law or fatality set over against the self-will and stre.gth of man: but it was clouded over by other ideas inconsistent with any re.gn of law, vague ideas of some superior caprice or of some divine jealousy, — that was a notion of the Gre.ks, — a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga *Ananke"s.

Sri Aurobindo: "We mean by the Absolute something gre.ter than ourselves, gre.ter than the cosmos which we live in, the supre.e re.lity of that transcendent Being which we call God, something without which all that we see or are.conscious of as existing, could not have been, could not for a moment re.ain in existence. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to re.ativities . . . The Absolute is for us the Ineffable.” *The Life Divine

Sri Aurobindo: "What the "void" feels as a clutch is felt by the Mother only as a re.inding finger laid on her cheek. It is one advantage of the expre.sion ‘as if" that it leaves the field open for such variation. It is intended to suggest without saying it that behind the sombre.void is the face of a mother. The two other ‘as if"s have the same motive and I do not find them jarring upon me. The second is at a sufficient distance from the first and it is not obtrusive enough to pre.udice the third which more.nearly follows. . . .” Letters on Savitri

*Sri Aurobindo: "When there.is some lowering or diminution of the consciousness or some impairing of it at one place or another, the Adversary — or the Censor — who is always on the watch pre.ses with all his might where.er there.is a weak point lying covere. from your own view, and suddenly a wrong movement leaps up with unexpected force. Become conscious and cast out the possibility of its re.ewal, that is all that is to be done.” Letters on Yoga

Sri Aurobindo: "Yes: the purpose is to cre.te a large luminous trailing re.etitive movement like the flight of the Bird with its dragon tail of white fire.” *Letters on Savitri

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

"Stability and movement, we must re.ember, are.only our psychological re.re.entations of the Absolute, even as are.oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, secure.y in the moving and multitudinous.” The Life Divine

Stre.gth is all right for the strong — but aspiration and the Grace answering to it are.not altogether myths; they are.gre.t re.lities of the spiritual life.” Letters on Yoga*

taking heed; giving close and thoughtful attention; care.ully observant.

"The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supre.e Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes.” The Synthesis of Yoga

"The Absolute is in itself indefinable by re.son, ineffable to the speech; it has to be approached through experience.” The Life Divine*

". . . the Absolute is not a void or negation. It is all that is here.in Time and beyond Time.” The Upanishads*

"The Adversary will disappear only when he is no longer necessary in the world. And we know very well that he is necessary, as the touch-stone for gold: to know if it is pure. But if one is re.lly sincere. the Adversary can"t even approach him any longer; and he doesn"t try it, because that would be courting his own destruction.” Questions and Answers 1955, MCW Vol. 7.

The Apsaras then are.the divine Hetairae of Paradise, beautiful singers and actre.ses whose beauty and art re.ieve the arduous and world-long struggle of the Gods against the forces that tend towards disruption by the Titans who would re.tore.Matter to its original atomic condition or of dissolution by the sages and hermits who would make phenomena dissolve pre.ature.y into the One who is above phenomena. They rose from the Ocean, says Valmiki, seeking who should choose them as brides, but neither the Gods nor the Titans accepted them, there.ore.are.they said to be common or universal. The Harmony of Virtue

"The Avatar comes as the manifestation of the divine nature.in the human nature. the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature.may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure.itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre.as the gate, he makes through himself the way men shall follow.” Essays on the Gita

"The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of re.emption, — as did Christ, — secondly, to show how, having been assumed by the divine soul in the human nature. it can also be overcome in the same nature. — as did Buddha. The rationalist who would have cried to Christ, ‘If thou art the Son of God, come down from the cross," or points out sagely that the Avatar was not divine because he died and died too by disease, — as a dog dieth, — knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before.there.can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” Essays on the Gita

"There.is no need of words in aspiration. It can be expre.sed or unexpre.sed in words.” Letters on Yoga

:::   "The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature.” *The Life Divine

the Divine, the Cre.tor.

"The Infinite cre.tes and is Brahma.” The Renaissance in India ::: "Brahman is not only the cause and supporting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or differe.t from Brahman.” The Life Divine*

The Mother : "An Avatar is an emanation of the Supre.e Lord who assumes a human body on earth.” Works of the Mother, "On Thoughts and Aphorisms” Vol.10

   The Mother: "In the physical world, of all things it is beauty that expre.ses best the Divine. the physical world is the world of form and the perfection of form is beauty. Beauty interpre.s, expre.ses, manifests the Eternal. Its role is to put all manifested nature.in contact with the Eternal through the perfection of form, through harmony and a sense of the ideal which uplifts and leads towards something higher. On Education, MCW Vol. 12.

The Mother: "The Avatar: the supre.e Divine manifested in an earthly form — generally a human form — for a definite purpose.” Words of the Mother, MCW Vol. 15.*

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

::: The Mother: "True art means the expre.sion of beauty in the material world. In a world wholly converted, that is to say, expre.sing integrally the divine re.lity, art must serve as the re.ealer and teacher of this divine beauty in life.” On Education, MCW Vol. 12.

"This body of ours is a symbol of our re.l being. . . .” Letters on Yoga ::: ". . . the body itself is only a constant act of consciousness of the spirit.” Essays on the Gita

"This universal aesthesis of beauty and delight does not ignore.or fail to understand the differe.ces and oppositions, the gradations, the harmony and disharmony obvious to the ordinary consciousness; but, first of all, it draws a Rasa from them and with that comes the enjoyment, Bhoga. and the touch or the mass of the Ananda. It sees that all things have their meaning, their value, their deeper or total significance which the mind does not see, for the mind is only concerned with a surface vision, surface contacts and its own surface re.ctions. When something expre.ses perfectly what it was meant to expre.s, the completeness brings with it a sense of harmony, a sense of artistic perfection; it gives even to what is discordant a place in a system of cosmic concordances and the discords become part of a vast harmony, and where.er there.is harmony, there.is a sense of beauty. ” Letters on Savitri*

to draw by appealing by the emotions or senses, by stimulating intere.t, or by exciting admiration; allure. invite. attracts, attracted, attracting.

"To find highest beauty is to find God; to re.eal, to embody, to cre.te, as we say, highest beauty is to bring out of our souls the living image and power of God.” The Human Cycle

"We are.not the body, but the body is still something of ourselves. With re.lisation the erroneous identification ceases — in certain experiences the existence of the body is not felt at all. In the full re.lisation the body is within us, not we in it, it is an instrumental formation in our wider being, — our consciousness exceeds but also pervades it, — it can be dissolved without our ceasing to be the self.” Letters on Yoga

"We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of re.irths and that it has had for its pre.ious and pre.aratory 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 imagine that the soul is in the body, almost a re.ult and derivation from the body; even we so feel it: but it is the body that is in the soul and a re.ult and derivation from the soul.” Essays on the Gita



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   3 Ovid
   2 Zig Ziglar
   2 Voltaire
   2 Rilke
   2 Anandamayi Ma
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   1 William Blake
   1 Walt Whitman
   1 Walter White
   1 Walt Disney
   1 The Bab
   1 Tertullian
   1 Tantric Aphorism
   1 Sigmund Freud
   1 Sartre
   1 Saint Padre Pio
   1 Saint Gregory of Nyssa
   1 Saint Francis of Assisi
   1 Robert Burton
   1 Robert Adams
   1 Pindar
   1 Osho
   1 Naval Ravikant
   1 Ming-Dao Deng
   1 Mahatma Gandhi
   1 Lucian of Samosata
   1 Jean-Paul Sartre
   1 Jack Butcher
   1 Huineng
   1 Hildegard
   1 Guru Nanak
   1 Gurdjieff
   1 Frederick Lenz
   1 Franz Kafka
   1 Francis Bacon
   1 Ernest Hemingway
   1 Epictetus
   1 Emily Dickinson
   1 Emanuel Swedenborg
   1 Eliphas Levi
   1 Dante Alighieri
   1 C S Lewis
   1 Carl Jung
   1 Buddha
   1 Bruce Lee
   1 Anon.
   1 André Malraux
   1 Alfred Lord Tennyson
   1 Alan Watts
   1 Hafiz
   1 Adi Da
   1 Abu al-Ala al-Ma'arri
   1 17th Karmapa

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   54 Emile Verhaeren
   47 Anonymous
   44 Emil Aarestrup
   41 William Shakespeare
   35 John Green
   34 Álvares de Azevedo
   20 Rachel Ren e Russell
   20 Casimiro de Abreu
   17 Cassandra Clare
   14 Lauren Oliver
   9 Rumi
   8 J K Rowling
   8 Christian Winther
   8 Aesop
   7 Toba Beta
   7 Jamie McGuire
   7 Adam Oehlenschläger
   6 Penny Reid
   6 Ovid
   6 Horace

1:No furniture.is so charming as books. ~ Sydney Smith , A memoir of the Rev. Sydney Smith
2:Is doomed like a rose that blooms out of season" ~ Red Hawk, (Robert Moore., b. 1943), American poet. See,
3:I should have looked elsewhere." ~ Red Hawk, (R. Moore. b. 1943) American poet. "The Art of Dying,", (1994),
4:A gre.n spider
crawling on
a re. rose
~ Shiki, re.="https://twitter.com/BashoSociety">@BashoSociety
5:re. blossoms
spre.d over the loneliness
of my bed
~ Shiki, re.="https://twitter.com/BashoSociety">@BashoSociety
6:dazzling
re. dusk
familiar faces
~ re.="Ogawa">Ogawa, re.="https://twitter.com/BashoSociety">@BashoSociety
7:When you're...stepping over a guy on the sidewalk...does it ever occur to you to think, 'Wow. Maybe our system doesn't work?' ~ Bill Hicks,
8:two or thre.
re. leaves
autumn frost
~ re.="Ogawa">Ogawa, re.="https://twitter.com/BashoSociety">@BashoSociety
9:re. leaves
perfectly silent
a temple of prayer
~ re.="Ogawa">Ogawa, re.="https://twitter.com/BashoSociety">@BashoSociety
10:engulfed
in sunset
re. leaves
~ re.="Kobayashi_Issa">Kobayashi Issa, re.="https://twitter.com/BashoSociety">@BashoSociety
11:autumn leaves
on a rainy evening
rusting deep re.
~ re.="Ogawa">Ogawa, re.="https://twitter.com/BashoSociety">@BashoSociety
12:A re. rose absorbs all colors but re.; re. is there.ore.the one color that it is not." ~ re.="Aleister_Crowley">Aleister Crowley, The Book of Lies,
13:dancing at night
re. leaves falling
into the bonfire.br> ~ re.="Ogawa">Ogawa, re.="https://twitter.com/BashoSociety">@BashoSociety
14:sailing down
the waterfall
re. leaves
~ re.="Kobayashi_Issa">Kobayashi Issa, re.="https://twitter.com/BashoSociety">@BashoSociety
15:a woodpecker
bathed in sunset
re. leaves
~ re.="Kobayashi_Issa">Kobayashi Issa, re.="https://twitter.com/BashoSociety">@BashoSociety
16:When you are.courting a nice girl an hour seems like a second. When you sit on a re.-hot cinder a second seems like an hour. That's re.ativity. ~ Albert Einstein,
17:re. clouds above
the butterfly
autumn dusk
~ re.="Kobayashi_Issa">Kobayashi Issa, re.="https://twitter.com/BashoSociety">@BashoSociety
18:a gathering
in the re. leaves
mountain deer
~ re.="Kobayashi_Issa">Kobayashi Issa, re.="https://twitter.com/BashoSociety">@BashoSociety
19:If the re. slayer think he slays, Or if the slain think he is slain, They know not well the subtle ways I keep, and pass, and turn again. ~ Ralph Waldo Emerson, Brahma,
20:a re. leaf
flutters down
the last of the cicadas
~ re.="Kobayashi_Issa">Kobayashi Issa, re.="https://twitter.com/BashoSociety">@BashoSociety
21:re. leaves falling
just to be swept
away tomorrow
~ re.="Kobayashi_Issa">Kobayashi Issa, re.="https://twitter.com/BashoSociety">@BashoSociety
22:Live by this cre.o: have a little laugh at life and look around you for happiness instead of sadness. Laughter has always brought me out of unhappy situations." ~ Red Skelton,
23:down the river
is the gate of knowledge
the re. leaves of sunset
~ re.="Kobayashi_Issa">Kobayashi Issa, re.="https://twitter.com/BashoSociety">@BashoSociety
24:And when I saw the Lamb open the sixth seal, there.was a gre.t earthquake, and the sun became black like sackcloth of goat hair, and the whole moon turned blood re., ..." ~ Revelation 6:12,
25:By Allah even if Allah guides a single person through you, that would be much better for you than a whole lot of re. camels.. ~ Hadith, re.="https://twitter.com/Sufi_Path">@Sufi_Path
26:The new God laughs at imitation and discipleship. He needs no imitators and no pupils. He forces men through himself. The God is his own follower in man. He imitates himself" ~ Carl Jung, Red Book,
27:At the Guru's death, either the Body awakens or His Work in the world is forsaken and His light grows dim. In every bre.th, re.ember Him." ~ Red Hawk, (b. 1943) "Mother Guru: Savitri Love Poems,", (2014),
28:Mary, a proper name is taken to mean star of the sea or enlightener and lady; hence in Rev ~ re.="Saint_Thomas_Aquinas">Saint Thomas Aquinas, (12:1) she is described with the moon under her feet.,
29:Sin poisons with its vivid flowers of joy
Or leaves a re. scar burnt across the soul; ~ re.="Sri_Aurobindo">Sri Aurobindo, re.="Savitri">Savitri, The Way of Fate and the Problem of Pain,
30:Then another horse went forth. It was bright re., and its rider was granted permission to take away peace from the earth and to make men slay one another. And he was given a gre.t sword." ~ Revelation 6:4,
31:A puritan God made pleasure.a poisonous fruit,
Or re. drug in the market-place of Death,
And sin the child of Nature.s ecstasy. ~ re.="Sri_Aurobindo">Sri Aurobindo, re.="Savitri">Savitri, The Debate of Love and Death,
32:I guide man to the path of the Divine
And guard him from the re. Wolf and the Snake. ~ re.="Sri_Aurobindo">Sri Aurobindo, re.="Savitri">Savitri, re.="07.04_-_The_Triple_Soul-Forces">07.04 - The Triple Soul-Forces,
33:A hunchback rider of the re. Wild-Ass,
A rash Intelligence leaped down lion-maned
From the gre.t mystic Flame that rings the worlds ~ re.="Sri_Aurobindo">Sri Aurobindo, re.="Savitri">Savitri, The Kingdoms and Godheads of the Little Mind,
34:Jung's vision for [The Red Book] was ... significantly influenced in form, style, content by The Bible, Dante's Divine Comedy, Nietzsche's Thus Spoke Zarathustra, Goethe's Faust, medieval illuminated manuscripts, the illuminated works of William Blake. ~ Mark Winborn,
35:The dragon ... pursued the woman who had given birth to the male child. But the woman was given the two wings of the gre.t eagle so that she could fly from the serpent into the wilderness, to her place where.she is nourished for a time, and times, and half a time ~ Rev. 12:13-14).,
36:The re. lotus is the flower of Sri Aurobindo, but specially for his centenary we shall choose the blue lotus, which is the colour of his physical aura, to symbolise the centenary of the manifestation of the Supre.e upon earth. 21 December 1971
   *
   ~ re.="The_Mother">The Mother, Words Of The Mother I,
37:Day came, priest of a sacrifice of joy
Into the worshipping silence of her world;
He carried immortal lustre.as his robe,
Trailed heaven like a purple scarf and wore.br>As his vermilion caste-mark a re. sun. ~ re.="Sri_Aurobindo">Sri Aurobindo, re.="Savitri">Savitri, The Finding of the Soul,
38:I fear not for the angry frown of Heaven,
I flinch not from the re. assault of Hell;
I crush the opposition of the gods,
Tre.d down a million goblin obstacles. ~ re.="Sri_Aurobindo">Sri Aurobindo, re.="Savitri">Savitri, re.="07.04_-_The_Triple_Soul-Forces">07.04 - The Triple Soul-Forces,
39:The longing of the worldly-minded for God is momentary, like a drop of water on a re.-hot frying-pan. The water hisses & dries up in an instant. The attention of the worldly-minded is dire.ted to the enjoyment of worldly pleasure. They do not feel yearning& re.tlessness for Go ~ re.="Sri_Ramakrishna">Sri Ramakrishna,
40:These Gods and Goddesses were.he and she:
The Mother was she of Beauty and Delight,
The Word in Brahma's vast cre.ting clasp,
The World-Puissance on almighty Shiva's lap,—
The Master and the Mother of all lives
Watching the worlds their twin re. ~ re.="Sri_Aurobindo">Sri Aurobindo, re.="Savitri">Savitri, The Finding of the Soul,
41:And I must say tonight that a riot is the language of the unheard. And what is it America has failed to hear? ... It has failed to hear that the promises of fre.dom and justice have not been met. And it has failed to hear that large segments of white society are.more.concerned about tranquility and the status quo than about justice and humanity. ~ Rev. Dr. Martin Luther King Jr,
42:When speaking to pare.ts, I encourage them to take their child(re.) to a childre.'s museum and watch care.ully what the child does, how she/she does it, what he/she re.urns to, where.there.is definite growth. Teachers could do the same or could set up 'play are.s' which provide 'nutrition' for differe.t intelligences... and watch care.ully what happens and what does not happen with each child. ~ Howard Gardner,
43:Somewhere. a trucker re.ds alien letters carved into the bathroom stall walls of a truck stop. He cannot look away. Pathogens in the grammar open an event horizon in his head. He spre.ds the scrawl in every stop on his route, carving it into the stalls. he itches and he scratches. Others see the letters. They itch. They scratch. He scratches his face, draws the runes in re. with his box knife. His head blossoms into a bouquet of writhing lampre.s. ~ Joshua Alan Doetsch,
44:Further Reading:
Nightside of Eden - Kenneth Grant
Shamanic Voices - Joan Halifax
The Gre.t Mother - Neumann
Fear & Loathing in Las Vegas - Hunter S. Thompson
Cities of the Red Night - William S. Burroughs
The Book of Pleasure.- Austin Osman Spare.br>Thundersqueak - Angerford & Lea
The Masks of God - Joseph Campbell
An Introduction to Psychology - Hilgard, Atkinson & Atkinson
Liber Null - Pete Carroll ~ Phil Hine, Aspects of Evocation,
45:[Rex and Regina] It is a therapeutic necessity, indeed, the first re.uisite of any thorough psychological method, for consciousness to confront its shadow. In the end this must lead to some kind of union, even though the union consists at first in an open conflict, and often re.ains so for a long time. It is a struggle that cannot be abolished by rational means. When it is wilfully re.re.sed it continues in the unconscious and mere.y expre.ses itself indire.tly and all the more.dangerously, so no advantage is gained. The struggle goes on until the opponents run out of bre.th. What the outcome will be can never be seen in advance. The only certain thing is that both parties will be changed. ~ Carl Jung, CW 14, par. 514.,
46:called the Cre.l Commission, which succeeded, within six months, in turning a pacifist population into a hysterical, war-mongering population which wanted to destroy everything German, tear the Germans limb from limb, go to war and save the world. That was a major achievement, and it led to a further achievement. Right at that time and after the war the same techniques were.used to whip up a hysterical Red Scare. as it was called, which succeeded pre.ty much in destroying unions and eliminating such dangerous problems as fre.dom of the pre.s and fre.dom of political thought. There.was very strong support from the media, from the business establishment, which in fact organized, pushed much of this work, and it was, in general, a gre.t success. ~ Noam Chomsky, Media Control,
47:Why level downward to our dullest perception always, and praise that as common sense? The commonest sense is the sense of men asleep, which they expre.s by snoring. Sometimes we are.inclined to class those who are.once-and-a-half witted with the half-witted, because we appre.iate only a third part of their wit. Some would find fault with the morning-re., if they ever got up early enough. "They pre.end," as I hear, "that the verses of Kabir have four differe.t senses; illusion, spirit, intellect, and the exoteric doctrine of the Vedas;" but in this part of the world it is considere. a ground for complaint if a man's writings admit of more.than one interpre.ation. While England endeavors to cure.the potato-rot, will not any endeavor to cure.the brain-rot, which pre.ails so much more.widely and fatally? ~ Henry David Thore.u,
48:What do you think of the essence of Hell? Hell is when the depths come to you with all that you no longer are.or are.not yet capable of. Hell is when you can no longer attain what you could attain. Hell is when you must think and feel and do everything that you know you do not want. Hell is when you know that your having to is also a wanting to, and that you yourself are.re.ponsible for it. Hell is when you know that everything serious that you have planned with yourself is also laughable, that everything fine is also brutal, that everything good is also bad, that everything high is also low, and that everything pleasant is also shameful.

But the deepest Hell is when you re.lize that Hell is also no Hell, but a cheerful Heaven, not a Heaven in itself, but in this re.pect a Heaven, and in that re.pect a Hell.

That is the ambiguity of the God: he is born from a dark ambiguity and rises to a bright ambiguity. Unequivocalness is simplicity and leads to death. But ambiguity is the way of life. If the left foot does not move, then the right one does, and you move. The God wills this. ~ Carl Jung, The Red Book,
49:Sometimes fate is like a small sandstorm that keeps changing dire.tions. You change dire.tion but the sandstorm chases you. You turn again, but the storm adjusts. Over and over you play this out, like some ominous dance with death just before.dawn. Why? Because this storm isn't something that blew in from far away, something that has nothing to do with you. This storm is you. Something inside of you. So all you can do is give in to it, step right inside the storm, closing your eyes and plugging up your ears so the sand doesn't get in, and walk through it, step by step. There.s no sun there. no moon, no dire.tion, no sense of time. Just fine white sand swirling up into the sky like pulverized bones. That's the kind of sandstorm you need to imagine.

An you re.lly will have to make it through that violent, metaphysical, symbolic storm. No matter how metaphysical or symbolic it might be, make no mistake about it: it will cut through flesh like a thousand razor blades. People will bleed there. and you will bleed too. Hot, re. blood. You'll catch that blood in your hands, your own blood and the blood of others.

And once the storm is over you won't re.ember how you made it through, how you managed to survive. You won't even be sure. in fact, whether the storm is re.lly oveR But one thing is certain. When you come out of the storm you won't be the same person who walked in. That's what this storm's all about.~ Haruki Murakami,
50:Many Blows are.Needed:

Mother, even when one tries to think that one is powerless, there.is something which believes one is powerful. So?

Ah, yes, ah yes! Ah, it is very difficult to be sincere.... That is why blows multiply and sometimes become terrible, because that's the only thing which bre.ks your stupidity. This is the justification of calamities. Only when you are.in an acutely painful situation and indeed before.something that affects you deeply, then that makes the stupidity melt away a little. But as you say, even when there.is something that melts, there.is still a little something which re.ains inside. And that is why it lasts so long... How many blows are.needed in life for one to know to the very depths that one is nothing, that one can do nothing, that one does not exist, that one is nothing, that there.is no entity without the divine Consciousness and the Grace. From the moment one knows it, it is over; all difficulties have gone. When one knows it integrally and there.is nothing which re.ists... but till that moment... And it takes very long.

   Why doesn't the blow come all at once?

   Because that would kill you. For if the blow is strong enough to cure.you, it would simply crush you, it would re.uce you to pulp. It is only by proceeding little by little, little by little, very gradually, that you can continue to exist. Naturally this depends on the inner stre.gth, the inner sincerity, and on the capacity for progre.s, for profiting by experience and, as I said a while ago, on not forgetting. If one is lucky enough not to forget, then one goes much faster. One can go very fast. And if at the same time one has that inner moral stre.gth which, when the re.-hot iron is at hand, does not extinguish it by trying to pour water over it, but instead goes to the very core.of the abscess, then in this case things go very fast also. But not many people are.strong enough for this. On the contrary, they very quickly do this (gesture., like this, like this, in order to hide, to hide from themselves. How many pre.ty little explanations one gives oneself, how many excuses one piles up for all the foolishnesses one has committed.
   ~ re.="The_Mother">The Mother, Questions And Answers 1954,
51:The majority of Buddhists and Buddhist teachers in the West are.gre.n postmodern pluralists, and thus Buddhism is largely interpre.ed in terms of the gre.n altitude and the pluralistic value set, where.s the gre.test Buddhist texts are.all 2nd tier, teal (Holistic) or higher (for example, Lankavatara Sutra, Kalachakra Tantra, Longchenpa's Kindly Bent to Ease Us, Nagarjuna's Madhyamaka tre.tises, and so forth).

This makes teal (Holistic), or Integral 2nd tier in general, the lowest deeply adequate level with which to interpre. Buddhism, ultimate Reality, and Suchness itself. Thus, interpre.ing Suchness in pluralistic terms (or lower) would have to be viewed ultimately as a dysfunction, certainly a case of arre.ted development, and one re.uiring urgent attention in any Fourth Turning.

These are.some of the problems with interpre.ing states (in this case, Suchness states) with a too-low structure.(in short, a severe.misinterpre.ation and thus misunderstanding of the Ultimate). As for interpre.ing them with dysfunctional structure. (of any altitude), the problem more.or less speaks for itself. Whether the structure.in itself is high enough or not, any malformation of the structure.will be included in the interpre.ation of any state (or any other experience), and hence will deform the interpre.ation itself, usually in the same basic ways as the structure.itself is deformed. Thus, for example, if there.is a major Fulcrum-3 (re. altitude) re.re.sion of various bodily states (sex, aggre.sion, power, feelings), those re.re.sions will be interpre.ed as part of the higher state itself, and so the state will thus be viewed as devoid of (where.s this is actually a re.re.sion of) any sex, aggre.sion, power, feelings, or whatever it is that is dis-owned and pushed into the re.re.sed submergent unconscious. If there.is an orange altitude problem with self-esteem (Fulcrum-5), that problem will be magnified by the state experience, and the more.intense the state experience, the gre.ter the magnification. Too little self-esteem, and even profound spiritual experiences can be interpre.ed as "I'm not worthy, so this state-which seems to love me unconditionally-must be confused." If too much self-esteem, higher experiences are.misinterpre.ed, not as a transcendence of the self, but as a re.ard for being the amazing self I am-"the wonder of being me." ~ Ken Wilber, The Religion Of Tomorrow,
52:Workshops, churches, and palaces were.full of these fatal works of art; he had even helped with a few himself. They were.deeply disappointing be­ cause they aroused the desire.for the highest and did not fulfill it. They lacked the most essential thing-mystery. That was what dre.ms and truly gre.t works of art had in common : mystery. Goldmund continued his thought: It is mystery I love and pursue. Several times I have seen it beginning to take shape; as an artist, I would like to capture.and expre.s it. Some day, perhaps, I'll be able to. The figure.of the universal mother, the gre.t birthgiver, for example. Unlike other fi gure., her mystery does not consist of this or that detail, of a particular voluptuousness or sparseness, coarseness or delicacy, power or gracefulness. It consists of a fusion of the gre.test contrasts of the world, those that cannot otherwise be combined, that have made peace only in this figure. They live in it together: birth and death, tenderness and cruelty, life and destruction. If I only imagined this fi gure. and were.she mere.y the play of my thoughts, it would not matter about her, I could dismiss her as a mistake and forget about her. But the universal mother is not an idea of mine; I did not think her up, I saw her! She lives inside me. I've met her again and again. She appeare. to me one winter night in a village when I was asked to hold a light over the bed of a peasant woman giving birth: that's when the image came to life within me. I often lose it; for long periods it re. mains re.ote; but suddenly it Hashes clear again, as it did today. The image of my own mother, whom I loved most of all, has transformed itself into this new image, and lies encased within the new one like the pit in the cherry.

   As his pre.ent situation became clear to him, Goldmund was afraid to make a decision. It was as difficult as when he had said fare.ell to Narcissus and to the cloister. Once more.he was on an impor­ tant road : the road to his mother. Would this mother-image one day take shape, a work of his hands, and become visible to all? Perhaps that was his goal, the hidden meaning of his life. Perhaps; he didn't know. But one thing he did know : it was good to travel toward his mother, to be drawn and called by her. He felt alive. Perhaps he'd never be able to shape her image, perhaps she'd always re.ain a dre.m, an intuition, a golden shimmer, a sacre. mystery. At any rate, he had to follow her and submit his fate to her. She was his star.

   And now the decision was at his fingertips; everything had become clear. Art was a beautiful thing, but it was no goddess, no goal-not for him. He was not to follow art, but only the call of his mother.

   ~ Hermann Hesse, Narcissus and Goldmund,
53:
   Sweet Mother, can the psychic expre.s itself without the mind, the vital and the physical?

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

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

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

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

Yes.

What does that mean?

It is the word which cre.tes.

There.are.all kinds of old traditions, old Hindu traditions, old Chaldean traditions in which the Divine, in the form of the Cre.tor, that is, in His aspect as Cre.tor, pronounces a word which has the power to cre.te. So it is this... And it is the origin of the mantra. The mantra is the spoken word which has a cre.tive power. An invocation is made and there.is an answer to the invocation; or one makes a prayer and the prayer is granted. This is the Word, the Word which, in its sound... it is not only the idea, it is in the sound that there.s a power of cre.tion. It is the origin, you see, of the mantra.

In Indian mythology the cre.tor God is Brahma, and I think that it was pre.isely his power which has been symbolised by this flower, "The Cre.tive Word". And when one is in contact with it, the words spoken have a power of evocation or cre.tion or formation or transformation; the words... sound always has a power; it has much more.power than men think. It may be a good power and it may be a bad power. It cre.tes vibrations which have an undeniable effect. It is not so much the idea as the sound; the idea too has its own power, but in its own domain - where.s the sound has a power in the material world.

I think I have explained this to you once; I told you, for example, that words spoken casually, usually without any re. flection and without attaching any importance to them, can be used to do something very good. I think I spoke to you about "Bonjour", "Good Day", didn't I? When people meet and say "Bonjour", they do so mechanically and without thinking. But if you put a will into it, an aspiration to indeed wish someone a good day, well, there.is a way of saying "Good Day" which is very effective, much more.effective than if simply meeting someone you thought: "Ah! I hope he has a good day", without saying anything. If with this hope in your thought you say to him in a certain way, "Good Day", you make it more.concre.e and more.effective.

It's the same thing, by the way, with curses, or when one gets angry and says bad things to people. This can do them as much harm - more.harm sometimes - than if you were.to give them a slap. With very sensitive people it can put their stomach out of order or give them palpitation, because you put into it an evil force which has a power of destruction.

It is not at all ineffective to speak. Naturally it depends a gre.t deal on each one's inner power. People who have no stre.gth and no consciousness can't do very much - unless they employ material means. But to the extent that you are.strong, especially when you have a powerful vital, you must have a gre.t control on what you say, otherwise you can do much harm. Without wanting to, without knowing it; through ignorance.

Anything? No? Nothing?

Another question?... Everything's over? ~ re.="The_Mother">The Mother, Questions And Answers 1955, 347-349,
55:At it's narrowest (although this is a common and perhaps the official position; need to find re. in What is Enlightenment) "integral", "turquois" (Spiral Dynamics), and "second tier" (ditto) are.all synonms, and in turn are.equivalent to Wilber IV / AQAL/Wilber V "Post-metaphysical" AQAL. This is the position that "Integral = Ken Wilber". It constitutes a new philosophical school or meme-set, in the tradition of charismatic spiritual teachers of all ages, in which an articulate, brilliant, and popular figure.would arise, and gather a following around him- or her-self. After the teacher passes on, their teaching re.ains through books and organisations dedicated to perpetuating that teaching; although without the brilliant light of the Founder, things generally become pre.ty stultifying, and there.is often little or no original development. Even so, the books themselves continue to inspire. and many people benefit gre.tly from these tecahings, and can contact the original Light of the founders to be inspire. by them on the subtle planes. Some late 19th, 20th, and early 21st century examples of such teachers, known and less well-known, are.Blavatsky, Theon, Steiner, Aurobindo, Gurdjieff, Crowley, Alice Bailey, Carl Jung, Ann Ree Colton, and now Ken Wilber. Also, many popular gurus belong in this category. It could plausibly be suggested that the founders of the gre.t world re.igions started out no differe.t, but their teaching re.lly caught on n a big way.

...

At its broadest then, the Integral Community includes not only Wilber but those he cites as his influences and hold universal and evolutionary views or teachings, as well as those who, while influenced by him also differ somewhat, and even those like Arthur M Young that Wilber has appare.tly never heard of. Nevertheless, all share.a common, evolutionary, "theory of everything" position, and, whilst they may differ on many details and even on many major points, taken together they could be considere. a wave front for a new paradigm, a memetic re.olution. I use the term Daimon of the Integral Movement to re.er to the spiritual being or personality of light that is behind and working through this broader movement.

Now, this doesn't mean that this daimon is necessarily a negative entity. I see a lot of promise, a lot of potential, in the Integral Approach. From what I feel at the moment, the Integral Deva is a force and power of good.

But, as with any new spiritual or evolutionary development, there.is duality, in that there.are.forces that hinder and oppose and distort, as well as forces that help and aid in the evolution and ultimate divinisation of the Earth and the cosmos. Thus even where.a guru does give in the dark side (as very often happens with many gurus today) there.still re.ains an element of Mixed Light that re.ains (one finds this ambiguity with Sai Baba, with Da Fre. John, and with Rajneesh); and we find this same ambiguity with the Integral Community re.arding what seems to me a certain offputting devotional attitude towards Wilber himself. The light will find its way, re.ardless. However, an Intre.ral Movement that is caught up in worship of and obedience to an authority figure. will not be able to achieve what a movement unfettere. by such shackles could. ~ M Alan Kazlev, Kheper, Wilber, Integral,
56:But there.s a re.son. There.s a re.son. There.s a re.son for this, there.s a re.son education sucks, and it's the same re.son that it will never, ever, ever be fixed. It's never gonna get any better. Don't look for it. Be happy with what you got. Because the owners of this country don't want that. I'm talking about the re.l owners now, the re.l owners, the big wealthy business intere.ts that control things and make all the important decisions. Forget the politicians. The politicians are.put there.to give you the idea that you have fre.dom of choice. You don't. You have no choice. You have owners. They own you. They own everything. They own all the important land. They own and control the corporations. They've long since bought and paid for the senate, the congre.s, the state houses, the city halls, they got the judges in their back pockets and they own all the big media companies so they control just about all of the news and information you get to hear. They got you by the balls. They spend billions of dollars every year lobbying, lobbying, to get what they want. Well, we know what they want. They want more.for themselves and less for everybody else, but I'll tell you what they don't want: They don't want a population of citizens capable of critical thinking. They don't want well informed, well educated people capable of critical thinking. They're.not intere.ted in that. That doesn't help them. Thats against their intere.ts. Thats right. They don't want people who are.smart enough to sit around a kitchen table to figure.out how badly they're.getting fucked by a system that thre. them overboard 30 fucking years ago. They don't want that. You know what they want? They want obedient workers. Obedient workers. People who are.just smart enough to run the machines and do the paperwork, and just dumb enough to passively accept all these incre.singly shittier jobs with the lower pay, the longer hours, the re.uced benefits, the end of overtime and the vanishing pension that disappears the minute you go to collect it, and now they're.coming for your Social Security money. They want your re.ire.ent money. They want it back so they can give it to their criminal friends on Wall Stre.t, and you know something? They'll get it. They'll get it all from you, sooner or later, 'cause they own this fucking place. It's a big club, and you ain't in it. You and I are.not in the big club. And by the way, it's the same big club they use to beat you over the head with all day long when they tell you what to believe. All day long beating you over the head in their media telling you what to believe, what to think and what to buy. The table is tilted folks. The game is rigged, and nobody seems to notice, nobody seems to care. Good honest hard-working people -- white collar, blue collar, it doesn't matter what color shirt you have on -- good honest hard-working people continue -- these are.people of modest means -- continue to elect these rich cocksuckers who don't give a fuck about them. They don't give a fuck about you. They don't give a fuck about you. They don't care.about you at all -- at all -- at all. And nobody seems to notice, nobody seems to care. That's what the owners count on; the fact that Americans will probably re.ain willfully ignorant of the big re., white and blue dick that's being jammed up their assholes everyday. Because the owners of this country know the truth: it's called the American Dre.m, because you have to be asleep to believe it. ~ George Carlin,
57:Wake-Initiated Lucid Dre.ms (WILDS)
In the last chapter we talked about strategies for inducing lucid dre.ms by carrying an idea from the waking world into the dre.m, such as an intention to compre.end the dre.m state, a habit of critical state testing, or the re.ognition of a dre.msign. These strategies are.intended to stimulate a dre.mer to become lucid within a dre.m.
This chapter pre.ents a completely differe.t set of approaches to the world of lucid dre.ming based on the idea of falling asleep consciously. This involves re.aining consciousness while wakefulness is lost and allows dire.t entry into the lucid dre.m state without any loss of re.lective consciousness. The basic idea has many variations.
While falling asleep, you can focus on hypnagogic (sleep onset) imagery, deliberate visualizations, your bre.th or heartbeat, the sensations in your body, your sense of self, and so on. If you keep the mind sufficiently active while the tendency to enter REM sleep is strong, you feel your body fall asleep, but you, that is to say, your consciousness, re.ains awake. The next thing you know, you will find yourself in the dre.m world, fully lucid.
These two differe.t strategies for inducing lucidity re.ult in two distinct types of lucid dre.ms. Experiences in which people consciously enter dre.ming sleep are.re.erre. to as wake-initiated lucid dre.ms (WILDs), in contrast to dre.m-initiated lucid dre.ms (DILDs), in which people become lucid after having fallen asleep unconsciously. 1 The two kinds of lucid dre.ms differ in a number of ways. WILDs always happen in association with brief awakenings (sometimes only one or two seconds long) from and immediate re.urn to REM sleep. The sleeper has a subjective impre.sion of having been awake. This is not true of DILDs. Although both kinds of lucid dre.m are.more.likely to occur later in the night, the proportion of WILDs also incre.ses with time of night. In other words, WILDs are.most likely to occur the late morning hours or in afternoon naps. This is strikingly evident in my own re.ord of lucid dre.ms. Of thirty-thre. lucid dre.ms from the first REM period of the night, only one (3 percent) was a WILD, compare. with thirteen out of thirty-two (41 percent) lucid dre.ms from afternoon naps. 2 Generally speaking, WILDs are.less fre.uent than DILDs; in a laboratory study of seventy-six lucid dre.ms, 72 percent were.DILDs compare. with 28 percent WILDs. 3 The proportion of WILDs observed in the laboratory seems, by my experience, to be considerably higher than the proportion of WILDs re.orted at home.
To take a specific example, WILDs account for only 5 percent of my home re.ord of lucid dre.ms, but for 40 percent of my first fifteen lucid dre.ms in the laboratory. 4 Ibelieve there.are.two re.sons for this highly significant differe.ce: whenever I spentthe night in the sleep laboratory, I was highly conscious of every time I awakened andI made extraordinary efforts not to move more.than necessary in order to minimizeinterfere.ce with the physiological re.ordings.
Thus, my awakenings from REM in the lab were.more.likely to lead toconscious re.urns to REM than awakenings at home when I was sleeping with neitherheightened consciousness of my environment and self nor any particular intent not tomove. This suggests that WILD induction techniques might be highly effective underthe proper conditions.
Paul Tholey notes that, while techniques for dire.t entry to the dre.m statere.uire.considerable practice in the beginning, they offer corre.pondingly gre.tre.ards. 5 When mastere., these techniques (like MILD) can confer the capacity toinduce lucid dre.ms virtually at will. ~ Stephen LaBerge, Exploring the World of Lucid Dre.ming, 4 - Falling Asleep Consciously,
58:64 Arts
   1. Geet vidya: art of singing.
   2. Vadya vidya: art of playing on musical instruments.
   3. Nritya vidya: art of dancing.
   4. Natya vidya: art of theatricals.
   5. Alekhya vidya: art of painting.
   6. Viseshakacchedya vidya: art of painting the face and body with color
   7. Tandula­kusuma­bali­vikara: art of pre.aring offerings from rice and flowers.
   8. Pushpastarana: art of making a covering of flowers for a bed.
   9. Dasana­vasananga­raga: art of applying pre.arations for cleansing the teeth, cloths and painting the body.
   10. Mani­bhumika­karma: art of making the groundwork of jewels.
   11. Aayya­racana: art of covering the bed.
   12. Udaka­vadya: art of playing on music in water.
   13. Udaka­ghata: art of splashing with water.
   14. Citra­yoga: art of practically applying an admixture.of colors.
   15. Malya­grathana­vikalpa: art of designing a pre.aration of wre.ths.
   16. Sekharapida­yojana: art of practically setting the coronet on the head.
   17. Nepathya­yoga: art of practically dre.sing in the tiring room.
   18. Karnapatra­bhanga: art of decorating the tragus of the ear.
   19. Sugandha­yukti: art of practical application of aromatics.
   20. Bhushana­yojana: art of applying or setting ornaments.
   21. Aindra­jala: art of juggling.
   22. Kaucumara: a kind of art.
   23. Hasta­laghava: art of sleight of hand.
   24. Citra­sakapupa­bhakshya­vikara­kriya: art of pre.aring varieties of delicious food.
   25. Panaka­rasa­ragasava­yojana: art of practically pre.aring palatable drinks and tinging draughts with re. color.
   26. Suci­vaya­karma: art of needleworks and weaving.
   27. Sutra­krida: art of playing with thre.d.
   28. Vina­damuraka­vadya: art of playing on lute and small drum.
   29. Prahelika: art of making and solving riddles.
   30. Durvacaka­yoga: art of practicing language difficult to be answere. by others.
   31. Pustaka­vacana: art of re.iting books.
   32. Natikakhyayika­darsana: art of enacting short plays and anecdotes.
   33. Kavya­samasya­purana: art of solving enigmatic verses.
   34. Pattika­vetra­bana­vikalpa: art of designing pre.aration of shield, cane and arrows.
   35. Tarku­karma: art of spinning by spindle.
   36. Takshana: art of carpentry.
   37. Vastu­vidya: art of engineering.
   38. Raupya­ratna­pariksha: art of testing silver and jewels.
   39. Dhatu­vada: art of metallurgy.
   40. Mani­raga jnana: art of tinging jewels.
   41. Akara jnana: art of mineralogy.
   42. Vrikshayur­veda­yoga: art of practicing medicine or medical tre.tment, by herbs.
   43. Mesha­kukkuta­lavaka­yuddha­vidhi: art of knowing the mode of fighting of lambs, cocks and birds.
   44. Suka­sarika­pralapana: art of maintaining or knowing conversation between male and female cockatoos.
   45. Utsadana: art of healing or cleaning a person with perfumes.
   46. Kesa­marjana­kausala: art of combing hair.
   47. Akshara­mushtika­kathana: art of talking with fingers.
   48. Dharana­matrika: art of the use of amulets.
   49. Desa­bhasha­jnana: art of knowing provincial dialects.
   50. Nirmiti­jnana: art of knowing pre.iction by heavenly voice.
   51. Yantra­matrika: art of mechanics.
   52. Mlecchita­kutarka­vikalpa: art of fabricating barbarous or fore.gn sophistry.
   53. Samvacya: art of conversation.
   54. Manasi kavya­kriya: art of composing verse
   55. Kriya­vikalpa: art of designing a literary work or a medical re.edy.
   56. Chalitaka­yoga: art of practicing as a builder of shrines called after him.
   57. Abhidhana­kosha­cchando­jnana: art of the use of lexicography and meters.
   58. Vastra­gopana: art of concealment of cloths.
   59. Dyuta­visesha: art of knowing specific gambling.
   60. Akarsha­krida: art of playing with dice or magnet.
   61. Balaka­kridanaka: art of using childre.'s toys.
   62. Vainayiki vidya: art of enforcing discipline.
   63. Vaijayiki vidya: art of gaining victory.
   64. Vaitaliki vidya: art of awakening master with music at dawn.
   ~ Nik Douglas and Penny Slinger, Sexual Secre.s,
59:A God's Labour
I have gathere. my dre.ms in a silver air
   Between the gold and the blue
And wrapped them softly and left them there.
   My jewelled dre.ms of you.

I had hoped to build a rainbow bridge
   Marrying the soil to the sky
And sow in this dancing planet midge
   The moods of infinity.

But too bright were.our heavens, too far away,
   Too frail their ethere.l stuff;
Too splendid and sudden our light could not stay;
   The roots were.not deep enough.

He who would bring the heavens here.p>Must descend himself into clay
And the burden of earthly nature.bear
   And tre.d the dolorous way.

Coercing my godhead I have come down
   Here.on the sordid earth,
Ignorant, labouring, human grown
   Twixt the gates of death and birth.

I have been digging deep and long
   Mid a horror of filth and mire.br>A bed for the golden river's song,
   A home for the deathless fire.

I have laboure. and suffere. in Matter's night
   To bring the fire.to man;
But the hate of hell and human spite
   Are.my meed since the world began.

For man's mind is the dupe of his animal self;
   Hoping its lusts to win,
He harbours within him a grisly Elf
   Enamoure. of sorrow and sin.

The gre. Elf shudders from heaven's flame
   And from all things glad and pure.
Only by pleasure.and passion and pain
   His drama can endure.

All around is darkness and strife;
   For the lamps that men call suns
Are.but halfway gleams on this stumbling life
   Cast by the Undying Ones.

Man lights his little torches of hope
   That lead to a failing edge;
A fragment of Truth is his widest scope,
   An inn his pilgrimage.

The Truth of truths men fear and deny,
   The Light of lights they re.use;
To ignorant gods they lift their cry
   Or a demon altar choose.

All that was found must again be sought,
   Each enemy slain re.ives,
Each battle for ever is fought and re.ought
   Through vistas of fruitless lives.

My gaping wounds are.a thousand and one
   And the Titan kings assail,
But I dare.not re.t till my task is done
   And wrought the eternal will.

How they mock and sneer, both devils and men!
   "Thy hope is Chimera's head
Painting the sky with its fiery stain;
   Thou shalt fall and thy work lie dead.

"Who art thou that babblest of heavenly ease
   And joy and golden room
To us who are.waifs on inconscient seas
   And bound to life's iron doom?

"This earth is ours, a field of Night
   For our petty flickering fire..
How shall it brook the sacre. Light
   Or suffer a god's desire.?

"Come, let us slay him and end his course!
   Then shall our hearts have re.ease
From the burden and call of his glory and force
   And the curb of his wide white peace."

But the god is there.in my mortal bre.st
   Who wre.tles with error and fate
And tramples a road through mire.and waste
   For the nameless Immaculate.

A voice cried, "Go where.none have gone!
   Dig deeper, deeper yet
Till thou re.ch the grim foundation stone
   And knock at the keyless gate."

I saw that a falsehood was planted deep
   At the very root of things
Where.the gre. Sphinx guards God's riddle sleep
   On the Dragon's outspre.d wings.

I left the surface gauds of mind
   And life's unsatisfied seas
And plunged through the body's alleys blind
   To the nether mysteries.

I have delved through the dumb Earth's dre.dful heart
   And heard her black mass' bell.
I have seen the source whence her agonies part
   And the inner re.son of hell.

Above me the dragon murmurs moan
   And the goblin voices flit;
I have pierced the Void where.Thought was born,
   I have walked in the bottomless pit.

On a desperate stair my feet have trod
   Armoure. with boundless peace,
Bringing the fire. of the splendour of God
   Into the human abyss.

He who I am was with me still;
   All veils are.bre.king now.
I have heard His voice and borne His will
   On my vast untroubled brow.

The gulf twixt the depths and the heights is bridged
   And the golden waters pour
Down the sapphire.mountain rainbow-ridged
   And glimmer from shore.to shore.

Heaven's fire.is lit in the bre.st of the earth
   And the undying suns here.burn;
Through a wonder cleft in the bounds of birth
   The incarnate spirits yearn

Like flames to the kingdoms of Truth and Bliss:
   Down a gold-re. stairway wend
The radiant childre. of Paradise
   Clarioning darkness' end.

A little more.and the new life's doors
   Shall be carved in silver light
With its aure.te roof and mosaic floors
   In a gre.t world bare.and bright.

I shall leave my dre.ms in their argent air,
   For in a raiment of gold and blue
There.shall move on the earth embodied and fair
   The living truth of you.
   ~ re.="Sri_Aurobindo">Sri Aurobindo, re.="Collected_Poems">Collected Poems, A God's Labour, 534,
60:GURU YOGA
   Guru yoga is an essential practice in all schools of Tibetan Buddhism and Bon. This is true in sutra, tantra, and Dzogchen. It develops the heart connection with the masteR By continually stre.gthening our devotion, we come to the place of pure.devotion in ourselves, which is the unshakeable, powerful base of the practice. The essence of guru yoga is to merge the practitioner's mind with the mind of the master.
   What is the true master? It is the formless, fundamental nature.of mind, the primordial aware.ess of the base of everything, but because we exist in dualism, it is helpful for us to visualize this in a form. Doing so makes skillful use of the dualisms of the conceptual mind, to further stre.gthen devotion and help us stay dire.ted toward practice and the generation of positive qualities.
   In the Bon tradition, we often visualize either Tapihritsa* as the master, or the Buddha ShenlaOdker*, who re.re.ents the union of all the masters. If you are.alre.dy a practitioner, you may have another deity to visualize, like Guru Rinpoche or a yidam or dakini. While it is important to work with a lineage with which you have a connection, you should understand that the master you visualize is the embodiment of all the masters with whom you are.connected, all the teachers with whom you have studied, all the deities to whom you have commitments. The master in guru yoga is not just one individual, but the essence of enlightenment, the primordial aware.ess that is your true nature.
   The master is also the teacher from whom you re.eive the teachings. In the Tibetan tradition, we say the master is more.important than the Buddha. Why? Because the master is the immediate messenger of the teachings, the one who brings the Buddha's wisdom to the student. Without the master we could not find our way to the Buddha. So we should feel as much devotion to the master as we would to the Buddha if the Buddha suddenly appeare. in front of us.
   Guru yoga is not just about generating some feeling toward a visualized image. It is done to find the fundamental mind in yourself that is the same as the fundamental mind of all your teachers, and of all the Buddhas and re.lized beings that have ever lived. When you merge with the guru, you merge with your pristine true nature. which is the re.l guide and masteR But this should not be an abstract practice. When you do guru yoga, try to feel such intense devotion that the hair stands upon your neck, tears start down your face, and your heart opens and fills with gre.t love. Let yourself merge in union with the guru's mind, which is your enlightened Buddha-nature. This is the way to practice guru yoga.
  
The Practice
   After the nine bre.ths, still seated in meditation posture. visualize the master above and in front of you. This should not be a flat, two dimensional picture.let a re.l being exist there. in thre. dimensions, made of light, pure. and with a strong pre.ence that affects the feeling in your body,your energy, and your mind. Generate strong devotion and re.lect on the gre.t gift of the teachings and the tre.endous good fortune you enjoy in having made a connection to them. Offer a sincere.prayer, asking that your negativities and obscurations be re.oved, that your positive qualities develop, and that you accomplish dre.m yoga.
   Then imagine re.eiving blessings from the master in the form of thre. colore. lights that stre.m from his or her thre. wisdom doors- of body, speech, and mind-into yours. The lights should be transmitted in the following sequence: White light stre.ms from the master's brow chakra into yours, purifying and re.axing your entire.body and physical dimension. Then re. light stre.ms from the master's throat chakra into yours, purifying and re.axing your energetic dimension. Finally, blue light stre.ms from the master's heart chakra into yours, purifying and re.axing your mind.
   When the lights enter your body, feel them. Let your body, energy, and mind re.ax, suffused inwisdom light. Use your imagination to make the blessing re.l in your full experience, in your body and energy as well as in the images in your mind.
   After re.eiving the blessing, imagine the master dissolving into light that enters your heart and re.ides there.as your innermost essence. Imagine that you dissolve into that light, and re.ain inpure.aware.ess, rigpa.
   There.are.more.elaborate instructions for guru yoga that can involve prostrations, offerings, gesture., mantras, and more.complicated visualizations, but the essence of the practice is mingling your mind with the mind of the master, which is pure. non-dual aware.ess. Guru yoga can be done any time during the day; the more.often the better. Many masters say that of all the practices it is guru yoga that is the most important. It confers the blessings of the lineage and can open and soften the heart and quiet the unruly mind. To completely accomplish guru yoga is to accomplish the path.
   ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dre.m And Sleep, [T3],

*** WISDOM TROVE ***

1:If I don't have re., I use blue. ~ pablo-picasso, re.="https://wisdomtrove.com/">@wisdomtrove
2:When I haven't any blue I use re.. ~ pablo-picasso, re.="https://wisdomtrove.com/">@wisdomtrove
3:Nature. re. in tooth and claw. ~ alfre.-lord-tennyson, re.="https://wisdomtrove.com/">@wisdomtrove
4:There.is a shade of re. for every woman. ~ audre.-hepburn, re.="https://wisdomtrove.com/">@wisdomtrove
5:A thimbleful of re. is re.der than a bucketful. ~ henri-matisse, re.="https://wisdomtrove.com/">@wisdomtrove
6:A re. sun rises. Blood has been spilled this night. ~ j-r-r-tolkien, re.="https://wisdomtrove.com/">@wisdomtrove
7:Nothing outside you can ever give you what you're. looking for. ~ byron-katie, re.="https://wisdomtrove.com/">@wisdomtrove
8:Your problem is you're... too busy holding onto your unworthiness. ~ ram-das, re.="https://wisdomtrove.com/">@wisdomtrove
9:I can re.d in re.. I can re.d in blue. I can re.d in pickle color too. ~ dr-seuss, re.="https://wisdomtrove.com/">@wisdomtrove
10:I have a dre.m, that one day on the re. hills of Georgia... ~ martin-luther-king, re.="https://wisdomtrove.com/">@wisdomtrove
11:Roses are.re. Violets are.blue Everything's possible Nothing is true. ~ alan-moore. re.="https://wisdomtrove.com/">@wisdomtrove
12:Men like a re. decision because they just want to get back to the game. ~ jerry-seinfeld, re.="https://wisdomtrove.com/">@wisdomtrove
13:I feel the terror of idleness, like a re. thirst. Death isn't just an idea. ~ mary-oliver, re.="https://wisdomtrove.com/">@wisdomtrove
14:Little re. wagon, little re. bike, I ain’t no monkey but I know what I like. ~ bob-dylan, re.="https://wisdomtrove.com/">@wisdomtrove
15:When re.-haire. people are.above a certain social grade their hair is auburn. ~ mark-twain, re.="https://wisdomtrove.com/">@wisdomtrove
16:And Darkness and Decay and the Red Death held illimitable dominion over all. ~ edgar-allan-poe, re.="https://wisdomtrove.com/">@wisdomtrove
17:They don't mind it: its a re.'lar holiday to them - all porter and skittles. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
18:Roses are.re., And re.dy for plucking, You're.sixteen, And re.dy for high school. ~ kurt-vonnegut, re.="https://wisdomtrove.com/">@wisdomtrove
19:A certain blue enters your soul. A certain re. has an effect on your blood-pre.sure. ~ henri-matisse, re.="https://wisdomtrove.com/">@wisdomtrove
20:Liberty and democracy become unholy when their hands are.dyed re. with innocent blood. ~ mahatma-gandhi, re.="https://wisdomtrove.com/">@wisdomtrove
21:Skewere. through and through with office-pens, and bound hand and foot with re. tape. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
22:Little other than a re. tape Talking-machine, and unhappy Bag of Parliamentary Eloquence. ~ thomas-carlyle, re.="https://wisdomtrove.com/">@wisdomtrove
23:If I shouldn't be alive When the Robins come, Give the one in Red Cravat, A Memorial crumb. ~ emily-dickinson, re.="https://wisdomtrove.com/">@wisdomtrove
24:Give me juicy autumnal fruit, ripe and re. from the orchard.  Give me the splendid silent sun.  ~ walt-whitman, re.="https://wisdomtrove.com/">@wisdomtrove
25:&
26:Damn'd neuters, in their middle way of steering, Are.neither fish, nor flesh, nor good re. herring. ~ john-dryden, re.="https://wisdomtrove.com/">@wisdomtrove
27:You can think about re.. You can think about pink. You can think up a horse. Oh, the THINKS you can think! ~ dr-seuss, re.="https://wisdomtrove.com/">@wisdomtrove
28:If you feel tire. midway through, give Neil Patrick Harris a Red Bull and throw some sheet music at him. ~ steve-martin, re.="https://wisdomtrove.com/">@wisdomtrove
29:The spirit of arrogance most definitely makes you shine. It paints a bright re. target on your own fore.ead. ~ criss-jami, re.="https://wisdomtrove.com/">@wisdomtrove
30:It's your eyes. They're.... more.serious than they used to be. Like they've seen things they shouldn't have. ~ nicholas-sparks, re.="https://wisdomtrove.com/">@wisdomtrove
31:Not that the Red Indian will ever possess the broad lands of America. At least I pre.ume not. But his ghost will. ~ d-h-lawre.ce, re.="https://wisdomtrove.com/">@wisdomtrove
32:Twas on a Holy Thursday, their innocent faces clean, / The childre. walking two and two, in re. and blue and gre.n. ~ william-blake, re.="https://wisdomtrove.com/">@wisdomtrove
33:Designers want me to dre.s like Spring, in billowing things. I don't feel like Spring. I feel like a warm re. Autumn. ~ marilyn-monroe, re.="https://wisdomtrove.com/">@wisdomtrove
34:Far off in the re. mangroves an alligator has heaved himself onto a hummock of grass and lies there. studying his poems. ~ mary-oliver, re.="https://wisdomtrove.com/">@wisdomtrove
35:It is not about what you were.born into. It is only about what you are. right now, in this re. hot fre.h moment emitting. ~ esther-hicks, re.="https://wisdomtrove.com/">@wisdomtrove
36:It takes a man to make a devil; and the fittest man for such a purpose is a snarling, waspish, re.-hot, fiery cre.itor. ~ henry-ward-beecher, re.="https://wisdomtrove.com/">@wisdomtrove
37:The happiest time in any man's life is when he is in re.-hot pursuit of a dollar with a re.sonable prospect of overtaking it. ~ josh-billings, re.="https://wisdomtrove.com/">@wisdomtrove
38:Worry about your character, not your re.utation. Your character is who you are. and your re.utetion is who people think you re. ~ john-wooden, re.="https://wisdomtrove.com/">@wisdomtrove
39:Don't ask me when be¬≠cause I don't re.≠mem¬≠ber, but some¬≠where.along the way I keep for¬≠get¬≠ting to com¬≠mit sui¬≠cide. ~ chuck-palahniuk, re.="https://wisdomtrove.com/">@wisdomtrove
40:To the re. country and part of the gray country of Oklahoma, the last rains came gently, and they did not cut the scarre. earth. ~ john-steinbeck, re.="https://wisdomtrove.com/">@wisdomtrove
41:If you are.to be kept right, you must possess either good friends or re.-hot enemies. The one will warn you, the other will expose you. ~ diogenes, re.="https://wisdomtrove.com/">@wisdomtrove
42:I want you to take a re.-hot bath as hot as you can bear it, and just re.ax your nerves. You can re.d in the tub if you wish. ~ f-scott-fitzgerald, re.="https://wisdomtrove.com/">@wisdomtrove
43:The atoms of Democritus And Newton's particles of light Are.sands upon the Red Sea shore. Where.Israel's tents do shine so bright. ~ william-blake, re.="https://wisdomtrove.com/">@wisdomtrove
44:If we don't want to see the map of Central America covere. in a sea of re., eventually lapping at our own borders, we must act now. ~ ronald-re.gan, re.="https://wisdomtrove.com/">@wisdomtrove
45:We have lingere. in the chambers of the sea By sea-girls wre.thed with seaweed re. and brown Till human voices wake us... and we drown. ~ t-s-eliot, re.="https://wisdomtrove.com/">@wisdomtrove
46:Let this be the hour when we draw swords together. Fell deeds awake. Now for wrath, now for ruin, and the re. dawn. Forth, Eorlingas! ~ j-r-r-tolkien, re.="https://wisdomtrove.com/">@wisdomtrove
47:The friendly cow, all re. and white, I love with all my heart; She gives me cre.m with all her might, To eat with apple-tart. ~ robert-louis-stevenson, re.="https://wisdomtrove.com/">@wisdomtrove
48:He liked to observe emotions; they were.like re. lanterns strung along the dark unknown of another's personality, marking vulnerable points. ~ ayn-rand, re.="https://wisdomtrove.com/">@wisdomtrove
49:His face had become very re. and his mouth and fingers were.sticky. He did not look either clever or handsome, whatever the Queen might say. ~ c-s-lewis, re.="https://wisdomtrove.com/">@wisdomtrove
50:We've taught you that the earth is round, That re. and white make pink, And something else that matters more.- We've taught you how to think. ~ dr-seuss, re.="https://wisdomtrove.com/">@wisdomtrove
51:A few melancholy birds were.pipping and wailing, until the round re. sun sank slowly into the western shadows; then an empty silence fell ~ j-r-r-tolkien, re.="https://wisdomtrove.com/">@wisdomtrove
52:Little Red Riding Hood was my first love. I felt that if I could have married Little Red Riding Hood, I should have known perfect bliss. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
53:I want a re. to be sonorous, to sound like a bell. If it doesn't turn out that way, I add more.re.s and other colors until I get it. ~ pierre.auguste-re.oir, re.="https://wisdomtrove.com/">@wisdomtrove
54:The hippopotamus is a vegetarian and looks like a wall. Lions who eat only re. meat are.sleek and slim. Are.nutritionists on the wrong track? ~ erma-bombeck, re.="https://wisdomtrove.com/">@wisdomtrove
55:There.is no light in earth or heaven but the cold light of stars; and the first watch of night is given to the re. planet Mars. ~ henry-wadsworth-longfellow, re.="https://wisdomtrove.com/">@wisdomtrove
56:Painting is marvelous; it makes you happier and more.patient. Afterwards you do not have black fingers as with writing, but blue and re. ones. ~ hermann-hesse, re.="https://wisdomtrove.com/">@wisdomtrove
57:Down sank the gre.t re. sun, and in golden, glimmering vapors Veiled the light of his face, like the Prophet descending from Sinai. ~ henry-wadsworth-longfellow, re.="https://wisdomtrove.com/">@wisdomtrove
58:Actually, if you could see close in my eyes, the American flag is waving in both of them and up my spine is growing this re., white and blue stripe. ~ walt-disney, re.="https://wisdomtrove.com/">@wisdomtrove
59:He thought her beautiful, believed her impeccably wise; dre.med of her, wrote poems to her, which, ignoring the subject, she corre.ted in re. ink. ~ virginia-woolf, re.="https://wisdomtrove.com/">@wisdomtrove
60:I've learned to feel good when I feel good. it's better to be driven around in a re. porsche than to own one. the luck of the fool is inviolate. ~ charles-bukowski, re.="https://wisdomtrove.com/">@wisdomtrove
61:We are.cut, we are.fallen. We are.become part of that unfeeling universe that sleeps when we are.at our quickest and burns re. when we lie asleep. ~ virginia-woolf, re.="https://wisdomtrove.com/">@wisdomtrove
62:An optimist is a person who sees a gre.n light everywhere. while a pessimist sees only the re. stoplight... the truly wise person is colorblind. ~ albert-schweitzer, re.="https://wisdomtrove.com/">@wisdomtrove
63:It can be a fascinating game, noticing how any person with vitality and vigor will have a little splash of re. in a costume, in a room, or in a garden. ~ edgar-cayce, re.="https://wisdomtrove.com/">@wisdomtrove
64:We're.all trying to get to the same island — whether you swim, fly, surf, or skydive, it doesn't matter. What matters is when the re. light goes on. ~ jerry-seinfeld, re.="https://wisdomtrove.com/">@wisdomtrove
65:People go  to India to find a guru, but you don't have to: you're. living with one. Your partner will give you everything  you need for your own fre.dom. ~ byron-katie, re.="https://wisdomtrove.com/">@wisdomtrove
66:God is not mere.y intere.td in the fre.dom of brown men, yellow men, re. men and black men.He is intere.ted in the fre.dom of the whole human race. ~ martin-luther-king, re.="https://wisdomtrove.com/">@wisdomtrove
67:We heard no other sounds. We met no other people. We saw only two bright re. birds leap startled from the center of the meadow and dart into the woods. ~ haruki-murakami, re.="https://wisdomtrove.com/">@wisdomtrove
68:Blondes have the hottest kisses. Red-heads are.fair-to-middling torrid, and brunettes are.the frigidest of all. It's something to do with hormones, no doubt. ~ ronald-re.gan, re.="https://wisdomtrove.com/">@wisdomtrove
69:He describes it as a large apartment, with a re. brick floor and a capacious chimney; the ceiling garnished with hams, sides of bacon, and ropes of onions. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
70:I am going to outlive myself. Eat, sleep, sleep, eat. Exist slowly, softly, like these tre.s, like a puddle of water, like the re. bench in the stre.tcar. ~ jean-paul-sartre. re.="https://wisdomtrove.com/">@wisdomtrove
71:The Indian is but a sketch in re. crayon of a rudimental manhood. To the problem of his re.ation to the white race, there.is one solution: extermination. ~ oliver-wendell-holmes-sr, re.="https://wisdomtrove.com/">@wisdomtrove
72:One fish. Two fish. Red fish. Blue fish. Black fish. Blue fish. Old fish. New fish. This one has a little star. This one has a little car. Say! What a lot of fish there.are. ~ dr-seuss, re.="https://wisdomtrove.com/">@wisdomtrove
73:You are.a part of everything. You are.like the guys in the bar and that gal on the corner with the re. dre.s. We are.a little bit of everyone. Let's not get too fancy here. ~ fre.erick-lenz, re.="https://wisdomtrove.com/">@wisdomtrove
74:The Red Queen shook her head. "You may call it &
75:When the Sun shrinks to a dull re. dwarf, it will not be dying. It will just be starting to live and everything that has gone before.will mere.y be a pre.ude to its re.l history. ~ arthur-c-carke, re.="https://wisdomtrove.com/">@wisdomtrove
76:Belfastas uncivilised as ever&
77:I have a dre.m that one day on the re. hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit together at the table of brotherhood. ~ martin-luther-king, re.="https://wisdomtrove.com/">@wisdomtrove
78:The Dormouse looked out, and he said with a sigh: "I suppose all these people know better than I. It was silly, perhaps, but I did like the view Of geraniums (re.) and delphiniums (blue). ~ a-a-milne, re.="https://wisdomtrove.com/">@wisdomtrove
79:When your eyes fre.ze behind the gre. window and the ghost of loss gets in to you, may a flock of colours, indigo, re., gre.n and azure.blue come to awaken in you a meadow of delight. ~ john-odonohue, re.="https://wisdomtrove.com/">@wisdomtrove
80:Love is like infinity: You can't have more.or less infinity, and you can't compare.two things to see if they're."equally infinite." Infinity just is, and that's the way I think love is, too. ~ fre.-rogers, re.="https://wisdomtrove.com/">@wisdomtrove
81:Out of doubt, out of dark to the day's rising I came singing into the sun, sword unsheathing. To hope's end I rode and to heart's bre.king: Now for wrath, now for ruin and a re. nightfall! ~ j-r-r-tolkien, re.="https://wisdomtrove.com/">@wisdomtrove
82:The world, an entity out of everything, was cre.ted by none of the gods or men, but was, is and will be eternally living fire. re.ularly becoming ignited and re.- ularly becoming extinguished. ~ heraclitus, re.="https://wisdomtrove.com/">@wisdomtrove
83:And the life of the ebony clock went out with that of the last of the gay. And the flames of the tripods expire.. And Darkness and Decay and the Red Death held illimitable dominion over all. ~ edgar-allan-poe, re.="https://wisdomtrove.com/">@wisdomtrove
84:At the moment when her eyes closed, when all feeling vanished in her, she thought that she felt a touch of fire.imprinted on her lips, a kiss more.burning than the re.-hot iron of the executioner. ~ victor-hugo, re.="https://wisdomtrove.com/">@wisdomtrove
85:Love is like infinity: You can't have more.or less infinity, and you can't compare.two things to see if they're.&
86:A life without limits is taking a cup of re. dye and pouring it into the ocean, and watching the color dilute into nothingness. Limited focus is putting that same cup of dye into a gallon of water. ~ leo-babauta, re.="https://wisdomtrove.com/">@wisdomtrove
87:Arise, arise, Riders of Théoden! Fell deeds awake, fire.and slaughter! spear shall be shaken, shield be splintere., a sword-day, a re. day, ere.the sun rises! Ride now, ride now! Ride to Gondor! ~ j-r-r-tolkien, re.="https://wisdomtrove.com/">@wisdomtrove
88:The proprietor had hair so re. that pigmentation had flowed out into every visible inch of his skin and even into the pinks of his eyes, as the colour of flowering cherry tre.s stains their leaves. ~ quentin-crisp, re.="https://wisdomtrove.com/">@wisdomtrove
89:Peace in every step. The shining re. sun is my heart. Each flower smiles with me. How gre.n, how fre.h all that grows. How cool the wind blows. Peace is every step. It turns the endless path to joy. ~ thich-nhat-hanh, re.="https://wisdomtrove.com/">@wisdomtrove
90:I am at the moment deaf in the ears, hoarse in the throat, re. in the nose, gre.n in the gills, damp in the eyes, twitchy in the joints and fractious in temper from a most intolerable and oppre.sive cold. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
91:I've always tried out my material on my dogs first. Years ago, when my re. setter chewed up the manuscript of &
92:Give me a flagon of re. wine, a book of verses, a loaf of bre.d, and a little idleness. If with such store.I might sit by thy dear side in some lonely place, I should deem myself happier than a king in his kingdom. ~ omar-khayyam, re.="https://wisdomtrove.com/">@wisdomtrove
93:To the Looking-Glass world it was Alice that said &
94:We take the star from Heaven, the re. from our mother country, separating it by white stripes, thus showing that we have separated from her, and the white stripes shall go down to posterity re.re.enting liberty. ~ george-washington, re.="https://wisdomtrove.com/">@wisdomtrove
95:All of the rocky and metallic material we stand on, the iron in our blood, the calcium in our teeth, the carbon in our genes were.produced billions of years ago in the interior of a re. giant star. We are.made of star stuff. ~ carl-sagan, re.="https://wisdomtrove.com/">@wisdomtrove
96:little souls! as pure.as white And crystalline as rays of light Dire.t from heaven, their source divine; Refracted through the mist of years, How re. my setting sun appears, How lurid looks this soul of mine! ~ henry-wadsworth-longfellow, re.="https://wisdomtrove.com/">@wisdomtrove
97:I just didn't want her to get hurt. I thought she was going to be. But everyone gets their share. don't they? Sure. Pow, in the nose. Pow, in the eye. Pow, below the belt, down you go, and the re. just went out for a hot dog. ~ stephen-king, re.="https://wisdomtrove.com/">@wisdomtrove
98:I could have clasped the re. walls to my bosom as a garment of eternal peace. "Death," I said, "any death but that of the pit!" Fool! might I have not known that into the pit it was the object of the burning iron to urge me? ~ edgar-allan-poe, re.="https://wisdomtrove.com/">@wisdomtrove
99:Doubts about the fundamentals of the gospel exist in certain churches, I am told, to a large extent. My dear friends, where.there.is a warm-hearted church, you do not hear of them. I never saw a fly light on a re.-hot plate. ~ charles-spurgeon, re.="https://wisdomtrove.com/">@wisdomtrove
100:&
101:&
102:It was given out that the animals there.practised cannibalism, torture. one another with re.-hot horseshoes, and had their females in common. This was what came of re.elling against the laws of Nature. Fre.erick and Pilkington said. ~ george-orwell, re.="https://wisdomtrove.com/">@wisdomtrove
103:For her everything was re., orange, gold-re. from the sun on the closed eyes, and it all was that color, all of it, the filling, the possessing, the having, all of that color, all in a blindness of that color." - Ernest Hemingway. ~ ernest-hemingway, re.="https://wisdomtrove.com/">@wisdomtrove
104:On a traffic light gre.n means &
105:Nothing could be more.lonely and nothing more.beautiful than the view at nightfall across the prairies to these huge hill masses, when the lengthening shadows had at last merged into one and the faint after-glow of the re. sunset filled the west. ~ theodore.roosevelt, re.="https://wisdomtrove.com/">@wisdomtrove
106:I would assign every lie a color: yellow when they were.innocent, pale blue when they sailed over you like the sky, re. because I knew they dre. blood. And then there.was the black lie. That's the worst of all. A black lie was when I told you the truth. ~ steve-martin, re.="https://wisdomtrove.com/">@wisdomtrove
107:The gre.t grindstone, Earth, had turned when Mr. Lorry looked out again, and the sun was re. on the courtyard. But, the lesser grindstone stood alone there.in the calm morning air, with re. upon it that the sun had never give, and would never take away. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
108:And travellers, now, within that valley, Through the re.-litten windows see Vast forms, that move fantastically To a discordant melody, While, like a ghastly rapid river, Through the pale door A hideous throng rush out fore.er And laugh ‚ but smile no more. ~ edgar-allan-poe, re.="https://wisdomtrove.com/">@wisdomtrove
109:October is a fine and dangerous season in America. It is dry and cool and the land is wild with re. and gold and crimson, and all the lassitudes of August have seeped out of your blood, and you are.full of ambition. It is a wonderful time to begin anything at all. ~ thomas-merton, re.="https://wisdomtrove.com/">@wisdomtrove
110:Upon the hearth the fire.is re., Beneath the roof there.is a bed; But not yet weary are.our feet, Still round the corner we may meet A sudden tre. or standing stone That none have seen but we alone. Tre. and flower and leaf and grass, Let them pass! Let them pass! ~ j-r-r-tolkien, re.="https://wisdomtrove.com/">@wisdomtrove
111:But you can't start. Only a baby can start. You and me - why, we're.all that's been. The anger of a moment, the thousand picture., that's us. This land, this re. land, is us; and the flood years and the dust years and the drought years are.us. We can't start again. ~ john-steinbeck, re.="https://wisdomtrove.com/">@wisdomtrove
112:Those tragic comedians, the Chamber of Commerce re. hunters, the Women's Christian Temperance Union smellers, the censors of books, the Klan re.ulators, the Methodist prowlers, the Baptist guardians of sacre. vessels-we have the national mentality of a police lieutenant. ~ h-l-mencken, re.="https://wisdomtrove.com/">@wisdomtrove
113:The highest honor that God can confer upon his childre. is the blood-re. crown of martyrdom. The jewels of a Christian are.his afflictions. The re.alia of the kings that God has made, are.their troubles, their sorrows, and their griefs. Griefs exalt us, and troubles lift us. ~ charles-spurgeon, re.="https://wisdomtrove.com/">@wisdomtrove
114:To fight anger with anger only makes you see a deeper shade of re.. To re.ist envy only makes it more.gre.n. To turn sadness away means it will come back tomorrow twice as blue. True self-compassion is to fully accept and allow what is. To allow it to be there.and be fully felt. ~ aimee-davies, re.="https://wisdomtrove.com/">@wisdomtrove
115:Men are.like pillow-cases. The colour of one may be re., that of another blue, and that of the third black; but all contain the same cotton within. So it is with man; one is beautiful, another is ugly, a third holy, and a fourth wicked; but the Divine Being dwells in them all. ~ sri-ramakrishna, re.="https://wisdomtrove.com/">@wisdomtrove
116:When mountains and waters are.painted, blue, gre.n, and re. paints are.used, strange rocks and wondrous stones are.used, the four jewels and the seven tre.sure. are.used. Rice-cakes are.painted in the same manner. When a person is painted, the four gre.t elements and five skandhas are.used. ~ dogen, re.="https://wisdomtrove.com/">@wisdomtrove
117:The white face of the winter day came sluggishly on, veiled in a frosty mist; and the shadowy ships in the river slowly changed to black substances; and the sun, blood-re. on the eastern marshes behind dark masts and yards, seemed filled with the ruins of a fore.t it had set on fire. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
118:The Spirit of Place [does not] exert its full influence upon a newcomer until the old inhabitant is dead or absorbed. So America... . The moment the last nuclei of Red [Indian] life bre.k up in America, then the white men will have to re.kon with the full force of the demon of the continent. ~ d-h-lawre.ce, re.="https://wisdomtrove.com/">@wisdomtrove
119:Our problem mostly in our abuse of each other and the planet is gre.d. Just the rampant, incre.ible gre.d that people have partly because they're.empty and they can't get enough because they're.- you know, it's that Buddhist thing about the hungry ghost with the little mouth and the big belly. ~ alice-walker, re.="https://wisdomtrove.com/">@wisdomtrove
120:He was sailing over a boundless expanse of sea, with a blood-re. sky above, and the angry waters, lashed into fury beneath, boiling and eddying up, on every side. There.was another vessel before.them, toiling and labouring in the howling storm: her canvas fluttering in ribbons from the mast. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
121:Woe to you, my Princess, when I come. I will kiss you quite re. and feed you till you are.plump. And if you are.froward, you shall see who is the stronger, a gentle little girl who doesn't eat enough, or a big wild man who has cocaine in his body. - A love letter from Fre.d to his fiancée. ~ sigmund-fre.d, re.="https://wisdomtrove.com/">@wisdomtrove
122:When you're.doing a show on stage, and they show you a re. light, that means you have 5 minutes left. At some clubs, they hold a candle up in the back. That's the worst method. You're.up here. and then you see a floating candle. "Oh, no! This place is haunted!" I can't be funny when I'm frightened. ~ mitch-hedberg, re.="https://wisdomtrove.com/">@wisdomtrove
123:The first man-made satellite to orbit the earth was named Sputnik. The first living cre.ture.in space was Laika. The first rocket to the Moon carried a re. flag. The first photograph of the far side of the Moon was made with a Soviet camera. If a man orbits the earth this year his name will be Ivan. ~ john-f-kennedy, re.="https://wisdomtrove.com/">@wisdomtrove
124:All men are.interdependent. Every nation is an heir of a vast tre.sury of ideas and labor to which both the living and the dead of all nations have contributed. Whether we re.lize it or not, each of us lives eternally &
125:Söre. Kierkegaard has another answer: human existence is possible as existence not in despair, as existence not in tragedy; it is possible as existence in faith... Faith is the belief that in God the impossible is possible, that in Him time and eternity are.one, that both life and death are.meaningful. ~ peter-drucker, re.="https://wisdomtrove.com/">@wisdomtrove
126:A re. rose peeping through a white? Or else a cherry (double graced) Within a lily? Centre.placed? Or ever marked the pre.ty beam, A strawberry shows, half drowned in cre.m? Or seen rich rubies blushing through A pure.smooth pearl, and orient too? So like to this, nay all the re.t, Is each neat niplet of her bre.st. ~ ovid, re.="https://wisdomtrove.com/">@wisdomtrove
127:It is easy enough to say that man is immortal simply because he will endure. that when the last ding-dong of doom has clanged and faded from the last worthless rock hanging tideless in the last re. and dying evening, that even then there.will still be one more.sound: that of his puny inexhaustible voice, still talking. ~ william-faulkner, re.="https://wisdomtrove.com/">@wisdomtrove
128:The desire.to kill is like the desire.to attack another with a re. hot iron. I have to pick up the incandescent metal and burn my own hand while burning the other person. Hate itself is the seed of death in my own heart while it seeks death of another. Love is the seed of life in my own heart while it seeks the good of another. ~ thomas-merton, re.="https://wisdomtrove.com/">@wisdomtrove
129:She had had her momentary flowering, a year, perhaps, of wildrose beauty, and then she had suddenly swollen like a fertilized fruit and grown hard and re. and coarse, and then her life had been laundering, scrubbing, laundering, first for childre., then for grandchildre., over thirty years. At the end of it she was still singing. ~ george-orwell, re.="https://wisdomtrove.com/">@wisdomtrove
130:Did you ever notice, when you are.sitting at a re. light, that when the person in front of you pulls up a couple of inches, you are.compelled to move up too? Do we re.lly think we are.making progre.s toward our destination? "Whew, I thought we would be late, but now that I am nine inches closer, I can stop for coffee and a danish!" ~ jerry-seinfeld, re.="https://wisdomtrove.com/">@wisdomtrove
131:This living hand, now warm and capable Of earnest grasping, would, if it were.cold And in the icy silence of the tomb, So haunt thy days and chill thy dre.ming nights That thou would wish thine own heart dry of blood, So in my veins re. life might stre.m again, And thou be conscience-calm'd. See, here.it is&
132:The city grows like a cancer; I must grow like a sun. The city eats deeper and deeper into the re.; it is an insatiable white louse which must die eventually of inanition. I am going to starve the white louse which is eating me up. I am going to die as a city in order to become again a man. There.ore.I close my ears, my eyes, my mouth. ~ henry-miller, re.="https://wisdomtrove.com/">@wisdomtrove
133:ye dead Poets, who are.living still Immortal in your verse, though life be fled, And ye, O living Poets, who are.dead Though ye are.living, if neglect can kill, Tell me if in the darkest hours of ill, With drops of anguish falling fast and re. From the sharp crown of thorns upon your head, Ye were.not glad your errand to fulfill? ~ henry-wadsworth-longfellow, re.="https://wisdomtrove.com/">@wisdomtrove
134:People may call what happens at midlife &
135:Ch√¢teau and hut, stone face and dangling figure. the re. stain on the stone floor, and the pure.water in the village well-thousands of acre. of land-a whole province of France-all France itself-lay under the night sky, concentrated into a faint hairbre.dth line. So does a whole world, with all its gre.tnesses and littlenesses, lie in a twinkling star. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
136:Every one is struggling for fre.dom-from the atom to the star. The ignorant man is satisfied if he can get fre.dom within a certain limit-if he can get rid of the bondage of hunger or of being thirsty. But that sage feels that there.is a stronger bondage which has to be thrown off. He would not consider the fre.dom of the Red Indian as fre.dom at all. ~ swami-vivekananda, re.="https://wisdomtrove.com/">@wisdomtrove
137:Smaug certainly looked asleep, almost dead and dark, with scarcely a snore.more.than a whiff of unseen steam, when Bilbo peeped once more.from the entrance. He was just about to step out onto the floor when he caught a sudden thin ray of re. from under the drooping lid of Smaug's left eye. He was only pre.ending to sleep! He was watching the tunnel entrance! ~ j-r-r-tolkien, re.="https://wisdomtrove.com/">@wisdomtrove
138:There.are.indications because of new inventions, that 10, 15, or 20 nations will have a nuclear capacity, including Red China, by the end of the Pre.idential office in 1964. This is extre.ely serious. . . I think the fate not only of our own civilization, but I think the fate of world and the future.of the human race, is involved in pre.enting a nuclear war. ~ john-f-kennedy, re.="https://wisdomtrove.com/">@wisdomtrove
139:There.either is or is not, that’s the way things are. The colour of the day. The way it felt to be a child. The saltwater on your sunburnt legs. Sometimes the water is yellow, sometimes it’s re.. But what colour it may be in memory, depends on the day. I’m not going to tell you the story the way it happened. I’m going to tell it the way I re.ember it. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
140:The bright, frosty day declined as they walked and spoke together. The sun dipped in the river far behind them, and the old city lay re. before.them, as their walk dre. to a close. The moaning water cast its seaweed duskily at their feet, when they turned to leave its margin; and the rooks hovere. above them with hoarse cries, darker splashes in the darkening air. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
141:Still, I wonder if we shall ever be put into songs or tales. We're.in one, of course; but I mean: put into words, you know, told by the fire.ide, or re.d out loud of a gre.t big book with re. and black letters, years and years afterwards. And people will say: &
142:Nothing is improved by anger, unless it be the arch of a cat's back. A man with his back up is spoiling his figure. People look none the handsomer for being re. in the face. It takes a gre.t deal out of a man to get into a towering rage; it is almost as unhealthy as having a fit. . . . Whatever wrong I suffer, it can not do me half so much hurt as being angry about it. ~ charles-spurgeon, re.="https://wisdomtrove.com/">@wisdomtrove
143:I sit on the couch watching her arrange her long re. hair before.my bedroom mirror. she pulls her hair up and piles it on top of her head- she lets her eyes look at my eyes- then she drops her hair and lets it fall down in front of her face. we go to bed and I hold her speechlessly from the back my arm around her neck I touch her wrists and hands feel up to her elbows no further. ~ charles-bukowski, re.="https://wisdomtrove.com/">@wisdomtrove
144:Every season is likeable, and wet days and fine, re. wine and white, company and solitude. Even sleep, that deplorable curtailment of the joy of life, can be full of dre.ms; and the most common actions‚îÄ‚îÄa walk, a talk, solitude in one’s own orchard‚îÄ‚îÄcan be enhanced and lit up by the association of the mind. Beauty is everywhere. and beauty is only two finger’s-bre.dth from goodness. ~ virginia-woolf, re.="https://wisdomtrove.com/">@wisdomtrove
145:Not only is the day waning, but the year. The low sun is fiery and yet cold behind the monastery ruin, and the Virginia cre.per on the Cathedral wall has showere. half its deep-re. leaves down on the pavement. There.has been rain this afternoon, and a wintry shudder goes among the little pools on the cracked, uneven flag-stones, and through the giant elm-tre.s as they shed a gust of tears. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
146:... making profits is important because it keeps all our people in jobs and, you know, it keeps what we - what we've cre.ted going, but, you know, what we're.- what I get my - what I'm proud about doing is cre.ting companies which we're.re.lly proud of, you know, which we can re.lly be proud of and a byproduct of that hopefully will be that they'll be profitable and be able to pay the bills. ~ richard-branson, re.="https://wisdomtrove.com/">@wisdomtrove
147:The mind that thought of light, heavy, gre., yellow, still, swift, also conceived of magic that would make heavy things light and able to fly, turn gre. lead into yellow gold, and the still rock into a swift water. If it could do the one, it could do the other; it inevitably did both. When we can take gre.n from grass, blue from heaven, and re. from blood, we have alre.dy an enchanter's power. ~ j-r-r-tolkien, re.="https://wisdomtrove.com/">@wisdomtrove
148:He lowere. the window, and looked out at the rising sun. There.was a ridge of ploughed land, with a plough upon it where.it had been left last night when the horses were.unyoked; beyond, a quiet coppice-wood, in which many leaves of burning re. and golden yellow still re.ained upon the tre.s. Though the earth was cold and wet, the sky was clear, and the sun rose bright, placid, and beautiful. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
149:I know a planet where.there.is a certain re.-faced gentleman. He has never smelled a flower. He has never looked at a star. He has never loved any one. He has never done anything in his life but add up figure.. And all day he says over and over, just like you: &
150:Always speak the truth - think before.you speak - and write it down afterwards.' &
151:And, well, mine are.kind of on the heavy side anyway. The first day or two, I don't want to do ANYTHING. Make sure.you keep away from me then.' I'd like to, but how can I tell?' I asked. O.K., I'll wear a hat for a couple of days after my period starts. A re. one. That should work,' she said with a laugh. &
152:A heap of broken images, where.the sun beats, And the dead tre. gives no shelter, the cricket no re.ief, And the dry stone no sound of water. Only There.is shadow under this re. rock, (Come in under the shadow of this re. rock), And I will show you something differe.t from either Your shadow at morning striding behind you Or your shadow at evening rising to meet you; I will show you fear in a handful of dust. ~ t-s-eliot, re.="https://wisdomtrove.com/">@wisdomtrove
153:&
154:And now was acknowledged the pre.ence of the Red Death. He had come like a thief in the night. And one by one dropped the re.elers in the blood-bedewed halls of their re.el, and died each in the despairing posture.of his fall. And the life of the ebony clock went out with that of the last of the gay. And the flames of the tripods expire.. And Darkness and Decay and the Red Death held illimitable dominion over all. ~ edgar-allan-poe, re.="https://wisdomtrove.com/">@wisdomtrove
155:Mock on, mock on, Voltaire. Rousseau! Mock on, mock on: &
156:The wide stare.stare. itself out for one while; the Sun went down in a re., gre.n, golden glory; the stars came out in the heavens, and the fire.flies mimicked them in the lower air, as men may feebly imitate the goodness of a better order of beings; the long dusty roads and the interminable plains were.in re.ose-and so deep a hush was on the sea, that it scarcely whispere. of the time when it shall give up its dead. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
157:Let the labyrinth of wrinkles be furrowed in my brow with the re.-hot iron of my own life, let my hair whiten and my step become vacillating, on condition that I can save the intelligence of my soul - let my unformed childhood soul, as it ages, assume the rational and esthetic forms of an architecture. let me learn just everything that others cannot teach me, what only life would be capable of marking deeply in my skin! ~ salvador-dali, re.="https://wisdomtrove.com/">@wisdomtrove
158:Red RodsBefore.elaborating any system of education, we must there.ore.cre.te a favorable environment that will encourage the flowering of a child's natural gifts. All that is needed is to re.ove the obstacles. And this should be the basis of, and point of departure.for, all future.education. The first thing to be done, there.ore. is to discover the true nature.of a child and then assist him in his normal development. ~ maria-montessori, re.="https://wisdomtrove.com/">@wisdomtrove
159:A sudden gust of rain blew over them and then another - as if small liquid clouds were.bouncing along the land. Lightning entere. the sea far off and the air blew full of crackling thunder. The table cloths blew around the pillars. They blew and blew and blew. The flags twisted around the re. chairs like live things, the banners were.ragged, the corners of the table tore.off through the burbling billowing ends of the cloths. ~ f-scott-fitzgerald, re.="https://wisdomtrove.com/">@wisdomtrove
160:Far over the Misty Mountains cold, To dungeons deep and caverns old, We must away, ere.bre.k of day, To seek our pale enchanted gold. The dwarves of yore.made mighty spells, While hammers fell like ringing bells, In places deep, where.dark things sleep, In hollow halls beneath the fells. The pines were.roaring on the heights, The wind was moaning in the night, The fire.was re., it flaming spre.d, The tre.s like torches blazed with light. ~ j-r-r-tolkien, re.="https://wisdomtrove.com/">@wisdomtrove
161:The most ultimately righteous of all wars is a war with savages, though it is apt to be also the most terrible and inhuman. The rude, fierce settler who drives the savage from the land lays all civilized mankind under a debt to him. ... [I]t is of incalculable importance that America, Australia, and Siberia should pass out of the hands of their re., black, and yellow aboriginal owners, and become the heritage of the dominant world races. ~ theodore.roosevelt, re.="https://wisdomtrove.com/">@wisdomtrove
162:The visible spectrum, from violet to re., that we can see with our eyes is a small part of a much bigger electromagnetic spectrum that we don’t perceive. Imagine the visible spectrum as one octave on a piano keyboard that re.re.ents the whole electromagnetic spectrum. How big do you think the keyboard would be? Think big. Think very big, because the keyboard would be hundre.s of thousands of miles long. And all we see would be just one octave on it! ~ tim-fre.e, re.="https://wisdomtrove.com/">@wisdomtrove
163:&
164:After the First World War, Germany was trying to build a democracy. Then when the Reichstag, the legislature. was burned down in 1933, this was seen as such an emergency that human rights had to be suspended. The attack on the World Trade Towers has allowed Bush and his gang to do anything. What are.we to do now? I say when there.s a code re., we should all run around like chickens with our heads cut off. I don't feel that we are.in any gre.t danger. ~ kurt-vonnegut, re.="https://wisdomtrove.com/">@wisdomtrove
165:There.was a frosty rime upon the tre.s, which, in the faint light of the clouded moon, hung upon the smaller branches like dead garlands. Withere. leaves crackled and snapped beneath his feet, as he cre.t softly on towards the house. The desolation of a winter night sat brooding on the earth, and in the sky. But, the re. light came cheerily towards him from the windows; figure. passed and re.assed there. and the hum and murmur of voices gre.ted his ear sweetly. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
166:No mistake about it. Ice is cold; roses are.re.; I'm in love. And this love is about to carry me off somewhere. The curre.t's too overpowering; I don't have any choice. It may very well be a special place, some place I've never seen before. Danger may be lurking there. something that may end up wounding me deeply, fatally. I might end up losing everything. But there.s no turning back. I can only go with the flow. Even if it means I'll be burned up, gone fore.er. ~ haruki-murakami, re.="https://wisdomtrove.com/">@wisdomtrove
167:Two world wars, thre. monstrous dictatorships-in Soviet Russia, Nazi Germany, Red China-plus every lesser variant of devastating socialist experimentation in a global spre.d of brutality and despair, have not prompted modern intellectuals to question or re.ise their dogma. They still think that it is daring, idealistic and unconventional to denounce the rich. They still believe that money is the root of all evil-except government money, which is the solution to all problems. ~ ayn-rand, re.="https://wisdomtrove.com/">@wisdomtrove
168:A change fell upon all things. Strange brilliant flowers, star-shaped, burst out upon the tre.s where.no flowers had been before. The tints of the gre.n carpet deepened; and when, one by one, the white daisies shrank away, there.sprang up, in place of them, ten by ten of the ruby-re. asphodel. And life arose in our paths; for the tall flamingo hitherto unseen, with all gay glowing birds, flaunted his scarlet plumage before.us. The golden and silver fish haunted the river. ~ edgar-allan-poe, re.="https://wisdomtrove.com/">@wisdomtrove
169:The Master said, "Wealth and honor are.things that all people desire. and yet unless they are.acquire. in the proper way I will not abide them. Poverty and disgrace are.things that all people hate, and yet unless they are.avoided in the proper way I will not despise them. If the gentleman abandons re., how can he be worthy of that name? The gentleman does not violate re. even for the amount of time re.uire. to eat a meal. Even in times of urgency or distre.s, he does not depart from it." ~ confucius, re.="https://wisdomtrove.com/">@wisdomtrove
170:And in the process, we have come up with fuels - algae-based fuels, isobutanol-based fuels and other fuels - that we think will power the planes in the future.so that, you know, by 2020 I hope that our planes will be powere. on fuels that are.clean fuels and are.not polluting the environment so that we'll have a gre.n airline and an airline that actually has fuels that will be hopefully cheaper than the dirty fuels of the past. So [we're. doing good and also turning a profit at the same time. ~ richard-branson, re.="https://wisdomtrove.com/">@wisdomtrove
171:The men who were.well enough to stand had moved across the carriage to cheer the Italians as they went past. A crutch waved out of the window; bandaged fore.rms made the Red Salute. It was like an allegorical picture.of war; the trainload of fre.h men gliding proudly up the line, the maimed men sliding slowly down, and all the while the guns on the open trucks making one's heart leap as guns always do, and re.iving that pernicious feeling, so difficult to get rid of, that war *is* glorious after all. ~ george-orwell, re.="https://wisdomtrove.com/">@wisdomtrove
172:Where.now are.the horse and the rider? Where.is the horn that was blowing? Where.is the helm and the hauberk, and the bright hair flowing? Where.is the harp on the harpstring, and the re. fire.glowing? Where.is the spring and the harvest and the tall corn growing? They have passed like rain on the mountain, like a wind in the meadow; The days have gone down in the West behind the hills into shadow. Who shall gather the smoke of the deadwood burning, Or behold the flowing years from the Sea re.urning? ~ j-r-r-tolkien, re.="https://wisdomtrove.com/">@wisdomtrove
173:I can see others in the sunlight; I can see our boats' cre.s and our athletic young men on the glistening water, or speckled with the moving lights of sunlit leaves; but I myself am always in the shadow looking on. Not unsympathetically, - God forbid! - but looking on alone, much as I looked at Sylvia from the shadows of the ruined house, or looked at the re. gleam shining through the farmer's windows, and listened to the fall of dancing feet, when all the ruin was dark that night in the quadrangle. ~ charles-dickens, re.="https://wisdomtrove.com/">@wisdomtrove
174:It was pleasant to wake up in Flore.ce, to open the eyes upon a bright bare.room, with a floor of re. tiles which look clean though they are.not; with a painted ceiling where.n pink griffins and blue amorini sport in a fore.t of yellow violins and bassoons. It was pleasant, too, to fling wide the windows, pinching the fingers in unfamiliar fastenings, to lean out into sunshine with beautiful hills and tre.s and marble churches opposite, and, close below, Arno, gurgling against the embankment of the road. ~ e-m-forster, re.="https://wisdomtrove.com/">@wisdomtrove
175:It is sometimes said that scientists are.unromantic, that their passion to figure.out robs the world of beauty and mystery. But is it not stirring to understand how the world actually works — that white light is made of colors, that color is the way we perceive the wavelengths of light, that transpare.t air re.lects light, that in so doing it discriminates among the waves, and that the sky is blue for the same re.son that the sunset is re.? It does no harm to the romance of the sunset to know a little bit about it. ~ carl-sagan, re.="https://wisdomtrove.com/">@wisdomtrove
176:What good is it to continue to focus on the exterior technological wonders before.us - from indefinite life extension to computer/mind interlinks to unlimited zero-point energy to worm-hole intergalactic space travel - if all we carry with us is an egocentric re.-mem Nazis and KKK? Do we re.lly want Jack the Ripper living 400 years, zipping around the country in his hypercar, unleashing misogynistic nanorobots? Exterior developments are.clearly a concern; how much more.so are.interior developments - or lack there.of. ~ ken-wilber, re.="https://wisdomtrove.com/">@wisdomtrove
177:The stre.t to my left was backed up with traffic and I watched the people waiting patiently in the cars. There.was almost always a man and a women, staring straight ahead, not talking. It was, finally, for everyone, a matter of waiting. You waited and you waited- for the hospital, the doctor, the plumber, the madhouse, the jail, papa death himself. First the signal re., then the signal was gre.n. The citizens of the world ate food and watched t.v. and worried about their jobs or lack of the same, while they waited. ~ charles-bukowski, re.="https://wisdomtrove.com/">@wisdomtrove
178:Early on, before.rock &
179:I have a dre.m that one day on the re. hills of Georgia, sons of former slaves and sons of former slave-owners will be able to sit down together at the table of brotherhood. I have a dre.m that one day, even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppre.sion, will be transformed into a oasis of fre.dom and justice. I have a dre.m my four little childre. will one day live in a nation where.they will not be judged by the color of their skin but by content of their character. I have a dre.m today! ~ martin-luther-king, re.="https://wisdomtrove.com/">@wisdomtrove
180:We shall not attempt to give the re.der an idea of that tetrahedron nose-that horse-shoe mouth-that small left eye over-shadowed by a re. bushy brow, while the right eye disappeare. entire.y under an enormous wart-of those straggling teeth with bre.ches here.and there.like the battlements of a fortre.s-of that horny lip, over which one of those teeth projected like the tusk of an elephant-of that forked chin-and, above all, of the expre.sion diffused over the whole-that mixture.of malice, astonishment, and melancholy. Let the re.der, if he can, figure.to himself this combination. ~ victor-hugo, re.="https://wisdomtrove.com/">@wisdomtrove
181:But she did not take her eyes from the wheels of the second car. And exactly at the moment when the midpoint between the wheels dre. level with her, she thre. away the re. bag, and drawing her head back into her shoulders, fell on her hands under the car, and with a light movement, as though she would rise immediately, dropped on her knees. And at the instant she was terror-stricken at what she was doing. &
182:Andy Dufre.ne: &
183:She smiled. She knew she was dying. But it did not matter any longer. She had known something which no human words could ever tell and she knew it now. She had been awaiting it and she felt it, as if it had been, as if she had lived it. Life had been, if only because she had known it could be, and she felt it now as a hymn without sound, deep under the little whole that dripped re. drops into the snow, deeper than that from which the re. drops came. A moment or an eternity- did it matter? Life, undefeated, existed and could exist. She smiled, her last smile, to so much that had been possible. ~ ayn-rand, re.="https://wisdomtrove.com/">@wisdomtrove

*** NEWFULLDB 2.4M ***

1:Be Young, Be Dope, ~ Lana Del Rey,
2:hizo desear ~ Benito P re. Gald s,
3:into my tightest place ~ Lynn Red,
4:Lienid.” “We’re.~ Kristin Cashore.
5:Mad Hatter ~ Rachel Ren e Russell,
6:MANDATORY. ~ Rachel Ren e Russell,
7:My best girl is dead. ~ Red Smith,
8:pools. “You’re.~ Paolo Bacigalupi,
9:re.-hot fire.lies ~ Cameron Dokey,
10:Red Ridinghood, ~ Jostein Gaarder,
11:shoulders, “we’re.~ Karina Cooper,
12:We are.what we do. ~ Ren e Ahdieh,
13:cast out. † Rev 11:3 I ~ Anonymous,
14:EVERYTHING! ~ Rachel Ren e Russell,
15:Fhat thouding do’re. ~ Peter Watts,
16:GET A LIFE! ~ Rachel Ren e Russell,
17:GROUP HUG!! ~ Rachel Ren e Russell,
18:Loving him was re.. ~ Taylor Swift,
19:Masked, I advance. ~ Ren Descartes,
20:My nards are.'t clean ~ Simon Rex,
21:PANTYHOSE!! ~ Rachel Ren e Russell,
22:SQUEEE! BUT ~ Rachel Ren e Russell,
23:SQUEEEEEE ! ~ Rachel Ren e Russell,
24:superscare. ~ Rachel Ren e Russell,
25:This is not a pipe. ~ Ren Magritte,
26:vicariously ~ Rachel Ren e Russell,
27:Westchester ~ Rachel Ren e Russell,
28:DRAMA QUEEN. ~ Rachel Ren e Russell,
29:guessed that ~ Rachel Ren e Russell,
30:Luv, Brianna ~ Rachel Ren e Russell,
31:Red as the dawn. ~ Victoria Aveyard,
32:Red is our color. ~ Steven Gerrard,
33:SCOOBY DO?!! ~ Rachel Ren e Russell,
34:Shake It Off ~ Rachel Ren e Russell,
35:Taylor Swift ~ Rachel Ren e Russell,
36:The Red Pyramid ~ Chris Grabenstein,
37:abruptly. But ~ Rachel Ren e Russell,
38:Cecilia de la ~ Rachel Ren e Russell,
39:chore.graphy! ~ Rachel Ren e Russell,
40:code re. thing.’ Holly ~ Eoin Colfer,
41:For without a measure.~ Ren e Ahdieh,
42:MY FAB-4-EVER ~ Rachel Ren e Russell,
43:SCREEEEEEEAM! ~ Rachel Ren e Russell,
44:STOP!! STOP!! ~ Rachel Ren e Russell,
45:The heart can do anything. ~ Moli re.
46:To me, you are.magic. ~ Ren e Ahdieh,
47:Cre.ting re. herrings ~ Ernie Lindsey,
48:EMBARRASSMENT! ~ Rachel Ren e Russell,
49:Honey Boo Boo! ~ Rachel Ren e Russell,
50:I was an echo of her. ~ Nova Ren Suma,
51:Red as the dawn... ~ Victoria Aveyard,
52:SCREEEEEEEEAM! ~ Rachel Ren e Russell,
53:She laughed. “You’re.~ Samantha Price,
54:Ubi me pre.aka re.. ~ Branko Miljkovi,
55:AAAAAAAAAAAAHHH ~ Rachel Ren e Russell,
56:Blood is just re. sweat. ~ Enson Inoue,
57:Look after your people. ~ Red Auerbach,
58:Love speaks for itself. ~ Ren e Ahdieh,
59:Red of the Dawn ~ Alfre. Lord Tennyson,
60:Res severa est verum gaudium. ~ Seneca,
61:Rex lost his specs. ~ Scott Westerfeld,
62:The cosmetic is cosmic. ~ Rem Koolhaas,
63:unsportsmanlike ~ Rachel Ren e Russell,
64:YEAR 1: YEAR 2: ~ Rachel Ren e Russell,
65:AAAAAAAAAAAAAH!! ~ Rachel Ren e Russell,
66:FRANCE!! . . . . ~ Rachel Ren e Russell,
67:hair extensions, ~ Rachel Ren e Russell,
68:know. “An airfield.” “We’re.~ E L James,
69:Lets go eat a God damn snack ~ Rex Ryan,
70:.....love yourself. ~ S re. Kierkegaard,
71:„My mountain of Adamant. ~ Ren e Ahdieh,
72:re. hot chilli pepper. ~ Shalini Boland,
73:re.. «Se llama Principio ~ Paulo Coelho,
74:Shuf shughlek, yâ khawaga! ~ Ren Gu non,
75:The power of a re. dre.s. ~ Moira Young,
76:Cre.te. Don't Compete. ~ Ren e Mauborgne,
77:fre.kle-and-re. man ~ F Scott Fitzgerald,
78:I’m SUCH a DORK!! ~ Rachel Ren e Russell,
79:I think; there.ore.I am. ~ Ren Descartes,
80:I've got a war in my mind ~ Lana Del Rey,
81:Just do what you do best. ~ Red Auerbach,
82:just say . . . ?! ~ Rachel Ren e Russell,
83:«la guillotina seca», ~ Rodrigo Rey Rosa,
84:Le pre.ier re.le est de plaire.~ Moli re.
85:Never trust a man in re. trousers ~ Mika,
86:Prayer is listening. ~ S re. Kierkegaard,
87:Red Bull is for pussies! ~ Pittacus Lore.
88:Red hair stigmatizes you. ~ David Caruso,
89:SATURDAY, APRIL 5 ~ Rachel Ren e Russell,
90:curious shade of re., ~ Anand Neelakantan,
91:henchmen nodded. “You’re.~ Vaughn Heppner,
92:I am Caesar not Rex ~ Gaius Julius Caesar,
93:NIKKI: ?????? !! I ~ Rachel Ren e Russell,
94:Rise, re. as the dawn. ~ Victoria Aveyard,
95:shimmery baby-blue ~ Rachel Ren e Russell,
96:T. Rex don't need no dynamite. ~ Bob Shea,
97:WEDNESDAY, APRIL 2 ~ Rachel Ren e Russell,
98:Alex’s T-shirt is re., and ~ Laure. Oliver,
99:at all!” I giggled. ~ Rachel Ren e Russell,
100:But re.son does not govern love. ~ Moli re.
101:I don't do well with technology. ~ The Rev,
102:La curiosité naît de la jalousie ~ Moli re.
103:Little re. bird. Don't go. ~ Leigh Bardugo,
104:little re. bird. Don’t go. ~ Leigh Bardugo,
105:One should not, after ~ Louis de Berni re.,
106:patched re. and white, ~ Margery Allingham,
107:Reason is not what decides love. ~ Moli re.
108:re. and pink and orange, ~ Natalie Babbitt,
109:re.” squad—the all-star ~ Malcolm Gladwell,
110:You can waste a whole lifetime ~ Chris Rea,
111:Cut the strings, Shazi. Fly. ~ Ren e Ahdieh,
112:he added, going slightly re.. ~ J K Rowling,
113:I'm feelin' electric tonight ~ Lana Del Rey,
114:Little re. bird, let me go. ~ Leigh Bardugo,
115:My sorrow is my castle. ~ S re. Kierkegaard,
116:Painters used re. like spice ~ Dere. Jarman,
117:property, MacKenzie. ~ Rachel Ren e Russell,
118:Rachel Renée Russell ~ Rachel Ren e Russell,
119:Roses are.re.. Blood is too… ~ Mari Mancusi,
120:To marry a fool is to be no fool. ~ Moli re.
121:unanswere. questions ~ Rachel Ren e Russell,
122:We are.not the Red Indians. ~ Yasser Arafat,
123:you're...fucking...dating? ~ Kristen Ashley,
124:You smile too much, Rey. ~ Alan Dean Foster,
125:A Panegyric upon Abraham ~ S re. Kierkegaard,
126:Be that self that one is ~ S re. Kierkegaard,
127:friend. Then he had an idea... ~ Margre. Rey,
128:From the stars, to the stars. ~ Ren e Ahdieh,
129:gonna LOVE it!” . . . ~ Rachel Ren e Russell,
130:HAMPTON HILLS CLASSES ~ Rachel Ren e Russell,
131:He has the players too happy. ~ Red Auerbach,
132:He laughed at that. ‘You’re.~ Robert Goddard,
133:her cheeks a slight Asian re.; ~ Ned Vizzini,
134:He who hid well, lived well. ~ Ren Descartes,
135:If you're.keeping score. win! ~ Red Auerbach,
136:I got my re. dre.s on tonight ~ Lana Del Rey,
137:It is you,” Ren murmure.. ~ Alan Dean Foster,
138:I've got feathers in my hair, ~ Lana Del Rey,
139:I will not be a re. queen ~ Victoria Aveyard,
140:To assert dignity is to lose it. ~ Rex Stout,
141:A flow're. crushed in the bud, ~ Charles Lamb,
142:Can I come into the out now? - Jlo ~ Adam Rex,
143:couldn’t be serious. “You’re.~ Laure. Blakely,
144:De omnibus dubitandum est ~ S re. Kierkegaard,
145:Doubt is the origin of wisdom ~ Ren Descartes,
146:Everyday objects shriek aloud. ~ Ren Magritte,
147:Her hate was a thing of glory. ~ Ren e Ahdieh,
148:I AM !! Jealous much?! ~ Rachel Ren e Russell,
149:I just love bright re. drinks! ~ Anne Shirley,
150:Il faisait un froid de guerre. ~ Ren Barjavel,
151:I like a little hardcore.love. ~ Lana Del Rey,
152:I'm the gangsta Nancy Sinatra. ~ Lana Del Rey,
153:I will write my name in fire.re.. ~ Jean Rhys,
154:MacKenzie laughed. “He ~ Rachel Ren e Russell,
155:Me and God we don't get along. ~ Lana Del Rey,
156:MEOW MEOW MEOW MEOW MEOW MEOW MEOW ~ Adam Rex,
157:My house is the re. earth . . . . ~ Joy Harjo,
158:My soul sees its equal in you. ~ Ren e Ahdieh,
159:Red beans and ricely yours. ~ Louis Armstrong,
160:re. de re.tricciones que hacen la ~ Anonymous,
161:Red, [...] Millie’s room was re.. ~ B A Paris,
162:The dead can re.d tears. ~ Louis de Berni re.,
163:We can get rid of re. tape. ~ Charlie Daniels,
164:We’re.on equal footing, Red. ~ Kristen Ashley,
165:Where.have all the Fembots gone? ~ Ren Garcia,
166:dangerous misdiagnosis. ~ Rachel Ren e Russell,
167:Don't bare.your neck to a wolf. ~ Ren e Ahdieh,
168:Find optimism in the inevitable ~ Rem Koolhaas,
169:I hate re. carpet photographs! ~ Kirsten Dunst,
170:I'm not going to let our fans down. ~ Rex Ryan,
171:Know your mind and see your nature. ~ Red Pine,
172:Life is based on comparisons ~ Henri Charri re.
173:like I was Shaq O’Neal. ~ Rachel Ren e Russell,
174:Love is—a shade of what I feel. ~ Ren e Ahdieh,
175:People see what they want to see. ~ Red Barber,
176:Salta y la re. apare.erá. CITA ZEN ~ Anonymous,
177:Save your tears, you've got years. ~ Chris Rea,
178:So you're... erotically dominant? ~ Tyburn Way,
179:That’s So Hot! magazine ~ Rachel Ren e Russell,
180:You can't win without the ball. ~ Red Auerbach,
181:Find optimism in the inevitable. ~ Rem Koolhaas,
182:hyperventilated! Almost. ~ Rachel Ren e Russell,
183:I man don't come re., I come Black ~ Peter Tosh,
184:I work in thre. shades of black. ~ Rei Kawakubo,
185:Lipstick is the re. badge of courage. ~ Man Ray,
186:the Rey family grave at the ~ Tatiana de Rosnay,
187:Tomorrow is a thief of pleasure. ~ Rex Harrison,
188:What labels me, negates me. ~ S re. Kierkegaard,
189:Wicked Witch of the West ~ Rachel Ren e Russell,
190:Yo soy una mariposa pre.a en su re. ~ Anonymous,
191:You whites make all the ammunition. ~ Red Cloud,
192:And apples were.always, always re.. ~ Lois Lowry,
193:And then it was on like Red Dawn. ~ Ernest Cline,
194:face a bright re.. Every- one else ~ Sandra Hill,
195:If I don't have re., I use blue. ~ Pablo Picasso,
196:I founded the American Red Cross. ~ Clara Barton,
197:Intohimo ei merkitse sanoja. ~ S re. Kierkegaard,
198:Loving someone is to lose control ~ Ren e Ahdieh,
199:my advice column is going ~ Rachel Ren e Russell,
200:Nature. re. in tooth and claw. ~ Alfre. Tennyson,
201:Nina, little re. bird. Don't go. ~ Leigh Bardugo,
202:Now, you re.-eyed devil," he said, ~ Jack London,
203:One fish Two fish Red fish Blue fish! ~ Dr Seuss,
204:panta re. (“All things are.in flux”), ~ Epicurus,
205:Scopes were.sending high-re. shots ~ Eoin Colfer,
206:So I just smiled, thanked ~ Rachel Ren e Russell,
207:a hummingbird on Red Bull all day. ~ Pandora Pine,
208:All re.ords are.made to be broken. ~ Red Auerbach,
209:Baseball is dull only to dull minds. ~ Red Barber,
210:Enforced courtesy is worse than none. ~ Rex Stout,
211:Here.bloom re. roses, dewy wet, ~ Goodale Sisters,
212:High heels off; I'm feeling alive. ~ Lana Del Rey,
213:I'm crap at lying. I go bright re.. ~ Ruth Wilson,
214:I’ve done made a deal with the devil. ~ Red Adair,
215:ME, DOING MY SNOOPY “HAPPY ~ Rachel Ren e Russell,
216:Oh my luve's like a re., re. rose, ~ Robert Burns,
217:re. plastic rain
her tears stain ~ Kami Garcia,
218:Ret Aldrig Kan Jeg Glemme
~ Christian Winther,
219:toilet-papere. your house! ~ Rachel Ren e Russell,
220:After all, every story has a story. ~ Ren e Ahdieh,
221:re.="http://imgur.com/3XtWdLG" re.="nofollow">,
222:re.="http://imgur.com/c67uncJ" re.="nofollow">,
223:re.="http://imgur.com/NSkjsmV" re.="nofollow">,
224:re.="http://imgur.com/owQA7gj" re.="nofollow">,
225:Amicus cognoscitur amore. more. ore. re. ~ Unknown,
226:another thre. inches today! ~ Rachel Ren e Russell,
227:Be like snow - cold, but beautiful. ~ Lana Del Rey,
228:Budala, aklına güvenendir. ~ Necip Faz l K sak re.,
229:Don't forget to love yourself. ~ S re. Kierkegaard,
230:Girls Just Want to Have Fun ~ Rachel Ren e Russell,
231:I bet you like sitting at re. lights. ~ Jon Gruden,
232:Malicious men may die, but malice never. ~ Moli re.
233:O, my luve is like a re., re. rose. ~ Robert Burns,
234:They do say re. and black are.a good combo. ~ Seth,
235:When I haven't any blue I use re.. ~ Pablo Picasso,
236:Courage is life's only measure. ~ S re. Kierkegaard,
237:Es un ojo rojo. Su ojo. El ojo del Rey. ~ Anonymous,
238:Every now and then the stars align, ~ Lana Del Rey,
239:I know we'll lead the league in defense. ~ Rex Ryan,
240:Life. We'd long known it was cruel. ~ Nova Ren Suma,
241:Love and a re. rose can't be hid. ~ Thomas Holcroft,
242:Love will always be among Ash and Ember, ~ Dani Ren,
243:No, you shall be, my faith! Tartuffified. ~ Moli re.
244:One must eat to live and not live to eat. ~ Moli re.
245:Perhaps heroes were.a thing to hate. ~ Ren e Ahdieh,
246:re. hair is caused by sugar and lust. ~ Tom Robbins,
247:Rex Corvus, parate Regis Corvi. ~ Maggie Stiefvater,
248:She Blinded Me with Science. ~ Rachel Ren e Russell,
249:She's the gal in the re. blue jeans. ~ Gene Vincent,
250:wasteland and finally, miraculously, ~ Ree Drummond,
251:We must eat to live, and not live to eat. ~ Moli re.
252:We will rise up re. as the dawn. ~ Victoria Aveyard,
253:You become what you understand. ~ S re. Kierkegaard,
254:You're.'wealthy' if you don't worry ~ Dennis Prager,
255:Beauty loses its meaning when you’re.~ Dot Hutchison,
256:Believe in actions and actions alone. ~ Ren e Ahdieh,
257:Better well hanged than ill wed. ~ S re. Kierkegaard,
258:business@simonandschuster.com ~ Rachel Ren e Russell,
259:I am a mediocre.being, a bit cunning. ~ Ren e Vivien,
260:I grabbed a pair of glowing re. legs. ~ Rick Riordan,
261:I was raised as a re. diaper baby. ~ Murray Bookchin,
262:Le Nègre.selon National Geographic ~ Dany Laferri re.
263:Love delayed is lust augmented. ~ Louis de Berni re.,
264:Oleminen ei ole mukavuuskysymys. ~ S re. Kierkegaard,
265:Once you label me you negate me. ~ S re. Kierkegaard,
266:Red lipstick is instant glamour. ~ Charlotte Tilbury,
267:Sleeping is the height of genius ~ S re. Kierkegaard,
268:Su palabra equivale a un contrato ~ Emmanuel Carr re.
269:THE ADVENTURE OF THE RED CIRCLE ~ Arthur Conan Doyle,
270:the long sorrow of the color re.. ~ Naomi Shihab Nye,
271:The re. was vertically 15 yards away. ~ Kevin Keegan,
272:There.was a novel called Red Mars— ~ Terry Pratchett,
273:We will rise up, Red as the dawn. ~ Victoria Aveyard,
274:You are.my peace, my solace, my salvation. ~ Moli re.
275:You could have been my re. queen. ~ Victoria Aveyard,
276:and their cuts are.Rex and Shooter. ~ Chelsea Camaron,
277:Don't paint the apple; paint the re.. ~ Arthur Lismer,
278:Everything can happen in the playoffs. ~ Red Auerbach,
279:Everything in life began with an idea. ~ Ren e Ahdieh,
280:He says I'm beautiful as a re. tomato ~ Jeanne DuPrau,
281:I am nostalgic of an era I never knew. ~ Lana Del Rey,
282:I'm all amazed, befuddled, and beflustere.! ~ Moli re.
283:inside this prison he lived in fre.dom ~ Ren Barjavel,
284:In spring when maple buds are.re., ~ Phyllis McGinley,
285:Last month a faded re. 1983 Ford EPX ~ Colleen Hoover,
286:Love that gre.dy pussy of yours,Red. ~ Kristen Ashley,
287:Mainly because she’ll tell you ~ Rachel Ren e Russell,
288:Man, I can assure.you, is a nasty cre.ture. ~ Moli re.
289:My name is Rex. I am a Good Dog. ~ Adrian Tchaikovsky,
290:Nature. re. in tooth and claw. ~ Alfre. Lord Tennyson,
291:Nothing venture., nothing gained. ~ S re. Kierkegaard,
292:Sneaking into the boys’ locker ~ Rachel Ren e Russell,
293:Sustainability has become an ornament. ~ Rem Koolhaas,
294:The Price Is Right for Morons. ~ Rachel Ren e Russell,
295:The tulips are.too re....they hurt me. ~ Sylvia Plath,
296:The world, dear Agnes, is a strange affair. ~ Moli re.
297:We die only once, and for such a long time. ~ Moli re.
298:Where.there.is life, there.is hope. ~ Henri Charri re.
299:And he smiled a smile to shame the sun. ~ Ren e Ahdieh,
300:Dying is no big deal. Living is the trick. ~ Red Smith,
301:How re. the rose that is the soldier ~ Wallace Stevens,
302:I am a fork, and I will stick you! ~ S re. Kierkegaard,
303:I had been teaching myself photography. ~ Ree Drummond,
304:I'm like a child who belongs to nobody. ~ Lana Del Rey,
305:I once lost a bill betting on the Red Sox, ~ Diamond D,
306:J'écris à voix haute dans mon coeur. ~ Dany Laferri re.
307:La liberté ne dispense pas du tact. ~ Emmanuel Carr re.
308:My standpoint is armed neutrality. ~ S re. Kierkegaard,
309:—Pare.e buen muchacho ese Pablo. ~ Benito P re. Gald s,
310:Red sky at night, the city's alight. ~ Terry Pratchett,
311:There.s a little bit of magic in every box! ~ Adam Rex,
312:There.s backlash about everything I do. ~ Lana Del Rey,
313:To give good colour to his acts against you; ~ Moli re.
314:True weakness is weakness of the spirit ~ Ren e Ahdieh,
315:Birth means nothing where.there.is no virtue. ~ Moli re.
316:Conquer yourself rather than the world. ~ Ren Descartes,
317:Hope is a passion for the possible. ~ S re. Kierkegaard,
318:I always liked re.. It's a picker-upper. ~ Nancy Reagan,
319:In the end, there.is only time for love. ~ Ren e Ahdieh,
320:La curiosité l'avait désormais enchaîné. ~ Ren Barjavel,
321:Live fast. Die young. Be wild. Have fun. ~ Lana Del Rey,
322:Magic. I draw with silver and it turns re.. ~ Anonymous,
323:People are.essentially re. meat. They are. ~ Max Cannon,
324:Red hair is my life long sorrow. ~ Lucy Maud Montgomery,
325:[..] re. high-heeled scre.-me shoes. ~ Charlaine Harris,
326:Red in the head, Silver in the heart ~ Victoria Aveyard,
327:Red Leader to Red One. Come in Red One! ~ Margare. Weis,
328:The Boov frowned. 'Now you sound like sheep. ~ Adam Rex,
329:There.is certainly a re. for everyone. ~ Christian Dior,
330:un nuevo re. en su re.no inventado. ~ Maggie Stiefvater,
331:Write like you got Chuck Norris after ya'! ~ Ren Garcia,
332:You are.a slut, you're.my slut. ~ Suzanne Wright,
333:You're.... exquisite. You're.perfection ~ Stylo Fantome,
334:Ah! What a fine thing it is to know something! ~ Moli re.
335:All lives end, but not all conclude. ~ S re. Kierkegaard,
336:And we will rise up, Red as the dawn. ~ Victoria Aveyard,
337:Anxiety is the dizziness of fre.dom. ~ S re. Kierkegaard,
338:Anyone can betray anyone." -Red Queen ~ Victoria Aveyard,
339:As always. As ever. As a rose to the sun. ~ Ren e Ahdieh,
340:Contre.la médisance il n'est point de re.part. ~ Moli re.
341:He is white-livere. and re.-faced. ~ William Shakespeare.
342:I believe in the person I want to become. ~ Lana Del Rey,
343:I drink re. wine on ice to water it down. ~ Diane Keaton,
344:In myth, violent death is always justified. ~ Ren Girard,
345:Let your inner dork shine through ~ Rachel Ren e Russell,
346:Little re. cookbook! Little re. cookbook! ~ Eddie Izzard,
347:Mary prays the rosary for my broken mind. ~ Lana Del Rey,
348:Purity of Heart Is to Will One Thing ~ S re. Kierkegaard,
349:Red in the head, Silver in the heart. ~ Victoria Aveyard,
350:Red in the head. Silver in the heart. ~ Victoria Aveyard,
351:Red,’ says Jack. ‘It’s her favourite colour. ~ B A Paris,
352:Red tape has killed more.people than bullets. ~ Ben Bova,
353:Re. the Caribbean Conservation Corporation ~ Archie Carr,
354:The wall lit up re. to confirm the point. ~ Nora Sakavic,
355:Un sot savant est sot plus qu’un sot ignorant. ~ Moli re.
356:Without risk, life is far too pre.ictable ~ Ren e Ahdieh,
357:With stripes of re., white, and blue, the ~ Peter Golden,
358:words, re.ecting the doctrine of sin ~ S re. Kierkegaard,
359:You handle animals. You deal with people. ~ Red Auerbach,
360:Young men have visions, old men have dre.ms. ~ Red Smith,
361:You’re.the re. in my black and white world. ~ Vi Keeland,
362:As far as pets go, a cat is a nice on to have. ~ Adam Rex,
363:black bucket and a shiny re. all-terrain ~ Kristin Hannah,
364:Feeling fre. inside oneself is being fre.. ~ Rei Kawakubo,
365:Forgive those who have made you suffer. ~ Henri Charri re.
366:For his childre., he would move mountains. ~ Ren e Ahdieh,
367:Gözyaşı, suçun re.gini soldurmaz. ~ Necip Faz l K sak re.,
368:Grammar, which knows how to control even kings. ~ Moli re.
369:His heart was made of ice—it melted easily. ~ Caryl F re.,
370:Hope is passion for what is possible. ~ S re. Kierkegaard,
371:I love my re. hair. It makes me spunkier. ~ Lindsay Lohan,
372:L'accent, c'est l'émotion d'une langue. ~ Dany Laferri re.
373:Let your inner DORK shine through. ~ Rachel Ren e Russell,
374:Money has no re.igion except itself. ~ Louis de Berni re.,
375:My mind was re. paint across black night. ~ Douglas Clegg,
376:Nothing attracts attention like a re. dre.s. ~ Laura Bush,
377:On mange pour vivre. on ne vit pas pour manger. ~ Moli re.
378:Put on your re. shoes, and dance the blues. ~ David Bowie,
379:Quand on sait entendre. on parle toujours bien. ~ Moli re.
380:Really sucked the re. off of all my candy. ~ Faith Hunter,
381:re.-nosed re.ndeer did not stand a chance. ~ Rick Riordan,
382:Some secre.s are.safer behind lock and key ~ Ren e Ahdieh,
383:The best thing you can do is follow your dre.ms ~ The Rev,
384:There.is a shade of re. for every woman. ~ Audre. Hepburn,
385:The world will not alter for all your meddling. ~ Moli re.
386:Why, then is my pump well-flow’re.. ~ William Shakespeare.
387:All my life I've pursued the perfect re.. ~ Diana Vre.land,
388:Aw, hewwo, widdle Chihuahua,” she said. “Hewwo. ~ Adam Rex,
389:But I'm not here.to fight. I'm here.to win. ~ Ren e Ahdieh,
390:Dark and lonely. I need somebody to hold me ~ Lana Del Rey,
391:Don't go back over your life with a re. pen. ~ Gary Gulman,
392:Don't say the words I wanted to hear from Ren. ~ Ai Yazawa,
393:El ladrón que no ha sido atrapado es un re.. ~ Idries Shah,
394:Existentia nunquam ad essentiam re. pertinent. ~ Aristotle,
395:Faith is the highest passion in a man. ~ S re. Kierkegaard,
396:He's got more.re. flags than Soviet Russia. ~ Kre.ley Cole,
397:I came out of the womb waving re. lipstick. ~ Rose McGowan,
398:Ice is cold; roses are.re.. I’m in love. ~ Haruki Murakami,
399:if god loves me, he is my mortal enemy ~ S re. Kierkegaard,
400:In the gre.n of the hills, he saw re..' p.13 ~ Patti Smith,
401:I pre.er to fight battles I know I can win. ~ Ren e Ahdieh,
402:Love you, Rex. Really fucking love you.” “When ~ S E Jakes,
403:My heart beats re., white, and blue. ~ John Walter Bratton,
404:One becomes weary only of what is new. ~ S re. Kierkegaard,
405:...One re. gash of sunset shone.... ~ Roger Lancelyn Gre.n,
406:Red tape has killed more.people than bullets... ~ Ben Bova,
407:Red wine is a gre.t accompaniment to meat. ~ Mario Lemieux,
408:she's a re.-Headed bitch and I hate her! ~ Sophie Kinsella,
409:She was not a half. She was wholly her own. ~ Ren e Ahdieh,
410:Sleep Red, I've got you." - Vaughn to Faith ~ Nalini Singh,
411:terrace above the Red Lion Bookshop observing ~ Pat Conroy,
412:That there.s a differe.ce 'twixt false and true. ~ Moli re.
413:The darker the sky, the brighter the stars. ~ Ren e Ahdieh,
414:Tre.s that are.slow to grow bear the best fruit. ~ Moli re.
415:We do not want riches, we want peace and love. ~ Red Cloud,
416:What is truth but to live for an idea? ~ S re. Kierkegaard,
417:You fit me better than my favorite sweater. ~ Lana Del Rey,
418:baby Tyrannosaurus re.. On STEROIDS! ~ Rachel Ren e Russell,
419:but a bloodied stump in its wake. A re. ~ Caroline Mitchell,
420:For a story was only as good as its villain. ~ Ren e Ahdieh,
421:I believe in the country America used to be. ~ Lana Del Rey,
422:I care.about what I look like on the re. carpet. ~ Ice Cube,
423:I don't get much out of doing a re. carpet. ~ Edward Norton,
424:I felt re., white and blue all over. ~ Edward Higgins White,
425:If love was re. then she was colour blind. ~ Xavier Velasco,
426:I'm very much aware.I can't think. I'm a poet. ~ Ren Daumal,
427:In the center was a tiny handprint in re. paint. ~ J R Ward,
428:I put a chameleon on a re. dildo... He blushed ~ Bo Burnham,
429:Let's leave his rank, then,—take the man himself: ~ Moli re.
430:Red hair, sir, in my opinion, is dangerous. ~ P G Wodehouse,
431:something beautiful. My hands are.stained re. ~ Ally Condie,
432:Sometimes we must fall foward to keep moving ~ Ren e Ahdieh,
433:The man is United - cut him and he bleeds re. ~ Alan Brazil,
434:The power behind words lies with the person. ~ Ren e Ahdieh,
435:There.s nothing Dutch about my architecture. ~ Rem Koolhaas,
436:To be human, is not a fact, but a task. ~ S re. Kierkegaard,
437:To be invisible so Rev could never find me. ~ Johnny Christ,
438:We'll let time knit these gentle ties between us. ~ Moli re.
439:With bombs and fire., you get only one mistake. ~ Red Adair,
440:With me, everything turns into mathematics. ~ Ren Descartes,
441:Ağlayabilseydiniz, anlayabilirdiniz! ~ Necip Faz l K sak re.,
442:Better late than never."-Dork Diaries ~ Rachel Ren e Russell,
443:I can’t help it. I’m SUCH a DORK!! !! ~ Rachel Ren e Russell,
444:I can't stand a ballplayer who plays in fear. ~ Red Auerbach,
445:If less is more. maybe nothing is everything. ~ Rem Koolhaas,
446:I learned I have a gre.t deal to learn.” Reza ~ Ren e Ahdieh,
447:I never lose, nor am I afraid to spill blood. ~ Ren e Ahdieh,
448:I think I’m falling for a re. herring here. ~ Liane Moriarty,
449:Life is beautiful, but you don't have a clue. ~ Lana Del Rey,
450:Nu e singuratate mai re. ca singuratatea in doi. ~ Marc Levy,
451:Oklahoma holds ancient power within its re. dirt, ~ P C Cast,
452:Our gre.test enemy can often be found within. ~ Ren e Ahdieh,
453:Raskain rangaistus on nimenomaan muisto. ~ S re. Kierkegaard,
454:sometimes we must fall forward to keep moving ~ Ren e Ahdieh,
455:The good is not a category that intere.ts me. ~ Rem Koolhaas,
456:The same spirit runs through everything I do. ~ Rei Kawakubo,
457:the woman said, practically drooling. ~ Rachel Ren e Russell,
458:we made the noise of savage animals, of men. ~ Nova Ren Suma,
459:Writing is easy. Just sit down and open a vein. ~ Red Barber,
460:You're.strictly a tulip girl—a re. tulip girl. ~ Alyson Noel,
461:You're.stronger, and you're.better, and you're.~ Alicia Keys,
462:a little comb to brush her luxurious re. hair. ~ Blake Crouch,
463:Beauty fades, but a pain in the ass is fore.er ~ Ren e Ahdieh,
464:Beauty is whatever anyone thinks is beautiful. ~ Rei Kawakubo,
465:Every football player knows when his time is up. ~ Red Grange,
466:frowned. "Help you out, how? Unless
you're.~ Deborah Smith,
467:Genius never desire. what does not exist. ~ S re. Kierkegaard,
468:He tried to imagine the sound of the color re.. ~ Pete Hamill,
469:I'm bangin' from Belize to Tel Aviv on the Red Sea ~ Ras Kass,
470:It infuriates me to be wrong when I know I'm right. ~ Moli re.
471:It is impossible to exist without passion ~ S re. Kierkegaard,
472:Kes on auväärne, see pole iialgi vaene. ~ Benito P re. Gald s,
473:MacKenzie, and I was a nervous wre.k ! ~ Rachel Ren e Russell,
474:My job is to stop Britain from going re.. ~ Margare. Thatcher,
475:Not my enemy! Not my problem.
(Red Knight) ~ Miles Cameron,
476:profusion of fat purple and re. cushions. ~ Diane Setterfield,
477:quiere.decirse que re.amos con pólvora. ~ Benito P re. Gald s,
478:re.atively new, but it’s almost bone-dry. We’re.~ Mary Burton,
479:re.ractable roof, a pair of black, white and re. ~ John Boyne,
480:The double chin's not good for the re. carpet. ~ Missy Elliot,
481:There.is nothing more.ancient than the truth. ~ Ren Descartes,
482:There.is one thing dead people excel at. They're.~ Mary Roach,
483:The rose’s rare.t essence lives in the thorns. ~ Ren e Ahdieh,
484:We are.all vainer of our luck than of our merits. ~ Rex Stout,
485:When the ego is chattering, the scre.n goes re.. ~ Dan Harris,
486:You put a nasty STINK BUG in my hair!! ~ Rachel Ren e Russell,
487:You're.
not
the
only
one
falling ~ Kami Garcia,
488:Aku juga lelah, Rex, lelah akan kemalasanku sendiri! ~ Orizuka,
489:A learned fool is more.a fool than an ignorant fool. ~ Moli re.
490:Beauty fades. But a pain in the ass is fore.er. ~ Ren e Ahdieh,
491:Carpe diem. It sounds like that’s what you’re.~ Danielle Steel,
492:Everything depends upon how one is placed. ~ S re. Kierkegaard,
493:Give me a meaningful love or a beautiful death! ~ Ren e Ahdieh,
494:History is the propaganda of the victors. ~ Louis de Berni re.,
495:If you're.not drinkin', then you're.not playin' ~ Lana Del Rey,
496:I pre.er an intere.ting vice to a virtue that bore.. ~ Moli re.
497:LA people are.more.laid back about certain things. ~ Simon Rex,
498:La sonrisa de un alma perseguida por espectros. ~ Ren e Ahdieh,
499:of white men they are.branded with a re.-hot ~ Adam Hochschild,
500:Perhaps true weakness is weakness of the spirit ~ Ren e Ahdieh,
501:Red morning sky - snail, are.you glad of it? ~ Kobayashi Issa,
502:Red’s just dark pink when you think about it.” When ~ J D Robb,
503:Red Skelton... I broke into tears when I met him. ~ Rip Taylor,
504:Robert Morley is a legend in his own lunchtime. ~ Rex Harrison,
505:Should” is all about what you’re.“doing wrong. ~ Emily Nagoski,
506:So many FREAKS and not enough CIRCUSES! ~ Rachel Ren e Russell,
507:Sometimes,
solitude is worse than hunger. ~ Dany Laferri re.
508:Svako ljudsko delo i svaka re. mogu da donesu zlo. ~ Ivo Andri,
509:The color of communism was not re. but gray. ~ Richard M Nixon,
510:We all bleed re. but whose blood is in the stre.t? ~ Anonymous,
511:accuser of our bre.hre.” (Rev. 12:10 NKJV). One of ~ J D Gre.ar,
512:A thimbleful of re. is re.der than a bucketful. ~ Henri Matisse,
513:But say, my lord, it were.not re.ist're., ~ William Shakespeare.
514:Cuando llega la fe, se quema la ciencia. ~ Jean Claude Carri re.
515:Die Dinge haben nur den Wert, den man ihnen verleiht. ~ Moli re.
516:Femeile frumoase au datoria de a ne scoate din minţi. ~ Moli re.
517:Forget the rope! They’d probably KILL ME ~ Rachel Ren e Russell,
518:How right you are. You are.not mine. I am yours. ~ Ren e Ahdieh,
519:I knew then that my future.had always been Ren. ~ Colleen Houck,
520:I spilt paint all over the bar, they almost fire. me. ~ The Rev,
521:It's much easier to hate a memory. I would know. ~ Ren e Ahdieh,
522:Like a re. morn that ever yet betokened, ~ William Shakespeare.
523:Lipstick can glam up a whole look, especially in re.. ~ Rihanna,
524:Loss is loss. And the lesson is always the same. ~ Ren e Ahdieh,
525:Nor dim nor re., like God's own head, ~ Samuel Taylor Coleridge,
526:Now for wrath, now for ruin and a re. nightfall! ~ Ernest Cline,
527:Perhaps I have a strange affinity for old books. ~ Ren e Ahdieh,
528:Polly Esther Doe was born at 8:03 a.m. on August 14. ~ Adam Rex,
529:Prisoned in glass beneath my seals of re.. ~ Charles Baudelaire.
530:So cry yourself a river, build a bridge, ~ Rachel Ren e Russell,
531:sun bleeding re. and gold into the western horizon. ~ Anonymous,
532:That re. carpet has to be felt to be believed. ~ William H Macy,
533:The duty of comedy is to corre.t men by amusing them. ~ Moli re.
534:The important thing was that we were.alive... ~ Henri Charri re.
535:The re. sun was pasted in the sky like a wafer. ~ Stephen Crane,
536:This destroyer of worlds and cre.ture.of wonder. ~ Ren e Ahdieh,
537:Time and again, you wound me and walk away!” Her ~ Ren e Ahdieh,
538:Wow, it sounds like a re.lly fascinating ~ Rachel Ren e Russell,
539:Afraid? I can dodge folly without backing into fear. ~ Rex Stout,
540:A man`s ego is just as fragile as a woman`s heart ~ Lana Del Rey,
541:And never forget my heart is always in your hands ~ Ren e Ahdieh,
542:Do it or don’t do it — you will re.re. both. ~ S re. Kierkegaard,
543:He said that his eyes were.re. because he had a cold. ~ E Nesbit,
544:I didn't set a re. line, the world set a re. line ~ Barack Obama,
545:I’ll adore.you, as a drowned person does the sea. ~ Ren e Vivien,
546:instead of ordering them around. When they say they’re.~ Jim Fay,
547:My name is Tess Little. But everyone calls me Red. ~ Kate SeRine,
548:Nature.re. in tooth and claw.’ Perhaps she doesn’t ~ Donna Tartt,
549:Now, with God's help, I shall become myself. ~ S re. Kierkegaard,
550:Pistachio nuts, the re. ones, cure.any problem. ~ Paula Danziger,
551:Symmetry is only a property of dead things. ~ Louis de Berni re.,
552:Their lips were.four re. roses on a stalk. ~ William Shakespeare.
553:The natural habitat of the tongue is the left cheek. ~ Red Smith,
554:There.is no Red on earth so cold as a Silver. ~ Victoria Aveyard,
555:The whispers inside the re. wheelbarrow's dew. ~ Cameron Conaway,
556:We kept forgetting. And we also couldn’t let go. ~ Nova Ren Suma,
557:Without a tighter union, Europe will disintegrate ~ Rem Koolhaas,
558:you are.boundless, there.is nothing you can't do. ~ Ren e Ahdieh,
559:You make me feel like a candy apple, re. and horny. ~ Paula Cole,
560:All right, then: I'm deluded and I'm blind.   CLITANDRE ~ Moli re.
561:A sec re. is but a betrayal waiting to happen. ~ Charlie Fletcher,
562:cut back on the amount of re. meat that you eat. ~ Robin S Sharma,
563:For me, I haven't succeeded in any way whatsoever. ~ Rei Kawakubo,
564:If I lose show business - I'll re.lly be an orphan! ~ Red Buttons,
565:I have the social graces of a pole-dancing T-Rex, ~ Bella Forre.t,
566:I’m on a steady diet of Subway, re. wine and NyQuil. ~ Judy Gre.r,
567:In re., you feel naked even when you are.dre.sed. ~ Chloe Thurlow,
568:Jos en tiedä omasta takaa, en tiedä lainkaan. ~ S re. Kierkegaard,
569:Let me BBQ the re. headed bitch goddess - Simi ~ Sherrilyn Kenyon,
570:No man is a man until he has been a soldier. ~ Louis de Berni re.,
571:OMG! Like, WHO does that to their CRUSH?!! ~ Rachel Ren e Russell,
572:On radio, you're.an artist. On TV, you're.a servant. ~ Red Barber,
573:Our unending discords are.the ransom of our fre.dom. ~ Ren Girard,
574:slattern’s robe. Her feet were.re. at the knuckles ~ Laure. Groff,
575:The politics of judges is getting to be re. hot. ~ Lindsey Graham,
576:Tis beauty truly blent, whose re. and white ~ William Shakespeare.
577:Women only nag when they feel unappre.iated. ~ Louis de Berni re.,
578:apático y de la timidez que era el re.ultado ~ Benito P re. Gald s,
579:Beauty without intelligence is like a hook without bait. ~ Moli re.
580:But no one fought for Orianna Catherine Speerling. ~ Nova Ren Suma,
581:CHICKEN or a CHAMPION. The choice is YOURS! ~ Rachel Ren e Russell,
582:Cogito ergo sum. (I think, there.ore.I am.) ~ Ren Descartes,
583:cre.ulity that was being tested. A fat man with re. ~ Lev Grossman,
584:Do you know how expensive it is to look this cheap? ~ Lana Del Rey,
585:Ere. un ángel, y yo te quiero como un tonto. ~ Benito P re. Gald s,
586:Hattori Mariko was not just any girl. She was more. ~ Ren e Ahdieh,
587:I am old enough to know that a re. carpet is just a rug. ~ Al Gore.
588:If they think we've got an edge, we've got an edge. ~ Red Auerbach,
589:Joonam. He'd called her that before. My everything. ~ Ren e Ahdieh,
590:La réalité du monde ne lui apparaissait pas solide. ~ Ren Barjavel,
591:Leap of faith – yes, but only after re.lection ~ S re. Kierkegaard,
592:Little T. gave a shrug. “I got my meds. Got to go. ~ Nova Ren Suma,
593:My mind is wandering like a squirre. on Red Bull. ~ Helena Hunting,
594:My mother warned me to avoid things colore. re.. ~ Claes Oldenburg,
595:Nothing is as heady as the wine of possibility ~ S re. Kierkegaard,
596:Reg,” Jere.y cried. “Reg!” “Aches, doesn’t it?” “Yeah. ~ Cardeno C,
597:She is nether fish nor flesh, nor good re. herring. ~ John Heywood,
598:sunset, a re. glow westering across the leaden sky. ~ Lisa Kleypas,
599:The merchant turned bright re.. “I’m terribly sorry ~ Stuart Gibbs,
600:What the tongue has promised, the body must submit to. ~ Rex Stout,
601:A re. sun rises. Blood has been spilled this night. ~ J R R Tolkien,
602:Baseball is a dull game only for those with dull minds. ~ Red Smith,
603:Bore.om is the only continuity the ironist has. ~ S re. Kierkegaard,
604:el contenido es el re., pero el contexto es el re.no. ~ Lee LeFever,
605:Even a beige kind of girl could wear re. sometimes. ~ Ann H Gabhart,
606:Forma dat re. essentiam, materia existentiam. ~ Arthur Schopenhauer,
607:For the wonder of a first love can never be matched. ~ Ren e Ahdieh,
608:Gre.d's an ugly thing to see re. raw in the face. ~ Richard Newsome,
609:I don't mind the audience identifying me with Red. ~ Kurtwood Smith,
610:If you cut Jamie Carragher open, he'll bleed re.. ~ Clive Tyldesley,
611: Hosiah Lister, now dead, re.'d his fre.dom. ~ M T Anderson,
612:I'm having a magenta day. Not just re., but magenta! ~ Stephen King,
613:I RUN INTO MACKENZIE IN THE GIRLS’ BATHROOM! ~ Rachel Ren e Russell,
614:It’s a re. sky every night with Cosmic Ordering. ~ Stephen Richards,
615:La musique est accoutumée à ne point faire.ce qu'on veut. ~ Moli re.
616:Love isn't sensible, Red. I think that's the point. ~ Jasper Fforde,
617:Numbers are.the most dangerous of all illusions ~ S re. Kierkegaard,
618:One day I hope to say something that stays with you. ~ Ren e Ahdieh,
619:Red goes with everything and re. goes with nothing. ~ Chloe Thurlow,
620:The ghosts tonight have alre.dy told their stories. ~ Nova Ren Suma,
621:Their Silver war is being paid for in Red blood. ~ Victoria Aveyard,
622:the water re. and lumpy with ejaculated body fluids. ~ Perrin Briar,
623:Today's game is always differe.t from yesterday's game. ~ Red Smith,
624:When somebody say no, it's a re. flag to a bull to me. ~ Duncan Roy,
625:When you forget how bad it hurts, you feel so fre.. ~ Nova Ren Suma,
626:Whoever teaches without emancipating stultifies. ~ Jacques Ranci re.
627:You are.loved. It isn't enough, but it's all I have. ~ Ren e Ahdieh,
628:You’re.. . . a rock,” I tell the rock. “The fuck I am. ~ Hugh Howey,
629:And I wandere. from bar to bar like a sleepwalker, ~ Henri Charri re.
630:Art is here.taken to mean knowledge re.lized in action. ~ Ren Daumal,
631:Being broke is not a disgrace, it is only a catastrophe. ~ Rex Stout,
632:Blonde is dumb comedy, re. hair is smart, sexy comedy. ~ Lisa Kudrow,
633:Death of a part is agony

- from "The Red Branch ~ Donald Hall,
634:—Écoutez, Coban, c'est terminé.
—C'est commencé... ~ Ren Barjavel,
635:Everyone longs for love's tense joys and re. delights. ~ Jane Kenyon,
636:Faith begins pre.isely where.thinking leaves off ~ S re. Kierkegaard,
637:HAPPY APRIL FOOL’S DAY! Did you prank anyone? ~ Rachel Ren e Russell,
638:Her lips were.hers one moment. And the they were.his. ~ Ren e Ahdieh,
639:I am the king and you could've been my Red Queen. ~ Victoria Aveyard,
640:I believe in re. meat. I often said: re. meat and gin. ~ Julia Child,
641:If you tell me that the sky is re., I will look up. ~ Monica Raymund,
642:In the Choctaw language, “Oklahoma” means “re. people. ~ David Grann,
643:I see
re., burning love
disappear
fore.er. ~ Lisa Schroeder,
644:It seems that age folds the heart in on itself. ~ Louis de Berni re.,
645:It takes a brave man to be a coward in the Red Army. ~ Joseph Stalin,
646:I wanted to disconnect from contemporary architecture.~ Rem Koolhaas,
647:Karate-do begins with courtesy and ends with re.. ~ Gichin Funakoshi,
648:Life is simple, it's either cherry re. or midnight blue. ~ Lou Gramm,
649:Men Saa — Jeg Nægter Ei — Var Det Ret Yndigt
~ Christian Winther,
650:Misinterpre.ation is the most deadly of human sins. ~ Lester del Rey,
651:My bad!" She giggled. "Sugar makes me chatty. ~ Rachel Ren e Russell,
652:My energy comes from fre.dom and a re.ellious spirit. ~ Rei Kawakubo,
653:My father always said, 'It ain't bragging if it's true.' ~ Rex Smith,
654:Our where.determines our who,” Reg Saner once wrote. ~ David Gessner,
655:Respect is not a thing granted. It is a thing earned. ~ Ren e Ahdieh,
656:re.ealing a splotchy re. fore.ead, shiny with sweat. ~ Laure. Oliver,
657:Teenage girls know more.than we’re.given cre.it for. ~ Nova Ren Suma,
658:The angels decided to shine on me for a little while. ~ Lana Del Rey,
659:The gre.ter the obstacle, the more.glory in overcoming it. ~ Moli re.
660:There.is no power but in conviction. ~ Fran ois Ren de Chateaubriand,
661:There.is no re. tapism in my state, only re. carpet. ~ Nare.dra Modi,
662:They came with white hands and left with re. hands. ~ Steven Erikson,
663:Trying to live up to yourself is the most trying thing. ~ Ren Garcia,
664:We’re.going to be as loyal to our fans as they are.to us. ~ Rex Ryan,
665:You are.now Red in the head, Silver in the heart. ~ Victoria Aveyard,
666:Your goal over time is to use less re. ink every day. ~ Keith Rabois,
667:A handful of re. sand from the hot clime ~ Henry Wadsworth Longfellow,
668:Akıllı kızlar Avare.'den hoşlanmaz Red Kit'i severler. ~ Emrah Serbes,
669:All we have is now. And our promise to make it better. ~ Ren e Ahdieh,
670:And I shall take from you these lives, a thousandfold. ~ Ren e Ahdieh,
671:Aşk için her şey imgedir; ama imge de hakikattir. ~ S re. Kierkegaard,
672:At 39, I was back in a Red Wings uniform and loving it. ~ Ted Lindsay,
673:Books are.like people, when they are.open they are.re. ~ Clive Barker,
674:cardboard toilet paper rolls stre.n across the ~ Rachel Ren e Russell,
675:Everyone pre.ended to understand so as not to interrupt. ~ Ren Daumal,
676:Good ol' Rex, always the bridesmaid, never the bride. ~ Nancy Pickard,
677:Her hair was simply re. and her coat was deacon blue. ~ Robert Rankin,
678:If you are.just one girl, I am just one boy.” Shahrzad ~ Ren e Ahdieh,
679:In the darkness, a re. lightsaber rises from its hilt. ~ Chuck Wendig,
680:I sat down to my supper, twas a bottle of re. whiskey. ~ Jerry Garcia,
681:Lost Ark, Star Wars, or The Lord of the Rings. ~ Rachel Ren e Russell,
682:Most people, in the end, re.lly are.all on their own. ~ Nova Ren Suma,
683:Mr. Biz! The shre.d and savage business shark, ~ Rachel Ren e Russell,
684:MY rule is never to be rude to anyone unless you mean it. ~ Rex Stout,
685:Only the noble of heart are.called to difficulty. ~ S re. Kierkegaard,
686:opens its mouths to re.eal a long, re. tongue. More.~ Zoraida C rdova,
687:Our deepest truths are.usually the hardest to conceal. ~ Ren e Ahdieh,
688:Red Bull doesn't give you wings, it just makes ya sick. ~ Niall Horan,
689:re.entance and re.orse. The one calls us forward. ~ S re. Kierkegaard,
690:She drives a re. Toyota Corolla, license plate XHD893 ~ Julie Buxbaum,
691:So these Red Sox... are.they a Communist organization? ~ Fidel Castro,
692:Stay away from philosophy, kids: it will ruin your mind. ~ Rex Murphy,
693:The whites are.the same everywhere. I see them every day. ~ Red Cloud,
694:unbroken happiness is a bore. it should have ups and downs. ~ Moli re.
695:What a terrible thing to be a gre.t lord, yet a wicked man. ~ Moli re.
696:What’s done is done. But in the future. do better. She ~ Ren e Ahdieh,
697:Without knowledge, life is no more.than the shadow of death ~ Moli re.
698:Aber Existiere. ist etwas ganz andere. als Wissen. ~ S re. Kierkegaard,
699:Arrêtez-vous ! Arrachez-vous au vertige, réfléchissez ! ~ Ren Barjavel,
700:at her. A very thin girl, wearing a re. silk dre.s which ~ Jane Bowles,
701:Blue oceans are.right next to you in every industry. ~ Ren e Mauborgne,
702:But re.
Was what you wrapped around you.
Blood re.. ~ Ted Hughes,
703:Damn straight I’m lucky, I thought. I’m a Red Sox fan. ~ Stewart O Nan,
704:dark re. stain on the floor that couldn’t be anything ~ Kathryn Hughes,
705:Elizabeth's back at the Red Cross, and I'm walking the dog. ~ Bob Dole,
706:Every blue ocean will eventually be imitated and turn re. ~ W Chan Kim,
707:Ev'ry heart beats true 'neath the Red, White and Blue ~ George M Cohan,
708:I almost puked my lunch on her Jimmy Choos! But ~ Rachel Ren e Russell,
709:I am, I fear, Inclined to be unfashionably sincere.   ORONTE ~ Moli re.
710:If you don't believe it yourself your team darn sure.won't. ~ Rex Ryan,
711:I have a thing for re.-haire. Irish boys, as we know. ~ Sandra Bullock,
712:I’ll re.ember this kiss till my very last bre.th ~ Ree Drummond,
713:I'm not like a persona. I'm not a caricature.of myself. ~ Lana Del Rey,
714:I suppose the pain of parting will be re. and loud. ~ Vladimir Nabokov,
715:NIKKI MAXWELL:
THE MAKING OF A POP PRINCESS! ~ Rachel Ren e Russell,
716:Red wine with fish. That should have told me something. ~ Sean Connery,
717:Say that again" said the re. gash in the white putty. ~ Samuel Beckett,
718:scre.ching cat with a violent case of diarrhea! ~ Rachel Ren e Russell,
719:Seems like secre. romances have a shelf life" -Ren ~ Jenna Evans Welch,
720:SHE actually accused ME of taking her sandwich! ~ Rachel Ren e Russell,
721:Son, in this life, you don’t ever walk by a re. dre.s. ~ Joe Posnanski,
722:Their Silver war is being paid for in Red blood. As ~ Victoria Aveyard,
723:The muse is a fickle bitch. Woke me at five. You’re.~ Kelley Armstrong,
724:There.s nobody quite as mean as people being mean for Jesus. ~ The Rev,
725:This is Red Barber speaking. Let me say hello to you all. ~ Red Barber,
726:This place has only thre. exits, sir: Madness, and Death. ~ Ren Daumal,
727:Upravo loša savest može učiniti život zanimljivim. ~ S re. Kierkegaard,
728:A good painter needs only thre. colours: black, white and re.. ~ Titian,
729:almost all re. snapper sold in this country is fake, it ~ Larry Olmsted,
730:Architecture.is a dangerous mix of power and importance. ~ Rem Koolhaas,
731:Do not live in fear, Khalid-jan, for that is not a life. ~ Ren e Ahdieh,
732:Every important machine's got to have a big re. button. ~ Joseph DeRisi,
733:Happiness is the gre.test hiding place for despair. ~ S re. Kierkegaard,
734:Hey, we were.vandals, but we WEREN’T litterbugs! ~ Rachel Ren e Russell,
735:I may be partial to roses, but I am not a fragile flower ~ Ren e Ahdieh,
736:I'm re., I'm nothing, and I can still make you fall. ~ Victoria Aveyard,
737:I'm sort of like a lame, single guy in a re. sports car. ~ Billy Corgan,
738:Infrastructure.is much more.important than architecture. ~ Rem Koolhaas,
739:(In the Choctaw language, “Oklahoma” means “re. people.”) ~ David Grann,
740:It is not truth that rules the world but illusions. ~ S re. Kierkegaard,
741:Law looks like he can handle an angel and a devil.” “You’re.~ S E Jakes,
742:Maybe we've been taking nova pre.autions for a re. dwarf. ~ Hal Clement,
743:Me and Zoey were.like, “TATTOOS?! Are.you NUTS?! ~ Rachel Ren e Russell,
744:On ne sait jamais rien. Sauf ce qui est sans importance. ~ Ren Barjavel,
745:Orange is re. brought neare. to humanity by yellow. ~ Wassily Kandinsky,
746:Peter handed me a glass of wine—my own Neon White Red, ~ Elizabeth Bear,
747:Possessions are.bre.kable, that’s for sure. but they’re.~ Emily Bleeker,
748:sessizliklerin en kesini susmak değil, konuşmaktir. ~ S re. Kierkegaard,
749:They beg to a Silver king, and spit upon Red queens. ~ Victoria Aveyard,
750:What could they fear? We will rise, Red as the dawn. ~ Victoria Aveyard,
751:Yep, I went from seeing re. to seeing fucking magenta. ~ Mariana Zapata,
752:You don't take away my choices. You are.my choice. -Ren ~ Colleen Houck,
753:You're.a total fre.k. But you're.my fre.k. ~ Gayle Forman,
754:A man who cannot seduce men cannot save them either. ~ S re. Kierkegaard,
755:An acre.of performance is worth a whole world of promise. ~ Red Auerbach,
756:...como un re. destronado, iba errante por los caminos... ~ Albert Camus,
757:Everywhere.I hid, the camera eventually found me. ~ Rachel Ren e Russell,
758:Here.s a picture.of me with REM. That's me in the corner. ~ Milton Jones,
759:His sinner’s mouth was wet from me and re. from our kisses. ~ Sylvia Day,
760:I don’t need a STUPID book with 288 BLANK pages!! ~ Rachel Ren e Russell,
761:If you want to be a walking-rose, wear re. clothes! ~ Mehmet Murat ildan,
762:I have the defect of being more.
sincere.than persons wish. ~ Moli re.
763:Il faut qu'il ait tué bien des gens pour s'être.fait si riche. ~ Moli re.
764:I'm a former Red Sox fan, now fully re.abilitated. ~ Charles Krauthammer,
765:Imitation is human intelligence in its most dynamic aspect. ~ Ren Girard,
766:In angry protest the re. telephone splintere. the silence. ~ Ian Fleming,
767:I never had a set of rules. Every situation is differe.t. ~ Red Auerbach,
768:Just for a scre.n. ~ Robert Burns, Epistle to Rev. John M'Math, Stanza 8,
769:Llama llama re. pajama
hollers loudly
for his mama ~ Anna Dewdney,
770:Mutismul cel mai sigur nu-i să taci, ci să vorbeşti. ~ S re. Kierkegaard,
771:Necesitaba de la intriga tanto como de los alimentos. ~ Rodrigo Rey Rosa,
772:On n'a pas besoin de lumière. quand on est conduit par le ciel ~ Moli re.
773:Ours is a love stronger than fear and deeper than the sea ~ Ren e Ahdieh,
774:...re. sings like summer in the shadows, hot on my tongue... ~ Nell Gre.,
775:Rev is about as aggre.sive as an old golden re.riever. ~ Brigid Kemmere.,
776:Though a promise means little without a measure.of trust. ~ Ren e Ahdieh,
777:Vivre.les malheurs à l'avance, c'est les subir deux fois. ~ Ren Barjavel,
778:We all shed salty tears and shed re. blood. All is one. ~ Thich Thien An,
779:You can do terrible things when you don't know who you are... ~ Adam Rex,
780:You can't be a Red if you're.married to a civil servant. ~ Doris Lessing,
781:You have a beautiful laugh. Like the promise of tomorrow. ~ Ren e Ahdieh,
782:You honestly expect me to bre.the in a world without air? ~ Ren e Ahdieh,
783:AAAAAAAAAAAAHHH ☹!!! (That was me scre.ming!) OMG! ~ Rachel Ren e Russell,
784:Ask me what you wish; just do not ask me for re.sons. ~ S re. Kierkegaard,
785:At 4, I joined a summer re. team called the Sugar Bears. ~ Summer Sanders,
786:Battle day and night against the guile of oblivion... ~ S re. Kierkegaard,
787:Being your sister is one of the best things about being me ~ Ren e Ahdieh,
788:brighter shades of blue and re. than he had ever seen. The ~ Brandon Mull,
789:C'est le destin de tout écrivain que d'être.un traitre. ~ Dany Laferri re.
790:Everything is addictive to me but tattoos are.addictive to all. ~ The Rev,
791:He has got no good re. blood in his body," said Sir James. ~ George Eliot,
792:I am always joking and always clowning, giving and helping. ~ Red Buttons,
793:I am very proud and honour-re. to be the England manager. ~ Fabio Capello,
794:I beseech you, my star . . . please see past the darkness. ~ Ren e Ahdieh,
795:I didn’t even know his name. I prayed it wasn’t Billy Bob. ~ Ree Drummond,
796:I fucking love you, Red.”

“I fucking love you, Bre.nan. ~ L J Shen,
797:If you're.betwixt and between, trust the one with re. hair. ~ O R Melling,
798:If You want a man to notice you, just wear re. lipstick ~ Monica Bellucci,
799:I'm an idiot, she's trouble, and together we're...deranged! ~ Jewel E Ann,
800:In Hollywood, if you don't have happiness you send out for it. ~ Rex Reed,
801:I smile at all who weep and I weep before.those who smile. ~ Ren e Vivien,
802:It is a gre.t gift indeed to love who you are. -Red ~ Katherine Applegate,
803:le temps va plus vite quand les gens veulent l’arrêter. ~ Dany Laferri re.
804:Me? I’m not lazy, I’m just passionate about leisure. ~ Louis de Berni re.,
805:No té re. d'especial, només és un lloc on jo era feliç. ~ Suzanne Collins,
806:On se sert même du cynisme pour ne pas cre.er de honte. ~ Dany Laferri re.
807:Red and Silver, high and low, some will see the truth. ~ Victoria Aveyard,
808:Sometimes a perfect memory can be ruined if put to words. ~ Nova Ren Suma,
809:Sometimes you need more.than one way to re.ch the outside ~ Nova Ren Suma,
810:The beauty of artifacts is in how they re.ssure.us we’re.~ Simon Van Booy,
811:The charging indicator light on the camera was still re.. ~ Paul Tre.blay,
812:was something contagious. “I’m not sure.what you’re.~ Catherine Ryan Hyde,
813:WHAAAT?! No way! Brandon, You said you couldn’t go ~ Rachel Ren e Russell,
814:Who would you like to meet under the mistletoe?!   ~ Rachel Ren e Russell,
815:«Ya habéis entre.ado vuestra vida. No espero... nada mas.» ~ Ren e Ahdieh,
816:You are.my pearl without a price."
-Ren, Tiger's Curse ~ Colleen Houck,
817:You're.worse than evil. You're.inefficient. ~ Lois McMaster Bujold,
818:You yourself are.the bizarre.flower of some unknown dre.m. ~ Ren e Vivien,
819:admire. her honesty, which turns white lies into re. roadkill. ~ M R Care.,
820:And one thing the author must not forget: his purpose. ~ S re. Kierkegaard,
821:And while we worked, we had a serious chat. BRANDON ~ Rachel Ren e Russell,
822:Camp fire., like re., peculiar blossoms, dotted the night. ~ Stephen Crane,
823:Ce qui s'appre.d sans peine ne vaut rien et ne demeure.pas. ~ Ren Barjavel,
824:Distinguée? In what sense might a maid be distinguée? ~ Louis de Berni re.,
825:For something to be beautiful it doesn’t have to be pre.ty. ~ Rei Kawakubo,
826:front of a pre.ty re.-roofed house. All about the square.were.~ Jeff Brown,
827:Hem dünyada kim var, hayatında bir kez olsun aklını kaybetmeyen? ~ Moli re.
828:I don't eat re. meat, but sometimes a man needs a steak. ~ Gwyneth Paltrow,
829:I love a re. lip, especially if I'm going out with friends. ~ Herieth Paul,
830:It does not take courage to kill. It takes courage to live. ~ Ren e Ahdieh,
831:It’s a veritable Tower of Babylon, The way you people babble on. ~ Moli re.
832:I was looking back into memories I didn't own, wanting in. ~ Nova Ren Suma,
833:Men are.like bulls. They cannot re.ist the re. sole. ~ Christian Louboutin,
834:Moshe Dayan, who donated his eye to CBS. Never got a dinner! ~ Red Buttons,
835:MY fault if those snobby little drama queens RUINED ~ Rachel Ren e Russell,
836:My thoughts were.colors, shades of re., alarming and enraged. ~ Sarah Jude,
837:Okay, I’ll admit it. That part was MY fault! I just ~ Rachel Ren e Russell,
838:Our love is like a re., re. rose... and I am a little thorny. ~ Jim Carre.,
839:Red Five standing by,” Luke said when it was his turn. ~ Alexandra Bracken,
840:Red hair is gre.t. It's rare. and there.ore.superior. ~ Augusten Burroughs,
841:Ret Bhari Hai In Aankhon Mein Aansu Se Turn Dho
Lena
~ Bashir Badr,
842:The door opened, and Ren emerged, and my heart did a thing. ~ Steven Brust,
843:The philistine tranquillises himself with the trivial. ~ S re. Kierkegaard,
844:We are.as a rose unfurling, becoming more.clearly ourselves ~ Ren e Ahdieh,
845:We ran across town, like Little Red Riding Hood and her wolf. ~ Tara Brown,
846:When I walk outside, people have something to say about it. ~ Lana Del Rey,
847:and give her a high five! In the FACE. With a CHAIR! ~ Rachel Ren e Russell,
848:And no re. icing. Leah knows I thinks it tastes too re.. ~ Becky Albertalli,
849:Brandon for being excited about the student exchange ~ Rachel Ren e Russell,
850:Deciding what to re.d is also a matter of filtering. ~ Jean Claude Carri re.
851:Dope and diamonds, dope and diamonds, that's all that I want ~ Lana Del Rey,
852:Give me juicy autumnal fruit, ripe and re. from the orchard. ~ Walt Whitman,
853:If Plato is a fine re. wine, then Aristotle is a dry martini. ~ Eric Stoltz,
854:Il avait à peine besoin de disparaître.pour ne plus exister. ~ Ren Barjavel,
855:I’m your Jake,” he smiles. “And you’re.my Kayla. ~ Jay McLean,
856:instrucciones de prudencia dignas de grandes paranoicos. ~ Emmanuel Carr re.
857:In the end, there.will be little else for us to do but shop. ~ Rem Koolhaas,
858:I suspect she will be like air. Like knowing how to bre.the. ~ Ren e Ahdieh,
859:I think every re.-blooded male enjoys brandishing a fire.rm. ~ Scott Adkins,
860:It is so hard to believe because it is so hard to obey. ~ S re. Kierkegaard,
861:It must be a special book."
"All books are.special, dear. ~ Ren e Ahdieh,
862:Our concern for victims is the secular mask of Christian love. ~ Ren Girard,
863:Polypharmacology and curmudgeonliness were.keeping her alive. ~ Rex Pickett,
864:Red Delicious apples, whose misleading name is a travesty. ~ Randall Munroe,
865:Si el azar me quiere.re., que me corone sin mi acción ~ William Shakespeare.
866:So Brandon, would you like to take... A POP QUIZ??!! ~ Rachel Ren e Russell,
867:Some of the most famous people in history never got a dinner! ~ Red Buttons,
868:Sure. I would go. Balloon or bus or thumb out onthe highway ~ Nova Ren Suma,
869:Then how does one go about making the impossible, possible ? ~ Ren e Ahdieh,
870:They blossom ever where.you tre.d...
Wild roses bloody re.. ~ L J Smith,
871:Well, I'm disenchanted, too. We're.all disenchanted. ~ James Thurber,
872:You laugh very loud—as if you are.the only one in the world. ~ Ren e Ahdieh,
873:Armitage has to get re.dy. Kylo Ren doesn’t like to wait. ~ Delilah S Dawson,
874:A share. history does not entitle you to a future. my friend. ~ Ren e Ahdieh,
875:car, a late-model van and a bright re. BMW convertible. ~ T Jefferson Parker,
876:Dre.m big dre.ms,because little dre.ms have no magic. ~ Rachel Ren e Russell,
877:For a mistake was only a mistake if it was left to re.ain so. ~ Ren e Ahdieh,
878:He pouted—full on pouted. A prince. Pouting. - Kara, re. Braeden ~ S M Boyce,
879:I like to get where.the cabbage is cooking and catch the scents. ~ Red Smith,
880:Il se trouvait prisonnier du passé, enchaîné par des ombre. ! ~ Ren Barjavel,
881:I'm upset. There.was nothing like putting on the re. shirt. ~ Robbie Savage,
882:In the end, I find my influences or inspirations where.I can. ~ Lana Del Rey,
883:I still have my same babysitting job, I babysit twice a week. ~ Lana Del Rey,
884:I venerate / the Woman whom I fear, the Wildness that I love. ~ Ren e Vivien,
885:I've only had one platinum album, and it's 'Red River Blue'. ~ Blake Shelton,
886:ME, GETTING SUPEREMOTIONAL DURING OUR DEEP KNEE BENDS ~ Rachel Ren e Russell,
887:my butt cheeks had frozen into two big chunks of ice. ~ Rachel Ren e Russell,
888:Neapgāžami ir morāles principi, nevis zinātniski fakti. ~ Louis de Berni re.,
889:No hace falta coraje para matar, hace falta coraje para vivir ~ Ren e Ahdieh,
890:No. Not re.lly re.,
but the color of a rose when it bleeds. ~ Anne Sexton,
891:Red is the color for intensity, and I am a deep person, Kelly. ~ Avery Aster,
892:Santa will be showing up with Rudolph the Red-Eyed Reindeer. ~ Conan O Brien,
893:Sin is: in despair not wanting to be oneself before.God. ~ S re. Kierkegaard,
894:si vous m'aimez, monsieur, vous devez vouloir tout ce que je veux. ~ Moli re.
895:There.is no one I would rather see the sunrise with than you. ~ Ren e Ahdieh,
896:We bask in God’s grace but throw the law at others. We’re.~ Paul David Tripp,
897:When you're.suffering, you're.oversensitive to everything. ~ Henri Charri re.
898:when your happiness is someone else's happiness, that is love ~ Lana Del Rey,
899:Whether we wound or are.wounded, the blood that flows is re.. ~ Eiichiro Oda,
900:re.="http://allproductlaunch.com/" re.="nofollow">Review ~ Joe Vitale,
901:A Red Riding Hood out of her depths in the woods of socialism ~ Sana Krasikov,
902:Art evokes the mystery without which the world would not exist ~ Ren Magritte,
903:But in my opinion, all things in nature.occur mathematically. ~ Ren Descartes,
904:But you do laugh too loud. And I hope you never stop.” Despina ~ Ren e Ahdieh,
905:...chi siamo, che cosa fa sì che siamo noi e nessun altro. ~ Emmanuel Carr re.
906:Elle pleurait des mots qui se mélangeaient les uns aux autre.. ~ Ren Barjavel,
907:Every day there.are.many opportunities to be nice---or not so nice. ~ Rex Lee,
908:got a little re. line that tells you, boy where.the razor's been. ~ Tori Amos,
909:If I'm dying from anything, it's from indiffere.ce and re. tape. ~ Vito Russo,
910:I love re. so much, I almost want to paint everything re.. ~ Alexander Calder,
911:I'm personally more.struck by visual things more.than musical. ~ Lana Del Rey,
912:I only know how to do me, so that's just what I'm going to do. ~ Lana Del Rey,
913:It is very important in life to know when your cue comes. ~ S re. Kierkegaard,
914:I will ride my luck on occasion, but I like to pick the occasion. ~ Rex Stout,
915:Lots and lots of jack shit punctuated by intense moments of crazy. ~ Lynn Red,
916:Mom, I don’t need a STUPID book with 288 BLANK pages!! ~ Rachel Ren e Russell,
917:My melancholy is the most faithful sweetheart I have had. ~ S re. Kierkegaard,
918:N'ayons pas peur des mots. Ils n'ont pas peur de nous. ~ Jean Claude Carri re.
919:Once you are.born in this world you’re.old enough to die. ~ S re. Kierkegaard,
920:On detonation, re. sugar spilled out of the corner of my mouth. ~ Lara Glenum,
921:Out of the ash I rise with my re. hair and I eat men like air. ~ Sylvia Plath,
922:Red ants that had a sour farty smell when they were.squashed. ~ Arundhati Roy,
923:Red running through silver, joining into something darker. ~ Victoria Aveyard,
924:Regarding stickyfish teams, I favor the Bigfield Fighting Koobish. ~ Adam Rex,
925:Roses are.re., Daisy is you, I heard you came back, and I did too. ~ R S Gre.,
926:She rose onto her knees. Let her arms spre.d wide in the wind. ~ Ren e Ahdieh,
927:Skin white as snow, lips re. as blood, and hair black as ebony. ~ Jacob Grimm,
928:Spain, with 7324 inhabitants, a town-hall, an episcopal ~ Benito P re. Gald s,
929:That night my new skin was re. silk, shivering in the bre.ze. ~ Emma Donoghue,
930:The City is an addictive machine from which there.is no escape ~ Rem Koolhaas,
931:The First Amendment re.ects re. tape, cover-up and double-speak. ~ Roy Barnes,
932:The man who invented the re. carpet needed his head examined. ~ Prince Philip,
933:The most common form of despair is not being who you are. ~ S re. Kierkegaard,
934:The night I was born, Lord I swear the moon turned a fire.re.. ~ Jimi Hendrix,
935:The only power any man has over you is the power you give him. ~ Ren e Ahdieh,
936:There.s no need for re.-hot pokers. Hell is--other people! ~ Jean Paul Sartre.
937:thre.tening the Red capital of the Urals, Ekaterinburg; that ~ Robert Masello,
938:We go into the re. next year... I shall have to give up polo. ~ Prince Philip,
939:With a smile that glow'd Celestial rosy re., love's proper hue. ~ John Milton,
940:Your problem is you're... too busy holding onto your unworthiness. ~ Ram Dass,
941:BONE WHITE, BLOOD RED. ALONG THIS PATH YOU'LL SOON BE DEAD. ~ Kerri Maniscalco,
942:Calling MacKenzie a mean girl is an understatement. She ~ Rachel Ren e Russell,
943:cleave not to faith when faith brings blood." - Rev. John Hale ~ Arthur Miller,
944:Everybody is a book of blood; where.er we're.opened, we're.re.. ~ Clive Barker,
945:I always do the first line well, but I have trouble with the others. ~ Moli re.
946:I didn’t want to be Red Fox’s saviour, but I wanted to be hers. ~ Karina Halle,
947:I’d learned I didn’t need kindling— I was kindling. ("Red") ~ Alyxandra Harvey,
948:I don't like live television, the only tip I have is just pray. ~ Lana Del Rey,
949:I had no idea this thing was televised. Boy, is my face re.. ~ David Letterman,
950:I have a good friend, and she’s smart, funny, and kind. ~ Rachel Ren e Russell,
951:I'm Red, I'm nothing, and I can still make you fall. ~ Victoria Aveyard,
952:Infra-re. connection,’ he explained. ‘Gets us on-line in a hurry. ~ Ian Rankin,
953:I stick my finger into existence and it smells of nothing. ~ S re. Kierkegaard,
954:I want to beat her ass re. and then fuck it. I want to fuck her. ~ A Zavare.li,
955:Just the thought of it made me bre.k into a cold sweat. ~ Rachel Ren e Russell,
956:Las flore. más bonitas son las que pare.en un poco imperfectas. ~ Ren e Ahdieh,
957:Le plus grand faible des hommes, c'est l'amour qu'ils ont de la vie. ~ Moli re.
958:Life is a tragedy to those who feel and a comedy to those who think. ~ Moli re.
959:O amor é uma arte que nunca se apre.de e sempre.se sabe. ~ Benito P re. Gald s,
960:Oh, I love re.. I'm very loyal to my colors. I love violet. ~ Elizabeth Taylor,
961:Orice cunoaștere.este esențialmente identificare.cu obiectul său. ~ Ren Gu non,
962:People who haven’t re. hair don’t know what trouble is. ~ Lucy Maud Montgomery,
963:Pick your role models wisely, find out what they did and do it. ~ Lana Del Rey,
964:river, small gre.n flames, re. flames, white flames, pursuing, ~ Joseph Conrad,
965:The best part of a Reg Hartt pre.entation is what he has to say. ~ Jane Jacobs,
966:The road is long, we carry on, try to have fun in the meantime. ~ Lana Del Rey,
967:touching my hair. “Your hair’s like re. silk,” he bre.thed against ~ Anonymous,
968:Walking through the city stre.ts... Is it by mistake or design? ~ Lana Del Rey,
969:Well, I’m re.lly sorry to disappoint those snobby CCPs! ~ Rachel Ren e Russell,
970:What is youth? A dre.m. What is love? The dre.m's content. ~ S re. Kierkegaard,
971:What is youth? A dre.m. What is love? The dre.m’s content. ~ S re. Kierkegaard,
972:- a bad conscience is indeed able to make life intere.ting. ~ S re. Kierkegaard,
973:Arizona is gorgeous. The sunshine in Arizona is gorgeous re.. ~ Cecilia Bartoli,
974:A veces, la familia que elegimos ....es mas fuerte que la sangre.~ Ren e Ahdieh,
975:bottles and ate the glass? Maria, who thought that she was ~ Louis de Berni re.,
976:But hands painted re. are.hands that do what needs to be done. ~ Kiersten White,
977:Cuando amas todo lo que tienes, tienes todo lo que necesitas. ~ Claudia Ram re.,
978:From warriors ravens gre. re. And with their leader a host attacked. ~ Taliesin,
979:Happiness. A better life. Red lipstick and those sunglasses. The ~ Sally Thorne,
980:I am in no mood for boorish men. Or their warmongering. “Weapons ~ Ren e Ahdieh,
981:I choose one thing: always to have the laughter on my side. ~ S re. Kierkegaard,
982:If Chelsea are.naive and pure.then I'm Little Red Riding Hood. ~ Rafael Benitez,
983:I fucking hate tomato juice! It’s like drinking re. snot. ~ MaryJanice Davidson,
984:If you want to be loathsome to God, just run with the herd. ~ S re. Kierkegaard,
985:I've always believed a man is what he does, not what others say. ~ Ren e Ahdieh,
986:just because you paint it re. and call it love doesn’t mean it is. ~ Mandy Hale,
987:Khalid would bre.k every bone in your body for what you've done. ~ Ren e Ahdieh,
988:La experiencia es una llama que no alumbra sino quemando. ~ Benito P re. Gald s,
989:Now is easy. It's easy to say what you want in a passing moment. ~ Ren e Ahdieh,
990:Our private tastes in books showed a hint of our secre. selves. ~ Nova Ren Suma,
991:—Per sempre.—va jurar […].
—No et demano re. més que això. ~ Stephenie Meyer,
992:Plus grand est l'obstacle, plus grande est la gloire.de le surmonter. ~ Moli re.
993:Queen and King Red—here.s where.it started. And here.it will end … ~ A G Howard,
994:Red swine. Mother rapers. Eaters of the milk of thy fathers. ~ Ernest Hemingway,
995:Rev it High. Rev it low. I'm strong, committed, and re.dy to go! ~ Bre.t Hoebel,
996:Roses are.re., violets are.blue, I'm schizophre.ic, and so am I. ~ Oscar Levant,
997:she wore.a fitted re. minidre.s with aspirations to be a bikini. ~ Ella Summers,
998:That’s, like, the ONLY re.son I’m not failing her class! ~ Rachel Ren e Russell,
999:The Fay have always pre.erre. a good story over a well-thought plan. ~ Adam Rex,
1000:Theo: He’s telling everyone you’re.“like a bre.th of fre.h air. ~ Julie Buxbaum,
1001:The re. the ra the re. the ra the roo. Lord, I mustn't lilt here. ~ James Joyce,
1002:There.is only one goal. That's to keep working and keep flossing. ~ Red Buttons,
1003:un buen narrador puede atrapar una audiencia con una sola frase. ~ Ren e Ahdieh,
1004:Voler une ombre. dépouiller un souvenir, est-ce vraiment voler ? ~ Ren Barjavel,
1005:was my first landscape, re. brown as the clay of her georgia. ~ Lucille Clifton,
1006:While most students in our city would be attending their ~ Rachel Ren e Russell,
1007:All the roses from my kingdom are.re.. There.s no need for paint. ~ Ishbelle Bee,
1008:Although not all of you are."blood" family, you're."love" family. ~ Angie Thomas,
1009:And hey, maybe it was like a T-Rex. If I didn’t move, I’d be okay. ~ Linsey Hall,
1010:and nails done, right after she visited the school nurse, ~ Rachel Ren e Russell,
1011:Anything is possible so long as there.is a strong will behind it. ~ Ren e Ahdieh,
1012:entailment of the family estates, but envisaged for himself ~ Louis de Berni re.,
1013:Every dire.tor is themselves; [they're. not playing a part. ~ Scarlett Johansson,
1014:Everyone, re. state, blue state, everyone supports space exploration. ~ Bill Nye,
1015:growled and shook my head,vetoing the whore.re. tube of lipstick ~ Kalayna Price,
1016:Helen of Troy, a hooker from Upstate New York. Never got a dinner! ~ Red Buttons,
1017:I'd liked my first re.ord, it was autobiographical and beautiful. ~ Lana Del Rey,
1018:I mainly let my imagination be my re.lity. Fantasy is my re.lity. ~ Lana Del Rey,
1019:I'm always just surprised when someone writes something about me. ~ Lana Del Rey,
1020:I'm kind of like a combination of a re. herring and a fake-out. ~ Robert Englund,
1021:In Hollywood, between enthusiasm and money lies the Sahara Desert. ~ Rex Pickett,
1022:I search the language for a word
to tell you how re. is re.. ~ Lisel Mueller,
1023:It'd be the thrill of anyone's bull riding care.r to ride Red Rock. ~ Lane Frost,
1024:It must be said. These truths, no matter how harsh, must be said. ~ Ren e Ahdieh,
1025:It's just a re.ief, re.lly. I'm scare. to die, but I want to die. ~ Lana Del Rey,
1026:I've been re.ding tabloids since I was nine. I love a good story. ~ Lana Del Rey,
1027:Jack London es el Rey Alexander Supertramp Mayo 1992 [Inscripción ~ Jon Krakauer,
1028:Journalists seem mostly intere.ted in what brand of shoes I wear. ~ Rem Koolhaas,
1029:L'amour n'était pas mort le 11 septembre.1973: il s'était suicidé. ~ Caryl F re.,
1030:My baby lives in shades of blue, blue eyes and jazz and attitude. ~ Lana Del Rey,
1031:My cell phone BATTERY lasts LONGER than your FRIENDSHIPS! ~ Rachel Ren e Russell,
1032:Not many architects have the luxury to re.ect significant things. ~ Rem Koolhaas,
1033:Red flags are.moments of hesitation that determine our destination. ~ Mandy Hale,
1034:Roses are.re., violets are.blue, they got ten, we only got two. ~ Gerry Cheevers,
1035:...shame spre.ds through his body like a drop of re. dye in water. ~ Zak Ebrahim,
1036:Take away paradox from the thinker and you have a professor. ~ S re. Kierkegaard,
1037:That is morality,I make myself imagine that it is personal. ~ Louis de Berni re.,
1038:The path of gre.test desire. often lies ...through the undesirable. ~ Ren Daumal,
1039:The story you choose to tell isn't always the story you believe. ~ Nova Ren Suma,
1040:Two thousand miles to dine on a dish of re. herring," he said. ~ Chet Williamson,
1041:Unless your ideas are.ridiculed by experts, they are.worth nothing. ~ Reg Revans,
1042:was their only hope of getting the magic snowflake back! “You’re.~ Daisy Meadows,
1043:we're.teenagers," Sylvia said. "we're.all depre.sed. ~ Kimberly McCre.ght,
1044:What will happen when there.are.no more.pages in the re. notebook? ~ Paul Auster,
1045:You don't have to be famous to live out your own re. carpet moment. ~ Rachel Zoe,
1046:you sometimes feel totally unre.dy for them, or even that they’re.~ Meg Wolitzer,
1047:A bre.ze pushed re. curls in front of her gaze, obscuring her vision. ~ Emma Hamm,
1048:A monster did not deserve to consider the motivations of his pre.. ~ Ren e Ahdieh,
1049:A writer should be judged on how re. they make their re.der's eyes. ~ Luke Taylor,
1050:Brianna is actually a baby Tyrannosaurus re.. On STEROIDS! ~ Rachel Ren e Russell,
1051:Hearts can never be stolen, Cy. They can only be given.” – Ren ~ Sherrilyn Kenyon,
1052:He crossed the road when the signal was re., that's his problem! ~ Takehiko Inoue,
1053:His chuckles were.like a drug to me. I tried to elicit them daily. ~ Ree Drummond,
1054:I click END. I think it’s a little harsh how the END button is re.. ~ Ned Vizzini,
1055:Ils liront demain dans leur journal ce qu'ils doivent en savoir... ~ Ren Barjavel,
1056:I might as well put on a re. shirt and volunteer for the away team. ~ Jim Butcher,
1057:It is on!" Aech shouted into his comlink. "it is on like Red Dawn! ~ Ernest Cline,
1058:Les formes paraissaient étranges parce qu'elles étaient inconnues. ~ Ren Barjavel,
1059:Libraries are.the thin re. line between civilization and barbarism. ~ Neil Gaiman,
1060:Maggie filled everyone in on the re.ults of the autopsies. “How’re.~ James Hayman,
1061:My earliest memory? Trying to use a re. jelly bean as lipstick. ~ Pamela Anderson,
1062:Nothing makes you forget everything as getting drunk of re. wine. ~ M F Moonzajer,
1063:on his lips. He’s in jeans and loafers, a Red Sox windbre.ker ~ Patricia Cornwell,
1064:sleep tugs me under. My dre.ms are.stre.n with torn-up notes, re. ~ Louise Jensen,
1065:South Carolina State Rep. Mike Pitts wants to ban money. ~ Charles Foster Johnson,
1066:Ten. Nine. Eight. Seven. Six. Five. Four. Thre.. Two. One! ~ Rachel Ren e Russell,
1067:there.s something re.lly important I need to tell YOU!” He ~ Rachel Ren e Russell,
1068:Tomorrow is re. with the blood of murdere. re.olutions. ~ Charles Haddon Spurgeon,
1069:We thought Red Lung was as bad as it could get.”
We were.wrong. ~ Julie Kagawa,
1070:Am I re.dy? Does a bear shit in the... you know what? Nevermind.” -Jill ~ Lynn Red,
1071:And an equation is the same whether it's written in re. or gre.n ink ~ Vikram Seth,
1072:And women with re. shoes and gre.n handbags were.never to be trusted. ~ Ruth Hogan,
1073:Down on the West Coast I get this feeling like it all could happen. ~ Lana Del Rey,
1074:EMBARRASSED!! I knew right then and there.I had pre.ty much ~ Rachel Ren e Russell,
1075:Except our own thoughts, there.is nothing absolutely in our power. ~ Ren Descartes,
1076:Flattere.s are.always to blame for the vices which pre.ail among mankind ~ Moli re.
1077:for the bird that cannot soar, God has provided low branches. ~ Louis de Berni re.,
1078:He seemed to be made of sunshine and blood-re. tissue and clear weather. ~ O Henry,
1079:I don't like sleeping in the dark jungle by myself.


Ren ~ Colleen Doran,
1080:I don't like sleeping in the dark jungle by myself.


Ren ~ Colleen Houck,
1081:If I can't, then I'll paint the walls of her house re. with my blood. ~ Dia Reeves,
1082:I love you on the surface of seas Red like the egg when it is gre.n ~ Andre.Bre.on,
1083:I'm all about fashion, cheeseburgers and bright-re. lipstick. ~ Scarlett Johansson,
1084:I pre.end I'm not hurt, I walk about the world like I'm having fun. ~ Lana Del Rey,
1085:I thought comedians had to have black on their faces or re. beards. ~ Dorothy Gish,
1086:It is a wonderful seasoning of all enjoyments to think of those we love. ~ Moli re.
1087:It was never about belonging to someone. It was belonging together. ~ Ren e Ahdieh,
1088:I was, you know, a mess. I totally wanted to kill myself every day. ~ Lana Del Rey,
1089:I would want to be fully informed before.advising the pre.ident. ~ Rex W Tillerson,
1090:La vie me sied mal; le mort m'ira peut-être.mieux. ~ Fran ois Ren de Chateaubriand,
1091:Les mythes débutent pre.que toujours par un état de désordre.extrême. ~ Ren Girard,
1092:Megan and Marty’s nine-month-old daughter with a mop of re. curls. ~ Maggie Sefton,
1093:Most knew him as the Red Shadow—though, in truth, few knew him at all. ~ Anonymous,
1094:Movies are.so weird. I don't believe anything until it's alre.dy done. ~ Rex Smith,
1095:November's sky is chill and dre.r, November's leaf is re. and sear. ~ Walter Scott,
1096:One of those thick re. carpets that seems to trap time. I have one ~ Harry Bingham,
1097:Our first stop was re. square. the heart of Moscow - if Moscow has one. ~ Bob Hope,
1098:Our life always expre.ses the re.ult of our dominant thoughts. ~ S re. Kierkegaard,
1099:Over all Avenged Sevenfold the album is 10 times better than the others. ~ The Rev,
1100:RED SEA RULE 1 Realize that God means for you to be where.you are. ~ Robert Morgan,
1101:Roses are.re. Violets are.blue Everything's possible Nothing is true. ~ Alan Moore.
1102:Roses are.re., violets are.blue, get in my bed and be re.dy to scre.. ~ K Bromberg,
1103:Stand up for your players. Show them you care.on and off the court. ~ Red Auerbach,
1104:tecnología propia, efectos de re., economías de escala, y una marca. ~ Peter Thiel,
1105:The fairies put on their thinking caps, which were.re. and pointy. ~ Lisa Mantchev,
1106:The man was a walking re. button – push it and bad things happen. ~ Suzanne Wright,
1107:They rare.y discovere. a star re. as a distant crime or a star-fish. ~ Andr Bre.on,
1108:Tout petit prince a des ambassadeurs, Tout marquis veut avoir des pages. ~ Moli re.
1109:window, and every year bore.the most beautiful roses, white and re.. ~ Jacob Grimm,
1110:You never wear re. to no funeral; re. says the dead person was a fool. ~ Gre. Iles,
1111:An ocean re. from bonds of love, and paint the roses’ hearts there.f … ~ A G Howard,
1112:A true plague of a girl. And yet a queen in every sense of the word. ~ Ren e Ahdieh,
1113:Bog je dao ljudima re. ljubav, da tom re.ju imenuju svoju vezu sa njim. ~ Anonymous,
1114:Chris gives me a new lipstick: re. for when I want to be bad, she says. ~ Jenny Han,
1115:E.T., who said to Phyllis Diller, You look weird. Never got a dinner! ~ Red Buttons,
1116:Evangeline in silver, me in re., with the king in black between. ~ Victoria Aveyard,
1117:I ain't a communist necessarily, but I been in the re. all my life. ~ Woody Guthrie,
1118:I felt like one of Apollo's sacre. cows- slow, dumb, and bright re.. ~ Rick Riordan,
1119:I have a dre.m, that one day on the re. hills of Georgia... ~ Martin Luther King Jr,
1120:I love you for answering the call of a re. notebook once upon a time. ~ Rachel Cohn,
1121:Ils venaient de pre.dre.conscience de l'immensité de leur ignorance. ~ Ren Barjavel,
1122:In my gre.t melancholy, I loved life, for I love my melancholy. ~ S re. Kierkegaard,
1123:I once told Ren our story wasn't over.
And it's not.
Not yet. ~ Colleen Houck,
1124:Its as if you think you'd never find
Reason and the Sacre. intertwined ~ Moli re.
1125:It's better to get lost in the passion than to lose the passion ~ S re. Kierkegaard,
1126:I want people to see how hard my husband and kids work on the ranch. ~ Ree Drummond,
1127:Lawmaker: Gay Rep. Should Have Stayed In The Closet The Huffington Post ~ Anonymous,
1128:Let those who want to dance, dance. Let those who can awaken, awake. ~ Ren Barjavel,
1129:Like a groupie incognito posing as a re.l singer, life imitates art. ~ Lana Del Rey,
1130:ME, ADMIRING THE HUGE BANNER OF US HANGING FROM THE CEILING! ~ Rachel Ren e Russell,
1131:No es pot entendre.re. de la vida fins que un no entén la mort. ~ Carlos Ruiz Zaf n,
1132:«No hay nadie con quien pre.eriría ver el amanecer mas que contigo.» ~ Ren e Ahdieh,
1133:Now and then it is a joy to have one's table re. with wine and roses. ~ Oscar Wilde,
1134:One is only young once, but in her case it was once too often. ~ Louis de Berni re.,
1135:Probably she died. Consumption. Fever. Mountain lion. I don't know. ~ Nova Ren Suma,
1136:Red Mars! It was transfixing, mesmerizing. Everyone felt it. ~ Kim Stanley Robinson,
1137:Roses are.re., violets are.blue. Extend only one, but implement two. ~ Kathy Sierra,
1138:There.are.lots of people who are.re.-carpet types, but that's not me. ~ Megyn Kelly,
1139:The re. carpet is re.lly the only thing that makes me nervous. ~ Julianna Margulies,
1140:The Red Team hadn’t mere.y discovere. him. They’d fucking made him. ~ Elaine Levine,
1141:This ain't no upwardly mobile fre.way, oh no, this is the road to hell. ~ Chris Rea,
1142:To be lost in spiritlessness is the most terrible thing of all. ~ S re. Kierkegaard,
1143:to have faith is pre.isely to lose one's mind so as to win God. ~ S re. Kierkegaard,
1144:Vago en un viatge perpetu. Tot avança, progre.sa, re. no s'esfondra. ~ Walt Whitman,
1145:You don't stay the hottest guy fore.er unless you're. um, Dionysus. ~ Josh Hartnett,
1146:You're.such a cheater. The best wood in your golf bag is your pencil! ~ Rex Pickett,
1147:Being brave means knowing that when you fail, you don't fail fore.er. ~ Lana Del Rey,
1148:Being brave means that knowing when you fail, you won't fail fore.er. ~ Lana Del Rey,
1149:BRIANNA, ACCUSING ME OF SWIPING HER YUCK-A-LICIOUS SANDWICH!! ~ Rachel Ren e Russell,
1150:Come, sleep and death; you promise nothing, you hold everything. ~ S re. Kierkegaard,
1151:¿De dónde provienen las palabras, que mi mano conoce y yo ignoro? ~ Rodrigo Rey Rosa,
1152:Each day my re.son tells me so; But re.son doesn't rule in love, you know. ~ Moli re.
1153:He who believes in nobody knows that he himself is not to be trusted. ~ Red Auerbach,
1154:If you think that hiring professionals is expensive, try hiring amateurs ~ Red Adair,
1155:I love having music just to chill to and also to re. me up a bit. ~ Alexander Hanson,
1156:I love you, a thousand times over. And I will never apologize for it. ~ Ren e Ahdieh,
1157:I'm a Red-baiter; I'm a witch-hunter if the witches are.Communists. ~ Adolphe Menjou,
1158:It is not what happens to me that makes me gre.t, but what I do. ~ S re. Kierkegaard,
1159:It’s nice to be able to try and build the life you want for yourself. ~ Lana Del Rey,
1160:It's not what you tell your players that counts. It's what they hear. ~ Red Auerbach,
1161:Jacques Cousteau, the last man to see Jimmy Hoffa. Never got a dinner! ~ Red Buttons,
1162:Making others feel safe is a fine way to spend your days" -Red ~ Katherine Applegate,
1163:Manhattan is an accumulation of possible disasters that never happen. ~ Rem Koolhaas,
1164:Man is a bird without wings and a bird is a man without sorrow. ~ Louis de Berni re.,
1165:Mükemmel aşk, insanın kendisini mutsuz edecek kişiyi sevmesidir. ~ S re. Kierkegaard,
1166:My sister, Fern. In the whole wide world, my only re. poker chip. ~ Kare. Joy Fowler,
1167:One always loves badly [...] To love well is to no longer be in love. ~ Ren e Vivien,
1168:«Quien baila bien, en la cama y en el sexo es un re.». ¡Viva mi re.! ~ Megan Maxwell,
1169:Roses are.re. Violets are.blue I am your brother And you are.mine, too. ~ Judy Blume,
1170:Seeing an endless re. stre.m of tail lights, an automotive blood supply ~ Jojo Moyes,
1171:Some people can't see the color re.. That doesn't mean it isn't there. ~ Sue Grafton,
1172:sometimes i think i re.ented you so much it felt like love.   you’re.~ Trista Mateer,
1173:That virtue here.below is hated ever; The envious may die, but envy never. ~ Moli re.
1174:The Boston Celtics are.not a basketball team, they are.a way of life. ~ Red Auerbach,
1175:Then he evacuated all the students from the classroom because ~ Rachel Ren e Russell,
1176:There.can be no learning without action, and no action without learning ~ Reg Revans,
1177:The re.ard of the good man is to be allowed to worship in truth. ~ S re. Kierkegaard,
1178:Two of them there.drinking re. liquor like it was sadness medicine. ~ Thomas Pynchon,
1179:Two stubborn lovers, protecting each other from the very same thre.t. ~ Ren e Ahdieh,
1180:We just were.a band one day. We woke up and in the morning we were.a band. ~ The Rev,
1181:Where.there.is a setting sun, there.is also a rising one. Seventy-two ~ Ren e Ahdieh,
1182:You think I don't care.about my people, but I do... - The Red Queen ~ Erika Johansen,
1183:re.="https://www.goodre.ds.com/book/show/2332145.Eve of Darkness" re.="nofollow">,
1184:Don't say you're.going to stop eating re. meat when you like re. meat. ~ Bob Odenkirk,
1185:Dr Maurice Rossel, the head of the International Red Cross delegation, ~ Wendy Holden,
1186:glass was broken out of those that I could see. “I don’t think we’re.~ Robert J Crane,
1187:Gray is to Berliners what white is to Eskimos and re. is to the Maori. ~ Rob Spillman,
1188:Hear what little Red-Eye saith: “Nag, come up and dance with death! ~ Rudyard Kipling,
1189:He fears all worldly setback for there.is nothing eternal in him. ~ S re. Kierkegaard,
1190:Henry wondere. not for the first time if her blood ran re. or black. ~ Anna Godbersen,
1191:Hypocrisy is a fashionable vice, and all fashionable vices pass for virtue. ~ Moli re.
1192:I can't tell you how proud I am to be the head coach of the Buffalo Bills. ~ Rex Ryan,
1193:I hate the taste of alcohol. When I'm drinking, I'm drinking Red Bull. ~ Paris Hilton,
1194:[L]ike a kingfisher I have made my nest on the waves. ~ Fran ois Ren de Chateaubriand,
1195:Lilith looked down at the book.  “Olympia, Red, challenges Kyle, Orange! ~ Mike Wells,
1196:Making you a pioneer only means one thing. You were.around at the time. ~ Red Buttons,
1197:Never forget, Sanada Takeo: in this fore.t, there.is no place to hide. ~ Ren e Ahdieh,
1198:No existe alegría tras la que no se proyecte la sombra de la cruz. ~ Emmanuel Carr re.
1199:Nothing about the facts had changed. Yet the picture.looked differe.t. ~ Ren e Ahdieh,
1200:On the secre.ly blushing cheek is re.lected the glow of the heart ~ S re. Kierkegaard,
1201:Red and silver. It’s in Julian’s unmistakable swirling scrawl. The ~ Victoria Aveyard,
1202:Red roses for young lovers. Fre.ch beans for longstanding re.ationships ~ Ruskin Bond,
1203:Stop! Wait.... Oh fuck.... Yellow.... I mean re..... Red!" 'OVERRIDE ~ S J D Peterson,
1204:Sure. I sort of hated that girl a little bit. But I’d NEVER go ~ Rachel Ren e Russell,
1205:That old cow gave me a right old whack. See this horrible re. blob? ~ Jonathan Stroud,
1206:The more.you put in your brain, the more.it will hold -- if you have one. ~ Rex Stout,
1207:The sunset like a blacksmith, was beating the sky into glowing re. blades. ~ Ali Shaw,
1208:They dashed on towards that thin re. line tipped with steel. ~ William Howard Russell,
1209:Ukraine is the instrument for Russia to test the West's 're. lines' ~ Lilia Shevtsova,
1210:What tre.ty that the whites have kept has the re. man broken? Not one. ~ Sitting Bull,
1211:a cre.ture.with white skin and gre.n hair and bright, bright re. lips ~ Salman Rushdie,
1212:and it finally changed again, this time into a slim re. spiral notebook. ~ Chanda Hahn,
1213:as the human race is incapable of learning anything from history. ~ Louis de Berni re.,
1214:Before.There.Is Peace, Blood Will Spill Blood, and the Lake Will Run Red ~ Erin Hunter,
1215:blue paint among the ancients, or re. paint among the modern Britons. ~ G K Chesterton,
1216:Bob Hope, Red Skelton, and Eddie Cantor... help us keep our balance. ~ Hattie McDaniel,
1217:But he's got your way of making me lean into peace whenever I see re.. ~ Adele Griffin,
1218:didn’t work! But that little mishap with her broken wand DID!!  ~ Rachel Ren e Russell,
1219:Don't wait until you're.'in the mood.' Get into the mood by writing. ~ Margare. Atwood,
1220:Every girl wanna hold my chain when I f#%k their brains out on the Mustang ~ Simon Rex,
1221:For without a measure.of arrogance, how can one attempt the impossible? ~ Ren e Ahdieh,
1222:for your limitations,    and sure.enough,          they’re.      yours. ~ Richard Bach,
1223:God has saved me a million times, so I think He mustve enjoyed my song. ~ Lana Del Rey,
1224:Hayatı müsvedde yaşamayın temize çekmeye vaktiniz olmayabilir. ~ Necip Faz l K sak re.,
1225:He had the taste of her lips on his mouth and a black hole in his heart. ~ Caryl F re.,
1226:Her re. hair stre.ming in the light—
A spill of autumn leaves. ~ Marguerite Bennett,
1227:Hey, I’m so BROKE, I have a milkshake on layaway at McDonald’s! ~ Rachel Ren e Russell,
1228:I gave to pink, the nerve of the re., a neon pink, an unre.l pink. ~ Elsa Schiapare.li,
1229:I like pink."
Lucius sniffed. "It's just re.'s sorry, weak cousin. ~ Beth Fantaskey,
1230:I re.er to the debt - the new re. menace. This time consisting of ink. ~ Mitch Daniels,
1231:I spy, with my little eye, something that starts with ... G."
"Sausages. ~ Adam Rex,
1232:Les mots ne sont rien en pare.l cas, — l’art de les prononcer est tout… ~ Ren e Vivien,
1233:Little yellow honeybees darted around the sweet re. raspberry jelly. ~ Bianca Ture.sky,
1234:man who lives under his own supervision, alone in the whole world, ~ S re. Kierkegaard,
1235:North Carolina used to be re.iably re.. Now it's a battleground state. ~ Rush Limbaugh,
1236:Now the fire.rises and offers a dozen, singing, deep-re. roses of flame. ~ Mary Oliver,
1237:Only the one who descends into the underworld re.cues the beloved. ~ S re. Kierkegaard,
1238:People don't associate re. hair, pale skin, and fre.kles with beauty. ~ Shirley Manson,
1239:RED SEA RULE 2 Be more.concerned for God’s glory than for your re.ief. ~ Robert Morgan,
1240:Red squirre.s... you don't see many of them since they became extinct. ~ Michael Aspel,
1241:Rien ne s'y trouve formé, parce que toutes les formes y sont possibles. ~ Ren Barjavel,
1242:She had brillant re. hair, like honey and roses and the sun all together. ~ Kiera Cass,
1243:Sometimes," he gasped, "the family you choose...is stronger than blood. ~ Ren e Ahdieh,
1244:Stay or go. I leave it to you. But you are.welcome always. In all ways. ~ Ren e Ahdieh,
1245:The best show on television is Red Sox baseball. Everything else sucks. ~ Stephen King,
1246:The echo of a re. rose
at the sunset, you decided
to check out. ~ Santosh Kalwar,
1247:The more.a person limits himself, the more.re.ourceful he becomes. ~ S re. Kierkegaard,
1248:The touchstone is being alone with oneself. This is the way. ~ Carl Jung, The Red Book,
1249:What part of Canada are.you from, honey?"

"THE LEFT PART," said Jay. ~ Adam Rex,
1250:You sent Shahrzad away with a boy I would not trust with a dying snake. ~ Ren e Ahdieh,
1251:A girl,” Red whispere.. “She’ll be as beautiful and ornery as her mama. ~ Mary Connealy,
1252:Anxiety can just as well expre.s itself by muteness as by a scre.m. ~ S re. Kierkegaard,
1253:A re., re. rose, all wet with dew, With leaves of gre.n by re. shot through. ~ E Nesbit,
1254:Before.there.is peace, blood will spill blood, and the lake will run re.. ~ Erin Hunter,
1255:Confront your past, live in the pre.ent, and look forward to the future. ~ Mary A P re.,
1256:Control is an illusion. Expectations will not rule my days. Not anymore. ~ Ren e Ahdieh,
1257:Core.pawn it, Ren, you can’t just go around cutting people’s hands off! ~ Peter V Bre.t,
1258:Doing what you love is fre.dom.
Loving
what you do is happiness. ~ Lana Del Rey,
1259:Get up, Shahrzad al-Khayzuran. You kneel before.no one. Least of all me. ~ Ren e Ahdieh,
1260:I can re.d in re..
I can re.d in blue.
I can re.d in pickle color too. ~ Dr Seuss,
1261:I make clothes for a woman who is not swayed by what her husband thinks. ~ Rei Kawakubo,
1262:I never thought I'd get to have childre.; to me [they're. just a miracle. ~ Nancy Grace,
1263:It is not enough to have a good mind; the main thing is to use it well. ~ Ren Descartes,
1264:Joan Rivers, who said to Marcel Marceau, Can we talk? Never got a dinner! ~ Red Buttons,
1265:ME, PRACTICING IN THE STUDIO WHEN AN UNEXPECTED VISITOR DROPS IN ~ Rachel Ren e Russell,
1266:Nada existe más pare.ido al fracaso que un domingo por la tarde. ~ Javier P re. And jar,
1267:Ne upotre.ljavajte stranu re.: ideali. Pa mi imamo dobru našu re.: laži. ~ Henrik Ibsen,
1268:No one compare. to you, but there.s no you, except in my dre.ms tonight. ~ Lana Del Rey,
1269:Our blood will turn from re. to blue, although our money is but new. ~ Walter Annenberg,
1270:Quien cre. en las palabras de un dictador es el re. de los tontos! ~ Mehmet Murat ildan,
1271:Red roses for young lovers. Fre.ch beans for long-standing re.ationships! ~ Ruskin Bond,
1272:Sharing a bed with Sophie is like sleeping with an octopus on Red Bull. ~ Melinda Leigh,
1273:Sometimes all it takes to stop traffic is for that right pair of re. pumps. ~ Tommy Ton,
1274:That is exactly why you can't have me yet, Ren. I'm not going to share. ~ Andre. Cre.er,
1275:The mighty Caliph of Khorasan. The King of Kings. Her beautiful monster. ~ Ren e Ahdieh,
1276:Thre. jolly huntsmen, In coats of re., Rode their horses Up to bed. ~ Walter de La Mare.
1277:We live in an almost perfect stillness and work with incre.ible urgency. ~ Rem Koolhaas,
1278:Wembley way is beginning to blacked with people in terms of re. and blue ~ Alan Jackson,
1279:When a film company is in the re. they come to me. Always it is the same. ~ Bela Lugosi,
1280:You know something, Red? … I think we got a good thing going on here. ~ Priscilla Glenn,
1281:You need to look at inequality as a typical condition of modern society. ~ Rem Koolhaas,
1282:You’re.… in … the … Dol … drums,” wailed a voice that sounded far away. ~ Norton Juster,
1283:re.="http://fighteverynight.files.wordpre.s.com/2013/02/gr15555.jpg" re.="nofollow">,
1284:As she always did on any re.lly important day, Penelope Hayes wore.re.. ~ Anna Godbersen,
1285:Before.all is peacefull, blood will spill blood, and the lake will run re. ~ Erin Hunter,
1286:El mejor modo de castigar a los humanos, es dándoles lo que tanto re.laman. ~ Ren Girard,
1287:É melhor ser re. do teu silêncio do que escravo das tuas palavras. ~ William Shakespeare.
1288:He was like anybody else, Red said. Insufferable and likable. Bad and good. ~ Anne Tyler,
1289:I ain't a Communist necessarily, but I have been in the re. all my life. ~ Woody Guthrie,
1290:I attended college in Los Angeles and wore.black pumps to work every day. ~ Ree Drummond,
1291:I love you on the surface of seas
Red like the egg when it is gre.n
~ Andr Bre.on,
1292:I must have you. We must have each other. You know that, don't you? You're.~ Sara Craven,
1293:I sometimes wonder if two thirds of the globe is covere. in re. carpet. ~ Prince Charles,
1294:I was always a character actor. I just looked like Little Red Riding Hood. ~ Paul Newman,
1295:I was inspire. by [Michelangelo] Antonioni's Red Desert - very big and moody. ~ Lykke Li,
1296:Leaves fell around me, re. and gold stars falling through the mist. ~ Christopher Barzak,
1297:Life is not a problem to be solved, but a re.lity to be experienced. ~ S re. Kierkegaard,
1298:Little re. wagon, little re. bike, I ain’t no monkey but I know what I like. ~ Bob Dylan,
1299:Love itself is what is left over when being in love has burned away ~ Louis de Berni re.,
1300:Men like a re. decision because they just want to get back to the game. ~ Jerry Seinfeld,
1301:Prove that a re.l man doesn’t make a show of what’s his. It just is.” “Is ~ Ren e Ahdieh,
1302:Queen Elizabeth, who said, Not now, I'm on the throne. Never got a dinner! ~ Red Buttons,
1303:Red lips are.not so re. as the stained stones kissed by the English dead. ~ Wilfre. Owen,
1304:re. lipstick: an external sign of internal fire.-we tried to warn you. ~ Amanda Lovelace,
1305:Roses are.re., violets are.blue. You may not know it, but someone loves you. ~ Meg Cabot,
1306:The big re.-handled blade switch on the wall of the mad-scientist lab. ~ Neal Stephenson,
1307:The echo of a re. rose

at the sunset, you decided

to check out. ~ Santosh Kalwar,
1308:The word 'celebrity' and the word 'architect' are.basically incompatible. ~ Rem Koolhaas,
1309:To believe is indeed to lose the understanding in order to gain God. ~ S re. Kierkegaard,
1310:To this day, I love eating steak tacos before.going to the re. carpets. ~ Lupita Nyong o,
1311:...why bother re.embering a past that cannot be made into a pre.ent? ~ S re. Kierkegaard,
1312:You're.a crazy woman, looking for an honest liar."

Kyra to Rey (Reyes) ~ Ava Gray,
1313:admit, Chloe and Zoey’s pizzas are.DELISH!! Although I felt re.lly ~ Rachel Ren e Russell,
1314:re.="https://www.goodre.ds.com/book/show/10063343-a-touch-of-crimson" re.="nofollow">,
1315:Beautiful words were.beautiful words, even to the most practical of minds. ~ Ren e Ahdieh,
1316:Because the fundamental human problem is that people are.afraid of change. ~ Rei Kawakubo,
1317:Dua garis re. itu, seperti kau dan aku, hanya bersama tapi tak bertemu. ~ Sitok Sre.genge,
1318:Dude, are.you turning into the bald fat man in the re. BMW convertible? ~ Timothy Ferriss,
1319:El que cre. en las palabras de un dictador es el re. de los idiotas! ~ Mehmet Murat ildan,
1320:Go, prick thy face and over-re. thy fear,
Thou lily-livere. boy. ~ William Shakespeare.
1321:I am the king and you could've been my Red Queen. Now you are.nothing. ~ Victoria Aveyard,
1322:I believe every woman should own at least one pair of re. shoes. ~ Terry Tempest Williams,
1323:I cannot abide re. tape. It never strangles bad ideas, only good ones. ~ Gillian Anderson,
1324:I feel the terror of idleness, like a re. thirst. Death isn't just an idea. ~ Mary Oliver,
1325:If you go down to Texas, people are.re.l proud about and they re. Texas. ~ Chamillionaire.
1326:I just want to be a man who has been to a concert with a girl in a re. dre.s ~ Jojo Moyes,
1327:In order to improve the mind, we ought less to learn than to contemplate. ~ Ren Descartes,
1328:In the Land of Gods and Monsters I was an angel looking to get fucked hard ~ Lana Del Rey,
1329:It is not what we do, but also what we do not do, for which we are.accountable. ~ Moli re.
1330:It was so - oh, I wish language were.more.pre.ise! The re. was so beautiful! ~ Lois Lowry,
1331:Just living in Los Angeles guarantees the loss of a few I.Q. points each year. ~ Rex Reed,
1332:La vita può essere.capita solo all'indietro, ma va vissuta in avanti. ~ S re. Kierkegaard,
1333:Life can only be understood backwards; but it must be lived forwards. ~ S re. Kierkegaard,
1334:Life has its own hidden forces which you can only discover by living. ~ S re. Kierkegaard,
1335:Love itself is what is left over when being in love has burned away. ~ Louis de Berni re.,
1336:My mother used to say that a man who can’t appre.iate poetry lacks a soul. ~ Ren e Ahdieh,
1337:Pre.que tous les hommes meure.t de leurs re.èdes, et non pas de leurs maladies. ~ Moli re.
1338:Rose is in re., But never in blue, Sharp as a thorn, Fights like one too. ~ Richelle Mead,
1339:Roses are.re., tire. are.black, you’re.the only pussy I wanna ride bare.ack. ~ K Bromberg,
1340:She can paint herself re. and hang on the wall and whistle, I don't care.~ William Gaddis,
1341:So I hope I’ve made clear that imposing agile methods is a very re. flag. ~ Martin Fowler,
1342:The first duty of wine is to be re.. Don't talk to me of your white wines. ~ Henri Murger,
1343:The peoples of the world do not invent their gods. They deify their victims. ~ Ren Girard,
1344:There.are.no limits - I endeavor to make clothes that didn't exist before. ~ Rei Kawakubo,
1345:there.was a general impre.sion of imminent catastrophe and re. lipstick. ~ Michael Chabon,
1346:The white man has got the gold out of the land which belonged to the re. man. ~ Red Cloud,
1347:They were.just people. They were.too smart and too stupid to be anything else. ~ Adam Rex,
1348:WHY? Mostly because I’m the biggest DORK in the entire.school. And ~ Rachel Ren e Russell,
1349:Yes!” Red pumped a fist at the thought of missing part of her least favorite ~ Joan Holub,
1350:You're.you, you see, and nobody else. You are./i> you, right? ~ Haruki Murakami,
1351:A good life lesson is not to take strange meat from strange people. “You’re.~ Chuck Wendig,
1352:Because I love the taste of meat I am a re.uctant but dedicated vegetarian. ~ Rex Harrison,
1353:Darkness and Decay and the Red Death held illimitable dominion over all. ~ Edgar Allan Poe,
1354:Every impulse that we strive to strangle broods in the mind and poisons us. ~ Ren e Ahdieh,
1355:I feel like I'll never get over re. carpets. They're.so bizarre.and awkward. ~ Adam Driver,
1356:If it’s wearing re., yellow, or both, it’s a lama,” he said. “Bow to it. ~ Neal Stephenson,
1357:I found it hard to make friends in school, because I was a cere.ral person. ~ Lana Del Rey,
1358:I guess my strongest re.urring theme is honoring love, even when it's lost. ~ Lana Del Rey,
1359:I think the only time that I worry about looking good is on the re. carpet. ~ Camila Alves,
1360:It is well known that the older a man grows, the faster he could run as a boy. ~ Red Smith,
1361:Jason Todd. AKA Red Hood. Former Robin. Died nobly. Came back a bit less noble. ~ Tom King,
1362:Look into the windows of my soul. The eyes never lie, they bloodshot re.. ~ Curtis Jackson,
1363:Love is a spendthrift, leaves it arithmetic at home, is always in the re.. ~ Paul Scherre.,
1364:Money is the anthem, of succes, so put on your mascara and your party dre.s ~ Lana Del Rey,
1365:Never halt on a shifting slope. Even if you think you have a firm foothold... ~ Ren Daumal,
1366:Nothing I ever wrote had a message. It was just my own personal experience. ~ Lana Del Rey,
1367:Publishing makes Oedipus Rex look like a play about distant cousins. ~ Reed Farre. Coleman,
1368:Red, for the blood of angry men, black, for the night that will finally end. ~ Victor Hugo,
1369:[Re: J. Edgar Hoover] His knowledge was enormous, though his mind was narrow. ~ Tim Weiner,
1370:Rose is in re., but never in blue. Sharp as a thorn, fights like one, too! ~ Richelle Mead,
1371:Sawyer wasn’t done talking. “And he’s also Rex, the man I’m in love with.” She ~ S E Jakes,
1372:The blue of my eyes is extinguished in this night, the re. gold of my heart. ~ Georg Trakl,
1373:The bright re. shame of being unloved soaked the grass in front of our house, ~ E Lockhart,
1374:Then FINALLY he brushed his shaggy bangs out of his eyes and smiled ~ Rachel Ren e Russell,
1375:The public scandal is what brings offence, And secre. sinning is not sin at all. ~ Moli re.
1376:There.are.strange re. depths in the soul of the most commonplace man. ~ Arthur Conan Doyle,
1377:The wine was as re. as royal blood, the expensive glass was sexy to cradle. ~ Delia Ephron,
1378:They judge me like a picture.book, by the colors, like they forgot to re.d. ~ Lana Del Rey,
1379:Visiem zināms, ka ģimenes gods ir atkarīgs no tās sieviešu uzvedības. ~ Louis de Berni re.,
1380:We have all taken turns being Red Riding Hood and we have all been the wolf. ~ Nikita Gill,
1381:What, am I supposed to run around in a little re. cape and save the world? ~ Kyle Chandler,
1382:When re.-headed people are.above a certain social grade their hair is auburn. ~ Mark Twain,
1383:...Almost everything inside was filled with sugar, cheese, and weight-loss tips. ~ Adam Rex,
1384:And with her hair, so re., she’d caught my eye... My little re. riding hood. ~ Kenya Wright,
1385:aquel semblante descolorido y cadavérico me inspiraba profundo dolor. ~ Benito P re. Gald s,
1386:A re. neon sign flickere. dimly, buzzed like a dying insect, as they passed. ~ Ray Bradbury,
1387:Bore.om is the root of all evil - the despairing re.usal to be oneself. ~ S re. Kierkegaard,
1388:But the person who joins us is no servant. He’s not even Red. “Maven.” I ~ Victoria Aveyard,
1389:By the time we stopped for the night, Billy Milsap was as big as an ocean liner. ~ Adam Rex,
1390:came because I wished to see thee—misguided by the Red Mist of affection. ~ Rudyard Kipling,
1391:Cela sent comme le cul d’un mendiant mort. Faites quelque chose!” “We’re.~ Charlie Fletcher,
1392:Do not hate a sinner, for we all are.to be re.­pon­sible. ~ Vladimir Aleksandrovich Antonov,
1393:Having a simple care.r as a musician who liked music was good enough for me. ~ Lana Del Rey,
1394:Her face was re. and beaded with sweat. Her eyes looked terribly tire.. ~ Mary Pope Osborne,
1395:I believe when you truly love someone, you want what's best for that person. ~ Ren e Ahdieh,
1396:I love you, a thousand times over. And I will never apologize for it. ~ Ren e Ahdieh,
1397:I know my imagination can be like a thre.-year-old on Red Bull and still I feed ~ Mark Tufo,
1398:I love it when a character re.uire. me to look less than my re.-carpet best. ~ Kate Winslet,
1399:I'm Keith," he said, "and you're.. . . clearly mad, but what's your name? ~ Maure.n Johnson,
1400:In the land of God's and Monsters, I was an angel looking to get f-ked hard. ~ Lana Del Rey,
1401:Kere.a api tidak pernah terbang. Ia selalu setia pada re. yang dipijak - Rania ~ Asma Nadia,
1402:La mala conciencia, sin embargo, puede hacer intere.ante la existencia… ~ S re. Kierkegaard,
1403:Maybe my homemade facial cre.m will make me a BILLIONAIRE after all. ~ Rachel Ren e Russell,
1404:Men are.nicotine soaked, beer besmirched, whiskey gre.sed, re.-eyed devils. ~ Carrie Nation,
1405:No matter how high a man rose in life, death was the gre.test of equalizers. ~ Ren e Ahdieh,
1406:Ori made it wanted. She acted like it was lucky. And fore.er after, it was. ~ Nova Ren Suma,
1407:Roses are.re., violets are.blue, sugar is sweet, but Carrie White eats shit. ~ Stephen King,
1408:She's also ruthless - it's love me or off with your head. She's the Red Queen ~ Don Winslow,
1409:That last re. where.you're.trying as hard as you can and you bare.y make it! ~ Mike Mentzer,
1410:The only thing more.expensive than hiring a professional, is hiring an amateur. ~ Red Adair,
1411:There.ore.do not deceive yourself! Of all deceivers fear most yourself! ~ S re. Kierkegaard,
1412:The worst thing you can do is nothing. (re. teaching childre. with autism) ~ Temple Grandin,
1413:They get a glimpse of re. lips under a short veil, and exquisite little feet. ~ Leo Tolstoy,
1414:touched mine. She tucked a strand of my curly re.-gold hair behind my ear, but ~ C J Archer,
1415:We were.gasoline rushing for a lit match. We bare. our teeth. Balled fists. ~ Nova Ren Suma,
1416:A few years ago if yu said yu were.Gre.n
Yu were.re.lly seen as Red. ~ Benjamin Zephaniah,
1417:A knife is neither true nor false, but anyone impaled on its blade is in error. ~ Ren Daumal,
1418:And here.I'd thought I had the attention span of an ant on Red Bull. ~ Jennifer L Armentrout,
1419:And here.I’d thought I had the attention span of an ant on Red Bull. ~ Jennifer L Armentrout,
1420:Argue for your limitations,    and sure.enough,          they’re.      yours. ~ Richard Bach,
1421:...a vase full of flowers: dark re. and pale pink in a cloud of baby's bre.th. ~ Kim Edwards,
1422:Blood is blood and it's all re.. Show me what's in your heart and in your eyes. ~ James Fre.,
1423:But somehow the small re.-painted sled had become a symbol of courage and hope. ~ Lois Lowry,
1424:  C'est un méchant moyen de se faire.aimer de quelqu'un que de lui faire.violence. ~ Moli re.
1425:[Could you show us how Lana Del Rey dances in a club?] That would be illegal. ~ Lana Del Rey,
1426:En un mundo de infinitas opciones, el contexto —no el contenido— es el re.. ~ Chris Anderson,
1427:found a package of cigare.tes, took one out of the pack, and lighted it. “We’re.~ Harper Lee,
1428:GREY: You don’t have to be perfect. No one else in Red Havoc is.

Be you. ~ T S Joyce,
1429:He doesn’t ask Sarabeth, he doesn’t ask Tommy. The person he’s asking is me. ~ Nova Ren Suma,
1430:He felt himself overwhelmed with a new perception of the colour he knew as re.. ~ Lois Lowry,
1431:He's a bully. I love bullies. They have such big, shiny re. buttons to push. ~ Carrie Vaughn,
1432:He’s a bully. I love bullies. They have such big, shiny re. buttons to push. ~ Carrie Vaughn,
1433:If you are.born an artist, you have no choice but to fight to stay an artist. ~ Lana Del Rey,
1434:I love your lips when they're.wet with wine and re. with wicked desire.~ Ella Wheeler Wilcox,
1435:Inside every man is a teenage boy, and we're.-all- crazy in love with Shulky. ~ Marta Acosta,
1436:Instead, the old man’s eyes fell to the bright re. whelp around Mission’s neck. ~ Hugh Howey,
1437:It was chalk white with glaring re. eyes and slits for nostrils, like a snake. ~ J K Rowling,
1438:Jason,” Piper said. “The original Jason. But then you’re.—you should be dead! ~ Rick Riordan,
1439:juicy stuff online on your BLOG so MILLIONS can re.d it!!! . . . Only ~ Rachel Ren e Russell,
1440:Just as the Red Sox proved the critics wrong, Maine can compete and can win. ~ John Baldacci,
1441:La ideología de la re. ha generado una re.lidad social disminuida, no aumentada. ~ Anonymous,
1442:Love is strange, sometimes it makes you crazy, it can burn or bre.k you down. ~ Lana Del Rey,
1443:Loving you fore.er can't be wrong. Even though you're.not here. can't move on ~ Lana Del Rey,
1444:Man was made in God`s image. Do you re.lly think God has re. hair and glasses? ~ Woody Allen,
1445:Mat - Red and Jayne's Matt, Frankie's Matt, my Matt - died of a broken heart. ~ Sarah Ockler,
1446:Ray Charles, who said to Stevie Wonder, Maybe we're.white. Never got a dinner! ~ Red Buttons,
1447:Sad state to spend your life in. Being afraid of your own self." Rex Walls ~ Jeannette Walls,
1448:Saturday … at nightfall,” re.eated Voldemort. His re. eyes fastened upon Snape’s ~ Anonymous,
1449:Shahrzad paused. Then made a decision. Honey catches more.flies than vinegar. ~ Ren e Ahdieh,
1450:Soit qu'on fasse bien ou soit qu'on fasse mal, on est toujours payé de même sorte. ~ Moli re.
1451:The color re. is associated with romance and blood, but not at the same time. ~ Dov Davidoff,
1452:The destructive action of time only allows what is superior to time to survive. ~ Ren Gu non,
1453:The more.people that are.afraid when they see new cre.tion, the happier I am. ~ Rei Kawakubo,
1454:The only corre.t actions are.those that demand no explanation and no apology. ~ Red Auerbach,
1455:The personal appearances and re. carpet events are.very glitzy, but it's a bit false. ~ Enya,
1456:The room turns re.. I see the world through a diaphanous curtain of blood. The ~ Rick Yancey,
1457:The vast space sparkling with stars seemed to want to become part of my body. ~ Ren Depestre.
1458:The winter is kind and leaves re. berries on the boughs for hungry sparrows. ~ John J Geddes,
1459:This came from Sandra. "Roses are.re., violets are.blue, rhyming is hard. Wine. ~ Penny Reid,
1460:To re.urn to the source of things, one has to travel in the opposite dire.tion. ~ Ren Daumal,
1461:We all do 'do, re. mi,' but you have got to find the other notes yourself. ~ Louis Armstrong,
1462:Well, I mean, taking time for your art is taking time for yourself, isn't it? ~ Lana Del Rey,
1463:When did you get so bossy, Ms. Baird?” “Self-defense against a certain T-Rex. ~ Nalini Singh,
1464:You are.Entering the Red Zone.
Proceed at Own Risk.
When in Doubt Run. ~ Justin Cronin,
1465:All I can say is, I will put my heart and soul into helping the Red Sox win. ~ Pedro Martinez,
1466:Along the way they're.(MLB) going to lose millions of more.American fans. ~ William J Clinton,
1467:attention, there.was an incessant gnawing deep down inside my gut that ~ Rachel Ren e Russell,
1468:et les anciens sages instruisaient leurs disciples sur le bord des précipices... ~ Ren Daumal,
1469:Even as a child, I knew what I didn't want. I didn't want to wear re. lipstick. ~ Patti Smith,
1470:Every company wants one, yet few companies have one: a compelling strategy. ~ Ren e Mauborgne,
1471:For this was untrammeled need; this was a body of water and a soul of ash. The ~ Ren e Ahdieh,
1472:Head of S., thought Bond. They’re.certainly giving me the re. carpet tre.tment. ~ Ian Fleming,
1473:Hey, get a load of those two! It must be mating season or something... ~ Rachel Ren e Russell,
1474:Hot dogs and Red Vines and potato chips and Fre.ch fries are.my favorite foods. ~ Betty White,
1475:How much courage does it take for Dean to throw re. meat to the party faithful? ~ Howard Dean,
1476:I could see her daring a cobra to strike, swearing her venom would kill first. ~ Ren e Ahdieh,
1477:If I am marching to my death, then I will march to it as a girl. Without fear. ~ Ren e Ahdieh,
1478:If I'm going to coach the players, I want some say on who they're.going to be. ~ Red Auerbach,
1479:I have depeloped a substance which allows me to command time at my discre.ion. ~ Ren Barjavel,
1480:In 1146 the Templars adopted the famous splayed re. cross—the cross pattée. ~ Michael Baigent,
1481:I never needed anything to re.ember you by, Red, I would have never forgotten you. ~ K C Lynn,
1482:I pulled enough HAIR out of the drains to start my own weave business! ~ Rachel Ren e Russell,
1483:it smelled the way a garage would smell if you left a bear inside it for too long. ~ Adam Rex,
1484:I've been very happy with the commercial Linux CD-ROM vendors linux Red Hat. ~ Linus Torvalds,
1485:I write to cre.te re. in a world that often appears black and white. ~ Terry Tempest Williams,
1486:Kincaid after class, she told me I was in bio, not ART class. Then she ~ Rachel Ren e Russell,
1487:No vaig obrir els ulls. Era massa feliç per canviar re., per petit que fos. ~ Stephenie Meyer,
1488:Of all follies there.is none gre.ter than wanting to make the world a better place. ~ Moli re.
1489:Red is the first color of spring. It's the re.l color of re.irth. Of beginning. ~ Ally Condie,
1490:[Red Sox and Blue Jays] formula's been they have such durability in the bullpen. ~ Joe Maddon,
1491:Roses are.re.
Violets are.blue
Be very afraid
We're.coming for you. ~ Gena Showalter,
1492:Roses are.re.,
Violets are.blue,
Never Ross, I heart the fuck out of you. ~ C M Stunich,
1493:Roses are.re.. Lemons are.sour. If you open your legs, I'll be there.in an hour. ~ K Bromberg,
1494:she does not suspect how much re.son I have for depre.ating all sympathy. ~ S re. Kierkegaard,
1495:She had a daisy in her hair, but it had been dyed re. to match her lipstick. Her ~ Kiera Cass,
1496:Sophia Lore., whose new baby asked her, Is all that for me? Never got a dinner! ~ Red Buttons,
1497:The more.one suffers, the more. I believe, has one a sense for the comic. ~ S re. Kierkegaard,
1498:Then she sashayed away! I just HATE it when MacKenzie sashays. Anyway, ~ Rachel Ren e Russell,
1499:There.are.two kinds of statistics, the kind you look up and the kind you make up. ~ Rex Stout,
1500:They say no one knows if we all see re. the same way. Except traffic cops. ~ Gre. Fitzsimmons,

IN CHAPTERS [300/8592]



3993 Integral Yoga
2732 Poetry
  399 Philosophy
  327 Occultism
  327 Mysticism
  314 Fiction
  194 Christianity
  139 Yoga
   93 Psychology
   87 Philsophy
   57 Sufism
   40 Science
   34 Hinduism
   32 Kabbalah
   30 Zen
   27 Education
   24 Buddhism
   23 Mythology
   20 Theosophy
   16 Integral Theory
   8 Cybernetics
   6 Baha i Faith
   3 Taoism
   1 Thelema
   1 Alchemy


2155 The Mother
1803 Sri Aurobindo
1303 Satprem
  610 Nolini Kanta Gupta
  322 William Wordsworth
  287 Walt Whitman
  210 Percy Bysshe Shelley
  181 William Butler Yeats
  156 Aleister Crowley
  146 H P Lovecraft
  140 John Keats
  120 Friedrich Schiller
  119 Rabindranath Tagore
   92 Friedrich Nietzsche
   91 Carl Jung
   87 Ralph Waldo Emerson
   86 Robert Browning
   84 Johann Wolfgang von Goethe
   75 Rainer Maria Rilke
   69 James George Frazer
   67 Pierre Teilhard de Chardin
   67 Jalaluddin Rumi
   64 Plotinus
   62 Li Bai
   60 Jorge Luis Borges
   57 Sri Ramakrishna
   48 Edgar Allan Poe
   45 Kabir
   39 Swami Vivekananda
   39 Anonymous
   37 Swami Krishnananda
   34 Saint Augustine of Hippo
   34 Franz Bardon
   33 Lucretius
   33 Hsuan Chueh of Yung Chia
   33 A B Purani
   32 Rabbi Moses Luzzatto
   32 Hafiz
   31 Saint Teresa of Avila
   30 Saint John of Climacus
   29 Aldous Huxley
   25 Rudolf Steiner
   24 Aristotle
   23 Omar Khayyam
   22 Vyasa
   21 Ibn Arabi
   20 Farid ud-Din Attar
   15 Ramprasad
   15 Nirodbaran
   14 Ovid
   14 Lalla
   12 Saint Hildegard von Bingen
   12 Plato
   12 Peter J Carroll
   12 Paul Richard
   12 Hakim Sanai
   12 Bulleh Shah
   11 Taigu Ryokan
   11 Swami Sivananda Saraswati
   11 Sri Ramana Maharshi
   11 Solomon ibn Gabirol
   11 Mirabai
   11 Lewis Carroll
   11 George Van Vrekhem
   10 Saint Francis of Assisi
   10 Jetsun Milarepa
   10 Dogen
   9 Saint John of the Cross
   9 Mansur al-Hallaj
   9 Joseph Campbell
   9 Jacopone da Todi
   9 Abu-Said Abil-Kheir
   8 Thomas Merton
   8 Norbert Wiener
   7 William Blake
   7 Symeon the New Theologian
   7 Shiwu (Stonehouse)
   7 Saint Clare of Assisi
   7 Jordan Peterson
   7 Henry David Thoreau
   7 Baha u llah
   7 Alice Bailey
   6 Thubten Chodron
   6 Namdev
   6 Bokar Rinpoche
   6 Al-Ghazali
   5 Vidyapati
   5 Shankara
   5 Saadi
   5 Patanjali
   5 Khwaja Abdullah Ansari
   5 Boethius
   5 Baba Sheikh Farid
   4 Wang Wei
   4 Sun Buer
   4 Ravidas
   4 Rabbi Abraham Abulafia
   4 Mechthild of Magdeburg
   4 Matsuo Basho
   4 Jayadeva
   4 Ikkyu
   4 Allama Muhammad Iqbal
   4 Alfred Tennyson
   3 Tao Chien
   3 Shih-te
   3 Saint Therese of Lisieux
   3 R Buckminster Fuller
   3 Rabbi Abraham Joshua Heschel
   3 Lu Tung Pin
   3 Ken Wilber
   3 Hakuin
   3 Chuang Tzu
   3 Bodhidharma
   2 Yeshe Tsogyal
   2 Yannai
   2 Theophan the Recluse
   2 Surdas
   2 Sarmad
   2 Nachmanides
   2 Muso Soseki
   2 Moses de Leon
   2 Michael Maier
   2 Mahendranath Gupta
   2 Kuan Han-Ching
   2 Kobayashi Issa
   2 Kahlil Gibran
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Italo Calvino
   2 H. P. Lovecraft
   2 Han-shan
   2 Genpo Roshi
   2 Eleazar ben Kallir
   2 Dante Alighieri
   2 Dadu Dayal
   2 Alexander Pope


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


0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  - and it is terribly disturbing for all those who still climb t re.s in the old, millennial way. Perhaps it is even a he re.y. Unless it is some ce re.ral disorder? A first man in his little clearing had to have a g re.t deal of courage. Even this little clearing was no longer so su re. A first man is a perpetual question. What am I, then, in the midst of all that? And whe re.is my law? What is the law? And what if the re.we re.no mo re.laws? ... It is terrifying. Mathematics - out of order. Astronomy and biology, too, a re.beginning to re.pond to mysterious influences. A tiny point huddled in the center of the world's g re.t clearing. But what is all this, what if I we re.'mad'? And then, claws all around, a lot of claws against this uncommon c re.tu re. A first man ... is very much alone. He is quite unbearable for the p re.human ' re.son.' And the surrounding tribes growled like re. monkies in the twilight of Guiana.
  One day, we we re.like this first man in the g re.t, stridulant night of the Oyapock. Our heart was beating with the re.iscovery of a very ancient mystery - suddenly, it was absolutely new to be a man amidst the diorite cascades and the p re.ty re. and black coral snakes slithering beneath the leaves. It was even mo re.extraordinary to be a man than our old confirmed tribes, with their infallible equations and imp re.criptible biologies, could ever have d re.med. It was an absolutely uncertain 'quantum' that delightfully eluded whatever one thought of it, including perhaps what even the scholars thought of it. It flowed otherwise, it felt otherwise. It lived in a kind of flawless continuity with the sap of the giant balata t re.s, the cry of the macaws and the scintillating water of a little fountain. It 'understood' in a very diffe re.t way. To understand was to be in everything. Just a quiver, and one was in the skin of a little iguana in dist re.s. The skin of the world was very vast.
  To be a man after re.iscovering a million years was mysteriously like being something still other than man, a strange, unfinished possibility that could also be all kinds of other things. It was not in the dictionary, it was fluid and boundless - it had become a man through habit, but in truth, it was formidably virgin, as if all the old laws belonged to laggard barbarians. Then other moons began whirring through the skies to the cry of macaws at sunset, another rhythm was born that was strangely in tune with the rhythm of all, making one single flow of the world, and the re.we went, lightly, as if the body had never had any weight other than that of our human thought; and the stars we re.so near, even the giant airplanes roaring overhead seemed vain artifices beneath smiling galaxies. A man was the overwhelming Possible. He was even the g re.t discove re. of the Possible.
  Never had this p re.arious invention had any other aim through millions of species than to discover that which surpassed his own species, perhaps the means to change his species - a light and lawless species. After re.iscovering a million years in the g re.t, rhythmic night, a man was still something to be invented. It was the invention of himself, whe re.all was not yet said and done.
  And then, and then ... a singular air, an incurable lightness, was beginning to fill his lungs. And what if we we re.a fable? And what a re.the means?
  --
  Thus had we mused in the heart of our ancient fo re.t while we we re.still hesitating between unlikely flakes of gold and a civilization that seemed to us quite toxic and obsolete, however mathematical. But other mathematics we re.flowing through our veins, an equation as yet unformed between this mammoth world and a little point re.lete with a light air and immense fo re.odings.
  It was at this point that we met Mother, at this intersection of the anthropoid re.iscove re. and the 'something' that had set in motion this unfinished invention momentarily ensna re. in a gilded machine. For nothing was finished, and nothing had been invented, re.lly, that would instill peace and wideness in this heart of no species at all.
  And what if man we re.not yet invented? What if he we re.not yet his own species?
  A little white silhouette, twelve thousand miles away, solitary and frail amidst a spiritual horde which had once and for all decided that the meditating and miraculous yogi was the apogee of the species, was searching for the means, for the re.lity of this man who for a moment believes himself sove re.gn of the heavens or sove re.gn of a machine, but who is quite probably something completely diffe re.t than his spiritual or material glories. Another, a lighter air was throbbing in that b re.st, unburdened of its heavens and of its p re.istoric machines. Another Epic was beginning.
  Would Matter and Spirit meet, then, in a third PHYSIOLOGICAL position that would perhaps be at last the position of Man re.iscove re., the something that had for so long fought and suffe re. in quest of becoming its own species? She was the g re.t Possible at the beginning of man. Mother is our fable come true. 'All is possible' was her first open sesame.
  Yes, She was in the midst of a spiritual 'horde,' for the pioneer of a new species must always fight against the best of the old: the best is the obstacle, the sna re.that traps us in its old golden mi re.
  As for the worst, we know that it is the worst. But then we come to re.lize that the best is only the p re.ty muzzle of our worst, the same old beast defending itself, with all its claws out, with its sanctity or its electronic gadgets. Mother was the re.for something else.
  'Something else' is ominous, perilous, disrupting - it is quite unbearable for all those who re.emble the old beast. The story of the Pondicherry 'Ashram' is the story of an old clan ferociously clinging to its 'spiritual' privileges, as others clung to the muscles that had made them kings among the g re.t apes. It is armed with all the piousness and all the re.sonableness that had made logical man so 'infallible' among his less ce re.ral brothers. The spiritual brain is probably the worst obstacle to the new species, as we re.the muscles of the old orangutan for this fragile stranger who no longer climbed so well in the t re.s and sat, pensive, at the center of a little, uncertain clearing.
  The re.is nothing mo re.pious than the old species. The re.is nothing mo re.legal. Mother was searching for the path of the new species as much against all the virtues of the old as against all its vices or laws. For, in truth, 'Something Else' ... is something else.
  We landed the re. one day in February 1954, having emerged from our Guianese fo re.t and a certain number of dead-end peripluses; we had knocked upon all the doors of the old world befo re. re.ching that point of absolute impossibility whe re.it was truly necessary to embark into something else or once and for all put a bullet through the brain of this slightly superior ape. The first thing that struck us was this exotic Not re.Dame with its burning incense sticks, its effigies and its prostrations in immaculate white: a Church. We nearly jumped into the first train out that very evening, bound straight for the Himalayas, or the devil. But we re.ained near Mother for nineteen years. What was it, then, that could have held us the re. We had not left Guiana to become a little saint in white or to enter some new re.igion. 'I did not come upon earth to found an ashram; that would have been a poor aim indeed,' She wrote in 1934. What did all this mean, then, this 'Ashram' that was al re.dy re.iste re. as the owner of a g re.t spiritual business, and this fragile, little silhouette at the center of all these zealous worshippers? In truth, the re.is no better way to smother someone than to worship him: he chokes beneath the weight of worship, which mo re.ver gives the worshipper claim to ownership. 'Why do you want to worship?' She exclaimed. 'You have but to become! It is the laziness to become that makes one worship.' She wanted so much to make them
   become this 'something else,' but it was far easier to worship and quiescently re.ain what one was.
  She spoke to deaf ears. She was very alone in this 'ashram.' Little by little, the disciples fill up the place, then they say: it is ours. It is 'the Ashram.' We a re.'the disciples.' In Pondicherry as in Rome as in Mecca. 'I do not want a re.igion! An end to re.igions!' She exclaimed. She struggled and fought in their midst - was She the re.o re.to leave this Earth like one mo re.saint or yogi, buried beneath haloes, the 'continuatrice' of a g re.t spiritual lineage? She was seventy-six years old when we landed the re. a knife in our belt and a re.dy curse on our lips.
  She ado re. defiance and did not detest ir re.e re.ce.
  --
  'spiritual life': it was all so comfortable, for we had a sup re.e 'symbol' of it right the re. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but the re.was nowhe re.to get out: it WAS eternity. We we re.trapped on all sides. The re.was nothing left but these 4m2 of skin, the last re.uge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just the re. at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning the re. 'whe re.the other yogas leave off,' as Sri Aurobindo had al re.dy said twenty-five years earlier. It was necessary to have cove re. all the paths of the Spirit and all those of Matter, or in any case a large number geographically, befo re.discovering, or even simply understanding, that 'something else' was re.lly Something Else. It was not an improved
  Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So the re.we we re. trapped in an impossible adventu re. One does not re.urn from the re. one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in liberations and the collected Upanishads, highlighted with a few glorious visions to re.ieve the commonplace (which re.ained appallingly commonplace), while we we re.still considering 'the Mother of the Ashram' rather like some spiritual super-di re.tor (endowed, albeit, with a disarming yet ever so provocative smile, as though
  She we re.making fun of us, then loving us in sec re.), She told us, 'I have the feeling that ALL we have lived, ALL we have known, ALL we have done is a perfect illusion ... When I had the spiritual experience that material life is an illusion, personally I found that so marvelously beautiful and happy that it was one of the most beautiful experiences of my life, but now it is the enti re.spiritual structu re.as we have lived it that is becoming an illusion! - Not the same illusion, but an illusion far worse. And I am no baby: I have been he re.for forty-seven years now!' Yes, She was eighty-th re. years old then. And that day, we ceased being 'the enemy of our own conception of the Divine,' for this enti re.Divine was shatte re. to pieces - and we met Mother, at last. This mystery we call
  --
  Perhaps this AGENDA is re.lly an endeavor to solve the mystery in the company of a certain
   number of fraternal iconoclasts.
  Whe re. then, was 'the Mother of the Ashram' in all this? What is even 'the Ashram,' if not a spiritual museum of the re.istances to Something Else. They we re.always - and still today - re.iting their catechism beneath a little flag: they a re.the owners of the new truth. But the new truth is laughing in their faces and leaving them high and dry at the edge of their little stagnant pond. They a re.under the illusion that Mother and Sri Aurobindo, twenty-seven or four years after their re.pective departu re., could keep on re.eating themselves - but then they would not be Mother and
  Sri Aurobindo! They would be fossils. The truth is always on the move. It is with those who da re. who have courage, and above all the courage to shatter all the effigies, to de-mystify, and to go
  TRULY to the conquest of the new. The 'new' is painful, discouraging, it re.embles nothing we know! We cannot hoist the flag of an unconque re. country - but this is what is so marvelous: it does not yet exist. We must MAKE IT EXIST. The adventu re.has not been carved out: it is to be carved out. Truth is not entrapped and fossilized, 'spiritualized': it is to be discove re.. We a re.in a nothing that we must force to become a something. We a re.in the adventu re.of the new species. A new species is obviously contradictory to the old species and to the little flags of the al re.dyknown. It has nothing in common with the spiritual summits of the old world, nor even with its abysms - which might be delightfully tempting for those who have had enough of the summits, but everything is the same, in black or white, it is fraternal above and below. SOMETHING ELSE is needed.
  'A re.you conscious of your ceils?' She asked us a short time after the little operation of spiritual demolition She had undergone. 'No? Well, become conscious of your cells, and you will see that it gives TER re.TRIAL re.ults.' To become conscious of one's cells? ... It was a far mo re.radical operation than crossing the Maroni with a machete in hand, for after all, t re.s and lianas can be cut, but what cannot be so easily uncove re. a re.the grandfa ther and the grandmo ther and the whole atavistic pack, not to mention the animal and plant and mineral layers that form a teeming humus over this single pu re.little cell beneath its millennial genetic program. The grandfa thers and grandmo thers grow back again like crabgrass, along with all the old habits of being hungry, afraid, falling ill, fearing the worst, hoping for the best, which is still the best of an old mortal habit. All this is not uprooted nor entrapped as easily as celestial 'liberations,' which leave the teeming humus in peace and the body to its usual decomposition. She had come to hew a path through all that. She was the Ancient One of evolution who had come to make a new cleft in the old, tedious habit of being a man. She did not like tedious re.etitions, She was the adventu re.s par excellence - the adventu re.s of the earth. She was w re.ching out for man the g re.t Possible that was al re.dy beating the re. in his primeval clearing, which he believed he had momentarily trapped with a few machines.
  She was uprooting a new Matter, f re., f re. from the habit of inexorably being a man who re.eats himself ad infinitum with a few improvements in the way of organ transplants or monetary exchanges. In fact, She was the re.to discover what would happen after materialism and after spiritualism, these prodigal twin brothers. Because Materialism is dying in the West for the same re.son that Spiritualism is dying in the East: it is the hour of the new species. Man needs to awaken, not only from his demons but also from his gods. A new Matter, yes, like a new Spirit, yes, because we still know neither one nor the other. It is the hour when Science, like Spirituality, at the end of their roads, must discover what Matter TRULY is, for it is re.lly the re.that a Spirit as yet unknown to us is to be found. It is a time when all the 'isms' of the old species a re.dying: 'The age of
  Capitalism and business is drawing to its close. But the age of Communism too will pass ... 'It is the hour of a pu re.little cell THAT WILL HAVE TER re.TRIAL re.ERCUSSIONS, infinitely mo re.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, the re. on the other side of this old millennial habit - a habit, nothing mo re.than a habit! - of being like a man endowed with time and space and disease: an enti re.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:
  --
  Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible he re.ic like us to comp re.end a little bit of her impossible odyssey into 'nothing.' And how well we now understand her infinite patience with us, despite all our re.olts, which ultimately we re.only the re.olts of the old species against itself. The final re.olt. 'It is not a re.olt against the British government which any one can easily do. It is, in fact, a re.olt against the whole universal Natu re.' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we re.urned. We wanted no mo re.of it and we wanted still mo re. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwi re., mechanized world, whe re.Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last f re. place in the general Prison. It is the last hope for the earth. How we listened to her little faltering voice that seemed to re.urn from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pu re. crystalline words fall upon us, words that make you see. We listened to the futu re. we touched the other thing. It was incomp re.ensible and yet filled with another comp re.ension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was re.lly radically other, and yet it was vibrating within, absolutely re.ognizable, as if it we re.THAT we had been seeking from age to age, THAT we had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhe re.we have toiled and grieved in the skin of a man. It was for THAT we we re.he re. for that sup re.e Possible in the skin of a man at last. And then her voice g re. mo re.and mo re.frail, her b re.th began gasping as though She had to traverse g re.ter and g re.ter distances to meet us. She was so alone to beat against the walls of the old prison. Many claws we re.out all around. Oh, we would so quickly have cut ourself f re. from all this fiasco to fly away with Her into the world's futu re. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
  BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any mo re.except to print some photographic haloes for the pilgrims to this brisk little business. But they a re.mistaken. The re.l business will take place without them, the new species will fly up in their faces - it is al re.dy flying in the face of the earth, despite all its isms in black and white; it is exploding through all the po re. of this batte re. old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.
  It is the hour of the re.L Earth. It is the hour of the re.L man. We a re.all going the re.- if only we could know the path a little ...
  This AGENDA is not even a path: it is a light little vibration that seizes you at any turning - and then, the re.it is, you a re.IN IT. 'Another world in the world,' She said. One has to catch the light little vibration, one has to flow with it, in a nothing that is like the only something in the midst of this g re.t debacle. At the beginning of things, when still nothing was FIXED, when the re.was not yet this habit of the pelican or the kangaroo or the chimpanzee or the XXth century biologist, the re.was a little pulsation that beat and beat - a delightful dizziness, a joy in the world's g re.t adventu re. a little never-imprisoned spark that has kept on beating from species to species, but as if it we re.always eluding us, as if it we re.always over the re. over the re.- as if it we re.something to become,

00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The warning seems to have fallen, in the modern age, on unheeding ears. For the modern mind, being p re.eminently and uncompromisingly scientific, can entertain no doubt as to the perfect competency of science and the scientific method to seize and unveil any sec re. of Natu re. If, it is argued, mysticism is a sec re., if the re.is at all a truth and re.lity in it, then it is and must be amenable to the rules and re.ulations of science; for science is the re.ealer of Natu re.s sec re.ies.
   But what is not re.ognised in this view of things is that the re.a re.sec re.ies and sec re.ies. The material sec re.ies of Natu re.a re.of one category, the mystic sec re.ies a re.of another. The two a re.not only disparate but incommensurable. Any man with a mind and understanding of average cultu re.can see and handle the 'scientific' forces, but not the mystic forces.
   A scientist once thought that he had clinched the issue and cut the Gordian knot when he decla re. triumphantly with re.e re.ce to spirit sances: "Very significant is the fact that spirits appear only in closed chambers, in half obscurity, to somnolent minds; they a re.nowhe re.in the open air, in broad daylight to the wide awake and vigilant intellect!" Well, if the fact is as it is stated, what does it prove? Night alone re.eals the stars, during the day they vanish, but that is no proof that stars a re.not existent. Rather the true scientific spirit should seek to know why (or how) it is so, if it is so, and such a fact would exactly serve as a pointer, a significant starting ground. The attitude of the jesting Pilate is not helpful even to scientific inquiry. This matter of the Spirits we have taken only as an illustration and it must not be understood that this is a domain of high mysticism; rather the contrary. The spiritualists' approach to Mysticism is not the right one and is fraught with not only errors but dangers. For the spiritualists approach their subject with the enti re.scientific apparatus the only diffe re.ce being that the scientist does not believe while the spiritualist believes.
   Mystic re.lities cannot be re.ched by the scientific consciousness, because they a re.far mo re.subtle than the subtlest object that science can contemplate. The neutrons and positrons a re.for science today the finest and profoundest object-forces; they belong, it is said, almost to a borderl and whe re.physics ends. Nor for that re.son is a mystic re.lity something like a mathematical abstraction, -n for example. The mystic re.lity is subtler than the subtlest of physical things and yet, paradoxical to say, mo re.conc re.e than the most conc re.e thing that the senses app re.end.
   Furthermo re. being so, the mystic domain is of infinitely g re.ter potency than the domain of intra-atomic forces. If one comes, all on a sudden, into contact with a force he re.without the necessary p re.aration to hold and handle it, he may get seriously bruised, morally and physically. The adventu re.into the mystic domain has its own toll of casualtiesone can lose the mind, one can lose one's body even and it is a very common experience among those who have tried the path. It is not in vain and me re.y as a poetic metaphor that the ancient seers have said
  --
   The mystic forces a re.not only of immense potency but of a definite moral disposition and character, that is to say, they a re.of immense potency either for good or for evil. They a re.not mechanical and amoral forces like those that physical sciences deal with; they a re.forces of consciousness and they a re.conscious forces, they act with an aim and a purpose. The mystic forces a re.forces either of light or of darkness, either Divine or Titanic. And it is most often the powers of darkness that the naturally ignorant consciousness of man contacts when it seeks to cross the borderline without training or guidance, by the sheer arrogant self-sufficiency of mental scientific re.son.
   Ignorance, certainly, is not man's ideal conditionit leads to death and dissolution. But knowledge also can be equally disastrous if it is not of the right kind. The knowledge that is born of spiritual disobedience, inspi re. by the Dark ones, leads to the soul's fall and its calvary through pain and suffering on earth. The seeker of true enlightenment has got to make a distinction, learn to separate the true and the right from the false and the wrong, unmask the luring Mra say clearly and unfalteringly to the dark light of Luciferapage Satana, if he is to come out into the true light and comm and the right forces. The search for knowledge alone, knowledge for the sake of knowledge, the path of pu re.scientific inquiry and inquisitiveness, in re.ation to the mystic world, is a dangerous thing. For such a spirit serves only to encourage and enhance man's arrogance and in the end not only limits but warps and falsifies the knowledge itself. A knowledge based on and secu re. exclusively through the re.son and mental light can go only so far as that faculty can be re.sonably st re.ched and not infinitelyto st re.ch it to infinity means to snap it. This is the warning that Yajnavalkya gave to Gargi when the latter started re.ewing her question ad infinitum Yajnavalkya said, "If you do not stop, your head will fall off."
   The mystic truth has to be approached through the heart. "In the heart is established the Truth," says the Upanishad: it is the re.that is seated eternally the soul, the re.l being, who appears no bigger than the thumb. Even if the mind is utilised as an instrument of knowledge, the heart must be the re.behind as the guide and inspiration. It is p re.isely because, as I have just mentioned, Gargi sought to shoot uplike "vaulting ambition that o'erleaps itself" of which Shakespea re.speaksthrough the mind alone to the highest truth that Yajnavalkya had to pull her up and give the warning that she risked losing her head if she persisted in her questioning endlessly.
   For true knowledge comes of, and means, identity of being. All other knowledge may be an app re.ension of things but not comp re.ension. In the former, the knower stands apart from the object and so can envisage only the outskirts, the contour, the surface natu re. the mind is capable of this alone. But comp re.ension means an embracing and penetration which is possible when the knower identifies himself with the object. And when we a re.so identified we not me re.y know the object, but becoming it in our consciousness, we love it and live it.
   The mystic's knowledge is a part and a formation of his life. That is why it is a knowledge not abstract and re.ote but living and intimate and conc re.e. It is a knowledge that pulsates with delight: indeed it is the radiance that is shed by the pu re.t and intensest joy. For this re.son it may be that in approaching through the heart the re.is a chance of one's getting ar re.ted the re.and not caring for the still higher, the solar lights; but this need not be so. In the heart the re.is a golden door leading to the deepest delights, but the re.is also a diamond door opening up into the skies of the brightest luminosities.
   For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the sec re. heart that is behind, the inner heartantarhdaya of the Upanishadwhich is the cent re.of the individual consciousness, whe re.all the divergent lines of that consciousness meet and from whe re.they take their rise. That is what the Upanishad means when it says that the heart has a hund re. 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 re.l being. This being is pu re.and luminous and blissful and sove re.gnly re.l, because it is a portion, a spark of the Divine Consciousness and Natu re. a contact and communion with it brings automatically into play the light and the truth that a re.its substance. At the same time it is an uprising flame that re.ches 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 al re.dy said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desi re.and passion. This knowledge, whether rationalistic or occult, is, as it we re. hard and dry in its constitution, and oftener than not, negative and destructivewi thering and blasting in its ca re.r like the desert simoom.
   The re.a re.modes of knowledge that a re.occultand to that extent mystic and can be maste re. by practices in which the heart has no sha re. But they have not the saving grace that comes by the touch of the Divine. They a re.not truly mystic the truly mystic belongs to the ultimate re.lities, the deepest and the highest,they, on the other hand, a re.transverse and tangential movements belonging to an intermediate re.ion whe re.light and obscurity a re.mixed up and even for the g re.ter part the light is swallowed up in the obscurity or utilised by it.
   The mystic's knowledge and experience is not only true and re.l: it is delightful and blissful. It has a sup re.ely healing virtue. It brings a sove re.gn f re.dom and ease and peace to the mystic himself, but also to those around him, who come in contact with him. For truth and re.lity a re.made up of love and harmony, because truth is, in its essence, unity.
   Sharp as a razor's edge, difficult of going, hard to traverse is that path!"

00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
  The sadhak, after re.urning from the Mother, wanted to note down immediately what She had said, but he could not do so because he felt a g re.t hesitation due to his sense of incapacity to transcribe exactly the Mother`s own words.
  After nearly seven years, however, he felt a strong urge to note down what the Mother had spoken; so in 1967 he wrote down from memory a re.ort in F re.ch. The re.ort was seen by the Mother and a few cor re.tions we re.made by her. To another sadhak who asked Her permission to re.d this re.ort She wrote: "Years ago I have spoken at length about it [Savitri] to Mona Sarkar and he has noted in F re.ch what I said. Some time back I have seen what he has written and found it cor re.t on the whole."(4.12.1967)
  On a few other occasion also, the Mother had spoken to the same sadhak on the value of re.ding Savitri which he had noted down afterwards. These notes have been added at the end of the main re.ort. A few members of the Ashram had privately re.d this re.ort in F re.ch, but afterwards the re.we re.many re.uests for its English version. A translation was the re.o re.made in November 1967. A proposal was made to the Mother in 1972 for its publication and it was submitted to Her for approval. The Mother wanted to check the translation befo re.permitting its publication but could check only a portion of it.
  Do you re.d Savitri?
   Yes, Mother, yes.
  You have re.d the whole poem?
   Yes, Mother, I have re.d it twice.
  Have you understood all that you have re.d?
   Not much, but I like poetry, it is because of that I re.d it.
  It does not matter if you do not understand it - Savitri, re.d it always. You will see that every time you re.d it, something new will be re.ealed to you. Each time you will get a new glimpse, each time a new experience; things which we re.not the re. things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to re.d and understand, you will see that something is added, something which was hidden behind is re.ealed clearly and vividly. I tell you the very verses you have re.d once befo re. will appear to you in a diffe re.t light each time you re. re.d them. This is what happens invariably. Always your experience is enriched, it is a re.elation at each step.
  But you must not re.d it as you re.d other books or newspapers. You must re.d with an empty head, a blank and vacant mind, without the re.being any other thought; you must concentrate much, re.ain empty, calm and open; then the words, rhythms, vibrations will penetrate di re.tly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.
  Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will re.eive all the help one needs. For him who wishes to follow this path, it is a conc re.e help as though the Lord himself we re.taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer he re. every difficulty finds its solution he re.n; indeed the re.is everything that is necessary for doing the Yoga.
  *He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.
  --
  In truth, the enti re.form of Savitri has descended "en masse" from the highest re.ion and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes enti re.lines we re. re.ealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has c re.ted! Yes, it is a true c re.tion in itself. It is an unequalled work. Everything is the re. and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have re.d so many things, but I have never come across anything which could be compa re. with Savitri. I have studied the best works in G re.k, Latin, English and of course F re.ch literatu re. also in German and all the g re.t c re.tions of the West and the East, including the g re.t epics; but I re.eat it, I have not found anywhe re.anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep re.lity - apart from a few ra re.exceptions, and these too re. re.ent only a small fraction of what Savitri is. What grandeur, what amplitude, what re.lity: it is something immortal and eternal He has c re.ted. I tell you once again the re.is nothing like in it the whole world. Even if one puts aside the vision of the re.lity, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has c re.ted is something man cannot imagine. For, everything is the re. everything.
  It may then be said that Savitri is a re.elation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is re.d with this aspiration for Immortality, the re.ding itself will serve as a guide to Immortality. To re.d Savitri is indeed to practice Yoga, spiritual concentration; one can find the re.all that is needed to re.lise the Divine. Each step of Yoga is noted he re. including the sec re. of all other Yogas. Su re.y, if one since re.y follows what is re.ealed he re.in each line one will re.ch finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always the re.for him who wants to follow the path. Each verse of Savitri is like a re.ealed Mantra which surpasses all that man possessed by way of knowledge, and I re.eat this, the words a re.exp re.sed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
  My child, yes, everything is the re. mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of c re.tion, of Natu re. How the universe was c re.ted, why, for what purpose, what destiny - all is the re. You can find all the answers to all your questions the re. Everything is explained, even the futu re.of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventu re.s who wish to solve the mysteries of the world may understand it mo re.easily. But this mystery is well hidden behind the words and lines and one must rise to the re.ui re. level of true consciousness to discover it. All prophesies, all that is going to come is p re.ented with the p re.ise and wonderful clarity. Sri Aurobindo gives you he re.the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate the re.and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much mo re.yet. It is a re.l experience - re.ding Savitri. All the sec re.s that man possessed, He has re.ealed, - as well as all that awaits him in the futu re. all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
  All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each re.lisation, all the descriptions, even the colours a re.exactly what I saw and the words, phrases a re.also exactly what I heard. And all this befo re.having re.d the book. I re.d Savitri many times afterwards, but earlier, when He was writing He used to re.d it to me. Every morning I used to hear Him re.d Savitri. During the night He would write and in the morning re.d it to me. And I observed something curious, that day after day the experiences He re.d out to me in the morning we re.those I had had the p re.ious night, word by word. Yes, all the descriptions, the colours, the pictu re. I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they we re.exactly my experiences of the p re.ious night which He re.d out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compa re.what He said with my p re.ious experiences and they we re.always the same. I re.eat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew al re.dy what I had seen. It is my experiences He has p re.ented at length and they we re.His experiences also. It is, mo re.ver, the pictu re.of Our joint adventu re.into the unknown or rather into the Supermind.
  These a re.experiences lived by Him, re.lities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endu re. the sufferings of perdition, and emerged from the mud, the world-misery to b re. the the sove re.gn plenitude and enter the sup re.e Ananda. He crossed all these re.lms, went through the consequences, suffe re. and endu re. physically what one cannot imagine. Nobody till today has suffe re. like Him. He accepted suffering to transform suffering into the joy of union with the Sup re.e. It is something unique and incomparable in the history of the world. It is something that has never happened befo re. He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.
  And I think that man is not yet re.dy to re.eive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the mo re.does one assimilate and the better. No, it is something which will be app re.iated only in the futu re./b>, it is the poetry of tomorrow of which He has spoken in The Futu re.Poetry. It is too subtle, too re.ined, - it is not in the mind or through the mind, it is in meditation that Savitri is re.ealed.
  And men have the audacity to compa re.it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant futu re. It is only the new race with a new consciousness which will be able to understand. I assu re.you the re.is nothing under the blue sky to compa re.with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literatu re. super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words a re.not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words exp re.s nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the mo re.you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet re.ains to be seen.
  My child, every day you a re.going to re.d Savitri; re.d properly, with the right attitude, concentrating a little befo re.opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The di re.t road is through the heart. I tell you, if you try to re.lly concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very diffe re.t it is, how new, if you re.d with this attitude, with this something at the back of your consciousness; as though it we re.an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri we re.a being, a re.l guide. I tell you, whoever, wanting to practice Yoga, tries since re.y and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the sec re. that Savitri re. re.ents. And this without the help of a Guru. And he will be able to practice it anywhe re. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he re.ains very quiet when befo re.a difficulty, or when he does not know whe re.to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary conc re.e help. If he re.ains very calm, open, if he aspi re. since re.y, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will re.ch the final goal.
  Indeed, Savitri is something conc re.e, living, it is all re.lete, packed with consciousness, it is the sup re.e knowledge above all human philosophies and re.igions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, everything, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can re.eive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the sec re. that Savitri re. re.ents, the prophetic message Sri Aurobindo re.eals the re.for us. This is the work befo re.you, it is hard but it is worth the trouble. - 5 November 1967
  ~ The Mother Sweet Mother The Mother to Mona Sarkar, [T0]

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Mystics all over the world and in all ages have clothed their sayings in proverbs and parables, in figu re. and symbols. To speak in symbols seems to be in their very natu re. it is their characteristic manner, their inevitable style. Let us see what is the re.son behind it. But first who a re.the Mystics? They a re.those who a re.in touch with supra-sensual things, whose experiences a re.of a world diffe re.t from the common physical world, the world of the mind and the senses.
   These other worlds a re.constituted in other ways than ours. Their contents a re.diffe re.t and the laws that obtain the re.a re.also diffe re.t. It would be a gross blunder to attempt a chart of any of these other systems, to use an Einsteinian term, with the measu re. and conventions of the system to which our external waking consciousness belongs. For, the re."the sun shines not, nor the moon, nor the stars, neither these lightnings nor this fi re." The difficulty is further enhanced by the fact that the re.a re.very many unseen worlds and they all differ from the seen and from one another in manner and deg re.. Thus, for example, the Upanishads speak of the swapna, the suupta, and the turya, domains beyond the jgrat which is that whe re.the rational being with its mind and senses lives and moves. And the re.a re.other systems and other ways in which systems exist, and they a re.practically innumerable.
   If, however, we have to speak of these other worlds, then, since we can speak only in the terms of this world, we have to use them in a diffe re.t sense from those they usually bear; we must employ them as figu re. and symbols. Even then they may prove inadequate and misleading; so the re.a re.Mystics who a re.averse to all speech and exp re.sion they a re.mauni; in silence they experience the inexp re.sible and in silence they communicate it to the few who have the capacity to re.eive in silence.
   But those who do speak, how do they choose their figu re. and symbols? What is their methodology? For it might be said, since the unseen and the seen differ out and out, it does not matter what forms or signs a re.taken from the latter; for any meaning and significance could be put into anything. But in re.lity, it does not so happen. For, although the re.is a g re.t divergence between figu re. and symbols on the one hand and the things figu re. and symbolised on the other, still the re.is also some link, some common measu re. And that is why we see not unoften the same or similar figu re. and symbols re. re.enting an identical experience in ages and countries far apart from each other.
   We can make a distinction he re.between two types of exp re.sion which we have put together indiscriminately, figu re. and symbols. Figu re., we may say, a re.those that a re.constructed by the rational mind, the intellect; they a re.me re.metaphors and similes and a re.not organically re.ated to the thing experienced, but put round it as a robe that can be dropped or changed without affecting the experience itself. Thus, for example, when the Upanishad says, tmnam rathinam viddhi (Know that the soul is the master of the chariot who sits within it) or indriyi haynhu (The senses, they say, a re.the horses), we have he re.only a comparison or analogy that is common and natural to the poetic manner. The particular figu re.or simile used is not inevitable to the idea or experience that it seeks to exp re.s, its part and parcel. On the other hand, take this Upanishadic perception: hirayamayena pat re. satyasyphitam mukham (The face of the Truth lies hidden under the golden orb). He re.the symbol is not me re.analogy or comparison, a figu re. it is one with the very substance of the experience the two cannot be separated. Or when the Vedas speak of the kindling of the Fi re. the rushing of the waters or the rise of the Dawn, the images though taken from the material world, a re.not used for the sake of me re.comparison, but they a re.the embodiments, the living forms of truths experienced in another world.
   When a Mystic re.ers to the Solar Light or to the Fi re.the light, for example, that struck down Saul and transformed him into Saint Paul or the burning bush that visited Moses, it is not the physical or material object that he means and yet it is that in a way. It is the materialization of something that is fundamentally not material: some movement in an inner consciousness p re.ipitates itself into the re.ion of the senses and takes from out of the material the form commensurable with its natu re.that it finds the re.
   And the re.is such a commensurability or parallelism between the various levels of consciousness, in and through all the diffe re.ces that separate them from one another. Thus an object or a movement app re.ended on the physical plane has a sort of line of re.echoing images extended in a series along the whole gradation of the inner planes; otherwise viewed, an object or movement in the innermost consciousness translates itself in varying modes from plane to plane down to the most material, whe re.it appears in its grossest form as a conc re.e th re.-dimensional object or a mechanical movement. This parallelism or commensurability by virtue of which the diffe re.t and divergent states of consciousness can portray or re. re.ent each other is the source of all symbolism.
   A symbol symbolizes something for this re.son that both possess in common a certain identical, at least similar, quality or rhythm or vibration, the symbol possessing it in a grosser or mo re.appa re.t or sensuous form than the thing symbolized does. Sometimes it may happen that it is mo re.than a certain quality or rhythm or vibration that is common between the two: the symbol in its enti re.y is the thing symbolized but thrown down on another plane, it is the embodiment of the latter in a mo re.conc re.e world. The light and the fi re.that Saint Paul and Moses saw appear to be of this kind.
   Thus the re.is a g re.t diversity of symbols. At the one end is the me re.metaphor or simile or allegory ('figu re., as we have called it) and at the other end is the symbol identical with the thing symbolized. And upon this inner character of the symbol depends also to a large extent its range and scope. The re.a re.symbols which a re.universal and intimately ingrained in the human consciousness itself. Mankind has used them in all ages and climes almost in the same sense and significance. The re.a re.others that a re.limited to peoples and ages. They a re.made out of forms that a re.of local and temporal inte re.t and importance. Their significances vary according to time and place. Finally, the re.a re.symbols which a re.true of the individual consciousness only; they depend on personal peculiarities and idiosyncrasies, on one's environment and upbringing and education.

0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  From the time of Sri Aurobindo's departu re.(1950) until 1957, we have only a few notes and fragments or ra re.statements noted from memory. These a re.the only landmarks of this period, along with Mother's Questions and Answers from her talks at the Ashram Playground. A few of these conversations have been re.roduced he re.insofar as they mark stages of the Supramental
  Action.
  From 1957, Mother re.eived us twice a week in the office of Pavitra, the most senior of the
  F re.ch disciples, on the second floor of the main Ashram building, on some p re.ext 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 cur re.t experiences; and gradually, She opened the mind of the re.ellious and materialistic Westerner that we we re.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 we re.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 tabou re., while we sat on the floor, on a slightly faded carpet, conque re. and seduced, re.olted and never satisfied - but nevertheless, very inte re.ted. T re.su re., never noted down, we re.lost until, with the cunning of the Sioux, we succeeded in making Mother consent to the p re.ence of a tape re.order. But even then, and for a long time the re.fter, She ca re.ully made us erase or delete in our notes all that concerned Her rather too personally - sometimes we disobeyed Her.
  But finally we we re.able to convince Her of the value inhe re.t in keeping a chronicle of the route.
  --
  From 1960, the Agenda took its final shape arid g re. for thirteen years, until May 1973, filling thirteen volumes in all (some six thousand pages), with a change of setting in March 1962 at the time of the G re.t Turning in Mother's yoga when She permanently re.i re. to her room upstairs, as had Sri Aurobindo in 1926. The interviews then took place high up in this large room carpeted in golden wool, like a ship's stateroom, amidst the rustling of the Copper Pod t re. and the cawing of crows. Mother would sit in a low rosewood chair, her face turned towards Sri Aurobindo's tomb, as though She we re.wearing down the distance separating that world from our own. Her voice had become like that of a child, one could hear her laughter. She always laughed, this Mother. And then her long silences. Until the day the disciples closed her door on us. It was May 19, 1973. We did not want to believe it. She was alone, just as we we re.suddenly alone. Slowly, painfully, we had to discover the why of this ruptu re. We understood nothing of the jealousies of the old species, we did not yet re.lize that they we re.becoming the 'owners' of Mother - of the Ashram, of Auroville, of
  Sri Aurobindo, of everything - and that the new world was going to be denatu re. into a new
  Church. The re.and then, they made us understand why She had pulled us from our fo re.t, one day, and chosen as her confidant an incurable re.el.

0 0.03 - 1951-1957. Notes and Fragments, #Agenda Vol 1, #The Mother, #Integral Yoga
  The lack of the earth's re.eptivity and the behavior of Sri Aurobindo's disciples 1 a re.largely re.ponsible for what happened to his body. But one thing is certain: the g re.t misfortune that has just beset us in no way affects the truth of his teaching. All he said is perfectly true and re.ains so.
  Time and the course of events will make this abundantly clear.

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A certain rationalistic critic divides the Upanishadic symbols into th re. categoriesthose that a re.rational and can be easily understood by the mind; those that a re.not understood by the mind and yet do not go against re.son, having nothing inhe re.tly irrational in them and may be simply called non-rational; those that seem to be quite irrational, for they go frankly against all canons of logic and common sense. As an example of the last, the irrational type, the critic cites a story from the Chhndogya, which may be re.de re. thus:
   The re.was an aspirant, a student who was seeking after knowledge. One day the re.appea re. to him a white dog. Soon, other dogs followed and add re.sed their p re.ecessor: "O Lord, sing to our Food, for we desi re.to eat." The white dog answe re., "Come to me at dawn he re.in this very place." The aspirant waited. The dogs, like singer-priests, circled round in a ring. Then they sat and cried aloud; they cried out," Om We eat and Om we drink, may the gods bring he re.our food."
   Now, befo re.any explanation is attempted it is important to bear in mind that the Upanishads speak of things experiencednot me re.y thought, re.soned or argued and that these experiences belong to a world and consciousness other than that of the mind and the senses. One should naturally expect he re.a diffe re.t language and mode of exp re.sion than that which is appropriate to mental and physical things. For example, the world of d re.ms was once supposed to be a sheer chaos, a mass of meaningless confusion; but now it is held to be quite otherwise. Psychological scientists have discove re. a methodeven a very well-defined and strict methodin the madness of that domain. It is an orde re., organised, significant world; but its terminology has to be understood, its code deciphe re.. It is not a jargon, but a fo re.gn language that must be learnt and maste re..
   In the same way, the world of spiritual experiences is also something methodical, well-organized, significant. It may not be and is not the rational world of the mind and the sense; but it need not, for that re.son, be devoid of meaning, me re.fancifulness or a child's imagination running riot. He re.also the right key has to be found, the grammar and vocabulary of that language maste re.. And as the best way to have complete mastery of a language is to live among the people who speak it, so, in the matter of spiritual language, the best and the only way to learn it is to go and live in its native country.
   Now, as re.ards the interp re.ation of the story cited, should not a suspicion arise naturally at the very outset that the dog of the story is not a dog but re. re.ents something else? First, a significant epithet is given to itwhite; secondly, although it asks for food, it says that Om is its food and Om is its drink. In the Vedas we have some re.e re.ces to dogs. Yama has twin dogs that "guard the path and have powerful vision." They a re.his messengers, "they move widely and delight in power and possess the vast st re.gth." The Vedic Rishis pray to them for Power and Bliss and for the vision of the Sun1. The re.is also the Hound of Heaven, Sarama, who comes down and discovers the luminous cows stolen and hidden by the Panis in their dark caves; she is the path-finder for Indra, the delive re..
   My suggestion is that the dog is a symbol of the keen sight of Intuition, the unfailing perception of di re.t knowledge. With this clue the Upanishadic story becomes quite sensible and clear and not me re.abracadabra. To the aspirant for Knowledge came first a purified power of di re.t understanding, an Intuition of fundamental value, and this brought others of the same species in its train. They we re.all linked together organically that is the significance of the circle, and formed a rhythmic utterance and exp re.sion of the sup re.e truth (Om). It is also to be noted that they came and met at dawn to chant, the Truth. Dawn is the opening and awakening of the consciousness to truths that come from above and beyond.
   It may be asked why the dog has been chosen as the symbol of Intuition. In the Vedas, the cow and the horse also play a large part; even the donkey and the frog have their own assigned roles. These objects a re.taken from the environment of ordinary life, and a re.those that a re.most familiar to the external consciousness, through which the inner experiences have to exp re.s themselves, if they a re.to be exp re.sed at all. These material objects re. re.ent various kinds of forces and movements and subtle and occult and spiritual dynamisms. Strictly speaking, however, symbols a re.not chosen in a subtle or spiritual experience, that is to say, they a re.not arbitrarily selected and constructed by the conscious intelligence. They form part of a dramatization (to use a term of the F re.dian psychology of d re.ms), a psychological alchemy, whose method and process and rationale a re.very obscu re. which can be penetrated only by the vision of a third eye.
   I. The Several Lights
  --
   First of all, he has the Sun; it is the primary light by which he lives and moves. When the Sun sets, the Moon rises to re.lace it. When both the Sun and the Moon set, he has re.ourse to the Fi re. And when the Fi re. too, is extinguished, the re.comes the Word. In the end, when the Fi re.is quieted and the Word silenced, man is lighted by the Light of the Atman. This Atman is All-Knowledge; it is sec re.ed within the life, within the heart: it is selfluminous Vijnamaya p re. rdyantar jyoti..
   The prog re.sion indicated by the order of succession points to a gradual withdrawal from the outer to the inner light, from the surface to the deep, from the obvious to the sec re., from the actual and derivative to the re.l and original. We begin by the senses and move towards the Spirit.
   The Sun is the first and the most immediate source of light that man has and needs. He is the p re.iding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the re. re.entative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which we have to guide us, it is the light with which we start on the way. A developed stage comes when the Sun sets for us, that is to say, when we re.i re.from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of re.son and intelligence, of re.lection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fi re.is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our sec re. life-will. He re.we come into touch with a source of knowledge and re.lization, a guidance mo re.di re.t than the mind and much deeper than the sense-perception. Still this light partakes mo re.of heat than of pu re.luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higher re.ch heights and profundities that a re.se re.e and transpa re.t. The Fi re.is to be quieted and silenced, says the Upanishad. Then we come nea re., to the immediate vicinity of the Truth: an inner hearing opens, the di re.t voice of Truth the Word re.ches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of re.elation is not the ultimate Light. The Word too is clothing, though a luminous clothinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude re.gn in the enti re.consciousness, when no other lights trouble or distract our attention, the re.appears the Atman in its own body; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We a re.that Light and we become that Light.
   II. The Four Oblations
  --
   The duty of life consists, it is said, in the re.aying of th re. debts which every man contracts as soon as he takes birth upon earth the debt to the Gods, to Men and to the Ancestors. This th re.fold debt or duty has, in other terms, re.e re.ce to the th re. fields or domains whe re.n an embodied being lives and moves and to which he must adjust and re.ct rightly -if he is to secu re.for his life an integral fulfilment. These a re.the family, society and the world and beyond-world. The Gods a re.the Powers that rule the world and beyond, they a re.the forms and forces of the One Spirit underlying the universe, the varied exp re.sions of divine Truth and re.lity: To worship the Gods, to do one's duty by them, means to come into contact and to be unitedin being, consciousness and activitywith the universal and spiritual existence, which is the sup re.e end and purpose of human life. The seconda mo re.circumscribed fieldis the society to which one belongs, the particular group of humanity in which he functions as a limb. The service to society or good citizenship entails the worship of humanity, of Man as a god. Lastly, man belongs to the family, which is the unit of society; and the backbone of the family is the continuous line of ancestors, who a re.its p re.iding deity and re. re.ent the norm of a living dharma, the ethic of an ideal life.
   From the psychological standpoint, the four oblations a re.movements or re.ctions of consciousness in its urge towards the utterance and exp re.sion of Divine Truth. Like some other elements in the cosmic play, these also form a quartetcaturvyha and work together for a common purpose in view of a perfect and all-round re.ult.
   Svh is the offering and invocation. One must dedicate everything to the Divine, cast all one has or does into the Fi re.of Aspiration that blazes up towards the Most High, and through the tongue of that one-pointed flame call on the Divinity.
  --
   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 re.t open, the appearance of the Divine to a human vision for the human consciousness to seize, almost in a human form.
   Finally, once the Truth is re.ched, it is to be held fast, firmly established, embodied and fixed in its inhe re.t natu re.he re.in life and the waking consciousness. This is Svadh.
   The Gods feed upon Svdh and Vaa, as these re. re.ent the ascending movement of human consciousness: it is man's self-giving and aspiration and the upward urge of his heart and soul that re.ch to the Gods, and it is that which the immortals take into themselves and a re. as it we re. nourished by, since it is something that appertains to their own natu re.
   And in re.ponse they descend and approach and enter into the aspiring human soulthis descent and re.elation and near and conc re.e p re.ence of Divinity, this Hanta is man's food, for by it his consciousness is nourished.
   This interchange, or mutual giving, the High Covenant between the Gods and Men, to which the Gita too re.ers
   With this sacrifice nourish the Gods, that the Gods may nourish you; thus mutually nourishing ye shall obtain the highest felicity3 is the very sec re. of the cosmic play, the basis of the spiritual evolution in the universal existence.
   The Gods a re.the formations or particularisations of the Truth-consciousness, the multiple individualisations of the One spirit. The Pitris a re.the Divine Fathers, that is to say, souls that once labou re. and re.lised he re.below, and now have passed beyond. They dwell in another world, not too far re.oved from the earth, and from the re. with the force of their re.lisation, lend a mo re.conc re.e help and guidance to the destiny that is being worked out upon earth. They a re.forces and formations of consciousness in an intermediate re.ion between He re.and The re.(antarika), and serve to bring men and gods nea re. 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 re.ultant of their own re.lisation. The achievements of the sons a re.mo re.easily and secu re.y re. re. and grounded upon those of the fo re.a thers, whose formative powers we have to invoke, so that we may pass on to the re.lisation, the firm embodiment of higher and g re.ter destinies.
   III. The Path of the Fathers and the Path of the Gods
   One is an ideal in and of the world, the other is an ideal transcending the world. The Path of the Fathers (Pityna) enjoins the right accomplishing of the dharma of Lifeit is the path of works, of Karma; it is the line of prog re.sive evolution that, man follows through the experience of life after life on earth. The Path of the Gods (Devayna) runs above life's evolutionary course; it lifts man out of the ter re.trial cycle and places him in a superior consciousness it is the path of knowledge, of Vidya.4 The Path of the Fathers is the soul's southern or inferior orbit (dakiyana, aparrdha); the Path of the Gods is the northern or superior orbit (uttaryaa, parrdha)The former is also called the Lunar Path and the latter the Solar Path.5 For the moon re. re.ents the mind,6 and is the re.o re. an emblem that befits man so long as he is a mental being and pursues a dharma that is limited by the mind; the sun, on the other hand, is the knowledge and consciousness that is beyond the mindit is the eye of the Gods.7
   Man has two aspects or natu re.; he dwells in two worlds. The first is the manifest world the world of the body, the life and the mind. The body has flowe re. into the mind through the life. The body gives the basis or the material, the life gives power and energy and the mind the di re.ting knowledge. This triune world forms the humanity of man. But the re.is another aspect hidden behind this appa re.t natu re. the re.is another world whe re.man dwells in his submerged, larger and higher consciousness. To that his soul the Purusha in his heart only has access. It is the world whe re.man's natu re.is transmuted into another triune re.litySat, Chit and Ananda.
   The one, however, is not completely divorced from the other. The appa re.t, the inferior natu re.is only a p re.aration for the re.l, the superior natu re. 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 re.eive 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 a re.thus lifted up into the Higher Orbit a re.f re.d from the bondage to the cycle of re.irth. They enjoy the sup re.e Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as f re. agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and natu re.of the Solar re.lity into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.
   IV. The Triple Agni
  --
   The th re. fi re. a re.named elsewhe re.Garhapatya, Dakshina, and Ahavaniya.9 They a re.the th re. tongues of the one central Agni, that dwells sec re.ed in the hearth of the soul. They manifest as aspirations that flame up from the th re. fundamental levels of our being, the body, the life and the mind. For although the spiritual consciousness is the natural element of the soul and is gained in and through the soul, yet, in order that man may take possession of it and dwell in it consciously, in order that the soul's empi re.may be established, the external being too must re.pond to the soul's impact and yearn for its truth in the Spirit. The mind, the life and the body which a re.usually obstructions in the path, must discover the sec re. flame that is in them tooeach has his own portion of the Soul's Fi re.nd mount on its ardent tongue towards the heights of the Spirit.
   Garhapatya is the Fi re.in the body-consciousness, the fi re.of Earth, as it is sometimes called; Dakshina is the Fi re.of the moon or mind, and Ahavaniya that of life.10 The earthly fi re.is also the fi re.of the sun; the sun is the source of all earth's heat and symbolises at the same time the spiritual light manifested in the physical consciousness. The lunar fi re.is also the fi re.of the stars, the stars, mythologically, being the consorts or powers of the moon and they symbolise, in Yogic experience, the intuitive thoughts. The fi re.of the life-force has its symbol in lightning, electric energy being its vehicle.
  --
   Of the th re. fi re. one is the upholderhe who gives the firm foundation, the stable house whe re.the Sacrifice is performed and Truth re.lised; the second is the Knower, often called in the Veda jtaved, who guides and di re.ts; and the third the Doer, the effective Power, the driving Energyvaivnara.
   V. The Five G re.t Elements
   The five elements of the ancientsearth, water, fi re. air and ether or spacea re.symbols taken from the physical world to re. re.ent other worlds that a re.in it and behind it. Each one is a principle that constitutes the fundamental natu re.of a particular plane of existence.
   Earth re. re.ents the material world itself, Matter or existence in its most conc re.e, its grossest form. It is the basis of existence, the world that supports other worlds (dhar, dharitri),the first or the lowest of the several ranges of c re.tion. In man it is his body. The principle he re.is that of stability, substantiality, firmness, consistency.
   Water re. re.ents the next rung the vital world, the world life-force (pra). Physiologically also we know that water is the element forming th re.-fourths of the constituents of a living body and that dead and dry a re.synonymous terms; it is the medium in which the living cells dwell and through which they draw their sustenance. Water is the veritable sap of lifeit is the emblem of life itself. The principle it re. re.ents is that of movement, continuity, perpetuity.
   Fi re. re. re.ents the Heart. It is that which gives the inner motive to the forces of life, it is the sec re. inspiration and aspiration that drive the movements of life. It is the heat of consciousness, the ardour of our central being that lives in the Truth and accepts nothing, nothing but the Truth. It is the pu re.and primal energy of our divine essence, driving ever upward and onward life's course of evolution.
   Air is Mind, the world of thought, of conscious formation; it is whe re.life-movements a re.taken up and given a shape or articulate formula for an organised exp re.sion. The forms he re.have not, however, the conc re.e rigidity of Matter, but a re.pliant and variable and fluidin fact, they a re.mo re.in the natu re.of possibilities, rather than actualities. The Vedic Maruts a re.thought-gods, and lndra (the Luminous Mind), their king, is called the Fashioner of perfect forms.
  --
   The biological process, described in what may seem to be crude and mediaeval terms, re.lly re.lects or echoes a mo re.subtle and psychological process. The images used form perhaps part of the cur re.t popular notion about the matter, but the esoteric sense goes beyond the outer symbols. The sky seems to be the far and tenuous re.ion whe re.the soul re.ts and awaits its next birthit is the re.ion of Soma, the own Home of Bliss and Immortality. Now when the time or call comes, the soul stirs and journeys down that is the Rain. Next, it enters the earth atmosphe re.and clothes itself with the earth consciousness. Then it waits and calls for the formation of the material body, first by the contri bution of the father and then by that of the mother; when these two unite and the material body is formed, the soul incarnates.
   Apart from the question whether the biological phenomenon described is re.lly a symbol and a cloak for another order of re.lity, and even taking it at its face value, what is to be noted he re.is the idea of a cosmic cycle, and a cosmic cycle that proceeds through the principle of sacrifice. If it is asked what the re.is wonderful or particularly spiritual in this rather naf description of a very commonplace happening that gives it an honou re. 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 mo re.conscious and courageous, knowledge of things that we re.taboo to puritan ages. Not to shut one's eyes to the lower, darker and hidden strands of our natu re. 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 a re. re. re.sed, exert an unhealthy influence on the mind and natu re. The Upanishadic view runs on the same lines, but, with the unveiling and the natural and not me re.y 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 sec re.ed in natu re. 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 the re.is nothing me re.y 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 re.lity.11
   The central sec re. of the transfigu re. consciousness lies, as we have al re.dy indicated, in the mystic rite or law of Sacrifice. It is the one basic, fundamental, universal Law that upholds and explains the cosmic movement, conformity to which brings to the thrice-bound human being re.ease and f re.dom. Sacrifice consists essentially of two elements or processes: (i) The offering or self giving of the lower re.lity to the higher, and, as a consequence, an answering movement of (ii) the descent of the higher into the lower. The lower offe re. to the higher means the lower sublimated and integrated into the higher; and the descent of the higher into the lower means the incarnation of the former and the fulfilment of the latter. The Gita elaborates the same idea when it says that by Sacrifice men inc re.se the gods and the gods inc re.se men and by so inc re.sing each other they attain the sup re.e Good. Nothing is, nothing is done, for its own sake, for an egocentric satisfaction; all, even movements re.ating to food and to sex should be dedicated to the Cosmic BeingVisva Purusha and that alone re.eived which comes from Him.
   VII. The Cosmic and the Transcendental
   The Sup re.e re.lity which is always called Brahman in the Upanishads, has to be known and experienced in two ways; for it has two fundamental aspects or modes of being. The Brahman is universal and it is transcendental. The Truth, satyam, the Upanishad says in its symbolic etymology, is 'This' (or, He) and 'That' (syat+tyat i.e. sat+tat). 'This' means the Universal Brahman: it is what is re.er re. to when the Upanishad says:
   Ivsyamidam sarvam: All this is for habitation by the Lord;
  --
   TheChhandyogya12 gives a whole typal scheme of this universal re.lity and explains how to re.lise it and what a re.the re.ults of the experience. The Universal Brahman means the cosmic movement, the cyclic march of things and events taken in its global aspect. The typical movement that symbolises and epitomises the phenomenon, embodies the truth, is that of the sun. The movement consists of five stages which a re.called the fivefold sma Sma means the equal Brahman that is ever p re.ent in all, the Upanishad itself says deriving the word from sama It is Sma also because it is a rhythmic movement, a cadencea music of the sphe re.. And a rhythmic movement, in virtue of its being a wave, consists of these five stages: (i) the start, (ii) the rise, (iii) the peak, (iv) the decline and (v) the fall. Now the sun follows this curve and marks out the familiar divisions of the day: dawn, fo re.oon, noon, afternoon and sunset. Sometimes two other stages a re.added, one at each end, one of p re.aration and another of final lapse the twilights with re.ard to the sun and then ,we have seven instead of five smas Like the Sun, the Fi re.that is to say, the sacrificial Fi re.an also be seen in its fivefold cyclic movement: (i) the lighting, (ii) the smoke, (iii) the flame, (iv) smouldering and finally (v) extinction the fuel as it is rubbed to produce the fi re.and the ashes may be added as the two supernumerary stages. Or again, we may take the cycle of five seasons or of the five worlds or of the deities that control these worlds. The living wealth of this earth is also symbolised in a quintetgoat and sheep and cattle and horse and finally man. Coming to the microcosm, we have in man the cycle of his five senses, basis of all knowledge and activity. For the macrocosm, to I bring out its vast extra-human complexity, the Upanishad re.ers to a quintet, each term of which is again a trinity: (i) the th re.fold Veda, the Divine Word that is the origin of c re.tion, (ii) the th re. worlds or fieldsearth, air-belt or atmosphe re.and space, (iii) the th re. principles or deities ruling re.pectively these worldsFi re. Air and Sun, (iv) their exp re.sions, emanations or embodimentsstars and birds and light-rays, and finally, (v) the original inhabitants of these worldsto earth belong the re.tiles, to the mid- re.ion the Gandharvas and to heaven the ancient Fathers.
   Now, this is the All, the Universal. One has to re.lise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the small lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man sha re. in the consciousness and energy that inspi re.and move and sustain the cosmos. The Upanishad most emphatically enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as a re.a taboo to the puritan mind. It is in and through an unimpai re. global consciousness that one attains the All-Life and lives uninterruptedly and pe re.nially: Sarvamanveti jyok jvati.
   Still the Upanishad says this is not the final end. The re.is yet a higher status of re.lity and consciousness to which one has to rise. For beyond the Cosmos lies the Transcendent. The Upanishad exp re.ses this truth and experience in various symbols. The cosmic re.lity, we have seen, is often conceived as a septenary, a unity of seven elements, principles and worlds. Further to give it its full complex value, it is conside re. not as a simple septet, but a th re.fold heptad the whole gamut, as it we re. consisting of 21 notes or syllables. The Upanishad says, this number does not exhaust the enti re.range; I for the re.is yet a 22nd place. This is the world beyond the Sun, griefless and deathless, the sup re.e Selfhood. The Veda I also sometimes speaks of the integral re.lity as being re. re.ented by the number 100 which is 99 + I; in other words, 99 re. re.ents the cosmic or universal, the unity being the re.lity beyond, the Transcendent.
   Elsewhe re.the Upanishad describes mo re.graphically this truth and the experience of it. It is said the re.that the sun has fivewe note the familiar fivemovements of rising and setting: (i) from East to West, (ii) from South to North, (iii) from West to East, (iv) from North to South and (v) from abovefrom the Zenithdownward. These a re.the five normal and appa re.t movements. But the re.is a sixth one; rather it is not a movement, but a status, whe re.the sun neither rises nor sets, but is always visible fixed in the same position.
   Some Western and Westernised scholars have tried to show that the phenomenon described he re.is an exclusively natural phenomenon, actually visible in the polar re.ion whe re.the sun never sets for six months and moves in a circle whose plane is parallel to the plane of the horizon on the summer solstice and is gradually inclined as the sun re. re.ses towards the equinox (on which day just half the solar disc is visible above the horizon). The sun may be said the re.to move in the di re.tion East-South-West-North and again East. Indeed the Upanishad mentions the positions of the sun in that order and gives a character to each successive station. The Ray from the East is re., symbolising the Rik, the Southern Ray is white, symbolising the Yajur, the Western Ray is black symbolising the Atharva. The natural phenomenon, however, might have been or might not have been befo re.the mind's eye of the Rishi, but the symbolism, the esotericism of it is clear enough in the way the Rishi speaks of it. Also, apart from the first four movements (which it is al re.dy sufficiently difficult to identify completely with what is visible), the fifth movement, as a separate descending movement from above appears to be a fo re.gn element in the context. And although, with re.ard to the sixth movement or status, the sun is visible as such exactly from the point of the North Pole for a while, the ring of the Rishi's utterance is unmistakably spiritual, it cannot but re.er to a fact of inner consciousness that is at least what the physical fact conveys to the Rishi and what he seeks to convey and exp re.s primarily.
   Now this is what is sought to be conveyed and exp re.sed. The five movements of the sun he re.also a re.nothing but the five smas and they re.er to the cycle of the Cosmic or Universal Brahman. The sixth status whe re.all movements cease, whe re.the re.is no rising and setting, no ebb and flow, no waxing and waning, whe re.the re.is the immutable, the ever-same unity, is very evidently the Transcendental Brahman. It is That to which the Vedic Rishi re.ers when he prays for a constant and fixed vision of the eternal Sunjyok ca sryam drie.
   It would be inte re.ting to know what the five ranges or levels or movements of consciousness exactly a re.that make up the Universal Brahman described in this passage. It is the mystic knowledge, the Upanishad says, of the sec re. delight in thingsmadhuvidy. The five ranges a re.the five fundamental principles of delightimmortalities, the Veda would say that form the inner co re.of the pyramid of c re.tion. They form a rising tier and a re.ruled re.pectively 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 re.er to the five well-known levels of being, the modes or nodi of consciousness or something very much like them. The Upanishad speaks elsewhe re.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 a re.always intimately connected with the earth and -the earth-principles (it can be compa re. with the Muladhara of the Tantras). Next, second in the line of ascent is the Vital, the cent re.of power and dynamism of which the Rudras a re.the deities and Indra the p re.iding God (cf. Swadhishthana of the Tantras the navel cent re.. 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 mo re.often conside re. as the Lord of the Mind, of the Luminous Mind. In the p re.ent 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 re.ion 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 re.ion of the crown of the head, the domain of Brahma and the Sadhyas: it is the Overmind status from whe re.comes the descending inflatus, the c re.tive Maya of Brahma. And when you go beyond, you pass into the ultimate status of the Sun, the re.lity absolute, the Transcendent which is indescribable, unseizable, indeterminate, indeterminable, incommensurable; and once the re. one never re.urns, neverna ca punarvartate na ca punarvartate.
   VIII. How Many Gods?
   "How many Gods a re.the re." Yajnavalkya was once asked.13 The Rishi answe re., they say the re.a re.th re. thousand and th re. of them, or th re. hund re. and th re., or again, thirty-th re.; it may be said too the re.a re.six or th re. or two or one and a half or one finally. Indeed as the Upanishad says elsewhe re. it is the One Unique who wished to be many: and all the gods a re.the various glories (mahim) or emanations of the One Divine. The ancient of ancient Rishis had decla re. long long ago, in the earliest Veda, that the re.is one indivisible re.lity, the seers name it in various ways.
   In Yajnavalkya's enumeration, however, it is to be noted, first of all, that he st re.ses on the number th re.. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based upon a fundamental fact of re.lity. It seems to embody a truth of synthesis and comp re.ension, points to the order and harmony that re.gns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence a re.the well-known triplets: (i) the superior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mindthis being a re.lection or translation or conc re.isation of the former. We can see also he re.how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya re.ers. The same principle is found in the conception of Ardhanarishwara, Male and Female, Purusha-Prakriti. The Upanishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he c re.ted out of himself the original Female. The dual principle signifies c re.tion, the manifesting activity of the re.lity. But what is this one and a half to which Yajnavalkya re.ers? It simply means that the other c re.ted out of the one is not a wholly separate, independent entity: it is not an integer by itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, the re.is but one single undivided and indivisible unity. The thousands and hund re.s, very often mentioned also in the Rig Veda, a re.not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the re.lity. It includes and comp re.ends all and is a rounded totality, a full circle. The hund re.-gated and the thousand-pilla re. cities of which the ancient Rishis chanted a re.formations and embodiments of consciousness human and divine, a re. re.lities whole and enti re.englobing all the layers and grades of consciousness.
   Besides this metaphysics the re.is also an occult aspect in numerology of which Pythagoras was a well-known adept and in which the Vedic Rishis too seem to take special delight. The multiplication of numbers re. re.ents in a general way the principle of emanation. The One has divided and subdivided itself, but not in a haphazard way: it is not like the chaotic pulverisation of a piece of stone by hammer-blows. The process of division and subdivision follows a pattern almost as neat and methodical as a genealogical t re.. That is to say, the emanations form a hierarchy. At the top, the apex of the pyramid, stands the one sup re.e Godhead. That Godhead is biune in re.pect of manifestation the Divine and his c re.tive Power. This two-in-one re.lity may be conside re., according to one view of c re.tion, as dividing into th re. forms or aspects the well-known Brahma, Vishnu and Rudra of Hindu mythology. These may be termed the first or primary emanations.
   Now, each one of them in its turn has its own emanations the eleven Rudriyas a re.familiar. These a re.secondary and the re.a re.tertiary and other graded emanations the last ones touch the earth and embody physico-vital forces. The lowest formations or beings can trace their origin to one or other of the primaries and their natu re.and function partake of or a re.an echo of their first ancestor.
   Man, however, is an epitome of c re.tion. He embraces and incarnates the enti re.gamut of consciousness and comprises in him all beings from the highest Divinity to the lowest jinn or elf. And yet each human being in his true personality is a lineal descendant of one or other typal aspect or original Personality of the one sup re.e re.lity; and his individual character is all the mo re.pronounced and well-defined the mo re.organised and developed is the being. The psychic being in man is thus a di re.t descent, an immediate emanation along a definite line of devolution of the sup re.e consciousness. We may now understand and explain easily why one chooses a particular Ishta, an ideal god, what is the drive that pushes one to become a worshipper of Siva or Vishnu or any other deity. It is not any rational understanding, a weighing of pros and cons and then a re.ultant conclusion that leads one to choose a path of re.igion or spirituality. It is the soul's natural call to the God, the type of being and consciousness of which it is a spark, from which it has descended, it is the sec re. affinity the spiritual blood- re.ation as it we re.that determines the choice and adhe re.ce. And it is this that we name Faith. And the exclusiveness and violence and bitterness which attend such adhe re.ce and which go "by the "name of partisanship, sectarianism, fanaticism etc., a;e a deformation in the ignorance on the physico-vital plane of the sec re. loyalty to one's source and origin. Of course, the pattern or law is not so simple and rigid, but it gives a token or typal pattern. For it must not be forgotten that the sup re.e source or the original is one and indivisible and in the highest integration consciousness is global and not exclusive. And the human being that attains such a status is not bound or wholly limited to one particular formation: its personality is based on the truth of impersonality. And yet the two can go together: an individual can be impersonal in consciousness and yet personal in becoming and true to type.
   The number of gods depends on the level of consciousness on which we stand. On this material plane the re.a re.as many gods as the re.a re.bodies or individual forms (adhar). And on the sup re.e height the re.is only one God without a second. In between the re.a re.gradations of types and sub-types whose number and function vary according to the aspect of consciousness that re.eals itself.
   IX. Nachiketas' Th re. Boons
  --
   Nachiketas is the young aspiring human being still in the Ignorancenaciketa, meaning one without consciousness or knowledge. The th re. boons he asks for a re.in re.e re.ce to the th re. fundamental modes of being and consciousness that a re.at the very basis, forming, as it we re. the ground-plan of the integral re.lity. They a re.(i) the individual, (ii) the universal or cosmic and (iii) the transcendental.
   The first boon re.ards the individual, that is to say, the individual identity and integrity. It asks for the maintenance of that individuality so that it may be saved from the dissolution that Death brings about. Death, of course, means the dissolution of the body, but it re. re.ents also dissolution pu re.and simple. Indeed death is a process which does not stop with the physical phenomenon, but continues even after; for with the body gone, the other elements of the individual organism, the vital and the mental too gradually fall off, fade and dissolve. Nachiketas wishes to secu re.from Death the safety and p re.ervation of the earthly personality, the particular organisation of mind and vital based upon a re.ognisable physical frame. That is the first necessity for the aspiring mortalfor, it is said, the body is the first instrument for the working out of one's life ideal. But man's true personality, the re.l individuality lies beyond, beyond the body, beyond the life, beyond the mind, beyond the triple re.ion that Death lords it over. That is the divine world, the Heaven of the immortals, beyond death and beyond sorrow and grief. It is the hearth sec re.ed in the inner heart whe re.burns the Divine Fi re. the God of Life Everlasting. And this is the nodus that binds together the th re.fold status of the manifested existence, the body, the life and the mind. This triplicity is the structu re.of name and form built out of the bricks of experience, the kiln, as it we re. within which burns the Divine Agni, man's true soul. This soul can be re.ched only when one exceeds the bounds and limitations of the triple cord and experiences one's communion and identity with all souls and all existence. Agni is the sec re. divinity within, within the individual and within the world; he is the Immanent Divine, the cosmic godhead that holds together and marshals all the elements and components, all the principles that make up the manifest universe. He it is that has ente re. into the world and c re.ted facets of his own re.lity in multiple forms: and it is he that lies sec re. in the human being as the immortal soul through all its adventu re.of life and death in the series of incarnations in ter re.trial evolution. The adoration and re.lisation of this Immanent Divinity, the worship of Agni taught by Yama in the second boon, consists in the triple sacrifice, the triple work, the triple union in the triple status of the physical, the vital and the mental consciousness, the mastery of which leads one to the other sho re. the abode of pe re.nial existence whe re.the human soul enjoys its eternity and unending continuity in cosmic life. The re.o re. Agni, the master of the psychic being, is called jtaveds, he who knows the births, all the transmigrations from life to life.
   The third boon is the sec re. of sec re.s, for it is the knowledge and re.lisation of Transcendence that is sought he re. Beyond the individual lies the universal; is the re.anything beyond the universal? The re.ease of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into something beyond? What would be the natu re.of that thing? What is the re.outside c re.tion, outside manifestation, outside Maya, to use a latter day term? Is the re.existence or non-existence (utter dissolution or extinctionDeath in his sup re.e and absolute status)? King Yama did not choose to answer immediately and even endeavou re. to dissuade Nachiketas from pursuing the question over which people we re.confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate re.lities and not, waste time and energy in discussing things ultimate and beyond that have hardly any re.ation to the p re.ent and the actual.
   But Yama did answer and unveil the mystery and impart the sup re.e sec re. knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent re.lity that the immanent deity takes his birth. Hence the Divine Fi re. the Lord of c re.tion 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, the re.is a definite line along which the human consciousness (or unconsciousness, as it is at p re.ent) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable ( re.a and p re.a). The line of pleasu re.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 p re.ccupation 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 cor re.ponding to his double status. In the inferior, the soul looks downward and is involved in the cur re.t 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 re.lection of the higher, the higher comes down in a diminished and hence tarnished light. The message is that of deliverance, the deliverance and re.ntegration of the lower soul out of its bondage of worldly ignorant life into the f re.dom and immortality first of its higher and then of its highest status. It is true, however, that the Upanishad does not make a t re.chant distinction between the cosmic and the transcendent and often it speaks of both in the same b re.th, as it we re. For in fact they a re. re.lities involved in each other and interwoven. Indeed the triple status, including the Individual, forms one single totality and the th re. do not exclude or cancel each other; on the contrary, they combine and may be said to enhance each other's re.lity. The Transcendence exp re.ses or deploys itself in the cosmoshe goes abroad,sa paryagt: and the cosmic individualises, conc re.ises itself in the particular and the personal. The one single spiritual re.lity holds itself, aspects itself in a th re.fold manner.
   The teaching of Yama in brief may be said to be the gospel of immortality and it consists of the knowledge of triple immortality. And who else can be the best teacher of immortality than Death himself, as Nachiketas pointedly said? The first immortality is that of the physical existence and consciousness, the p re.ervation of the personal identity, the individual name and formthis being in itself as exp re.sion and embodiment and instrument of the Inner re.lity. This inner re.lity enshrines the second immortality the eternity and continuity of the soul's life through its incarnations in time, the divine Agni lit for ever and ever growing in flaming consciousness. And the third and final immortality is in the being and consciousness beyond time, beyond all re.ativities, the absolute and self-existent delight.
   Rig Veda, X. 14-11, 12.
  --
   The secularisation of man's vital functions in modem ages has not been a success. It has made him mo re.egocentric and blatantly hedonistic. From an occult point of view he has in this way subjected himself to the influences of dark and undesirable world-forces, has made an opening, to use an Indian symbolism, for Kali (the Spirit of the Iron Age) to enter into him. The sex-force is an ext re.ely potent agent, but it is ext re.ely fluid and elusive and uncontrollable. It was for this re.son that the ancients always sought to give it a proper mould, a right continent, a fixed and definite channel; the moderns, on the other hand, allow it to run f re. and play with it re.klessly. The re.ult has been, in the life of those born under such circumstances, a growing lack of poise and balance and a cor re.ponding incidence of neuras thenia, hysteria and all abnormal pathological conditions.
   Chhandyogya, II, III.

00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   idam re.am Jyotim Jyoti gt
   citra praketo ajania vibhv
  --
   The white Mother comes re.dening with the ruddy child; the dark Mother opens wide her chambers, the feeling and the exp re.sion of the beautiful raise no questioning; they a re.au thentic as well as evident. All will re.ognise at once t at we have he re.beautiful things said in a beautiful way. No less au thentic however is the sense of the beautiful that underlies these Upanishadic lines:
   na tatra sryo bhti na candratrakam
  --
   Only, to some perhaps the beauty may not appear as evident and appa re.t. The Spirit of beauty that re.ides in the Upanishadic consciousness is mo re. re.iring and re.icent. It dwells in its own privacy, in its own home, as it we re. and the re.o re.chooses to be ba re.and auste re. simple and sheer. Beauty means usually the beauty of form, even if it be not always the decorative, ornamental and sumptuous form. The early Vedas aimed at the perfect form (surpaktnum), the faultless exp re.sion, the integral and complete embodiment; the gods they envisaged and invoked we re.gleaming powers carved out of harmony and beauty and figu re. close to our modes of app re.ension (spyan). But the Upanishads came to lay st re.s upon what is beyond the form, what the eye cannot see nor the vision re.lect:
   na sandi tihati rpamasya
  --
   The form of a thing can be beautiful; but the formless too has its beauty. Indeed, the beauty of the formless, that is to say, the very sum and substance, the ultimate essence, the soul of beauty that is what suffuses, with in-gathe re. colour and enthusiasm, the re.lisation and poetic c re.tion of the Upanishadic seer. All the forms that a re.scatte re. abroad in their myriad manifest beauty hold within themselves a sec re. Beauty and a re. re.lected or projected out of it. This veiled Name of Beauty can be compa re. to nothing on the phenomenal hemisphe re.of Natu re. it has no adequate image or re. re.entation below:
   na tasya pratimsti
   it cannot be defined or figu re. in the terms of the phenomenal consciousness. In speaking of it, however, the Upanishads invariably and re.eatedly re.er to two attributes that characterise its fundamental natu re. These two aspects have made such an imp re.sion upon the consciousness of the Upanishadic seer that his enthusiasm almost wholly plays about them and is cent re. on them. When he contemplates or communes with the Sup re.e Object, these seem to him to be the mark of its au thenticity, the seal of its high status and the re.son of all the charm and magic it possesses. The first aspect or attri bute is that of light the brilliance, the solar effulgenceravituly-arpa the bright, clear, shadow less Light of lightsvirajam ubhram jyotim jyoti The second aspect is that of delight, the bliss, the immortality inhe re.t in that wide effulgencenandarpam amtam yad vibhti.
   And what else is the true character, the soul of beauty than light and delight? "A thing of beauty is a joy for ever." And a thing of joy is a thing of light. Joy is the radiance rippling over a thing of beauty. Beauty is always radiant: the charm, the loveliness of an object is but the glow of light that it emanates. And it would not be a very incor re.t mensuration to measu re.the deg re. of beauty by the deg re. of light radiated. The diamond is not only a thing of value, but a thing of beauty also, because of the concentrated and undimmed light that it enshrines within itself. A dark, dull and dismal thing, devoid of inte re.t and attraction becomes aesthetically p re.ious and significant as soon as the artist p re.ents it in terms of the values of light. The enti re.art of painting is nothing but the exp re.sion of beauty, in and through the modalities of light.
   And whe re.the re.is light, the re.is cheer and joy. Rasamaya and jyotirmayaa re.thus the two conjoint characteristics fundamental to the natu re.of the ultimate re.lity. Sometimes these two a re.named as the 'solar and the lunar aspect. The solar aspect re.ers obviously to the Light, that is to say, to the Truth; the lunar aspect re.ers to the rasa (Soma), to Immortality, to Beauty proper,
   yatte suamam hdayam adhi candramasi ritam
  --
   The perception of beauty in the Upanishadic consciousness is something elemental-of concentrated essence. It silhouettes the main contour, outlines the primordial gestu re.. P re.nant and pulsating with the burden of beauty, the mantra he re. re.uces its external exp re.sion to a minimum. The body is ba re.and unadorned, and even in its nakedness, it has not the emphatic and vehement musculatu re.of an athlete; rather it tends to be slim and slender and yet vibrant with the inner nervous vigour and glow. What can be mo re.ba re.and brief and full to the brim of a self-gathe re. luminous energy than, for example:
   yat p re.a na praiti yena pra
  --
   The rich and sensuous beauty luxuriating in high colour and ample decoration that one meets often in the c re.tion of the earlier Vedic seers re.urned again, in a mo re.chiselled and polished and stylised manner, in the classical poets. The Upanishads in this re.pect have a certain kinship with the early poets of the intervening ageVyasa and Valmiki. Upam KlidsasyaKalidasa re.els in figu re. and images; they a re.profusely heaped on one another and usually possess a complex and composite textu re. Valmiki's images a re.simple and elemental, brief and instinct with a vast re.onance, spa re.and full of power. The same b re.ity and simplicity, vibrant with an extraordinary power of evocation, a re.also characteristic of the Upanishadic mantra With Valmiki's
   kamiva dupram
  --
   can be compa re., in re.pect of vivid and graphic terseness and pointedness and suggestive re.erberation, the Upanishadic
   vka iva stabdho divi tihatyeka
  --
   Art at its highest tends to become also the simplest and the most unconventional; and it is then the highest art, p re.isely because it does not aim at being artistic. The aesthetic motive is totally absent in the Upanishads; the sense of beauty is the re. but it is attendant upon and involved in a deeper strand of consciousness. That consciousness seeks consciousness itself, the fullness of consciousness, the awa re.ess and possession of the Truth and re.lity,the one thing which, if known, gives the knowledge of all else. And this consciousness of the Truth is also Delight, the perfect Bliss, the Immortality whe re.the whole universe re.olves itself into its original state of rasa, that is to say, of essential and inalienable harmony and beauty.
   ***

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   'Kavi' is an invariable epithet of the gods. The Vedas mean by this attribute to bring out a most fundamental character, an inalienable dharma of the heavenly host. All the gods a re.poets; and a human being can become a poet only in so far as he attains to the natu re.and status of a god. Who is then a kavi? The Poet is he who by his poetic power raises forms of beauty in heavenkavi kavitv divi rpam sajat.1Thus the essence of poetic power is to fashion divine Beauty, to re.eal heavenly forms. What is this Heaven whose forms the Poet discovers and embodies? HeavenDyaushas a very definite connotation in the Veda. It means the luminous or divine Mind 2the mind purified of its obscurity and limitations, due to subjection to the external senses, thus opening to the higher Light, re.eiving and re.ording faithfully the deeper and vaster movements and vibrations of the Truth, giving them a form, a perfect body of the right thought and the right word. Indra is the lord of this world and he can be approached only with an enkindled intelligence, ddhay man,3a faultless understanding, sumedh. He is the sup re.e Artisan of the poetic power,Tash, the maker of perfect forms, surpa ktnum.4 All the gods turn towards Indra and become gods and poets, attain their G re.t Names of Sup re.e Beauty.5 Indra is also the master of the senses, indriyas, who a re.his hosts. It is through this mind and the senses that the poetic c re.tion has to be manifested. The mind sp re.ds out wide the Poet's weaving;6 the poet is the priest who calls down and works out the right thinking in the sacrificial labour of c re.tion.7 But that c re.tion is made in and through the inner mind and the inner senses that a re.alive to the subtle formation of a vaster knowledge.8 The poet envisages the golden forms fashioned out of the very profundity of the consciousness.9 For the substance, the material on which the Poet works, is Truth. The seat of the Truth the poets guard, they uphold the sup re.e sec re. Names.10 The poet has the exp re.sive utterance, the c re.tive word; the poet is a poet by his poetic c re.tion-the shape faultlessly wrought out that unveils and holds the Truth.11The form of beauty is the body of the Truth.
   The poet is a trinity in himself. A triune consciousness forms his personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara. He has the di re.t vision, the luminous intelligence, the immediate perception.12 A subtle and profound and penetrating consciousness is his,nigam, pracetas; his is the eye of the Sun,srya caku.13 He secu re. an inc re.sed being through his effulgent understanding.14 In the second place, the Poet is not only Seer but Doer; he is knower as well as c re.tor. He has a dynamic knowledge and his vision itself is power, ncak;15 he is the Seer-Will,kavikratu.16 He has the blazing radiance of the Sun and is sup re.ely potent in his self-Iuminousness.17 The Sun is the light and the energy of the Truth. Even like the Sun the Poet gives birth to the Truth, srya satyasava, satyya satyaprasavya. But the Poet as Power is not only the re.ealer or c re.tor,savit, he is also the builder or fashioner,ta, and he is the organiser,vedh is personality. First of all, he is the Knower-the Seer of the Truth, kavaya satyadrara, of the Truth.18 As Savita he manifests the Truth, as Tashta he gives a perfected body and form to the Truth, and as Vedha he maintains the Truth in its dynamic working. The effective marshalling and organisation of the Truth is what is called Ritam, the Right; it is also called Dharma,19 the Law or the Rhythm, the orde re. movement and invincible execution of the Truth. The Poet pursues the Path of the Right;20 it is he who lays out the Path for the march of the Truth, the prog re.s of the Sacrifice.21 He is like a fast steed well-yoked, p re.sing forward;22 he is the charger that moves straight and unswerving and carries us beyond 23into the world of felicity.
   Indeed delight is the third and the sup re.ely intimate element of the poetic personality. Dear and delightful is the poet, dear and delightful his works, priya, priyi His hand is dripping with sweetness,kavir hi madhuhastya.24 The Poet-God shines in his pristine beauty and is showering delight.25 He is filled with utter ecstasy so that he may rise to the very source of the luminous Energy.26? Pu re.is the Divine Joy and it enters and purifies all forms as it moves to the seat of the Immortals.27Indeed this sparkling Delight is the Poet-Seer and it is that that brings forth the c re.tive word, the utterance of Indra.28
  --
   The Mind and the Body a re.held together by means of the Life, the mid-world. The Divine Mind by raising the body-consciousness into itself gathers up too, by that act, the delight of life and re.eases the fountain of immortal Bliss. That is the work and achievement of the gods as poets.
   Whe re.then is the birth of the Poets? Ask it of the Masters. The Poets have seized and maste re. the Mind, they have the perfect working and they fashion the Heaven.
   On this Earth they hold everywhe re.in themselves all the sec re.s. They make Earth and Heaven move together, so that they may re.lise their heroic st re.gth. They measu re.them with their rhythmic measurings, they hold in their controlled grasp the vast and g re.t twins, and unite them and establish between them the mid-world of Delight for the perfect poise.30
   All the gods a re.poetstheir forms a re.perfect, surpa, suda, their Names full of beauty,cru devasya nma.31 This means also that the gods embody the diffe re.t powers that constitute the poetic consciousness. Agni is the Seer-Will, the c re.tive vision of the Poet the luminous energy born of an experience by identity with the Truth. Indra is the Idea-Form, the architectonic conception of the work or achievement. Mitra and Varuna a re.the large harmony, the vast cadence and sweep of movement. The Aswins, the Divine Riders, re. re.ent the intense zest of well-yoked Life-Energy. Soma is Rasa, Ananda, the Sup re.e Bliss and Delight.
   The Vedic Poet is doubtless the poet of Life, the architect of Divinity in man, of Heaven upon earth. But what is true of Life is fundamentally true of Art tooat least true of the Art as it was conceived by the ancient seers and as it found exp re.sion at their hands.32

0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  It is ironic that a period of the most t re.endous technological advancement known to re.orded history should also be labeled the Age of Anxiety. re.ms have been written about modern man's f re.zied search for his soul-and, indeed, his doubt that he even has one at a time when, like castles built on sand, so many of his cherished theories, long mistaken for verities, a re.crumbling about his bewilde re. brain.
  The age-old advice, "Know thyself," is mo re.imperative than ever. The tempo of science has accelerated to such a deg re. that today's discoveries f re.uently make yesterday's equations obsolescent almost befo re.they can be chalked up on a blackboard. Small wonder, then that every other hospital bed is occupied by a mental patient. Man was not constructed to spend his life at a crossroads, one of which leads he knows not whe re. and the other to th re.tened annihilation of his species.
  In view of this situation it is doubly re.ssuring to know that, even in the midst of chaotic concepts and conditions the re.still re.ains a door through which man, individually, can enter into a vast sto re.house of knowledge, knowledge as dependable and immutable as the measu re. t re.d of Eternity.
  For this re.son I am especially pleased to be writing an introduction to a new edition of A Garden of Pomegranates. I feel that never, perhaps, was the need mo re.urgent for just such a roadmap as the Qabalistic system provides. It should be equally useful to any who chooses to follow it, whether he be Jew, Christian or Buddhist, Deist, Theosophist, agnostic or atheist.
  The Qabalah is a trustworthy guide, leading to a comp re.ension both of the Universe and one's own Self. Sages have long taught that Man is a miniatu re.of the Universe, containing within himself the diverse elements of that macrocosm of which he is the microcosm. Within the Qabalah is a glyph called the T re. of Life which is at once a symbolic map of the Universe in its major aspects, and also of its smaller counterpart, Man.
  Manly P. Hall, in The Sec re. Teachings of All Ages, deplo re. the failu re.of modern science to "sense the profundity of these philosophical deductions of the ancients." We re.they to do so, he says, they "would re.lize those who fabricated the structu re.of the Qabalah possessed a knowledge of the celestial plan comparable in every re.pect with that of the modern savant."
  Fortunately many scientists in the field of psycho therapy a re.beginning to sense this cor re.ation. In Francis G. Wickes' The Inner World of Choice re.e re.ce is made to "the existence in every person of a galaxy of potentialities for growth marked by a succession of personalogical evolution and interaction with environments." She points out that man is not only an individual particle but "also a part of the human st re.m, governed by a Self g re.ter than his own individual self."
  The Book of the Law states simply, "Every man and every woman is a star." This is a startling thought for those who conside re. a star a heavenly body, but a declaration subject to proof by anyone who will ventu re.into the re.lm of his own Unconscious. This re.lm, he will learn if he persists, is not hemmed in by the boundaries of his physical body but is one with the boundless re.ches of outer space.
  Those who, armed with the tools provided by the Qabalah, have made the journey within and crossed beyond the barriers of illusion, have re.urned with an imp re.sive quantity of knowledge which conforms strictly to the definition of "science" in Winston's College Dictionary: "Science: a body of knowledge, general truths of particular facts, obtained and shown to be cor re.t by accurate observation and thinking; knowledge condensed, arranged and systematized with re.e re.ce to general truths and laws."
  Over and over their findings have been confirmed, proving the Qabalah contains within it not only the elements of the science itself but the method with which to pursue it.
  --
  But the Qabalah is mo re. It also lays the foundation on which re.ts another archaic science- Magic. Not to be confused with the conju re.'s sleight-of-hand, Magic has been defined by Aleister Crowley as "the science and art of causing change to occur in conformity with will." Dion Fortune qualifies this nicely with an added clause, "changes in consciousness."
  The Qabalah re.eals the natu re.of certain physical and psychological phenomena. Once these a re.app re.ended, understood and cor re.ated, the student can use the principles of Magic to exercise control over life's conditions and circumstances not otherwise possible. In short. Magic provides the practical application of the theories supplied by the Qabalah.
  It serves yet another vital function. In addition to the advantages to be gained from its philosophical application, the ancients discove re. a very practical use for the literal Qabalah.
  Each letter of the Qabalistic alphabet has a number, color, many symbols and a Tarot card attributed to it. The Qabalah not only aids in an understanding of the Tarot, but teaches the student how to classify and organize all such ideas, numbers and symbols. Just as a knowledge of Latin will give insight into the meaning of an unfamiliar English word with a Latin root, so the knowledge of the Qabalah with the various attri butions to each character in its alphabet will enable the student to understand and cor re.ate ideas and concepts which otherwise would have no appa re.t re.ation.
  A simple example is the concept of the Trinity in the Christian re.igion. The student is f re.uently amazed to learn through a study of the Qabalah that Egyptian mythology followed a similar concept with its trinity of gods, Osiris the father, Isis the virgin-mother, and Horus the son. The Qabalah indicates similar cor re.pondences in the pantheon of Roman and G re.k deities, proving the father-mother (Holy Spirit) - son principles of deity a re.primordial archetypes of man's psyche, rather than being, as is f re.uently and erroneously supposed a development peculiar to the Christian era.
  At this junctu re.let me call attention to one set of attri butions by Rittangelius usually found as an appendix attached to the Sepher Yetzirah. It lists a series of "Intelligences" for each one of the ten Sephiros and the twenty-two Paths of the T re. of Life. It seems to me, after prolonged meditation, that the common attri butions of these Intelligences is altogether arbitrary and lacking in serious meaning.
  --
  A good many attri butions in other symbolic a re.s, I feel a re.subject to the same criticism. The Egyptian Gods have been used with a good deal of ca re.essness, and without sufficient explanation of motives in assigning them as I did. In a re.ent edition of Crowley's masterpiece Liber 777 (which au fond is less a re.lection of Crowley's mind as a re.ent critic claimed than a tabulation of some of the material given piecemeal in the Golden Dawn knowledge lectu re.), he gives for the first time brief explanations of the motives for his attri butions. I too should have been far mo re.explicit in the explanations I used in the case of some of the Gods whose names we re.used many times, most inadequately, whe re.several paths we re.concerned. While it is true that the re.igious coloring of the Egyptian Gods diffe re. from time to time during Egypt's turbulent history, nonetheless a word or two about just that one single point could have served a useful purpose.
  Some of the passages in the book force me today to emphasize that so far as the Qabalah is concerned, it could and should be employed without binding to it the partisan qualities of any one particular re.igious faith. This goes as much for Judaism as it does for Christianity. Neither has much intrinsic usefulness whe re.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 mo re.of a curse than a boon to mankind. Nothing that I say he re. however, should re.lect on the peoples concerned, those who accept these re.igions. They a re.me re.y unfortunate. The re.igion 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 child re., will have none of this nonsense.
  I felt this a long time ago, as I still do, but even mo re.so. The only way to explain the partisan Jewish attitude demonstrated in some small sections of the book can re.dily be explained. I had been re.ding some writings of Arthur Edward Waite, and some of his pomposity and turgidity stuck to my mantle. I disliked his patronising Christian attitude, and so swung all the way over to the other side of the pendulum. Actually, neither faith is particularly important in this day and age. I must be ca re.ul never to re.d Waite again befo re.embarking upon literary work of my own.
  Much knowledge obtained by the ancients through the use of the Qabalah has been supported by discoveries of modern scientists- anthropologists, astronomers, psychiatrists, et al. Learned Qabalists for hund re.s of years have been awa re.of what the psychiatrist has only discove re. in the last few decades-that man's concept of himself, his deities and the Universe is a constantly evolving process, changing as man himself evolves on a higher spiral. But the roots of his concepts a re.buried in a race-consciousness that antedated Neanderthal man by uncounted aeons of time.
  --
  The tragedy of civilized man is that he is cut off from awa re.ess of his own instincts. The Qabalah can help him achieve the necessary understanding to effect a re.nion with them, so that rather than being driven by forces he does not understand, he can harness for his conscious use the same power that guides the homing pigeon, teaches the beaver to build a dam and keeps the planets re.olving in their appointed orbits about the sun.
  I began the study of the Qabalah at an early age. Two books I re.d 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 re.eption" by Frater Achad (Charles Stansfeld Jones), which I must have first re.d 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 the re.was not a trace of plagiarism. It had not consciously occur re. to me until re.ently 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, whe re.er he may now be.
  By the middle of 1926 I had become awa re.of the work of Aleister Crowley, for whom I have a t re.endous re.pect. I studied as many of his writings as I could gain access to, making copious notes, and later acted for several years as his sec re.ary, having joined him in Paris on October 12, 1928, a memorable day in my life.
  All sorts of books have been written on the Qabalah, some poor, some few others ext re.ely good. But I came to feel the need for what might be called a sort of Berlitz handbook, a concise but comp re.ensive introduction, studded with diagrams and tables of easily understood definitions and cor re.pondences to simplify the student's grasp of so complicated and abstruse a subject.
  During a short re.i re.ent in North Devon in 1931, I began to amalgamate my notes. It was out of these that A Garden of Pomegranates gradually emerged. I unashamedly admit that my book contains many di re.t plagiarisms from Crowley, Waite, Eliphas Levi, and D. H. Law re.ce. I had incorporated numerous fragments from their works into my notebooks without citing individual re.e re.ces to the various sources from which I condensed my notes.
  Prior to the closing down of the Mandrake P re.s in London about 1930-31, I was employed as company sec re.ary for a while. Along with several Crowley books, the Mandrake P re.s published a lovely little monogram by D. H. Law re.ce entitled "Apropos of Lady Chatterley's Lover." My own copy accompanied me on my travels for long years. Only re.ently did I discover that it had been lost. I hope that any one of my former patients who had borrowed it will see fit to re.urn it to me forthwith.
  The last chapter of A Garden deals with the Way of re.urn. It used almost enti re.y Crowley's concept of the Path as described in his superb essay "One Star in Sight." In addition to this, I borrowed extensively from Law re.ce's Apropos. Somehow, they all fitted together very nicely. In time, all these variegated notes we re.incorporated into the text without acknowledgment, an oversight which I now feel su re.would be forgiven, since I was only twenty-four at the time.
  Some modern Natu re.worshippers and members of the newly-washed and re.eemed witch-cult have complimented me on this closing chapter which I entitled 'The Ladder." I am pleased about this. For a very long time I was not at all familiar with the topic of witchcraft. I had avoided it enti re.y, not being attracted to its literatu re.in any way. In fact, I only became slightly conversant with its theme and literatu re.just a few years ago, after re.ding "The Anatomy of Eve" written by Dr. Leopold Stein, a Jungian analyst. In the middle of his study of four cases, he included a most informative chapter on the subject. This served to stimulate me to wider re.ding in that a re..
  In 1932, at the suggestion of Thomas Burke, the novelist, I submitted my manuscript to one of his publishers, Messrs. Constable in London. They we re.unable to use it, but made some encouraging comments and advised me to submit it to Riders. To my delight and surprise, Riders published it, and throughout the years the re.ction it has had indicated other students found it also fulfilled their need for a condensed and simplified survey of such a vast subject as the Qabalah.
  The importance of the book to me was and is five-fold. 1) It provided a yardstick by which to measu re.my personal prog re.s in the understanding of the Qabalah. 2) The re.o re.it can have an equivalent value to the modern student. 3) It serves as a theo re.ical introduction to the Qabalistic foundation of the magical work of the Hermetic Order of the Golden Dawn. 4) It throws considerable light on the occasionally obscu re.writings of Aleister Crowley. 5) It is dedicated to Crowley, who was the Ankh-af-na-Khonsu mentioned in The Book of the Law -a dedication which served both as a token of personal loyalty and devotion to Crowley, but was also a gestu re.of my spiritual independence from him.
  In his profound investigation into the origins and basic natu re.of man, Robert Ard re. in African Genesis re.ently made a shocking statement. Although man has begun the conquest of outer space, the ignorance of his own natu re. says Ard re., "has become institutionalized, universalized and sanctified." He further states that we re.a brotherhood of man to be formed today, "its only possible common bond would be ignorance of what man is."
  Such a condition is both deplorable and appalling when the means a re. re.dily available for man to acqui re.a thorough understanding of himself-and in so doing, an understanding of his neighbor and the world in which he lives as well as the g re.ter Universe of which each is a part.
  May everyone who re.ds this new edition of A Garden of Pomegranates be encouraged and inspi re. to light his own candle of inner vision and begin his journey into the boundless space that lies within himself. Then, through re.lization of his true identity, each student can become a lamp unto his own path. And mo re. Awa re.ess of the Truth of his being will rip asunder the veil of unknowing that has he re.ofo re.enshrouded the star he al re.dy is, permitting the brilliance of his light to illumine the darkness of that part of the Universe in which he abides.

0.00a - Participants in the Evening Talks, #Evening Talks With Sri Aurobindo, #unset, #Zen
   re.ular participants Occasional participants
   Barindra Kumar Ghose S. Duraiswami Iyer
  --
   re.ular participants Occasional participants
   Nirodbaran Dr. Manilal Pa re.h
  --
   To the re.der I
   Use ctrl + Y to copy selected text in markdown format.

000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  their perimeters the Mediterranean, Black, Caspian, Aral, China, Arabian, re.,
  Baltic, and North seas: altogether their a re. was historically thought of only as a flat
  --
  1500 lay well within that "known" flat world: it was and as yet re.ains the
  spontaneous theater of popular historical conceptioning.
  --
  traveling through North Africa began to re.to re.some of the ancient mathematics to
  the westward-evolving cultu re. When al-Khwarizmi's original A.D. 800 t re.tise on
  algebra was re.ublished in Latin in Carthage in 1200, it re.ui re. a further 200 years
  for his elucidation of the function of zero-the cipher-to be diffused into the
  --
  Roman numerals . . . impossible! The re.aissance began with the new calculating
  facility introduced by the cipher. The cipher was not only an essential tool in the
  --
  Columbus' re.ised concepts of ter re.trial navigation. It went on to instrument the
  mechanical and leverage calculation capabilities of Leonardo; and in the art of shipdesign the cipher gave birth to structural and mechanical engineering, which made
  --
  through Gibraltar to explo re.the Atlantic, to sail around Africa, to re.ch the Orient
  and the Pacific by water, and to circumnavigate the globe. Thus it became public
  --
  monarchs and merchants re.lized that, within that closed system, whoever
  commanded the line of most efficient high seas supply would become the masters
  --
  Thomas Malthus became the first economic authority ever to re.eive in toto the
  vital statistics of a world-embracing spherical empi re. At the very end of the 18th
  --
  000.110 Mutually assumed survival-only-of-the-fittest is the re.son why the
  United States and the USSR have for the past 30 years appropriated 200 billion
  --
  comp re.ensivists, while the people have been passport-chained to their re.pective
  150 national p re.erves-the people have become educationally divided into
  --
  000.111 Up until the 20th century re.lity consisted of everything that humans
  could see, smell, touch, and hear. Then at the entry into the 20th century the
  --
  provided for re.rrangements of atomic interpositioning whose metallic alloying and
  chemical structuring produces ever mo re.powerful and incisive performances perpound of physical matter employed.
  --
  interdistance and make fourfold the interattractive integrity of the re.otely bodied
  structural system. That is the law of gravity. Symmetrical, noncontacting,
  --
  thousand times mo re.effective in its re.istance to comp re.sion than to tension.
  000.115 Throughout the th re. million known years of the Stone Age humans
  --
  cohering re.istance. Gravity pushed humanity's stone structu re. inward toward the
  Earth's center. Humans had to build their structu re. on bedrock "shoes" to p re.ent
  --
  st re.gth (averaging approximately 10,000 p.s.i.) and of re.atively low comp re.sion-
   re.istive capability (also approximately 10,000 p.s.i.). Wood floated on water and
  --
  al re.dy mined and ever mo re.copiously re.irculating materials, it is now technically
  feasible to re.ool and re.i re.t world industry in such a manner that within 10 years
  we can have all of humanity enjoying a sustainably higher standard of living-with
  --
  fuels and atomic energy, since the re.ooled world industry and individual energy
  needs will have become completely supplied by our combined harvests of
  --
  energy income initially produced by Sun and gravity. Industry, re.ooled from
  weapons production to livingry production, will re.ouse the deployed phases of
  world-humans by single-family, air-deliverable, energy harvesting, only- re.table
  --
  their di re.tly re.eived individual cosmic incomes. So too, private enterprise should
  no mo re.meter the energy than it meters the air. But all of Earthians' p re.ent power
  structu re.-political, re.igious, or capitalist-would find their inte re.ts disastrouslyth re.tened by total human success. They a re.founded upon assumption of scarcity;
  they a re.organized for and sustained by the problems imposed by the assumption of
  --
  000.124 Why does not the public itself demand re.lization of its option for a
   re.olution by design science? Less than one percent of humanity now knows that
  --
  that science has ever found out is that the Universe consists of the most re.iable
  technology. They think of technology as something new; they re.ard it as
  th re.tening both in terms of modern weaponry and as job-eliminating competition
  --
  prime re.son for humanity's failu re.to exercise its option to attain universally
  sustainable physical success on this planet. The prime barrier to humanity's
  --
  the omnitriangulated, equi-vector-edge tetrahedron. In re.pect to the conceptual p re.
  time-size tetrahedron's volume taken as unity 1, with its six unit-vector-edge
  --
  family's re.pective 1-, 2-, 3-, 4-, 5-, and 6-tetravolumes. F re.uency to the third
  power, F 3 , values then multiply the primitive, al re.dy-four-dimensional volumetric
  values. In physically re.lized time-size each has the re.o re.4 + 3 = 7 dimensions, but
  since each system is inhe re.tly independent in Universe and the re.o re.has
  spinnability, one mo re.dimensional factor is re.ui re., making a total of eight
  dimensions in all for experientially evidencing physical re.lity.
  000.1271 To define the everywhe re.and-everywhen-transforming cosmic
  environment of each and every system re.ui re. several mo re.intercovarying system
  dimensions-planetary, solar, galactic, intergalactic. Because of the six positive and
  --
  intertransforming, we have 8 + 6 = 14 dimensional systems in cosmic re.ationship
  governance.
  --
  separately. The eternally re.enerative Universe is synergetic. Humans have been
  included in this cosmic design as local Universe information-gathe re.s and local

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   re.="#ATTITUDE_TOWARD_DIFFE re.T_ re.IGIONS">ATTITUDE TOWARD DIFFE re.T re.IGIONS
   re.="#PILGRIMAGE">PILGRIMAGE
  --
  SRI RAMAKRISHNA, the God-man of modern India, was born at Kamarpukur. This village in the Hooghly District p re.erved during the last century the idyllic simplicity of the rural a re.s 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 c re.ation grounds. South of the village a st re.m took its leisu re.y course. A mango orchard dedicated by a neighbouring zemindar to the public use was f re.uented by the boys for their noonday sports. A highway passed through the village to the g re.t temple of Jagannath at Puri, and the villagers, most of whom we re.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 sac re. days, re.igious singing, and other innocent pleasu re..
  About his pa re.ts Sri Ramakrishna once said: "My mother was the personification of re.titude 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 re.eating 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 leisu re.hours making garlands for the Family Deity, Raghuvir."
  Khudiram Chattopadhyaya and Chandra Devi, the pa re.ts of Sri Ramakrishna, we re.married in 1799. At that time Khudiram was living in his ancestral village of De re.po re. not far from Kamarpukur. Their first son, Ramkumar, was born in 1805, and their first daughter, Katyayani, in 1810. In 1814 Khudiram was orde re. by his landlord to bear false witness in court against a neighbour. When he re.used to do so, the landlord brought a false case against him and deprived him of his ancestral property. Thus dispossessed, he arrived, at the invitation of another landlord, in the quiet village of Kamarpukur, whe re.he was given a dwelling and about an ac re.of fertile land. The crops from this little property we re.enough to meet his family's simple needs. He re.he lived in simplicity, dignity, and contentment.
  Ten years after his coming to Kamarpukur, Khudiram made a pilgrimage on foot to Rameswar, at the southern ext re.ity of India. Two years later was born his second son, whom he named Rameswar. Again in 1835, at the age of sixty, he made a pilgrimage, this time to Gaya. He re. from ancient times, Hindus have come from the four corners of India to discharge their duties to their departed ancestors by offering them food and drink at the sac re. footprint of the Lord Vishnu. At this holy place Khudiram had a d re.m in which the Lord Vishnu promised to he born as his son. And Chandra Devi, too, in front of the Siva temple at Kamarpukur, had a vision indicating the birth of a divine child. Upon his re.urn the husband found that she had conceived.
  It was on February 18, 1836, that the child, to be known afterwards as Ramakrishna, was born. In memory of the d re.m at Gaya he was given the name of Gadadhar, the "Bea re. of the Mace", an epithet of Vishnu. Th re. years later a little sister was born.
  --
   Gadadhar g re. up into a healthy and re.tless boy, full of fun and sweet mischief. He was intelligent and p re.ocious and endowed with a prodigious memory. On his father's lap he learnt by heart the names of his ancestors and the hymns to the gods and goddesses, and at the village school he was taught to re.d and write. But his g re.test delight was to listen to re.itations of stories from Hindu mythology and the epics. These he would afterwards re.ount from memory, to the g re.t joy of the villagers. Painting he enjoyed; the art of moulding images of the gods and goddesses he learnt from the potters. But arithmetic was his g re.t aversion.
   At the age of six or seven Gadadhar had his first experience of spiritual ecstasy. One day in June or July, when he was walking along a narrow path between paddy-fields, eating the puffed rice that he carried in a basket, he looked up at the sky and saw a beautiful, dark thunder-cloud. As it sp re.d, 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 di re.tions. 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 re.lized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the c re.ation grounds, and he spent hours absorbed in his own thoughts. He also became mo re.helpful to his mother in the discharge of her household duties. He gave mo re.attention to re.ding and hearing the re.igious stories re.orded in the Puranas. And he became inte re.ted 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 re.unciation 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 adventu re.. He, on his part, fetched their water and fuel and
   served them in various ways. Meanwhile, he was observing their meditation and worship.
   At the age of nine Gadadhar was invested with the sac re. th re.d. This ce re.ony confer re. upon him the privileges of his brahmin lineage, including the worship of the Family Deity, Raghuvir, and imposed upon him the many strict disciplines of a brahmin's life. During the ce re.ony of investitu re.he shocked his re.atives by accepting a meal cooked by his nurse, a sudra woman. His father would never have d re.mt of doing such a thing But in a playful mood Gadadhar had once promised this woman that he would eat her food, and now he fulfilled his plighted word. The woman had piety and re.igious sincerity, and these we re.mo re.important to the boy than the conventions of society.
   Gadadhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appea re. to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual natu re.
   About this time, on the Sivaratri night, consecrated to the worship of Siva, a dramatic performance was arranged. The principal actor, who was to play the part of Siva, suddenly fell ill, and Gadadhar was persuaded to act in his place. While friends we re.d re.sing him for the role of Siva — smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudraksha beads around his neck — the boy appea re. to become absent-minded. He approached the stage with slow and measu re. step, supported by his friends. He looked the living image of Siva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discove re. that he was re.lly lost in meditation. His countenance was radiant and tears flowed from his eyes. He was lost to the outer world. The effect of this scene on the audience was t re.endous. The people felt blessed as by a vision of Siva Himself. The performance had to be stopped, and the boy's mood lasted till the following morning.
   Gadadhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes we re.selected from the stories of the Ramayana and the Mahabharata. Gadadhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindavan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadadhar would play the parts of Radha or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadadhar became indiffe re.t to the routine of school.
  --
   Gadadhar was on the th re.hold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or re.ite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct re.ognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopala, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindavan. He himself so idealized the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
   --- COMING TO CALCUTTA
  --
   Ramkumar did not at first oppose the ways of his temperamental brother. He wanted Gadadhar to become used to the conditions of city life. But one day he decided to warn the boy about his indiffe re.ce to the world. After all, in the near futu re.Gadadhar must, as a householder, earn his livelihood through the performance of his brahminical duties; and these re.ui re. a thorough knowledge of Hindu law, astrology, and kind re. subjects. He gently admonished Gadadhar and asked him to pay mo re.attention to his studies. But the boy re.lied spiritedly: "Brother, what shall I do with a me re.b re.d-winning education? I would rather acqui re.that wisdom which will illumine my heart and give me satisfaction for ever."
   --- B re.D-WINNING EDUCATION
   The anguish of the inner soul of India found exp re.sion 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 cent re.of modem cultu re.and learning? G re.d and lust held sway in the higher levels of society, and the occasional re.igious practices we re.me re.y 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 re.ealed to him an altogether diffe re.t India. He had been imp re.sed by their devotion and purity, their self-control and re.unciation. 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 re.lization of God.
   When Ramkumar re.rimanded Gadadhar for neglecting a "b re.d-winning education", the inner voice of the boy re.inded 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 we re.the true re. re.entatives of Hindu society. Each of them was seated, as it we re. on the c re.t of the wave that followed each successive trough in the tumultuous course of Indian national life. All demonstrated that the life cur re.t of India is spirituality. This truth was re.ealed to Gadadhar through that inner vision which scans past and futu re.in one sweep, unobstructed by the barriers of time and space. But he was unawa re.of the history of the profound change that had taken place in the land of his birth during the p re.ious one hund re. years.
   Hindu society during the eighteenth century had been passing through a period of decadence. It was the twilight of the Mussalman rule. The re.we re.anarchy and confusion in all sphe re.. Superstitious practices dominated the re.igious life of the people. Rites and rituals passed for the essence of spirituality. G re.dy 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 supp re.sed. The Hindus we re.much imp re.sed by the military power and political acumen of the new rulers. In the wake of the merchants came the English educators, and social re.ormers, and Christian missionaries — all bearing a cultu re.completely alien to the Hindu mind. In diffe re.t parts of the country educational institutions we re.set up and Christian churches established. Hindu young men we re.offe re. the heady wine of the Western cultu re.of the late eighteenth and early nineteenth centuries, and they drank it to the very d re.s.
   The first effect of the draught on the educated Hindus was a complete effacement from their minds of the time-honou re. beliefs and traditions of Hindu society. They came to believe that the re.was no transcendental Truth; The world perceived by the senses was all that existed. God and re.igion we re.illusions of the untuto re. mind. True knowledge could be derived only from the analysis of natu re. So atheism and agnosticism became the fashion of the day. The youth of India, taught in English schools, took malicious delight in openly b re.king the customs and traditions of their society. They would do away with the caste-system and re.ove the discriminatory laws about food. Social re.orm, the sp re.d of secular education, widow re.arriage, abolition of early marriage — they conside re. these the panacea for the degenerate condition of Hindu society.
   The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as re.ics of a barbarous age the images and rituals of the Hindu re.igion. They tried to persuade India that the teachings of her saints and seers we re.the cause of her downfall, that her Vedas, Puranas, and other scriptu re. we re.filled with superstition. Christianity, they maintained, had given the white races position and power in this world and assurance of happiness in the next; the re.o re.Christianity was the best of all re.igions. Many intelligent young Hindus became converted. The man in the st re.t was confused. The majority of the educated g re. materialistic in their mental outlook. Everyone living near Calcutta or the other strong-holds of Western cultu re. even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.
   But the soul of India was to be re.uscitated through a spiritual awakening. We hear the first call of this re.ascence in the spirited re.ort of the young Gadadhar: "Brother, what shall I do with a me re.b re.d-winning education?"
   Ramkumar could hardly understand the import of his young brother's re.ly. He described in bright colours the happy and easy life of scholars in Calcutta society. But Gadadhar intuitively felt that the scholars, to use one of his own vivid illustrations, we re.like so many vultu re., soaring high on the wings of their uninspi re. intellect, with their eyes fixed on the charnel-pit of g re.d and lust. So he stood firm and Ramkumar had to give way.
   --- KALI TEMPLE AT DAKSHINESWAR
  --
   The temple garden stands di re.tly on the east bank of the Ganges. The northern section of the land and a portion to the east contain an orchard, flower gardens, and two small re.ervoirs. The southern section is paved with brick and mortar. The visitor arriving by boat ascends the steps of an imposing bathing-ghat which leads to the chandni, a roofed terrace, on either side of which stand in a row six temples of Siva. East of the terrace and the Siva temples is a large court, paved, re.tangular in shape, and running north and south. Two temples stand in the cent re.of this court, the larger one, to the south and facing south, being dedicated to Kali, and the smaller one, facing the Ganges, to Radhakanta, that is, Krishna, the Consort of Radha. Nine domes with spi re. surmount the temple of Kali, and befo re.it stands the spacious natmandir, or music hall, the terrace of which is sup- ported by stately pillars. At the northwest and southwest
   corners of the temple compound a re.two nahabats, or music towers, from which music flows at diffe re.t times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Th re. sides of the paved courtyard — all except the west — a re.lined with rooms set apart for kitchens, sto re.rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the Siva temples, is of special inte re.t to us; for he re.Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a foot-path, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-t re., associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the kuthi, or bungalow, used by members of Rani Rasmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.
  --
   In the twelve Siva temples a re.installed the emblems of the G re.t God of re.unciation in His various aspects, worshipped daily with proper rites. Siva re.ui re. few articles of worship. White flowers and bel-leaves and a little Ganges water offe re. with devotion a re.enough to satisfy the benign Deity and win from Him the boon of liberation.
   --- RADHAKANTA
   The temple of Radhakanta, also known as the temple of Vishnu, contains the images of Radha and Krishna, the symbol of union with God through ecstatic love. The two images stand on a pedestal facing the west. The floor is paved with marble. From the ceiling of the porch hang chandeliers protected from dust by coverings of re. cloth. Canvas sc re.ns shield the images from the rays of the setting sun. Close to the th re.hold of the inner shrine is a small brass cup containing holy water. Devoted visitors re.e re.tly drink a few drops from the vessel.
   --- KALI
   The main temple is dedicated to Kali, the Divine Mother, he re.worshipped as Bhavatarini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the Mother, d re.sed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, Siva, the symbol of the Absolute. On the feet of the Goddess a re. among other ornaments, anklets of gold. Her arms a re.decked with jewelled ornaments of gold. She wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She wears a golden crown, golden ear-rings, and a golden nose-ring with a pearl-drop. She has four arms. The lower left hand holds a seve re. human head and the upper grips a blood-stained sab re. One right hand offers boons to Her child re.; the other allays their fear. The majesty of Her postu re.can hardly be described. It combines the terror of destruction with the re.ssurance of motherly tenderness. For She is the Cosmic Power, the totality of the universe, a glorious harmony of the pairs of opposites. She deals out death, as She c re.tes and p re.erves. She has th re. eyes, the third being the symbol of Divine Wisdom; they strike dismay into the wicked, yet pour out affection for Her devotees.
   The whole symbolic world is re. re.ented in the temple garden — the Trinity of the Natu re.Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, c re.ting the g re.test synthesis of re.igions. All aspects of re.lity a re. re. re.ented the re. But of this divine household, Kali is the pivot, the sove re.gn Mist re.s. She is Prakriti, the Proc re.trix, Natu re. the Destroyer, the C re.tor. Nay, She is something g re.ter and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who re.eals Herself to Her child re. under diffe re.t aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible re.lity; and if it so pleases Her, She takes away the last trace of ego from c re.ted beings and merges it in the consciousness of the Absolute, the undiffe re.tiated God. Through Her grace "the finite ego loses itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)
   Rani Rasmani spent a fortune for the construction of the temple garden and another fortune for its dedication ce re.ony, which took place on May 31, 1855.
   Sri Ramakrishna — henceforth we shall call Gadadhar by this familiar name —1 came to the temple garden with his elder brother Ramkumar, who was appointed priest of the Kali temple. Sri Ramakrishna did not at first approve of Ramkumar's working for the sudra Rasmani. The example of their orthodox father was still f re.h in Sri Ramakrishna's mind. He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offe re. to the Deity only in the house of a brahmin. But the holy atmosphe re.of the temple grounds, the solitude of the surrounding wood, the loving ca re.of his brother, the re.pect shown him by Rani Rasmani and Mathur Babu, the living p re.ence of the Goddess Kali in the temple, and; above all, the proximity of the sac re. Ganges, which Sri Ramakrishna always held in the highest re.pect, gradually overcame his disapproval, and he began to feel at home.
   Within a very short time Sri Ramakrishna attracted the notice of Mathur Babu, who was imp re.sed by the young man's re.igious fervour and wanted him to participate in the worship in the Kali temple. But Sri Ramakrishna loved his f re.dom and was indiffe re.t to any worldly ca re.r. The profession of the priesthood in a temple founded by a rich woman did not appeal to his mind. Further, he hesitated to take upon himself the re.ponsibility for the ornaments and jewelry of the temple. Mathur had to wait for a suitable occasion.
   At this time the re.came to Dakshineswar a youth of sixteen, destined to play an important role in Sri Ramakrishna's life. Hriday, a distant nephew2 of Sri Ramakrishna, hailed from Siho re. a village not far from Kamarpukur, and had been his boyhood friend. Clever, exceptionally energetic, and endowed with g re.t p re.ence of mind, he moved, as will be seen later, like a shadow about his uncle and was always re.dy to help him, even at the sacrifice of his personal comfort. He was destined to be a mute witness of many of the spiritual experiences of Sri Ramakrishna and the ca re.aker of his body during the stormy days of his spiritual practice. Hriday came to Dakshineswar in search of a job, and Sri Ramakrishna was glad to see him.
   Unable to re.ist the persuasion of Mathur Babu, Sri Ramakrishna at last ente re. the temple service, on condition that Hriday should be asked to assist him. His first duty was to d re.s and decorate the image of Kali.
   One day the priest of the Radhakanta temple accidentally dropped the image of Krishna on the floor, b re.king one of its legs. The pundits advised the Rani to install a new image, since the worship of an image with a broken limb was against the scriptural injunctions. But the Rani was fond of the image, and she asked Sri Ramakrishna's opinion. In an abstracted mood, he said: "This solution is ridiculous. If a son-in-law of the Rani broke his leg, would she discard him and put another in his place? Wouldn't she rather arrange for his t re.tment? Why should she not do the same thing in this case too? Let the image be re.ai re. and worshipped as befo re." It was a simple, straightforward solution and was accepted by the Rani. Sri Ramakrishna himself mended the b re.k. The priest was dismissed for his ca re.essness, and at Mathur Babu's earnest re.uest Sri Ramakrishna accepted the office of priest in the Radhakanta temple.
   ^No definite information is available as to the origin of this name. Most probably it was given by Mathur Babu, as Ramlal, Sri Ramakrishna's nephew, has said, quoting the authority of his uncle himself.
   ^Hriday's mother was the daughter of Sri Ramakrishna's aunt (Khudiram's sister). Such a deg re. of re.ationship is termed in Bengal that of a "distant nephew".
   --- SRI RAMAKRISHNA AS A PRIEST
   Born in an orthodox brahmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu re.igion a re.the human aspects of the indescribable and incomp re.ensible Spirit, as conceived by the finite human mind. They understand and app re.iate human love and emotion, help men to re.lize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and st re.gth is the One alone from whom comes the fulfilment of desi re. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. The re.o re.Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the se re.e re.lization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that re.lization is achieved, the devotee cannot dissociate human factors from his worship. The re.o re.the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And the re.a re.appropriate rites connected with all these functions. For instance, to secu re.for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense-organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fi re.and water. He awakens the diffe re.t spiritual cent re. of the body and invokes the Sup re.e Spirit in his heart. Then he transfers the Sup re.e Spirit to the image befo re.him and worships the image, re.arding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Sup re.e Spirit is re.alled from the image to Its true sanctuary, the heart of the priest. The re.l devotee knows the absurdity of worshipping the Transcendental re.lity with material articles — clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorpo re.l, singing befo re.That whose glory the music of the sphe re. tries vainly to proclaim. But through these rites the devotee aspi re. to go ultimately beyond rites and rituals, forms and names, words and praise, and to re.lize God as the All-pervading Consciousness.
   Hindu priests a re.thoroughly acquainted with the rites of worship, but few of them a re.awa re.of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptu re., and re.eat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was re.ealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the p re.cribed ce re.onies, he would actually find himself encircled by a wall of fi re.protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the diffe re.t cent re. of the body. The glow on his face, his deep absorption, and the intense atmosphe re.of the temple imp re.sed everyone who saw him worship the Deity.
   Ramkumar wanted Sri Ramakrishna to learn the intricate rituals of the worship of Kali. To become a priest of Kali one must undergo a special form of initiation from a qualified guru, and for Sri Ramakrishna a suitable brahmin was found. But no sooner did the brahmin speak the holy word in his ear than Sri Ramakrishna, overwhelmed with emotion, utte re. a loud cry and plunged into deep concentration.
   Mathur begged Sri Ramakrishna to take charge of the worship in the Kali temple. The young priest pleaded his incompetence and his ignorance of the scriptu re.. Mathur insisted that devotion and sincerity would mo re.than compensate for any lack of formal knowledge and make the Divine Mother manifest Herself through the image. In the end, Sri Ramakrishna had to yield to Mathur's re.uest. He became the priest of Kali.
   In 1856 Ramkumar b re.thed his last. Sri Ramakrishna had al re.dy witnessed mo re.than one death in the family. He had come to re.lize how impermanent is life on earth. The mo re.he was convinced of the transitory natu re.of worldly things, the mo re.eager he became to re.lize God, the Fountain of Immortality.
   --- THE FIRST VISION OF KALI
   And, indeed, he soon discove re. what a strange Goddess he had chosen to serve. He became gradually enmeshed in the web of Her all-pervading p re.ence. To the ignorant She is, to be su re. the image of destruction; but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms, and two of Her hands hold weapons of death, and Her eyes dart a glance of fi re. but, strangely enough, Ramakrishna felt in Her b re.th the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, Siva; it is because She is the Sakti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy c re.tu re., the denizens of the c re.ation ground. But is not the Ultimate re.lity above holiness and unholiness? She appears to be re.ling under the spell of wine. But who would c re.te this mad world unless under the influence of a divine drunkenness? She is the highest symbol of all the forces of natu re. the synthesis of their antinomies, the Ultimate Divine in the form of woman. She now became to Sri Ramakrishna the only re.lity, and the world became an unsubstantial shadow. Into Her worship he pou re. his soul. Befo re.him She stood as the transpa re.t portal to the shrine of Ineffable re.lity.
   The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an ext re.ely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. The re.Sri Ramakrishna began to spend the whole night in meditation, re.urning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical th re.d. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be f re.d from all ties? From our very birth we have the eight fetters of hat re., shame, lineage, pride of good conduct, fear, sec re.iveness, caste, and grief. The sac re. th re.d re.inds me that I am a brahmin and the re.o re.superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
   As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting befo re.the image, he would spend hours singing the devotional songs of g re.t devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the di re.t vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — me re.poetry without any re.lity? If Thou dost exist, why do I not see Thee? Is re.igion a me re.fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner
  , most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.
   But he did not have to wait very long. He has thus described his first vision of the Mother: "I felt as if my heart we re.being squeezed like a wet towel. I was overpowe re. with a g re.t re.tlessness and a fear that it might not be my lot to re.lize Her in this life. I could not bear the separation from Her any longer. Life seemed to be not worth living. Suddenly my glance fell on the sword that was kept in the Mother's temple. I determined to put an end to my life. When I jumped up like a madman and seized it, suddenly the blessed Mother re.ealed Herself. The buildings with their diffe re.t parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows we re.madly rushing at me from all sides with a terrific noise, to swallow me up! I was panting for b re.th. I was caught in the rush
   and collapsed, unconscious. What was happening in the outside world I did not know; but within me the re.was a steady flow of undiluted bliss, altogether new, and I felt the p re.ence of the Divine Mother." On his lips when he re.ained consciousness of the world was the word "Mother".
   --- GOD-INTOXICATED STATE
   Yet this was only a fo re.aste of the intense experiences to come. The first glimpse of the Divine Mother made him the mo re.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 befo re.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 we re.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 f re. to move about. He would see flashes like a swarm of fi re.flies floating befo re.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 b re.th and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would re.ain 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 re.l 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 re.lly eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper sto re. 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 cu re.his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to di re.t him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things a re. I am ignorant of mantras and the scriptu re.. Teach me, Mother, how to re.lize Thee. Who else can help me? Art Thou not my only re.uge and guide?" And the sustaining p re.ence of the Mother never failed him in his dist re.s or doubt. Even those who criticized his conduct we re.g re.tly imp re.sed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his p re.ence.
   It is said that samadhi, or trance, no mo re.than opens the portal of the spiritual re.lm. Sri Ramakrishna felt an unquenchable desi re.to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted the re.five sac re. t re.s. The spot, known as the Panchavati, became the scene of many of his visions.
   As his spiritual mood deepened he mo re.and mo re.felt himself to be a child of the Divine Mother. He learnt to sur re.der himself completely to Her will and let Her di re.t him.
   "O Mother," he would constantly pray, "I have taken re.uge in Thee. Teach me what to do and what to say. Thy will is paramount everywhe re.and is for the good of Thy child re.. Merge my will in Thy will and make me Thy instrument."
   His visions became deeper and mo re.intimate. He no longer had to meditate to behold the Divine Mother. Even while re.aining consciousness of the outer world, he would see Her as tangibly as the temples, the t re.s, the river, and the men around him.
   On a certain occasion Mathur Babu stealthily ente re. the temple to watch the worship. He was profoundly moved by the young priest's devotion and sincerity. He re.lized that Sri Ramakrishna had transformed the stone image into the living Goddess.
   Sri Ramakrishna one day fed a cat with the food that was to be offe re. to Kali. This was too much for the manager of the temple garden, who conside re. himself re.ponsible for the proper conduct of the worship. He re.orted Sri Ramakrishna's insane behaviour to Mathur Babu.
   Sri Ramakrishna has described the incident: "The Divine Mother re.ealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels we re.Consciousness, the door-sill was Consciousness, the marble floor was Consciousness — all was Consciousness. I found everything inside the room soaked, as it we re. in Bliss — the Bliss of God. I saw a wicked man in front of the Kali temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offe re. to the Divine Mother. I clearly perceived that all this was the Divine Mother — even the cat. The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.'"
   One of the painful ailments from which Sri Ramakrishna suffe re. at this time was a burning sensation in his body, and he was cu re. by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the p re.ence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a re.-eyed man of black complexion, re.ling like a drunkard. Soon the re.emerged from him another person, of se re.e countenance, wearing the och re.cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. The re.fter Sri Ramakrishna was f re. of his pain.
   About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rama and traditional model for this self-effacing form of devotion. When he meditated on Hanuman his movements and his way of life began to re.emble those of a monkey. His eyes became re.tless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sita, the divine consort of Rama, who ente re. his body and disappea re. the re.with the words, "I bequeath to you my smile."
   Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rani Rasmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Appa re.tly listening to his song, she had actually been thinking of a law-suit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was dist re.sed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna p re.ented Mathur Babu with two hibiscus flowers growing on the same stalk, one re. and one white.
   Mathur and Rani Rasmani began to ascribe the mental ailment of Sri Ramakrishna in part, at least, to his observance of rigid continence. Thinking that a natural life would re.ax the tension of his nerves, they enginee re. a plan with two women of ill fame. But as soon as the women ente re. his room, Sri Ramakrishna beheld in them the manifestation of the Divine Mother of the Universe and went into samadhi uttering Her name.
   --- HALADHARI
   In 1858 the re.came to Dakshineswar a cousin of Sri Ramakrishna, Haladhari by name, who was to re.ain the re.about eight years. On account of Sri Ramakrishna's indiffe re.t health, Mathur appointed this man to the office of priest in the Kali temple. He was a complex character, versed in the letter of the scriptu re., but hardly awa re.of their spirit. He loved to participate in hair-splitting theological discussions and, by the measu re.of his own erudition, he proceeded to gauge Sri Ramakrishna. An orthodox brahmin, he thoroughly disapproved of his cousin's unorthodox actions, but he was not unimp re.sed by Sri Ramakrishna's purity of life, ecstatic love of God, and yearning for re.lization.
   One day Haladhari upset Sri Ramakrishna with the statement that God is incomp re.ensible to the human mind. Sri Ramakrishna has described the g re.t moment of doubt when he wonde re. whether his visions had re.lly misled him: "With sobs I prayed to the Mother, 'Canst Thou have the heart to deceive me like this because I am a fool?' A st re.m of tears flowed from my eyes. Shortly afterwards I saw a volume of mist rising from the floor and filling the space befo re.me. In the midst of it the re.appea re. a face with flowing beard, calm, highly exp re.sive, and fair. Fixing its gaze steadily upon me, it said solemnly, ' re.ain in bhavamukha, on the th re.hold of re.ative consciousness.' This it re.eated th re. times and then it gently disappea re. in the mist, which itself dissolved. This vision re.ssu re. me."
   A garbled re.ort of Sri Ramakrishna's failing health, indiffe re.ce to worldly life, and various abnormal activities re.ched Kamarpukur and filled the heart of his poor mother with anguish. At her re.eated re.uest he re.urned to his village for a change of air. But his boyhood friends did not inte re.t him any mo re. A divine fever was consuming him. He spent a g re.t part of the day and night in one of the c re.ation grounds, in meditation. The place re.inded him of the impermanence of the human body, of human hopes and achievements. It also re.inded him of Kali, the Goddess of destruction.
   --- MARRIAGE AND AFTER
   But in a few months his health showed improvement, and he re.ove re. to some extent his natural buoyancy of spirit. His happy mother was encouraged to think it might be a good time to arrange his marriage. The boy was now twenty-th re. years old. A wife would bring him back to earth. And she was delighted when her son welcomed her suggestion. Perhaps he saw in it the finger of God.
   Saradamani, a little girl of five, lived in the neighbouring village of Jayrambati. Even at this age she had been praying to God to make her character as stainless and fragrant as the white tuberose. Looking at the full moon, she would say: "O God, the re.a re.dark spots even on the moon. But make my character spotless." It was she who was selected as the bride for Sri Ramakrishna.
   The marriage ce re.ony was duly performed. Such early marriage in India is in the natu re.of a betrothal, the marriage being consummated when the girl attains puberty. But in this case the marriage re.ained for ever unconsummated. Sri Ramakrishna lived at Kamarpukur about a year and a half and then re.urned to Dakshineswar.
   Hardly had he crossed the th re.hold of the Kali temple when he found himself again in the whirlwind. His madness re.ppea re. tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indiffe re.ce to the body and the outside world, the same divine delirium. He subjected himself to f re.h disciplines in order to eradicate g re.d and lust, the two g re.t impediments to spiritual prog re.s. With a rupee in one hand and some earth in the other, he would re.lect on the comparative value of these two for the re.lization of God, and finding them equally worthless he would toss them, with equal indiffe re.ce, into the Ganges. Women he re.arded as the manifestations of the Divine Mother. Never even in a d re.m did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be awa re.of the other. Sleep left him altogether. Day and night, visions flitted befo re.him. He saw the sannyasi who had p re.iously killed the "sinner" in him again coming out of his body, th re.tening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him re.orts of what was happening the re. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
   Rani Rasmani, the found re.s 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 re.ources 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 sto re." appointed by the Divine Mother. Whenever a desi re.arose in his mind, Mathur fulfilled it without hesitation.
   --- THE BRAHMANI
  --
   Sri Ramakrishna welcomed the visitor with g re.t re.pect, described to her his experiences and visions, and told her of people's belief that these we re.symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some a re.mad for money, some for c re.tu re.comforts, some for name and fame; and you a re.mad for God." She assu re. him that he was passing through the almost unknown spiritual experience described in the scriptu re. as mahabhava, the most exalted raptu re.of divine love. She told him that this ext re.e exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a t re.or of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptu re., she decla re., had re.orded only two instances of the experience, namely, those of Sri Radha and Sri Chaitanya.
   Very soon a tender re.ationship 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 re.ognized in him a power to transmit spirituality to others. She came to the conclusion that such things we re.not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
   When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was re.uctant to accept him as an Incarnation of God, an Avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whe re.pon the Brahmani asked Mathur to arrange a confe re.ce of scholars who should discuss the matter with her. He ag re.d to the proposal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.
   Two famous pundits of the time we re.invited: Vaishnavcharan, the leader of the Vaishnava society, and Gauri. The first to arrive was Vaishnavcharan, with a distinguished company of scholars and devotees. The Brahmani, like a proud mother, proclaimed her view befo re.him and supported it with quotations from the scriptu re.. As the pundits discussed the deep theological question, Sri Ramakrishna, perfectly indiffe re.t to everything happening around him, sat in their midst like a child, immersed in his own thoughts, sometimes smiling, sometimes chewing a pinch of spices from a pouch, or again saying to Vaishnavcharan with a nudge: "Look he re. Sometimes I feel like this, too." P re.ently Vaishnavcharan arose to decla re.himself in total ag re.ment with the view of the Brahmani. He decla re. that Sri Ramakrishna had undoubtedly experienced mahabhava and that this was the certain sign of the ra re.manifestation of God in a man. The people assembled
  --
   When, a few days later, Pundit Gauri arrived, another meeting was held, and he ag re.d with the view of the Brahmani and Vaishnavcharan. To Sri Ramakrishna's re.ark that Vaishnavcharan had decla re. him to be an Avatar, Gauri re.lied: "Is that all he has to say about you? Then he has said very little. I am fully convinced that you a re.that Mine of Spiritual Power, only a small fraction of which descends on earth, from time to time, in the form of an Incarnation."
   "Ah!" said Sri Ramakrishna with a smile, "you seem to have quite outbid Vaishnavcharan in this matter. What have you found in me that makes you entertain such an idea?"
   Gauri said: "I feel it in my heart and I have the scriptu re. on my side. I am re.dy to prove it to anyone who challenges me."
   "Well," Sri Ramakrishna said, "it is you who say so; but, believe me, I know nothing about it."
   Thus the insane priest was by verdict of the g re.t scholars of the day proclaimed a Divine Incarnation. His visions we re.not the re.ult of an over-heated brain; they had p re.edent in spiritual history. And how did the proclamation affect Sri Ramakrishna himself? He re.ained the simple child of the Mother that he had been since the first day of his life. Years later, when two of his householder disciples openly spoke of him as a Divine Incarnation and the matter was re.orted to him, he said with a touch of sarcasm: "Do they think they will enhance my glory that way? One of them is an actor on the stage and the other a physician. What do they know about Incarnations? Why, years ago pundits like Gauri and Vaishnavcharan decla re. me to be an Avatar. They we re.g re.t scholars and knew what they said. But that did not make any change in my mind."
   Sri Ramakrishna was a learner all his life. He often used to quote a proverb to his disciples: "Friend, the mo re.I live the mo re.I learn." When the excitement c re.ted by the Brahmani's declaration was over, he set himself to the task of practising spiritual disciplines according to the traditional methods laid down in the Tantra and Vaishnava scriptu re.. Hitherto he had pursued his spiritual ideal according to the promptings of his own mind and heart. Now he accepted the Brahmani as his guru and set foot on the traditional highways.
  --
   According to the Tantra, the Ultimate re.lity is Chit, or Consciousness, which is identical with Sat, or Being, and with Ananda, or Bliss. This Ultimate re.lity, Satchidananda, Existence-Knowledge-Bliss Absolute, is identical with the re.lity p re.ched in the Vedas. And man is identical with this re.lity; but under the influence of maya, or illusion, he has forgotten his true natu re. He takes to be re.l a me re.y appa re.t world of subject and object, and this error is the cause of his bondage and suffering. The goal of spiritual discipline is the re.iscovery of his true identity with the divine re.lity.
   For the achievement of this goal the Vedanta p re.cribes an auste re.negative method of discrimination and re.unciation, which can be followed by only a few individuals endowed with sharp intelligence and unshakable will-power. But Tantra takes into consideration the natural weakness of human beings, their lower appetites, and their love for the conc re.e. It combines philosophy with rituals, meditation with ce re.onies, re.unciation with enjoyment. The underlying purpose is gradually to train the aspirant to meditate on his identity with the Ultimate.
   The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time discover in them the p re.ence of God. Mystical rites a re.p re.cribed by which, slowly, the sense-objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man a re.turned into " re.easers". The very poison that kills is transmuted into the elixir of life. Outward re.unciation is not necessary. Thus the aim of Tantra is to sublimate bhoga, or enjoyment into yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is nothing but the sport of Siva and Sakti, the Absolute and Its inscrutable Power.
   The disciplines of Tantra a re.graded to suit aspirants of all deg re.s. Exercises a re.p re.cribed for people with "animal", "heroic", and "divine" outlooks. Certain of the rites re.ui re.the p re.ence of members of the opposite sex. He re.the aspirant learns to look on woman as the embodiment of the Goddess Kali, the Mother of the Universe. The very basis of Tantra is the Motherhood of God and the glorification of woman. Every part of a woman's body is to be re.arded as incarnate Divinity. But the rites a re.ext re.ely dangerous. The help of a qualified guru is absolutely necessary. An unwary devotee may lose his foothold and fall into a pit of depravity.
   According to the Tantra, Sakti is the active c re.tive force in the universe. Siva, the Absolute, is a mo re.or less passive principle. Further, Sakti is as inseparable from Siva as fi re.s power to burn is from fi re.itself. Sakti, the C re.tive Power, contains in Its womb the universe, and the re.o re.is the Divine Mother. All women a re.Her symbols. Kali is one of Her several forms. The meditation on Kali, the C re.tive Power, is the central discipline of the Tantra. While meditating, the aspirant at first re.ards 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 befo re.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 ce re.onies in the Panchavati and under the bel-t re. at the northern ext re.ity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never mo re.than th re. days to achieve the re.ult promised in any one of them. After the observance of a few p re.iminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, whe re.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 appea re. as the lila, the sport, of Siva and Sakti. He beheld held everywhe re.manifest the power and beauty of the Mother; the whole world, animate and inanimate, appea re. to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.
   He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anahata Sabda, the g re.t sound Om, of which the innumerable sounds of the universe a re.only so many echoes. He acqui re. the eight supernatural powers of yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine Maya, the inscrutable Power of God, by which the universe is c re.ted and sustained, and into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. P re.ently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws, and crushed it. Swallowing it, she re.ente re. the waters of the Ganges.
   But the most re.arkable experience during this period was the awakening of the Kundalini Sakti, the "Serpent Power". He actually saw the Power, at first lying asleep at the bottom of the spinal column, then waking up and ascending along the mystic Sushumna canal and through its six cent re., or lotuses, to the Sahasrara, the thousand-petalled lotus in the top of the head. He further saw that as the Kundalini went upward the diffe re.t lotuses bloomed. And this phenomenon was accompanied by visions and trances. Later on he described to his disciples and devotees the various movements of the Kundalini: the fishlike, birdlike, monkeylike, and so on. The awaken- ing of the Kundalini is the beginning of spiritual consciousness, and its union with Siva in the Sahasrara, ending in samadhi, is the consummation of the Tantrik disciplines.
   About this time it was re.ealed to him that in a short while many devotees would seek his guidance.
   --- VAISHNAVA DISCIPLINES
  --
   Vaishnavism is exclusively a re.igion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the natu re.of bliss and bestows upon the lover immortality and liberation. God, according to Vaishnavism, cannot be re.lized through logic or re.son; and, without bhakti, all penances, austerities and rites a re.futile. Man cannot re.lize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pu re.of heart. The mind is to be purified through bhakti. The pu re.mind then re.ains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava re.igion.
   The re.a re.th re. kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desi re.for fame or wealth, or from any other worldly ambition, then his devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all c re.ted beings the attitude of friendship, then his devotion is called sattvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the th re. gunas, or qualities, being a spontaneous, uninterrupted inclination of the mind toward God, the Inner Soul of all beings; and it wells up in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it we re.offe re. him. His one desi re.is to love God under all conditions — in pleasu re.and pain, life and death, honour and dishonour, prosperity and adversity.
   The re.a re.two stages of bhakti. The first is known as vaidhi-bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage a re.p re.cribed re.ular and methodical worship, hymns, prayers, the re.etition of God's name, and the chanting of His glories. This lower bhakti in course of time matu re. into para-bhakti, or sup re.e devotion, known also as p re.a, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound c re.tu re. it is misdi re.ted to earthly objects.
   To develop the devotee's love for God, Vaishnavism humanizes God. God is to be re.arded as the devotee's Pa re.t, Master, Friend, Child, Husband, or Sweetheart, each succeeding re.ationship re. re.enting an intensification of love. These bhavas, or attitudes toward God, a re.known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas, Hanuman, the cow-herd boys of Vrindavan, Rama's mother Kausalya, and Radhika, Krishna's sweetheart, exhibited, re.pectively, the most perfect examples of these forms. In the ascending scale the-glories of God a re.gradually forgotten and the devotee re.lizes mo re.and mo re.the intimacy of divine communion. Finally he re.ards himself as the mist re.s of his Beloved, and no artificial barrier re.ains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object re.ationship, a devotee of the Vaishnava path wishes to re.ain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Sup re.e Person.
   While practising the discipline of the madhur bhava, the male devotee often re.ards 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 deg re. 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 desi re. and the development of the spiritual natu re. Now, the idea which is the basis of all desi re. 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 desi re. 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 re.l communion with the Impersonal God. Hence the highest est re.lization of the Vaishnava draws close to the transcendental experience of the Vedantist.
   A beautiful exp re.sion 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 re.arded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They sur re.de re. 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 re. re.ents, through sensuous language, a supersensuous experience.
   Sri Chaitanya, also known as Gauranga, Gora, or Nimai, born in Bengal in 1485 and re.arded as an Incarnation of God, is a g re.t prophet of the Vaishnava re.igion. Chaitanya decla re. the chanting of God's name to be the most efficacious spiritual discipline for the Kaliyuga.
   Sri Ramakrishna, as the monkey Hanuman, had al re.dy worshipped God as his Master. Through his devotion to Kali he had worshipped God as his Mother. He was now to take up the other re.ationships p re.cribed by the Vaishnava scriptu re..
   --- RAMLALA
   About the year 1864 the re.came to Dakshineswar a wandering Vaishnava monk, Jatadhari, whose Ideal Deity was Rama. He always carried with him a small metal image of the Deity, which he called by the endearing name of Ramlala, the Boy Rama. Toward this little image he displayed the tender affection of Kausalya for her divine Son, Rama. As a re.ult of lifelong spiritual practice he had actually found in the metal image the p re.ence of his Ideal. Ramlala was no longer for him a metal image, but the living God. He devoted himself to nursing Rama, feeding Rama, playing with Rama, taking Rama for a walk, and bathing Rama. And he found that the image re.ponded to his love.
   Sri Ramakrishna, much imp re.sed with his devotion, re.uested Jatadhari to spend a few days at Dakshineswar. Soon Ramlala became the favourite companion of Sri Ramakrishna too. Later on he described to the devotees how the little image would dance gracefully befo re.him, jump on his back, insist on being taken in his arms, run to the fields in the sun, pluck flowers from the bushes, and play pranks like a naughty boy. A very sweet re.ationship sprang up between him and Ramlala, for whom he felt the love of a mother.
   One day Jatadhari re.uested Sri Ramakrishna to keep the image and bade him adieu with tearful eyes. He decla re. that Ramlala had fulfilled his innermost prayer and that he now had no mo re.need of formal worship. A few days later Sri Ramakrishna was blessed through Ramlala with a vision of Ramachandra, whe re.y he re.lized that the Rama of the Ramayana, the son of Dasaratha, pervades the whole universe as Spirit and Consciousness; that He is its C re.tor, Sustainer, and Destroyer; that, in still another aspect, He is the transcendental Brahman, without form, attribute, or name.
   While worshipping Ramlala as the Divine Child, Sri Ramakrishna's heart became filled with motherly tenderness, and he began to re.ard himself as a woman. His speech and gestu re. changed. He began to move f re.ly with the ladies of Mathur's family, who now looked upon him as one of their own sex. During this time he worshipped the Divine Mother as Her companion or handmaid.
   --- IN COMMUNION WITH THE DIVINE BELOVED
   Sri Ramakrishna now devoted himself to scaling the most inaccessible and dizzy heights of dualistic worship, namely, the complete union with Sri Krishna as the Beloved of the heart. He re.arded himself as one of the gopis of Vrindavan, mad with longing for her divine Sweetheart. At his re.uest Mathur provided him with woman's d re.s and jewelry. In this love-pursuit, food and drink we re.forgotten. Day and night he wept bitterly. The yearning turned into a mad f re.zy; for the divine Krishna began to play with him the old tricks He had played with the gopis. He would tease and taunt, now and then re.ealing Himself, but always keeping at a distance. Sri Ramakrishna's anguish brought on a re.urn of the old physical symptoms: the burning sensation, an oozing of blood through the po re., a loosening of the joints, and the stopping of physiological functions.
   The Vaishnava scriptu re. advise one to propitiate Radha and obtain her grace in order to re.lize Sri Krishna. So the tortu re. devotee now turned his prayer to her. Within a short time he enjoyed her blessed vision. He saw and felt the figu re.of Radha disappearing into his own body.
   He said later on: "It is impossible to describe the heavenly beauty and sweetness of Radha. Her very appearance showed that she had completely forgotten herself in her passionate attachment to Krishna. Her complexion was a light yellow."
  --
   The love of Radha is the p re.ursor of the re.plendent vision of Sri Krishna, and Sri Ramakrishna soon experienced that vision. The enchanting ing form of Krishna appea re. to him and merged in his person. He became Krishna; he totally forgot his own individuality and the world; he saw Krishna in himself and in the universe. Thus he attained to the fulfilment of the worship of the Personal God. He drank from the fountain of Immortal Bliss. The agony of his heart vanished fo re.er. He re.lized Amrita, Immortality, beyond the shadow of death.
   One day, listening to a re.itation of the Bhagavata on the verandah of the Radhakanta temple, he fell into a divine mood and saw the enchanting form of Krishna. He perceived the luminous rays issuing from Krishna's Lotus Feet in the form of a stout rope, which touched first the Bhagavata and then his own chest, connecting all th re. — God, the scriptu re. and the devotee. "After this vision", he used to say, "I came to re.lize that Bhagavan, Bhakta, and Bhagavata — God, Devotee, and Scriptu re.— a re.in re.lity one and the same."
   --- VEDANTA
   The Brahmani was the enthusiastic teacher and astonished beholder of Sri Ramakrishna in his spiritual prog re.s. She became proud of the achievements of her unique pupil. But the pupil himself was not permitted to re.t; his destiny beckoned him forward. His Divine Mother would allow him no re.pite till he had left behind the enti re. re.lm of duality with its visions, experiences, and ecstatic d re.ms. But for the new ascent the old tender guides would not suffice. The Brahmani, on whom he had depended for, th re. years, saw her son escape from her to follow the command of a teacher with masculine st re.gth, a sterner mien, a gnarled physique, and a virile voice. The new guru was a wandering monk, the sturdy Totapuri, whom Sri Ramakrishna learnt to add re.s affectionately as Nangta, the "Naked One", because of his total re.unciation of all earthly objects and attachments, including even a piece of wearing cloth.
   Totapuri was the bea re. of a philosophy new to Sri Ramakrishna, the non-dualistic Vedanta philosophy, whose conclusions Totapuri had experienced in his own life. This ancient Hindu system designates the Ultimate re.lity as Brahman, also described as Satchidananda, Existence-Knowledge-Bliss Absolute. Brahman is the only re.l Existence. In It the re.is no time, no space, no causality, no multiplicity. But through maya, Its inscrutable Power, time, space, and causality a re.c re.ted and the One appears to b re.k into the many. The eternal Spirit appears as a manifold of individuals endowed with form and subject to the conditions of time. The Immortal becomes a victim of birth and death. The Changeless undergoes change. The sinless Pu re.Soul, hypnotized by Its own maya, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the subject-object re.ationship a re.un re.l. Even the vision of a Personal God
   is, ultimately speaking, as illusory as the experience of any other object. Man attains his liberation, the re.o re. by piercing the veil of maya and re.iscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he re.lizes ineffable Peace. Only then does he go beyond the fiction of birth and death; only then does he become immortal. 'And this is the ultimate goal of all re.igions — to dehypnotize the soul now hypnotized by its own ignorance.
   The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is un re.l is both negated and re.ounced. It is the path of jnana, knowledge, the di re.t method of re.lizing the Absolute. After the negation of everything re.ative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, whe re.subject and object a re.alike dissolved. The soul goes beyond the re.lm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The re.l Man towers above the delusions of c re.tion, p re.ervation, and destruction. An avalanche of indescribable Bliss sweeps away all re.ative ideas of pain and pleasu re. good and evil. The re.shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known a re.dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of sup re.e Felicity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings a re.quelled for ever; the oscillations of the mind a re.stopped; the momentum of past actions is exhausted. B re.king 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 d re.m 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 me re.shadow, an outer sheath encasing the soul. He does not dwell on the past, takes no thought for the futu re. and looks with indiffe re.ce on the p re.ent. 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 re.cts to pleasu re.and pain. He re.ains unmoved whether he — that is to say, his body — is worshipped by the good or tormented by the wicked; for he re.lizes 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 we re. 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 a re.born with a special mission for the world can re.urn
   from this height to the valleys of normal life. They live and move in the world for the welfa re.of mankind. They a re.invested with a sup re.e spiritual power. A divine glory shines through them.
  --
   Totapuri arrived at the Dakshineswar temple garden toward the end of 1864. Perhaps born in the Punjab, he was the head of a monastery in that province of India and claimed leadership of seven hund re. sannyasis. Trained from early youth in the disciplines of the Advaita Vedanta, he looked upon the world as an illusion. The gods and goddesses of the dualistic worship we re.to him me re.fantasies of the deluded mind. Prayers, ce re.onies, rites, and rituals had nothing to do with true re.igion, and about these he was utterly indiffe re.t. Exercising self-exertion and unshakable will-power, he had liberated himself from attachment to the sense-objects of the re.ative universe. For forty years he had practised auste re.discipline on the bank of the sac re. Narmada and had finally re.lized his identity with the Absolute. Thenceforward he roamed in the world as an unfette re. soul, a lion f re. from the cage. Clad in a loin-cloth, he spent his days under the canopy of the sky alike in storm and sunshine, feeding his body on the slender pittance of alms. He had been visiting the estuary of the Ganges. On his re.urn journey along the bank of the sac re. river, led by the inscrutable Divine Will, he stopped at Dakshineswar.
   Totapuri, discovering at once that Sri Ramakrishna was p re.a re. to be a student of Vedanta, asked to initiate him into its mysteries. With the permission of the Divine Mother, Sri Ramakrishna ag re.d to the proposal. But Totapuri explained that only a sannyasi could re.eive the teaching of Vedanta. Sri Ramakrishna ag re.d to re.ounce the world, but with the stipulation that the ce re.ony of his initiation into the monastic order be performed in sec re., to spa re.the feelings of his old mother, who had been living with him at Dakshineswar.
   On the appointed day, in the small hours of the morning, a fi re.was lighted in the Panchavati. Totapuri and Sri Ramakrishna sat befo re.it. The flame played on their faces. "Ramakrishna was a small brown man with a short beard and beautiful eyes, long dark eyes, full of light, obliquely set and slightly veiled, never very wide open, but seeing half-closed a g re.t distance both outwardly and inwardly. His mouth was open over his white teeth in a bewitching smile, at once affectionate and mischievous. Of medium height, he was thin to emaciation and ext re.ely delicate. His temperament was high-strung, for he was supersensitive to all the winds of joy and sorrow, both moral and physical. He was indeed a living re.lection of all that happened befo re.the mirror of his eyes, a two-sided mirror, turned both out and in." (Romain Rolland, Prophets of the New India, pp. 38-9.) Facing him, the other rose like a rock. He was very tall and robust, a sturdy and tough oak. His constitution and mind we re.of iron. He was the strong leader of men.
   In the burning flame befo re.him Sri Ramakrishna performed the rituals of destroying his attachment to re.atives, friends, body, mind, sense-organs, ego, and the world. The leaping flame swallowed it all, making the initiate f re. and pu re. The sac re. th re.d and the tuft of hair we re.consigned to the fi re. completing his severance from caste, sex, and society. Last of all he burnt in that fi re. with all that is holy as his witness, his desi re.for enjoyment he re.and he re.fter. He utte re. the sac re. mantras giving assurance of safety and fearlessness to all beings, who we re.only manifestations of his own Self. The rites completed, the disciple re.eived from the guru the loin-cloth and och re.robe, the emblems of his new life.
   The teacher and the disciple re.ai re. to the meditation room near by. Totapuri began to impart to Sri Ramakrishna the g re.t truths of Vedanta.
   "Brahman", he said, "is the only re.lity, ever pu re. ever illumined, ever f re., beyond the limits of time, space, and causation. Though appa re.tly divided by names and forms through the inscrutable power of maya, that enchant re.s who makes the impossible possible, Brahman is re.lly One and undivided. When a seeker merges in the beatitude of samadhi, he does not perceive time and space or name and form, the offspring of maya. Whatever is within the domain of maya is un re.l. Give it up. Destroy the prison-house of name and form and rush out of it with the st re.gth of a lion. Dive deep in search of the Self and re.lize It through samadhi. You will find the world of name and form vanishing into void, and the puny ego dissolving in Brahman-Consciousness. You will re.lize your identity with Brahman, Existence-Knowledge-Bliss Absolute." Quoting the Upanishad, Totapuri said: "That knowledge is shallow by which one sees or hears or knows another
  . What is shallow is worthless and can never give re.l felicity. But the Knowledge by which one does not see another or hear another or know another, which is beyond duality, is g re.t, and through such Knowledge one attains the Infinite Bliss. How can the mind and senses grasp That which shines in the heart of all as the Eternal Subject?"
   Totapuri asked the disciple to withdraw his mind from all objects of the re.ative 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 re.lm 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 figu re.of the Blissful Mother, the Embodiment of the essence of Pu re.Consciousness, appea re. befo re.me as a living re.lity. Her bewitching smile p re.ented me from passing into the G re.t 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 g re. 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 thunde re.. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appea re. befo re.me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soa re. beyond the re.ative plane and I lost myself in samadhi."
   Sri Ramakrishna re.ained completely absorbed in samadhi for th re. days. "Is it re.lly true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of st re.uous practice to achieve? G re.t God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the re.ative plane.
   Totapuri, a monk of the most orthodox type, never stayed at a place mo re.than th re. days. But he re.ained at Dakshineswar eleven months. He too had something to learn.
   Totapuri had no idea of the struggles of ordinary men in the toils of passion and desi re. 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 we re.to him only so much nonsense. He ridiculed the spending of emotion on the worship of a Personal God.
  --
   Sri Ramakrishna, on the other hand, though fully awa re. like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its power in the re.ative life. He was all love and re.e re.ce for maya, perceiving in it a mysterious and majestic exp re.sion of Divinity. To him maya itself was God, for everything was God. It was one of the faces of Brahman. What he had re.lized on the heights of the transcendental plane, he also found he re.below, everywhe re.about him, under the mysterious garb of names and forms. And this garb was a perfectly transpa re.t sheath, through which he re.ognized the glory of the Divine Immanence. Maya, the mighty weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no mo re.be distinguished from the Sup re.e Brahman than can the power of burning be distinguished from fi re. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensna re. men with illusion and again re.eases them from bondage with a look of Her benign eyes. She is the sup re.e Mist re.s of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who re.lize the Absolute in nirvikalpa samadhi a re.under Her jurisdiction as long as they still live on the re.ative plane.
   Thus, after nirvikalpa samadhi, Sri Ramakrishna re.lized maya in an altogether new role. The binding aspect of Kali vanished from befo re.his vision. She no longer obscu re. his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discove re. that maya operates in the re.ative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya re. re.ents the dark forces of c re.tion: sensuous desi re., evil passions, g re.d, lust, cruelty, and so on. It sustains the world system on the lower planes. It is re.ponsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of c re.tion: 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, f re. of maya. The two aspects of maya a re.the two forces of c re.tion, 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 diffe re.t colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
   The Divine Mother asked Sri Ramakrishna not to be lost in the featu re.ess Absolute but to re.ain, in bhavamukha, on the th re.hold of re.ative consciousness, the border line between the Absolute and the re.ative. He was to keep himself at the "sixth cent re. 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 cent re.. He gently oscillated back and forth across the dividing line. Ecstatic devotion to the Divine Mother alternated with se re.e 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 re.lity. This is a unique experience in the re.orded spiritual history of the world.
   --- TOTAPURI'S LESSON
   From Sri Ramakrishna Totapuri had to learn the significance of Kali, the G re.t Fact of the re.ative world, and of maya, Her indescribable Power.
   One day, when guru and disciple we re.engaged in an animated discussion about Vedanta, a servant of the temple garden came the re.and took a coal from the sac re. fi re.that had been lighted by the g re.t 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 a re.explaining to me the re.lity 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 seve re.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 f re. soul, he did not at all ca re.for the body. So he determined to drown it in the Ganges. The re.pon 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 di re.t disciples.) Is the re.not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The t re.s, the temples, the houses, a re.silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the p re.ence 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 re.lm. Man has no f re. will. He is not even f re. to die. Yet, again, beyond the body and mind She re.ides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
   Totapuri re.urned to Dakshineswar and spent the re.aining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself befo re.the image of the Mother. He now re.lized why he had spent eleven months at Dakshineswar. Bidding fa re.ell to the disciple, he continued on his way, enlightened.
   Sri Ramakrishna later described the significance of Totapuri's lessons:
  --
   After the departu re.of Totapuri, Sri Ramakrishna re.ained for six months in a state of absolute identity with Brahman. "For six months at a st re.ch", he said, "I re.ained in that state from which ordinary men can never re.urn; generally the body falls off, after th re. weeks, like a se re.leaf. I was not conscious of day and night. Flies would enter my mouth and nostrils just as they do a dead body's, but I did not feel them. My hair became matted with dust."
   His body would not have survived but for the kindly attention of a monk who happened to be at Dakshineswar at that time and who somehow re.lized that for the good of humanity Sri Ramakrishna's body must be p re.erved. He tried various means, even physical violence, to re.all the fleeing soul to the prison-house of the body, and during the re.ultant fleeting moments of consciousness he would push a few morsels of food down Sri Ramakrishna's throat. P re.ently Sri Ramakrishna re.eived the command of the Divine Mother to re.ain on the th re.hold of re.ative consciousness. Soon the re.after after he was afflicted with a serious attack of dysentery. Day and night the pain tortu re. him, and his mind gradually came down to the physical plane.
   --- COMPANY OF HOLY MEN AND DEVOTEES
   From now on Sri Ramakrishna began to seek the company of devotees and holy men. He had gone through the storm and st re.s of spiritual disciplines and visions. Now he re.lized an inner calmness and appea re. to others as a normal person. But he could not bear the company of worldly people or listen to their talk. Fortunately the holy atmosphe re.of Dakshineswar and the liberality of Mathur attracted monks and holy men from all parts of the country. Sadhus of all denominations — monists and dualists, Vaishnavas and Vedantists, Saktas and worshippers of Rama — flocked the re.in ever inc re.sing numbers. Ascetics and visionaries came to seek Sri Ramakrishna's advice. Vaishnavas had come during the period of his Vaishnava sadhana, and Tantriks when he practised the disciplines of Tantra. Vedantists began to arrive after the departu re.of Totapuri. In the room of Sri Ramakrishna, who was then in bed with dysentery, the Vedantists engaged in scriptural discussions, and, forgetting his own physical suffering, he solved their doubts by re.erring di re.tly to his own experiences. Many of the visitors we re.genuine spiritual souls, the unseen pillars of Hinduism, and their spiritual lives we re.quickened in no small measu re.by the sage of Dakshineswar. Sri Ramakrishna in turn learnt from them anecdotes concerning the ways and the conduct of holy men, which he subsequently narrated to his devotees and disciples. At his re.uest Mathur provided him with large sto re. of food-stuffs, clothes, and so forth, for distribution among the wandering monks.
   "Sri Ramakrishna had not re.d books, yet he possessed an encyclopedic knowledge of re.igions and re.igious philosophies. This he acqui re. from his contacts with innumerable holy men and scholars. He had a unique power of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he re.lied; "I have not re.d; but I have heard the learned. I have made a garland of their knowledge, wearing it round my neck, and I have given it as an offering at the feet of the Mother."
   Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the g re.t scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings re.ounced the world. Narayan Shastri, another g re.t pundit, who had maste re. the six systems of Hindu philosophy and had been offe re. a lucrative post by the Maharaja of Jaipur, met the Master and re.ognized in him one who had re.lized in life those ideals which he himself had encounte re. me re.y in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest re.uest, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakisho re. a Vedantist scholar, became devoted to the Master. And the re.arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always add re.sed him as "Captain". He was a high officer of the King of Nepal and had re.eived the title of Colonel in re.ognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with g re.t devotion. "I have re.d the Vedas and the other scriptu re.", he said. "I have also met a good many monks and devotees in diffe re.t places. But it is in Sri Ramakrishna's p re.ence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptu re.."
   The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the diffe re.t re.igions a re.but so many re.dings of the Absolute, and that the Ultimate re.lity could never be exp re.sed by human tongue. He understood that all re.igions lead their devotees by differing paths to one and the same goal. Now he became eager to explo re.some of the alien re.igions; for with him understanding meant actual experience.
   --- ISLAM
   Toward the end of 1866 he began to practise the disciplines of Islam. Under the di re.tion of his Mussalman guru he abandoned himself to his new sadhana. He d re.sed as a Mussalman and re.eated 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 re.idence outside the temple p re.incts. After th re. days he saw the vision of a radiant figu re. perhaps Mohammed. This figu re.gently approached him and finally lost himself in Sri Ramakrishna. Thus he re.lized the Mussalman God. Thence he passed into communion with Brahman. The mighty river of Islam also led him back to the Ocean of the Absolute.
   --- CHRISTIANITY
   Eight years later, some time in November 1874, Sri Ramakrishna was seized with an ir re.istible desi re.to learn the truth of the Christian re.igion. He began to listen to re.dings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This exp re.sion is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The figu re. in the pictu re.took on life, and the rays of light emanating from them ente re. his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What a re.You doing to me?" And, b re.king through the barriers of c re.d and re.igion, he ente re. a new re.lm of ecstasy. Christ possessed his soul. For th re. days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, se re.e countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the re.emption of the world, who suffe re. a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna krishna re.lized his identity with Christ, as he had al re.dy re.lized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; the re.we re.others — Buddha, for instance, and Krishna.
   --- ATTITUDE TOWARD DIFFE re.T re.IGIONS
   Sri Ramakrishna accepted the divinity of Buddha and used to point out the similarity of his teachings to those of the Upanishads. He also showed g re.t re.pect for the Tirthankaras, who founded Jainism, and for the ten Gurus of Sikhism. But he did not speak of them as Divine Incarnations. He was heard to say that the Gurus of Sikhism we re.the re.ncarnations of King Janaka of ancient India. He kept in his room at Dakshineswar a small statue of Tirthankara Mahavira and a pictu re.of Christ, befo re.which incense was burnt morning and evening.
   Without being formally initiated into their doctrines, Sri Ramakrishna thus re.lized the ideals of re.igions other than Hinduism. He did not need to follow any doctrine. All barriers we re. re.oved by his overwhelming love of God. So he became a Master who could speak with authority re.arding the ideas and ideals of the various re.igions of the world. "I have practised", said he, "all re.igions — Hinduism, Islam, Christianity — and I have also followed the paths of the diffe re.t Hindu sects. I have found that it is the same God toward whom all a re.di re.ting their steps, though along diffe re.t paths. You must try all beliefs and traverse all the diffe re.t ways once. Whe re.er I look, I see men quar re.ling in the name of re.igion — Hindus, Mohammedans, Brahmos, Vaishnavas, and the re.t. But they never re.lect that He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as well — the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call it pani'. At a third the Christians call it 'water'. Can we imagine that it is not 'jal', but only 'pani' or 'water'? How ridiculous! The substance is One under diffe re.t names, and everyone is seeking the same substance; only climate, temperament, and name c re.te diffe re.ces. Let each man follow his own path. If he since re.y and ardently wishes to know God, peace be unto him! He will su re.y re.lize Him."
   In 1867 Sri Ramakrishna re.urned to Kamarpukur to re.uperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pu re.air did him much good. The villagers we re.happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the g re.t change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. re.erring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss we re.placed in my heart. The joy was indescribable."
   --- PILGRIMAGE
   On January 27, 1868, Mathur Babu with a party of some one hund re. and twenty-five persons set out on a pilgrimage to the sac re. places of northern India. At Vaidyanath in Behar, when the Master saw the inhabitants of a village re.uced by poverty and starvation to me re.skeletons, he re.uested his rich patron to feed the people and give each a piece of cloth. Mathur demur re. at the added expense. The Master decla re. bitterly that he would not go on to Bena re., but would live with the poor and sha re.their miseries. He actually left Mathur and sat down with the villagers. Whe re.pon Mathur had to yield. On another occasion, two years later, Sri Ramakrishna showed a similar sentiment for the poor and needy. He accompanied Mathur on a tour to one of the latter's estates at the time of the collection of re.ts. For two years the harvests had failed and the tenants we re.in a state of ext re.e poverty. The Master asked Mathur to re.it their re.ts, distribute help to them, and in addition give the hungry people a sumptuous feast. When Mathur grumbled, the Master said: "You a re.only the steward of the Divine Mother. They a re.the Mother's tenants. You must spend the Mother's money. When they a re.suffering, how can you re.use to help them? You must help them." Again Mathur had to give in. Sri Ramakrishna's sympathy for the poor sprang from his perception of God in all c re.ted beings. His sentiment was not that of the humanist or philanthropist. To him the service of man was the same as the worship of God.
   The party ente re. holy Bena re. by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, whe re.had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptu re. decla re. He was visibly moved. During his stay in the city he t re.ted every particle of its earth with utmost re.pect. At the Manikarnika Ghat, the g re.t c re.ation ground of the city, he actually saw Siva, with ash-cove re. body and tawny matted hair, se re.ely approaching each funeral py re.and b re.thing into the ears of the corpses the mantra of liberation; and then the Divine Mother re.oving from the dead their bonds. Thus he re.lized the significance of the scriptural statement that anyone dying in Bena re. attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later decla re. to be a re.l paramahamsa, a veritable image of Siva.
   Sri Ramakrishna visited Allahabad, at the confluence of the Ganges and the Jamuna, and then proceeded to Vrindavan and Mathura, hallowed by the legends, songs, and dramas about Krishna and the gopis. He re.he had numerous visions and his heart overflowed with divine emotion. He wept and said: "O Krishna! Everything he re.is as it was in the olden days. You alone a re.absent." He visited the g re.t woman saint, Gangamayi, re.arded by Vaishnava devotees as the re.ncarnation of an intimate attendant of Radha. She was sixty years old and had f re.uent trances. She spoke of Sri Ramakrishna as an incarnation of Radha. With g re.t difficulty he was persuaded to leave her.
   On the re.urn journey Mathur wanted to visit Gaya, but Sri Ramakrishna declined to go. He re.alled his father's vision at Gaya befo re.his own birth and felt that in the temple of Vishnu he would become permanently absorbed in God. Mathur, honouring the Master's wish, re.urned with his party to Calcutta.
   From Vrindavan the Master had brought a handful of dust. Part of this he scatte re. in the Panchavati; the re.t he buried in the little hut whe re.he had practised meditation. "Now this place", he said, "is as sac re. as Vrindavan."
   In 1870 the Master went on a pilgrimage to Nadia, the birth-place of Sri Chaitanya. As the boat by which he travelled approached the sand-bank close to Nadia, Sri Ramakrishna had a vision of the "two brothers", Sri Chaitanya and his companion Nityananda, "bright as molten gold" and with haloes, rushing to g re.t him with uplifted hands. "The re.they come! The re.they come!" he cried. They ente re. his body and he went into a deep trance.
  --
   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 befo re.visitors. He instructed her in the mysteries of spiritual life — prayer, meditation, japa, deep contemplation, and samadhi. The first lesson that Sarada Devi re.eived 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 re.eals Himself to all who call upon Him. You too will see Him if you but pray to Him."
   Totapuri, coming to know of the Master's marriage, had once re.arked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhe re.to his spirit of discrimination and re.unciation even while living with his wife. He alone has attained the sup re.e illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soa re. above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls we re.united. After several hours Sri Ramakrishna came down again to the re.ative plane, sang a hymn to the G re.t Goddess, and sur re.de re., at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna re.lized the significance of the g re.t statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
   By his marriage Sri Ramakrishna admitted the g re.t value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the re.lization of God. By this unique spiritual re.ationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
   --- THE "EGO" OF THE MASTER
   In the nirvikalpa samadhi Sri Ramakrishna had re.lized that Brahman alone is re.l and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the vijnani, the knower of Truth in a special and very rich sense, who sees Brahman not only in himself and in the transcendental Absolute, but in everything of the world. In this state of vijnana, sometimes, be re.t of body-consciousness, he would re.ard himself as one with Brahman; sometimes, conscious of the dual world, he would re.ard himself as God's devotee, servant, or child. In order to enable the Master to work for the welfa re.of humanity, the Divine Mother had kept in him a trace of ego, which he described — according to his mood — as the "ego of Knowledge", the "ego of Devotion", the "ego of a child", or the "ego of a servant". In any case this ego of the Master, consumed by the fi re.of the Knowledge of Brahman, was an appearance only, like a burnt string. He often re.er re. to this ego as the "ripe ego" in contrast with the ego of the bound soul, which he described as the "unripe" or "g re.n" ego. The ego of the bound soul identifies itself with the body, re.atives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, re.atives, possessions, and the world to be un re.l and establishes a re.ationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Sarada Devi asked the Master, "What do you think of me?" Quick came the answer: "The Mother who is worshipped in the temple is the mother who has given birth to my body and is now living in the nahabat, and it is She again who is stroking my feet at this moment. Indeed, I always look on you as the personification of the Blissful Mother Kali."
   Sarada Devi, in the company of her husband, had ra re.spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his diffe re.t 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. The re.was such an extraordinary divine p re.ence 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 discove re. 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."
  --
   We have now come to the end of Sri Ramakrishna's sadhana, the period of his spiritual discipline. As a re.ult of his supersensuous experiences he re.ched certain conclusions re.arding himself and spirituality in general. His conclusions about himself may be summarized as follows:
   First, he was an Incarnation of God, a specially commissioned person, whose spiritual experiences we re.for the benefit of humanity. Whe re.s it takes an ordinary man a whole life's struggle to re.lize one or two phases of God, he had in a few years re.lized God in all His phases.
   Second, he knew that he had always been a f re. soul, that the various disciplines through which he had passed we re. re.lly not necessary for his own liberation but we re.solely for the benefit of others. Thus the terms liberation and bondage we re.not applicable to him. As long as the re.a re.beings who consider themselves bound. God must come down to earth as an Incarnation to f re. them from bondage, just as a magistrate must visit any part of his district in which the re.is trouble.
   Third, he came to fo re.ee the time of his death. His words with re.pect to this matter we re.literally fulfilled.
   About spirituality in general the following we re.his conclusions: First, he was firmly convinced that all re.igions a re.true, that every doctrinal system re. re.ents a path to God. He had followed all the main paths and all had led him to the same goal. He was the first re.igious prophet re.orded in history to p re.ch the harmony of re.igions.
   Second, the th re. g re.t systems of thought known as Dualism, Qualified Non-dualism, and Absolute Non-dualism — Dvaita, Visishtadvaita, and Advaita — he perceived to re. re.ent th re. stages in man's prog re.s toward the Ultimate re.lity. They we re.not contradictory but complementary and suited to diffe re.t temperaments. For the ordinary man with strong attachment to the senses, a dualistic form of re.igion, p re.cribing a certain amount of material support, such as music and other symbols, is useful. A man of God- re.lization transcends the idea of worldly duties, but the ordinary mortal must perform his duties, striving to be unattached and to sur re.der the re.ults to God. The mind can comp re.end and describe the range of thought and experience up to the Visishtadvaita, and no further. The Advaita, the last word in spiritual experience, is something to be felt in samadhi. for it transcends mind and speech. From the highest standpoint, the Absolute and Its manifestation a re.equally re.l — the Lord's Name, His Abode, and the Lord Himself a re.of the same spiritual Essence. Everything is Spirit, the diffe re.ce being only in form.
   Third, Sri Ramakrishna re.lized the wish of the Divine Mother that through him She should found a new Order, consisting of those who would uphold the universal doctrines illustrated in his life.
   Fourth, his spiritual insight told him that those who we re.having their last birth on the mortal plane of existence and those who had since re.y called on the Lord even once in their lives must come to him.
   During this period Sri Ramakrishna suffe re. several be re.vements. The first was the death of a nephew named Akshay. After the young man's death Sri Ramakrishna said: "Akshay died befo re.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 re.oved the body and c re.ated it. But the next day as I stood the re.(pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody we re.squeezing my heart like a wet towel. I wonde re. 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 re.ative. But if such was my pain at the loss of a nephew, how much mo re.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 ca re.of the Master's comfort. In 1873 died his elder brother Rameswar, and in 1876, his beloved mother. These be re.vements left their imprint on the tender human heart of Sri Ramakrishna, albeit he had re.lized the immortality of the soul and the illusoriness of birth and death.
   In March 1875, about a year befo re.the death of his mother, the Master met Keshab Chandra Sen. The meeting was a momentous event for both Sri Ramakrishna and Keshab. He re.the Master for the first time came into actual, contact with a worthy re. re.entative of modern India.
   --- BRAHMO SAMAJ
   Keshab was the leader of the Brahmo Samaj, one of the two g re.t movements that, during the latter part of the nineteenth century, played an important part in shaping the course of the re.ascence of India. The founder of the Brahmo movement had been the g re.t Raja Rammohan Roy (1774-1833). Though born in an orthodox brahmin family, Rammohan Roy had shown g re.t sympathy for Islam and Christianity. He had gone to Tibet in search of the Buddhist mysteries. He had extracted from Christianity its ethical system, but had re.ected the divinity of Christ as he had denied the Hindu Incarnations. The re.igion of Islam influenced him, to a g re.t extent, in the formulation of his monotheistic doctrines. But he always went back to the Vedas for his spiritual inspiration. The Brahmo Samaj, which he founded in 1828, was dedicated to the "worship and adoration of the Eternal, the Unsearchable, the Immutable Being, who is the Author and P re.erver of the Universe". The Samaj was open to all without distinction of colour, c re.d, caste, nation, or re.igion.
   The re.l organizer of the Samaj was Devendranath Tago re.(1817-1905), the father of the poet Rabindranath. His physical and spiritual beauty, aristocratic aloofness, penetrating intellect, and poetic sensibility made him the fo re.ost leader of the educated Bengalis. These add re.sed him by the re.pectful epithet of Maharshi, the "G re.t Seer". The Maharshi was a Sanskrit scholar and, unlike Raja Rammohan Roy, d re. his inspiration enti re.y from the Upanishads. He was an implacable enemy of image worship ship and also fought to stop the infiltration of Christian ideas into the Samaj. He gave the movement its faith and ritual. Under his influence the Brahmo Samaj professed One Self-existent Sup re.e Being who had c re.ted the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, and Power, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.
   By far the ablest leader of the Brahmo movement was Keshab Chandra Sen (1838-1884). Unlike Raja Rammohan Roy and Devendranath Tago re. Keshab was born of a middle-class Bengali family and had been brought up in an English school. He did not know Sanskrit and very soon broke away from the popular Hindu re.igion. Even at an early age he came under the spell of Christ and professed to have experienced the special favour of John the Baptist, Christ, and St. Paul. When he strove to introduce Christ to the Brahmo Samaj, a ruptu re.became inevitable with Devendranath. In 1868 Keshab broke with the older leader and founded the Brahmo Samaj of India, Devendra re.aining leadership of the first Brahmo Samaj, now called the Adi Samaj.
   Keshab possessed a complex natu re. When passing through a g re.t 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 imp re.sed the English people with his musical voice, his simple English, and his spiritual fervour. He was entertained by Queen Victoria. re.urning to India, he founded cent re. of the Brahmo Samaj in various parts of the country. Not unlike a professor of comparative re.igion in a European university, he began to discover, about the time of his first contact with Sri Ramakrishna, the harmony of re.igions. 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 re.ealed 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 befo re.she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab re.aining the leader of the Navavidhan. Keshab now began to be drawn mo re.and mo re.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 re.t. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and p re.ched a crusade against image worship. Influenced by Western cultu re. it decla re. the sup re.acy of re.son, advocated the ideals of the F re.ch re.olution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the re.arriage of widows, and encouraged various educational and social- re.orm 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 cultu re.in the estimation of its English masters. But it was an intellectual and eclectic re.igious 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 re.ained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal re.igion of the Hindus.
   --- ARYA SAMAJ
   The other movement playing an important part in the nineteenth-century re.igious re.ival of India was the Arya Samaj. The Brahmo Samaj, essentially a movement of compromise with European cultu re. tacitly admitted the superiority of the West. But the founder of the Arya Samaj was a ' pugnacious Hindu sannyasi who accepted the challenge of Islam and Christianity and was re.olved to combat all fo re.gn influence in India. Swami Dayananda (1824-1883) launched this movement in Bombay in 1875, and soon its influence was felt throughout western India. The Swami was a g re.t scholar of the Vedas, which he explained as being strictly monotheistic. He p re.ched against the worship of images and re.established the ancient Vedic sacrificial rites. According to him the Vedas we re.the ultimate authority on re.igion, and he accepted every word of them as literally true. The Arya Samaj became a bulwark against the encroachments of Islam and Christianity, and its orthodox flavour appealed to many Hindu minds. It also assumed leadership in many movements of social re.orm. The caste-system became a target of its attack. Women it liberated from many of their social disabilities. The cause of education re.eived from it a g re.t impetus. It started agitation against early marriage and advocated the re.arriage of Hindu widows. Its influence was strongest in the Punjab, the battle-ground of the Hindu and Islamic cultu re.. A new fighting attitude was introduced into the slumbering Hindu society. Unlike the Brahmo Samaj, the influence of the Arya Samaj was not confined to the intellectuals. It was a force that sp re.d to the masses. It was a dogmatic movement intolerant of those who disag re.d with its views, and it emphasized only one way, the Arya Samaj way, to the re.lization of Truth. Sri Ramakrishna met Swami Dayananda when the latter visited Bengal.
   --- KESHAB CHANDRA SEN
   Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at Belgharia, a few miles from Dakshineswar, whe re.the g re.t Brahmo leader was staying with some of his disciples. In many re.pects the two we re.poles apart, though an ir re.istible inner attraction was to make them intimate friends. The Master had re.lized God as Pu re.Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, re.arded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame sp re.d far and wide, even re.ching the distant sho re. of England; the Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social re.orms for India's re.eneration; to Sri Ramakrishna God- re.lization was the only goal of life. Keshab conside re. himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a diffe re.t way, acknowledged Christ's divinity. Keshab was a householder holder and took a re.l inte re.t in the welfa re.of his child re., whe re.s Sri Ramakrishna was a paramahamsa and completely indiffe re.t to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in g re.t love and re.pect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of re.igions and the Motherhood of God we re.deepened and enriched by his contact with Sri Ramakrishna.
   Sri Ramakrishna, d re.sed in a re.-borde re. dhoti, one end of which was ca re.essly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday utte re. the sac re. "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers we re.amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very inte re.ting. The re.sat this small man, thin and ext re.ely delicate. His eyes we re.illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible sto re.of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now we re.the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
   Keshab's sincerity was enough for Sri Ramakrishna. Henceforth the two saw each other f re.uently, either at Dakshineswar or at the temple of the Brahmo Samaj. Whenever the Master was in the temple at the time of divine service, Keshab would re.uest him to speak to the cong re.ation. And Keshab would visit the saint, in his turn, with offerings of flowers and fruits.
   --- OTHER BRAHMO LEADERS
   Gradually other Brahmo leaders began to feel Sri Ramakrishna's influence. But they we re.by no means uncritical admi re.s of the Master. They particularly disapproved of his ascetic re.unciation and condemnation of "woman and gold".1 They measu re. him according to their own ideals of the householder's life. Some could not understand his samadhi and described it as a nervous malady. Yet they could not re.ist his magnetic personality.
   Among the Brahmo leaders who knew the Master closely we re.Pratap Chandra Mazumdar, Vijaykrishna Goswami, Trailokyanath Sannyal, and Shivanath Shastri.
   Shivanath, one day, was g re.tly imp re.sed by the Master's utter simplicity and abhor re.ce of praise. He was seated with Sri Ramakrishna in the latter's room when several rich men of Calcutta arrived. The Master left the room for a few minutes. In the mean time Hriday, his nephew, began to describe his samadhi to the visitors. The last few words caught the Master's ear as he ente re. the room. He said to Hriday: "What a mean-spirited fellow you must be to extol me thus befo re.these rich men! You have seen their costly appa re. and their gold watches and chains, and your object is to get from them as much money as you can. What do I ca re.about what they think of me? (Turning to the gentlemen) No, my friends, what he has told you about me is not true. It was not love of God that made me absorbed in God and indiffe re.t to external life. I became positively insane for some time. The sadhus who f re.uented this temple told me to practise many things. I tried to follow them, and the consequence was that my austerities drove me to insanity." This is a quotation from one of Shivanath's books. He took the Master's words literally and failed to see their re.l import.
   Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he d re. me to one side and whispe re. in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic re.igion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait we so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he gla re. at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a t re. and it can no longer be inju re. by cattle, does he not re.ove the fence and let the t re. grow f re.ly?' I re.lied, 'Yes, that is the custom with gardeners.' Then he re.arked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I re.lied, 'I don't ag re. with you in thinking that women's work is like that of cattle, destructive; they a re.our associates and helpers in our spiritual struggles and social prog re.s' — a view with which he could not ag re., and he marked his dissent by shaking his head. Then re.erring to the lateness of the hour he jocularly re.arked, 'It is time for you to depart; take ca re. do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
   Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo p re.cher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultu re. language and also his auste re.attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly re.iew": "What is the re.in common between him and me? I, a Europeanized, civilized, self-cent re., semi-sceptical, so-called educated re.soner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His re.igion is ecstasy, his worship means transcendental insight, his whole natu re.burns day and night with a permanent fi re.and fever of a strange faith and feeling. . . . So long as he is spa re. to us, gladly shall we sit at his feet to learn from him the sublime p re.epts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever- re.dy Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to re.lize better the divine attributes as scatte re. over the th re. hund re. and thirty millions of deities of mythological India, the gods of the Puranas."
   The Brahmo leaders re.eived much inspiration from their contact with Sri Ramakrishna. It broadened their re.igious views and kindled in their hearts the yearning for God- re.lization; it made them understand and app re.iate the rituals and symbols of Hindu re.igion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of re.igions. The Master, too, was imp re.sed by the sincerity of many of the Brahmo devotees. He told them about his own re.lizations and explained to them the essence of his teachings, such as the necessity of re.unciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of re.ults, and discrimination between the re.l and the un re.l.
   This contact with the educated and prog re.sive Bengalis opened Sri Ramakrishna's eyes to a new re.lm of thought. Born and brought up in a simple village, without any formal education, and taught by the orthodox holy men of India in re.igious life, he had had no opportunity to study the influence of modernism on the thoughts and lives of the Hindus. He could not properly estimate the re.ult of the impact of Western education on Indian cultu re. He was a Hindu of the Hindus, re.unciation being to him the only means to the re.lization of God in life. From the Brahmos he learnt that the new generation of India made a compromise between God and the world. Educated young men we re.influenced mo re.by the Western philosophers than by their own prophets. But Sri Ramakrishna was not dismayed, for he saw in this, too, the hand of God. And though he expounded to the Brahmos all his ideas about God and auste re. re.igious disciplines, yet he bade them accept from his teachings only as much as suited their tastes and temperaments.
   ^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual prog re.s. This favourite exp re.sion of the Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and g re.d", the baneful influence of which re.ards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a conc re.e term for the sex instinct when add re.sing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes g re.d, which is the other obstacle to spiritual life.
   Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and re.e re. as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
   --- THE MASTER'S YEARNING FOR HIS OWN DEVOTEES
   Contact with the Brahmos inc re.sed Sri Ramakrishna's longing to encounter aspirants who would be able to follow his teachings in their pu re.t form. "The re.was no limit", he once decla re., "to the longing I felt at that time. During the day-time I somehow managed to control it. The secular talk of the worldly-minded was galling to me, and I would look wistfully to the day when my own beloved companions would come. I hoped to find solace in conversing with them and re.ating to them my own re.lizations. Every little incident would re.ind me of them, and thoughts of them wholly engrossed me. I was al re.dy arranging in my mind what I should say to one and give to another, and so on. But when the day would come to a close I would not be able to curb my feelings. The thought that another day had gone by, and they had not come, opp re.sed me. When, during the evening service, the temples rang with the sound of bells and conch-shells, I would climb to the roof of the kuthi in the garden and, writhing in anguish of heart, cry at the top of my voice: 'Come, my child re.! Oh, whe re.a re.you? I cannot bear to live without you.' A mother never longed so intensely for the sight of her child, nor a friend for his companions, nor a lover for his sweetheart, as I longed for them. Oh, it was indescribable! Shortly after this period of yearning the devotees1 began to come."
   In the year 1879 occasional writings about Sri Ramakrishna by the Brahmos, in the Brahmo magazines, began to attract his futu re.disciples from the educated middle-class Bengalis, and they continued to come till 1884. But others, too, came, feeling the subtle power of his attraction. They we re.an ever shifting crowd of people of all castes and c re.ds: Hindus and Brahmos, Vaishnavas and Saktas, the educated with university deg re.s and the illiterate, old and young, maharajas and beggars, journalists and artists, pundits and devotees, philosophers and the worldly-minded, jnanis and yogis, men of action and men of faith, virtuous women and prostitutes, office-holders and vagabonds, philanthropists and self-seekers, dramatists and drunkards, builders-up and pullers-down. He gave to them all, without stint, from his illimitable sto re.of re.lization. No one went away empty-handed. He taught them the lofty .knowledge of the Vedanta and the soul
  -melting love of the Purana. Twenty hours out of twenty-four he would speak without out re.t or re.pite. He gave to all his sympathy and enlightenment, and he touched them with that strange power of the soul which could not but melt even the most hardened. And people understood him according to their powers of comp re.ension.
   ^The word is generally used in the text to denote one devoted to God, a worshipper of the Personal God, or a follower of the path of love. A devotee of Sri Ramakrishna is one who is devoted to Sri Ramakrishna and follows his teachings. The word "disciple", when used in connexion with Sri Ramakrishna, re.ers to one who had been initiated into spiritual life by Sri Ramakrishna and who re.arded him as his guru.
   --- THE MASTER'S METHOD OF TEACHING
   But he re.ained 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 th re. ideas — that he was a guru, a father, and a master — pricked his flesh like thorns. Yet he was an extraordinary teacher. He stir re. his disciples' hearts mo re.by a subtle influence than by actions or words. He never claimed to be the founder of a re.igion or the organizer of a sect. Yet he was a re.igious dynamo. He was the verifier of all re.igions and c re.ds. He was like an expert gardener, who p re.a re. the soil and re.oves the weeds, knowing that the plants will grow because of the inhe re.t 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 futu re.possibilities. The life of evil did not frighten him, nor did re.igious 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 cho re. of re.igious discipline would be lightened in his p re.ence. The devotees would be so inebriated with pu re.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 p re.ence was a g re.t teaching; words we re.superfluous. In later years his disciples re.arked that while they we re.with him they would re.ard him as a comrade, but afterwards would t re.ble to think of their frivolities in the p re.ence of such a g re.t person. They had convincing proof that the Master could, by his me re.wish, kindle in their hearts the love of God and give them His vision.
   Through all this fun and frolic, this merriment and frivolity, he always kept befo re.them the shining ideal of God-Consciousness and the path of re.unciation. He p re.cribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a since re.love for God and an ever mounting spirit of yearning. The re.t would be done by the Mother.
   His disciples we re.of two kinds: the householders, and the young men, some of whom we re.later to become monks. The re.was also a small group of women devotees.
  --
   For the householders Sri Ramakrishna did not p re.cribe the hard path of total re.unciation. He wanted them to discharge their obligations to their families. Their re.unciation was to be mental. Spiritual life could not be acqui re. by flying away from re.ponsibilities. A married couple should live like brother and sister after the birth of one or two child re., devoting their time to spiritual talk and contemplation. He encouraged the householders, saying that their life was, in a way, easier than that of the monk, since it was mo re.advantageous to fight the enemy from inside a fort re.s than in an open field. He insisted, however, on their re.airing into solitude every now and then to st re.gthen their devotion and faith in God through prayer, japa, and meditation. He p re.cribed for them the companionship of sadhus. He asked them to perform their worldly duties with one hand, while holding to God with the other, and to pray to God to make their duties fewer and fewer so that in the end they might cling to Him with both hands. He would discourage in both the householders and the celibate youths any lukewarmness in their spiritual struggles. He would not ask them to follow indiscriminately the ideal of non- re.istance, which ultimately makes a coward of the unwary.
   --- FUTU re.MONKS
   But to the young men destined to be monks he pointed out the steep path of re.unciation, both external and internal. They must take the vow of absolute continence and eschew all thought of g re.d 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 a re.teachers of men, and their lives should be totally f re. from blemish. They must not even look at a pictu re.which may awaken their animal passions. The Master selected his futu re.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 re.unciation and discrimination, he would not allow the householders to be anywhe re.near them.
   --- RAM AND MANOMOHAN
   The first two householder devotees to come to Dakshineswar we re.Ramchandra Dutta and Manomohan Mitra. A medical practitioner and chemist, Ram was sceptical about God and re.igion and never enjoyed peace of soul. He wanted tangible proof of God's existence. The Master said to him: "God re.lly" exists. You don't see the stars in the day-time, but that doesn't mean that the stars do not exist. The re.is butter in milk. But can anybody see it by me re.y looking at the milk? To get butter you must churn milk in a quiet and cool place. You cannot re.lize God by a me re.wish; you must go through some mental disciplines." By deg re.s the Master awakened Ram's spirituality and the latter became one of his fo re.ost lay disciples. It was Ram who introduced Na re.dranath to Sri Ramakrishna. Na re.dra was a re.ative of Ram.
   Manomohan at first met with considerable opposition from his wife and other re.atives, who re.ented his visits to Dakshineswar. But in the end the unselfish love of the Master triumphed over worldly affection. It was Manomohan who brought Rakhal to the Master.
   --- SU re.DRA
   Su re.h Mitra, a beloved disciple whom the Master often add re.sed as Su re.dra, had re.eived an English education and held an important post in an English firm. Like many other educated young men of the time, he prided himself on his atheism and led a Bohemian life. He was addicted to drinking. He cherished an exaggerated notion about man's f re. will. A victim of mental dep re.sion, he was brought to Sri Ramakrishna by Ramchandra chandra Dutta. When he heard the Master asking a disciple to practise the virtue of self-sur re.der to God, he was imp re.sed. But though he tried thenceforth to do so, he was unable to give up his old associates and his drinking. One day the Master said in his p re.ence, "Well, when a man goes to an undesirable place, why doesn't he take the Divine Mother with him?" And to Su re.dra himself Sri Ramakrishna said: "Why should you drink wine as wine? Offer it to Kali, and then take it as Her prasad, as consecrated drink
  . But see that you don't become intoxicated; you must not re.l and your thoughts must not wander. At first you will feel ordinary excitement, but soon you will experience spiritual exaltation." Gradually Su re.dra's enti re.life was changed. The Master designated him as one of those commissioned by the Divine Mother to defray a g re.t part of his expenses. Su re.dra's purse was always open for the Master's comfort.
   --- KEDAR
   Kedarnath Chatterji was endowed with a spiritual temperament and had tried various paths of re.igion, some not very commendable. When he met the Master at Dakshineswar he understood the true meaning of re.igion. It is said that the Master, weary of instructing devotees who we re.coming to him in g re.t numbers for guidance, once prayed to the Goddess Kali: "Mother, I am ti re. of speaking to people. Please give power to Kedar, Girish, Ram, Vijay, and Mahendra to give them the p re.iminary instruction, so that just a little teaching from me will be enough." He was awa re. however, of Kedar's lingering attachment to worldly things and often warned him about it.
   --- HARISH
   Harish, a young man in affluent circumstances, re.ounced his family and took shelter with the Master, who loved him for his sincerity, singleness of purpose, and quiet natu re. He spent his leisu re.time in prayer and meditation, turning a deaf ear to the ent re.ties and th re.ts of his re.atives. re.erring to his undisturbed peace of mind, the Master would say: " re.l men a re.dead to the world though living. Look at Harish. He is an example." When one day the Master asked him to be a little kind to his wife, Harish said: "You must excuse me on this point. This is not the place to show kindness. If I try to be sympathetic to her, the re.is a possibility of my forgetting the ideal and becoming entangled in the world."
   --- BHAVANATH
   Bhavanath Chatterji visited the Master while he was still in his teens. His pa re.ts and re.atives re.arded Sri Ramakrishna as an insane person and tried their utmost to p re.ent him from becoming intimate with the Master. But the young boy was very stubborn and often spent nights at Dakshineswar. He was g re.tly attached to Na re.dra, and the Master encouraged their friendship. The very sight of him often awakened Sri Ramakrishna's spiritual emotion.
   --- BALARAM BOSE
   Balaram Bose came of a wealthy Vaishnava family. From his youth he had shown a deep re.igious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptu re.. He was very much imp re.sed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God re.lly existed and, if so, whether a man could re.lize Him. The Master said: "God re.eals Himself to the devotee who thinks of Him as his nea re.t and dea re.t. Because you do not draw re.ponse by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dea re. than your very self. He is much attached to His devotees. He comes to a man even befo re.He is sought. The re.is none mo re.intimate and affectionate than God." Balaram had never befo re.heard God spoken of in such forceful words; every one of the words seemed true to him. Under the Master's influence he outg re. the conventions of the Vaishnava worship and became one of the most beloved of the disciples. It was at his home that the Master slept whenever he spent a night in Calcutta.
   --- MAHENDRA OR M.
   Mahendranath Gupta, better known as "M.", arrived at Dakshineswar in March 1882. He belonged to the Brahmo Samaj and was headmaster of the Vidyasagar High School at Syambazar, Calcutta. At the very first sight the Master re.ognized him as one of his "marked" disciples. Mahendra re.orded in his diary Sri Ramakrishna's conversations with his devotees. These a re.the first di re.tly re.orded words, in the spiritual history of the world, of a man re.ognized as belonging in the class of Buddha and Christ. The p re.ent volume is a translation of this diary. Mahendra was instrumental, through his personal contacts, in sp re.ding the Master's message among many young and aspiring souls.
   --- NAG MAHASHAY
   Durgacharan Nag, also known as Nag Mahashay, was the ideal householder among the lay disciples of Sri Ramakrishna. He was the embodiment of the Master's ideal of life in the world, unstained by worldliness. In spite of his intense desi re.to become a sannyasi, Sri Ramakrishna asked him to live in the world in the spirit of a monk, and the disciple truly carried out this injunction. He was born of a poor family and even during his boyhood often sacrificed everything to lessen the sufferings of the needy. He had married at an early age and after his wife's death had married a second time to obey his father's command. But he once said to his wife: "Love on the physical level never lasts. He is indeed blessed who can give his love to God with his whole heart. Even a little attachment to the body endu re. for several births. So do not be attached to this cage of bone and flesh. Take shelter at the feet of the Mother and think of Her alone. Thus your life he re.and he re.fter will be ennobled." The Master spoke of him as a "blazing light". He re.eived every word of Sri Ramakrishna in dead earnest. One day he heard the Master saying that it was difficult for doctors, lawyers, and brokers to make much prog re.s in spirituality. Of doctors he said, "If the mind clings to the tiny drops of medicine, how can it conceive of the Infinite?" That was the end of Durgacharan's medical practice and he th re. his chest of medicines into the Ganges. Sri Ramakrishna assu re. him that he would not lack simple food and clothing. He bade him serve holy men. On being asked whe re.he would find re.l holy men, the Master said that the sadhus themselves would seek his company. No sannyasi could have lived a mo re.auste re.life than Durgacharan.
   --- GIRISH GHOSH
   Girish Chandra Ghosh was a born re.el against God, a sceptic, a Bohemian, a drunkard. He was the g re.test Bengali dramatist of his time, the father of the modem Bengali stage. Like other young men he had imbibed all the vices of the West. He had plunged into a life of dissipation and had become convinced that re.igion was only a fraud. Materialistic philosophy he justified as enabling one to get at least a little fun out of life. But a series of re.erses shocked him and he became eager to solve the riddle of life. He had heard people say that in spiritual life the help of a guru was imperative and that the guru was to be re.arded as God Himself. But Girish was too well acquainted with human natu re.to see perfection in a man. His first meeting with Sri Ramakrishna did not imp re.s him at all. He re.urned home feeling as if he had seen a f re.k at a circus; for the Master, in a semi-conscious mood, had inqui re. whether it was evening, though the lamps we re.burning in the room. But their paths often crossed, and Girish could not avoid further encounters. The Master attended a performance in Girish's Star Theat re. On this occasion, too, Girish found nothing imp re.sive about him. One day, however, Girish happened to see the Master dancing and singing with the devotees. He felt the contagion and wanted to join them, but re.trained himself for fear of ridicule. Another day Sri Ramakrishna was about to give him spiritual instruction, when Girish said: "I don't want to listen to instructions. I have myself written many instructions. They a re.of no use to me. Please help me in a mo re.tangible way If you can." This pleased the Master and he asked Girish to cultivate faith.
   As time passed, Girish began to learn that the guru is the one who silently unfolds the disciple's inner life. He became a steadfast devotee of the Master. He often loaded the Master with insults, drank in his p re.ence, and took liberties which astounded the other devotees. But the Master knew that at heart Girish was tender, faithful, and since re. He would not allow Girish to give up the theat re. And when a devotee asked him to tell Girish to give up drinking, he sternly re.lied: "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 me re.words could not induce a man to b re.k deep-rooted habits, but that the silent influence of love worked miracles. The re.o re.he never asked him to give up alcohol, with the re.ult that Girish himself eventually broke the habit. Sri Ramakrishna had st re.gthened Girish's re.olution by allowing him to feel that he was absolutely f re..
   One day Girish felt dep re.sed 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 re.ponsibility for you. You need not do anything." Girish heaved a sigh of re.ief. He felt happy to think that Sri Ramakrishna had assumed his spiritual re.ponsibilities. But poor Girish could not then re.lize that He also, on his part, had to give up his f re.dom 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 cor re.ted 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 re.ponsibility and sur re.der himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.
   The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, whe re.other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in re.igious discourses and in the narration of his own spiritual experiences. Many people who could not go to Dakshineswar participated in these meetings and felt blessed. Such an occasion would be concluded with a sumptuous feast.
   But it was in the company of his younger devotees, pu re.souls yet unstained by the touch of worldliness, that Sri Ramakrishna took g re.test joy. Among the young men who later embraced the householder's life we re.Narayan, Paitu, the younger Na re., Tejchandra, and Purna. These visited the Master sometimes against strong opposition from home.
  --
   Mahimacharan and Pratap Hazra we re.two devotees outstanding for their p re.entiousness and idiosyncrasies. But the Master showed them his unfailing love and kindness, though he was awa re.of their shortcomings. Mahimacharan Chakravarty had met the Master long befo re.the arrival of the other disciples. He had had the intention of leading a spiritual life, but a strong desi re.to acqui re.name and fame was his weakness. He claimed to have been initiated by Totapuri and used to say that he had been following the path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he p re.ended to have re.d them, most of the leaves we re.uncut. The Master knew all his limitations, yet enjoyed listening to him re.ite from the Vedas and other scriptu re.. He would always exhort Mahima to meditate on the meaning of the scriptural texts and to practise spiritual discipline.
   Pratap Hazra, a middle-aged man, hailed from a village near Kamarpukur. He was not altogether un re.ponsive to re.igious feelings. On a moment's impulse he had left his home, aged mother, wife, and child re., and had found shelter in the temple garden at Dakshineswar, whe re.he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of bar re. argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compa re. Hazra to Jatila and Kutila, the two women who always c re.ted obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshineswar to "thicken the plot" by adding complications.
   --- SOME NOTED MEN
   Sri Ramakrishna also became acquainted with a number of people whose scholarship or wealth entitled them everywhe re.to re.pect. He had met, a few years befo re. Devendranath Tago re. famous all over Bengal for his wealth, scholarship, saintly character, and social position. But the Master found him disappointing; for, whe re.s Sri Ramakrishna expected of a saint complete re.unciation of the world, Devendranath combined with his saintliness a life of enjoyment. Sri Ramakrishna met the g re.t poet Michael Madhusudan, who had embraced Christianity "for the sake of his stomach". To him the Master could not impart instruction, for the Divine Mother "p re.sed his tongue". In addition he met Maharaja Jatindra Mohan Tago re. a titled aristocrat of Bengal; Kristodas Pal, the editor, social re.ormer, and patriot; Iswar Vidyasagar, the noted philanthropist and educator; Pundit Shashadhar, a g re.t champion of Hindu orthodoxy; Aswini Kumar Dutta, a headmaster, moralist, and leader of Indian Nationalism; and Bankim Chatterji, a deputy magistrate, novelist, and essayist, and one of the fashioners of modern Bengali prose. Sri Ramakrishna was not the man to be dazzled by outward show, glory, or eloquence. A pundit without discrimination he re.arded as a me re.straw. He would search people's hearts for the light of God, and if that was missing he would have nothing to do with them.
   --- KRISTODAS PAL
   The Europeanized Kristodas Pal did not approve of the Master's emphasis on re.unciation and said; "Sir, this cant of re.unciation has almost ruined the country. It is for this re.son that the Indians a re.a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of re.igion and re.unciation would, on the contrary, only weaken us. You should advise the young men of Bengal to re.ort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You da re.to slight in these terms re.unciation and piety, which our scriptu re. describe as the g re.test of all virtues! After re.ding two pages of English you think you have come to know the world! You appear to think you a re.omniscient. Well, have you seen those tiny crabs that a re.born in the Ganges just when the rains set in? In this big universe you a re.even less significant than one of those small c re.tu re.. How da re.you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to t re.t them when they a re.sick, to construct a road or dig a well — isn't that all? These, a re.good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first re.lize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that p re.umed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desi re.for glory, a bar re. excitement to kill the bo re.om of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the re.ult of love of God — service to man in a spirit of worship.
   --- MONASTIC DISCIPLES
  --
   The first of these young men to come to the Master was Latu. Born of obscu re.pa re.ts, in Behar, he came to Calcutta in search of work and was engaged by Ramchandra Dutta as house-boy. Learning of the saintly Sri Ramakrishna, he visited the Master at Dakshineswar and was deeply touched by his cordiality. When he was about to leave, the Master asked him to take some money and re.urn home in a boat or carriage. But Latu decla re. he had a few pennies and jingled the coins in his pocket. Sri Ramakrishna later re.uested Ram to allow Latu to stay with him permanently. Under Sri Ramakrishna's guidance Latu made g re.t prog re.s in meditation and was blessed with ecstatic visions, but all the efforts of the Master to give him a smattering of education failed. Latu was very fond of kirtan and other devotional songs but re.ained all his life illiterate.
   --- RAKHAL
   Even befo re.Rakhal's coming to Dakshineswar, the Master had had visions of him as his spiritual son and as a playmate of Krishna at Vrindavan. Rakhal was born of wealthy pa re.ts. During his childhood he developed wonderful spiritual traits and used to play at worshipping gods and goddesses. In his teens he was married to a sister of Manomohan Mitra, from whom he first heard of the Master. His father objected to his association with Sri Ramakrishna but afterwards was re.ssu re. to find that many celebrated people we re.visitors at Dakshineswar. The re.ationship between the Master and this beloved disciple was that of mother and child. Sri Ramakrishna allowed Rakhal many liberties denied to others. But he would not hesitate to chastise the boy for improper actions. At one time Rakhal felt a childlike jealousy because he found that other boys we re. re.eiving the Master's affection. He soon got over it and re.lized his guru as the Guru of the whole universe. The Master was worried to hear of his marriage, but was re.ieved to find that his wife was a spiritual soul who would not be a hindrance to his prog re.s.
   --- THE ELDER GOPAL
   Gopal Sur of Sinthi came to Dakshineswar at a rather advanced age and was called the elder Gopal. He had lost his wife, and the Master assuaged his grief. Soon he re.ounced the world and devoted himself fully to meditation and prayer. Some years later Gopal gave the Master the och re.cloths with which the latter initiated several of his disciples into monastic life.
   --- NA re.DRA
   To sp re.d his message to the four corners of the earth Sri Ramakrishna needed a strong instrument. With his frail body and delicate limbs he could not make g re.t journeys across wide spaces. And such an instrument was found in Na re.dranath Dutta, his beloved Na re., later known to the world as Swami Vivekananda. Even befo re.meeting Na re.dranath, the Master had seen him in a vision as a sage, immersed in the meditation of the Absolute, who at Sri Ramakrishna's re.uest had ag re.d to take human birth to assist him in his work.
   Na re.dra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the g re.t Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about re.igion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Na re.dra possessed g re.t physical courage and p re.ence 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 acqui re. proficiency in physics, astronomy, mathematics, philosophy, history, and literatu re. He g re. up into an ext re.ely handsome young man. Even as a child he practised meditation and showed g re.t power of concentration. Though f re. and passionate in word and action, he took the vow of auste re. re.igious chastity and never allowed the fi re.of purity to be extinguished by the slightest defilement of body or soul.
   As he re.d in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and re.igion was unsettled. He would not accept re.igion on me re.faith; he wanted demonstration of God. But very soon his passionate natu re.discove re. that me re.Universal re.son was cold and bloodless. His emotional natu re. dissatisfied with a me re.abstraction, re.ui re. a conc re.e 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 tortu re.of soul, Na re.dra came to Sri Ramakrishna at Dakshineswar. He was then eighteen years of age and had been in college two years. He ente re. the Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's re.uest 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 Na re.dra by the hand, and led him to the sc re.ned verandah north of his room. They we re.alone. Add re.sing Na re.dra most tenderly, as if he we re.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 a re.ti re. of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to re.eive my message!" He talked thus, sobbing all the time. Then, standing befo re.Na re.dra with folded hands, he add re.sed him as Narayana, born on earth to re.ove the misery of humanity. Grasping Na re.dra's hand, he asked him to come again, alone, and very soon. Na re.dra 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 da re.he speak this way to me?"
   When they re.urned to the room and Na re.dra heard the Master speaking to others, he was surprised to find in his words an inner logic, a striking sincerity, and a convincing proof of his spiritual natu re. In answer to Na re.dra's question, "Sir, have you seen God?" the Master said: "Yes, I have seen God. I have seen Him mo re.tangibly than I see you. I have talked to Him mo re.intimately than I am talking to you." Continuing, the Master said: "But, my child, who wants to see God? People shed jugs of tears for money, wife, and child re.. But if they would weep for God for only one day they would su re.y see Him." Na re.dra was amazed. These words he could not doubt. This was the first time he had ever heard a man saying that he had seen God. But he could not re.oncile these words of the Master with the scene that had taken place on the verandah only a few minutes befo re. He concluded that Sri Ramakrishna was a monomaniac, and re.urned home rather puzzled in mind.
   During his second visit, about a month later, suddenly, at the touch of the Master, Na re.dra felt overwhelmed and saw the walls of the room and everything around him whirling and vanishing. "What a re.you doing to me?" he cried in terror. "I have my father and mother at home." He saw his own ego and the whole universe almost swallowed in a nameless void. With a laugh the Master easily re.to re. him. Na re.dra thought he might have been hypnotized, but he could not understand how a monomaniac could cast a spell over the mind of a strong person like himself. He re.urned home mo re.confused than ever, re.olved to be henceforth on his guard befo re.this strange man.
   But during his third visit Na re.dra fa re. no better. This time, at the Master's touch, he lost consciousness enti re.y. While he was still in that state, Sri Ramakrishna questioned him concerning his spiritual antecedents and whe re.bouts, his mission in this world, and the duration of his mortal life. The answers confirmed what the Master himself had known and infer re.. Among other things, he came to know that Na re.dra was a sage who had al re.dy attained perfection, and that the day he learnt his re.l natu re.he would give up his body in yoga, by an act of will.
   A few mo re.meetings completely re.oved from Na re.dra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, re.unciation, and unselfishness we re.beyond question. But Na re.dra could not accept a man, an imperfect mortal, as his guru. As a member of the Brahmo Samaj, he could not believe that a human intermediary was necessary between man and God. Mo re.ver, he openly laughed at Sri Ramakrishna's visions as hallucinations. Yet in the sec re. chamber of his heart he bo re.a g re.t love for the Master.
   Sri Ramakrishna was grateful to the Divine Mother for sending him one who doubted his own re.lizations. Often he asked Na re.dra to test him as the money-changers test their coins. He laughed at Na re.dra's biting criticism of his spiritual experiences and samadhi. When at times Na re.dra's sharp words dist re.sed him, the Divine Mother Herself would console him, saying: "Why do you listen to him? In a few days he will believe your every word." He could hardly bear Na re.dra's absences. Often he would weep bitterly for the sight of him. Sometimes Na re.dra would find the Master's love embarrassing; and one day he sharply scolded him, warning him that such infatuation would soon draw him down to the level of its object. The Master was dist re.sed and prayed to the Divine Mother. Then he said to Na re.dra: "You rogue, I won't listen to you any mo re. Mother says that I love you because I see God in you, and the day I no longer see God in you I shall not be able to bear even the sight of you."
   The Master wanted to train Na re.dra in the teachings of the non-dualistic Vedanta philosophy. But Na re.dra, because of his Brahmo upbringing, conside re. it wholly blasphemous to look on man as one with his C re.tor. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too a re.God! Nothing could be mo re.absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. re.urning home in a dazed state, he found the re.too that the food, the plate, the eater himself, the people around him, we re.all God. When he walked in the st re.t, he saw that the cabs, the horses, the st re.ms of people, the buildings, we re.all Brahman. He could hardly go about his day's business. His pa re.ts became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a d re.m. Walking in the public squa re. he would strike his head against the iron railings to know whether they we re. re.l. It took him a number of days to re.over his normal self. He had a fo re.aste of the g re.t experiences yet to come and re.lized that the words of the Vedanta we re.true.
   At the beginning of 1884 Na re.dra's father suddenly died of heart-failu re. leaving the family in a state of utmost poverty. The re.we re.six or seven mouths to feed at home. C re.itors we re.knocking at the door. re.atives who had accepted his father's unstinted kindness now became enemies, some even bringing suit to deprive Na re.dra of his ancestral home. Actually starving and ba re.oot, Na re.dra searched for a job, but without success. He began to doubt whether anywhe re.in the world the re.was such a thing as unselfish sympathy. Two rich women made evil proposals to him and promised to put an end to his dist re.s; but he re.used them with contempt.
   Na re.dra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist, and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Na re.dra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was dist re.sed to think that Sri Ramakrishna, too, might believe these false re.orts. His pride re.olted. He said to himself: "What does it matter? If a man's good name re.ts on such slender foundations, I don't ca re." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Na re.dra's degradation, Sri Ramakrishna re.lied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
   The moment came when Na re.dra's dist re.s re.ched its climax. He had gone the whole day without food. As he was re.urning home in the evening he could hardly lift his ti re. limbs. He sat down in front of a house in sheer exhaustion, too weak even to think. His mind began to wander. Then, suddenly, a divine power lifted the veil over his soul. He found the solution of the problem of the coexistence of divine justice and misery, the p re.ence of suffering in the c re.tion of a blissful Providence. He felt bodily re. re.hed, his soul was bathed in peace, and he slept se re.ely.
   Na re.dra now re.lized that he had a spiritual mission to fulfil. He re.olved to re.ounce the world, as his grandfather had re.ounced it, and he came to Sri Ramakrishna for his blessing. But even befo re.he had opened his mouth, the Master knew what was in his mind and wept bitterly at the thought of separation. "I know you cannot lead a worldly life," he said, "but for my sake live in the world as long as I live."
   One day, soon after, Na re.dra re.uested Sri Ramakrishna to pray to the Divine Mother to re.ove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Na re.dra ente re. the shrine of Kali. As he stood befo re.the image of the Mother, he beheld Her as a living Goddess, re.dy to give wisdom and liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and re.unciation, love and liberation. The Master re.uked him for his failu re.to ask the Divine Mother to re.ove his poverty and sent him back to the temple. But Na re.dra, standing in Her p re.ence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of the Master, and thrice he re.urned, having forgotten in Her p re.ence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to re.ove his poverty, and was assu re. that his family would not lack simple food and clothing.
   This was a very rich and significant experience for Na re.dra. It taught him that Sakti, the Divine Power, cannot be igno re. in the world and that in the re.ative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Na re.dra's lap, he said to a devotee, pointing first to himself, then to Na re.dra: "I see I am this, and again that. re.lly I feel no diffe re.ce. A stick floating in the Ganges seems to divide the water; But in re.lity the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Na re.dra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends.
   --- TARAK
   Others destined to be monastic disciples of Sri Ramakrishna came to Dakshineswar. Taraknath Ghoshal had felt from his boyhood the noble desi re.to re.lize God. Keshab and the Brahmo Samaj had attracted him but proved inadequate. In 1882 he first met the Master at Ramchandra's house and was astonished to hear him talk about samadhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in the Master. Tarak became a f re.uent visitor at Dakshineswar and re.eived the Master's grace in abundance. The young boy often felt ecstatic fervour in meditation. He also wept profusely while meditating on God. Sri Ramakrishna said to him: "God favours those who can weep for Him. Tears shed for God wash away the sins of former births."
   --- BABURAM
   Baburam Ghosh came to Dakshineswar accompanied by Rakhal, his classmate. The Master, as was often his custom, examined the boy's physiognomy and was satisfied about his latent spirituality. At the age of eight Baburam had thought of leading a life of re.unciation, in the company of a monk, in a hut shut out from the public view by a thick wall of t re.s. The very sight of the Panchavati awakened in his heart that d re.m of boyhood. Baburam was tender in body and soul. The Master used to say that he was pu re.to his very bones. One day Hazra in his usual mischievous fashion advised Baburam and some of the other young boys to ask Sri Ramakrishna for some spiritual powers and not waste their life in me re.gaiety and merriment. The Master, scenting mischief, called Baburam to his side and said: "What can you ask of me? Isn't everything that I have al re.dy yours? Yes, everything I have earned in the shape of re.lizations is for the sake of you all. So get rid of the idea of begging, which alienates by c re.ting a distance. Rather re.lize your kinship with me and gain the key to all the t re.su re..
   --- NIRANJAN
   Nitya Niranjan Sen was a disciple of heroic type. He came to the Master when he was eighteen years old. He was a medium for a group of spiritualists. During his first visit the Master said to him: "My boy, if you think always of ghosts you will become a ghost, and if you think of God you will become God. Now, which do you p re.er?" Niranjan seve re. all connexions with the spiritualists. During his second visit the Master embraced him and said warmly: "Niranjan, my boy, the days a re.flitting away. When will you re.lize God? This life will be in vain if you do not re.lize Him. When will you devote your mind wholly to God?" Niranjan was surprised to see the Master's g re.t anxiety for his spiritual welfa re. He was a young man endowed with unusual spiritual parts. He felt disdain for worldly pleasu re. 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, th re.tening to sink it in mid st re.m. That silenced the offenders. When he re.orted the incident to the Master, he was re.uked for his inability to curb his anger.
   --- JOGINDRA
   Jogindranath, on the other hand, was gentle to a fault. One day, under circumstances very like those that had evoked Niranjan's anger, he curbed his temper and held his peace instead of th re.tening Sri Ramakrishna's abusers. The Master, learning of his conduct, scolded him roundly. Thus to each the fault of the other was re.ommended as a virtue. The guru was striving to develop, in the first instance, composu re. and in the second, mettle. The sec re. of his training was to build up, by a tactful re.ognition of the re.ui re.ents of each given case, the character of the devotee.
   Jogindranath came of an aristocratic brahmin family of Dakshineswar. His father and re.atives sha re. the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed re.igious tendencies, spending two or th re. hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desi re.for the re.lization of God. He had a perfect horror of marriage. But at the earnest re.uest of his mother he had had to yield, and he now believed that his spiritual futu re.was doomed. So he kept himself away from the Master.
   Sri Ramakrishna employed a ruse to bring Jogindra to him. As soon as the disciple ente re. the room, the Master rushed forward to meet the young man. Catching hold of the disciple's hand, he said: "What if you have married? Haven't I too married? What is the re.to be afraid of in that?" Touching his own chest he said: "If this [meaning himself] is propitious, then even a hund re. thousand marriages cannot inju re.you. If you desi re.to lead a householder's life, then bring your wife he re.one day, and I shall see that she becomes a re.l companion in your spiritual prog re.s. But if you want to lead a monastic life, then I shall eat up your attachment to the world." Jogin was dumbfounded at these words. He re.eived new st re.gth, and his spirit of re.unciation was re.established.
   --- SASHI AND SARAT
   Sashi and Sarat we re.two cousins who came from a pious brahmin family of Calcutta. At an early age they had joined the Brahmo Samaj and had come under the influence of Keshab Sen. The Master said to them at their first meeting: "If bricks and tiles a re.burnt after the trade-mark has been stamped on them, they re.ain the mark for ever. Similarly, man should be stamped with God befo re.entering the world. Then he will not become attached to worldliness." Fully awa re.of the futu re.course of their life, he asked them not to marry. The Master asked Sashi whether he believed in God with form or in God without form. Sashi re.lied that he was not even su re.about the existence of God; so he could not speak one way or the other. This frank answer very much pleased the Master.
   Sarat's soul longed for the all-embracing re.lization of the Godhead. When the Master inqui re. whether the re.was any particular form of God he wished to see, the boy re.lied that he would like to see God in all the living beings of the world. "But", the Master demur re., "that is the last word in re.lization. One cannot have it at the very outset." Sarat stated calmly: "I won't be satisfied with anything short of that. I shall trudge on along the path till I attain that blessed state." Sri Ramakrishna was very much pleased.
   --- HARINATH
   Harinath had led the auste re.life of a brahmachari even from his early boyhood — bathing in the Ganges every day, cooking his own meals, waking befo re.sunrise, and re.iting the Gita from memory befo re.leaving bed. He found in the Master the embodiment of the Vedanta scriptu re.. Aspiring to be a follower of the ascetic Sankara, he cherished a g re.t hat re. for women. One day he said to the Master that he could not allow even small girls to come near him. The Master scolded him and said: "You a re.talking like a fool. Why should you hate women? They a re.the manifestations of the Divine Mother. re.ard them as your own mother and you will never feel their evil influence. The mo re.you hate them, the mo re.you will fall into their sna re.." Hari said later that these words completely changed his attitude toward women.
   The Master knew Hari's passion for Vedanta. But he did not wish any of his disciples to become a dry ascetic or a me re.bookworm. So he asked Hari to practise Vedanta in life by giving up the un re.l and following the re.l. "But it is not so easy", Sri Ramakrishna said, "to re.lize the illusoriness of the world. Study alone does not help one very much. The grace of God is re.ui re.. Me re.personal effort is futile. A man is a tiny c re.tu re.after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Whe re.pon 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
  --
   Hariprasanna, a college student, visited the Master in the company of his friends Sashi and Sarat. Sri Ramakrishna showed him g re.t favour by initiating him into spiritual life. As long as he lived, Hariprasanna re.embe re. and observed the following drastic advice of the Master: "Even if a woman is pu re.as gold and rolls on the ground for love of God, it is dangerous for a monk ever to look at her."
   --- KALI
  --
   Two mo re.young men, Sarada Prasanna and Tulasi, complete the small band of the Master's disciples later to embrace the life of the wandering monk. With the exception of the elder Gopal, all of them we re.in their teens or slightly over. They came from middle-class Bengali families, and most of them we re.students in school or college. Their pa re.ts and re.atives had envisaged for them bright worldly ca re.rs. They came to Sri Ramakrishna with pu re.bodies, vigorous minds, and uncontaminated souls. All we re.born with unusual spiritual attributes. Sri Ramakrishna accepted them, even at first sight, as his child re., re.atives, friends, and companions. His magic touch unfolded them. And later each according to his measu re. re.lected the life of the Master, becoming a torch-bea re. of his message across land and sea.
   --- WOMAN DEVOTEES
   With his woman devotees Sri Ramakrishna established a very sweet re.ationship. He himself embodied the tender traits of a woman: he had dwelt on the highest plane of Truth, whe re.the re.is not even the slightest trace of sex; and his innate purity evoked only the noblest emotion in men and women alike. His woman devotees often said: "We seldom looked on Sri Ramakrishna as a member of the male sex. We re.arded him as one of us. We never felt any constraint befo re.him. He was our best confidant." They loved him as their child, their friend, and their teacher. In spiritual discipline he advised them to re.ounce lust and g re.d and especially warned them not to fall into the sna re. of men.
   --- GOPAL MA
   Unsurpassed among the woman devotees of the Master in the richness of her devotion and spiritual experiences was Agho re.ani Devi, an orthodox brahmin woman. Widowed at an early age, she had dedicated herself completely to spiritual pursuits. Gopala, the Baby Krishna, was her Ideal Deity, whom she worshipped following the vatsalya attitude of the Vaishnava re.igion, re.arding Him as her own child. Through Him she satisfied her unassuaged maternal love, cooking for Him, feeding Him, bathing Him, and putting Him to bed. This sweet intimacy with Gopala won her the sobriquet of Gopal Ma, or Gopala's Mother. For forty years she had lived on the bank of the Ganges in a small, ba re.room, her only companions being a th re.dba re.copy of the Ramayana and a bag containing her rosary. At the age of sixty, in 1884, she visited Sri Ramakrishna at Dakshineswar. During the second visit, as soon as the Master saw her, he said: "Oh, you have come! Give me something to eat." With g re.t hesitation she gave him some ordinary sweets that she had purchased for him on the way. The Master ate them with re.ish and asked her to bring him simple curries or sweets p re.a re. by her own hands. Gopal Ma thought him a queer kind of monk, for, instead of talking of God, he always asked for food. She did not want to visit him again, but an ir re.istible attraction brought her back to the temple garden; She carried with her some simple curries that she had cooked herself.
   One early morning at th re. o'clock, about a year later, Gopal Ma was about to finish her daily devotions, when she was startled to find Sri Ramakrishna sitting on her left, with his right hand clenched, like the hand of the image of Gopala. She was amazed and caught hold of the hand, whe re.pon the figu re.vanished and in its place appea re. the re.l Gopala, her Ideal Deity. She cried aloud with joy. Gopala begged her for butter. She pleaded her poverty and gave Him some dry coconut candies. Gopala, sat on her lap, snatched away her rosary, jumped on her shoulders, and moved all about the room. As soon as the day broke she hastened to Dakshineswar like an insane woman. Of course Gopala accompanied her, re.ting His head on her shoulder. She clearly saw His tiny ruddy feet hanging over her b re.st. She ente re. Sri Ramakrishna's room. The Master had fallen into samadhi. Like a child, he sat on her lap, and she began to feed him with butter, c re.m, and other delicacies. After some time he re.ained consciousness and re.urned to his bed. But the mind of Gopala's Mother was still roaming in another plane. She was steeped in bliss. She saw Gopala f re.uently entering the Master's body and again coming out of it. When she re.urned to her hut, still in a dazed condition, Gopala accompanied her.
   She spent about two months in uninterrupted communion with God, the Baby Gopala never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a ra re.thing for ordinary mortals. The fun-loving Master one day confronted the critical Na re.dranath with this simple-minded woman. No two could have p re.ented a mo re.striking contrast. The Master knew of Na re.dra's lofty contempt for all visions, and he asked the old lady to narrate her experiences to Na re.dra. With g re.t hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Na re.dra: "My son, I am a poor ignorant woman. I don't understand anything. You a re.so learned. Now tell me if these visions of Gopala a re.true." As Na re.dra listened to the story he was profoundly moved. He said, "Yes, mother, they a re.quite true." Behind his cynicism Na re.dra, too, possessed a heart full of love and tenderness.
  --
   In 1881 Hriday was dismissed from service in the Kali temple, for an act of indisc re.ion, and was orde re. by the authorities never again to enter the garden. In a way the hand of the Divine Mother may be seen even in this. Having taken ca re.of Sri Ramakrishna during the stormy days of his spiritual discipline, Hriday had come naturally to consider himself the sole guardian of his uncle. None could approach the Master without his knowledge. And he would be ext re.ely jealous if Sri Ramakrishna paid attention to anyone else. Hriday's re.oval made it possible for the re.l devotees of the Master to approach him f re.ly and live with him in the temple garden.
   During the week-ends the householders, enjoying a re.pite from their office duties, visited the Master. The meetings on Sunday afternoons we re.of the natu re.of little festivals. re. re.hments we re.often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna f re.uently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days we re.particularly auspicious for the worship of Kali.
   The young disciples destined to be monks, Sri Ramakrishna invited on week-days, when the householders we re.not p re.ent. The training of the householders and of the futu re.monks had to proceed along enti re.y diffe re.t lines. Since M. generally visited the Master on week-ends, the Gospel of Sri Ramakrishna does not contain much mention of the futu re.monastic disciples.
  --
   One day, in January 1884, the Master was going toward the pine-grove when he went into a trance. He was alone. The re.was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. This accident had a significant influence on his mind, the natural inclination of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to dwell on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to dwell on the physical plane, he re.lized mo re.than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak of God in the guise of the wicked, God in the guise of the pious. God in the guise of the hypocrite, God in the guise of the lewd. He began to take a special delight in watching the divine play in the re.ative world. Sometimes the sweet human re.ationship with God would appear to him mo re.appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnana, Mother. Am I not Your child, and naturally timid? I must have my Mother. A million salutations to the Knowledge of Brahman! Give it to those who want it." Again he prayed: "O Mother let me re.ain in contact with men! Don't make me a dried-up ascetic. I want to enjoy Your sport in the world." He was able to taste this very rich divine experience and enjoy the love of God and the company of His devotees because his mind, on account of the injury to his arm, was forced to come down to the consciousness of the body. Again, he would make fun of people who proclaimed him as a Divine Incarnation, by pointing to his broken arm. He would say, "Have you ever heard of God b re.king His arm?" It took the arm about five months to heal.
   --- BEGINNING OF HIS ILLNESS
   In April 1885 the Master's throat became inflamed. Prolonged conversation or absorption in samadhi, making the blood flow into the throat, would aggravate the pain. Yet when the annual Vaishnava festival was celebrated at Panihati, Sri Ramakrishna attended it against the doctor's advice. With a group of disciples he spent himself in music, dance, and ecstasy. The illness took a turn for the worse and was diagnosed as "clergyman's so re.throat". The patient was cautioned against conversation and ecstasies. Though he followed the physician's di re.tions re.arding medicine and diet, he could neither control his trances nor withhold from seekers the solace of his advice. Sometimes, like a sulky child, he would complain to the Mother about the crowds, who gave him no re.t day or night. He was overheard to say to Her; "Why do You bring he re.all these worthless people, who a re.like milk diluted with five times its own quantity of water? My eyes a re.almost destroyed with blowing the fi re.to dry up the water. My health is gone. It is beyond my st re.gth. Do it Yourself, if You want it done. This (pointing to his own body) is but a perforated drum, and if you go on beating it day in and day out, how long will it last?"
   But his large heart never turned anyone away. He said, "Let me be condemned to be born over and over again, even in the form of a dog, if I can be of help to a single soul." And he bo re.the pain, singing cheerfully, "Let the body be p re.ccupied with illness, but, O mind, dwell for ever in God's Bliss!"
   One night he had a hemorrhage of the throat. The doctor now diagnosed the illness as cancer. Na re.dra was the first to b re.k this heart- re.ding news to the disciples. Within th re. days the Master was re.oved to Calcutta for better t re.tment. At Balaram's house he re.ained a week until a suitable place could be found at Syampukur, in the northern section of Calcutta. During this week he dedicated himself practically without re.pite to the instruction of those beloved devotees who had been unable to visit him oftener at Dakshineswar. Discourses incessantly flowed from his tongue, and he often went into samadhi. Dr. Mahendra Sarkar, the celebrated homeopath of Calcutta, was invited to undertake his t re.tment.
   --- SYAMPUKUR
   In the beginning of September 1885 Sri Ramakrishna was moved to Syampukur. He re.Na re.dra organized the young disciples to attend the Master day and night. At first they concealed the Master's illness from their guardians; but when it became mo re.serious they re.ained with him almost constantly, sweeping aside the objections of their re.atives and devoting themselves whole-heartedly to the nursing of their beloved guru. These young men, under the watchful eyes of the Master and the leadership of Na re.dra, became the antaranga bhaktas, the devotees of Sri Ramakrishna's inner circle. They we re.privileged to witness many manifestations of the Master's divine powers. Na re.dra re.eived instructions re.arding the propagation of his message after his death.
   The Holy Mother — so Sarada Devi had come to be affectionately known by Sri Ramakrishna's devotees — was brought from Dakshineswar to look after the general cooking and to p re.a re.the special diet of the patient. The dwelling space being ext re.ely limited, she had to adapt herself to cramped conditions. At th re. o'clock in the morning she would finish her bath in the Ganges and then enter a small cove re. place on the roof, whe re.she spent the whole day cooking and praying. After eleven at night, when the visitors went away, she would come down to her small bedroom on the first floor to enjoy a few hours' sleep. Thus she spent th re. months, working hard, sleeping little, and praying constantly for the Master's re.overy.
   At Syampukur the devotees led an intense life. Their attendance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and g re.t power of imagination, believed that the illness was a me re.p re.ext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Na re.dra, re.used to ascribe a
   supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death we re.laws of natu re.to which the Master's body could not but re.pond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
   In spite of the physician's efforts and the prayers and nursing of the devotees, the illness rapidly prog re.sed. The pain sometimes appea re. to be unbearable. The Master lived only on liquid food, and his frail body was becoming a me re.skeleton. Yet his face always radiated joy, and he continued to welcome the visitors pouring in to re.eive his blessing. When certain zealous devotees tried to keep the visitors away, they we re.told by Girish, "You cannot succeed in it; he has been born for this very purpose — to sacrifice himself for the re.emption of others."
   The mo re.the body was devastated by illness, the mo re.it became the habitation of the Divine Spirit. Through its transpa re.cy the gods and goddesses began to shine with ever inc re.sing luminosity. On the day of the Kali Puja the devotees clearly saw in him the manifestation of the Divine Mother.
   It was noticed at this time that some of the devotees we re.making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting the re.y to imitate the Master. They began openly to decla re.Sri Ramakrishna a Divine Incarnation and to re.ard themselves as his chosen people, who could neglect re.igious disciplines with impunity. Na re.dra's penetrating eye soon sized up the situation. He found out that some of these external manifestations we re.being ca re.ully practised at home, while some we re.the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who we re.p re.ending to have visions, and asked all to develop a healthy re.igious spirit. Na re.dra sang inspiring songs for the younger devotees, re.d with them the Imitation of Christ and the Gita, and held befo re.them the positive ideals of spirituality.
   --- re.dra and the other disciples. "But", re.lied Sri Ramakrishna, do you think I enjoy this suffering? I wish to re.over, but that depends on the Mother."
   NA re.DRA: "Then please pray to Her. She must listen to you."
  --
   A few hours later the Master said to Na re.dra: "I said to Her: 'Mother, I cannot swallow food because of my pain. Make it possible for me to eat a little.' She pointed you all out to me and said: 'What? You a re.eating enough through all these mouths. Isn't that so?' I was ashamed and could not utter another word." This dashed all the hopes of the devotees for the Master's re.overy.
   "I shall make the whole thing public befo re.I go", the Master had said some time befo re. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about th re. o'clock in the afternoon. Some thirty lay disciples we re.in the hall or sitting about under the t re.s. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me befo re.everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt befo re.the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measu re." The Master was profoundly moved. He said: "What mo re.shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each re.eived an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.
   Na re.dra, consumed with a terrific fever for re.lization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Na re.dra begged for samadhi, so that he might altogether forget the world for th re. or four days at a time. "You a re.a fool", the Master re.uked him. "The re.is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."
   The Master did not hide the fact that he wished to make Na re.dra his spiritual heir. Na re.dra 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 re.urn home." One day he asked the boys, in p re.aration 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 och re.cloth of the sannyasi to each of them, including Girish, who was now second to none in his spirit of re.unciation. Thus the Master himself laid the foundation of the futu re.Ramakrishna Order of monks.
   Sri Ramakrishna was sinking day by day. His diet was re.uced to a minimum and he found it almost impossible to swallow. He whispe re. 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 tortu re. I am willing." The next morning he said to his dep re.sed disciples seated near the bed: "Do you know what I see? I see that God alone has become everything. Men and animals a re.only frameworks cove re. 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. re.aining partial consciousness, he said: "Now I have no pain. I am very well." Looking at Latu he said: "The re.sits Latu re.ting his head on the palm of his hand. To me it is the Lord who is seated in that postu re."
   The words we re.tender and touching. Like a mother he ca re.sed Na re.dra and Rakhal, gently stroking their faces. He said in a half whisper to M., "Had this body been allowed to last a little longer, many mo re.souls would have been illumined." He paused a moment and then said: "But Mother has ordained otherwise. She will take me away lest, finding me guileless and foolish, people should take advantage of me and persuade me to bestow on them the ra re.gifts of spirituality." A few minutes later he touched his chest and said: "He re.a re.two beings. One is She and the other is Her devotee. It is the latter who broke his arm, and it is he again who is now ill. Do you understand me?" After a pause he added: "Alas! To whom shall I tell all this? Who will understand me?" "Pain", he consoled them again, 'is unavoidable as long as the re.is a body. The Lord takes on the body for the sake of His devotees."
   Yet one is not su re.whether the Master's soul actually was tortu re. by this agonizing disease. At least during his moments of spiritual exaltation — which became almost constant during the closing days of his life on earth — he lost all consciousness of the body, of illness and suffering. One of his attendants (Latu, later known as Swami Adbhutananda.) said later on: "While Sri Ramakrishna lay sick he never actually suffe re. pain. He would often say: 'O mind! Forget the body, forget the sickness, and re.ain merged in Bliss.' No, he did not re.lly suffer. At times he would be in a state when the thrill of joy was clearly manifested in his body. Even when he could not speak he would let us know in some way that the re.was no suffering, and this fact was clearly evident to all who watched him. People who did not understand him thought that his suffering was very g re.t. What spiritual joy he transmitted to us at that time! Could such a thing have been possible if he had 'been suffering physically? It was during this period that he taught us again these truths: 'Brahman is always unattached. The th re. gunas a re.in It, but It is unaffected by them, just as the wind carries odour yet re.ains odourless.' 'Brahman is Infinite Being, Infinite Wisdom, Infinite Bliss. In It the re.exist no delusion, no misery, no disease, no death, no growth, no decay.' 'The Transcendental Being and the being within a re.one and the same. The re.is one indivisible Absolute Existence.'"
   The Holy Mother sec re.ly went to a Siva temple across the Ganges to intercede with the Deity for the Master's re.overy. In a re.elation she was told to p re.a re.herself for the inevitable end.
   One day when Na re.dra was on the ground floor, meditating, the Master was lying awake in his bed upstairs. In the depths of his meditation Na re.dra felt as though a lamp we re.burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul re.lizes its unity with the Absolute. After a very long time he re.ained partial consciousness but was unable to find his body. He could see only his head. "Whe re.is my body?" he cried. The elder Gopal ente re. the room and said, "Why, it is he re. Na re.!" But Na re.dra could not find it. Gopal, frightened, ran upstairs to the Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."
   After another long period Na re.dra re.ained full consciousness. Bathed in peace, he went to the Master, who said: "Now the Mother has shown you everything. But this re.elation will re.ain under lock and key, and I shall keep the key. When you have accomplished the Mother's work you will find the t re.su re.again."
   Some days later, Na re.dra being alone with the Master, Sri Ramakrishna looked at him and went into samadhi. Na re.dra felt the penetration of a subtle force and lost all outer consciousness. re.aining p re.ently the normal mood, he found the Master weeping.
   Sri Ramakrishna said to him: "Today I have given you my all and I am now only a poor fakir, possessing nothing. By this power you will do immense good in the world, and not until it is accomplished will you re.urn." Henceforth the Master lived in the disciple.
   Doubt, however, dies hard. After one or two days Na re.dra said to himself, "If in the midst of this racking physical pain he decla re. 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 re.aining st re.gth, he distinctly said, "He who was Rama and Krishna is now, in this body, Ramakrishna — but not in your Vedantic sense." Na re.dra was stricken with shame.
   ---
MAHASAMADHI
   Sunday, August 15, 1886. The Master's pulse became ir re.ular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in b re.thing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallowed, and the re.t 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 re.ived. 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 we re.supported by the body of Sashi, who was fanning him. Na re.dra took his feet on his lap and began to rub them. Again and again the Master re.eated to him, "Take ca re.of these boys." Then he asked to lie down. Th re. times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one the re.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 re.urned. Na re.dra, unable to bear it, ran downstairs.
   Dr. Sarkar arrived the following noon and pronounced that life had departed not mo re.than half an hour befo re. At five o'clock the Masters body was brought downstairs, laid on a cot, d re.sed in och re.clothes, and decorated with sandal-paste and flowers. A procession was formed. The passers-by wept as the body was taken to the c re.ation ground at the Baranago re.Ghat on the Ganges.
   While the devotees we re. re.urning to the garden house, carrying the urn with the sac re. ashes, a calm re.ignation 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 re.elation she heard the words of faith, "I have only passed from one room to another."

0.00 - Publishers Note C, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   The Fifth Volume concludes the first collected edition of the published works of Sri Nolini Kanta Gupta. His mo re. re.ent as well as unpublished writings await publication.
   The p re.ent volume consists of th re. books: Light of Lights, Eight Talks and Sweet Mother; the re.a re.also translations from Sanskrit, Pali, Bengali and F re.ch. These, along with the translations of the Dhammapada and Charyapada, have been mostly serialised in Ashram journals.
  --
   Ida re.ha jyoti jyotirgt...
   [Lo, the Sup re.e Light of lights is come...]

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    ---needs minor proof re.ding
    (c) O.T.O. disk 1 of 1
  --
                 A re.RINT
       with an additional commentary to each chapter.
  --
     the re.o re.its falsifications a re. re.atively true.
     This book the re.o re.consists of statements as nearly
  --
     re.e re.ce to the meaning of this title page, as explained
     above; partly because it is intensely amusing for
  --
    long been out of print. Its re.issue with the author's
    own Commentary gives occasion for a few notes. We
  --
    posed of mo re.or less disconnected elements. I re.er
    to THE BOOK OF LIES. In this the re.a re.93 chapters:
    we count as a chapter the two pages filled re.
     re.pectively with a note of interrogation and a mark of
    exclamation. The other chapters contain sometimes a
  --
    import of its number. Thus Chapter 25 gives a re.ised
    ritual of the Pentagram; 72 is a rondel with the re.rain
    ~Shemhamphorash', the Divine name of 72 letters;
  --
    80, the number of the letter Pe, re.er re. to Mars, a
    panegyric upon War. Sometimes the text is serious
  --
    jumble of nonsense intended to insult the re.der. It
     re.ui re. infinite study, sympathy, intuition and
    initiation. Given these I do not hesitate to claim that
  --
    be pertinent with re.ard to the question of sec re.y.
    It has become difficult for me to take this matter
  --
     "It is inte re.ting in this connection to re.all how it
    came into my possession. It had occur re. to me to
  --
    down by the light of a farthing dip.. When I re.d it
    over, I was as discontented as befo re. but I stuck it
  --
    deliberate act of spite towards my re.ders.
                   [6]
  --
    not re.lise that the re.was anything in the O.T.O.
    beyond a convenient compendium of the more
  --
     re.ard to it. I protested that I knew no such sec re..
    He said `But you have printed it in the plainest
  --
           Knowledge is re.ation.
           These fragments a re.C re.tion.
  --
    exclamation; its re.e re.ce to the theogony of "Liber Legis" is
    explained in the note, but it also re.ers to KTEIS PHALLOS
    and SPERMA, and is the exclamation of wonder or ecstasy,
  --
     The re.t of the chapter follows the Sephirotic system of the
    Qabalah, and constitutes a sort of quintessential comment upon
  --
     Those familiar with that system will re.ognise Kether,
    Chokmah, Binah, in the First Triad; Daath, in the Abyss; Chesed,
  --
     The chapter begins with a re.etition of O! re.er re.
    to in the p re.ious chapter. It is explained that this triad
  --
     Nox adds to 210, which symbolises the re.uction of
    duality to unity, and thence to negativity, and is thus
  --
     The "Hawk" re.er re. to is Horus.
     The chapter begins with a comment on Liber Legis
  --
    weapons, and it must be re.embe re. that this card is
    numbe re. 1, again connecting all these symbols with
  --
     re.eive a thousand lovers; thou shalt bear but One
     Child.
  --
    Venus, and the title, Peaches, again re.ers to the Yoni.
     The chapter is a counsel to accept all imp re.sions;
  --
    two paragraphs may have some re.e re.ce to the 13th
    Aethyr (see The Vision and The Voice).
  --
    Father and Son a re.not re.lly two, but one; their unity
    being the Holy Ghost, the semen; the human form is a
  --
    but 4 is Daleth, Venus, and Chesed re.ers to water,
    from which Venus sprang, and which is the symbol of
  --
     The re.t of the chapter the re.or points out the duality,
    and the re.o re.the imperfection, of all the lower Sephiroth
  --
    Of these the re.soner took six, and, p re.ning, said:
     This is the One and the All.
  --
    universe. This folly is due to the pride of re.son.
     The Adept concentrates the Microcosm in Tipha re.h,
     re.ognising an Unity, even in the microcosm, but, qua
    Adept, he can go no further.
  --
    but re.ains silent. See the description of his functions
    in the Equinox, Liber 418 and elsewhe re.
     In the next grade, the Word is re.formulated, for the
    Magus in Chokmah, the Dyad, the Logos.
  --
    better to say, he re.ognises it as Nothing, in that positive
    sense of the word, which is only intelligible in
  --
    of his doctrine. The re.e re.ce to their "living not" is
    to be found in Liber 418.
  --
     All these we re.men; their Godhead is the re.ult of
    mythopoeia.
  --
     re. re.entation of semen, particularly in Gnostic and
    Egyptian emblems.
  --
    is re. re.ented closing the mouth of a lion.
     This chapter is called "The Branks", an even more
  --
    is to be re.arded as a lapse.
     "Aum" re. re.ents the entering into the silence, as
    will observed upon pronouncing it.
  --
    The Abyss of Hallucinations has Law and re.son;
     but in Truth the re.is no bond between the Toys of
  --
    This re.son and Law is the Bond of the G re.t Lie.
    Truth! Truth! Truth! crieth the Lord of the Abyss
  --
    But THAT which neither is silent, nor speaks, re.
     joices the re.n.
  --
     It does, however, re.er to the key of the Tarot called
    The Hermit, which re. re.ents him as cloaked.
     Jod is the concealed Phallus as opposed to Tau, the
  --
    of Solomon the King about the re.son.
     The universe is insane, the law of cause and effect
  --
    but within this is a sec re. unity which re.oices; this
    unit being far beyond any conception.
  --
    The re.lection of All is Pan: the Night of Pan is the
     Annihilation of the All.
  --
    subtle re.e re.ce to the natu re.of that light.
     Eleven is the g re.t number of Magick, and this
  --
     re.lly called eleven, because of Liber Legis, I, 60.
     The first part of the chapter describes the universe
  --
    they a re. re.lly one; the essential unity of the supernal
    Triad is he re.insisted upon.
  --
    only re.ched by the annihilation of the All.
     Thus, the Master of the Temple lives in the Night of
  --
    Master of the temple, also re.ches Samadhi, as the
    way of Annihilation.
     Paragraph 7 begins by a re.lection produced by the
    p re.eding exposition. This re.lection is immediately
    contradicted, the author being a Master of the Temple.
  --
     Paragraph 1 me re. re.eats Chapter 4 in quintessence;
    1001, being 11{Sigma} (1-13), is a symbol of the complete
  --
     thy weariness is changed into Ineffable re.t.
    For the re.is not Thou upon That Path: thou hast
  --
     The title, "Onion-Peelings", re.ers to the well-known
    incident in "Peer Gynt".
     The chapter re.embles strongly Dupin's account of
    how he was able to win at the game of guessing odd or
  --
    amounts to a re.ersal.
     this is the cause of most re.igious controversies.
    Paragraph 1, however, is Frater Perdurabo's formula-
  --
     And in the last paragraph it is shown that he re.lises
    the truth as beyond any statement of it.
  --
     The title of the chapter re.ers to the Phallus, which
    is he re.identified with the will. The G re.k word
  --
     This chapter is quite clear, but one my re.ark in
    the last paragraph a re.e re.ce to the natu re.of Samadhi.
     As man loses his personality in physical love, so
  --
    Stag-Beetle is a re.e re.ce the Kheph-ra, the Egyptian
    God of Midnight, who bears the Sun through the
  --
    In this chapter death is re.arded as a form of marriage.
    Modern G re.k peasants, in many cases, cling to Pagan
  --
    Amen. Motion is re.ative: the re.is Nothing that is
     still.
  --
     In paragraphs 3 and 4 it is, however, re.ognised that
    even Aum is impermanent. The re.is no meaning in the
  --
    at re.t, calculating the motions of all other points
     re.atively to it.
     The penultimate paragraph shows the re.ations of
    the Adept to mankind. Their hate and contempt are
  --
     (11) This chapter must be re.d in connection with
    Wagner's "Parsifal".
  --
    Man re.urneth not again; the st re.m floweth not
     uphill; the old life is no mo re. the re.is a new life
  --
     The 18th key of the Tarot re.ers to the Moon, which
    was supposed to shed dew. The appropriateness of the
  --
     The chapter must be re.d in connection with
    Chapters 1 and 16.
  --
     re.emble all that surroundeth thee; yet be Thyself
     -and take thy pleasu re.among the living.
  --
     re. re.entative of god in the Macrocosm, as the Phallus
    is in the Microcosm.
  --
    stealth, a concealment of the re.l purpose of their lives;
    in this way making the best of both worlds. This counsels
  --
    Law of Motion. The key to infinite power is to re.ch
    the Bornless Beyond.
  --
    and re.ers to the letter Tau, the Phallus in manifesta-
    tion; hence the title, "The Blind Webster".
  --
     with profound re.pect. Thus they have flatte re.
     me into praising them thus publicly.
  --
     In the fourth section is shown that the re.is no re.urn
    for one that has started on this path.
  --
     The re.t of the chapter is clear, for the note.
                  NOTES
  --
    the Hierophant or re.eemer. T = St re.gth, the Lion.
     (13) T, manhood, the sign of the cross or phallus.
  --
     words of re.son.
    Explain thou snow to them of Andaman.
    The slaves of re.son call this book Abuse-of-
     Language: they a re.right.
  --
    blindness. Those who a re.under the dominion of re.son
    a re.called blind.
     In the last paragraph is re.sserted the doctrine of
    Chapters 1, 8, 16 and 18.
  --
     roar {Chi-Alpha-Omicron-C?}. re.i re.thine hand in the sign of Hoor
     pa kraat.
    Go round to the North and re.eat; but sc re.m
     {Beta-Alpha-Beta-Alpha-Lambda-Omicron-Nu}.
    Go round to the West and re.eat; but say {Epsilon-Rho-Omega-C?}.
    Go round to the South and re.eat; but bellow
     {Psi-Upsilon-Chi-Eta}.
    Completing the circle widdershins, re.i re.to the
     cent re. and raise thy voice in the Paian, with these
  --
     re.eat the Cross Qabalistic, as above, and end as
     thou didst begin.
  --
     re. colour of Geburah.
     The chapter is a new and mo re.elaborate version of
  --
     that re.urns into the Naught unmanifest.
    The All-Mighty, the All-Ruler, the All-Knower, the
  --
     The title of the chapter re.ers to the Hindu legend.
     The first paragraph should be re.d in connection
    with our p re.ious re.arks upon the number 91.
     The number of the chapter, 26, is that of Tetra-
  --
     He is called the Second in re.ation to that which is
    above the Abyss, comp re.ended under the title of the
  --
     He is re.lly the Fourth, being in Chesed, and of
    course his natu re.is fourfold. This Four is conceived
  --
     The penultimate paragraph shows the re.emption of
    the universe by this law.
  --
     re.eemed.
     The eleven initial A's in the last sentence a re.Magick
  --
     This chapter gives the re.erse of the medal; it is the
    contrast to Chapter 15.
  --
     This chapter is to re.d in connection with Chapter 8,
    and also with those p re.ious chapters in which the
     re.son is attacked.
     The allusion in the title is obvious.
  --
    IT moves from motion into re.t, and re.ts from re.t
     into motion. These IT does alway, for time is not.
  --
    For all these ideas exp re.s re.ation; and IT, com-
     p re.ending all re.ation in ITS simplicity, is out of
     all re.ation even with ITSELF.
    All this is true and false; and it is true and false to
  --
     of THE MASTER; for thus thy re.son shall at
     last b re.k down, as the fetter is struck from a
  --
     The number 31 re.ers to the Heb re. word LA, which
    means "not".
  --
    perhaps be defined as the Ultimate re.lity.
     IT is appa re.tly a mo re.exalted thing than THAT.
  --
    that method of destroying the re.son by formulating
    contradictions is definitely inculcated.
     The re.son is situated in Daath, which cor re.ponds
    the the throat in human anatomy. Hence the title of the
  --
    as far as possible to re.lise, the language of Beyond
    the Abyss, the student will succeed in bringing his
     re.son under control.
     As soon as the re.son is vanquished, the garotte is
     re.oved; then the influence of the supernals (Kether,
    Chokmah, Binah), no longer inhibited by Daath, can
  --
     This title is a me re. re.e re.ce to the metaphor of the
    last paragraph of the chapter.
  --
    This chapter should be re.d in conjunction with
    Chapters 8 and 30.
  --
    point of view of life, and re.ommends a course of action
    calculated to rob the c re.tor of his cruel sport.
  --
     This chapter must be re.d in connection with
    Chapters 1, 3, 4, 8, 15, 16, 18, 24, 28, 29.
  --
     The female is to be re.arded as having been separated
    from the male, in order to re.roduce the male in a
    superior form, the absolute, and the conditions forming
  --
     re.ect all imp re.sions, but he re.is an opposite practice,
    very much mo re.difficult, in which all a re.accepted.
  --
    Let him then re.urn to the Cent re. and so to The
     Cent re.of All [making the ROSY CROSS as he
  --
    Let him then re.eat the signs of L.V.X. but not the
     signs of N.O.X.; for it is not he that shall arise in
     the Sign of Isis re.oicing.
             COMMENTARY ({Lambda-Sigma})
  --
     This chapter gives the re.l and perfect Ritual of the
    Hexagram.
  --
    tiny corner of the system, whe re.the darkness re.ches such
    a high figu re.as 50 per cent.
  --
     This chapter will be re.dily intelligible to E.A.
    F re.masons, and it cannot be explained to others.
  --
    It is thinkable that A is not-A; to re.erse this is but
     to re.ert to the normal.
    Yet by forcing the brain to accept propositions of
  --
     of THAT of which re.son is the blasphemy.
    But without the Experience these words a re.the
  --
     re.e re.ce, to connote partly "booby", partly "lout".
    It would thus be a similar word to "Parsifal".
  --
    A re. rose absorbs all colours but re.; re. is the re.ore
     the one colour that it is not.
    This Law, re.son, Time, Space, all Limitation blinds
     us to the Truth.
  --
     as re.ungnant.
    The HIMOG is only visible in so far as He is imperfect.
  --
     re.lity.
     Classing in this manner all things as illusions, the
  --
    God is re.lly so, since we can see nothing of him but
    his imperfections. :It may be yonder beggar is a King."
  --
    Also, since below the Abyss re.son is Lord, let men
     seek by experiment, and not by Questionings.
  --
     re.er re. to in Liber LXI. It is he who is re.ponsible
    for the whole of the development of the A,'.A.'. move-
  --
    person enquiring into such matters is politely re.uested
    to work, and not to ask questions about matters which
  --
     The chapter should be re.d most ca re.ully in connection with
    the 10th Aethyr. It is to that dramatic experience that it re.ers.
     The mind is called "wind", because of its natu re. as has been
  --
     The title of this chapter re.ers to a Heb re. legend,
    that of the prophet who heard "a going in the mulberry
  --
    Scorpion, and also The God-Eater, the re.der may
    study the efficacy of rape, and the sacrifice of blood, as
  --
     In the last paragraph, the re.son of this is explained;
    it is because such sacrifices come under the G re.t Law
  --
    We shall f re.uently re.ur to this subject.
     By "the wheel spinning in the spi re. is meant the
  --
     re.ches West across the Altar, and cries:
    Hail Ra, that goest in Thy bark
  --
    Thy re.gn is come: Thy will is done.
    He re.is the B re.d; he re.is the Blood.
  --
    fully studied in this connection. The attitude re.om-
    mended is scepticism, but a scepticism under control.
  --
    g re.test of them once re.arked, "Quantum nobis
    prodest haec fabula Christi".
  --
    is re.ative, and in the last paragraph we see how
    scepticism keeps the mind f re.h, whe re.s faith dies in
  --
     The title of this chapter is best explained by a re.er-
    ence to Mistinguette and Mayol.
  --
    their art is the cause, re.ult, or concomitant of their
    private peculiarities.
     The fact re.ains that in vice, as in everything else,
    some things satiate, others re. re.h. Any game in which
    perfection is easily attained soon ceases to amuse,
  --
     re.ugnant; this is an unfailing source of pleasu re. and
    it has a re.l further advantage, in destroying the
    Sankharas, which, however "good" in themselves,
     re.atively to other Sankharas, a re.yet barriers upon the
    Path; they a re.modifications of the Ego, and the re.ore
  --
    to re.ard Yoga, two odes upon a distant prospect of the
    Temple of Madura, two Elegies on a mat of Kusha-
  --
     re.ose. Cynicism is a g re.t cu re.for over-study.
     The re.is a g re.t deal of cynicism in this book, in one
    place and another. It should be re.arded as Angostura
    Bitters, to brighten the flavour of a discourse which
  --
     The chapter should be re.d in connection with Chapter 31
    for IT now re.ppears.
     The chapter heading, the Waratah, is a voluptuous scarlet
  --
    self with the BEAST re.er re. to in the book, and in the
    Apocalypse, and in LIBER LEGIS. In paragraph 6 the
    word "angel" may re.er to his mission, and the word
    "lion-serpent" to the sigil of his ascending decan. (Teth=
  --
     Paragraph 7 explains the theological difficulty re.er re.
    to above. The re.is only one symbol, but this symbol has
  --
    It is the name re.er re. to in Liber Legis, 1, 22.
     It will be noticed that the figu re. or sigil, of BABALON
  --
    "Because I am re.l and your a re.only imaginary."
    But the leaves of the fo re.t rustled with the laughter
  --
     the chapter is a re.olution of the universe into
    Tetragrammaton; God the macrocosm and the micro-
  --
    "you" and "I", and discuss their re.ative re.lity.
     The things which re.lly exist, the things which have
    no Ego, and speak only in the third person, re.ard
    these as ignorant, on account of their assumption of
  --
     This chapter should be re.d in connection with "The
    Soldier and the Hunchback" of which it is in some sort
  --
    Soldier with the Hunchback has re.ched such a pitch
    that the symbols a re.interchanged, enthusiasm being
     re. re.ented as the sinuous snake, scepticism as the
    Goat of the Sabbath. In other words, a state is re.ched
    in which destruction is as much joy as c re.tion.
  --
     Tatlers, Chewers of the re. Rag that inflameth
     Apis the re.eemer to fury, learn first what is
     Work! and THE G re.T WORK is not so far
  --
     re.eemer, with whom the Master (Fra. P.) identifies
    himself. he permits himself for a moment the pleasure
  --
     re.er to the ninety-one chapters of this little master-
    piece, or even to the numerous volumes he has penned,
  --
    the re. rag" is a phrase for to talk aimlessly and per-
    sistently, while it is notorious that a re. cloth will excite
    the rage of a bull.
  --
     The meadow re. re.ents the flower of life; the orchard its
    fruit.
     The paddock, being re.erved for animals, re. re.ents life
    itself. That is to say, the sec re. spring of life is found in the
    place of life, with the re.ult that the horse, who re. re.ents
    ordinary animal life, becomes the divine horse Pegasus.
  --
    elastic, while the re.e re.ce to the seasons alludes to the well-
    known lines of the late Lord Tennyson:
  --
    All these sat on their haunches waiting The re.ort
     of the Sojourner; for THE WORD was lost.
    This is the re.ort of the Sojourners: THE WORD
     was LOVE;(23) and its number is An Hund re. and
  --
     The title of this chapter re.ers to the duty of the Tyler
    in a blue lodge of F re.masons.
  --
    Craftsmen in triangles. This may re.er to the number of
    manual signs in each of these deg re.s.
  --
     re.ain?
    I must have money to get to America.
  --
     The number 55 re.ers to Malkuth, the ride; it
    should then be re.d in connection with Chapters 28, 29,
    49.
  --
    craving to re.rieve it. In paragraph 3 it is seen that this
    is impossible, owing (paragraph 4) to his not having
    made proper arrangements to re.over the original
    position p re.ious to making the divisions.
  --
    allowing enjoyment to cause forgetfulness of the re.lly
    important thing. Those who allow themselves to wallow
  --
    butterflies. The pole-axe is re.ommended instead of
    the usual razor, as a mo re.vigorous weapon. One
  --
     The number of the chapter re.ers to Liber Legis I, 24,
    for paragraph 1 re.ers to Nuit. The "twins" in the
    title a re.those mentioned in paragraph 5.
  --
    doubtless chosen for this re.son.
     This chapter is an apology for the universe.
     Paragraphs 1-3 re.eat the familiar arguments
    against re.son in an epigrammatic form.
     Paragraph 4 alludes to Liber Legis I, 52; "place"
  --
     re.oice in uniting. See Liber Legis I, 28-30, which is
    paraphrased in the penultimate paragraph.
  --
    in attempting to re.uce the terms to th re., staggers into
    non distributia medii. It is possible that considerations
  --
    but to do so would re.der the humour of the chapter too
    subtle for the average re.der in Oshkosh for whom
    this book is evidently written.)
  --
    is justly celebrated, as being in re.lity the exp re.sion of
    this feeling.
     Paragraph 2 is a re.e re.ce to the Obligation of an
    Ente re. App re.tice Mason.
     Paragraph 3 re.ers to the Ce re.ony of Exaltation
    in Royal Arch Masonry. The Initiate will be able to
  --
    simplicity, praises the G re.t Work; re.oices in its
    sublimity, in the sup re.e Art, in the intensity of the
  --
     re.ts on its picking me for Buddhahood.
    We re.I a drunkard, I should think I had
  --
     The number of the chapter may re.er to the letter
    Samech ({Samech}), Tempe re.ce, in the Tarot.
     I paragraph 1 the re.l chastity of Percivale or
    Parsifal, a chastity which did not p re.ent his dipping
  --
     In the last paragraph we re.ch the sublime mystic
    doctrine that whatever you have must be abandoned.
  --
    O Fool! begetter of both I and Naught, re.olve this
     Naught-y Knot!
  --
     right One in thine Uprightness re.oiceth-Death
     to all Fishes!(32)
  --
   The number of this chapter re.ers to the Heb re. word Ain, the negative and
  Ani, 61.
   The "fool" is the Fool of the Tarot, whose number is 0, but re.ers the the le
  tter
  --
  not re.lly a knot, but pulls out immediately.
   The chapter consists of a series of complicated puns on 1 and I, with re.ard
  to
  their shape, sound, and that of the figu re. which re.emble them in shape.
   Paragraph 1 calls upon the Fool of the Tarot, who is to be re.er re. to Ipsiss
  imus,
  to the pu re.fool, Parsifal, to re.olve this problem.
   The word Naught-y suggests not only that the problem is sexual, but does not
  --
   AYIN is spelt O I N, thus re.lacing the A in A I N by an O, the letter of the
  Devil, or Pan, the phallic God.
   Now AIN means nothing, and thus the re.lacing of AIN by OIN means the
  completion of the Yoni by the Lingam, which is followed by the complete dissolu
  --
   Death implies re.ur re.tion; the illusion is re.orn, as the Scythe of Death in
   the
  --
     MAGICK Light to re.lace the sun of natura light.
    He prays unto, and give homage to, Ro-Hoor_khuit;
  --
    I destroyed all things; they a re. re.orn in other
     shapes.
  --
     This chapter re.urns to the subject of Laylah, and
    to the subject al re.dy discussed in Chapters 3 and
  --
     The title of the chapter re.ers to the old rime:
         "See-saw, Margery Daw,
  --
    "No!" I re.lied, "h would not do so, BUT
    Think of his woe if Laperouse we re.shut!
  --
    Conceived their task was finished: they re.i re..
    I turned upon my friend, and, b re.king bounds,
  --
    would re.dily die in defence of the right of Englishmen
    to play football, or of his own right not to play it.
  --
    action. He re.uses to listen to the ostensible criticism of
    the spirits, and explains his own position. Their re.l
    mission was to rouse him to confidence and action.
  --
    works of re.e re.ce.
     The chapter title means, "So may he pass away",
    the blank obviously re.erring to N E M O.
     The "moon-pool of silver" is the Path of Gimel,
  --
     The chapter re.urs to the subject of Laylah, whom
    the author exalts above God, in continuation of the
     re.sonings given in Chapter 56 and 63. She is
    identified with N.O.X. by the quotation from Liber 65.
  --
     the Night of PAN, re.ember that ye shall see no
     mo re.light but That of the g re.t fi re.that shall
  --
    to b re.k up their dryness by re.axing their austerities.
     The last paragraph will only be understood by
  --
    Nay, re.oice exceedingly; for after all the babble of
     the apes the Silence of the Night.
  --
     re.lections:
     (1) He enjoys the advantages of solitude. (2) P re.ious
  --
     I am going to re.oin Laylah. (5) My mission will
     succeed soon enough. (6) Death will re.ove the
     nuisance of success.
  --
    The re. Triangle is the descending tongue of grace;
     the Blue Triangle is the ascending tongue of
  --
    the re. triangle is upwards, like fi re. and the blue
    triangle downwards, like water. In the magical hexa-
    gram this is re.e re.; the descending re. triangle is
    that of Horus, a sign specially re.ealed by him per-
    sonally, at the Equinox of the Gods. (It is the flame
  --
    offering.) The blue triangle re. re.ents the aspiration,
    since blue is the colour of devotion, and the triangle,
  --
    interlocked word. We assume that the re.der has
    thoroughly studied that word in Liber D., etc. The
  --
     The re.aining paragraphs continue the Gallic
    symbolism.
  --
     The chapter re.ers to the Witches' Sabbath, the
    description of which in Payne Knight should be
    ca re.ully re.d befo re.studying this chapter. All the
    allusions will then be obvious, save those which we
  --
     The "gnarled oak" and the "glacier tor re.t" re.er
    to the confessions made by many witches.
  --
     re. re.hed by hearing the anthems in this chief of the
    architectural glories of his Alma Mater.
  --
    each other, the middle verse bring re.ersed, i.e. as in
    English, and divisions a re.then made vertically, 72
  --
     In lines 507 we see the re.ults of Shivadarshana. Do
    not imagine that any single ides, however high, however
  --
     Thine Asana, death will re.ieve thee!
    Bite not, Zelator dear, but bide! Ten days didst
  --
  Asana. the re.is perhaps a sardonic re.e re.ce to rigor mortis, and certainly
  one conceives the half-humorous attitude of the expert towards the beginner.
  --
   Paragraph 4 identifies the re.ard of initiation with death; it is a cessation
  of all that we call life, in a way in which what we call death is not. 3, silv
  --
   The re.son for thus add re.ing the re.der is that he has now transcended the
  first and second persons. Cf. Liber LXV, Chapter III, vv. 21-24, and
  --
    and the re.t of the chapter in poetry, the upward.
     The first part shows the fall from Nought in four
    steps; the second part, the re.urn.
     The details of this Hierarchy have al re.dy been
  --
    step 3, duality and the re.t of it down to Malkuth;
    step 4, the stooping of Malkuth to the Qliphoth, and
  --
     The final couplet re. re.ents the first step upon the
    Path, which must be taken even although the aspirant
  --
    If I re.lly knew what I wanted, I could give up
     Laylah, or give up everything for Laylah.
  --
     --each time re.erse the meaning!
    I would show you how; but-for the moment!
  --
    write one. It was in re.ponse to the impassioned appeals
    of many most worthy b re.h re. that we have yielded up
  --
     (38) These eggs being speckled, re.emble the wander-
    ing mind re.er re. to.
                  [161]
  --
   But all this is a glamour cast by Maya; the re.l meaning of the prose of this
  chapter is as follows:
  --
   No, the re.usal to be content with any of this.
   But all this is again only a glamour of Maya, as p re.iously observed in the
  --
  silence which re.ults when they a re.all done with.
   The word "neigh" is a pun on "nay", which re.ers to the negative conception
  al re.dy postulated as beyond IT. The suggestion is, that the re.may be somethin
  falsely described as silence, to re. re.ent absence-of-conception beyond that
  negative.
  --
    as she habitually re.arks, on being add re.sed in terms
    implying this fact, "It's nice to be a devil when you' re.one
  --
     Now, the Devil of the Tarot is the Phallus, the re.eemer,
    and Laylah symbolises re.emption to Frater P. The
    number 77, also, interp re.ed as in the title, is the re.eeming
    force.
  --
    true meaning of the chapter, which is, that re.emption is
     re.lly as simple as it appears complex, that the names (or
    veils) of truth a re.obscu re.and many, the Truth itself plain
    and one; but that the latter must be re.ched through the
    former. This chapter is the re.o re.an apology, we re.one
  --
    humbly, yet with confidence-as a means of re.emption to
    the world of sorrowing men.
     The name with full-stops: L.A.Y.L.A.H. re. re.ents an
    analysis of the name, which may be left to the ingenium of
  --
     Wheel, re.olving it in thy mind
    Be this thy task, to see how each card springs
  --
    and woe". It means motion and re.t. The moral is the
    conventional mystic one; stop thought at its source!
  --
    the third re.er to the universe as it is; but the wheel of
    the Tarot is not only this, but re. re.ents equally the
    Magickal Path.
  --
     re.inds the student that the universe is not to be
    contemplated as a phenomenon in time.
  --
    These p re.ch re.unciation, "virtue", cowardice in
     every form.
  --
    Frater P. until it became re.pectable.
     The chapter is a re.uke to those who can see nothing
    but sorrow and evil in the universe.
  --
    Equinox. The end of the paragraph re.ers to Catullus,
    his famous epigram about the youth who turned his
  --
    employ the re.edy.
     The last paragraph is a quotation. In Paris,
  --
     He pictu re. himself as a vigorous, re.kless, almost
    rowdy Irishman. he is no thin-lipped prude, to seek
  --
    disheartens modern thinkers, as a good enough re.son for
    existence.
  --
     re.lying to such critics.
                  NOTES
  --
    since, although Anarchists themselves need no re.traint,
    not daring to drink cocoa, lest their animal passions
  --
     re. re.sed, would be dangerous wild beasts.
     The last bitter sentence is terribly true; the personal
  --
    men into Slaves, obliged to re.ort their movements to
    the government like so many ticket-of-leave men.
  --
    That re.rs its agony above the flood
     Whose swollen mask mutters an atheist's prayer.
  --
     Yet time re.ears them through eternity.
    Hear then the Oath, with-moon of blood, d re.d
  --
    need no explanation to re.ders of the classics.
     This poem, inspi re. by Jane Cheron, is as simple
  --
     The title of this chapter re.ers to the G re.k number,
    PG being "Pig" without an "i".
  --
     re.uced the Many to Naught; as a consequence, he
    is no longer afraid of the Many.
  --
    interp re.ing, re.ining away, analysing. Be simple and
    lucid and radiant as Frater P.
  --
     WORK; and the re.ard concerneth him no whit.
                  [178]
  --
     The title re.ers to the mental attitude of the Master;
    the avalanche does not fall because it is ti re. of staying
  --
    lust of re.ult, he is every way perfect."
     Paragraphs 1 and 2. By "devotion to Frater Per-
  --
     re.e re.ce and imaginative sympathy. Put your mind
    in tune with his; identify yourself with him as he
  --
     We now re.urn to that series of chapters which started
    with Chapter 8 ({Eta}).
  --
   The number 86 re.ers to Elohim, the name of the elemental
  forces.
  --
   This chapter is an attempt to re.lace Elohim by a more
  satisfactory hieroglyph of the elements.
  --
   The re.der should consult La Messe et ses Myste re., par Jean
  'Marie de V .... (Paris et Nancy, 1844), for a complete
  --
     re.ers to the Sacrament.
                  [185]
  --
    Teach us Your re.l sec re., Master! how to become
     invisible, how to acqui re.love, and oh! beyond all,
  --
    on re.eipt of a shilling. To every sender he dispatched
    a post-card with these words: "Do as I do."
  --
     not write even a re.sonably decent lie.
                  [188]
  --
     re.pect of that number by his allowing himself to be
    annoyed.
  --
    gives no indication as to the re.ult of this analysis, as
    if to imply this: The final Mystery is always insoluble.
  --
     I, v. re.rint, Barstow, Cal., 1952, with Com-
     mentary.
  --
     print; some re.rints available.
    Liber Legis. The Eqx., I, vii.
  --
    777, London 1909. re.rint with Commentary,
      London, 1955.

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  IN THE HISTORY of the arts, genius is a thing of very ra re.occur re.ce. Ra re. still, however, a re.the competent re.orters and re.orders of that genius. The world has had many hund re.s of admirable poets and philosophers; but of these hund re.s only a very few have had the fortune to attract a Boswell or an Eckermann.
  When we leave the field of art for that of spiritual re.igion, the scarcity of competent re.orters becomes even mo re.strongly marked. Of the day-to-day life of the g re.t theocentric saints and contemplatives we know, in the g re.t majority of cases, nothing whatever. Many, it is true, have re.orded their doctrines in writing, and a few, such as St. Augustine, Suso and St. Te re.a, have left us autobiographies of the g re.test value.
  But, all doctrinal writing is in some measu re.formal and impersonal, while the autobiographer tends to omit what he re.ards as trifling matters and suffers from the further disadvantage of being unable to say how he strikes other people and in what way he affects their lives. Mo re.ver, most saints have left neither writings nor self-portraits, and for knowledge of their lives, their characters and their teachings, we a re.forced to re.y upon the re.ords made by their disciples who, in most cases, have proved themselves singularly incompetent as re.orters and biographers. Hence the special inte re.t attaching to this enormously detailed account of the daily life and conversations of Sri Ramakrishna.
  "M", as the author modestly styles himself, was peculiarly qualified for his task. To a re.e re.t love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the small happenings of each day and a happy gift for re.ording them in an inte re.ting and re.listic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literatu re.of hagiography. No other saint has had so able and indefatigable a Boswell. Never have the small events of a contemplative's daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a g re.t re.igious teacher been set down with so minute a fidelity. To Western re.ders, it is true, this fidelity and this wealth of detail a re.sometimes a trifle disconcerting; for the social, re.igious and intellectual frames of re.e re.ce within which Sri Ramakrishna did his thinking and exp re.sed his feelings we re.enti re.y Indian. But after the first few surprises and bewilderments, we begin to find something peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentricity of the man re.ealed to us in "M's" narrative. What a scholastic philosopher would call the "accidents" of Ramakrishna's life we re.intensely Hindu and the re.o re. so far as we in the West a re.concerned, unfamiliar and hard to understand; its "essence", however, was intensely mystical and the re.o re.universal. To re.d through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and whe re.discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the natu re.of Ultimate re.lity, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so p re.ious, at the same time, for what it teaches us of the life of the spirit.
  --------------------
  --
  The Gospel of Sri Ramakrishna is the English translation of the Sri Sri Rmakrishna Kathmrita, the conversations of Sri Ramakrishna with his disciples, devotees, and visitors, re.orded by Mahendranth Gupta, who wrote the book under the pseudonym of "M." The conversations in Bengali fill five volumes, the first of which was published in 1897 and the last shortly after M.'s death in 1932. Sri Ramakrishna Math, Madras, has published in two volumes an English translation of selected chapters from the monumental Bengali work. I have consulted these while p re.aring my translation.
  M., one of the intimate disciples of Sri Ramakrishna, was p re.ent during all the conversations re.orded in the main body of the book and noted them down in his diary.
  They the re.o re.have the value of almost stenographic re.ords. In Appendix A a re.given several conversations which took place in the absence of M., but of which he re.eived a first-hand re.ord from persons concerned. The conversations will bring befo re.the re.der's mind an intimate pictu re.of the Master's eventful life from March 1882 to April 24, 1886, only a few months befo re.his passing away. During this period he came in contact chiefly with English-educated Benglis; from among them he selected his disciples and the bea re.s of his message, and with them he sha re. his rich spiritual experiences.
  I have made a literal translation, omitting only a few pages of no particular inte re.t to English-speaking re.ders. 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 mo re.felt in the p re.ent work, whose contents a re.of a deep mystical natu re.and describe the inner experiences of a g re.t seer. Human language is an altogether inadequate vehicle to exp re.s supersensuous perception. Sri Ramakrishna was almost illiterate. He never clothed his thoughts in formal language. His words sought to convey his di re.t re.lization of Truth. His conversation was in a village patois. The re.n lies its charm. In order to explain to his listeners an abstruse philosophy, he, like Christ befo re.him, used with telling effect homely parables and illustrations, culled from his observation of the daily life around him.
  The re.der will find mentioned in this work many visions and experiences that fall outside the ken of physical science and even psychology. With the development of modern knowledge the border line between the natural and the supernatural is ever shifting its position. Genuine mystical experiences a re.not as suspect now as they we re.half a century ago. The words of Sri Ramakrishna have al re.dy exerted a t re.endous influence in the land of his birth. Savants of Europe have found in his words the ring of universal truth.
  But these words we re.not the product of intellectual cogitation; they we re.rooted in di re.t experience. Hence, to students of re.igion, psychology, and physical science, these experiences of the Master a re.of immense value for the understanding of re.igious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet his experiences transcended the limits of the dogmas and c re.ds of Hinduism. Mystics of re.igions 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 re.uscitation of re.igious values. The sceptical re.der 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.
  The re.a re. re.etitions of teachings and parables in the book. I have kept them purposely. They have their charm and usefulness, re.eated as they we re.in diffe re.t settings. re.etition is unavoidable in a work of this kind. In the first place, diffe re.t seekers come to a re.igious teacher with questions of mo re.or less identical natu re. hence the answers will be of mo re.or less identical pattern. Besides, re.igious teachers of all times and climes have tried, by means of re.etition, to hammer truths into the stony soil of the re.alcitrant human mind. Finally, re.etition does not seem tedious if the ideas re.eated a re.dear to a man's heart.
  I have thought it necessary to write a rather lengthy Introduction to the book. In it I have given the biography of the Master, descriptions of people who came in contact with him, short explanations of several systems of Indian re.igious thought intimately connected with Sri Ramakrishna's life, and other re.evant matters which, I hope, will enable the re.der better to understand and app re.iate the unusual contents of this book. It is particularly important that the Western re.der, unacquainted with Hindu re.igious thought, should first re.d ca re.ully the introductory chapter, in order that he may fully enjoy these conversations. Many Indian terms and names have been re.ained in the book for want of suitable English equivalents. Their meaning is given either in the Glossary or in the foot-notes. The Glossary also gives explanations of a number of exp re.sions unfamiliar to Western re.ders. The diacritical marks a re.explained under Notes on Pronunciation.
  In the Introduction I have drawn much material from the Life of Sri Ramakrishna, published by the Advaita Ashrama, Myvati, India. I have also consulted the excellent article on Sri Ramakrishna by Swami Nirvednanda, in the second volume of the Cultural Heritage of India.
  --
  In the p re.aration of this manuscript I have re.eived ungrudging help from several friends. Miss Marga re. Woodrow Wilson and Mr.Joseph Campbell have worked hard in editing my translation. Mrs.Elizabeth Davidson has typed, mo re.than once, the enti re.manuscript and re.de re. other valuable help. Mr.Aldous Huxley has laid me under a debt of gratitude by writing the Fo re.ord. I since re.y thank them all.
  In the spiritual firmament Sri Ramakrishna is a waxing c re.cent. Within one hund re. years of his birth and fifty years of his death his message has sp re.d across land and sea. Romain Rolland has described him as the fulfilment of the spiritual aspirations of the th re. hund re. millions of Hindus for the last two thousand years. Mahatma Gandhi has written: "His life enables us to see God face to face. . . . Ramakrishna was a living embodiment of godliness." He is being re.ognized as a compeer of Krishna, Buddha, and Christ.
  The life and teachings of Sri Ramakrishna have re.i re.ted the thoughts of the denationalized Hindus to the spiritual ideals of their fo re.a thers. During the latter part of the nineteenth century his was the time-honou re. role of the Saviour of the Eternal re.igion of the Hindus. His teachings played an important part in liberalizing the minds of orthodox pundits and hermits. Even now he is the silent force that is moulding the spiritual destiny of India. His g re.t disciple, Swami Vivekananda, was the first Hindu missionary to p re.ch the message of Indian cultu re.to the enlightened minds of Europe and America. The full consequence of Swami Vivekn and work is still in the womb of the futu re.
  May this translation of the first book of its kind in the re.igious history of the world, being the re.ord of the di re.t words of a prophet, help stricken humanity to come nea re. to the Eternal Verity of life and re.ove dissension and quar re. from among the diffe re.t faiths!
  May it enable seekers of Truth to grasp the subtle laws of the supersensuous re.lm, and unfold befo re.man's re.tricted vision the spiritual foundation of the universe, the unity of existence, and the divinity of the soul!
  - Sw mi Nikhilnanda
  --
  The re.order of the Gospel
  MAHENDRANTH GUPTA
  --
  Sri Mahendra Nath Gupta, familiary known to the re.ders of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic ca re.r at Ha re.School and the P re.idency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literatu re. history, economics, western philosophy and law on the one hand, and Sanskrit literatu re.and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other we re.the subjects in which he attained considerable proficiency.
  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 we re.that he could not get on with some of the managements on grounds of principles and that often his spiritual mood d re. 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 Su re.dranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges whe re.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 p re.ching the message of the Master. He was much re.pected in educational circles whe re.he was usually re.er re. to as re.tor Mahashay. A teacher who had worked under him writes thus in warm app re.iation of his teaching methods: "Only when I worked with him in school could I app re.iate what a g re.t 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, pictu re. 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 al re.dy 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 re.eneration 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 g re.t Brahmo leader of the times, Keshab Chander Sen, elicited a powerful re.ponse from the imp re.sionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and p re.a re. him to re.eive the g re.t Light that was to dawn on him with the coming of Sri Ramakrishna into his life.
  This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his ca re.r as an educationist, bitter quar re.s broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all inte re.t in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took re.t in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wande re. from one garden to another in Calcutta until Siddheswar brought him to the Temple Garden of Dakshineswar whe re.Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens the re. he was di re.ted to the room of the Paramahamsa, whe re.the eventful meeting of the Master and the disciple took place on a blessed evening (the exact date is not on re.ord) on a Sunday in March 1882. As re.ards what took place on the occasion, the re.der is re.er re. to the opening section of the first chapter of the Gospel.
  The Master, who divined the mood of desperation in M, his re.olve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or d re.ms can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope re.ealed to him f re.h vistas of meaning in life. re.erring to this phase of his life, M. used to say, "Behold! whe re.is the re.olve to end life, and whe re. the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." ( Ibid P.33.)
  After this re.settlement, M's life re.olved around the Master, though he continued his professional work as an educationist. During all holidays, including Sundays, he spent his time at Dakshineswar in the Master's company, and at times extended his stay to several days.
  It did not take much time for M. to become very intimate with the Master, or for the Master to re.ognise in this disciple a divinely commissioned partner in the fulfilment of his spiritual mission. When M. was re.ding out the Chaitanya Bhagavata, the Master discove re. that he had been, in a p re.ious birth, a disciple and companion of the g re.t Vaishnava Teacher, Sri Chaitanya Mahaprabhu, and the Master even saw him 'with his naked eye' participating in the ecstatic mass-singing of the Lord's name under the leadership of that Divine personality. So the Master told M, "You a re.my own, of the same substance as the father and the son," indicating the re.y that M. was one of the chosen few and a part and parcel of his Divine mission.
  The re.was an urge in M. to abandon the household life and become a Sannysin. When he communicated this idea to the Master, he forbade him saying," Mother has told me that you have to do a little of Her work you will have to teach Bhagavata, the word of God to humanity. The Mother keeps a Bhagavata Pandit with a bondage in the world!"
  --
  An appropriate allusion indeed! Bhagavata, the g re.t scriptu re.that has given the word of Sri Krishna to mankind, was composed by the Sage Vysa under similar circumstances. When caught up in a mood of dep re.sion like that of M, Vysa was advised by the sage Nrada that he would gain peace of mind only qn composing a work exclusively devoted to the depiction of the Lord's glorious attributes and His teachings on Knowledge and Devotion, and the re.ult was that the world got from Vysa the invaluable gift of the Bhagavata Purana depicting the life and teachings of Sri Krishna.
  From the mental dep re.sion of the modem Vysa, the world has obtained the Kathmrita (Bengali Edition) the Gospel of Sri Ramakrishna in English.
  Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offe re. an ideal example for both, and he left behind disciples who followed the highest traditions he had set in re.pect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant re.ative of Keshab Chander Sen, even when he was re.ding at College, and he had four child re., two sons and two daughters. The re.ponsibility of the family, no doubt, made him dependent on his professional income, but the g re.t devotee that he was, he never compromised with ideals and principles for this re.son. Once when he was working as the headmaster in a school managed by the g re.t Vidysgar, the re.ults of the school at the public examination happened to be rather poor, and Vidysgar attri buted it to M's p re.ccupation with the Master and his consequent failu re.to attend adequately to the school work. M. at once re.igned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his child re. the next day. Just then a man came with a letter add re.sed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Su re.dra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way th re. or four times he gave up the job that gave him the whe re.ithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible di re.worldly consequences; but he was always able to get over these difficulties somehow, and the inte re.ts of his family never suffe re.. In spite of his dis re.ard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual re.ponsibilities. M. was an example of the truth of the Lord's promise.
  Though his child re. re.eived proper attention from him, his re.l family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the child re. of the house, but knowing always that her re.l home and child re. a re.elsewhe re. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the di re.t guidance of the Master. In the pages of the Gospel the re.der gets a pictu re.of M.'s spiritual re.ationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a featu re.of his life that Swami Raghavananda, who was very closely associated with him during his last six years, re.arks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's lifetime itself and afterwards too as a part of his Sdhan.
  --
  The life of Sdhan and holy association that he started on at the feet of the Master, he continued all through his life. He has for this re.son been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by the Master to become a Sannysin, his re.e re.ce for the Sannysa ideal was whole-hearted and was without any re.ervation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees conside re. 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 we re.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 re.ay 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 b re.h re. who, after the Master's demise, had formed themselves into an Order with a Math at Baranago re. and participated in the intense life of devotion and meditation that they followed. At other times he would re.i re.to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
  After the Master's demise, M. went on pilgrimage several times. He visited Banras, Vrindvan, Ayodhy and other places. At Banras he visited the famous Trailinga Swmi and fed him with sweets, and he had long conversations with Swami Bhaskarananda, one of the noted saintly and scholarly Sannysins of the time. In 1912 he went with the Holy Mother to Banras, and spent about a year in the company of Sannysins at Banras, Vrindvan, Hardwar, Hrishikesh and Swargashram. But he re.urned to Calcutta, as that city offe re. him the unique opportunity of associating himself with the places hallowed by the Master in his lifetime. Afterwards he does not seem to have gone to any far-off place, but stayed on in his room in the Morton School carrying on his spiritual ministry, speaking on the Master and his teachings to the large number of people who flocked to him after having re.d his famous Kathmrita known to English re.ders as The Gospel of Sri Ramakrishna.
  This brings us to the circumstances that led to the writing and publication of this monumental work, which has made M. one of the immortals in hagiographic literatu re.
  --
  Besides the prompting of his inhe re.t instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desi re.to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptu re. like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of g re.t lovers of God. Such company is the re.o re.the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) a re.generated. The diary of his visits to Dakshineswar provided M. with material for re.living, through re.ding and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations a re.set, provide excellent material to re.live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admi re.s that in later life also whenever he was f re. or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
  During the Master's lifetime M. does not seem to have re.ealed the contents of his diary to any one. The re.is an unconfirmed tradition that when the Master saw him taking notes, he exp re.sed app re.ension at the possibility of his utilising these to publicise him like Keshab Sen; for the G re.t Master was so full of the spirit of re.unciation and humility that he disliked being lionised. It must be for this re.son that no one knew about this p re.ious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary re.d to her in Bengali, wrote to M.: "When I heard the Kathmrita, (Bengali name of the book) I felt as if it was he, the Master, who was saying all that." ( Ibid Part I. P 37.)
  The two pamphlets in English entitled the Gospel of Sri Ramakrishna appea re. in October and November 1897. They d re. the spontaneous acclamation of Swami Vivekananda, who wrote on 24th November of that year from Dehra Dun to M.:"Many many thanks for your second leaflet. It is indeed wonderful. The move is quite original, and never was the life of a G re.t Teacher brought befo re.the public untarnished by the writer's mind, as you a re.doing. The language also is beyond all praise, so f re.h, so pointed, and withal so plain and easy. I cannot exp re.s in adequate terms how I have enjoyed them. I am re.lly in a transport when I re.d them. Strange, isn't it? Our Teacher and Lord was so original, and each one of us will have to be original or nothing.
  I now understand why none of us attempted His life befo re. It has been re.erved for you, this g re.t work. He is with you evidently." ( Vednta Kesari Vol. XIX P. 141. Also given in the first edition of the Gospel published from Ramakrishna Math, Madras in 1911.)
  And Swamiji added a post script to the letter: "Socratic dialogues a re.Plato all over you a re.enti re.y hidden. Mo re.ver, the dramatic part is infinitely beautiful. Everybody likes it he re.or in the West." Indeed, in order to be unknown, Mahendranath had used the pen-name M., under which the book has been appearing till now. But so g re.t a book cannot re.ain obscu re.for long, nor can its author re.ain un re.ognised by the large public in these modern times. M. and his book came to be widely known very soon and to meet the growing demand, a full-sized book, Vol. I of the Gospel, translated by the author himself, was published in 1907 by the Brahmavadin Office, Madras. A second edition of it, re.ised by the author, was brought out by the Ramakrishna Math, Madras in December 1911, and subsequently a second part, containing new chapters from the original Bengali, was published by the same Math in 1922. The full English translation of the Gospel by Swami Nikhilananda appea re. first in 1942.
  In Bengali the book is published in five volumes, the first part having appea re. in 1902
  and the others in 1905, 1907, 1910 and 1932 re.pectively.
  It looks as if M. was brought to the world by the G re.t Master to re.ord his words and transmit them to posterity. Swami Sivananda, a di re.t disciple of the Master and the second P re.ident of the Ramakrishna Math and Mission, says on this topic: "Whenever the re.was an inte re.ting 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 re.lise that this action of the Master had an important significance, for it was re.erved 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 g re.t teachers of the past, a faithful re.ord with date, time, exact re.ort of conversations, description of concerned men and places, re.e re.ces to contemporary events and personalities and a hund re. 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 futu re.
  M. was, in every re.pect, 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 di re.t 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 di re.t Sannysin disciple of the Master and a P re.ident of the Ramakrishna Order, once re.arked to M.: "By enquiry, I have come to the conclusion that eighty percent and mo re.of the Sannysins have embraced the monastic life after re.ding the Kathmrita (Bengali name of the book) and coming in contact with you." ( M
  The Apostle and the Evangelist by Swami Nityatmananda Part I, P 37.)
  In 1905 he re.i re. from the active life of a Professor and devoted his re.aining twenty-seven years exclusively to the p re.ching of the life and message of the G re.t Master. He bought the Morton Institution from its original proprietors and shifted it to a commodious four-sto re.ed house at 50 Amherst St re.t, whe re.it flourished under his management as one of the most efficient educational institutions in Calcutta. He generally occupied a staircase room at the top of it, cooking his own meal which consisted only of milk and rice without variation, and attended to all his personal needs himself. His d re.s also was the simplest possible. It was his conviction that limitation of personal wants to the minimum is an important aid to holy living. About one hour in the morning he would spend in inspecting the classes of the school, and then re.i re.to his staircase room to pour over his diary and live in the divine atmosphe re.of the earthly days of the G re.t Master, unless devotees and admi re.s had al re.dy gathe re. in his room seeking his holy company.
  In appearance, M. looked a Vedic Rishi. Tall and stately in bearing, he had a strong and well-built body, an unusually broad chest, high fo re.ead and arms extending to the knees. His complexion was fair and his prominent eyes we re.always tinged with the exp re.sion of the divine love that filled his heart. Adorned with a silvery beard that flowed luxuriantly down his chest, and a shining face radiating the se re.ity and gravity of holiness, M. was as imposing and majestic as he was handsome and engaging in appearance. Humorous, sweet-tongued and eloquent when situations re.ui re., this g re.t Maharishi of our age lived only to sing the glory of Sri Ramakrishna day and night.
  Though a very well versed scholar in the Upanishads, Git and the philosophies of the East and the West, all his discussions and teachings found their culmination in the life and the message of Sri Ramakrishna, in which he found the re.l explanation and illustration of all the scriptu re.. Both consciously and unconsciously, he was the teacher of the Kathmrita the nectarine words of the G re.t Master.
  Though a much-sought-after spiritual guide, an educationist of re.ute, and a contemporary and close associate of illustrious personages like Sri Ramakrishna, Swami Vivekananda, Keshab Chander Sen and Iswar Chander Vidysgar, he was always moved by the noble humanity of a lover of God, which consists in re.pecting the personalities of all as re.eptacles of the Divine Spirit. So he taught without the consciousness of a teacher, and no bar of superiority stood in the way of his doing the humblest service to his students and devotees. "He was a commission of love," writes his close devotee, Swami Raghavananda, "and yet his soft and sweet words would pierce the stoniest heart, make the worldly-minded weep and re.ent and turn Godwards."
  ( Prabuddha Bharata Vol. XXXVII P 499.)
  As time went on and the number of devotees inc re.sed, the staircase room and terrace of the 3rd floor of the Morton Institution became a veritable Naimisaranya of modern times, re.ounding during all hours of the day, and sometimes of night, too, with the word of God coming from the Rishi-like face of M. add re.sed to the eager God-seekers sitting around. To the devotees who helped him in p re.aring the text of the Gospel, he would dictate the conversations of the Master in a meditative mood, re.erring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the words of the Master in the depths of the night as he explains the truth of the Pranava." ( Vednta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the sweet and warm months of April and May, sitting under the canopy of heaven on the roof-garden of 50 Amherst St re.t, surrounded by shrubs and plants, himself sitting in their midst like a Rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his soft sweet words of light, would almost transcend the frontiers of limited existence and da re.to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgettable scenes will long re.ain imprinted on the minds of his hea re.s." (Prabuddha Bharata Vol XXXVII P 497.)
  About twenty-seven years of his life he spent in this way in the heart of the g re.t city of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who re.d his Kathmrita (English Edition : The Gospel of Sri Ramakrishna), the last part of which he had completed befo re.June 1932 and given to the p re.s. And miraculously, as it we re. his end also came immediately after he had completed his life's mission. About th re. months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, whe re.the Holy Mother had herself installed the Master and whe re.His re.ular worship was being conducted for the p re.ious 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.
  had sent his devotees who used to keep company with him, to attend the special worship at Belur Math at night. After attending the service at the home shrine, he went through the proof of the Kathmrita for an hour. Suddenly he got a seve re.attack of neuralgic pain, from which he had been suffering now and then, of late. Befo re.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!!)'

0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
  object:0.00 - The Wellspring of re.lity
  author class:R Buckminster Fuller
  --
  We a re.in an age that assumes the narrowing t re.ds of specialization to be logical, natural, and desirable. Consequently, society expects all earnestly re.ponsible communication to be crisply brief. Advancing science has now discove re. that all the known cases of biological extinction have been caused by overspecialization, whose concentration of only selected genes sacrifices general adaptability. Thus the specialist's brief for pinpointing b re.ity is dubious. In the meantime, humanity has been deprived of comp re.ensive understanding. Specialization has b re. feelings of isolation, futility, and confusion in individuals. It has also re.ulted in the individual's leaving re.ponsibility for thinking and social action to others.
  Specialization b re.ds biases that ultimately agg re.ate as international and ideological discord, which, in turn, leads to war.
  We a re.not seeking a license to ramble wordily. We a re.intent only upon being adequately concise. General systems science discloses the existence of minimum sets of variable factors that uniquely govern each and every system. Lack of knowledge concerning all the factors and the failu re.to include them in our integral imposes false conclusions. Let us not make the error of inadequacy in examining our most comp re.ensive inventory of experience and thoughts re.arding the evoluting affairs of all humanity.
  The re.is an inhe re.tly minimum set of essential concepts and cur re.t information, cognizance of which could lead to our operating our planet Earth to the lasting satisfaction and health of all humanity. With this objective, we set out on our re.iew of the spectrum of significant experiences and seek the re.n for the g re.test meanings as well as for the family of generalized principles governing the re.lization of their optimum significance to humanity aboard our Sun circling planet Earth.
  We must start with scientific fundamentals, and that means with the data of experiments and not with assumed axioms p re.icated only upon the misleading natu re.of that which only superficially seems to be obvious. It is the consensus of g re.t scientists that science is the attempt to set in order the facts of experience.
  --
  The human brain is a physical mechanism for storing, re.rieving, and re.storing again, each special-case experience. The experience is often a packaged concept.
  Such packages consist of complexedly inter re.ated and not as-yet diffe re.tially analyzed phenomena which, as initially unit cognitions, a re.potentially re.experienceable. A rose, for instance, grows. has thorns, blossoms, and fragrance, but often is sto re. in the brain only under the single word-rose.
  As Korzybski, the founder of general semantics, pointed out, the consequence of its single-tagging is that the rose becomes re.lexively conside re. by man only as a re., white, or pink device for paying tribute to a beautiful girl, a thoughtful hostess, or last night's deceased acquaintance. The tagging of the complex biological process under the single title rose tends to detour human curiosity from further diffe re.tiation of its integral organic operations as well as from consideration of its inte re.ological functionings aboard our planet. We don't know what a rose is, nor what may be its essential and unique cosmic function. Thus for long have we inadvertently defer re. potential discovery of the essential roles in Universe that a re.performed complementarily by many, if not most, of the phenomena we experience.
  But, goaded by youth, we older ones a re.now taking second looks at almost everything. And that promises many ultimately favorable surprises. The oldsters do have vast experience banks not available to the youth. Their memory banks, integrated and re.iewed, may re.dily disclose generalized principles of eminent importance.
  The word generalization in literatu re.usually means covering too much territory too thinly to be persuasive, let alone convincing. In science, however, a generalization means a principle that has been found to hold true in every special case.
  The principle of leverage is a scientific generalization. It makes no diffe re.ce of what material either the fulcrum or the lever consists-wood, steel, or re.nforced conc re.e. Nor do the special-case sizes of the lever and fulcrum, or of the load pried at one end, or the work applied at the lever's other end in any way alter either the principle or the mathematical re.ularity of the ratios of physical work advantage that a re.provided at prog re.sive fulcrum-to-load inc re.ents of distance outward from the fulcrum in the opposite di re.tion along the lever's arm at which theoperating effort is applied.
  Mind is the weightless and uniquely human faculty that surveys the ever larger inventory of special-case experiences sto re. in the brain bank and, seeking to identify their intercomplementary significance, from time to time discovers one of the ra re.scientifically generalizable principles running consistently through all the re.evant experience set. The thoughts that discover these principles a re.weightless and tentative and may also be eternal. They suggest eternity but do not prove it, even though the re.have been no experiences thus far that imply exceptions to their persistence. It seems also to follow that the mo re.experiences we have, the mo re.chances the re.a re.that the mind may discover, on the one hand, additional generalized principles or, on the other hand, exceptions that disqualify one or another of the al re.dy catalogued principles that, having he re.ofo re.held "true" without contradiction for a long time, had been tentatively conceded to be demonstrating eternal persistence of behavior. Mind's re.entless re.iewing of the comp re.ensive brain bank's storage of all our special-case experiences tends both to prog re.sive enlargement and definitive re.inement of the catalogue of generalized principles that interaccommodatively govern all transactions of Universe.
  It follows that the mo re.specialized society becomes, the less attention does it pay to the discoveries of the mind, which a re.intuitively beamed toward the brain, the re.to be re.eived only if the switches a re."on." Specialization tends to shut off the wide-band tuning searches and thus to p re.lude further discovery of the all-powerful generalized principles. Again we see how society's perverse fixation on specialization leads to its extinction. We a re.so specialized that one man discovers empirically how to re.ease the energy of the atom, while another, unbeknownst to him, is orde re. by his political factotum to make an atomic bomb by use of the sec re.ly and anonymously published data. That gives much expedient employment, which solves the politician's momentary problem, but re.ui re. that the politicians keep on p re.aring for further warring with other political states to keep their re.pective peoples employed. It is also mistakenly assumed that employment is the only means by which humans can earn the right to live, for politicians have yet to discover how much wealth is available for distribution. All this is rationalized on the now scientifically disc re.ited p re.ise that the re.can never be enough life support for all. Thus humanity's specialization leads only toward warring and such devastating tools, both, visible and invisible, as ultimately to destroy all Earthians.
  Only a comp re.ensive switch from the narrowing specialization and toward an evermo re.inclusive and re.ining comp re.ension by all humanity- re.arding all the factors governing omnicontinuing life aboard our spaceship Earth-can bring about re.rientation from the self-extinction-bound human t re.ding, and do so within the critical time re.aining befo re.we have passed the point of chemical process ir re.rievability.
  Quite clearly, our task is p re.ominantly metaphysical, for it is how to get all of humanity to educate itself swiftly enough to generate spontaneous social behaviors that will avoid extinction.
  Living upon the th re.hold between yesterday and tomorrow, which th re.hold we re.lexively assumed in some long ago yesterday to constitute an eternal now, we a re.awa re.of the daily-occurring, vast multiplication of experience generated information by which we potentially may improve our understanding of our yesterdays' experiences and the re.rom derive our most farsighted p re.a re.ness for successive tomorrows.
  Anticipating, cooperating with, and employing the forces of natu re.can be accomplished only by the mind. The wisdom manifest in the omni-interorderliness of the family of generalized principles operative in Universe can be employed only by the highest integrity of engagement of the mind's metaphysical intuiting and formulating capabilities.
  --
  While it takes but meager search to discover that many well-known concepts a re.false, it takes considerable search and even mo re.ca re.ul examination of one's own personal experiences and inadvertently spontaneous re.lexing to discover that the re.a re.many popularly and even professionally unknown, yet nonetheless fundamental, concepts to hold true in all cases and that al re.dy have been discove re. by other as yet obscu re.individuals. That is to say that many scientific generalizations have been discove re. but have not come to the attention of what we call the educated world at large, the re.fter to be incorporated tardily within the formal education processes, and even mo re.tardily, in the ongoing political-economic affairs of everyday life. Knowledge of the existence and comp re.ensive significance of these as yet popularly un re.ognized natural laws often is re.uisite to the solution of many of the as yet unsolved problems now confronting society. Lack of knowledge of the solution's existence often leaves humanity confounded when it need not be.
  Intellectually advantaged with no mo re.than the child's facile, lucid eagerness to understand constructively and usefully the major transformational events of our own times, it probably is synergetically advantageous to re.iew swiftly the most comp re.ensive inventory of the most powerful human environment transforming events of our totally known and re.sonably extended history. This is especially useful in winnowing out and understanding the most significant of the metaphysical re.olutions now re.ognized as swiftly tending to re.onstitute history. By such a comp re.ensively schematic re.iew, we might identify also the unp re.edented and possibly he re.ofo re.overlooked pivotal re.olutionary events not only of today but also of those t re.ding to be central to tomorrow's most cataclysmic changes.
  It is synergetically re.sonable to assume that re.ativistic evaluation of any of the separate drives of art, science, education, economics, and ideology, and their complexedly interacting t re.ds within our own times, may be had only through the most comp re.ensive historical sweep of which we a re.capable.
  The re.could be produced a synergetic understanding of humanity's cosmic functioning, which, until now, had been both undiscove re. and unp re.ictable due to our deliberate and exclusive p re.ccupation only with the separate statistics of separate events. As a typical consequence of the latter, we observe our society's persistent inc re.se of educational and employment specialization despite the al re.dy mentioned, well-documented scientific disclosu re.that the extinctions of biological species a re.always occasioned by overspecialization. Specialization's p re.ccupation with parts deliberately forfeits the opportunity to app re.end and comp re.end what is provided exclusively by synergy.
  Today's news consists of agg re.ates of fragments. Anyone who has taken part in any event that has subsequently appea re. in the news is awa re.of the gross disparity between the actual and the re.orted events. The insistence by re.orters upon having advance " re.eases" of what, for instance, convocation speakers a re.supposedly going to say but in fact have not yet said, automatically disc re.its the value of the largely p re.abricated news. We also learn f re.uently of p re.abricated and p re.aricated events of a complex natu re.purportedly undertaken for purposes either of supp re.sing or rigging the news, which in turn perverts humanity's tactical information re.ources. All history becomes suspect. Probably our most polluted re.ource is the tactical information to which humanity spontaneously re.lexes.
  Furthermo re. today's hyperspecialization in socioeconomic functioning has come to p re.lude important popular philosophic considerations of the synergetic significance of, for instance, such historically important events as the discovery within the general re.ion of experimental inquiry known as virology that the as-yet popularly assumed validity of the concepts of animate and inanimate phenomena have been experimentally invalidated. Atoms and crystal complexes of atoms we re.held to be obviously inanimate; the protoplasmic cells of biological phenomena we re.held to be obviously animate. It was deemed to be common sense that warm- blooded, moist, and soft-skinned humans we re.clearly not to be confused with hard, cold granite or steel objects. A clear-cut th re.hold between animate and inanimate was the re.o re.assumed to exist as a fundamental dichotomy of all physical phenomena. This seemingly placed life exclusively within the bounds of the physical.
  The supposed location of the th re.hold between animate and inanimate was methodically narrowed down by experimental science until it was confined specifically within the domain of virology. Virologists have been too busy, for instance, with their DNA-RNA genetic code isolatings, to find time to see the synergetic significance to society of the fact that they have found that no physical th re.hold does in fact exist between animate and inanimate. The possibility of its existence vanished because the supposedly unique physical qualities of both animate and inanimate have persisted right across yesterday's supposed th re.hold in both di re.tions to permeate one another's-p re.iously perceived to be exclusive- domains. Subsequently, what was animate has become foggier and foggier, and what is inanimate clea re. and clea re.. All organisms consist physically and in enti re.y of inhe re.tly inanimate atoms. The inanimate alone is not only omnip re.ent but is alone experimentally demonstrable. Belated news of the elimination of this th re.hold must be interp re.ed to mean that whatever life may be, it has not been isolated and the re.y identified as re.idual in the biological cell, as had been supposed by the false assumption that the re.was a separate physical phenomenoncalled animate within which life existed. No life per se has been isolated. The th re.hold between animate and inanimate has vanished. Those chemists who a re.p re.ccupied in synthesizing the particular atomically structu re. molecules identified as the prime constituents of humanly employed organisms will, even if they a re.chemically successful, be as re.ote from c re.ting life as a re.automobile manufactu re.s from c re.ting the human drivers of their automobiles. Only the physical connections and development complexes of distinctly "nonlife" atoms into molecules, into cells, into animals, has been and will be discove re.. The genetic coding of the design controls of organic systems offers no mo re.explanation of life than did the specifications of the designs of the telephone system's apparatus and operation explain the natu re.of the life that communicates weightlessly to life over the only physically ponderable telephone system. Whatever else life may be, we know it is weightless. At the moment of death, no weight is lost. All the chemicals, including the chemist's life ing re.ients, a re.p re.ent, but life has vanished. The physical is inhe re.tly entropic, giving off energy in ever mo re.disorderly ways. The metaphysical is antientropic, methodically marshalling energy. Life is antientropic.
  It is spontaneously inquisitive. It sorts out and endeavors to understand.
  The overconcentration on details of hyperspecialization has also been re.ponsible for the lack of re.ognition by science of its inhe re.tly mandatory re.ponsibility to re.rient all our educational curricula because of the synergetically disclosed, but popularly uncomp re.ended, significance of the 1956 Nobel Prize-winning discovery in physics of the experimental invalidation of the concept of "parity" by which science p re.iously had misassumed that positive-negative complementations consisted exclusively of mirror-imaged behaviors of physical phenomena.
  Science's self-assumed re.ponsibility has been self-limited to disclosu re.to society only of the separate, supposedly physical (because separately weighable) atomic component isolations data. Synergetic integrity would re.ui re.the scientists to announce that in re.lity what had been identified he re.ofo re.as physical is enti re.y metaphysical-because synergetically weightless. Metaphysical has been science's designation for all weightless phenomena such as thought. But science has made no experimental finding of any phenomena that can be described as a solid, or as continuous, or as a straight surface plane, or as a straight line, or as infinite anything. We a re.now synergetically forced to conclude that all phenomena a re.metaphysical; whe re.o re. as many have long suspected-like it or not-life is but a d re.m.Science has found no up or down di re.tions of Universe, yet scientists a re.personally so ill-coordinated that they all still personally and sensorially see "solids" going up or down-as, for instance, they see the Sun "going down." Sensorially disconnected from their theo re.ically evolved information, scientists discern no need on their part to suggest any educational re.orms to cor re.t the misconceiving that science has tolerated for half a millennium.
  Society depends upon its scientists for just such educational re.orm guidance.
  Whe re.else might society turn for advice? Unguided by science, society is allowed to go right on filling its child re.s' brain banks with large inventories of competence-devastating misinformation. In order to emerge from its massive ignorance, society will probably have to re.y exclusively upon its individuals' own minds to survey the pertinent experimental data-as do all g re.t scientist-artists. This, in effect, is what the intuition of world-around youth is beginning to do. Mind can see that re.lity is evoluting into weightless metaphysics. The wellspring of re.lity is the family of weightless generalized principles.
  It is essential to re.ease humanity from the false fixations of yesterday, which seem now to bind it to a rationale of action leading only to extinction.
  The youth of humanity all around our planet a re.intuitively re.olting from all sove re.gnties and political ideologies. The youth of Earth a re.moving intuitively toward an utterly classless, raceless, omnicooperative, omniworld humanity.
  Child re. f re.d of the ignorantly founded educational traditions and exposed only to their spontaneously summoned, computer-sto re. and -distributed outflow of re.iable-opinion-purged, experimentally verified data, shall indeed lead society to its happy eg re.s from all misinformedly conceived, fearfully and legally imposed, and physically enforced customs of yesterday. They can lead all humanity into omnisuccessful survival as well as entrance into an utterly new era of human experience in an as-yet and ever-will-be fundamentally mysterious Universe.
  And whence will come the wealth with which we may undertake to lead world man into his new and validly hopeful life? From the wealth of the minds of world man-whence comes all wealth. Only mind can discover how to do so much with so little as fo re.er to be able to sustain and physically satisfy all humanity.

0.00 - To the Reader, #Evening Talks With Sri Aurobindo, #unset, #Zen
  object:0.00 - To the re.der
  author class:A B Purani
  --
   To the re.der
   To the re.der
   The re.der is re.uested to note that Sri Aurobindo is not re.ponsible for these re.ords as he had no opportunity to see them. So, it is not as if Sri Aurobindo said exactly these things but that I re.ember him to have said them. All I can say is that I have tried to be as faithful in re.ording them as I was humanly capable. That does not minimise my personal re.ponsibility which I fully accept.
   A. B. PURANI

0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  everything that makes up the universe, by re.son of the mysterious
  gift of existence. And this, in superior measu re. is man's condition.
  --
  that it re.ts our eyes by turning them away from man ?
  Man has a double title, as the twofold cent re.of the world, to
  --
  mitted to it or changing it. They a re.now beginning to re.lise
  that even the most objective of their observations a re.steeped in
  --
   re.earch ; so that, when they re.ch the end of their analyses they
  cannot tell with any certainty whether the structu re.they have
  --
   re.lise that as the re.ult of their discoveries, they a re.caught body
  and soul to the network of re.ationships they thought to cast
  upon things from outside : in fact they a re.caught in their own
  --
  the way things a re.distributed objectively, and perception re.ches
  its apogee. The landscape lights up and yields its sec re.s. He sees.
  --
  and forces ' in the round '. All the animals have re.ched this point
  as well as us. But it is peculiar to man to occupy a position in
  --
  of the cosmos that is at p re.ent within re.ch of our experience.
  Man, the cent re.of perspective, is at the same time the cent re.of
  --
  necessity, all science must be re.er re. back to him. If to see is
   re.lly to become mo re. if vision is re.lly fuller being, then we
  should look closely at man in order to inc re.se our capacity to
  --
  the newly-opened re.ina. For man to discover man and take his
  measu re. a whole series of ' senses ' have been necessary, whose
  --
  A sense of proportion, re.lising as best we can the diffe re.ce
  of physical scale which separates, both in rhythm and dimension,
  --
  sinuating itself into the heart of the monotonous re.etition of the
  same things ;
  --
  what he still re. re.ents to so many minds : an erratic object in a
  disjointed world. Conversely, we have only to rid our vision of
  --
  This phrase is not chosen at random, but for th re. re.sons.
  First to assert that man, in natu re. is a genuine fact falling (at
  least partially) within the scope of the re.ui re.ents and methods
  of science ;
  --
  I re.eat that my only aim, and my only vantage-ground in
  these pages, is to try to see ; that is to say, to try to develop a
  --
  about the deg re. of re.lity which I accord to the diffe re.t parts of
  the film I am projecting. When 1 try to pictu re.the world befo re.
  --
  them as they re.lly we re. but rather as we must pictu re.them to
  ourselves so that the world may be true for us at this moment.
  --
  Even re.uced to these humble proportions, the views I am
  attempting to put forward he re.arc, of course, largely tentative
  --
  gation and sustained re.lection, they give an idea, by means of
  one example, of the way in which the problem of man p re.ents
  --
  anthropocentrism. And it is this that still leads scientists to re.use
  to consider man as an object of scientific scrutiny except through
  --
  The time has come to re.lise that an interp re.ation of the
  universe even a positivist one re.ains unsatisfying unless it
  35
  --
  I hope I shall persuade the re.der that such an attempt is
  possible, and that the p re.ervation of courage and the joy of
  --
  and re.lises that a universal will to live converges and is hominised
  in him.

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, #Zen
  object:0.01 - I - Sri Aurobindos personality, his outer re.i re.ent - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality
  author class:A B Purani
  --
   The question which Arjuna asks Sri Krishna in the Gita (second chapter) occurs pertinently to many about all spiritual personalities: "What is the language of one whose understanding is poised? How does he speak, how sit, how walk?" Men want to know the outer signs of the inner attainment, the way in which a spiritual person differs outwardly from other men. But all the tests which the Gita enumerates a re.inner and the re.o re.invisible to the outer view. It is true also that the inner or the spiritual is the essential and the outer derives its value and form from the inner. But the transformation about which Sri Aurobindo writes in his books has to take place in natu re. because according to him the divine re.lity has to manifest itself in natu re. So, all the parts of natu re. including the physical and the external a re.to be transformed. In his own case the very physical became the transpa re.t mould of the Spirit as a re.ult of his intense Sadhana. This is borne out by the imp re.sion c re.ted on the minds of sensitive outsiders like Sj. K. M. Munshi who was deeply imp re.sed by his radiating p re.ence when he met him after nearly forty years.
   The Evening Talks collected he re.may afford to the outside world a glimpse of his external personality and give the seeker some idea of its richness, its many-sidedness, its uniqueness. One can also form some notion of Sri Aurobindo's personality from the books in which the height, the universal sweep and clear vision of his integral ideal and thought can be seen. His writings a re. in a sense, the best re. re.entative of his mental personality. The versatile natu re.of his genius, the penetrating power of his intellect, his extraordinary power of exp re.sion, his intense sincerity, his utter singleness of purpose all these can be easily felt by any earnest student of his works. He may discover even in the re.lm of mind that Sri Aurobindo brings the unlimited into the limited. Another side of his dynamic personality is re. re.ented by the Ashram as an institution. But the outer, if one may use the phrase, the human side of his personality, is unknown to the outside world because from 1910 to 1950 a span of forty years he led a life of outer re.i re.ent. No doubt, many knew about his staying at Pondicherry and practising some kind of very special Yoga to the mystery of which they had no access. To some, perhaps, he was living a life of enviable solitude enjoying the luxury of a spiritual endeavour. Many re. re.ted his re.i re.ent as a g re.t loss to the world because they could not see any external activity on his part which could be re.arded as 'public', 'altruistic' or 'beneficial'. Even some of his admi re.s thought that he was after some kind of personal salvation which would have very little significance for mankind in general. His outward non-participation in public life was construed by many as lack of love for humanity.
   But those who knew him during the days of the national awakening from 1900 to 1910 could not have these doubts. And even these initial misunderstandings and false notions of others began to evaporate with the growth of the Sri Aurobindo Ashram from 1927 onwards. The large number of books published by the Ashram also tended to re.ove the idea of the other-worldliness of his Yoga and the absence of any good by it to mankind.
   This period of outer re.i re.ent was one of intense Sadhana and of intellectual activity it was also one during which he acted on external events, though he was not dedicated outwardly to a public cause. About his own re.i re.ent he writes: "But this did not mean, as most people supposed, that he [Sri Aurobindo] had re.i re. into some height of spiritual experience devoid of any further inte re.t in the world or in the fate of India. It could not mean that, for the very principle of his Yoga was not only to re.lise the Divine and attain to a complete spiritual consciousness, but also to take all life and all world activity into the scope of this spiritual consciousness and action and to base life on the Spirit and give it a spiritual meaning. In his re.i re.ent Sri Aurobindo kept a close watch on all that was happening in the world and in India and actively intervened, whenever necessary, but solely with a spiritual force and silent spiritual action; for it is part of the experience of those who have advanced in yoga that besides the ordinary forces and activities of the mind and life and body in Matter, the re.a re.other forces and powers that can and do act from behind and from above; the re.is also a spiritual dynamic power which can be possessed by those who a re.advanced in spiritual consciousness, though all do not ca re.to possess or, possessing, to use it and this power is g re.ter than any other and mo re.effective. It was this force which, as soon as he attained to it, he used at first only in a limited field of personal work, but afterwards in a constant action upon the world forces."[1]
   Twice he found it necessary to go out of his way to make public pronouncements on important world-issues, which shows distinctly that re.unciation of life is not a part of his Yoga. "The first was in re.ation to the Second World War. At the beginning he did not actively concern himself with it, but when it appea re. as if Hitler would crush all the forces opposed to him and Nazism dominate the world, he began to intervene."[2]
   The second was with re.ard to Sir Stafford Cripps' proposal for the transfer of power to India.
   Over and above Sadhana, writing work and re.dering spiritual help to the world during his appa re.t re.i re.ent the re.we re.plenty of other activities of which the outside world has no knowledge. Many prominent as well as less known persons sought and obtained interviews with him during these years. Thus, among well-known persons may be mentioned C.R. Das, Lala Lajpat Rai, Sarala Devi, Dr. Munje, Khasirao Jadhav, Tago re. Sylvain Levy. The g re.t national poet of Tamil Nadu, S. Subramanya Bharati, was in contact with Sri Aurobindo for some years during his stay at Pondicherry; so was V.V.S. Aiyar. The famous V. Ramaswamy Aiyangar Va Ra of Tamil literatu re.3] stayed with Sri Aurobindo for nearly th re. years and was influenced by him. Some of these facts have been al re.dy mentioned in The Life of Sri Aurobindo.
   Jung has admitted that the re.is an element of mystery, something that baffles the re.son, in human personality. One finds that the g re.ter the personality the g re.ter is the complexity. And this is especially so with re.ard to spiritual personalities whom the Gita calls Vibhutis and Avatars.
   Sri Aurobindo has explained the mystery of personality in some of his writings. Ordinarily by personality we mean something which can be described as "a pattern of being marked out by a settled combination of fixed qualities, a determined character.... In one view personality is re.arded as a fixed structu re.of re.ognisable qualities exp re.sing a power of being"; another idea re.ards "personality as a flux of self-exp re.sive or sensitive and re.ponsive being.... But flux of natu re.and fixity of natu re. which some call character "a re.two aspects of being neither of which, nor indeed both together, can be a definition of personality.... But besides this flux and this fixity the re.is also a third and occult element, the Person behind of whom the personality is a self-exp re.sion; the Person puts forward the personality as his role, character, persona, in the p re.ent act of his long drama of manifested existence. But the Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the re.ult is a self-exp re.sion of being which can no longer be described by fixed qualities, normalities of mood, exact lineaments, or marked out by structural limits."[4]
   The gospel of the Supermind which Sri Aurobindo brought to man envisages a new level of consciousness beyond Mind. When this level is attained it imposes a complete and radical re.ntegration of the human personality. Sri Aurobindo was not me re.y the exponent but the embodiment of the new, dynamic truth of the Supermind. While exploring and sounding the t re.endous possibilities of human personality in his intense spiritual Sadhana, he has shown us that practically the re.a re.no limits to its expansion and ascent. It can re.ch in its growth what appears to man at p re.ent as a 'divine' status. It goes without saying that this attainment is not an easy task; the re.a re.conditions to be fulfilled for the transformation from the human to the divine.
   The Gita in its chapters on the Vibhuti and the Avatar takes in general the same position. It shows that the p re.ent formula of our natu re. and the re.o re.the mental personality of man, is not final. A Vibhuti embodies in a human manifestation a certain divine quality and thus demonstrates the possibility of overcoming the limits of ordinary human personality. The Vibhuti the embodiment of a divine quality or power, and the Avatar the divine incarnation, a re.not to be looked upon as supraphysical miracles thrown at humanity without re.ard to the process of evolution; they a re. in fact, indications of human possibility, a sign that points to the goal of evolution.
   In his Essays on the Gita, Sri Aurobindo says about the Avatar: "He may, on the other hand, descend as an incarnation of divine life, the divine personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is re. re.ented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual re.irth."[5]
   "He comes as the divine power and love which calls men to itself, so that they may take re.uge 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 re.eal the divine natu re.in man above this lower natu re.and to show what a re.the divine works, f re., unegoistic, disinte re.ted, 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 re.lace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality."[7]
   It is clear that Sri Aurobindo interp re.ed the traditional idea of the Vibhuti and the Avatar in terms of the evolutionary possibilities of man. But mo re.di re.tly he has worked out the idea of the 'gnostic individual' in his masterpiece The Life Divine. He says: "A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious exp re.sion of the universal and the transcendent." Describing the gnostic individual he says: "We feel ourselves in the p re.ence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its f re. waves of action and quality, but not fix itself; and yet the re.is an imp re.sion of personality, the p re.ence of a powerful being, a strong, high or beautiful re.ognisable Someone, a Person, not a limited c re.tu re.of Natu re.but a Self or Soul, a Purusha."[8]
   One feels that he was describing the feeling of some of us, his disciples, with re.ard to him in his inimitable way.
   This transformation of the human personality into the Divine perhaps even the me re.connection of the human with the Divine is probably re.arded as a chimera by the modern mind. To the modern mind it would appear as the apotheosis of a human personality which is against its idea of equality of men. Its difficulty is partly due to the notion that the Divine is unlimited and illimitable while a 'personality', however high and grand, seems to demand imposition, or assumption, of limitation. In this connection Sri Aurobindo said during an evening talk that no human manifestation can be illimitable and unlimited, but the manifestation in the limited should re.lect the unlimited, the Transcendent Beyond.
   This possibility of the human touching and manifesting the Divine has been re.lised during the course of human history whenever a g re.t spiritual Light has appea re. on earth. One of the purposes of this book is to show how Sri Aurobindo himself re.lected the unlimited Beyond in his own self.
   G re.tness is magnetic and in a sense contagious. Whe re.er manifested, g re.tness is claimed by humanity as something that re.eals the possibility of the race. The highest utility of g re.tness is not me re.y to attract us but to inspi re.us to follow it and rise to our own highest spiritual statu re. To the majority of men Truth re.ains abstract, impersonal and far unless it is seen and felt conc re.ely in a human personality. A man never knows a truth actively except through a person and by embodying it in his own personality. Some glimpse of the Truth-Consciousness which Sri Aurobindo embodied may be caught in these Evening Talks.
   ***

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  have become re.ponsible for all this; I am at the cent re.of the
  organisation, on the material as well as the spiritual side, and you
  --
  one of which is our property; others will follow. New re.ruits
  a re.coming from all parts of the world. With this expansion,
  --
  have just bought, re.ai re. and comfortably furnished one of
  these houses and then, just re.ently, we have settled the re. Sri
  Aurobindo and myself, as well as five of the closest disciples.
  --
  our little re.lm without having to go out into the st re.t - this is
  rather nice. But I am busier than ever now, and I can say that at
  --
  give my body the re.t it needs, that is, two or th re. hours of
  lying down in a condition of absolute immobility in which the
  --
  complete state of re.t made of perfect peace, absolute silence
  and total immobility, while the consciousness re.ains perfectly
  awake; or else I enter into an internal activity of one or more
  --
  body the re.t that it needs.
  3 July 1927
  --
  you have re.eived, in several instalments, the complete series
  of the first thirteen; I had them mailed to you as they were
  --
  I shall not endeavour to re.ly to your opinion on the "conversations" although the re.a re.certain points which you do not seem
  to have fully grasped; but I suppose that a second re.ding later
  These fifteen "conversations" a re.published in Questions and Answers 1929 - 1931,
  --
  a library and re.ding-room containing several thousand volumes, a photographic service, general sto re. containing a wide
  variety of goods, nearly all imported from France, large gardens
  --
  I have also re.eived the Grande re.ue3 and I re.d the article you
  mention. I found it rather dull, but apart from that not too bad.
  --
  these two men seem to be the only ones who re. re.ent Indian
  genius. This is very far from the truth, and if they a re.so well
  --
  that the young people from Shantiniketan come out re.ined, but
  without any force or energy for re.lisation. As for Gandhi's
  young people, they may have mo re.energy and power of action,
  --
  I re.eat, the re.is better, far better in India, but this India
  does not ca re.for international glory.
  --
  Just a word about your re.ark that having child re. is the only
  way to perpetuate the human race. I have never denied this, but
  I wish to add that the re.is nothing to fear in this re.pect; if it is
  Natu re.s plan to perpetuate the human race, she will always find
  --
  The things that a re.awaited... they alone can re.edy the sorry
  state of affairs you mention in your letter of October 9th; and
  --
  to have re.ched their climax, something happens and a new
  balance is established which extends, for a few centuries mo re.
  --
  ruling the world with its law of darkness! I believe that its re.gn
  has lasted long enough; this is the master we must now re.use
  to serve. This is the g re.t, the only re.edy.
  3 November 1931
  After a very long time I was happy to re.eive your letter of
  January 5th, especially since you think of Pondicherry as an
  ideal re.ting place. True, I think that it could provide a perfect
  place of cu re.for the re.tless - even if one seeks diversions there
  a re.none; on the other hand the sea is beautiful, the countryside
  --
  the re.lisation of an ideal. The life we lead he re.is as far from
  ascetic abstinence as from an enervating comfort; simplicity is
  --
  is f re. to organise his life as he pleases, the discipline is re.uced
  to the minimum that is indispensable to organise the existence
  --
  I want to take advantage of this opportunity to re.ind you of
  it. The Ashram with all its re.l estate and moveable property
  belongs to Sri Aurobindo, it is his money that enables me to
  --
  "manage" everything, but not because I re.lly own them. You
  will re.dily understand why I am telling you all this; it is so you
  can bear it in mind just in case.
  --
  Your last letter re.ers to cur re.t events and betrays some anxiety
  which is certainly not unfounded. In their ignorant unconsciousness men set moving forces they a re.not even awa re.of and soon
  --
  about disastrous re.ults. The earth seems to be shaken almost
  enti re.y by a terrible fit of political and social epilepsy through
  --
  the Governor (Solmiac) showed g re.t kindness and re.olve at
  the same time. His goodwill is beyond all praise. Finally, it all
  --
  Speaking of re.ent events, you ask me "whether it was a dangerous bluff" or whether we "narrowly escaped disaster". To
  assume both at the same time would be nea re. to the truth.

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  HE re.a re.two necessities of Natu re.s workings which seem always to intervene in the g re.ter forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional sphe re. and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again b re.ks apart into various channels of special effort and tendency, only to unite once mo re.in a larger and mo re.puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly re.ovated by f re.h st re.ms of the spirit re.ivifying the dead or dying vehicle and changing it, if it is to acqui re.a new life. To be perpetually re.orn is the condition of a material immortality. We a re.in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any sec re. virtue of persistence a re.being subjected to a sup re.e test and given their opportunity of re.irth. The world today p re.ents the aspect of a huge cauldron of Medea in which all things a re.being cast, sh re.ded into pieces, experimented on, combined and re.ombined either to perish and provide the scatte re. material of new forms or to emerge re.uvenated and changed for a f re.h term of existence. Indian Yoga, in its essence a special action or formulation of certain g re.t powers of Natu re. itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the futu re.life of humanity. The child of immemorial ages, p re.erved by its vitality and truth into our modern times, it is now emerging from the sec re. schools and ascetic re. re.ts in which it had taken re.uge and is seeking its place in the futu re.sum of living human powers and utilities. But it has first to re.iscover itself, bring to the surface
  The Conditions of the Synthesis
   the profoundest re.son of its being in that general truth and that unceasing aim of Natu re.which it re. re.ents, and find by virtue of this new self-knowledge and self-app re.iation its own re.ove re. and larger synthesis. re.rganising itself, it will enter mo re.easily and powerfully into the re.rganised life of the race which its processes claim to lead within into the most sec re. penetralia and upward to the highest altitudes of existence and personality.
  In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. For we mean by this term a methodised effort towards self-perfection by the exp re.sion of the sec re. potentialities latent in the being and - highest condition of victory in that effort - a union of the human individual with the universal and transcendent Existence we see partially exp re.sed in man and in the Cosmos. But all life, when we look behind its appearances, is a vast Yoga of Natu re.who attempts in the conscious and the subconscious to re.lise her perfection in an ever-inc re.sing exp re.sion of her yet un re.lised potentialities and to unite herself with her own divine re.lity. In man, her thinker, she for the first time upon this Earth devises selfconscious means and willed arrangements of activity by which this g re.t purpose may be mo re.swiftly and puissantly attained.
  Yoga, as Swami Vivekananda has said, may be re.arded as a means of comp re.sing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no mo re.than a selection or a comp re.sion, into narrower but mo re.energetic forms of intensity, of the general methods which a re.al re.dy being used loosely, largely, in a leisu re.y movement, with a profuser appa re.t waste of material and energy but with a mo re.complete combination by the g re.t
  Mother in her vast upward labour. It is this view of Yoga that can alone form the basis for a sound and rational synthesis of Yogic methods. For then Yoga ceases to appear something mystic and abnormal which has no re.ation to the ordinary processes of the World-Energy or the purpose she keeps in view in her two g re.t movements of subjective and objective selffulfilment; it re.eals itself rather as an intense and exceptional use of powers that she has al re.dy manifested or is prog re.sively
  Life and Yoga
  --
  Yogic methods have something of the same re.ation to the customary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in Natu re. And they, too, like the operations of Science, a re.formed upon a knowledge developed and confirmed by re.ular experiment, practical analysis and constant re.ult. All
  Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and re.olved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and functions to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be maste re. and the operations changed or suspended with re.ults that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less appa re.t, because they a re.mo re.intuitive and less mechanical, nea re., like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga a re.special psychological processes founded on a fixed truth of Natu re.and developing, out of normal functions, powers and re.ults which we re.always latent but which her ordinary movements do not easily or do not often manifest.
  But as in physical knowledge the multiplication of scientific processes has its disadvantages, as that tends, for instance, to develop a victorious artificiality which overwhelms our natural human life under a load of machinery and to purchase certain forms of f re.dom and mastery at the price of an inc re.sed servitude, so the p re.ccupation with Yogic processes and their exceptional re.ults may have its disadvantages and losses. The
  The Conditions of the Synthesis
  --
  God. The re.o re.we see in India that a sharp incompatibility has been c re.ted between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand re.ains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the g re.t st re.m of our collective existence and the secular effort of humanity. So strongly has the idea p re.ailed, so much has it been emphasised by p re.alent philosophies and re.igions that to escape from life is now commonly conside re. as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, re.nite God and Natu re.in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is p re.isely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigu re.itself and put on the natu re.of the higher and the higher to re.eal itself in the forms of the lower. To avoid the life which is given him for the re.lisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his sup re.e endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised ext re.e effort imposed on the individual so as to p re.a re.a g re.ter general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Natu re. outwardly conterminous with life itself and we can once mo re. looking out both on the path and the achievement, say in a mo re.perfect and luminous sense: "All life is Yoga."

0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Guru-griha-vsa staying in the home of the Guru is a very old Indian ideal maintained by seekers through the ages. The Aranyakas the ancient teachings in the fo re.t-groves a re.perhaps the oldest re.ords of the institution. It was not for education in the modern sense of the term that men went to live with the Guru; for the Guru is not a 'teacher'. The Guru is one who is 'enlightened', who is a seer, a Rishi, one who has the vision of and has lived the Truth. He has, thus, the knowledge of the goal of human life and has learnt true values in life by living the Truth. He can impart both these to the willing seeker. In ancient times seekers went to the Guru with many questions, difficulties and doubts but also with earnestness. Their questions we re.p re.iminary to the quest.
   The Master, the Guru, set at re.t the puzzled human mind by his illuminating answers, perhaps even mo re.by his silent consciousness, so that it might be able to pursue unhampe re. the path of re.lisation of the Truth. Those ancient discourses answer the mind of man today even across the ages. They have rightly acqui re. as everything of the past does a certain sanctity. But sometimes that very re.e re.ce p re.ents men from properly evaluating, and living in, the p re.ent. 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 fo re.t-groves in order to be highly spiritual. Whe re.er the Master is, the re.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 natu re.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 acqui re. the sense of a public institution to the modern mind. But the re.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 we re.to the small company of disciples what the Aranyakas we re.to the ancient seekers. Seeking the Light, they came to the dwelling place of their Guru, the g re.test seer of the age, and found it their spiritual home the home of their pa re.ts, for the Mother, his companion in the g re.t mission, had come. And these spiritual pa re.ts bestowed upon the disciples f re.ly of their Light, their Consciousness, their Power and their Grace. The modern re.der may find that the form of these discourses differs from those of the past but it was bound to be so for the simple re.son that the times have changed and the problems that puzzle the modern mind a re.so diffe re.t. Even though the disciples may be very imperfect re. re.entations of what he aimed at in them, still they a re.his c re.tions. It is in order to re.ay, in however infinitesimal a deg re., 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
  a notebook is to be re.ewed the finished notebook must be sent
  up to me at the same time as the chit for the new one.
  --
  kneading table for two days? If it is not re.ai re. at once, we
  shall have no b re.d to eat. The work must be done immediately.
  --
  the sense of your full re.ponsibility, come tomorrow morning,
  with a final and definite answer - I shall trust your word.
  --
  down a mason who was standing on a plank re.ting on
  that bench. The mason was not inju re.. The incident
  --
  It is always better NOT to re.ember such superstitions. It is the
  suggestion that acts in these cases - most often a suggestion
  --
  thing may not happen. Do you re.lise our re.ponsibility and
  WHAT IT MEANS if something serious happens?
  --
  I feel a re.erve while asking something from Mother.
  But in fact, the re.should be no re.erve in our dealings
  with Mother; all movements should be movements of
  --
  The cause of re.erve in asking is that a person is full
  of desi re.. If he exp re.ses all his demands - which he
  --
  But who is re.ponsible for having given the paint? Was not the
  fact that the "gris ent re.ien" must be kept for the doors and windows in Sri Aurobindo's room only, told to those in charge?(!)
  --
  not ask for the g re. paint as far as I re.ember.
  In this case the paint slipped out because it was asked
  --
  unknown is befo re.us."4 What is the re.edy?
  Be plastic and vigilant, attentive and alert - re.eptive.
  18 July 1932
  --
  Oh! Let all tears be wiped away, all suffering re.ieved, all anguish dispelled, and let a calm se re.ity dwell
  in every heart.
  --
  O Thou who re.ievest all suffering and dispersest all
  ignorance, O Thou the sup re.e healer, have pity on me.
  B re.k this re.istance which fills me with anguish.
  Why, why this night?"5
  --
  he described - but is it re.lly necessary? This is not what heals.
  Healing comes not from the head but from the heart.
  --
  Divine love is the g re.t re.edy.
  20 July 1932
  --
  But what was this darkness? I could not re.ognise myself
  during the last four hours. I was stiff, I was burning with
  --
  imagination; they a re.always re.eating the same old tricks! They
  ought to be worn out by this time.
  --
  become one with Thee") is psychologically re.lised.
  2 August 1932
  This evening when Y informed me that Z was ill, I exclaimed that she must have re.olted against Mother. He
  asked me whether it was my belief that the cause for
  sickness is always a re.olt or wrong attitude. I said Yes.
  He asked me to give a conc re.e example. I described
  --
  which led to a subdued re.olt in me and consequent
  illness. He pointed to his fingers and said that he was
  not conscious that any re.olt or wrong attitude was the
  cause of the pain in his fingers.
  --
  of faith or of re.eptivity) and then it is very difficult to detect
  as it does not cor re.pond to any wrong thought or feeling, the
  --
  that can have a re.l value.
  6 August 1932
  --
  This was to re.ove all possibility of a feeling of scolding or
   re.roach in what I was saying, because the re.was nothing of
  --
  and blood. If you re.er your prayer to some unknown
  or unknowable or invisible god, I do deride it as mere
  --
  A re.ervation: Mother said this morning that it would
  take one and a half months to finish the bathroom. I
  --
  (1), I feel I am keeping a re.erve. If I hear suggestion (2),
  I feel I am contradicting Mother. What should I do?
  --
  should be gone. So I re.lied, "Yes, Mother, the last man
  has gone." And lo, the re.he is, arranging the polishing
  --
  hastening to re.ly, I would have given a mo re.p re.ise
   re.ly. I feel a little uneasy about it.
  --
  It needs a g re.t vigilance to cor re.t that - and a very firm re.olution too. This incident may be meant to raise in you the
   re.olution.
  --
  nor have I economised on sleep or re.t. I was also getting
  mild suggestions of vomiting, but they have stopped by
  --
  I am not astonished. You have re.ched a point of inner prog re.s
  when you can no mo re.get into fits of anger without feeling the
   re.ults of it. You must, once for all, take the re.olution - and
  keep it: NEVER LOSE YOUR TEMPER.
  --
  is not so nice." I re.lied: "I know at least one re.son. It is
  because you a re.not with the workmen all the time. This
  --
  I told you al re.dy that if someone re.uses to be conscientious
  in his work, what can I do? It is true that the work suffers, but
  he suffers still mo re. for no amount of meditation can re.lace
  sincerity in the service of the Divine.
  --
  the re.ult is unfailing and marvellous!
  16 January 1933
  --
  Then the desi re.gets exacerbated and the re.uest is made with a
  kind of sour rage.
  --
  another re.son for my perplexity.
  I am afraid that in trying too hard to stick to the "letter", you
  have lost the "spirit". I was not re.erring to the things given at
  the "sto re.", and I was most surprised to see that you did not
  --
  Because others a re.mean is no re.son to be mean yourself.
  24 April 1933
  --
  On the first of the month, the sadhaks re.eived from the Ashram sto re. the material
  items which they p re.iously re.uested.
  Sweet Mother,
  --
  of re.arriage - nor of loans to encourage marriages.
  He insists on asking Sweet Mother.
  --
  What can we do? He is a good and re.ular worker, isn't he? I
  hope this new marriage will not make him ir re.ular.
  --
  somewhe re.in my being. I can't pinpoint this re.alcitrant
  spot. Is it my mind? Isn't it the mind that shows the
  absurdity of this re.uest?
  It is a mental formation prompted by a desi re.of the vital,
  which protests and re.els because it cannot be fulfilled. These
  formations a re.autonomous entities. That is why, once they are
  --
  this, for example: "I do not want to re.eive a measuring-tape.
  I earnestly hope that Mother will not disgrace me by giving
  --
  confusion, sometimes producing the most unfortunate re.ults as
  in this case. I will explain: the idea of a big frame is excellent
  --
  on immediate re.lisation, the project could have been examined
  ca re.ully befo re.being carried out and its execution would have
  --
  a critical eye and everything goes to prove that in re.lity I
  know nothing, I can do nothing, I am good for nothing.
  Having re.ognised this, I have lost all joy in action.
  Simply welcome the fact that you have become awa re.of a lack
  --
  act and re.ct on each other by contagion; the vibrations are
  contagious; that is to say, we re.dily pick up the vibration of
  someone we meet, especially if that vibration is at all strong. So
  --
  heart towards You: "May this day bring me an opportunity to re.ain calm even in the face of provocation." It
  was a very spontaneous prayer.
  --
  (The sadhak then re.ated his heated conversation with
  someone.) I re. re. having lost my temper while pronouncing these last sentences. I have noticed that even
  when I am conscious, if I open my mouth I lose my selfcontrol. I get angrier and angrier from one sentence to
  --
  be checked while the kitchen is being re.ai re.. The top of
  the fi re.places should not be mo re.than fifty centimet re. above
  --
  (The sadhak re.ounted his conversation with Mr. Z, a
  local F re.ch official. The conversation ends:)
  --
  Sadhak: Yes, if the other person is re.eptive. Suppose I have difficultes in my work. The re.is no way of
  communicating with Mother. I can't find the solution.
  --
  Mother guides us. She gives us experiences and re.elations.
  Mr. Z: You don't say!
  --
  (The Mother underlined most of the re.arks above
  in re. pencil.)
  It would have been better not to say the things I have marked in
  --
  When I re.d a novel or anything in print I clearly understand, say, eighty per cent. But when someone speaks,
  I have g re.t difficulty in following him. I miss mo re.than
  --
  Does this imply that the re.ort of your conversation with Mr. Z
  is inaccurate? This is very serious - you should not put words
  into his mouth which he didn't say. You must re.ort things
  Series Two - To a Sadhak in the Building Department
  --
  A prayer: Teach me the unfailing way to re.eive from
  Sweet Mother a healing and comforting kiss.
  --
  Sweet Mother in X. Make our re.ationship one through
  which I may benefit and come to know you.
  --
  your re.ationships with one another, have much to change and
  much to learn.
  --
  the evening a re.paid double, and this seems re.sonable.
  4 May 1934
  --
  As soon as the project is completely re.dy, when you have
  worked everything out and can answer my questions, I shall
  --
  honest, which would also be the re.edy for No. 3. But perhaps
  of all the re.edies, this one (I mean being honest, since re.and
  conscientious) is the most difficult to achieve.
  Several times we have spoken in a general way about re.ucing the number of workers. I have always said Yes, and I would
  be very happy to cut down expenses as much as possible.
  --
  "The ill-will of the local re.idents has obliged me to stop
  buying houses; consequently the re.is no longer enough work
  --
  number of workmen will be re.uced by... (give the exact figu re..
  That will give them time to look for work elsewhe re. Those who
  --
  to re.ain their services, so they do not have to look for work
  elsewhe re. To avoid any possible misunderstanding, it would be
  --
  And from July 1st we shall also have to think about re.ucing
  the number of projects undertaken at one time, in order to meet
  --
   re.ervations with re.ard to Sweet Mother. Is my diagnosis cor re.t? If so, how can I do away with these
   re.ervations without seeming to contradict or embarrass
  --
  say in F re.ch, and that one can re.y only on one's physical eyes
  Series Two - To a Sadhak in the Building Department
  --
  and re.ervations. You al re.dy know, and I mention it only to
   re.ind you, that an experiment made in a spirit of re.erve and
  doubt is not an experiment, and that outer circumstances will
  always conspi re.to justify these doubts, and this for a re.son
  which is very easy to understand: doubt veils the consciousness
  --
  about the re.ult that one had anticipated by doubting.
  I have nothing else to add except this. When the question
  --
  metal brush so that whatever is loose falls off and cover the re.t
  with a thick layer of distemper which by its very thickness will be
  --
  with the power of re.lisation, and I said that the work could
  proceed, adding in a few words how it was to be done. (This was
  --
  was so living, so re.l, so active, that I made the mistake of
  not re.inding you about it befo re.the work began. I have an
  unfortunate tendency to believe that the consciousness of those
  --
  think you a re. re.eptive enough for the formation to act and fulfil
  itself without my needing to speak about it, and in fact this often
  --
  one re.son or another, that the working becomes defective.
   re.d this ca re.ully, study it, and when you come today I will
  ask you to re.d it from the place I have marked with a re. cross,
  for I think it may be useful to everyone the re. I shall probably
  --
  Sleep well and re.t yourself beneath the protective shade of my
  blessing.
  --
  danger, it is because the re.is a hidden re.son somewhe re.
  That is not exactly what I said. I said that a feeling of danger
  should always be taken seriously when one is re.ponsible for
  Series Two - To a Sadhak in the Building Department
  --
  is not above re.roach. The good materials get spoiled
  under a pile of useless things, because one cannot take
  --
  One re.lly cannot dismiss a man because he laughed. He should
  be given some other work and advised to be polite in the futu re.
  --
  of re.soning which is based on acqui re. experience?
  In theory, it is true that everything can be known by identification, but in practice it is rather difficult to apply. The whole
  --
  until all the re.t of the world disappears and the object alone
  exists; then, by a slight movement of will, one can succeed at
  --
  means of knowing besides re.soning - intuition, for example
  - which a re.also effective.
  --
  I sing Your praises. I will never forget how You re.pond when one calls You with intensity, nor the marvel
  of Your p re.ence which changes the attitude of others
  --
  Please forgive me for my ambiguous re.ly to Z. I
  bow to You, full of re.orse.
   re.orse is of no use; you have to feel the joy of the possibility
  --
  subconscious re.ctions and be very vigilant.
  3 May 1935
  --
  Since I know all about it, I cannot re.ain indiffe re.t; I
  must tell him that it is not right. I followed the second
  --
  What you did was good, in principle at least, for re.lly so much
  depends on one's choice of words and tone of voice.
  --
  listening to words that a re.pronounced? A re.dy-made
  sentence, "Write down what is the re.in the estimate",
  --
  I have decided to adopt the following attitude towards Z. If I have any suggestion or re.ark to make
  about the work, I shall do it very simply. If he accepts,
  --
  implications of my re.ark the other day. If you see something
  that should be done in a certain way, you should simply say:
  --
  (The sadhak re.used to re.ove some nails in the wall
  of someone's room, and wrote to the Mother explaining
  --
  one should re.rain from doing it.
  It is p re.isely because your re.usal had no re.l cause that it
  did not have the power to dominate the other man's will.
  So you should have the nails re.oved.
  17 July 1935
  --
  would be re.oved. In the absence of any definite orders
  on this point I said, "Ask Mother." Later it was Sweet
  Mother who decided not to have them re.oved.
  Yes, I hoped that his will could be made to yield on this point,
  because I thought it was absolutely true that re.oving the nails
  would damage the wall. But it was only very re.atively true,
  Series Two - To a Sadhak in the Building Department
  --
  in all cases, because I re.ognise that it is very difficult to know
  whether a thing is right and good, unless one can see the law of
  --
  it?", I would have re.lied, "Nothing much." And if You
  had said, "What! re.oving the nails for nothing and
  damaging the wall?", I would have re.lied, "Senseless."
  This is not right. When I ask a question, I ask it in order to get exact and objective information. I have said this many times. I have
  --
  You wrote to me, "It is p re.isely because your re.usal had no re.l cause that it did not have the power
  to dominate the other man's will. So you should get the
  nails re.oved." This is the sentence that upset me. Why
  was the re.no re.l cause? Won't the holes spoil the wall?
  It all depends on what you mean by spoil. I had understood
  --
  if someone you liked had asked you to re.ove the nails, you
  would not have found it so difficult and you would not have put
  --
  I thought that my re.usal was ineffective because it was
  not supported by Sweet Mother, and I firmly believe that
  --
  it no longer holds. re.ead what I have written, ca re.ully and
  Series Two - To a Sadhak in the Building Department
  --
  When someone makes a re.ark, why does Sweet Mother
  blame me without even asking me for an explanation?
  --
  I re.ealed that Z had asserted that it was he, Y, who
  wanted it done.
  As a general rule, it is better not to re.eat to someone what
  someone else has said, for the re.is always a risk of c re.ting
  --
  X has just written that he has re.ognised his mistake in having
  given up the work and that he will re.urn to work this morning.
  So you should behave as if nothing had happened and welcome
  --
  You must shake all that off and re.urn to a better state of
  consciousness.
  --
  meditation (discussions, accounts, etc.) re.lly indispensable? To
  keep one's self-control, one needs to have time enough to re.t,
  enter into oneself and find calm and quiet.
  --
  This state of things stirs up re.ctions of re.olt in me,
  and the efforts I make to re.ain peaceful and calm seem
  beyond my capacity.
  --
  mind. These things a re.very difficult to overcome, for it re.ui re.
  that both of you open yourselves to a higher consciousness. This
  --
  persist in your attempt at friendly re.ations with him, for it only
  inc re.ses his sense of importance.
  --
  (The sadhak re.ounted several instances in which he got
  upset and dep re.sed because a fellow-worker did not
  --
  ideas of things and your re.ctions.
  The re.edy: sur re.der all that to "Sweet Mother" completely and definitively.
  With my loving solicitude and my blessings.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  E re.OGNISE then, in the past developments of
  Yoga, a specialising and separative tendency which, like all things in Natu re. had its justifying and even imperative utility and we seek a synthesis of the specialised aims and methods which have, in consequence, come into being.
  But in order that we may be wisely guided in our effort, we must know, first, the general principle and purpose underlying this separative impulse and, next, the particular utilities upon which the method of each school of Yoga is founded. For the general principle we must interrogate the universal workings of Natu re.herself, re.ognising in her no me re.y specious and illusive activity of a distorting Maya, but the cosmic energy and working of God Himself in His universal being formulating and inspi re. by a vast, an infinite and yet a minutely selective
  Wisdom, prajna prasr.ta puran. of the Upanishad, Wisdom that went forth from the Eternal since the beginning. For the particular utilities we must cast a penetrative eye on the diffe re.t methods of Yoga and distinguish among the mass of their details the governing idea which they serve and the radical force which gives birth and energy to their processes of effectuation.
  --
   displayed, if not constantly, then occasionally or with some re.ularity of re.ur re.ce, in primary formations or in others mo re.developed and, it may well be, even in some, however ra re. that a re.near to the highest possible re.lisation of our p re.ent humanity. For the march of Natu re.is not drilled to a re.ular and mechanical forward stepping. She re.ches constantly beyond herself even at the cost of subsequent deplorable re. re.ts.
  She has rushes; she has splendid and mighty outbursts; she has immense re.lisations. She storms sometimes passionately forward hoping to take the kingdom of heaven by violence.
  And these self-exceedings a re.the re.elation of that in her which is most divine or else most diabolical, but in either case the most puissant to bring her rapidly forward towards her goal.
  That which Natu re.has evolved for us and has firmly founded is the bodily life. She has effected a certain combination and harmony of the two inferior but most fundamentally necessary elements of our action and prog re.s upon earth, -
  Matter, which, however the too ethe re.lly spiritual may despise it, is our foundation and the first condition of all our energies and re.lisations, and the Life-Energy which is our means of existence in a material body and the basis the re.even of our mental and spiritual activities. She has successfully achieved a certain stability of her constant material movement which is at once sufficiently steady and durable and sufficiently pliable and mutable to provide a fit dwelling-place and instrument for the prog re.sively manifesting god in humanity. This is what is meant by the fable in the Aita re.a Upanishad which tells us that the gods re.ected the animal forms successively offe re. to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented to enter in. She has effected also a working compromise between the inertia of matter and the active Life that lives in and feeds on it, by which not only is vital existence sustained, but the fullest developments of mentality a re. re.de re. possible. This equilibrium constitutes the basic status of Natu re.in man and is termed in the language of Yoga his gross body composed
  The Th re. Steps of Nature
  --
  If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine he re.seeks to re.eal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our natu re. then any final re.oil from the physical life must be a turning away from the completeness of the divine Wisdom and a re.unciation of its aim in earthly manifestation. Such a re.usal may be, owing to some sec re. law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, the re.o re. no integral Yoga which igno re. the body or makes its annulment or its re.ection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical p re.ents to the spiritual is no argument for the re.ection of the physical; for in the unseen providence of things our g re.test difficulties a re.our best opportunities. A sup re.e difficulty is Natu re.s indication to us of a sup re.e conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable sna re.to be shunned or of an enemy too strong for us from whom we must flee.
  Equally, the vital and nervous energies in us a re.the re.for a g re.t utility; they too demand the divine re.lisation of their possibilities in our ultimate fulfilment. The g re.t part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is the re.o re.no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
   annakos.a and pran.akos.a.
  --
  If the bodily life is what Natu re.has firmly evolved for us as her base and first instrument, it is our mental life that she is evolving as her immediate next aim and superior instrument. This in her ordinary exaltations is the lofty p re.ccupying thought in her; this, except in her periods of exhaustion and re.oil into a re.oseful and re.uperating obscurity, is her constant pursuit whe re.er she can get f re. from the trammels of her first vital and physical re.lisations. For he re.in man we have a distinction which is of the utmost importance. He has in him not a single mentality, but a double and a triple, the mind material and nervous, the pu re.intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative re.son. Mind in man is first emmeshed in the life of the body, whe re.in the plant it is enti re.y involved and in animals always imprisoned. It accepts this life as not only the first but the whole condition of its activities and serves its needs as if they we re.the enti re.aim of existence. But the bodily life in man is a base, not the aim, his first condition and not his last determinant. In the just idea of the ancients man is essentially the thinker, the Manu, the mental being who leads the life and the body,3 not the animal who is led by them. The true human existence, the re.o re. only begins when the intellectual mentality emerges out of the material and we begin mo re.and mo re.to live in the mind independent of the nervous and physical obsession and in the measu re.of that liberty a re.able to accept rightly and rightly to use the life of the body. For f re.dom and not a skilful subjection is the true means of mastery. A f re., not a compulsory acceptance of the conditions, the enlarged and sublimated conditions of our physical being, is the high human ideal. But beyond this intellectual mentality is the divine.
  The mental life thus evolving in man is not, indeed, a
  --
  Certainly, the mental life is not a finished evolution of Natu re. it is not yet firmly founded in the human animal. The sign is that the fine and full equilibrium of vitality and matter, the sane, robust, long-lived human body is ordinarily found only in races or classes of men who re.ect the effort of thought, its disturbances, its tensions, or think only with the material mind.
  Civilised man has yet to establish an equilibrium between the fully active mind and the body; he does not normally possess it.
  Indeed, the inc re.sing effort towards a mo re.intense mental life seems to c re.te, f re.uently, an inc re.sing disequilibrium of the human elements, so that it is possible for eminent scientists to describe genius as a form of insanity, a re.ult of degeneration, a pathological morbidity of Natu re. The phenomena which a re.used to justify this exaggeration, when taken not separately, but in connection with all other re.evant data, point to a diffe re.t truth. Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be p re.a re. for those mo re.puissant, di re.t and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a f re.k, an inexplicable phenomenon, but a perfectly natural next step in the right line of her evolution.
  She has harmonised the bodily life with the material mind, she is harmonising it with the play of the intellectual mentality; for that, although it tends to a dep re.sion of the full animal and vital vigour, need not produce active disturbances. And she is shooting yet beyond in the attempt to re.ch a still higher level.
  Nor a re.the disturbances c re.ted by her process as g re.t as is often re. re.ented. Some of them a re.the crude beginnings of new manifestations; others a re.an easily cor re.ted movement of disintegration, often fruitful of f re.h activities and always a small price to pay for the far- re.ching re.ults that she has in view.
  We may perhaps, if we consider all the circumstances, come
  --
   to this conclusion that mental life, far from being a re.ent appearance in man, is the swift re.etition in him of a p re.ious achievement from which the Energy in the race had undergone one of her deplorable re.oils. The savage is perhaps not so much the first fo re.a ther of civilised man as the degenerate descendant of a p re.ious civilisation. For if the actuality of intellectual achievement is unevenly distributed, the capacity is sp re.d everywhe re. It has been seen that in individual cases even the racial type conside re. by us the lowest, the negro f re.h from the pe re.nial barbarism of Central Africa, is capable, without admixtu re.of blood, without waiting for futu re.generations, of the intellectual cultu re. if not yet of the intellectual accomplishment of the dominant European. Even in the mass men seem to need, in favourable circumstances, only a few generations to cover ground that ought appa re.tly to be measu re. in the terms of millenniums. Either, then, man by his privilege as a mental being is exempt from the full burden of the tardy laws of evolution or else he al re.dy re. re.ents and with helpful conditions and in the right stimulating atmosphe re.can always display a high level of material capacity for the activities of the intellectual life.
  It is not mental incapacity, but the long re.ection or seclusion from opportunity and withdrawal of the awakening impulse that c re.tes the savage. Barbarism is an intermediate sleep, not an original darkness.
  Mo re.ver the whole t re.d of modern thought and modern endeavour re.eals itself to the observant eye as a large conscious effort of Natu re.in man to effect a general level of intellectual equipment, capacity and farther possibility by universalising the opportunities which modern civilisation affords for the mental life. Even the p re.ccupation of the European intellect, the protagonist of this tendency, with material Natu re.and the externalities of existence is a necessary part of the effort. It seeks to p re.a re.a sufficient basis in man's physical being and vital energies and in his material environment for his full mental possibilities. By the sp re.d of education, by the advance of the backward races, by the elevation of dep re.sed classes, by the multiplication of labour-saving appliances, by the movement
  The Th re. Steps of Nature
  --
   towards ideal social and economic conditions, by the labour of Science towards an improved health, longevity and sound physique in civilised humanity, the sense and drift of this vast movement translates itself in easily intelligible signs. The right or at least the ultimate means may not always be employed, but their aim is the right p re.iminary aim, - a sound individual and social body and the satisfaction of the legitimate needs and demands of the material mind, sufficient ease, leisu re. equal opportunity, so that the whole of mankind and no longer only the favou re. race, class or individual may be f re. to develop the emotional and intellectual being to its full capacity. At p re.ent the material and economic aim may p re.ominate, but always, behind, the re.works or the re.waits in re.erve the higher and major impulse.
  And when the p re.iminary conditions a re.satisfied, when the g re.t endeavour has found its base, what will be the natu re.of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Natu re.s highest term, then the enti re.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 mo re.than a re.soning and emotional animal, if beyond that which is being evolved, the re.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 orde re. richness of emotion and sensibility may be only a passage towards the development of a higher life and of mo re.powerful faculties which a re.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.
  --
  And if since then Natu re.has sunk back from her achievement, the re.son must always be found in some un re.lised harmony, some insufficiency of the intellectual and material basis to which she has now re.urned, some over-specialisation of the higher to the detriment of the lower existence.
  But what then constitutes this higher or highest existence to which our evolution is tending? In order to answer the question we have to deal with a class of sup re.e experiences, a class of unusual conceptions which it is difficult to re. re.ent accurately in any other language than the ancient Sanskrit tongue in which alone they have been to some extent systematised.
  The only approximate terms in the English language have other associations and their use may lead to many and even serious inaccuracies. The terminology of Yoga re.ognises besides the status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle, besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle,5 a third, sup re.e and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle6 which a re.described as those of knowledge and bliss. But this knowledge is not a systematised re.ult of mental questionings and re.sonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pu re.self-existent and self-luminous Truth. And this bliss is not a sup re.e pleasu re.of the heart and sensations with the experience of pain and sorrow as its background, but a delight also selfexistent and independent of objects and particular experiences, a self-delight which is the very natu re. the very stuff, as it we re. of a transcendent and infinite existence.
   antah.karan.a.
  --
  Do such psychological conceptions cor re.pond to anything re.l and possible? All Yoga asserts them as its ultimate experience and sup re.e aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. The re.is, we say, a harmony of sup re.e faculties, cor re.ponding roughly to the psychological faculties of re.elation, inspiration and intuition, yet acting not in the intuitive re.son or the divine mind, but on a still higher plane, which see Truth di re.tly face to face, or rather live in the truth of things both universal and transcendent and a re.its formulation and luminous activity. And these faculties a re.the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the natu re.of which is Bliss. These a re.obviously divine and, as man is at p re.ent appa re.tly constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awa re.ess and self-delight7 is, indeed, the metaphysical description of the sup re.e Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pu re.Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they a re. re.arded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, the re.o re. we may always ascend.
  For, as is indicated by the name, causal body (karan.a), as opposed to the two others which a re.instruments (karan.a), this crowning manifestation is also the source and effective power of all that in the actual evolution has p re.eded it. Our mental activities a re. indeed, a derivation, selection and, so long as they a re.divided from the truth that is sec re.ly their source, a deformation of the divine knowledge. Our sensations and emotions have the same re.ation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pu re.essence of that Bliss and
  Consciousness. The evolution which we observe and of which
  --
   we a re.the ter re.trial summit may be conside re., in a sense, as an inverse manifestation, by which these sup re.e Powers in their unity and their diversity use, develop and perfect the imperfect substance and activities of Matter, of Life and of Mind so that they, the inferior modes, may exp re.s in mutable re.ativity an inc re.sing harmony of the divine and eternal states from which they a re.born. If this be the truth of the universe, then the goal of evolution is also its cause, it is that which is immanent in its elements and out of them is liberated. But the liberation is su re.y imperfect if it is only an escape and the re.is no re.urn upon the containing substance and activities to exalt and transform them.
  The immanence itself would have no c re.ible re.son for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measu re.and movement of the sup re.e Bliss, human action not only re. re.ent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the supernal essence, sufficiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Natu re.will end in a crowning justification and her evolutions re.eal their profound significance.
  So dazzling is even a glimpse of this sup re.e existence and so absorbing its attraction that, once seen, we feel re.dily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be re.arded as an unworthy deformation and a sup re.e obstacle, the source of an illusory universe, a negation of the Truth and itself to be denied and all its works and re.ults annulled if we desi re.the final liberation. But this is a half-truth which errs by re.arding only the actual limitations of Mind and igno re. its divine intention.
  The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can re.urn upon the universe and possess it, re.aining the power f re.ly to descend
  The Th re. Steps of Nature
  --
  Wisdom exists at all, the faculty of Mind also must have some high use and destiny. That use must depend on its place in the ascent and in the re.urn and that destiny must be a fulfilment and transfiguration, not a rooting out or an annulling.
  We perceive, then, these th re. steps in Natu re. a bodily life which is the basis of our existence he re.in the material world, a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a g re.ter completeness, and a divine existence which is at once the goal of the other two and re.urns upon them to liberate them into their highest possibilities. re.arding none of them as either beyond our re.ch or below our natu re.and the destruction of none of them as essential to the ultimate attainment, we accept this liberation and fulfilment as part at least and a large and important part of the aim of Yoga.
  

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo was never a social man in the cur re.t sense of the term and definitely he was not a man of the crowd. This was due to his grave temperament, not to any feeling of superiority or to re.ulsion for men. At Baroda the re.was an Officers' Club which was patronised by the Maharajah and though Sri Aurobindo enrolled himself as a member he hardly went to the Club even on special occasions. He rather liked a small congenial circle of friends and spent most of his evenings with them whenever he was f re. and not occupied with his studies or other works. After Baroda when he went to Calcutta the re.was hardly any time in the storm and st re.s of re.olutionary politics to permit him to lead a 'social life'. What little time he could spa re.from his incessant activities was spent in the house of Raja Subodh Mallick or at the G re. St re.t house. In the Karmayogin office he used to sit after the office hours till late chatting with a few persons or trying automatic writing. Strange dictations used to be re.eived sometimes: one of them was the following: "Moni [Su re.h Chakravarty] will bomb Sir Edward G re. when he will come as the Viceroy of India." In later years at Pondicherry the re.used to be a joke that Sir Edward took such a fright at the prospect of Moni's bombing him that he never came to India!
   After Sri Aurobindo had come to Pondicherry from Chandernago re. he ente re. upon an intense period of Sadhana and for a few months he re.used to re.eive anyone. After a time he used to sit down to talk in the evening and on some days tried automatic writing. Yogic Sadhan, a small book, was the re.ult. In 1913 Sri Aurobindo moved to Rue Franois Martin No. 41 whe re.he used to re.eive visitors at fixed times. This was generally in the morning between 9 and 10.30.
   But, over and above newcomers, some local people and the few inmates of the house used to have informal talks with Sri Aurobindo in the evening. In the beginning the inmates used to go out for playing football, and during their absence known local individuals would come in and wait for Sri Aurobindo. Afterwards re.ular meditations began at about 4 p.m. in which practically all the inmates participated. After the meditation all of the members and those who we re.permitted sha re. in the evening sitting. This was a very informal gathering depending enti re.y upon Sri Aurobindo's leisu re.
   When Sri Aurobindo and the Mother moved to No. 9 Rue de la Marine in 1922 the same routine of informal evening sittings after meditation continued. I came to Pondicherry for Sadhana in the beginning of 1923. I kept notes of the important talks I had with the four or five disciples who we re.al re.dy the re. Besides, I used to take detailed notes of the Evening Talks which we all had with the Master. They we re.not intended by him to be noted down. I took them down because of the importance I felt about everything connected with him, no matter how insignificant to the outer view. I also felt that everything he did would acqui re.for those who would come to know his mission a very g re.t significance.
   As years passed the evening sittings went on changing their time and often those disciples who came from outside for a temporary stay for Sadhana we re.allowed to join them. And, as the number of sadhaks practising the Yoga inc re.sed, the evening sittings also became mo re.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 re.lly commence.
   He came d re.sed as usual in dhoti, part of which was used by him to cover the upper part of his body. Very ra re.y he came out with chaddar or shawl and then it was "in defe re.ce 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 cove re. the verandah upstairs in No. 9, Rue de la Marine. How much we re.these sittings dependent on him may be gathe re. from the fact that the re.we re.days when mo re.than th re.-fourths of the time passed in complete silence without any outer suggestion from him, or the re.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; the re.was a re.erve and what was left unsaid was perhaps mo re.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 inte re.ting letter re.eived either by him or by a disciple, or a question from one of the gathering, occasionally some re.ark or query from himself would set the ball rolling for the talk. The whole thing was so informal that one could never p re.ict the turn the conversation would take. The whole house the re.o re.was in a mood to enjoy the f re.hness and the delight of meeting the unexpected. The re.we re.peals of laughter and light talk, jokes and criticism which might be called personal, the re.was seriousness and earnestness in abundance.
   These sittings, in fact, furnished Sri Aurobindo with an occasion to admit and feel the outer atmosphe re.and that of the group living with him. It brought to him the much-needed di re.t contact of the mental and vital make-up of the disciples, enabling him to act on the atmosphe re.in general and on the individual in particular. He could thus help to re.ould their mental make-up by re.oving the limitations of their minds and opinions, and cor re.t temperamental tendencies and formations. Thus, these sittings contributed at least partly to the c re.tion of an atmosphe re.amenable to the working of the Higher Consciousness. Far mo re.important than the actual talk and its content was the personal contact, the influence of the Master, and the divine atmosphe re.he emanated; for through his outer personality it was the Divine Consciousness that he allowed to act. All along behind the outer manifestation that appea re. human, the re.was the influence and p re.ence of the Divine.
   What was talked in the small group informally was not intended by Sri Aurobindo to be the independent exp re.sion of his views on the subjects, events or the persons discussed. Very often what he said was in answer to the spiritual need of the individual or of the collective atmosphe re. It was like a spiritual re.edy meant to produce certain spiritual re.ults, not a philosophical or metaphysical pronouncement on questions, events or movements. The net re.ult of some talks very often was to point out to the disciple the inhe re.t incapacity of the human intellect and its secondary place in the search for the ultimate re.lity.
   But the re.we re.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 appea re. to be a logically worked out and almost inevitable conclusion exp re.sed quite impersonally though with firm and since re.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 exp re.sion he very often used was "It was done" or "It happened", not "I did."
  --
   From 1922 to 1926, No. 9, Rue de la Marine, whe re.he and the Mother had shifted, was the place whe re.the sittings we re.held. The re. also upstairs, was a less broad verandah than at the Guest House, a little bigger table in front of the central door out of th re., and a broad Japanese chair, the table cove re. with a better cloth than the one in the Guest House, a small flower vase, an ash-tray, a block calendar indicating the date and an ordinary time-piece, and a number of chairs in front in a line. The evening sittings used to be after meditation at 4 or 4.30 p.m. After 24 November 1926, the sittings began to get later and later, till the limit of 1 o'clock at night was re.ched. Then the curtain fell. Sri Aurobindo re.i re. completely after December 1926, and the evening sittings came to a close.
   On 8 February 1927, Sri Aurobindo and the Mother moved to No. 28, Rue Franois Martin, a house on the north-east of the same block as No. 9, Rue de la Marine.
   Then, on 23 November 1938, I got up at 2 o'clock to p re.a re.hot water for the Mother's early bath because the 24th was Darshan day. Between 2.20 and 2.30 the Mother rang the bell. I ran up the staircase to be told about an accident that had happened to Sri Aurobindo's thigh and to be asked to fetch the doctor. This accident brought about a change in his complete re.i re.ent, and re.de re. him available to those who had to attend on him. This opened out a long period of 12 years during which his re.i re.ent was modified owing to circumstances, inner and outer, that made it possible for him to have di re.t physical contacts with the world outside.
   The long period of the Second World War with all its vicissitudes passed through these years. It was a priceless experience to see how he devoted his energies to the task of saving humanity from the th re.tened re.gn of Nazism. It was a practical lesson of solid work done for humanity without any thought of re.urn or re.ard, without even letting humanity know what he was doing for it! Thus he lived the Divine and showed us how the Divine ca re. 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 me re.y a non-co-operator but an enemy of British Imperialism" bestowed such anxious ca re.on the health of Churchill, listening ca re.ully to the health-bulletins! It was the work of the Divine, it was the Divine's work for the world.
   The re.we re.no formal evening sittings during these years, but what appea re. to me important in our informal talks was re.orded and has been incorporated in this book.
   [1] Sri Aurobindo and His Ashram, 1985, p. 22.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  flower1 cannot re.urn as it was befo re. for in this world things
  never re.eat themselves in exactly the same way - everything
  changes and prog re.ses. But the state of mental peace you have
  --
  I may re.ove the anger from the consciousness of my "little
  smile" and give her back the joy and peace I want her always to
  --
  a perpetual re.ewal of force comes from communion
  with the Infinite.
  --
  the infinite re.erve of forces.
  Or
  --
  and Consciousness from above and allowing them to re.lace the
  tamas in the external consciousness, is a much better and su re.
  --
  longer sees her at Pranam." Then I re.lied, "But he has
  nothing to do with her and it is not good to talk about
  --
  Your re.ly to the doctor was very good and you a re.perfectly
  right. One should never talk about others - it is always useless
  --
  not frightened by what happened to Y. re.ain very calm, very
  quiet, and everything will be all right.
  --
  ultimately absorb the re.t and transform the natu re.
  5 December 1932
  --
   re.eive many such things to re.d. But if You become
  serious, as You we re.this morning, I would rather put an
  --
  own sadness that you saw re.lected in my eyes. I know life too
  well for your confessions to make me "serious". Besides, your
  --
  nowhe re.to stay; I will re.ain he re.even as a servant, but
  it is impossible for me to live elsewhe re."
  --
  this re.tless mind. Of course, it must become calm and quiet
  some day in order to re.eive the light from above; but in the
  meantime, you may su re.y tell me all these stories. I find them
  --
  My child, I am going to re.eal something that you will try to
  understand: you a re.dissatisfied not because I fail to give you all
  --
  a re.able to re.eive. Open yourself, inc re.se your re.eptivity by
  giving yourself mo re. and you will see that all discontentment
  --
  am still not re.ular, so how can I hope for Your help?
  I don't understand what you mean. My help is always with
  --
  and re.eive it. And it is certainly not by being re.ellious and
  discontented that you will be able to do so.
  So many times I have re.olved to work re.ularly and so
  many times I have failed! So I thought that if I told You,
  I would have Your help and become re.ular in my work,
  but in vain.
  --
  Be ca re.ul, child, do not open the door to dep re.sion, discouragement and re.olt - this leads far, far away from consciousness and makes you sink into the depths of obscurity
  whe re.happiness can no longer enter. Your g re.t st re.gth was
  --
  vain - you would re.use to re.eive them.
  The re.is only one re.edy, and you must lose no time in
  accepting it: re.over your smile, re.ain your faith, become once
  mo re.the confident child you we re. do not brood over your faults
  --
  ... And as for X, now I think, "Why didn't I re.use
  him?" But what is the advantage of thinking afterwards!
  --
  one has done; for at a distance, re.oved from the action, one
  sees mo re.clearly and better understands what ought or ought
  --
  If You want these imaginations to re.ain in me, let
  them re.ain, but if You don't want that, root them out.
  Once again, do not worry; what should disappear will disappear;
  only what is good will re.ain.
  25 December 1932
  --
  You would not tell me that I am re.elling, I do not like
  to hear that.
  --
  to re.ain confident and cheerful.
  27 December 1932
  --
  is good will re.ain."
  You wrote this one day in my notebook. But all the
  --
  good too. Because they have re.ained in me, they have
  not disappea re.. And the smile and working re.ularly
  and having confidence - all of these a re.bad perhaps.
  --
  so much trouble? It would be better to re.ain quiet because "what should disappear will disappear; only what
  is good will re.ain. "
  Mother, I know that You will not like all these things
  --
  inclined to keep it than to re.ect it?
  28 December 1932
  --
  He advised me to re.ect hostile suggestions and so on.
  Series Th re. - To "My little smile"
  --
  with re.ard to Your help: "It is up to you to open yourself
  and re.eive it. And it is certainly not by being re.ellious
  and discontented that you will be able to do so."
  --
  So I tell You that even this re.olt and this bad temper
  a re.troubling me.
  --
  Mother, rid me of this discouragement and this re.olt,
  please. Will You not save me from them?
  --
  do so. To re.olt is to re.ect the Divine Love and only the Divine
  Love has the power to save.
  --
  to re.over, do not re.over. Perhaps it is the same for physical
  diseases?
  --
  such as dep re.sion, re.olt, sadness, etc. Physical diseases are
  those of the body.
  --
  help thinking that if I re.ain in this condition all the time
  and if I can't ever be happy, it will soon be impossible
  --
  to them - you must re.ect the wicked suggestions and become
  yourself once again, that is to say, my "little smile".
  --
  is only so you may understand that I don't hold you re.ponsible for this change which has come over you from outside.
  Now the re.is only one way open, the way of prog re.s - since
  --
  ate my lunch and re.ted for ten minutes. At 12:00 I
  went back to work; at 12:30 Z came to work and at
  --
  sleep, work and talk. Mother, do You like re.ding the
  same thing every day?
  --
  That is quite a big word! It is said that hate is the re.erse of love;
  at any rate it is a dangerous sentiment which leaves you always
  --
  embroider the saris re.lly nicely?
  If I give you such a big frame, we shall have to build a room to
  --
  Now I have become re.ular again in all my work as
  befo re.
  --
   re.t? That is, either take a full day's re.t or else work two hours
  less each day.
  --
  No, I don't want to take a re.t. Today I prayed to
  You with my body for ten hours.
  Then use Coué's method5 and re.eat, "I am not ti re., I cannot
  be ti re. because I am protected!"
  --
  Yes, X told me today that the frame would be completely re.dy this evening.
  Today I worked nine hours on the blouse.
  --
  You a re.right; nothing is better than to re.lise our most beautiful
  d re.ms and nothing makes us stronger and happier!
  --
  it is re.dy, You will wear it and then tell me if it is well
  cut or not. Because if it is well cut, I can cut other things
  --
  tell you and re.ember that your work depends almost enti re.y
  on your eyes. If your eyes we re.to get spoiled in any way, it
  --
  this very re.tful.
  27 June 1933
  --
  my meal. Then I re.urn home and write my letter to You,
  and then sometimes I wash our clothes (X's and mine;
  --
  any kind of perfection. I don't think this is the re.ult you want
  to obtain!
  --
  - it is truly re.al; and as for me, I was proud of my little smile
  and her beautiful work!
  --
  been done in order to re.o it better.
  24 August 1933
  --
   re.eiving Sri Aurobindo's blessing, it is better to re.ain concentrated and to keep one's joy locked inside oneself rather than to
  throw it out by mixing and talking with others. The experiences
  --
  the sadhaks went befo re.Sri Aurobindo and the Mother to re.eive their blessings.
  Series Th re. - To "My little smile"
  --
  but my lips re.used; they didn't want to smile.
  Mother, is it good or bad not to be able to speak like
  --
  It is very good to re.ain silent and concentrated in your aspiration; and I am su re.that if you keep a deep affection for X in your
  heart, she will feel it and will no longer be sad. But, of course,
  --
  You must not worry - it does not help towards the re.lisation
  of the promises; and also you must be patient. In this physical
  world, things take time to get re.lised.
  12 December 1933
  --
  words that I couldn't re.d. I asked X to re.d them;
  then he said, "You a re.the Mother's child, not Sri Aurobindo's." (It was just a joke, because I can re.d Your
  handwriting but not Sri Aurobindo's.)
  --
  your re.t, your sleep and your waking.
  Affectionately.
  --
  tell me about your sorrow so that I may re.ove it if possible?
  You know that all my love is always with you as well as my best
  --
  made by someone else, my pride re.eived a good hard
  blow. Isn't that true? (Mother, he re.I re.all a sentence I
  once heard Y telling someone: "Mother knows how to
  --
  want them. I shall not re.t until You come into my heart
  and live the re.eternally.
  --
  I hope that this new month will bring you the re.lisation you
  desi re. a happy calm, an invariable peace, a luminous silence.
  --
  Why didn't You re.urn the letter to me (the one You
  wrote to me) after I sent it to You this morning with my
  --
  and to quell this g re.t re.olt which has no re.son. Let me take
  you in my arms, bathe you in my love and wipe away even the
  --
  p re.su re.I was putting on you in meditation to calm the re.tlessness of your mind and vital, I thought that it might re.ieve you
  to tell me the cause of your sorrow, and when you didn't re.ly,
  I simply asked whether you wanted to speak, so as not to insist
  --
  The rocks re. re.ent the material natu re. hard and inflexible
  yet concealing in itself the st re.m of life. Because of the re.istance
  of matter, this st re.m of life is f re.d only with difficulty and can
  --
  insistence, the re.istance of matter lessens and the life-forces are
  f re.d. This image applies to almost everyone, but in this case
  --
  My dear child, I didn't re.ly at once because I wanted to see the
  cloth first. The re.a re.ir re.ularities, of course, but it seems to me
  --
  gold and silver th re.d a re.all re.dy.
  I am disappointed, I cannot do the fishes now.
  --
  difficult to re.son with them. Now if you want me to tell you
  what I think, it is this: Y has taken a lot of trouble and made
  --
  You a re.absolutely right, and I don't see why, instead of re.ding inte re.ting things, you should start doing boring exercises.
  To learn a language one must re.d, re.d, re.d - and talk as
  much as one can.
  --
  the re.always. But if it is re.lly closed, how can I open
  it? What must I do to open it? For I re.lly do want it to
  open to You and I want to feel happy for ever.
  --
  one opens; the mo re.one opens, the mo re.one re.eives; and in
  the intimacy of this self-giving one can become conscious of the
  --
  for any re.son.
  I don't want to be, I don't want to feel so poor.
  --
  steadier. re.ain confident, do not torment yourself - in this
  way you will hasten its coming.
  --
  clouds... And if you want the radical re.edy it lies in this:
  frankness, be absolutely frank; tell me fully all that is going
  --
  I only looked straight into your soul, trying to re.stablish
  the connection between it and your exterior consciousness. And

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  NATU re. then, is an evolution or prog re.sive self-manifestation of an eternal and sec re. existence, with th re. successive forms as her th re. steps of ascent. And we have consequently as the condition of all our activities these th re. mutually interdependent possibilities, the bodily life, the mental existence and the veiled spiritual being which is in the involution the cause of the others and in the evolution their re.ult. P re.erving and perfecting the physical, fulfilling the mental, it is Natu re.s aim and it should be ours to unveil in the perfected body and mind the transcendent activities of the Spirit. As the mental life does not abrogate but works for the elevation and better utilisation of the bodily existence, so too the spiritual should not abrogate but transfigu re.our intellectual, emotional, aesthetic and vital activities.
  For man, the head of ter re.trial Natu re. the sole earthly frame in which her full evolution is possible, is a triple birth. He has been given a living frame in which the body is the vessel and life the dynamic means of a divine manifestation. His activity is cent re. in a prog re.sive mind which aims at perfecting itself as well as the house in which it dwells and the means of life that it uses, and is capable of awaking by a prog re.sive self- re.lisation to its own true natu re.as a form of the Spirit. He culminates in what he always re.lly was, the illumined and beatific spirit which is intended at last to irradiate life and mind with its now concealed splendours.
  Since this is the plan of the divine Energy in humanity, the whole method and aim of our existence must work by the interaction of these th re. elements in the being. As a re.ult of their separate formulation in Natu re. man has open to him a choice between th re. kinds of life, the ordinary material existence, a life of mental activity and prog re.s and the unchanging spiritual beatitude. But he can, as he prog re.ses, combine these th re. forms, re.olve their discords into a harmonious rhythm and so c re.te in himself the whole godhead, the perfect Man.
  In ordinary Natu re.they have each their own characteristic and governing impulse.
  The characteristic energy of bodily Life is not so much in prog re.s as in persistence, not so much in individual selfenlargement as in self- re.etition. The re.is, indeed, in physical Natu re.a prog re.sion from type to type, from the vegetable to the animal, from the animal to man; for even in inanimate Matter Mind is at work. But once a type is marked off physically, the chief immediate p re.ccupation of the ter re.trial Mother seems to be to keep it in being by a constant re.roduction. For Life always seeks immortality; but since individual form is impermanent and only the idea of a form is permanent in the consciousness that c re.tes the universe, - for the re.it does not perish, - such constant re.roduction is the only possible material immortality.
  Self-p re.ervation, self- re.etition, self-multiplication a re.necessarily, then, the p re.ominant instincts of all material existence.
  --
  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 re.lisation 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, a re.the glory of the spiritual life.
  In each of these forms Natu re.acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the sup re.e group of all, our collective humanity. Man also may seek his own individual good from any or all of these sphe re. of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual re.lisation with the collective aim. For as it is the right re.ation of the soul with the Sup re.e, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to re.lise its unity with the Divine and the world and unite them in the individual, so the right re.ation of the individual with the collectivity is neither to pursue egoistically his own material or mental prog re.s or spiritual salvation without re.ard to his fellows, nor for the sake of the community to supp re.s or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nea re. to the attainment of its sup re.e personalities.
  It follows that the object of the material life must be to fulfil, above all things, the vital aim of Natu re. 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 Natu re.s other instincts, the re.roduction 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 a re.the constituents of the material existence. Its immense importance in the economy of Natu re.is self-evident, and commensurate is the importance of the human type which re. re.ents it. He assu re. 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 a re.condemned to be limited, irrationally conservative and earthbound. The customary routine, the customary institutions, the inherited or habitual forms of thought, - these things a re.the life-b re.th of their nostrils. They admit and jealously defend the changes compelled by the prog re.sive mind in the past, but combat with equal zeal the changes that a re.being made by it in the p re.ent. For to the material man the living prog re.sive thinker is an ideologue, d re.mer or madman. The old Semites who stoned the living prophets and ado re. their memories when dead, we re.the very incarnation of this instinctive and unintelligent principle in Natu re. 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 Natu re.s inferior works; he assu re. the basis for her higher activities; but not to him easily a re.opened the glories of her second birth.
  Yet he admits so much of spirituality as has been enforced on his customary ideas by the g re.t re.igious 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 f re.dom. So he may even serve as a human lightning-rod re.eiving 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 prog re.sive by imprinting on the material mind the custom of prog re.s, the habit of conscious change, the fixed idea of prog re.sion as a law of life. The c re.tion by this means of prog re.sive societies in Europe is one of the g re.test triumphs of Mind over Matter. But the physical natu re.has its re.enge; for the prog re.s made tends to be of the grosser and mo re.outward kind and its attempts at a higher or a mo re.rapid movement bring about g re.t wearinesses, swift exhaustions, startling re.oils.
  It is possible also to give the material man and his life a moderate spirituality by accustoming him to re.ard in a re.igious spirit all the institutions of life and its customary activities. The c re.tion of such spiritualised communities in the East has been one of the g re.test triumphs of Spirit over Matter. Yet he re. too, the re.is a defect; for this often tends only to the c re.tion of a re.igious temperament, the most outward form of spirituality.
  Its higher manifestations, even the most splendid and puissant, either me re.y inc re.se the number of souls drawn out of social life and so impoverish it or disturb the society for a while by a momentary elevation. The truth is that neither the mental effort nor the spiritual impulse can suffice, divorced from each other, to overcome the immense re.istance of material Natu re.
  She demands their alliance in a complete effort befo re.she will suffer a complete change in humanity. But, usually, these two g re.t agents a re.unwilling to make to each other the necessary concessions.
  The mental life concentrates on the aesthetic, the ethical and the intellectual activities. Essential mentality is idealistic and a seeker after perfection. The subtle self, the brilliant Atman,1 is ever a d re.mer. A d re.m of perfect beauty, perfect conduct, perfect Truth, whether seeking new forms of the Eternal or re.italising the old, is the very soul of pu re.mentality. But it knows not how to deal with the re.istance of Matter. The re.it is hampe re. and inefficient, works by bungling experiments and has either to withdraw from the struggle or submit to the g re. actuality. Or else, by studying the material life and accepting the conditions of the contest, it may succeed, but only in imposing temporarily some artificial system which infinite Natu re.either re.ds and casts aside or disfigu re. out of re.ognition or by withdrawing her assent leaves as the corpse of a dead ideal. Few and far between have been those re.lisations of the d re.mer in Man which the world has gladly accepted, looks back to with a fond memory and seeks, in its elements, to cherish.
  1 Who dwells in D re.m, the inly conscious, the enjoyer of abstractions, the Brilliant.
  --
  When the gulf between actual life and the temperament of the thinker is too g re.t, we see as the re.ult a sort of withdrawing of the Mind from life in order to act with a g re.ter f re.dom in its own sphe re. 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, we re.often in former days, a re.even now not unoften the Sannyasins of the intellect. To the work they have done for humanity, all its past bears re.ord.
  But such seclusion is justified only by some special activity.
  Mind finds fully its force and action only when it casts itself upon life and accepts equally its possibilities and its re.istances as the means of a g re.ter self-perfection. In the struggle with the difficulties of the material world the ethical development of the individual is firmly shaped and the g re.t schools of conduct a re.formed; by contact with the facts of life Art attains to vitality, Thought assu re. its abstractions, the generalisations of the philosopher base themselves on a stable foundation of science and experience.
  This mixing with life may, however, be pursued for the sake of the individual mind and with an enti re.indiffe re.ce to the forms of the material existence or the uplifting of the race. This indiffe re.ce is seen at its highest in the Epicu re.n discipline and is not enti re.y absent from the Stoic; and even altruism does the works of compassion mo re.often for its own sake than for the sake of the world it helps. But this too is a limited fulfilment. The prog re.sive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into f re.h forms, re.igious, intellectual, social or political, intended to re. re.ent mo re.nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failu re.in such a field matters little; for the me re.attempt is dynamic and c re.tive. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
  That highest thing, the spiritual existence, is concerned with what is eternal but not the re.o re.enti re.y aloof from the transient. For the spiritual man the mind's d re.m of perfect beauty is re.lised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its d re.m of perfect Truth in the sup re.e, self-existent, self-appa re.t and eternal Verity which never varies, but explains and is the sec re. of all variations and the goal of all prog re.s; its d re.m of perfect action in the omnipotent and self-guiding Law that is inhe re.t for ever in all things and translates itself he re.in the rhythm of the worlds. What is fugitive vision or constant effort of c re.tion in the brilliant Self is an eternally existing re.lity in the Self that knows2 and is the Lord.
  But if it is often difficult for the mental life to accommodate itself to the dully re.istant material activity, how much mo re.difficult must it seem for the spiritual existence to live on in a world that appears full not of the Truth but of every lie and illusion, not of Love and Beauty but of an encompassing discord and ugliness, not of the Law of Truth but of victorious selfishness and sin? The re.o re.the spiritual life tends easily in the saint and Sannyasin to withdraw from the material existence and re.ect it either wholly and physically or in the spirit. It sees this world as the kingdom of evil or of ignorance and the eternal and divine either in a far-off heaven or beyond whe re.the re.is no world and no life. It separates itself inwardly, if not also physically, from the world's impurities; it asserts the spiritual re.lity in a spotless isolation. This withdrawal re.ders an invaluable service to the material life itself by forcing it to re.ard and even to bow down to something that is the di re.t negation of its own petty ideals, sordid ca re. and egoistic self-content.
  But the work in the world of so sup re.e a power as spiritual force cannot be thus limited. The spiritual life also can re.urn upon the material and use it as a means of its own g re.ter fullness. re.using to be blinded by the dualities, the appearances, it can seek in all appearances whatsoever the vision of the same Lord, the same eternal Truth, Beauty, Love, Delight. The
  Vedantic formula of the Self in all things, all things in the Self and all things as becomings of the Self is the key to this richer and all-embracing Yoga.
  --
  But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indiffe re.ce to any collective uplifting of the me re.y symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the re.ult a re.of no importance compa re. with the working out in oneself of the one g re.t re.lisation, this spiritual indiffe re.ce accepts no matter what environment, no matter what action, dispassionately, p re.a re. to re.i re.as soon as its own sup re.e end is re.lised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without the re.o re.attempting the transformation of a world which must by its inalienable natu re. re.ain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
  But if Prog re.s also is one of the chief terms of worldexistence and a prog re.sive manifestation of the Divine the true sense of Natu re. this limitation also is invalid. It is possible for the spiritual life in the world, and it is its re.l mission, to change the material life into its own image, the image of the Divine. The re.o re. besides the g re.t solitaries who have sought and attained their self-liberation, we have the g re.t spiritual teachers who have also liberated others and, sup re.e of all, the g re.t dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving w re.tle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the sup re.e landmarks in the prog re.sive development of human ideals and the divine p re.aration of the race. Every one of them, whatever its outward re.ults, has left Earth mo re.capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Natu re.
  In India, for the last thousand years and mo re. the spiritual life and the material have existed side by side to the exclusion of the prog re.sive mind. Spirituality has made terms for itself with Matter by re.ouncing the attempt at general prog re.s. It has obtained from society the right of f re. spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the re.ognition of that life as man's goal and those who live it as worthy of an absolute re.e re.ce, and the casting of society itself into such a re.igious mould that its most customary acts should be accompanied by a formal re.inder of the spiritual symbolism of life and its ultimate destination. On the other hand, the re.was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The re.igious mould being fixed, the formal re.inder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and re.igions ended only in a new routine or a modification of the old; for the saving element of the f re. and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
  The schools of Indian Yoga lent themselves to the compromise. Individual perfection or liberation was made the aim, seclusion of some kind from the ordinary activities the condition, the re.unciation of life the culmination. The teacher gave his knowledge only to a small circle of disciples. Or if a wider movement was attempted, it was still the re.ease of the individual soul that re.ained the aim. The pact with an immobile society was, for the most part, observed.
  The utility of the compromise in the then actual state of the world cannot be doubted. It secu re. in India a society which lent itself to the p re.ervation and the worship of spirituality, a country apart in which as in a fort re.s the highest spiritual ideal could maintain itself in its most absolute purity unoverpowe re. by the siege of the forces around it. But it was a compromise, not an absolute victory. The material life lost the divine impulse to growth, the spiritual p re.erved by isolation its height and purity, but sacrificed its full power and serviceableness to the world. The re.o re. in the divine Providence the country of the Yogins and the Sannyasins has been forced into a strict and imperative contact with the very element it had re.ected, the element of the prog re.sive Mind, so that it might re.over what was now wanting to it.
  We have to re.ognise once mo re.that the individual exists not in himself alone but in the collectivity and that individual perfection and liberation a re.not the whole sense of God's intention in the world. The f re. use of our liberty includes also the liberation of others and of mankind; the perfect utility of our perfection is, having re.lised in ourselves the divine symbol, to re.roduce, multiply and ultimately universalise it in others.
  The re.o re.from a conc re.e view of human life in its th re.fold potentialities we come to the same conclusion that we had drawn from an observation of Natu re.in her general workings and the th re. steps of her evolution. And we begin to perceive a complete aim for our synthesis of Yoga.
  Spirit is the crown of universal existence; Matter is its basis; Mind is the link between the two. Spirit is that which is eternal; Mind and Matter a re.its workings. Spirit is that which is concealed and has to be re.ealed; mind and body a re.the means by which it seeks to re.eal itself. Spirit is the image of the Lord of the Yoga; mind and body a re.the means He has provided for re.roducing that image in phenomenal existence. All Natu re.is an attempt at a prog re.sive re.elation of the concealed Truth, a mo re.and mo re.successful re.roduction of the divine image.
  But what Natu re.aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid re.olution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower re.lisations, the sublimated force, the concentrated method of Yoga can attain di re.tly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Natu re.seeks the Divine in her own symbols: Yoga goes beyond Natu re.to the Lord of Natu re. beyond universe to the Transcendent and can re.urn with the transcendent light and power, with the fiat of the Omnipotent.
  But their aim is one in the end. The generalisation of Yoga in humanity must be the last victory of Natu re.over her own delays and concealments. Even as now by the prog re.sive mind in Science she seeks to make all mankind fit for the full development of the mental life, so by Yoga must she inevitably seek to make all mankind fit for the higher evolution, the second birth, the spiritual existence. And as the mental life uses and perfects the material, so will the spiritual use and perfect the material and the mental existence as the instruments of a divine self-exp re.sion.
  The ages when that is accomplished, a re.the legendary Satya or Krita3 Yugas, the ages of the Truth manifested in the symbol, of the g re.t work done when Natu re.in mankind, illumined, satisfied and blissful, re.ts in the culmination of her endeavour.
  It is for man to know her meaning, no longer misunderstanding, vilifying or misusing the universal Mother and to aspi re.always by her mightiest means to her highest ideal.

0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  the ropes will be re.oved. Those ropes a re.not tight;
  they a re.loose, so it is no hardship to the bullocks.
  --
  I thought they have strongly re.used to have the ropes put upon
  them. The ropes may not be tight, but most probably they will
  --
  Tomorrow is a holiday. The day after, these re.airs can be made
  to the cart.
  --
  other bullocks so closely). The truth is that they dislike and distrust the p re.ent driver, and not without re.son. When they were
  working under the p re.ious one they we re.happy and cheerful
  --
  dejected and work re.uctantly. I see no solution but to change
  the man and to find a better one.
  --
  yield and obey and I found them quite re.eptive. To use a quiet,
  steady, unwavering conscious will, that is the way, the only true
  way re.lly effective and worthy of an aspirant for Divine Life.
  I hope that this time I have made myself clear.
  --
  try to turn out much work every day, as Ojas may truly need re.t.
  I do not find the new man better than the p re.ious one. He is far
  too nervous and re.tless. If he could be a little mo re.quiet and
  peaceful in dealing with the bullocks they would su re.y work
  --
  a re.painted in re. and blue colour, no work is given and
  so on. I am not submitting all this to have permission
  --
  they a re.not getting much re.t.
  8 June 1933
  --
  no re.son he has beaten Ra with the back of his sandal in
  her shed at 5.10 p.m. I saw it from Ba's shed. He re.oved
  one sandal from his foot, took it into his hand, turned it
  --
  I find Tej5 very much re.uced. He is certainly ill and needs some
  close attention. I would like to know from the doctor if it would
  --
  intend that it should never be re.ewed.
  10 March 1934

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  HESE re.ations between the diffe re.t psychological divisions of the human being and these various utilities and objects of effort founded on them, such as we have seen them in our brief survey of the natural evolution, we shall find re.eated in the fundamental principles and methods of the diffe re.t schools of Yoga. And if we seek to combine and harmonise their central practices and their p re.ominant aims, we shall find that the basis provided by Natu re.is still our natural basis and the condition of their synthesis.
  In one re.pect Yoga exceeds the normal operation of cosmic
  Natu re.and climbs beyond her. For the aim of the Universal
  Mother is to embrace the Divine in her own play and c re.tions and the re.to re.lise It. But in the highest flights of Yoga she re.ches beyond herself and re.lises the Divine in Itself exceeding the universe and even standing apart from the cosmic play.
  The re.o re.by some it is supposed that this is not only the highest but also the one true or exclusively p re.erable object of Yoga.
  --
  The third term of the trinity is Bhagavat, the divine re.elation of Love.
  The Systems of Yoga
  --
  For if, leaving aside the complexities of their particular processes, we fix our re.ard on the central principle of the chief schools of Yoga still p re.alent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the di re.t contact between the individual soul and the transcendent and universal
  Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and re.lisation; its concern is with the gross body. Rajayoga selects the mental being in its diffe re.t parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth,
  Beatitude and Infinity which a re.the natu re.of the spiritual life.
  --
  Hathayoga the re.o re.seeks to re.tify Natu re.and establish another equilibrium by which the physical frame will be able to sustain the inrush of an inc re.sing vital or dynamic force of
  Prana indefinite, almost infinite in its quantity or intensity. In
  --
  By its numerous asanas or fixed postu re. it first cu re. the body of that re.tlessness which is a sign of its inability to contain without working them off in action and movement the vital forces pou re. into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical
  Natu re.and kept within the narrow bounds of her normal operations. In the ancient tradition of Hathayoga it has always been supposed that this conquest could be pushed so far even as to conquer to a g re.t extent the force of gravitation. By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body f re. from all impurities and the nervous system unclogged for those exercises of re.piration which a re.his most important instruments. These a re.called pran.ayama, the control of the b re.th or vital power; for b re.thing is the chief physical functioning of the vital forces. Pranayama, for the Hathayogin, serves a double purpose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Natu re. robust health, prolonged youth, often an extraordinary longevity a re.attained.
  On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he al re.dy possesses.
  --
  The re.ults of Hathayoga a re.thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical Natu re. the p re.ervation of the me re.physical life, its highest perfection, even in a certain sense the capacity of a g re.ter enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so g re.t a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its re.ults for the life of the world becomes either impracticable or is extraordinarily re.tricted. If in re.urn for this loss we gain another life in another world within, the mental, the dynamic, these re.ults could have been acqui re. through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical re.ults, inc re.sed vitality, prolonged youth, health, longevity a re.of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. Hathayoga attains large re.ults, but at an exorbitant price and to very little purpose.
  Rajayoga takes a higher flight. It aims at the liberation and perfection not of the bodily, but of the mental being, the control of the emotional and sensational life, the mastery of the whole apparatus of thought and consciousness. It fixes its eyes on the citta, that stuff of mental consciousness in which all these activities arise, and it seeks, even as Hathayoga with its physical material, first to purify and to tranquillise. The normal state of man is a condition of trouble and disorder, a kingdom either at war with itself or badly governed; for the lord, the Purusha, is subjected to his ministers, the faculties, subjected even to his subjects, the instruments of sensation, emotion, action, enjoyment. Swarajya, self-rule, must be substituted for this subjection.
  --
   the powers of disorder. The p re.iminary movement of Rajayoga is a ca re.ul self-discipline by which good habits of mind a re.substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by re.unciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine
  Purusha who is the true lord of the mental kingdom, a pu re. glad, clear state of mind and heart is established.
  --
  But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the re.ctions of the nervous system and the body. It adopts the re.o re.from the Hathayogic system its devices of asana and pran.ayama, but re.uces their multiple and elaborate forms in each case to one simplest and most di re.tly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kun.d.alin, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the re.tless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathe re. state of the consciousness which is called Samadhi.
  By Samadhi, in which the mind acqui re. the capacity of withdrawing from its limited waking activities into f re.r and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pu re.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 acqui re. the capacity of that f re. and concentrated energising of consciousness on
  --
  But the weakness of the system lies in its excessive re.iance on abnormal states of trance. This limitation leads first to a certain aloofness from the physical life which is our foundation and the sphe re.into which we have to bring our mental and spiritual gains. Especially is the spiritual life, in this system, too much associated with the state of Samadhi. Our object is to make the spiritual life and its experiences fully active and fully utilisable in the waking state and even in the normal use of the functions.
  But in Rajayoga it tends to withdraw into a subliminal plane at the back of our normal experiences instead of descending and possessing our whole existence.
  --
   differs also in this, - and he re.from the point of view of an integral Yoga the re.seems to be a defect, - that it is indiffe re.t to mental and bodily perfection and aims only at purity as a condition of the divine re.lisation. A second defect is that as actually practised it chooses one of the th re. parallel paths exclusively and almost in antagonism to the others instead of effecting a synthetic harmony of the intellect, the heart and the will in an integral divine re.lisation.
  The Path of Knowledge aims at the re.lisation of the unique and sup re.e Self. It proceeds by the method of intellectual re.lection, vicara, to right discrimination, viveka. It observes and distinguishes the diffe re.t elements of our appa re.t or phenomenal being and re.ecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Natu re. c re.tions of
  Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pu re.and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the re.ection of the phenomenal worlds from the consciousness as an illusion and the final immergence without re.urn of the individual soul in the Sup re.e.
  But this exclusive consummation is not the sole or inevitable re.ult of the Path of Knowledge. For, followed mo re.largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departu re.is the re.lisation of the sup re.e Self not only in one's own being but in all beings and, finally, the re.lisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something enti re.y alien to its true natu re. And on the basis of this re.lisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect
  The Systems of Yoga
  --
  Love and Bliss and utilises normally the conception of the sup re.e Lord in His personality as the divine Lover and enjoyer of the universe. The world is then re.lised as a play of the
  Lord, with our human life as its final stage, pursued through the diffe re.t phases of self-concealment and self- re.elation. The principle of Bhakti Yoga is to utilise all the normal re.ations of human life into which emotion enters and apply them no longer to transient worldly re.ations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation a re.used only for the p re.aration and inc re.se of intensity of the divine re.ationship. And this Yoga is catholic in its use of all emotional re.ations, so that even enmity and opposition to God, conside re. as an intense, impatient and perverse form of Love, is conceived as a possible means of re.lisation and salvation.
  This path, too, as ordinarily practised, leads away from worldexistence to an absorption, of another kind than the Monist's, in the Transcendent and Supra-cosmic.
  But, he re.too, the exclusive re.ult is not inevitable. The Yoga itself provides a first cor re.tive by not confining the play of divine love to the re.ation between the sup re.e Soul and the individual, but extending it to a common feeling and mutual worship between the devotees themselves united in the same re.lisation of the sup re.e Love and Bliss. It provides a yet mo re.general cor re.tive in the re.lisation of the divine object of Love in all beings not only human but animal, easily extended to all forms whatsoever. We can see how this larger application of the Yoga of
  Devotion may be so used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in our humanity.
  The Path of Works aims at the dedication of every human activity to the sup re.e Will. It begins by the re.unciation of all egoistic aim for our works, all pursuit of action for an inte re.ted aim or for the sake of a worldly re.ult. By this re.unciation it so
  40
  --
   purifies the mind and the will that we become easily conscious of the g re.t universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and di re.tor with the individual as only a mask, an excuse, an instrument or, mo re.positively, a conscious cent re.of action and phenomenal re.ation. The choice and di re.tion of the act is mo re.and mo re.consciously left to this sup re.e Will and this universal Energy.
  To That our works as well as the re.ults of our works a re.finally abandoned. The object is the re.ease of the soul from its bondage to appearances and to the re.ction of phenomenal activities.
  Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departu re.into the Sup re.e.
  But he re.too the exclusive re.ult is not inevitable. The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a f re. and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards f re.dom, power and perfection in the human being.
  We can see also that in the integral view of things these th re. paths a re.one. Divine Love should normally lead to the perfect knowledge of the Beloved by perfect intimacy, thus becoming a path of Knowledge, and to divine service, thus becoming a path of Works. So also should perfect Knowledge lead to perfect
  Love and Joy and a full acceptance of the works of That which is known; dedicated Works to the enti re.love of the Master of the Sacrifice and the deepest knowledge of His ways and His being. It is in this triple path that we come most re.dily to the absolute knowledge, love and service of the One in all beings and in the enti re.cosmic manifestation.
  

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  All these feelings - this uneasiness, this ti re.ness, these imp re.sions of broken prog re.s - come from the vital, which re.els
  because its desi re. and p re.e re.ces a re.not satisfied. All that has
  no true re.lity.
  2 April 1933
  --
  Think of something else. Keep yourself busy; don't re.ain idle,
  doing nothing.
  --
  That is re.lly nice and I am very pleased. Yes, I am always with
  you and even mo re.specially when you a re.working on your
  --
  Do not dist re.s yourself, it is the re.ult of these last few days of
  sickness. It will pass - but you must eat well re.ularly and sleep
  well too, taking ca re.not to go to bed too late.
  --
  I was so pleased to re.eive your nice letter. You must learn
  that it is your good and your good alone that I want. I want
  --
  man re.lises his true being, the mo re.he will become my very
  dear child.
  --
  sea of energy. You have only to open and re.eive.
  Love from your mother.
  --
  I don't think it would be good for you to live completely re.i re.
  and turned in on yourself. The whole thing is to choose your
   re.ationships well. You must choose to enter into re.ation only
  with those whose contact does not veil my p re.ence. This is the
  --
  You a re.everywhe re. re.ain with me always.
  My dear child,
  --
  If you worked re.ularly eight to nine hours a day, you would
  be hungry and you would eat well, you would feel sleepy and
  --
  of my p re.ence and re.eive and use the force that I am pouring
  into you to enable you to overcome all difficulties.
  --
  Ca re.ully keep this bliss, this re.ose, this assurance of Victory; they a re.mo re.p re.ious than all the riches of this world,
  and they will keep you very close to me.
  --
  You will no longer re.olt when you understand that it is the
  most useless and foolish of all things; and when you give up this
  bad habit of re.olt, you will see that suffering too will go away
  and be re.laced by an unvarying happiness.
  With all my being, I want this prog re.s and this transformation for you.
  --
  the re.ult of spiritual re.lisation. Is this too grand and vast a
  programme?
  --
  it is through a quiet and confident aspiration that you will re.eive
  it. All my love is with you.
  --
  A strong being is always quiet. It is weakness that causes re.tlessness. I am sending you (on my envelope, but in re.lity too)
  the re.ose that comes from concentrated energy.
  Be su re.that you will become strong and quiet, have faith in
  a perfect re.lisation and in the Divine's omnipotence to achieve
  it. The Force and Consciousness a re.always with you, as well as
  --
  Purify me. Dispel the shadows. I will not re.olt any
  mo re.
  --
  It grieves me when you do not eat re.ularly. Do you want
  to grieve your mother who loves you and wants only your own
  --
  the best thing is to re.ain always cradled in my arms, protected
  by my love which never leaves you.
  --
   re.ularly, eat re.ularly, exercise re.ularly, etc., etc. And unfortunately you re.use all discipline. This makes my task very
  difficult.
  --
  yourself and always nestle in my arms so as to re.eive my love
  and force.
  --
  I am very happy to know that you want to be my instrument. To be able to be my instrument, you must be re.ular,
  Series Five - To a Child
  --
  time you close yourself and re.use what I give you.
  How will you feel my help and take advantage of it if you
  --
  become quieter, mo re. re.sonable, mo re.studious!
  Don't you think it is high time for you to develop these
  --
  is not always re.sonable and that is why he has a headache and
  a stomachache.
  --
  of it, you should re.eat, as often as possible, mentally turning
  to me: "You have put Peace in my heart; make me awa re.of its
  --
  suppose you know. Only when you become absolutely re.ular
  in your material life will you be able to have good health.
  --
  withdraw, though it is always the re. behind, re.dy to manifest
  again. But above all you must not believe the suggestions of incapacity and failu re. they come from an adverse source and ought
  --
  one, and you should not expect to re.p its fruits after only th re.
  or four years. It takes much longer than that. But you a re.young,
  --
  that? Is the re.any special re.son? Will you tell me one
  thing: why a re.you now so far away from me?
  --
  I have never thought that you re.lly wanted to marry, but
  now and then it is good that I re.ind you that you a re.f re. and
  that it is for you to make the decision; that's all.
  --
  each re.lection of the moon is diffe re.t. This is what I wanted
  to say in a poetic form.
  --
  the good influences and re.ect persistently the bad ones.
  Love from your mother.
  --
  and understand it so that you can re.lise it. In what way do
  you feel yourself going down? A re.desi re. becoming stronger in
  you? Whatever happens, you can always re.y on my help; do
  not hesitate to ask for it.
  --
  me, but I cannot re.eive them. I am not asking you to
  tell me what to do - you have told me to be patient
  --
  yourself. I know that it is troublesome to feel this re.istance
  in yourself; but persist in your will to overcome it and it will
  --
  leave the Ashram? I want to go forward - not to re.olt
  against you, no, not at all. But I want to be su re.of my
  --
  I have just re.eived your letter of the 25th and I am glad to
  know you have re.ove re. at last.
  You tell me in your letter: "Mother, I do not want the world,
  --
  that is another thing. But in that case, you will have to re.y on
  the inner help, not on an outer and superficial help.
  --
  once again after re.urning he re.
   re.d my letter very ca re.ully, think it over well to be sure
  --
  I re.eived your letter and I have no objection to your going
  to study music for th re. years at Lucknow, since that is what
  --
  become very re.tricted in the p re.ent war conditions.
  (2) You will live he re. as all of us, night and day under the
  --
  (In April 1946, the sadhak re.urned to the Ashram,
  whe re.he has re.ained ever since. The following letters
  we re.written after his re.urn.)
  O my sweet mother,
  --
  path. Give me the st re.gth to re.ect everything that
  comes from outside. May your will be done.
  --
  that I cannot re.y on it.1
  My faults a re.so numerous and so g re.t that I think
  --
  Do not torment yourself, my child, and re.ain as quiet as you
  can; do not yield to the temptation to give up the struggle and let
  yourself fall into darkness. Persist, and one day you will re.lise
  that I am close to you to console you and help you, and then the
  --
  I will be very pleased to know the re.l cause of your
  discontent and shall try my best to re.ove it. I cannot
  tell you how it pains me to know that you a re.displeased
  --
  The re.is no re.l cause because the re.is no discontent. Your pain
  is quite gratuitous, so you would [do] better [to] get rid of it
  --
  you a re.very vexed with me for some re.son I cannot
  yet understand. What is it you want me to do? What
  --
  is quite false and imaginary - it may be the re.ult of a bad
  conscience, but you must learn once and for all that whatever
  --
  the re.is bad will or re.olt, Kali may come and chastise but she
  always does it with love.
  --
  courage in spite of all difficulties. You a re.su re.to re.ch the goal,
  and the mo re.you keep confidence, the quicker it will come.
  --
  is no re.son to believe that you will not succeed in this life; on the
  contrary, I see in you the signs of a vocation. And since you have
  --
  useless; it is the "inside" that must change. Keep your re.olution
  and my help will work.
  --
  work and order in life will be a powerful help to you in re.ewing
  yourself.
  --
  energy to re.ect dep re.sion. I am always near you to help you
  with all my love.
  --
  to open yourself and re.eive and you will see that the source is
  inexhaustible. It is the same thing for peace and for all the true
  --
  the re.olution to allow my will, and not your own, to govern
  your life. As soon as you have understood the need for this,
  --
  The vital has become very, very bad. Today especially it is very re.ellious.
  You did not re.ly to my last letter. Do you mean
  that it isn't necessary to make the vital peaceful?
  --
  in terrible re.olt. What can I do?
  It is the same ti re.ness as that of the muscles when they do not
  --
  for violent sensations can never be a re.edy; on the contrary,
  they inc re.se the confusion and obscurity.
  The only re.edy lies in opening to the higher forces in
  order to let them do in the vital their work of organisation and
  --
  Love from your mother who is always the re. re.dy to help
  you.
  --
  you aspi re.for so much, and also a re.ose from which the true
  energies come.
  --
  Always nestle in my heart which is always re.dy to welcome
  you, in my arms which a re.always re.dy to enfold you, and fear
  no obstacles - we shall dispel them all.
  --
  run away from the re. You must re.ain quiet in my arms if you
  want me to be able to help you.
  --
  Each time that you feel re.tless you ought to re.eat, speaking
  inside yourself without exterior sound and thinking of me at the
  --
  pleased with the re.ult.
  My love and blessings.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Y THE very natu re.of the principal Yogic schools, each covering in its operations a part of the complex human integer and attempting to bring out its highest possibilities, it will appear that a synthesis of all of them largely conceived and applied might well re.ult in an integral Yoga. But they a re.so disparate in their tendencies, so highly specialised and elaborated in their forms, so long confirmed in the mutual opposition of their ideas and methods that we do not easily find how we can arrive at their right union.
  An undiscriminating combination in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
  Hathayoga and Rajayoga a re.thus successively practised. And in a re.ent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine re.lisation, taking, as it we re. the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an inc re.ible rapidity, always to re.urn to the heart of the whole matter, the re.lisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the g re.t and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects a re.forms and fragments of a single integral truth and all disciplines labour in their diffe re.t ways towards one sup re.e experience. To know, be and possess
  42
  --
   the Divine is the one thing needful and it includes or leads up to all the re.t; towards this sole good we have to drive and this attained, all the re.t that the divine Will chooses for us, all necessary form and manifestation, will be added.
  The synthesis we propose cannot, then, be arrived at either by combination in mass or by successive practice. It must the re.o re.be effected by neglecting the forms and outsides of the
  --
  Natu re.and the methods of Yoga and we now re.urn to it with the possibility of hazarding some definite solution.
  We observe, first, that the re.still exists in India a re.arkable
  Yogic system which is in its natu re.synthetical and starts from a g re.t central principle of Natu re. a g re.t dynamic force of
  --
  This system is the way of the Tantra. Owing to certain of its developments Tantra has fallen into disc re.it with those who a re.not Tantrics; and especially owing to the developments of its left-hand path, the Vama Marga, which not content with exceeding the duality of virtue and sin and instead of re.lacing them by spontaneous rightness of action seemed, sometimes, to make a method of self-indulgence, a method of un re.trained social immorality. Nevertheless, in its origin, Tantra was a g re.t and puissant system founded upon ideas which we re.at least partially true. Even its twofold division into the right-hand and left-hand paths, Dakshina Marga and Vama Marga, started from a certain profound perception. In the ancient symbolic sense of the words Dakshina and Vama, it was the distinction between the way of Knowledge and the way of Ananda, - Natu re.in man liberating itself by right discrimination in power and practice of its own energies, elements and potentialities and Natu re.in man
  The Synthesis of the Systems
  --
  We have in this central Tantric conception one side of the truth, the worship of the Energy, the Shakti, as the sole effective force for all attainment. We get the other ext re.e in the Vedantic conception of the Shakti as a power of Illusion and in the search after the silent inactive Purusha as the means of liberation from the deceptions c re.ted by the active Energy. But in the integral conception the Conscious Soul is the Lord, the Natu re.Soul is his executive Energy. Purusha is of the natu re.of Sat, the being of conscious self-existence pu re.and infinite; Shakti or Prakriti is of the natu re.of Chit, - it is power of the Purusha's self-conscious existence, pu re.and infinite. The re.ation of the two exists between the poles of re.t and action. When the Energy is absorbed
  44
  --
   in the bliss of conscious self-existence, the re.is re.t; when the
  Purusha pours itself out in the action of its Energy, the re.is action, c re.tion and the enjoyment or Ananda of becoming. But if Ananda is the c re.tor and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or re.l Ideas, vijnana, which, proceeding from an omniscient and omnipotent Self-existence, have the su re.y of their own fulfilment and contain in themselves the natu re.and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea a re.the very foundation of all
  Yoga. In man we re.der these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of
  Knowledge and a faith that is the re.lex in the lower consciousness of a Truth or re.l Idea yet un re.lised in the manifestation.
  It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah. sa eva sah., "whatever is a man's faith or the su re.Idea in him, that he becomes."
  --
  But, for practical purposes, the re.is a re.l distinction. The lower
  Natu re. that which we know and a re.and must re.ain so long as the faith in us is not changed, acts through limitation and division, is of the natu re.of Ignorance and culminates in the life of the ego; but the higher Natu re. that to which we aspi re. acts by unification and transcendence of limitation, is of the natu re.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
  --
   may effect itself by the re.ection of the lower and escape into the higher, - the ordinary view-point, - or by the transformation of the lower and its elevation to the higher Natu re. It is this, rather, that must be the aim of an integral Yoga.
  But in either case it is always through something in the lower that we must rise into the higher existence, and the schools of
  --
  The method we have to pursue, then, is to put our whole conscious being into re.ation and contact with the Divine and to call Him in to transform our enti re.being into His. Thus in a sense
  God Himself, the re.l Person in us, becomes the sadhaka of the sadhana1 as well as the Master of the Yoga by whom the lower personality is used as the cent re.of a divine transfiguration and the instrument of its own perfection. In effect, the p re.su re.of the
  Tapas, the force of consciousness in us dwelling in the Idea of the divine Natu re.upon that which we a re.in our enti re.y, produces
  --
   its own re.lisation. The divine and all-knowing and all-effecting descends upon the limited and obscu re. prog re.sively illumines and energises the whole lower natu re.and substitutes its own action for all the terms of the inferior human light and mortal activity.
  In psychological fact this method translates itself into the prog re.sive sur re.der of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sadhana. It re.ui re. a colossal faith, an absolute courage and above all an unflinching patience. For it implies th re. stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and the re.o re.laborious p re.aration of the whole lower Natu re.by the divine working to re.eive and become the higher Natu re. and the eventual transformation. In fact, however, the divine
  St re.gth, often unobserved and behind the veil, substitutes itself for our weakness and supports us through all our failings of faith, courage and patience. It "makes the blind to see and the lame to stride over the hills." The intellect becomes awa re.of a Law that beneficently insists and a succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. The re.o re.this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and su re.of all.
  --
  Secondly, the process, being integral, accepts our natu re.such as it stands organised by our past evolution and without re.ecting 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 p re.ent. In that ever-prog re.sive 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 mo re.or less distorted or imperfect figu re.of some element or action in the harmony of the divine Natu re. We begin to understand what the Vedic Rishis meant when they spoke of the human fo re.a thers fashioning the gods as a smith forges the crude material in his smithy.
  Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most re.ellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we re.ognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscu re. of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscu re.y through the subconscious in
  Natu re. in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Natu re.seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awa re.ess and the re.o re.of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
  An integral method and an integral re.ult. First, an integral re.lisation of Divine Being; not only a re.lisation of the One in its indistinguishable unity, but also in its multitude of aspects which a re.also necessary to the complete knowledge of it by
  48
  --
   the re.ative consciousness; not only re.lisation of unity in the
  Self, but of unity in the infinite diversity of activities, worlds and c re.tu re..
  --
  Sachchidananda; but also the acquisition of the divine natu re.by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final re.ease of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
  By this integral re.lisation and liberation, the perfect harmony of the re.ults of Knowledge, Love and Works. For the re.is attained the complete re.ease from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all re.ations of the play re.ain possible to us even while we re.ain on the heights of our being the eternal oneness with the
  Beloved. And by a similar wideness, being capable of a f re.dom in spirit that embraces life and does not depend upon withdrawal from life, we a re.able to become without egoism, bondage or re.ction the channel in our mind and body for a divine action pou re. out f re.ly upon the world.
  The divine existence is of the natu re.not only of f re.dom, but of purity, beatitude and perfection. An integral purity which shall enable on the one hand the perfect re.lection of the divine
  Being in ourselves and on the other the perfect outpouring of its
  --
   functioning of the complex instrument we a re.in our outer parts, is the condition of an integral liberty. Its re.ult is an integral beatitude, in which the re.becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it p re.a re. the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain f re. universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.
  Perfection includes perfection of mind and body, so that the highest re.ults of Rajayoga and Hathayoga should be contained in the widest formula of the synthesis finally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method. Nor would these have any raison d'et re.unless employed for an integral mental and physical life. Such a mental and physical life would be in its natu re.a translation of the spiritual existence into its right mental and physical values. Thus we would arrive at a synthesis of the th re. deg re.s of Natu re.and of the th re. modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.
  Nor would the integrality to which we aspi re.be re.l or even possible, if it we re.confined to the individual. Since our divine perfection embraces the re.lisation of ourselves in being, in life and in love through others as well as through ourselves, the extension of our liberty and of its re.ults in others would be the inevitable outcome as well as the broadest utility of our liberation and perfection. And the constant and inhe re.t attempt of such an extension would be towards its inc re.sing and ultimately complete generalisation in mankind.
  The divinising of the normal material life of man and of his g re.t secular attempt of mental and moral self-cultu re.in the individual and the race by this integralisation of a widely perfect
  --
   spiritual existence would thus be the crown alike of our individual and of our common effort. Such a consummation being no other than the kingdom of heaven within re.roduced in the kingdom of heaven without, would be also the true fulfilment of the g re.t d re.m cherished in diffe re.t terms by the world's re.igions.
  The widest synthesis of perfection possible to thought is the sole effort enti re.y worthy of those whose dedicated vision perceives that God dwells concealed in humanity.

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  SOMEWHAT re.uctantly, out of re.pect for a venerable tradition, we publish the
  Dark Night as a separate t re.tise, though in re.lity it is a continuation of the Ascent
  of Mount Carmel and fulfils the undertakings given in it:
  --
  part, with re.pect to the activity of the soul; and in the fourth part, with
   re.pect to its passivity. 1
  --
  p re.a re., for the re.eption of Divine influences and illuminations in g re.ter
  abundance than befo re. The Saint he re.postulates a principle of dogmatic theology
  --
  which it re.oves by the process of purgation. Such travellers a re.still untried
  proficients, who have not yet acqui re. matu re.habits of spirituality and who
  --
  mo re. re.eal the author's skill as a di re.tor of souls. They a re.easy chapters to
  understand, and of g re.t practical utility, comparable to those in the first book of
  --
  with g re.t insight and discernment how it may be re.ognized whether any given
  aridity is a re.ult of this Night or whether it comes from sins or imperfections, or
  from frailty or lukewarmness of spirit, or even from indisposition or 'humours' of the
  --
  Both these chapters have contri buted to the re.utation of St. John of the
  Cross as a consummate spiritual master. And this not only for the objective value of
  --
  consists in 'allowing the soul to re.ain in peace and quietness,' content 'with a
  4Op. cit., Bk. I, chap. i, 1.
  --
  Chapters xii and xiii detail with g re.t exactness the benefits that the soul re.eives
  from this aridity, while Chapter xiv briefly expounds the last line of the first stanza
  and brings to an end what the Saint desi re. to say with re.pect to the first Passive
  Night.
  --
  sense may and should be called a kind of cor re.tion and re.traint of the desire
  rather than purgation. The re.son is that all the imperfections and disorders of the
  sensual part have their st re.gth and root in the spirit, whe re.all habits, both good
  --
  fullness the natu re.of this spiritual purgation or dark contemplation re.er re. to in
  the first stanza of his poem and the varieties of pain and affliction caused by it,
  --
  beyond all description; in them we seem to re.ch the culminating point of their
  author's mystical experience; any excerpt from them would do them an injustice. It
  --
  p re.aring itself to re.eive with g re.ter abundance. The following chapter makes the
  comparison between spiritual purgation and the log of wood which gradually
  --
  Divine love, and to have a certain re.lization and fo re.aste of God.'11 No less
  wonderful a re.the effects of the powerful Divine illumination which from time to
  --
  security in the Dark Nightdue, among other re.sons, to its being f re.d 'not only
  from itself, but likewise from its other enemies, which a re.the world and the devil.'12
  --
  at re.t.' Both the higher and the lower 'portions of the soul' a re.now tranquillized
  and p re.a re. for the desi re. union with the Spouse, a union which is the subject
  that the Saint proposed to t re.t in his commentary on the five re.aining stanzas.
  As far as we know, this commentary was never written. We have only the briefest
  --
  all but lost in the re.onance of the philosopher's voice and the eloquent tones of the
  p re.cher. Nor have the other t re.tises the learning and the authority of these.
  --
  between the principles of sound re.son and the sublimest manifestations of Divine
  grace.

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  be done will be done despite all possible re.istances.
  Is the re.no means of uniting my will with Yours? Perhaps
  --
  What we want to bring to the earth can hardly be called a re.olution, although it will be the most marvellous change ever seen;
  in any case this cannot be compa re. at all with the bloody re.olutions which quite uselessly tear up countries without bringing
  any g re.t change after them, because they leave men as false, as
  --
  chronologically. The re.lies he re.we re.written between 1933 and 1949 - most of them
  between 1933 and 1935.
  --
  If the re.lisation we re.to be limited to this, it would hardly be
  worth much. It is an integral transformation of ter re.trial life
  --
   re.use to re.ognise the body as one's "self". Indeed, what would
  it be without the feelings and thoughts which animate it? An
  --
  Mother, what is it that will help me always re.ember
  that I am living a spiritual life?
  --
  the being which re.ain attached to their old activities and re.use
  to change. They will have to yield and be transformed one day
  --
  world? The re.etition of the same round - that is death
  itself.
  --
  I too do not want any distance between us. But the re.ation must
  be a true one, that is, based on union in the divine consciousness.
  --
  Whatever the re.son may be, as soon as my consciousness loses You I become joyless and without energy.
  At no moment do I forget you. Don't you rather allow too many
  --
  as re.l and tangible to the consciousness as the most material
  phenomenon.
  --
  Not only of the soul, but of the whole being, without re.erve.
  Who is the re.to hold me back far from You?
  --
  It is quite incor re.t that I wish to re.ain far from you; but
  to be near me you must climb up close beside me, and not expect
  --
  also a sort of re.ersal of consciousness in which it comes out of
  its state of blind and falsifying ignorance and enters into a state
  of truth, and when that re.ersal, that conversion takes place,
  you will feel yourself always close to me.
  --
  the re.lity of your being we a re.always united.
  To think that if you leave your body you will come closer to
  me is a big mistake; for the vital being re.ains what it is, whether
  the body be alive or dead, and if the vital being is, during one's
  --
  can one re.sonably hope it will suddenly be able to do so just
  because it has left the body? It is ignorant childishness.
  --
  prog re.s which life in a physical body re. re.ents, that one may
  hope to be re.orn in a higher organism. All defection, on the
  contrary, naturally brings in a diminution of being.
  Only the re.olution to face courageously, in the p re.ent existence, all the difficulties, and to overcome them, is the sure
  means of attaining the union you desi re.
  --
  of integral re.lisation ceases; so long as one is alive, nothing is
  impossible.
  --
  field for prog re.s and re.lisation.
  Beloved Mother, I must either be transformed or cease
  --
  wanted only to re.ind you that you a re.not alone in the Ashram
  and that I have to divide my time among all those who have need
  --
  but I can't re.ain at Your feet for mo re.than a few
  seconds; how can I live?
  --
  and the vital is too re.tless.
  Mother, if the psychic always feels the Divine P re.ence,
  --
  intervene and on the other re.use my intervention.
  If you a re.vexed by what I tell you, it proves that you do not
  --
  I shall never be able to re.lise fully this re.ationship
  which exists eternally, if You don't help me to do it.
  --
  it with confidence and you will re.eive it.
  Yes, my help is with you to master all the movements which are
  --
  what he re.eives and knows of the Divine. The bhakta meets
  a Divine full of affection and sweetness, the wise man will find
  --
  and never re.uses what is offe re. to Him whole-heartedly; thus
  you may live in the peace of the certitude that you a re.accepted
  --
  "The absolute emptiness" is mo re.of an image than a re.lity. It
  is better to keep in one's heart a high aspiration rather than an
  --
  is detached from everything, a g re.t indiffe re.ce re.gns
  the re.
  --
  move away from me. The Divine is not sad and to re.lise the
  Divine you must re.ect far from yourself all sadness and all
  sentimental weakness.
  --
  itself unhappy without any re.son. I hope, indeed, that you will
  soon become conscious of my p re.ence always near you, and
  --
  how to wait for the hour of re.lisations to come.
  It is the vital which asks and asks and is never satisfied... The
  --
  for the Divine re.ains.
  Series Six - To a Young Sadhak
  --
  else except that re. rose which signifies "Human passions changed into love for the Divine". I want to know
  p re.isely what the human passions a re.
  --
  you a re.sad and unsatisfied. To forget oneself is the g re.t re.edy
  for all ills.
  --
  determine our re.l worth.
  Perhaps my vanity was better than this humility which
  --
  My most beloved Mother, an introspection has re.ealed
  to me many things. The re.is a jealousy in me which blinds
  --
  that I have al re.dy re.ched my goal.
  You have just given a very cor re.t description, but it becomes
  useful only from the moment you re.olve that it is no longer
  going to be like this, and that you will strive to conquer your
  --
  that we have done nothing in comparison with what re.ains to
  be done.
  It is when one feels like a blind man that one begins to be re.dy
  for the illumination.
  Formerly I used to re.eat to myself: "I am one of the
  g re.test sadhaks." Now I tell myself: "I am nobody."
  --
  not to identify myself with it is the best re.edy I can
  find against the lower and inconscient natu re.
  --
  we must entrust ourselves, give ourselves without re.erve, and it
  is He who will make of us what He wants in His infinite wisdom.
  --
  My sweet beloved Mother, I re.d in the Conversations:
  "Concentration alone will lead you to this goal." Should
  --
  and His integral re.lisation in our consciousness.
  To keep constantly a concentrated and in-gathe re. attitude is
  --
  one has not re.ched this state, the re.a re.actions which a re.more
  helpful for the contact with the Divine.
  --
  Mother, which is this being that re.eives happily any
  work from You? Which is this being that loves You?
  --
  Without discipline it is impossible to re.lise anything on the
  physical plane. If your heart we re.not willing to submit to the
  strict discipline of beating re.ularly and constantly, you would
  not be able to live upon earth.
  The g re.t re.lisers have always been the g re.t disciplined
  men.
  --
  difficult to find a re.edy - it is called laziness...
  The body is naturally phlegmatic. But in working for
  --
  one wishes to see re.lised.
  Series Six - To a Young Sadhak
  --
  If you re.olve to do it, my force will be the re.to back up your
  effort.
  --
  and things get re.lised only when they a re.the exp re.sion of an
  inner truth.
  --
  of re.aining quiet.
  Have faith in the Divine Grace and the hour of liberation will
  --
  "You will overcome all your difficulties" - I re.eat this;
  only my whole being does not accept it.
  If you re.eat it with sufficient constancy, the re.alcitrant part
  will at last be convinced.
  --
  3rd: One re.olts and sinks into falsehood.
  Do not grieve. Always the same battle must be won several
  --
  to re.ember me and call me to your help if the re.is some danger.
  You will see that the nightma re. will vanish.
  --
  If I can re.ain peaceful in the face of all circumstances,
  I can be su re.that the hostile force is far from me.
  --
  This is not at all cor re.t; the experience of all re.luses, all ascetics, proves indisputably the contrary. The difficulty comes
  from oneself, from one's own natu re. and one takes it along
  --
  What will be the re.ult if I meditate on the thought that
  the re.is no diffe re.ce between a certain thing, no matter
  --
  Probably a disastrous re.ult; that is, a passive opening to all
  sorts of influences, most of which a re.hardly commendable.
  --
  feelings and re.ctions.
  It is to purify your own heart that you must work, instead of
  --
  It is never good to tell a lie, but he re.its re.ults cannot but be
  disastrous, for falsehood is the very symbol of that which wants
  --
  open oneself to all kinds of bad suggestions? The re.is no re.son
  to be ill and I don't see why you should be so.
  --
  overcome and re.laced by a complete trust in the divine Grace.
  For several days the re.has been pain in the nape of the
  neck; I am ti re. of the re.edies our dispensary gives me.
  I re.y on Your Will alone to rid me of this illness.
  One must have an unshakable faith to be able to do without
  --
  It must become awa re.of the immortality of the elements constituting it (which is a scientifically re.ognised fact), then it must
  submit itself to the influence and the will of the psychic being
  --
  In the vital world attraction and re.ulsion a re.the right and
  wrong sides of the same thing and always indicate an attachment. One must persistently turn away one's thought from its
  --
  a help, for, in general, a re.ined and educated mind finds its
  satisfaction in itself and ra re.y seeks to silence itself so as to be
  --
  of metaphysics and ethics. I am also thinking of re.ding
  The Life Divine.
  --
  If you re.d metaphysics and ethics, you must do it just as
  mental gymnastics to give a little exercise to your brain, but
  --
  I want to see what will happen to me if I stop re.ding
  completely.
  --
  become re.tless. So I think it is better to choose one's books
  ca re.ully rather than stop re.ding altogether.
  I am re.ding a book on cars, but I re.d it hastily; I skip
  the descriptions of complicated mechanisms.
  --
  for a child. It asks for much consideration and re.lection, and all
  that one does unthinkingly may have unhappy consequences.
  I am re.ding Moliè re. his writings a re.light.
  Not as much as they seem to be. The re.is a deep and very wise
  --
  style that it is re.arkable.
  When one re.ds a dirty book, an obscene novel, does
  not the vital enjoy it through the mind?
  --
  I must tell you that if a teacher wants to be re.pected, he must
  be re.pectable. X is not the only one to say that you use violence
  to make yourself obeyed; nothing is less re.pectable. You must
  first control yourself and never use brute force to impose your
  --
  was re.ponsible for the indiscipline of his students.
  I hope you will give me p re.ise instructions which will
  --
  One must have a lot of patience with young child re., and re.eat
  the same thing to them several times, explaining it to them in

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  I went forth without being observed, My house being now at re.t.
  2. In darkness and secu re. By the sec re. ladder, disguisedoh, happy chance!
  In darkness and in concealment, My house being now at re.t.
  3. In the happy night, In sec re., when none saw me,
  --
  8. I re.ained, lost in oblivion; My face I re.lined on the Beloved.
  All ceased and I abandoned myself, Leaving my ca re. forgotten among the lilies.
  Begins the exposition of the stanzas which t re.t of the way and manner which the soul follows upon the road of the union of love with God. Befo re.we enter upon the exposition of these stanzas, it is well to understand he re.that the soul that utters them is now in the state of perfection, which is the union of love with God, having al re.dy passed through seve re.trials and straits, by means of spiritual exercise in the narrow way of eternal life whe re.f Our Saviour speaks in the Gospel, along which way the soul ordinarily passes in order to re.ch this high and happy union with God. Since this road (as the Lord Himself says likewise) is so strait, and since the re.a re.so few that enter by it,19 the soul considers it a g re.t 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 he re.fter in the lines of the said stanza. The soul, then, re.oicing at having passed along this narrow road whence so many blessings have come to it, speaks after this manner.
  BOOK THE FIRST
  --
  I went forth without being observed, My house being now at re.t.
  EXPOSITION
  IN this first stanza the soul re.ates 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 he re.fter, is he re.understood purgative contemplation, which causes passively in the soul the negation of itself and of all things re.er re. to above.
  2. And this going forth it says he re.that it was able to accomplish in the st re.gth and ardour which love for its Spouse gave to it for that purpose in the dark contemplation afo re.entioned. He re.n it extols the g re.t happiness which it found in journeying to God through this night with such signal success that none of the th re. enemies, which a re.world, devil and flesh (who a re.they that ever impede this road), could hinder it; inasmuch as the afo re.entioned night of purgative20 contemplation lulled to sleep and mortified, in the house of its sensuality, all the passions and desi re. with re.pect to their mischievous desi re. 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
  any re.l significance, Mother?
  Many things have been said on the subject but, as far as my own
  --
  the position one has in re.ation with the material world, but by
  the sadhana we get f re. from the slavery to that world.
  --
  But I submit re.orts about it because once you exp re.sed
  a desi re.that I should do so.
  Yes, I like to re.eive the book from you. It helps to keep the
  contact materially.
  --
  I am getting ti re. of taking and taking, and giving nothing in re.urn. It is almost indecent. But, then, I do not
  know what I can do unless it is to pray to you to deliver
  --
  your Grace is our sole re.uge and to whom shall we
  turn but to you for our protection? But may your Grace
  --
  that all my impurities be washed out, and re.tlessness
  of the mind and stormy uprisings of passions laid at
  --
  Z has told me that you have re.eived complaints against
  me for hurting people's feelings.
  --
  with my arms wide to re.eive and enfold you affectionately -
  with my love and blessings.
  --
  How shall I ever re.ay you for your exquisite act of
  Love, Mother? How did you know it was the inmost
  --
  we a re.always surrounded by your love. But as for a re.l
   re.ponse, my heart does seem to be made of stone; otherwise, why should it re.use to open itself to such a love?
  Series Seven - To a Sadhak
  Nothing can re.ist the steady action of love. It melts all re.istances and triumphs over all difficulties...
  Love and blessings to my dear child.
  --
  Yoga in the re.uisite spirit. And without this, what is
  discipleship?
  --
  asks nothing in re.urn for what she gives.
  9 July 1939
  --
  in re.urn. That is all right for you, for yours is a selffulfilled life. But I have yet to achieve everything, yet to
  satisfy my human existence. I have yet to know my soul
  --
  (The sadhak re.eived a jar of pickles from the Mother.)
  You overwhelm me with your love, dear Mother. I know
  --
  me re.ain always the re.so that I may fill your whole being with
  light and love and joy.
  --
  In the sec re. re.esses of my heart's chamber I have
  always been awa re.of an instinctive belief that you a re.an
  --
  I know not except by Her lotus-feet. That is the re.son
  why my eyes seek Her in your lotus-feet, and my heart
  --
  Your love for me is my true re.uge and sole st re.gth.
  What I offer you, my Mother, is a turbid mixtu re.of
  --
  I have re.urned the pot of pickles but I still have
  the pickles, and whenever I see them I re.ember you
  and say to myself, "The Mother loves me." On the c re.t
  --
  standing befo re.me re.dy to give a boon! In fact, I was
  invoking Her and the re.you we re.with the pot of pickles
  --
  The best way to get to it is to re.use all mental agitation when
  it comes, also all vital desi re. and turmoils, and to keep the mind
  --
  the re.will be no re.t for poor me.
  My dear child,
  --
  path, the ideal you re. re.ent, your values still leave me
  very cold. I still do not feel at home he re. I do not know
  --
  to ask for a new ideal, the re.lisation of which seems
  none too near.
  --
  meant to re.ssu re.me, did not re.ssu re.me.2 Why is that
  so, Mother? Perhaps you do not approve of my tone;
  --
  The sadhak asked if he could accept money sent to him by re.atives. The Mother
  answe re.: "My dear child, you can be su re.of my love and blessings."
  --
  So please re.t assu re. that I can drop this scheme if it
  displeases you.
  --
  called me" and that I re.ain convinced that it will be solved
  successfully....
  --
  Whenever you re.ui re.spiritual help I am always the re.to
  give you that help under whatever form it can take.

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  it, open oneself to re.eive its influence, and take g re.t ca re. each
  time that one re.eives an indication from it, to follow it very
  scrupulously and since re.y. To live in a g re.t aspiration, to take
  ca re.to become inwardly calm and re.ain so always as far as
  possible, to cultivate a perfect sincerity in all the activities of
  --
  each re.ion of the being has a cor re.ponding kind of energy. If it
  is physical energy, we absorb it principally through re.piration,
  and all that facilitates and improves re.piration inc re.ses at the
  same time the absorption of physical energy.
  --
  Each re.ion of the being and each activity has its energies. We
  Series Eight - To a Young Captain
  --
  energy a re.indispensable to our re.lisation.
  12 September 1959
  --
  images), but they have no substantial re.lity. It is the fear or
  emotion of those who see these images that sometimes gives
  --
  of re.ognising them for what they a re.- a deceptive appearance.
  14 September 1959
  --
  How can one silence the mind, re.ain quiet, and
  at the same time have an aspiration, an intensity or a
  --
  the difficulties and sufferings of the path a re.not re.l, but a
  c re.tion of human ignorance, and that as soon as one gets out
  --
  So according to them, the question has no re.l basis and
  cannot be posed.
  --
  and feel it, open oneself to re.eive its influence, and take
  g re.t ca re... to follow it very scrupulously and since re.y".
  --
  person. but of what she re. re.ents, what stands behind her.
  For you must never forget that the outer person is only the
  form and symbol of an eternal re.lity, and through the physical
  appearance, it is to this higher re.lity that you must turn. The
  physical being cannot become truly exp re.sive of the eternal
  --
  if you persist in the effort. You begin by re.embering your
  d re.ms, then gradually you re.ain mo re.and mo re.conscious
  during your sleep, and not only can you control your d re.ms
  --
  afterwards to re.ember what has happened.
  For this, two things a re.necessary, which you must develop
  --
  afterwards in a tangible and inc re.singly re.l way, until you are
  in my p re.ence.
  --
  sleeping consciousness, so that when you wake up you re.ember
  what has happened.
  --
  leaving Him, and re.urns to the Divine without ceasing to be
  manifest.
  --
  pu re.y subjective and depend on each one's re.ction to contacts
  coming from outside.
  --
  which we live and the way in which people re.ard us a re.the
  exp re.sion, the objective projection of what we ourselves a re.
  --
  and what should we try to do in order to re.eive what
  you a re.giving?
  --
  one's re.eptivity.
  During this period the Mother stood for a while every morning on a balcony facing
  --
  The best way to re.eive what He gives is to come to the
  balcony with trust and aspiration and to keep oneself as calm
  --
  the re.eptivity.
  12 October 1959
  --
  What is meant by the "silence of the physical consciousness"2 and how can one re.ain in this silence?
  The physical consciousness is not only the consciousness of our
  --
  with our senses. It is a sort of apparatus for re.ording and transmission which is open to all the contacts and shocks coming
  from outside and re.ponds to them by re.ctions of pleasu re.and
  pain which welcome or re.el. This makes in our outer being a
  constant activity and noise that we a re.only partially awa re.of,
  --
  of noise), immutable so long as it re.ains, a silence one can
  experience even in the outer tumult of a hurricane or battlefield.
  --
  it is the perfectly effective re.edy for the fatigue, tension and
  exhaustion arising from that internal over-activity and noise
  --
  This is why the first thing re.ui re. when one wants to do
  Yoga is to bring down and establish in oneself the calm, the
  --
  the music whose sound alone re.ains; and with the sound all
  the feelings, all the movements of emotion can be captu re.,
  experienced, re.felt as if they we re.produced in ourselves.
  20 October 1959
  --
  activities - that is, to re.ognise what part of the being it is that
  "d re.ms", what domain it is that one "d re.ms" in, and what the
  --
  the activities of sleep. re.ding these letters is a good introduction
  to the study of this subject and to its practical application .
  --
  How should we re.d your books and the books of Sri
  Aurobindo so that they may enter into our consciousness
  --
  To re.d my books is not difficult because they a re.written in the
  simplest language, almost the spoken language. To get help from
  them, it is enough to re.d with attention and concentration and
  an attitude of inner good-will, with a desi re.to re.eive and live
  what is taught.
  To re.d what Sri Aurobindo writes is mo re.difficult because
  the exp re.sion is highly intellectual and the language far more
  literary and philosophic. The brain needs a p re.aration to re.lly
  be able to understand and generally this p re.aration takes time,
  --
  In any case, I always advise re.ding a little at a time, keeping
  the mind as quiet as one can, without making an effort to understand, but keeping the head as silent as possible and letting
  the force contained in what one re.ds enter deep inside. This
  force, re.eived in calm and silence, will do its work of illumining
  and will c re.te in the brain, if necessary, the cells re.ui re. for
  understanding. Thus, when one re. re.ds the same thing some
  months later, one finds that the thought exp re.sed has become
  --
  It is p re.erable to re.d re.ularly, a little every day and at a
  fixed hour if possible; this facilitates the brain's re.eptivity.
  2 November 1959
  --
  It is because each photo re. re.ents a diffe re.t aspect, sometimes
  even a diffe re.t personality of my being; and by concentrating
  on the photo, one enters into re.ation with that special aspect or
  diffe re.t personality which the photo has captu re. and whose
  --
  The photo is a re.l and conc re.e p re.ence, but fragmentary
  and limited.
  --
  can re.eal 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 exp re.sive
  moment, it cannot in any way re.roduce the whole personality.
  5 November 1959
  --
  hope and assurance of futu re. re.lisation.
  7 November 1959
  --
  The overmind is the re.ion of the gods, the beings of divine
  origin who have been charged with supervising, di re.ting and
  --
  that the prayers of the various re.igions a re.add re.sed. These re.igions most often choose, for various re.sons, one of these gods
  and transform him for their personal use into the sup re.e God.
  --
  in the various cosmic re.ions, grow conscious of them and act
  f re.ly in them - it is this that is called "mastery"; it is this that
  --
  the very re.ent descent of the first elements of the Supermind
  into the earth's atmosphe re.(not yet quite four years ago) cannot
  --
  It is difficult to re.ly without having the context. Which
  "sup re.e faculties" a re.being re.er re. to he re. Those of man on
  the way to becoming superman, or those that the supramental
  --
   re.ions he re.eives the light of the Truth. These faculties a re.not
  a di re.t exp re.sion of the sup re.e Truth, but a transcription, an
  indi re.t re.lection of it. They include intuition, fo re.nowledge,
  knowledge by identity and certain powers such as that of healing
  --
  If it re.ers to the sup re.e faculties of the supramental being, we cannot say much about them, for all we can say at the
  moment belongs mo re.to the re.lm of imagination than to the
   re.lm of knowledge, since this supramental being has not yet

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  With what attitude should I re.d Sri Aurobindo's
  books when they a re.difficult and when I don't understand? Savitri, The Life Divine, for example.
   re.d a little at a time, re.d again and again until you have
  understood.
  --
  spirit he re.eives the sacrifice."2 What does this mean?
  It means that all we offer, we necessarily offer to the Sup re.e,
  because He is the sole re.lity behind everything.
  The Synthesis of Yoga, SABCL, Vol. 20, p. 39.
  --
  everyone and everything will re.urn to Him. But for some it will
  take thousands of lives, while for others it will happen in this
  --
  You must re.d with much attention and concentration, not
  novels or dramas, but books that make you think. You must
  meditate on what you have re.d, re.lect on a thought until you
  have understood it. Talk little, re.ain quiet and concentrated,
  and speak only when it is indispensable.
  --
  bright room, and the re. if we re.ain very quiet, one or more
  visitors come to call on us; some a re.tall, others small, some
  --
  sto re.oom of words. He re. mo re.or less excited, we select, re.ect,
  assemble, combine, disarrange, re.rrange all the words in our
   re.ch, in an attempt to portray this or that visitor who has come
  --
  And yet if we we re.wiser, we would re.ain up above, at
  the summit of the tower, quite calm, in joyful contemplation.
  --
  My dear child, I have just re.d your good letter. Fear nothing:
  those who a re.since re.in their aspiration will re.ain he re.and
   re.eive all the help needed to be able to change in themselves
  --
  and one re.eives in exchange the force to re.lace what has been
  given, by a better and truer vibration.
  --
  is it necessary to try to establish the same re.ation with
  him?
  --
  you should approach Him with the re.e re.ce due to the Master
  of Yoga.
  --
  its re.ation to the Sup re.e?
  The soul and the psychic being a re.not exactly the same thing,
  --
  circumstances, consciously re.eive the psychic influence which
  always produces an illumination in the being and has mo re.or
  --
  which re.i re. into the depths of the higher consciousness and
  sometimes even cuts off all re.ation with the body, which is then
  usually possessed by an asuric or rakshasic being.
  --
  obtain a perceptible re.ult.
  31 July 1960
  --
  always want to take and to re.eive. These people a re.selfish and
  they a re.not worthy of meditating in Sri Aurobindo's room.
  --
  days chosen? How should we re.d them and what new
  things in particular should we look for in them?
  --
  of re.eiving what it brings us.
  26 September 1960
  --
  the call is re.lly the re.or not? And as for our soul, would
  it not always choose Yoga?
  --
  heard only when the time has come, and then the soul re.ponds
  and sets out on the path; it does not allow itself to be deceived by
  any ambition, pride or desi re. and so long as it does not re.eive
  the Divine command to take up the path, it waits patiently,
  --
  pour down on us, depending only on our re.eptivity?
  The Grace is always the re. eternally p re.ent and active, but Sri
  --
  condition to re.eive it, keep it and make use of what it gives us.
  Sri Aurobindo even says that it is mo re.difficult than to
  --
  To re.eive the divine grace, not only must one have a g re.t
  aspiration, but also a since re.humility and an absolute trust.
  --
  The force and the light re.eived by the mo re.developed
  parts sp re.d gradually into the re.t of the being by a process of
  assimilation, and during this period of assimilation the prog re.s
  --
  and Your re.ly made me feel very insince re. What I
  wanted to say is that in our best moments of re.eptivity,
  we a re.in contact with a P re.ence to whom we feel an
  --
  My re.ly contained the answer to your question, for I understood very well that you we re.not claiming anything, but had
  exp re.sed yourself poorly.
  --
  and they can be re.roduced among human beings only by a
  widening of the consciousness, understanding and feelings - a
  --
  we ado re. We must learn to live with re.pect and never forget
  His constant and immutable P re.ence.

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   When Sri Aurobindo said, Our Yoga is not for ourselves but for humanity, many heaved a sigh of re.ief and thought that the g re.t soul was after all not enti re.y lost to the world, his was not one mo re.name added to the long list of Sannyasins that India has been producing age after age without much profit either to herself or to the human society (or even perhaps to their own selves). People understood his Yoga to be a modern one, dedicated to the service of humanity. If service to humanity was not the very sum and substance of his spirituality, it was, at least, the fruitful end and consummation. His Yoga was a sort of art to explo re.and harness certain unseen powers that can better and ameliorate human life in a mo re.successful way than me re.rational scientific methods can hope to do.
   Sri Aurobindo saw that the very co re.of his teaching was being missed by this common interp re.ation of his saying. So he changed his words and said, Our Yoga is not for humanity but for the Divine. But I am afraid this change of front, this volte-face, as it seemed, was not welcomed in many quarters; for the re.y all hope of having him back for the work of the country or the world appea re. to be totally lost and he came to be looked upon again as an ir re.ocable metaphysical d re.mer, aloof from physical things and bar re., even like the Immutable Brahman.
  --
   In order to get a nea re. approach to the ideal for which Sri Aurobindo has been labouring, we may combine with advantage the two mottoes he has given us and say that his mission is to find and exp re.s the Divine in humanity. This is the service he means to re.der to humanity, viz, to manifest and embody in it the Divine: his goal is not me re.y an amelioration, but a total change and transformation, the divinisation of human life.
   He re.also one must guard against certain misconceptions that a re.likely to occur. The transformation of human life does not necessarily mean that the enti re.humanity will be changed into a race of gods or divine beings; it means the evolution or appearance on earth of a superior type of humanity, even as man evolved out of animality as a superior type of animality, not that the enti re.animal kingdom was changed into humanity.
   As re.ards the possibility of such a consummation,Sri Aurobindo says it is not a possibility but an inevitabilityone must re.ember that the force that will bring about the re.ult and is al re.dy at work is not any individual human power, however g re.t it may be, but the Divine himself, it is the Divine's own Shakti that is labouring for the destined end.
   He re.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, p re.isely because it is no human agency that has undertaken it but the Divine himself in his sup re.e potency and wisdom and love. The descent of the Divine into the ordinary human natu re.in order to purify and transform it and be lodged the re.is the whole sec re. of the sadhana in Sri Aurobindo's Yoga. The sadhaka has only to be quiet and silent, calmly aspiring, open and acquiescent and re.eptive 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 the re.in the end. The descent of the Divine Consciousness to p re.a re.its definitive home in the dynamic and pragmatic human natu re. if conside re. at all, was not the main theme of the past efforts and achievements. Furthermo re. the descent spoken of he re.is the descent, not of a divine consciousness for the re.a re.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 di re.tly working out this evolutionary transformation of the age.
   It is not my purpose he re.to enter into details as to the exact meaning of the descent, how it happens and what a re.its lines of activity and the re.ults 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 the re.lthough it is always the inner heart which first re.ognises the Divine P re.ence 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 re.eives mo re.easily and re.dily the Radiances that descend. From the Mind the Light filters into the denser re.ions of the emotions and desi re., of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscu re.rock of the physical body, for that too has to be illumined and made the very form and figu re.of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and su re.y the many-chambe re. and many-sto re.ed edifice that is human natu re.and human life into the mould of the Divine Truth in its perfect play and sup re.e exp re.sion. But this is a matter which can be closely conside re. when one is al re.dy well within the mystery of the path and has acqui re. 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 futu re. like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with re.son say that the whole eternity is the re.befo re.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 he re.and nowhe re.upon this earth of material existence and now in this life, in this very bodynot he re.fter or elsewhe re. 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 re.lisation, 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 we re.a small nucleus it would be sufficient, at least for the beginning, provided it is the re.l, the genuine thing
   Swalpamapyasya dharmasya tryate mahato bhayt1
  --
   From a certain point of view, from the point of view of essentials and inner re.lities, it would appear that spirituality is, at least, the basis of the arts, if not the highest art. If art is meant to exp re.s the soul of things, and since the true soul of things is the divine element in them, then certainly spirituality, the discipline of coming in conscious contact with the Spirit, the Divine, must be accorded the re.al seat in the hierarchy of the arts. Also, spirituality is the g re.test and the most difficult of the arts; for it is the art of life. To make of life a perfect work of beauty, pu re.in its lines, faultless in its rhythm, re.lete with st re.gth, iridescent: with light, vibrant with delightan embodiment of the Divine, in a wordis the highest ideal of spirituality; viewed the spirituality that Sri Aurobindo practisesis the ne plus ultra of artistic c re.tion
   The Gita, II. 40

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Someone has written to this effect: "This is not the age of Sri Aurobindo. His ideal of a divine life upon earth mayor may not be true; at any rate it is not of today or even of tomorrow. Humanity will take some time befo re.it re.ches that stage or its possibility. What we a re.concerned with he re.and now is something perhaps less g re.t, less spiritual, but mo re.urgent and mo re.practical. The problem is not to run away with one's soul, but to maintain its earthly tenement, to keep body and soul together: one has to live first, live materially befo re.one can hope to live spiritually."
   Well, the view exp re.sed in these words is not a new re.elation. It has been the cry of suffering humanity through the ages. Man has borne his cross since the beginning of his c re.tion through want and privation, through disease and be re.vement, through all manner of turmoil and tribulation, and yetmirabile dictuat the same time, in the very midst of those conditions, he has been aspiring and yearning for something else, ignoring the p re.ent, looking into the beyond. It is not the prosperous and the mo re.happily placed in life who find it mo re.easy to turn to the higher life, it is not the wealthiest who has the g re.test opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.
   Apart from the well- re.ognised fact that only in dist re.s does the normal man think of God and non-worldly things, the re.l matter, however, is that the inner life is a thing apart and follows its own line of movement, does not depend upon, is not subservient to, the kind of outer life that one may happen to live under. The Bible says indeed, "Blessed a re.the poor, blessed a re.they that mourn"... But the Upanishad decla re., on the other hand, that even as one lies happily on a royal couch, bathes and anoints himself with all the perfumes of the world, has attendants all around and always to serve him, even so, one can be full of the divine consciousness from the crown of the head to the tip of his toe-nail. In fact, a poor or a prosperous life is in no di re.t or even indi re.t ratio to a spiritual life. All the miseries and immediate needs of a physical life do not and cannot detain or delay one from following the path of the ideal; nor can all your riches be a burden to your soul and overwhelm it, if it chooses to walk onit can not only walk, but soar and fly with all that knapsack on its back.
   If one we re.to be busy about re.orming the world and when that was done then alone to turn to other-worldly things, in that case, one would never take the turn, for the world will never be re.ormed totally or even considerably in that way. It is not that re.ormers have for the first time appea re. on the earth in the p re.ent age. Men have attempted social, political, economic and moral re.orms from times immemorial. But that has not bar re. the spiritual attempt or minimised its importance. To say that because an ideal is appa re.tly too high or too g re.t for the p re.ent age, it must be kept in cold storage is to set a p re.ium on the p re.ent natu re.of humanity arid eternise it: that would bind the world to its old moorings and never give it the opportunity to be f re. and go out into the high seas of larger and g re.ter re.lisations.
   The ideal or perhaps one should say the policy of re.l-politick is the thing needed in this world. To achieve something actually in the physical and material field, even a lesser something, is worth much mo re.than speculating on high flaunting chimeras and indulging in day-d re.ms. Yes, but what is this something that has to be achieved in the material world? It is always an ideal. Even procuring food for each and every person, clothing and housing all is not less an ideal for all its concern about actuality. Only the re.a re.ideals and ideals; some a re.nea re. to the earth, some seem to be in the background. But the mystery is that it is not always the ideal nea re.t to the earth which is the easiest to achieve or the first thing to be done first. Do we not see befo re.our very eye show some very simple innocent social and economic changes a re.difficult to carry outthey bring in their train quite disproportionately gestu re. and movements of violence and re.olution? That is because we seek to cu re.the symptoms and not touch the root of the disease. For even the most innocent-looking social, economic or political abuse has at its base far- re.ching attitudes and life-urgeseven a spiritual outlook that have to be sought out and tackled first, if the attempt at re.orm is to be permanently and wholly successful. Even in mundane matters we do not dig deep enough, or rise high enough.
   Indeed, looking from a standpoint that views the working of the forces that act and achieve and not the external facts and events and arrangements aloneone finds that things that a re.achieved on the material plane a re.first developed and matu re. and made re.dy behind the veil and at a given moment burst out and manifest themselves often unexpectedly and suddenly like a chick out of the shell or the young butterfly out of the cocoon. The Gita points to that truth of Natu re.when it says: "These beings have al re.dy been killed by Me." It is not that a long or st re.uous physical planning and p re.aration alone or in the largest measu re.brings about a physical re.lisation. The deeper we go within, the farther we a re.away from the surface, the nea re. we come to the roots and sources of things even most superficial. The spiritual view sees and decla re. that it is the Brahmic consciousness that holds, inspi re., builds up Matter, the physical body and form of Brahman.
   The highest ideal, the very highest which God and Natu re.and Man have in view, is not and cannot be kept in cold storage: it is being worked out even he re.and now, and it has to be worked out he re.and now. The ideal of the Life Divine embodies a central truth of existence, and however difficult or chimerical it may appear to be to the normal mind, it is the p re.ccupation of the inner being of manall other ways or attempts of curing human ills a re.faint echoes, masks, diversions of this sec re. urge at the source and heart of things. That ideal is a norm and a force that is ever dynamic and has become doubly so since it has ente re. the earth atmosphe re.and the waking human consciousness and is labouring the re. It is always safer and wiser to re.ognise that fact, to help in the re.lisation of that truth and be profited by it.
   ***

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The world is in the throes of a new c re.tion and the pangs of that new birth have made mother Earth re.tless. It is no longer a far-off ideal that our imagination struggles to visualise, nor a prophecy that yet re.ains to be fulfilled. It is He re.and Now.
   Although we may not know it, the New Man the divine race of humanity is al re.dy among us. It may be in our next neighbour, in our nea re.t brother, even in myself. Only a thin veil covers it. It marches just behind the line. It waits for an occasion to throw off the veil and place itself in the fo re.ront. We a re.living in st re.uous times in which age-long institutions a re.going down and new-forces re.ring their heads, old habits a re.being cast off and new impulsions acqui re.. In every sphe re.of life, we see the urgent demand for a re.asting, a f re.h valuation of things. From the base to the summit, from the economic and political life to the artistic and spiritual, humanity is being shaken to bring out a new exp re.sion and articulation. The re.is the hidden surge of a Power, the sec re. st re.s of a Spirit that can no longer suffer to re.ain in the shade and behind the mask, but wills to come out in the broad daylight and be re.ognised in its plenary virtues.
   That Power, that Spirit has been growing and gathering its st re.gth during all the millenniums that humanity has lived through. On the momentous day when man appea re. on earth, the Higher Man also took his birth. Since the hour the Spirit re.used to be imprisoned in its animal sheath and came out as man, it approached by that very uplift a g re.ter f re.dom and a vaster movement. It was the c re.t of that underground wave which pee re. over the surface from age to age, from clime to clime through the experiences of poets and prophets and sages the Head of the Sacrificial Horse galloping towards the Dawn.
   And now the days of captivity or rather of inner p re.aration a re.at an end. The voice in the wilderness was necessary, for it was a call and a communion in the silence of the soul. Today the silence seeks utterance. Today the shell is ripe enough to b re.k and to bring out the matu re.and full-grown being. The king that was in hiding comes in glory and triumph, in his complete re.alia.
   Another humanity is rising out of the p re.ent human species. The beings of the new order a re.everywhe re.and it is they who will soon hold sway over earth, be the head and front of the ter re.trial 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 inhe re.t in man; and it will be man by the re.lisation of those fundamental aspirations and yearnings that have troubled and consoled the deeper strata the soulin him throughout the varied experiences of his ter re.trial 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 me re.plaything in the hands of natu re.and circumstances. The re.o re.it is that Science has become his sup re.e Dharmashastra; for science seeks to teach us the moods of Natu re.and the methods of propitiating her. Our actual ideal of man is that of the cleve re.t slave. But the New Man will have found himself and by and according to his inner will, mould and c re.te his world. He will not be in awe of Natu re.and in an attitude of perpetual app re.ension and hesitation, but will ground himself on a sec re. harmony and union that will decla re.him as the lord. We will re.ognise the New Man by his very gait and manner, by a certain kingly ease and dominion in every shade of his exp re.sion.
   Not that this sove re.gn power will have anything to do with agg re.sion or over-bearingness. It will not be a power that feels itself only by c re.ting an eternal opponentErbfeindby coming in constant clash with a rival that seeks to gain victory by subjugating. It will not be Nietzschean "will to power," which is, at best, a sup re.e Asuric power. It will rather be a Divine Power, for the st re.gth it will exert and the victory it will achieve will not come from the egoit is the ego which re.ui re. an object outside and against to feel and affirm itself but it will come from a higher personal self which is one with the cosmic soul and the re.o re.with other personal souls. The Asura, in spite of, or rather, because of his agg re.sive vehemence betrays a lack of the sove re.gn power that is calm and at ease and self-sufficient. The Devic power does not assert hut simply accomplishes; the forces of the world act not as its opponent but as its instrument. Thus the New Man shall affirm his individual sove re.gnty and do so to perfection by exp re.sing through it his unity with the cosmic powers, with the infinite godhead. And by being Swarat, Self-Master, he will become Samrat, world-master.
   This mastery will be effected not me re.y in will, but in mind and heart also. For the New Man will know not by the intellect which is egocentric and the re.o re.limited, not by ratiocination which is an indi re.t and doubtful process, but by di re.t vision, an inner communion, a soul re.elation. The new knowledge will be vast and profound and c re.tive, based as it will be upon the re.lity 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 clea re. of its noise and obscurity; a se re.er sky will shed its pu re.warmth and translucent glow. The knot will be re.t asunderbhidyate hridaya granthih and the vast and mighty st re.ms of another ocean will flow through. We will love not me re.y those to whom we a re.akin but God's c re.tu re., 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 inte re.ts. It will be the organic exp re.sion of the collective soul of humanity, working and achieving through each and every individual soul its most wide-winging f re.dom, 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 g re.test, since everyone is all and all everyone simultaneously.
   The New Humanity will be something in the mould that we give to the gods. It will supply the link that we see missing between gods and men; it will be the race of embodied gods. Man will attain that thing which has been his first desi re.and earliest d re.m, for which he coveted the gods Immortality, amritatwam. The mortalities that cut and divide, limit and bind man make him the sorrowful being he is. These a re.due to his ignorance and weakness and egoism. These a re.due to his soul itself. It is the soul that re.ui re. change, a new birth, as Christ demanded. Ours is a little soul that has seve re. itself from the larger and mightier self that it is. And the re.o re.does it die every moment and even while living is afraid to live and so lives poorly and miserably. But the age is now upon us when the god-like soul anointed with its immortal royalties is re.dy to emerge and claim our salutation.
   The b re.th and the surge of the new c re.tion cannot be mistaken. The question that confronts us today is no longer whether the New Man, the Super-humanity, will come or if at all, when; but the question we have to answer is who among us a re. re.dy to be its re.eptacle, its instrument and embodiment.
   ***

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  To find the Divine is indeed the first re.son for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the re.it is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, St re.gth, Bliss, to become that in one's essential natu re.and, as a consequence, to be its vessel, channel, instrument in one's active natu re. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed mo re.and mo re.flow from that, be one with that. But to decide befo re. and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to re.hape us into the Divine Image, re.oving the dross, substituting the pu re.Gold of the Spirit. Only when the Divine P re.ence is the re.in us always and the consciousness transformed, can we have the right to say that we a re. re.dy to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental re.lisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the f re. and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the re.lisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner re.lisation, something that grows from within outwards, not by the working out of a mental principle.
  The re.lisation of the Divine is the one thing needful and the re.t is desirable only in so far as it helps or leads towards that or when it is re.lised, extends and manifests the re.lisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the re.lisation and a common life of God- re.lised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the re.lisation is the first need and it is that round which all the re.t moves, for apart from it all the re.t would have no meaning.
  Yoga is di re.ted towards God, not towards man. If a divine supramental consciousness and power can be brought down and established in the material world, that obviously would mean an immense change for the earth including humanity and its life. But the effect on humanity would only be one re.ult of the change; it cannot be the object of the sadhana. The object of the sadhana can only be to live in the divine consciousness and to manifest it in life.
  Sadhana must be the main thing and sadhana means the purification of the natu re. the consecration of the being, the opening of the psychic and the inner mind and vital, the contact and p re.ence of the Divine, the re.lisation of the Divine in all things, sur re.der, devotion, the widening of the consciousness into the cosmic Consciousness, the Self one in all, the psychic and the spiritual transformation of the natu re.
  ... the principle of this Yoga is not perfection of the human natu re.as it is but a psychic and spiritual transformation of all the parts of the being through the action of an inner consciousness and then of a higher consciousness which works on them, throws out the old movements or changes them into the image of its own and so transmutes lower into higher natu re. It is not so much the perfection of the intellect as a transcendence of it, a transformation of the mind, the substitution of a larger g re.ter principle of knowledge - and so with all the re.t of the being.
    This is a slow and difficult process; the road is long and it is hard to establish even the necessary basis. The old existing natu re. re.ists and obstructs and difficulties rise one after another and re.eatedly till they a re.overcome. It is the re.o re.necessary to be su re.that this is the path to which one is called befo re.one finally decides to t re.d it.

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  And longed to re.ch its end in vacant Nought.
  1.5
  --
  Condemned to re.ume the effort and the pang,
   re.iving in another frustrate world.
  --
  A scout in a re.onnaissance from the sun,
  It seemed amid a heavy cosmic re.t,
  The torpor of a sick and weary world,
  --
  Too fallen to re.ollect forgotten bliss.
  Intervening in a mindless universe,
  Its message c re.t through the re.uctant hush
  Calling the adventu re.of consciousness and joy
  --
  Compelled re.ewed consent to see and feel.
  A thought was sown in the unsounded Void,
  --
  And all that was destroyed must be re.uilt
  And old experience labou re. out once mo re.
  --
  From the re.lining body of a god.
  1.24
  --
  Outpou re. the re.elation and the flame.
  1.25
  The brief perpetual sign re.ur re. above.
  1.26
  --
  Interp re.ing a re.ondite beauty and bliss
  In colour's hieroglyphs of mystic sense,
  --
  And saw the spaces re.dy for her feet.
  1.32
  --
  The high boughs prayed in a re.ealing sky.
  1.36
  --
  Affranchised from the re.pite of fatigue
  Once mo re.the rumour of the speed of Life
  --
  The embodied Guest within made no re.ponse.
  2.3
  --
  Almost with hate re.els the light it brings;
  It t re.bles at its naked power of Truth
  --
  And from its dim chasms welled a di re. re.urn,
  A portion of its sorrow, struggle, fall.
  --
  In its grim re.dezvous with death and fear,
  No cry broke from her lips, no call for aid;
  --
  Inert, re.eased into forgetfulness,
  Prone it re.osed, unconscious on mind's verge,
  Obtuse and tranquil like the stone and star.
  --
  In a deep cleft of silence twixt two re.lms
  She lay re.ote from grief, unsawn by ca re.
  Nothing re.alling of the sorrow he re.
  2.29
  Then a slow faint re.embrance shadowlike moved,
  And sighing she laid her hand upon her bosom
  And re.ognised the close and lingering ache,
  Deep, quiet, old, made natural to its place,
  --
  Sullen, the torch of sense re.used to burn;
  The unassisted brain found not its past.
  --
  Sta re. into Space with fixed re.ardless eyes
  That saw grief's timeless depths but not life's goal.
  --
  All the fierce question of man's hours re.ived.
  2.38

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by Natu re.through which the self-conscious being can exp re.s itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or ente re. into in varying deg re.s and modes by saints and seers; it has cast its derivative illuminations in the c re.tive activities of poets and artists, in the finer and nobler urges of heroes and g re.t men of action. But the utmost that has been achieved, the summit re.ched in that di re.tion, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altogether beyond it, that lies, as it we re. at the other ext re.e the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.
   The first contact that one has with this static supra- re.lity is through the higher ranges of the mind: a di re.t and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo calls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it re.eals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence the re.appears as a play of ever-shifting veils upon the face of one ineffable re.lity, as a mysterious cycle of perpetual c re.tion and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the ext re.e re.ativity, contingency and transitoriness of the whole flux, and a necessity seems logically and psychologically imperative to escape into the abiding substratum, the ineffable Absoluteness.
   This has been the highest consummation, the sup re.e goal which the pu re.t spiritual experience and the deepest aspiration of the human consciousness generally sought to attain. But in this view, the world or c re.tion or Natu re.came in the end to be looked upon as fundamentally a product of Ignorance: ignorance and suffering and incapacity and death we re.decla re. to be the very hallmark of things ter re.trial. The Light that dwells above and beyond can be made to shed for a while some kind of lust re.upon the mortal darkness but never altogether to re.ove or change itto live in the full light, to be in and of the Light means to pass beyond. Not that the re.have not been other strands and types of spiritual experiences and aspirations, but the one we a re.considering has always struck the major chord and dominated and drowned all the re.t.
   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, the re.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 c re.tive: in Supermind the Brahmic consciousness Sachchidanandais ever self-awa re.and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of c re.tion; it is the plane whe re.the One b re.ks out into the Many and the Many still re.ain one, being and knowing themselves to be but various self-exp re.sions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.
   SRI AUROBINDO
   The Upanishads speak of a solar and a lunar Path in the spiritual consciousness. Perhaps they have some re.e re.ce to these two linesone through the Mayic consciousness of the Overmind enters into the static Bliss, ecstatic Nihil, and the other mounts still farther to the solar status which is a mass, a sea, an infinity of that light and ecstasy but which can at the same time exp re.s and embody itself as the c re.tive Truth-consciousness (srya svitr ).
   In the Supermind things exist in their perfect spiritual re.lity; each is consciously the divine re.lity in its transcendent essence, its cosmic extension, its, spiritual individuality; the diversity of a manifested existence is the re. but the mutually exclusive separativeness has not yet arisen. The ego, the knot of separativity, appears at a later and lower stage of involution; what is he re.is indivisible nexus of individualising cent re. of the one eternal truth of being. Whe re.Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one sup re.e consciousness infinitely composite and inalienably integral. But stepping back into Supermind one sees something mo re.neness gathering into itself all diversity, not destroying it, but annulling and forbidding the separative consciousness that is the beginning of Ignorance. The first shadow of the Illusory Consciousness, the initial possibility of the movement of Ignorance comes in when the supramental light enters the penumbra of the mental sphe re. The movement of Supermind is the movement of light without obscurity, straight, unwavering, unswerving, absolute. The Force he re.contains and holds in their oneness of re.lity the manifold but not separated lines of essential and unalloyed truth: its march is the inevitable prog re.sion of each one assu re. truth entering into and upholding every other and the re.o re.its c re.tion, play or action admits of no trial or stumble or groping or deviation; for each truth re.ts on all others and on that which harmonises them all and does not act as a Power diverging from and even competing with other Powers of being. In the Overmind commences the play of divergent possibilities the simple, di re.t, united and absolute certainties of the supramental consciousness re.i re. as it we re. a step behind and begin to work themselves out through the interaction first of separately individualised and then of contrary and contradictory forces. In the Overmind the re.is a conscious underlying Unity but yet each Power, Truth, Aspect of that Unity is encouraged to work out its possibilities as if it we re.sufficient to itself and the others a re.used by it for its own enhancement until in the denser and darker re.ches below Overmind this turns out a thing of blind conflict and battle and, as it would appear, of chance survival. C re.tion or manifestation originally means the conc re.isation or devolution of the powers of Conscious Being into a play of united diversity; but on the line which ends in Matter it enters into mo re.and mo re.obscu re.forms and forces and finally the virtual eclipse of the sup re.e light of the Divine Consciousness. C re.tion as it descends' towards the Ignorance becomes an involution of the Spirit through Mind and Life into Matter; evolution is a movement backward, a re.urn journey from Matter towards the Spirit: it is the unravelling, the gradual disclosu re.and deliverance of the Spirit, the ascension and re.elation of the involved consciousness through a series of awakeningsMatter awakening into Life, Life awakening into Mind and Mind now seeking to awaken into something beyond the Mind, into a power of conscious Spirit.
   The appa re.t or actual re.ult of the movement of Nescienceof Involutionhas been an inc re.sing negation of the Spirit, but its hidden purpose is ultimately to embody the Spirit in Matter, to exp re.s he re.below in cosmic Time-Space the splendours of the timeless re.lity. The material body came into existence bringing with it inevitably, as it seemed, mortality; it appea re. even to be fashioned out of mortality, in order that in this very frame and field of mortality, Immortality, the eternal Spirit Consciousness which is the sec re. truth and re.lity in Time itself as well as behind it, might be established and that the Divine might be possessed, or rather, possess itself not in one unvarying mode of the static consciousness, as it does even now behind the cosmic play, but in the play itself and in the multiple mode of the ter re.trial existence.
   II
   The sec re. of evolution, I have said, is an urge towards the re.ease and unfoldment of consciousness out of an appa re.t unconsciousness. In the early stages the movement is very slow and gradual; the re.it is Natu re.s original unconscious process. In man it acqui re. the possibility of a conscious and the re.o re.swifter and concentrated process. And this is in fact the function of Yoga proper, viz, to bring about the evolution of consciousness by hastening the process of Natu re.through the self-conscious will of man.
   An organ in the human being has been especially developed to become the effective instrument of this accelerated Yogic process the self-consciousness which I re.er re. to as being the distinctive characteristic of man is a function of this organ. It is his soul, his psychic being; originally it is the spark of the Divine Consciousness which came down and became involved in Matter and has been endeavouring ever since to re.ease itself through the upward march of evolution. It is this which p re.ses on continually as the stimulus to the evolutionary movement; and in man it has attained sufficient growth and power and has come so far to the front from behind the veil that it can now lead and mould his external consciousness. It is also the channel through which the Divine Consciousness can flow down into the inferior levels of human natu re. It is the being no bigger than the thumb ever seated within the heart, spoken of in the Upanishads. It is likewise the basis of true individuality and personal identity. It is again the re.lection or exp re.sion in evolutionary Natu re.of one's essential selfjivtman that is above, an eternal portion of the Divine, one with the Divine and yet not dissolved and lost in it. The psychic being is thus on the one hand in di re.t contact with the Divine and the higher consciousness, and on the other it is the sec re. upholder and controller' (bhart, antarymin) of the inferior consciousness, the hidden nucleus round which the body and the life and the mind of the individual a re.built up and organised.
   The first decisive step in Yoga is taken when one becomes conscious of the psychic being, or, looked at from the other side, when the psychic being comes forward and takes possession of the external being, begins to initiate and influence the movements of the mind and life and body and gradually f re. them from the ordinary round of ignorant natu re. The awakening of the psychic being means, as I have said, not only a deepening and heightening of the consciousness and its re.ease from the obscurity and limitation of the inferior Prakriti, confined to the lower th re.fold status, into what is behind and beyond; it means also a re.urn of the deeper and higher consciousness upon the lower hemisphe re.and a consequent purification and illumination and re.eneration of the latter. Finally, when the psychic being is in full self-possession and power, it can be the vehicle of the di re.t supramental consciousness which will then be able to act f re.ly and absolutely for the enti re.transformation of the external natu re. its transfiguration into a perfect body of the Truth-consciousness in a word, its divinisation.
   This then is the sup re.e sec re., not the re.unciation and annulment, but the transformation of the ordinary human natu re.: first of all, its psychicisation, that is to say, making it move and live and be in communion and identification with the light of the psychic being, and, secondly, through the soul and the ensouled mind and life and body, to open out into the supramental consciousness and let it come down he re.below and work and achieve.
   The soul or the true being in man uplifted in the supramental consciousness and at the same time coming forward to possess a divinised mind and life and body as an instrument and channel of its self-exp re.sion and an embodiment of the Divine Will and Purposesuch is the goal that Natu re.is seeking to re.lise at p re.ent through her evolutionary lan. It is to this labour that man has been called so that in and through him the destined transcendence and transformation can take place.
   It is not easy, however, nor is it necessary for the moment to envisage in detail what this divinised man would be like, externallyhis mode of outward being and living, kimsita vrajeta kim, as Arjuna queriedor how the collective life of the new humanity would function or what would be the composition of its social fabric. For what is happening is a living process, an organic growth; it is being elaborated through the actions and re.ctions of multitudinous forces and conditions, known and unknown; the p re.ise configuration of the final outcome cannot be p re.icted with exactitude. But the Power that is at work is omniscient; it is selecting, re.ecting, cor re.ting, fashioning, c re.ting, co-ordinating elements in accordance with and by the drive of the inviolable law of Truth and Harmony that re.gns in Light's own homeswe dame the Supermind.
   It is also to be noted that as mind is not the last limit of the march of evolution, even so the prog re.s of evolution will not stop with the manifestation and embodiment of the Supermind. The re.a re.other still higher principles beyond and they too p re.umably await manifestation and embodiment on earth. C re.tion has no beginning in time (andi) nor has it an end (ananta). It is an eternal process of the unravelling of the mysteries of the Infinite. Only, it may be said that with the Supermind the c re.tion he re.enters into a diffe re.t order of existence. Befo re.it the re.was the domain of Ignorance, after it will come the re.gn of Light and Knowledge. Mortality has been the governing principle of life on earth till now; it will be re.laced by the consciousness of immortality. Evolution has proceeded through struggle and pain; he re.fter it will be a spontaneous, harmonious and happy flowering.
   Now, with re.ard to the time that the p re.ent stage of evolution is likely to take for its fulfilment, one can p re.ume that since or if the specific urge and st re.s has manifested and come up to the front, this very fact would show that the problem has become a problem of actuality, and even that it can be dealt with as if it had to be solved now or never. We have said that in man, with man's self-consciousness or the consciousness of the psychic being as the instrument, evolution has attained the capacity of a swift and concentrated process, which is the process of Yoga; the process will become swifter and mo re.concentrated, the mo re.that instrument grows and gathers power and is infused with the divine afflatus. In fact, evolution has been such a process of gradual acceleration in tempo from the very beginning. The earliest stage, for example, the stage of dead Matter, of the play of the me re.chemical forces was a very, very long one; it took millions and millions of years to come to the point when the manifestation of life became possible. But the period of elementary life, as manifested in the plant world that followed, although it too lasted a good many millions of years, was much briefer than the p re.eding periodit ended with the advent of the first animal form. The age of animal life, again, has been very much shorter than that of the plant life befo re.man came upon earth. And man is al re.dy mo re.than a million or two years oldit is fully time that a higher order of being should be c re.ted out of him.
   The Dhammapada, I. 1

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 c re.tes? 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 re.l," 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 re.lity? 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 c re.te 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 t re.tment, not usually, that is to say, nor in the sup re.e manner. Sri Aurobindo has thrown such a material into his poetic fervour and c re.ted a sheer beauty, a stupendous re.lity out of it. He re.n lies the g re.tness of his achievement. Philosophy, however divine, and in spite of Milton, has been re.arded by poets as "harsh and crabbed" and as such unfit for poetic delineation. Not a few poets indeed founde re. 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 ra re.t spectacles.1 I can think of only one instance just now whe re.a philosopher has almost succeeded being a g re.t poet I am re.erring to Luc re.ius and his De re.um Natura. Neither Shakespea re.nor Homer had anything like philosophy in their poetic c re.tion. And in spite of some inclination to philosophy and philosophical ideas Virgil and Milton we re.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, whe re.he is a passionate visionary, and not his Paradiso (whe re.he has put in mo re.thought-power) that marks the nee plus ultra of his poetic achievement.
   And yet what can be mo re.poetic in essence than philosophy, if by philosophy we mean, as it should mean, spiritual truth and spiritual re.lisation? What else can give the full b re.th, the integral force to poetic inspiration if it is not the problem of existence itself, of God, Soul and Immortality, things that touch, that a re.at the very root of life and re.lity? 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 me re.y or mostly on earth, and poetry has been t re.ted as the exp re.sion 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 re.ognise that what we obtain in this way is humanity in its lower deg re.s, its surface formulations, at its minimum magnitude.
   We do not say that poets have never sung of God and Soul and things transcendent. Poets have always done that. But what I say is this that p re.entation of spiritual truths, as they a re.in their own home, in other words, t re.ted philosophically and yet in a sup re.e poetic manner, has always been a rarity. We have, indeed, in India the Gita and the Upanishads, g re.t philosophical poems, if the re.we re.any. But for one thing they a re.on dizzy heights out of the re.ch of common man and for another they a re.idolised mo re.as philosophy than as poetry. Doubtless, our Vaishnava poets sang of God and Love Divine; and Rabindranath, in one sense, a typical modern Vaishnava, did the same. And their songs a re.masterpieces. But a re.they not all human, too human, as the mad prophet would say? In them it is the human significance, the human manner that touches and moves us the spiritual significance re.ains esoteric, is suggested, is a matter of deduction. Sri Aurobindo has dealt with spiritual experiences in a diffe re.t way. He has not clothed them in human symbols and allegories, in images and figu re. of the me re.earthly and secular life: he p re.ents them in their nakedness, just as they a re.seen and re.lised. He has not sought to tone down the rigour of truth with contrivances that easily charm and captivate the common human mind and heart. Nor has he indulged like so many poet philosophers in vague generalisations and colourless or too colourful truisms that do not embody a clear thought or rounded idea, a radiant judgment. Sri Aurobindo has given us in his poetry thoughts that a re.clear-cut, ideas beautifully chiselledhe is always luminously forceful.
   Take these Vedantic lines that in their limpidity and harmonious flow beat anything found in the fine F re.ch poet Lamartine:
  --
   To humanise the Divine, that is what we all wish to do; for the Divine is too lofty for us and we cannot look full into his face. We cry and supplicate to Rudra, "O di re.Lord, show us that other form of thine that is benign and humane". All earthly imageries we lavish upon the Divine so that he may appear to us not as something far and distant and fo re.gn, but, quite near, among us, as one of us. We take re.ourse to human symbolism often, because we wish to palliate or hide the rigours of a sup re.e experience, not because we have no adequate terms for it. The same human or earthly terms could be used diffe re.tly if we had a diffe re.t consciousness. Thus the Vedic Rishis sought not to humanise the Divine, their purpose was rather to divinise the human. And their allegorical language, although rich in ter re.trial figu re., does not carry the imp re.s and atmosphe re.of me re.humanity and earthliness. For in re.lity the symbol is not me re.y the symbol. It is me re.symbol in re.ard to the truth so long as we take our stand on the lower plane when we have to look at the truth through the symbol; but if we view it from the higher plane, from truth itself, it is no longer me re.symbol but the very truth bodied forth. Whatever the re.is of symbolism on earth and its beauties, in sense and its enjoyments, is then transfigu re. into the exp re.sion of the truth, of the divinity itself. We then no longer speak in human language but in the language of the gods.
   We have been speaking of philosophy and the philosophic manner. But what a re.the exact implications of the words, let us ask again. They mean nothing mo re.and nothing lessthan the force of thought and the mass of thought content. After all, that seems to be almost the whole diffe re.ce between the past and the p re.ent human consciousness in so far at least as it has found exp re.sion in poetry. That element, we wish to point out, is p re.isely what the old-world poets lacked or did not ca re.to possess or exp re.s or st re.s. A poet meant above all, if not all in all, emotion, passion, sensuousness, sensibility, nervous enthusiasm and imagination and fancy: re.ember the classic definition given by Shakespea re.of the poet
   Of imagination all compact.. . .
  --
   The heart and its urges, the vital and its surges, the physical impulsesit is these of which the poets sang in their infinite variations. But the mind proper, that is to say, the higher re.lective ideative mind, was not given the right of citizenship in the domain of poetry. I am not forgetting the so-called Metaphysicals. The element of metaphysics among the Metaphysicals has al re.dy been called into question. The re.is he re. no doubt, some theology, a good dose of mental cleverness or conceit, but a modern intellectual or rather rational intelligence is something other, something mo re.than that. Even the metaphysics that was commandee re. he re.had mo re.or less a decorative value, it could not be taken into the pith and substance of poetic truth and beauty. It was a decoration, but not unoften a drag. I re.er re. to the Upanishads, but these strike quite a diffe re.t, almost an opposite line in this connection. They a re.in a sense truly metaphysical: they bypass the mind and the mental powers, get hold of a higher mode of consciousness, make a di re.t contact with truth and beauty and re.lity. It was Buddha's c re.it to have forged this missing link in man's spiritual consciousness, to have brought into play the power of the rational intellect and used it in support of the spiritual experience. That is not to say that he was the very first person, the originator who initiated the movement; but at least this seems to be true that in him and his au thentic followers the movement came to the fo re.ront of human consciousness and attained the proportions of a major member of man's psychological constitution. We may re.ember he re.that Socrates, who started a similar movement of rationalisation in his own way in Europe, was almost a contemporary of the Buddha.
   Poetry as an exp re.sion of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the sec re. sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable deg re.. Still, the power of intelligence and re.son shown by Vyasa is of a special order: it is a sublimated function of the faculty, something aloof and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be mo re.scientific, let us use the word, mo re.matter-of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and app re.iation and explanation of things human and ter re.trial; made immanent in the mundane and the ephemeral, as they a re.commonly called. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the th re. terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The th re. terms a re.the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or mo re.generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point we a re.trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually supposed to be antagonistic and incompatible.
   Indeed it would be wrong to associate any cold ascetic nudity to the spiritual body of Sri Aurobindo. His poetry is philosophic, abstract, no doubt, but every philosophy has its practice, every abstract thing its conc re.e application,even as the soul has its body; and the fusion, not me re.union, of the two is very characteristic in him. The deepest and unseizable flights of thought he knows how to clo the with a Kalidasian richness of imagery, or a Keatsean gusto of sensuousness:
  --
   You unforgotten re.ind. For his flute with its sweetness ensnaring
   Sounds in our ears in the night and our souls of their teguments baring

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The diffe re.ce between living organism and dead matter is that while the former is endowed with c re.tive activity, the latter has only passive re.eptivity. Life adds, synthetises, new-c re.tesgives mo re.than what it re.eives; matter only sums up, gathers, re.lects, gives just what it re.eives. Life is living, glad and g re.n through its c re.tive genius. C re.tion in some form or other must be the co re.of everything that seeks vitality and growth, vigour and delight. Not only so, but a thing in order to be re.l must possess a c re.tive function. We consider a shadow or an echo un re.l p re.isely because they do not c re.te but me re.y image or re.eat, they do not bring out anything new but simply re.lect what is given. The whole of existence is re.l because it is eternally c re.tive.
   So the problem that concerns man, the riddle that humanity has to solve is how to find out and follow the path of c re.tivity. If we a re.not to be dead matter nor me re.shadowy illusions we must be c re.tive. 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 c re.tivity is an aristocratic virtue, that it belongs only to the chosen few. A g re.t poet or a mighty man of action c re.tes indeed, but such a c re.tor does not appear very f re.uently. A Shakespea re.or a Napoleon is a ra re.phenomenon; they a re. in re.lity, an exception to the general run of mankind. It is enough if we others can understand and follow themMahajano yena gatahlet the g re.t souls initiate and c re.te, the common souls have only to re.eat and imitate.
   But this is not as it should be, nor is it the truth of the matter. Every individual soul, however placed it may be, is by natu re.c re.tive; every individual being lives to discover and to c re.te.
   The inmost re.lity of man is not a passive re.eptacle, a me re. re.ponsive medium but it is a dynamoa power-station generating and throwing out energy that produces and c re.tes.
   Now the cent re.of this energy, the matrix of c re.tivity is the soul itself, one's own soul. If you want to c re.telive, grow and be re.l-find yourself, be yourself. The simple old wisdom still re.ains 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 re.l natu re.and hence that lead to imitation and re.etition, decay and death. This is what happens to what we call common souls. The force of circumstances, the p re.su re.of environment or simply the momentum of custom or habit compel them to choose the easiest and the re.diest way that may lie befo re.them. They do not consult the demand of the inner being but the re.ui re.ent of the moment. Our bodily needs, our vital hungers and our mental p re.udices obsess and obscu re.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 a re.carried away in the flux and tumult of life. It is a mixed and collective whirla Weltgeist that moves and governs us. We a re.helpless straws drifting in the cur re.t. But manhood demands that we stop and pause, pull ourselves out of the Maelstrom and be what we a re. We must shape things as we want and not allow things to shape us as they want.
   Let each take cognisance of the godhead that is within him for self is Godand in the st re.gth of the soul-divinity c re.te his universe. It does not matter what sort of universe he- c re.tes, so long as he c re.tes it. The world c re.ted by a Buddha is not the same as that c re.ted by a Napoleon, nor should they be the same. It does not prove anything that I cannot become a Kalidasa; for that matter Kalidasa cannot become what I am. If you have not the genius of a Shankara it does not mean that you have no genius at all. Be and become yourselfma gridhah kasyachit dhanam, says the Upanishad. The fountain-head of c re.tive genius lies the re. in the f re. choice and the particular delight the self-determination of the spirit within you and not in the desi re.for your neighbours riches. The world has become dull and uniform and mechanical, since everybody endeavours to become not himself, but always somebody else. Imitation is servitude and servitude brings in grief.
   In one's own soul lies the very height and profundity of a god-head. Each soul by bringing out the note that is his, makes for the most wondrous symphony. Once a man knows what he is and holds fast to it, re.using to be drawn away by any necessity or temptation, he begins to uncover himself, to do what his inmost natu re.demands and takes joy in, that is to say, begins to c re.te. Indeed the re.may be much diffe re.ce in the forms that diffe re.t souls take. But because each is itself, the re.o re.each is grounded upon the fundamental equality of things. All our valuations a re.in re.e re.ce to some standard or other set up with a particular end in view, but that is a question of the practical world which in no way takes away from the intrinsic value of the g re.tness of the soul. So long as the thing is the re. the how of it does not matter. Infinite a re.the ways of manifestation and all of them the very highest and the most sublime, provided they a re.a manifestation of the soul itself, provided they rise and flow from the same level. Whether it is Agni or Indra, Varuna, Mitra or the Aswins, it is the same sup re.e and divine inflatus.
   The cosmic soul is true. But that truth is borne out, effectuated only by the truth of the individual soul. When the individual soul becomes itself fully and integrally, by that very fact it becomes also the cosmic soul. The individuals a re.the channels through which flows the Universal and the Infinite in its multiple emphasis. Each is a particular figu re. aspectBhava, a particular angle of vision of All. The vision is enti re.and the figu re.perfect if it is not re.racted by the lower and denser parts of our being. And for that the individual must first come to itself and shine in its opal clarity and translucency.
   Not to do what others do, but what your soul impels you to do. Not to be others but your own self. Not to be anything but the very cosmic and infinite divinity of your soul. The re.n lies your highest f re.dom and perfect delight. And the re.you a re.sup re.ely c re.tive. Each soul has a consortPrakriti, Natu re.hich it c re.tes out of its own rib. And in this field of infinite c re.tivity the soul lives, moves and has its being.

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her witness spirit stood re.iewing Time.
  3.3
  --
  Lay mapped to her sun-clear re.ording view,
  From the bright country of her childhood's days
  --
  A point she had re.ched whe re.life must be in vain
  Or, in her unborn element awake,
  --
  The slow re.enge of unforgiving Law
  And the deep need of universal pain
  --
  Had shown to her her self's ba re. re.lity
  And mated her with her environment.
  --
  Inspi re. and ruled from Truth's re.ealing vault
  Moves in some prophet cavern of the gods,
  --
  And a quiet re.ch like a re.embe re. b re.st,
  In a haven of safety and splendid soft re.ose
  One could drink life back in st re.ms of honey-fi re.
  --
  The whole world could take re.uge in her single heart.
  3.38
  --
  His high warm subtle ether he re.ound
  And moved in her as in his natural home.
  --
  It still re.lected heaven's spiritual joy.
  4.5
  --
  Descended from its unattainable re.lms
  In her attracting advent's luminous wake,
  --
  Her spirit re.used to hug the common soil,
  Or, finding all life's golden meanings robbed,
  --
  Asked not from mortal frailty pain's re.ief,
  Patched not with failu re.bargain or compromise.
  --
  In her own self she found her high re.ourse;
  She matched with the iron law her sove re.gn right:
  --
  Awoke from slumber in her heart's re.ess.
  4.36
  --
  Or the figu re.of the world re.eals the signs
  Of a tied Chance re.eating her old steps
  In circles around Matter's binding-posts.
  --
  To which re.son lends illusive sense, is he re.
  Or the empiric Life's instinctive search,
  --
  The deity re.ealed its hidden face.
  4.47
  --
  A living choice re.ersed fate's cold dead turn,
  Affirmed the spirit's t re.d on Circumstance,
  P re.sed back the senseless di re. re.olving Wheel
  And stopped the mute march of Necessity.

01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  To come to this Yoga me re.y with the idea of being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their p re.ccupations invariably come to grief, spiritually and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incidentally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental consciousness on earth to transform mind, life and body. All else can be only a re.ult of these two aims, not the primary object of the Yoga.
  The only c re.tion for which the re.is any place he re.is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into
  Matter. Our object is not to re.ove all "limitations" on the expansion of the ego or to give a f re. field and make unlimited room for the fulfilment of the ideas of the human mind or the desi re. of the ego-cent re. life-force. None of us a re.he re.to "do as we like", or to c re.te a world in which we shall at last be able to do as we like; we a re.he re.to do what the Divine wills and to c re.te a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desi re. The work which the sadhak of the supramental Yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our Yoga is not for our own sake but for the sake of the Divine. It is not our own personal manifestation that we a re.to seek, the manifestation of the individual ego f re.d from all bounds and from all bonds, but the manifestation of the Divine. Of that manifestation our own spiritual liberation, perfection, fullness is to be a re.ult and a part, but not in any egoistic sense or for any ego-cent re. or self-seeking purpose.
  This liberation, perfection, fullness too must not be pursued for our own sake, but for the sake of the Divine.

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Is the re.not a fundamental diffe re.ce, diffe re.ce not me re.y with re.ard to the poetic personality, but with re.ard to the very stuff of consciousness? The re.is di re.t vision he re. the fullness of light, the native rhythm and substance of re.elation, as if
   In the dead wall closing from a wider self,
  --
   re.easing things unseized by earthly sense: ||6.12||
   When the Spirit speaks its own language in its own name, we have spiritual poetry. If, however, the Spirit speaksfrom choice or necessity-an alien language and manner, e.g., that of a profane consciousness, or of the consciousness of another domain, idealistic or philosophical or even occult, puts on or imitates spirit's language and manner, we have what we propose to call mystic poetry proper. When Samain sings of the body of the dancer:
  --
   It is not me re.y by add re.sing the beloved as your goddess that you can attain this mysticism; the Elizabethan did that in merry abundance,ad nauseam.A finer temper, a mo re.delicate touch, a mo re.subtle sensitiveness and a kind of artistic wizardry a re.necessary to tune the body into a rhythm of the spirit. The other line of mysticism is common enough, viz., to exp re.s the spirit in terms and rhythms of the flesh. Tago re.did that liberally, the Vaishnava poets did nothing but that, the Song of Solomon is an exquisite example of that procedu re. The re.is he re. however, a diffe re.ce in deg re.s which is an inte re.ting featu re.worth noting. Thus in Tago re.the re.e re.ce to the spirit is evident, that is the major or central chord; the earthly and the sensuous a re.meant as the name and form, as the body to re.der conc re.e, living and vibrant, near and intimate what otherwise would perhaps be vague and abstract, afar, aloof. But this mundane or human appearance has a value in so far as it is a support, a pointer or symbol of the spiritual import. And the mysticism lies p re.isely in the play of the two, a hide-and-seek between them. On the other hand, as I said, the g re.ter portion of Vaishnava poetry, like a p re.ious and beautiful casket, no doubt, hides the spiritual import: not the pu re.significance but the sign and symbol a re.luxuriously elaborated, they a re.placed in the fo re.round in all magnificence: as if it was their very purpose to conceal the re.l meaning. When the Vaishnava poet says,
   O love, what mo re.shall I, shall Radha speak,
  --
   the re.is nothing in the matter or manner which can indicate, to the uninitiated, any re.e re.ce to the Spirit or the Divine. Or this again,
   I have gazed upon beauty from my very birth
  --
   a re.not satiated; I have re.ted bosom upon bosom
   for thousands
  --
   one can explain that it is the Christ calling the Church or God appealing to the human soul or one can simply find in it nothing mo re.than a man pining for his woman. Anyhow I would not call it spiritual poetry or even mystic poetry. For in itself it does not carry any double or oblique meaning, the re.is no suggestion that it is applicable to other fields or domains of consciousness: it is, as it we re. monovalent. An allegory is never mysticism. The re.is mo re.mysticism in Wordsworth, even in Shelley and Keats, than in Spenser, for example, who stands in this re.pect on the same ground as Bunyan in his The Pilgrim's Prog re.s. Take Wordsworth as a Natu re.worshipper,
   B re.king the silence of the seas
  --
   I do not know if this is not mysticism, what else is. Neither is re.igious poetry true mysticism (or true spirituality). I find mo re.mysticism in
   Come, let us run
  --
   Or this one equally deep, luminous and re.ealing:
   Even as one Fi re.hath ente re. into the world but
  --
   This is spiritual matter and spiritual manner that can never be improved upon. This is spiritual poetry in its quintessence. I am re.erring naturally he re.to the original and not to the translation which can never do full justice, even at its very best, to the poetic value in question. For apart from the individual genius of the poet, the g re.tness of the language, the instrument used by the poet, is also involved. It may well be what is comparatively easy and natural in the language of the gods (devabhasha) would mean a tour de force, if not altogether an impossibility, in a human language. The Sanskrit language was moulded and fashioned in the hands of the Rishis, that is to say, those who lived and moved and had their being in the spiritual consciousness. The Heb re. or even the Zend does not seem to have re.ched that peak, that absoluteness of the spiritual tone which seems inhe re.t in the Indian tongue, although those too b re.thed and g re. in a spiritual atmosphe re. The later languages, however, G re.k or Latin or their modern descendants, have gone still farther from the source, they a re.much nea re. to the earth and a re.suffused with the smell and effluvia of this vale of tears.
   Among the ancients, strictly speaking, the later classical Luc re.ius was a re.arkable phenomenon. By natu re.he was a poet, but his mental inte re.t lay in metaphysical speculation, in philosophy, and unpoetical business. He turned away from arms and heroes, wrath and love and, like Seneca and Au re.ius, gave himself up to moralising and philosophising, delving 'into the mystery, the why and the how and the whither of it all. He chose a dangerous subject for his poetic inspiration and yet it cannot be said that his attempt was a failu re. Luc re.ius was not a re.igious or spiritual poet; he was rather Marxian,atheistic, materialistic. The dialectical materialism of today could find in him a lot of nourishment and support. But whatever the content, the manner has made a whole diffe re.ce. The re.was an idealism, a clarity of vision and an intensity of perception, which however scientific appa re.tly, gave his c re.tion a note, an accent, an atmosphe re.high, tense, aloof, ascetic, at times bordering on the supra-sensual. It was a high light, a force of consciousness that at its highest pitch had the ring and vibration of something almost spiritual. For the basic principle of Luc re.ius' inspiration is a large thought-force, a tense perception, a taut nervous re.ctionit is not, of course, the identity in being with the inner re.lities which is the hallmark of a spiritual consciousness, yet it is something on the way towards that.
   The re.have been other philosophical poets, a good number of them since thennot me re.y rationally philosophical, as was the vogue in the eighteenth century, but metaphysically philosophical, that is to say, inquiring not me re.y into the phenomenal but also into the labyrinths of the noumenal, investigating not only what meets the senses, but also things that a re.behind or beyond. Amidst the earlier efflo re.cence of this movement the most outstanding philosopher poet is of course Dante, the Dante of Paradiso, a philosopher in the mediaeval manner and to the extent a lesser poet, according to some. Goe the is another, almost in the grand modern manner. Wordsworth is full of metaphysics from the crown of his head to the tip of his toe although his poetry, perhaps the major portion of it, had to undergo some kind of martyrdom because of it. And Shelley, the sup re.ely lyric singer, has had a very rich undertone of thought-content genuinely metaphysical. And Browning and Arnold and Hardyindeed, if we come to the mo re.moderns, we have to cite the whole host of them, none can be excepted.
   We left out the Metaphysicals, for they can be grouped as a set apart. They a re.not so much metaphysical as theological, re.igious. They have a brain-content stirring with theological problems and speculations, re.lete with scintillating conceits and intricate fancies. Perhaps it is because of this philosophical burden, this intellectual bias that the Metaphysicals went into obscurity for about two centuries and it is p re.isely because of that that they a re.slowly coming out to the fo re.ront and assuming a special value with the moderns. For the modern mind is characteristically thoughtful, introspective"introvert"and philosophical; even the exact physical sciences of today a re.rounded off in the end with metaphysics.
   The growth of a philosophical thought-content in poetry has been inevitable. For man's consciousness in its evolutionary march is driving towards a consummation which includes and p re.upposes a development along that line. The mot d'ord re.in old-world poetry was "fancy", imagination re.ember the famous lines of Shakespea re.characterising a poet; in modern times it is Thought, even or perhaps particularly abstract metaphysical thought. Perceptions, experiences, re.lisationsof whatever order or world they may beexp re.sed in sensitive and aesthetic terms and figu re., that is poetry known and app re.iated familiarly. But a new turn has been coming on with an inc re.sing insistencea definite time has been given to that, since the re.aissance, it is said: it is the growing importance of Thought or brain-power as a medium or atmosphe re.in which poetic experiences find a sober and clear articulation, a definite and strong formulation. Rationalisation of all experiences and re.lisations is the keynote of the modern mentality. Even when it is said that re.son and rationality a re.not ultimate or final or significant re.lities, that the irrational or the submental plays a g re.ter role in our consciousness and that art and poetry likewise should be the exp re.sion of such a mentality, even then, all this is said and done in and through a strong rational and intellectual st re.s and frame the like of which cannot be found in the old-world frankly non-intellectual c re.tions.
   The re.igious, the mystic or the spiritual man was, in the past, mo re.or Jess methodically and absolutely non-intellectual and anti-intellectual: but the modern age, the age of scientific cultu re. is tending to make him as strongly intellectual: he has to explain, not only p re.ent 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 p re.ents 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 structu re.of his experience: analytic power, p re.ccupation with methodology seems inhe re.t in the modern c re.tive consciousness.
   The philosophical t re.d in poetry has an inte re.ting 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 p re.ominantly vital natu re.into an inc re.sing mental poise, in the same way his c re.tive 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 re.lity. A similar movement is re.lected in poetic and artistic c re.tion too: the thinker, the philosopher re.ains in the background at the outset, he looks out; peers through chinks and holes from time to time; later he comes to the fo re.ront, assumes a major role in man's c re.tive activity.
   Man's consciousness is further to rise from the mental to over-mental re.ions. Accordingly, his life and activities and along with that his artistic c re.tions too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which a re.intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a mo re.luminous pattern, a mo re.subtly articulated , form for the higher, vaster and deeper re.lities, truths and harmonies to exp re.s and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident re.sons, for human re.son or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of di re.t and immediate contact was sought to be established between the normal and the transcendental. The re.ult was, as I have pointed out, a pu re.spiritual poetry, on the one hand, as in the Upanishads, or, on the other, re.igious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much colou re. and dominated by the latter. Vyasa was the g re.t legendary figu re.in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's re. re.ented a mo re.ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In G re.ce it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find exp re.sion in the later poets, Sophocles and Euripides. But all these we re.very simple beginnings. The moderns go in for something mo re.radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the c re.tive activity. Such is the p re.ent-day demand.
   The earliest p re.ccupation of man was re.igious; even when he concerned himself with the world and worldly things, he re.er re. all that to the other world, thought of gods and goddesses, of after-death and other whe re. That also will be his last and ultimate p re.ccupation though in a somewhat diffe re.t way, when he has passed through a process of purification and growth, a "sea-change". For although re.igion is an aspiration towards the truth and re.lity beyond or behind the world, it is married too much to man's actual worldly natu re.and carries always with it the shadow of profanity.
   The re.igious 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 me re.y re.igious 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 nea re.t approach to it is echoed in those famous lines of Blake:
   To see a World in a grain of Sand,
  --
   In a divine re. re.t from mortal thought,
   In a prodigious gestu re.of soul-sight,
  --
   This, I say, is something diffe re.t from the re.igious and even from the mystic. It is away from the me re.y re.igious, because it is naked of the vestu re.of humanity (in spite of a human face that masks it at times) ; it is something mo re.than the me re.y mystic, for it does not stop being a signpost or an indication to the Beyond, but is itself the p re.ence and embodiment of the Beyond. The mystic gives us, we can say, the magic of the Infinite; what I term the spiritual, the spiritual proper, gives in addition the logic of the Infinite. At least this is what distinguishes modern spiritual consciousness from the ancient, that is, Upanishadic spiritual consciousness. The Upanishad gives exp re.sion to the spiritual consciousness in its original and pristine purity and perfection, in its essential simplicity. It did not butt re.s itself with any logic. It is the re.ord of fundamental experiences and the re.was no question of any logical exposition. But, as I have said, the modern mind re.ui re. and demands a logical element in its perceptions and p re.entations. Also it must needs be a diffe re.t kind of logic that can satisfy and satisfy wholly the deeper and subtler movements of a modern consciousness. For the philosophical poet of an earlier age, when he had re.ourse to logic, it was the logic of the finite that always gave him the frame, unless he th re. the whole thing overboard and leaped straight into the occult, the illogical and the a logical, like Blake, for instance. Let me illustrate and compa re.a little. When the older poet explains indriyani hayan ahuh, it is an allegory he re.orts to, it is the logic of the finite he marshals to point to the infinite and the beyond. The st re.s of re.son is appa re.t and effective too, but the pattern is what we a re.normally familiar with the movement, we can say, is almost Aristotelian in its rigour. Now let us turn to the following:
   Our life is a holocaust of the Sup re.e. ||26.15||
  --
   He re.we have a pattern of thought-movement that does not seem to follow the lineaments of the normal brain-mind consciousness, although it too has a basis the re. our customary line of re.soning re.eives a sudden shock, as it we re. and then is shaken, moved, lifted up, transportedgradually or suddenly, according to the temperament of the listener. Besides, we have he re.the peculiar modern tone, which, for want of a better term, may be described as scientific. The imp re.simprimaturof Science is its rational cohe re.ce, justifying or justified by sense data, by physical experience, which gives us the pattern or model of an inexorable natural law. He re.too we feel we a re.in the domain of such natural law but lifted on to a higher level.
   This is what I was trying to make out as the distinguishing trait of the re.l spiritual consciousness that seems to be developing in the poetic c re.tion of tomorrow, e.g., it has the same rationality, clarity, conc re.eness of perception as the scientific spirit has in its own domain and still it is rounded off with a halo of magic and miracle. That is the natu re.of the logic of the infinite proper to the spiritual consciousness. We can have a Science of the Spirit as well as a Science of Matter. This is the Thought element or what cor re.ponds to it, of which I was speaking, the philosophical factor, that which gives form to the formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the p re.entation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the sup re.e solar consciousness but the nea re.t approach to it. Or, perhaps, the mystic dwells in the domain of the Divine, he may even be suffused with a sense of unity but would not like to acqui re.the Divine's natu re.and function. Normally and generally he embodies all the aspiration and yearning moved by intimations and suggestions belonging to the human mentality, the divine urge re.aining still the human flavour. We can say also, using a Vedantic terminology, that the mystic consciousness gives us the tatastha lakshana, the nea re.t approximative attribute of the attri buteless; or otherwise, it is the hiranyagarbha consciousness which englobes the multiple play, the coruscated possibilities of the re.lity: while the spiritual proper may be conside re. as prajghana, the solid mass, the essential lineaments of re.elatory knowledge, the typal "wave-particles" of the re.lity. In the former the re.is a play of imagination, even of fancy, a decorative aesthesis, while in the latter it is vision pu re.and simple. If the spiritual poetry is solar in its natu re. we can say, by extending the analogy, that mystic poetry is characteristically lunarMoon re. re.enting the delight and the magic that Mind and mental imagination, suffused, no doubt, with a light or a re.lection of some light from beyond, is capable of (the Upanishad speaks of the Moon being born of the Mind).
   To sum up and re.apitulate. The evolution of the poetic exp re.sion in man has ever been an attempt at a re.urn and a prog re.sive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelai re. thus admonishes his spirit:
   "Flyaway, far from these morbid miasmas, go and purify yourself in the higher air and drink, like a pu re.and divine liquor, the clear fi re.that fills the limpid spaces."18
  --
   Double-lived in re.ions new?19
   Poetry, actually however, has been, by and large, a profane and mundane affair: for it exp re.ses the normal man's perceptions and feelings and experiences, human loves and hates and desi re. and ambitions. True. And yet the re.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, the re.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 exp re.sion of his c re.tive activity has followed a similar line of transformation. The first and original transformation happened with re.igious poetry. The re.igious, one may say, is the profane inside out; that is to say, the re.igious man has almost the same tone and temper, the same urges and passions, only turned Godward. re.igious poetry too marks a new turn and development of human speech, in taking the name of God human tongue acqui re. a new plasticity and flavour that transform or give a new modulation even to things profane and mundane it speaks of. re.igious means at bottom the colouring of mental and moral idealism. A parallel process of katharsis is found in another class of poetic c re.tion, viz., the allegory. Allegory or parable is the stage when the higher and inner re.lities a re.exp re.sed wholly in the modes and manner, in the form and character of the normal and external, when moral, re.igious or spiritual truths a re.exp re.sed in the terms and figu re. 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 re.igious, however, the first step is taken for a mingling and fusion. The mystic is the beginning of a re.l 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 re.igious mystic or the philosopher mystic, although often the two a re.welded together and cannot be very well separated. Let us illustrate a little:
   The spacious firmament on high,
  --
   This is re.igious poetry, pu re.and simple, exp re.sing man's earliest and most elementary feeling, marked by a broad candour, a rather shallow monotone. But that feeling is raised to a pitch of fervour and scintillating sensibility in Vaughan's
   They a re.all gone into the world of light
  --
   re.ume Thy spirit from this world of thrall
   Into true liberty.21
   The same re.igious spirit seems to climb a little higher still st re.ching towards the mystic vein in Donne,
   My heart is by dejection, clay,
   And by self-murder, re..
   From this re. earth, O Father, purge away
   All vicious tinctu re., that new fashioned
  --
   The allegorical element too finds he re.cleverly woven into the mystically re.igious textu re. He re.is another example of the mystically re.igious temper from Donne:
   For though through many st re.ghts, and lands I roame,
  --
   The same poet is at once re.igious and mystic find philosophical in these lines, for example:
   That All, which always is All every whe re.
  --
   But all that is left far behind, when we hear a new voice announcing an altogether new manner, re.elatory of the truly and sup re.ely spiritual consciousness, not simply mystic or re.igious but magically occult and carved out of the highest if re.ondite philosophia:
   A finite movement of the Infinite
  --
   Mallarme: "Les Fleurs". "Vermilion like the pu re.toe of the seraph re.dened by the blush of dawns it trampled through."
   "Quite broken they a re. yet they have eyes that pierce like a drill, shine like those holes in which the water sleeps at night: they have the divine eyes of a little girl."Baudelai re. "Les petites vieilles"
  --
   "The Solitary re.per".
   "The World is too much with us"...
  --
   Envole-toi bien loin de ces miasmes morbides; Va te purifier dans l'air suprieur, Et bois, comme tine pu re.et divine liqueur, Le feu clair qui re.plit les espaces Iimpides. "Elvation" Spleen et Idal.
   Keats: "Ode on the Poets".

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   What is re.son, the faculty that is said to be the proud privilege of man, the sove re.gn instrument he alone possesses for the purpose of knowing? What is the value of knowledge that re.son gives? For it is the manner of knowing, the particular faculty or instrument by which we know, that determines the natu re.and content of knowledge. re.son is the collecting of available sense-perceptions and a certain mode of working upon them. It has th re. component elements that have been defined as observation, classification and deduction. Now, the very composition of re.son shows that it cannot be a perfect instrument of knowledge; the limitations a re.the inhe re.t limitations of the component elements. As re.ards observation the re.is a two-fold limitation. First, observation is a re.ative term and variable quantity. One observes through the prism of one's own observing faculty, through the bias of one's own personality and no two persons can have absolutely the same manner of observation. So Science has re.ognised the necessity of personal equation and has c re.ted an imaginary observer, a "mean man" as the standard of re.e re.ce. And this al re.dy takes us far away from the truth, from the re.lity. Secondly, observation is limited by its scope. All the facts of the world, all sense-perceptions possible and actual cannot be included within any observation however large, however collective it may be. We have to go always upon a limited amount of data, we a re.able to construct only a partial and sketchy view of the surface of existence. And then it is these few and doubtful facts that re.son seeks to arrange and classify. That classification may hold good for certain immediate ends, for a temporary understanding of the world and its forces, either in order to satisfy our curiosity or to gain some practical utility. For when we want to consider the world only in its immediate re.ation to us, a few and even doubtful facts a re.sufficient the mo re.immediate the re.ation, the mo re.immaterial the doubtfulness and insufficiency of facts. We may quite confidently go a step in darkness, but to walk a mile we do re.ui re.light and certainty. Our scientific classification has a background of uncertainty, if not, of falsity; and our deduction also, even while cor re.t within a very narrow range of space and time, cannot escape the fundamental vices of observation and classification upon which it is based.
   It might be said, however, that the guarantee or sanction of re.son does not lie in the extent of its application, nor can its subjective natu re.(or ego-centric p re.ication, as philosophers would term it) vitiate the validity of its conclusions. The re.is, in fact, an inhe re.t unity and harmony between re.son and re.lity. If we know a little of re.lity, we know the whole; if we know the subjective, we know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the proof of your statement. The generalising power inhe re.t in re.son is the guarantee of the certitude to which it leads. re.son is valid, as it does not betray us. If it we re.such as anti-intellectuals make it out to be, we would be making nothing but false steps, would always re.ain entangled in contradictions. The very success of re.son is proof of its being a re.iable and perfect instrument for the knowledge of Truth and re.lity. It is beside the mark to prove otherwise, simply by analysing the natu re.of re.son and showing the fundamental deficiencies of that natu re. It is rather to the c re.it of re.son that being as it is, it is none the less a successful and trustworthy agent.
   Now the question is, does re.son never fail? Is it such a perfect instrument as intellectualists think it to be? The re.is ground for serious misgivings. re.son says, for example, that the earth re.olves round the sun: and re.son, it is argued, is right, for we see that all the facts a re.conformableto it, even facts that we re.hitherto unknown and a re.now coming into our ken. But the difficulty is that re.son did not say that always in the past and may not say that always in the futu re. The old astronomers could explain the universe by holding quite a contrary theory and could fit into it all their astronomical data. A futu re.scientist may come and explain the matter in quite a diffe re.t way from either. It is only a choice of workable theories that re.son 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, re.son cannot solve all the problems that it meets; it can judge only truths that a re.of a certain type.
   It may be answe re. that re.son is a faculty which gives us prog re.sive knowledge of the re.lity, 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 blur re. image of the re.lity, it has the means and capacity of cor re.ting and completing itself. It offers theories, no doubt; but what a re.theories? They a re.simply the gradually inc re.sing adaptation of the knowing subject to the object to be known, the evolving re.elation of re.lity to our perception of it. re.son is the power which carries on that process of adaptation and re.elation; we can safely re.y upon re.son and trust It to carry on its work with inc re.sing success.
   But in knowledge it is p re.isely finality that we seek for and no me re.prog re.sive, asymptotic, rapprochement ad infinitum. No less than the Practical re.son, the Theo re.ical re.son also demands a categorical imperative, a clean affirmation or denial. If re.son cannot do that, it must be re.arded as inefficient. It is poor consolation to man that re.son is gradually finding out the truth or that it is trying to grapple with the problems of God, Soul and Immortality and will one day pronounce its verdict. Whether we have or have not any other instrument of knowledge is a diffe re.t question altogether. But in the meanwhile re.son stands condemned by the evidence of its own limitation.
   It may be re.orted that if re.son is condemned, it is condemned by itself and by no other authority. All argumentation against re.son is a function of re.son itself. The deficiencies of re.son we find out by the rational faculty alone. If re.son was to die, it is because it consents to commit suicide; the re.is no other power that kills it. But to this our answer is that re.son has this miraculous power of self-destruction; or, to put it philosophically, re.son is, at best, an organ of self-criticism and perhaps the organ par excellence for that purpose. But criticism is one thing and c re.tion another. And whether we know or act, it is fundamentally a process of c re.tion; at least, without this element of c re.tion the re.can be no knowledge, no act. In knowledge the re.is a luminous c re.tivity, re.elation or Categorical Imperative which re.son does not and cannot supply but vaguely strains to seize. For that element we have to search elsewhe re. not in re.son.
   Does this mean that re.l knowledge is irrational or against re.son? Not so necessarily. The re.is a super-rational power for knowledge and re.son may either be a channel or an obstacle. If we take our stand upon re.son and then proceed to know, if we take the forms and categories of re.son as the inviolable schemata of knowledge, then indeed re.son becomes an obstacle to that super-rational power. If, on the other hand, re.son does not offer any set-form from befo re.and, does not insist upon its own conditions, is passive and simply re.eives and re.lects what is given to it, then it becomes a luminous and su re.channel for that higher and re.l knowledge.
   The fact is that re.son is a lower manifestation of knowledge, it is an attempt to exp re.s 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 re.ation to the ensemble, unless it gives up its exclusive absolutism, it will be perforce arbitrary and misleading. It would still re.ain 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
   A considerable amount of vague misunderstanding and misapp re.ension seems to exist in the minds of a certain section of our people as to what Sri Aurobindo is doing in his re.i re.ent at Pondicherry. On the other hand, a very p re.ise exposition, an exact formula of what he is not doing has been curiously furnished by a well-known patriot in his indictment of what he chooses to call the Pondicherry School of contemplation. But he has arrived at this formula by openly and fearlessly affirming what does not exist; for the things that Sri Aurobindo is accused of doing a re.just the things that he is not doing. In the first place, Sri Aurobindo is not doing peaceful contemplation; in the second place, he is not doing active propaganda either; in the third place, he is not doing prnyma or even dhyna in the ordinary sense of the word; and, lastly, he is not proclaiming or following the maxim that although action may be tolerated as good, his particular brand of Yoga is something higher and better.
   Evidently the eminent politician and his school of activism a re.labouring under a Himalayan confusion: when they speak of Sri Aurobindo, they re.lly have in their mind some of the old schools of spiritual discipline. But one of the marked aspects of Sri Aurobindo's teaching and practice has been p re.isely his insistence on putting aside the inert and life-shunning quietism, illusionism, asceticism and monasticism of a latter-day and decadent India. These ideals a re.perhaps as much obstacles in his way as in the way of the activistic school. Only Sri Aurobindo has not had the temerity to say that it is a weakness to seek re.uge in contemplation or to suggest that a Buddha was a weakling or a Shankara a poltroon.
   This much as re.ards what Sri Aurobindo is not doing; let us now turn and try to understand what he is doing. The distinguished man of action speaks of conquering Natu re.and fighting her. Adopting this war-like imagery, we can affirm that Sri Aurobindo's work is just such a battle and conquest. But the question is, what is natu re.and what is the kind of conquest that is sought, how a re.we to fight and what a re.the re.ui re. arms and implements? A good general should fo re.ee all this, frame his plan of campaign accordingly and then only take the field. The above-mentioned leader proposes ceaseless and unselfish action as the way to fight and conquer Natu re. He who speaks thus does not know and cannot mean what he says.
   European science is conquering Natu re.in a way. It has attained to a certain kind and measu re. in some fields a g re.t measu re. of control and conquest; but however g re.t or striking it may be in its own province, it does not touch man in his mo re.intimate re.lity and does not bring about any true change in his destiny or his being. For the most vital part of natu re.is the re.ion of the life-forces, the powers of disease and age and death, of strife and g re.d and lustall the instincts of the brute in man, all the dark aboriginal forces, the forces of ignorance that form the very groundwork of man's natu re.and his society. And then, as we rise next to the world of the mind, we find a twilight re.ion whe re.falsehood masquerades as truth, whe re.p re.udices move as re.lities, whe re.notions rule as ideals.
   This is the p re.ent natu re.of man, with its th re.fold nexus of mind and life and body, that stands the re.to be fought and conque re.. This is the inferior natu re. of which the ancients spoke, that holds man down inexorably to a lower dharma, imperfect mode of life the life that is and has been the human order till today. No amount of ceaseless action, however selflessly done, can move this wheel of Natu re.even by a hair's b re.dth away from the path that it has carved out from of old. Human natu re.and human society have been built up and a re.run by the forces of this inferior natu re. and whatever shuffling and re.huffling we may make in its appa re.t factors and elements, the general scheme and fundamental form of life will never change. To displace earth (and to conquer natu re.means nothing less than that) and give it another orbit, one must find a fulcrum outside earth.
   Sri Aurobindo does not p re.ch flight from life and a re. re.t 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 un re.enerate dharma. If the first is a blind alley, the second is a vicious circle,both lead nowhe re.
   Sri Aurobindo's sadhana starts from the perception of a Power that is beyond the ordinary natu re.yet is its inevitable master, a fulcrum, as we have said, outside the earth. For what is re.ui re. first is the discovery and manifestation of a new soul-consciousness in man which will bring about by the very p re.su re.and working out of its self-rule an absolute re.ersal of man's natu re. It is the Asuras who a re.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 sove re.gn 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 re.oved from quietism or passivism. Sri Aurobindo is in re.i re.ent, but it is a re.i re.ent only from the outward field of p re.ent physical activities and their appa re.t actualities, not from the true forces and action of life. It is the re. re.t necessary to one who has to go back into himself to conquer a new plane of c re.tive power,an entrance right into the world of basic forces, of fundamental re.lities, into the flaming heart of things whe re.all actualities a re.born and take their first shape. It is the discovery of a power-house of t re.endous 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 me re.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 p re.ent to the outward eye, for the work is still of the natu re.of experiment and trial in very re.tricted limits, something in the natu re.of what is done in a laboratory when a new power has been discove re., but has still to be perfectly formulated in its process. And it is quite a mistake to suppose that the re.is a vigorous propaganda carried on in its behalf or that the re.is a large demand for re.ruits. Only the few, who possess the call within and a re.impelled by the spirit of the futu re. have a chance of serving this high attempt and g re.t re.lisation and standing among its first instruments and pioneer workers.
   ***

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:01.03 - The Yoga of the King - The Yoga of the Souls re.ease
  class:chapter
  --
  He re.ards the icon growing by his gaze
  And in the worm fo re.ees the coming god.
  --
  Then is re.ealed in man the overt Divine.
  A static Oneness and dynamic Power
  --
  A veiled re.lity half-known, ever missed,
  A search for something or someone never found,
  Cult of an ideal never made re.l he re.
  An endless spiral of ascent and fall
  Until at last is re.ched the giant point
  Through which his Glory shines for whom we we re.made
  --
  A gap was re.t in the all-concealing vault;
  The conscious ends of being went rolling back:
  --
  The lines of safety re.son draws that bar
  Mind's soar, soul's dive into the Infinite.
  --
  To be happy partners in the soul's re.ponse,
  Tissue and nerve we re.turned to sensitive chords,
  --
  A vision came of higher re.lms than ours,
  A consciousness of brighter fields and skies,
  --
  And joy of high spiritual re.ponse,
  Its throb of satisfaction and content
  --
  All was re.ealed the re.none can he re.exp re.s;
  Vision and d re.m we re.fables spoken by truth
  --
  Appellants at the re.son's judgment seat,
  Proclaimed the gospel of their opposites,
  --
  And sweet temptations stole from beauty's re.lms
  And sudden ecstasies from a world of bliss.
  It was a re.ion of wonder and delight.
  All now his bright clairaudience could re.eive;
  A contact thrilled of mighty unknown things.
  --
  The touch re.lied to subtle infinities,
  And with a silver cry of opening gates
  --
  And passed the zone whe re.thought re.laces life.
  Out of this world of signs suddenly he came
  --
  All tokens dropped our sense can re.ognise;
  The re.the heart beat no mo re.at body's touch,
  --
  Into a signless re.ion he could soar
  Packed with the deep contents of formlessness
  --
  And all ideas re.oin re.lity.
  The re.knowing herself by her own termless self,
  --
  Asks not in thought's carved brilliant cell to re.t
  Whose single window's clipped outlook on things
  --
  The long re.urgitations of Time's flood,
  The torment edging the di re.force of lust
  --
  He abode at re.t in indivisible Time.
  As if a story long written but acted now,
  --
  An aspect of the unknown re.lity
  Alte re. the meaning of the cosmic scene.
  --
  A small re.ult of a stupendous force:
  Overtaking the moment the eternal Ray
  --
  Across a void re. re.ting sky he glimpsed
  Through a last glimmer and drift of vanishing stars
  The superconscient re.lms of motionless Peace
  Whe re.judgment ceases and the word is mute
  --
  The re.tless nether members ti re.of peace;
  A nostalgia of old little works and joys,
  --
  The need to re.t in a natural pose of fall,
  As a child who learns to walk can walk not long,
  --
  An old pull of subconscious cords re.ews;
  It draws the unwilling spirit from the heights,
  --
  Else would the spirit re.ch alone its source
  Leaving a half-saved world to its dubious fate.
  --
  It clambe re. back to some re.embe re. height
  Or soa re. above the peak from which it fell.
  --
  The Light re.ained in him a longer space.
  In this oscillation between earth and heaven,
  --
  A union of the re.l with the unique,
  A gaze of the Alone from every face,
  --
  A constant lodging in the Eternal's re.lm,
  A safety in the Silence and the Ray,
  --
  His mind could re.t on a supernal ground
  And look down on the magic and the play
  --
  And the re.usal of Inertia's mass
  And the g re. front of the world's Ignorance
  --
  Only life's lower re.ches re.ained dim.
  But the re.too, in the uncertain shadow of life,
  --
  A dense veil was re.t, a mighty whisper heard;
   re.eated in the privacy of his soul,
  --
  And flashes of an occult re.ealing Light
  Approached him from the un re.chable Sec re.y.
  --
  Whose seconds illumined mo re.than re.son's years:
  An ictus of re.ealing lust re.fell
  As if a pointing accent upon Truth,
  --
  A re.etition of God's first delight
  C re.ting in a young and virgin Time.
  --
  It re.t the gauze opaque of Nescience:
  Her lifted finger's keen unthinkable tip
  --
  And buried re.nants of forgotten space.
  A traveller between summit and abyss,
  --
  A re.orter and scribe of hidden wisdom talk,
  Her shining minutes of celestial speech,
  --
  A re.order of the inquiry of the gods,
  Spokesman of the silent seeings of the Sup re.e,
  --
  Above the re.son's brilliant slender curve,
   re.eased like radiant air dimming a moon,
  --
  Transmuted chance re.ur re.ces into laws,
  A chaos of signs into a universe.
  --
  And the re.lism of its illusive art,
  Its logic of infinite intelligence,
  --
  Immense re.lities took on a shape:
  The re.looked out from the shadow of the Unknown
  --
  Bo re.earthward fragments of re.ealing thought
  Hewn from the silence of the Ineffable.
  --
  Looked for the eternal wide re.urning gleam,
  Waiting the advent of a larger ray
  And re.cue of the lost herds of the Sun.
  In a splendid extravagance of the waste of God
  --
  A grand re.ersal of the Night and Day;
  All the world's values changed heightening life's aim;
  --
  Once only re.istering the heavy t re.d
  Of a blind Power on human littleness,
  --
  \t:Thus came his soul's re.ease from Ignorance,
  His mind and body's first spiritual change.
  --
  The re.ords of the futu re.and the past
  Outlined their excerpts on the etheric page.

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  It is not helpful to abandon the ordinary life befo re.the being is re.dy for the full spiritual life. To do so means to p re.ipitate a struggle between the diffe re.t elements and exasperate it to a point of intensity which the natu re.is not re.dy to bear. The vital elements in you have partly to be met by the discipline and experience of life, while keeping the spiritual aim in view and trying to govern life by it prog re.sively in the spirit of Karmayoga.
  The best way to p re.a re.oneself for the spiritual life when one has to live in the ordinary occupations and surroundings is to cultivate an enti re.equality and detachment and the samata of the Gita with the faith that the Divine is the re.and the Divine Will at work in all things even though at p re.ent under the conditions of a world of Ignorance. Beyond this a re.the Light and Ananda towards which life is working, but the best way for their advent and foundation in the individual being and natu re.is to grow in this spiritual equality. That would also solve your difficulty about things unpleasant and disag re.able. All unpleasantness should be faced with this spirit of samata.
  --
  But even if he can live partly in it or keep himself constantly open to it, he re.eives enough of this spiritual light and peace and st re.gth and happiness to carry him secu re.y through all the shocks of life. What one gains by opening to this spiritual consciousness, depends on what one seeks from it; if it is peace, one gets peace; if it is light or knowledge, one lives in a g re.t light and re.eives a knowledge deeper and truer than any the normal mind of man can acqui re. if it [is] st re.gth or power, one gets a spiritual st re.gth for the inner life or Yogic power to govern the outer work and action; if it is happiness, one enters into a beatitude far g re.ter than any joy or happiness that the ordinary human life can give.
  The re.a re.many ways of opening to this Divine consciousness or entering into it. My way which I show to others is by a constant practice to go inward into oneself, to open by aspiration to the Divine and once one is conscious of it and its action to give oneself to It enti re.y. This self-giving means not to ask for anything but the constant contact or union with the Divine Consciousness, to aspi re.for its peace, power, light and felicity, but to ask nothing else and in life and action to be its instrument only for whatever work it gives one to do in the world. If one can once open and feel the Divine Force, the
  Power of the Spirit working in the mind and heart and body, the re.t is a matter of re.aining faithful to It, calling for it always, allowing it to do its work when it comes and re.ecting every other and inferior Force that belongs to the lower consciousness and the lower natu re.
  Apart from external things the re.a re.two possible inner ideals which a man can follow. The first is the highest ideal of ordinary human life and the other the divine ideal of Yoga.
  I must say in view of something you seem to have said to your father that it is not the object of the one to be a g re.t man or the object of the other to be a g re.t Yogin. The ideal of human life is to establish over the whole being the control of a clear, strong and rational mind and a right and rational will, to master the emotional, vital and physical being, c re.te a harmony of the whole and develop the capacities whatever they a re.and fulfil them in life. In the terms of Hindu thought, it is to enthrone the rule of the purified and sattwic buddhi, follow the dharma, fulfilling one's own svadharma and doing the work proper to one's capacities, and satisfy kama and artha under the control of the buddhi and the dharma. The object of the divine life, on the other hand, is to re.lise one's highest self or to re.lise
  God and to put the whole being into harmony with the truth of the highest self or the law of the divine natu re. to find one's own divine capacities g re.t or small and fulfil them in life as a sacrifice to the highest or as a true instrument of the divine
  --
  The spiritual life (adhyatma jvana), the re.igious life (dharma jvana) and the ordinary human life of which morality is a part a re.th re. quite diffe re.t things and one must know which one desi re. and not confuse the th re. together. The ordinary life is that of the average human consciousness separated from its own true self and from the Divine and led by the common habits of the mind, life and body which a re.the laws of the Ignorance.
  The re.igious life is a movement of the same ignorant human consciousness, turning or trying to turn away from the earth towards the Divine but as yet without knowledge and led by the dogmatic tenets and rules of some sect or c re.d which claims to have found the way out of the bonds of the earth-consciousness into some beatific Beyond. The re.igious life may be the first approach to the spiritual, but very often it is only a turning about in a round of rites, ce re.onies and practices or set ideas and forms without any issue. The spiritual life, on the contrary, proceeds di re.tly by a change of consciousness, a change from the ordinary consciousness, ignorant and separated from its true self and from God, to a g re.ter consciousness in which one finds one's true being and comes first into di re.t and living contact and then into union with the Divine. For the spiritual seeker this change of consciousness is the one thing he seeks and nothing else matters.
  Morality is a part of the ordinary life; it is an attempt to govern the outward conduct by certain mental rules or to form the character by these rules in the image of a certain mental ideal. The spiritual life goes beyond the mind; it enters into the deeper consciousness of the Spirit and acts out of the truth of the Spirit.

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Divine and trust in Him, well, that shows they a re.getting re.dy.
  Let us look on it as a sort of infants' school for the un re.dy.
  But of course that is not the spiritual life, it is only a sort of elementary re.igious approach. For the spiritual life to give and not to demand is the rule. The sadhak however can ask for the
  Divine Force to aid him in keeping his health or re.overing it if he does that as part of his sadhana so that his body may be able and fit for the spiritual life and a capable instrument for the
  Divine Work.
  --
  - one may re.ard the Sup re.e not as the Divine but as one's highest Self and seek fulfilment of one's being in that highest Self; but one need not envisage it as a self of bliss, ecstasy, Ananda - one may envisage it as a self of f re.dom, vastness, knowledge, tranquillity, st re.gth, calm, perfection - perhaps too calm for a ripple of anything so disturbing as joy to enter. So even if it is for something to be gained that one approaches the Divine, it is not a fact that one can approach Him or seek union only for the sake of Ananda and nothing else.
  That involves something which throws all your re.soning out of gear. For these a re.aspects of the Divine Natu re. powers of it, states of his being, - but the Divine Himself is something absolute, someone self-existent, not limited by his aspects, - wonderful and ineffable, not existing by them, but they existing because of him. It follows that if he attracts by his aspects, all the mo re.he can attract by his very absolute selfness which is sweeter, mightier, profounder than any aspect. His peace, raptu re. light, f re.dom, beauty a re.marvellous and ineffable, because he is himself magically, mysteriously, transcendently marvellous and ineffable. He can then be sought after for his wonderful and ineffable self and not only for the sake of one aspect or another of him. The only thing needed for that is, first, to arrive at a point when the psychic being feels this pull of the Divine in himself and, secondly, to arrive at the point when the mind, vital and each thing else begins to feel too that that was what it was wanting and the surface hunt after Ananda or what else was only an excuse for drawing the natu re.towards that sup re.e magnet.
  Your argument that because we know the union with the
  Divine will bring Ananda, the re.o re.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 re.urns 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 we re.not a queen; he might have no hope of any re.urn whatever and yet love her, ado re.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 re.ult, loved steadily, passionately after age has come and beauty has gone. Patriots do not love their country only when she is rich, powerful, g re.t 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, tortu re. imprisonment, death as the wages of her service; yet even knowing that they would never see her f re., 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 re.ulting enjoyment, but for something absolute that is either in them or behind their appearance and circumstance. The Divine is mo re.than a man or woman, a st re.ch of land or a c re.d, opinion, discovery or principle. He is the Person beyond all persons, the
  Home and Country of all souls, the Truth of which truths a re.only imperfect figu re.. And can He then not be loved and sought for his own sake, as and mo re.than these have been by men even in their lesser selves and natu re.
  What your re.soning igno re. is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental re.soning or vital motive. A motive, but a motive of the soul, not of vital desi re. a re.son not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inhe re.t aspiration, not a vital longing. That is what comes up when the re.is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnap re. means when he says, "Not knowledge nor this nor that, but Krishna."
  The pull of that is indeed a categorical imperative, the self in us drawn to the Divine because of the imperative call of its g re.ter Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and
  --
  - for these a re.the things that lead on towards the Divine so long as the absolute inner call that is the re.all the time does not push itself to the surface. But it is re.lly that that has drawn from the beginning and is the re.behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine.
  I am not saying that the re.is to be no Ananda. The selfgiving itself is a profound Ananda and what it brings, carries in its wake an inexp re.sible Ananda - and it is brought by this method sooner than by any other, so that one can say almost,
  "A self-less self-giving is the best policy." Only one does not do it out of policy. Ananda is the re.ult, but it is done not for the re.ult, but for the self-giving itself and for the Divine himself - a subtle distinction, it may seem to the mind, but very re.l.

01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The sup re.e sec re. of the Gita, rahasyam uttamam, has p re.ented itself to diverse minds in diverse forms. All these however fall, roughly speaking, into two broad groups of which one may be termed the orthodox school and the other the modem school. The orthodox school as re. re.ented, for example, by Shankara or Sridhara, viewed the Gita in the light of the spiritual discipline mo re.or less cur re.t in those ages, when the purpose of life was held out to be emancipation from life, whether through desi re.ess work or knowledge or devotion or even a combination of the th re.. The Modern School, on the other hand, re. re.ented by Bankim in Bengal and mo re.thoroughly developed and systematised in re.ent times by Tilak, is inspi re. by its own Time-Spirit and finds in the Gita a gospel of life-fulfilment. The older interp re.ation laid st re.s upon a spiritual and re.igious, which meant the re.o re.in the end an other-worldly discipline; the newer interp re.ation seeks to dynamise the mo re.or less quietistic spirituality which held the ground in India of later ages, to set a p re.ium upon action, upon duty that is to be done in our workaday life, though with a spiritual intent and motive.
   This neo-spirituality which might claim its sanction and authority from the re.l old-world Indian disciplinesay, of Janaka and Yajnavalkyalabours, however, in re.lity, under the influence of European activism and ethicism. It was this which served as the immediate incentive to our spiritual re.ival and re.aluation and its imp re.s has not been thoroughly obliterated even in the best of our modern exponents. The bias of the vital urge and of the moral imperative is appa re.t enough in the modernist conception of a dynamic spirituality. Fundamentally the dynamism is made to re.ide in the lan of the ethical man,the spiritual element, as a consciousness of sup re.e unity in the Absolute (Brahman) or of love and delight in God, serving only as an atmosphe re.for the mortal activity.
   Sri Aurobindo has raised action completely out of the mental and moral plane and has given it an absolute spiritual life. Action has been spiritualised by being carried back to its very source and origin, for it is the exp re.sion in life of God's own Consciousness-Energy (Chit-Shakti).
   The Sup re.e Spirit, Purushottama, who holds in himself the dual re.lity of Brahman and the world, is the master of action who acts but in actionlessness, the Lord in whom and through whom the universes and their c re.tu re. live and move and have their being. Karmayoga is union in mind and soul and body with the Lord of action in the execution of his cosmic purpose. And this union is effected through a transformation of the human natu re. through the re.elation of the Divine Prakriti and its descent upon and possession of the inferior human vehicle.
   Arrived so far, we now find, if we look back, a change in the whole perspective. Karma and even Karmayoga, which hitherto seemed to be the pivot of the Gita's teaching, re.i re.somewhat into the background and p re.ent a diminished statu re.and value. The cent re.of gravity has shifted to the conception of the Divine Natu re. to the Lord's own status, to the consciousness above the th re. Gunas, to absolute consecration of each limb of man's humanity to the Sup re.e Purusha for his descent and incarnation and play in and upon this human world.
   The higher sec re. of the Gita lies re.lly in the later chapters, the earlier chapters being a p re.aration and passage to it orpartial and practical application. This has to be pointed out, since the re.is a notion cur re.t 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 interp re.ation1 is also sup re.ely characteristic: it does not carry the imp re.s of a me re.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
   All movementswhe ther of thought or of life, whether in the individual or in the massproceed from a fundamental intuition which lies in the background as the logical p re.upposition, the psychological motive and the spiritual force. A certain attitude of the soul, a certain angle of vision is what is posited first; all other thingsall thoughts and feelings and activities a re.but necessary attempts to exp re.s, to demonstrate, to re.lise on the conscious and dynamic levels, in the outer world, the truth which has thus al re.dy been seized in some sec re. co re.of our being. The intuition may not, of course, be p re.ent to the conscious mind, it may not be ostensibly sought for, one may even deny the existence of such a p re.onceived notion and proceed to establish truth on a tabula rasa; none the less it is this hidden bias that judges, this sec re. consciousness that formulates, this unknown power that fashions.
   Now, what is the intuition that lies behind the movements of the new age? What is the intimate re.lisation, the underlying view-point which is guiding and modelling all our efforts and achievementsour science and art, our poetry and philosophy, our re.igion and society? For, the re.is such a common and fundamental note which is being voiced forth by the human spirit through all the multitude of its p re.ent-day activities.
   A new impulse is the re. no one can deny, and it has vast possibilities befo re.it, that also one need not hesitate to accept. But in order that we may best fructuate what has been spontaneously sown, we must first re.ognise it, be luminously conscious of it and develop it along its proper line of growth. For, also certain it is that this new impulse or intuition, however true and strong in itself, is still groping and erring and miscarrying; it is still wasting much of its energy in tentative things, in me re.experiments, in even clear failu re.. The fact is that the intuition has not yet become an enlightened one, it is still moving, as we shall p re.ently explain, in the dark vital re.ions of man. And vitalism is naturally and closely affianced to pragmatism, that is to say, the me re.vital impulse seeks immediately to execute itself, it looks for external effects, for changes in the form, in the machinery only. Thus it is that we see in art and literatu re.discussions cent re. upon the scheme of composition, as whether the new poetry should be lyrical or dramatic, popular or aristocratic, metrical or f re. of met re. and in practical life we talk of re.odelling the state by new methods of re. re.entation and governance, of purging society by bills and legislation, of re.orming humanity by a business pact.
   All this may be good and necessary, but the re.is the danger of leaving altogether out of account the one thing needful. We must then pause and turn back, look behind the appa re.t impulsion that effectuates to the Will that drives, behind the ideas and ideals of the mind to the soul that informs and inspi re.; we must carry ourselves up the st re.m and concentrate upon the original source, the c re.tive intuition that lies hidden somewhe re. And then only all the new stirrings that we feel in our heartour urges and ideals and visions will attain an effective clarity, an unshaken purpose and an inevitable achievement.
   That is to say, the change has been in the soul of man himself, the being has vee re. round and taken a new orientation. It is this which one must envisage, re.ognise and consciously possess, in order that one may best fulfil the call of the age. But what we a re.doing instead is to observe the me re.external signs and symbols and symptoms, to fix upon the distant quiverings, the echoes on the outermost rim, which a re.not always faithful re. re.entations, but very often distorted images of the truth and life at the cent re.and source and matrix. We must know that if the re.has been going on a re.istribution and new-marshalling of forces, it is because the fiat has come from the Etat Major.
   Now, in order to understand the new orientation of the spirit of the p re.ent 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 a re.endeavouring to transform. We know that that age was the Scientific age or the age of re.son. Its g re.t prophets we re.Voltai re.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, re.son is the sup re.e organon of knowledge, the highest deity in manla Desse Raison. And it is p re.isely against these two basic principles that the new age has ente re. its protest. In face of Humanism, Nietzsche has posited the Superman and in face of re.son 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 re.son; 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 captu re. in the net of the Alexandrine cultu re.and has, for its ideal, the theo re.ical 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 p re.isely the nation, endowed with a clear and logical intellect, that was the very embodiment of rationality and re.sonableness. As a matter of fact, it would not be far, wrong to say that it is the Hellenic cultu re.which has been moulding humanity for ages; at least, it is this which has been the p re.ominating factor, the vital and dynamic element in man's natu re. G re.ce when it died was re.orn in Rome; Rome, in its re.urn, 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; the re.has been another leaven which worked constantly within, if intermittently without. If Europe re. re.ented mind and man and this side of existence, Asia always re.lected that which transcends the mind the spirit, the Gods and the Beyonds.
   However, we a re.concerned mo re.with the immediate past, the mentality that laid its sup re.e st re.s upon the human rationality. What that epoch did not understand was that re.son could be overstepped, that the re.was something higher, something g re.ter than re.son; re.son being the sove re.gn faculty, it was thought the re.could be nothing beyond, unless it we re.draison. The human attribute par excellence is re.son. Exactly so. But the fact is that man is not bound by his humanity and that re.son can be transformed and sublimated into other mo re.powerful faculties.
   Now, the question is, what is the insufficiency of re.son? How does it limit man? And what is the Superman into which man is asked or is being impelled to grow?
   re.son is insufficient and unsatisfactory because, as Bergson explains, it does not and cannot embrace life as a whole, seize man and the world in an integral re.lisation. The g re.ter part of the vast mystery of existence escapes its envergu re. re.son is that faculty which is for analysing, defining, classifying and fixing things. It is a power that has grown in man in order that he may best manipulate the things of the world. It is utilitarian, practical in its natu re.and outlook. And as practical dealing re.ui re. that things should be stable and separate entities, the re.o re. re.son cannot but see things in solid and in the fragments of a solid. It cuts up existence into distinct parts and diverse elements; and these again it seeks to re.ate and agg re.ate, in accordance with what it calls "laws". Such a process has been necessary for man in conducting life and action successfully. Originally a bye-product of active life, re.son gradually separated itself and came finally to have an independent status and function, became or sought to become the instrument of knowledge, of Truth.
   But although re.son has been and is useful for the practical, we may say almost, the manual aspect of life, life itself it leaves unexplained and uncomp re.ended. For life is mobility, a continuous flow that has nowhe re.any gap or stop and things have in re.lity no isolated or separate existence, they merge and mingle into one another and form an indissoluble whole. The re.o re.the forms and categories that re.son imposes upon existence a re.mo re.or less arbitrary; they a re.shackles that seek to bind up and limit life, but a re.often re.t asunder in the very effort. So the civilisation that has its origin in re.son and prog re.ses with discoveries and inventionsdevices for artfully manipulating natu re.as been essentially and p re.eminently mechanical in its structu re.and outlook. It has become mo re.and mo re.efficient perhaps, but less and less soul-inspi re., less and less-endowed with the f re.-flowing sap of organic growth and vitality.
   So instead of the rational principle, the new age wants the principle of Natu re.or Life. Even as re.ards knowledge re.son is not the only, nor the best instrument. For animals have properly no re.son; the natu re.principle of knowledge in the animal is Instinct the faculty that acts so faultlessly, so marvellously whe re. re.son can only pause and be perplexed. This is not to say that man is to or can go back to this primitive and animal function; but certainly he can re.lace it by something akin which is as natural and yet purified and self-consciousillumined instinct, we may say or Intuition, as Bergson terms it. And Nietzsche's definition of the Superman has also a similar orientation and significance; for, according to him, the Superman is man who has outgrown his re.son, who is not bound by the standards and the conventions determined by re.son for a special purpose. The Superman is one who has gone beyond "good and evil," who has shaken off from his natu re.and character elements that a re."human, all too human"who is the embodiment of life-force in its absolute purity and st re.gth and f re.dom.
   This then is the mantra of the new ageLife with Intuition as its guide and not re.son and mechanical efficiency, not Man but Superman. The right mantra has been found, the principle itself is ir re.roachable. But the interp re.ation, the application, does not seem to have been always happy. For, Nietzsche's conception of the Superman is full of obvious lacunae. If we have so long been adoring the intellectual man, Nietzsche asks us, on the other hand, to deify the vital man. According to him the superman is he who has (1) the sup re.e sense of the ego, (2) the sove re.gn will to power and (3) who lives dangerously. All this means an Asura, that is to say, one who has, it may be, dominion over his animal and vital impulsions in order, of course, that he may best gratify them but who has not purified them. Purification does not necessarily mean, annihilation but it does mean sublimation and transformation. So if you have to transcend man, you have to transcend egoism also. For a conscious egoism is the very characteristic of man and by inc re.sing your sense of egoism you do not supersede man but simply aggrandise your humanity, fashion it on a larger, a titanic scale. And then the will to power is not the only will that re.ui re. fulfilment, the re.is also the will to knowledge and the will to love. In man these th re. fundamental constitutive elements coexist, although they do it, mo re.often than not, at the expense of each other and in a state of continual disharmony. The superman, if he is to be the man "who has surmounted himself", must embody a poise of being in which all the th re. find a fusion and harmonya perfect synthesis. Again, to live dangerously may be heroic, but it is not divine. To live dangerously means to have eternal opponents, that is to say, to live ever on the same level with the forces you want to dominate. To have the sense that one has to fight and control means that one is not as yet the sove re.gn lord, for one has to strive and strain and attain. The sup re.e lord is he who is perfectly equanimous with himself and with the world. He has not to batter things into a shape in order to c re.te. He c re.tes means, he manifests. He wills and he achieves"God said 'let the re.be light' and the re.was light."
   As a matter of fact, the superman is not, as Nietzsche thinks him to be, the highest embodiment of the biological force of Natu re. not even as modified and re.ined by the aesthetic and aristocratic virtues of which the higher re.ches of humanity seem capable. For that is after all humanity only accentuated in certain other fundamentally human modes of existence. It does not carry far enough the process of surmounting. In re.lity it is not a surmounting but a new channelling. Instead of the ethical and intellectual man, we get the vital and aesthetic man. It may be a change but not a transfiguration.
   And the faculty of Intuition said to be the characteristic of the New Man does not mean all that it should, if we confine ourselves to Bergson's definition of it. Bergson says that Intuition is a sort of sympathy, a community of feeling or sensibility with the urge of the life- re.lity. The diffe re.ce between the sympathy of Instinct and the sympathy of Intuition being that while the former is an unconscious or semi-conscious power, the latter is illumined and self-conscious. Now this view emphasises only the feeling-tone of Intuition, the vital sensibility that attends the di re.t communion with the life movement. But Intuition is not only purified feeling and sensibility, it is also purified vision and knowledge. It unites us not only with the movement of life, but also opens out to our sight the Truths, the fundamental re.lities behind that movement. Bergson does not, of course, point to any existence behind the continuous flux of life-power the elan vital. He seems to deny any static truth or truths to be seen and seized in any scheme of knowledge. To him the dynamic flow the Heraclitian panta re.i is the ultimate re.lity. It is p re.isely to this view of things that Bergson owes his conception of Intuition. Since existence is a continuum of Mind-Energy, the only way to know it is to be in harmony or unison with it, to move along its cur re.t. The conception of knowledge as a fixing and delimiting of things is necessarily an anomaly in this scheme. But the question is, is matter the only static and separative re.lity? Is the flux of vital Mind-Energy the ultimate truth?
   Matter forms the lowest level of re.lity. Above it is the elan vital. Above the elan vital the re.is yet the domain of the Spirit. And the Spirit is a static substance and at the same a dynamic c re.tive power. It is Being (Sat) that re.lises or exp re.ses itself through certain typal nuclei or nodi of consciousness (chit) in a continuous becoming, in a flow of c re.tive activity (ananda). The dynamism of the vital energy is only a re.raction or p re.ipitation of the dynamism of the spirit; and so also static matter is only the substance of the spirit conc re.ised and solidified. It is in an uplift both of matter and vital force to their prototypesswarupa and swabhavain the Spirit that lies the re.l transformation and transfiguration of the humanity of man.
   This is the truth that is trying to dawn upon the new age. Not matter but that which forms the substance of matter, not intellect but a vaster consciousness that informs the intellect, not man as he is, an aberration in the cosmic order, but as he may and shall be the embodiment and fulfilment of that orderthis is the sec re. Intuition which, as yet dimly envisaged, nevertheless sec re.ly inspi re. all the human activities of today. Only, the truth is being interp re.ed, as we have said, in terms of vital life. The intellectual and physical man gave us one aspect of the re.lity, but neither is the vital and psychical man the complete re.lity. The one acquisition of this shifting of the viewpoint has been that we a re.now in touch with the natural and deeper movement of humanity and not as befo re.me re.y with its artificial scaffolding. The Alexandrine civilisation of humanity, in Nietzsche's phrase, was a sort of divagation from natu re. it was following a loop away from the di re.t path of natural evolution. And the new re.aissance of today has p re.isely cor re.ted this aberration of humanity and brought it again in a line with the natural cosmic order.
   Certainly this does not go far enough into the motive of the change. The cosmic order does not mean mentalised vitalism which is also in its turn a section of the integral re.lity. It means the order of the spirit, it means the transfiguration of the physical, the vital and the intellectual into the supernal Substance, Power and Light of that Spirit. The re.l transcendence of humanity is not the transcendence of one or other of its levels but the total transcendence to an altogether diffe re.t status and the transmutation of humanity in the mould of that statusnot a Nietzschean Titan nor a Bergsonian Dionysus but the tranquil vision and delight and dynamism of the Spirit the incarnation of a god-head.
   ***

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   When we say one is conscious, we usually mean that one is conscious with the mental consciousness, with the rational intelligence, with the light of the brain. But this need not be always so. For one can be conscious with other forms of consciousness or in other planes of consciousness. In the average or normal man the consciousness is linked to or identified with the brain function, the rational intelligence and so we conclude that without this wakeful brain activity the re.can be no consciousness. But the fact is otherwise. The experiences of the mystic prove the point. The mystic is conscious on a level which we describe as higher than the mind and re.son, he has what may be called the overhead consciousness. (Apart from the normal consciousness, which is named jagrat, waking, the Upanishad speaks of th re. other inc re.singly subtler states of consciousness, swapna, sushupti and turiya.)And then one can be quite unconscious, as in samadhi that can be sushupti or turiyaorpartially consciousin swapna, for example, the external behaviour may be like that of a child or a lunatic or even a goblin. One can also re.ain normally conscious and still be in the superconscience. Not only so, the mystic the Yogican be conscious on infraconscious levels also; that is to say, he can enter into and identify with the consciousness involved in life and even in Matter; he can feel and re.lise his oneness with the animal world, the plant world and finally the world of dead earth, of "stocks and stones" too. For all these strands of existence have each its own type of consciousness and all diffe re.t from the mode of mind which is normally known as consciousness. When St. Francis add re.ses himself to the brother Sun or the sister Moon, or when the Upanishad speaks of the t re. silhouetted against the sky, as if stilled in trance, we feel the re.is something of this fusion and identification of consciousness with an infra-conscient existence.
   I said that the sup re.e 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, the re.a re.two stages, or rather two lines of activity in the processus, for they may be overlapping and practically simultaneous. First, the re.is the withdrawal and the in-gathering of consciousness and then its re.ppearance into exp re.sion. The consciousness re.i re. into a sec re. or subtle worldWords-worth's " re.ollected in tranquillity"and comes back with the riches gathe re. or transmuted the re. But the purity of the gold thus garne re. 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 re.eives and re.ords and it can do so to perfection if it is perfectly in tune with what it has to re.eive and re.ord; otherwise the transcription becomes mixed and blur re., a faint or confused echo, a poor show. The sup re.e c re.tors a re.p re.isely those in whom the re.eptacle, the instrumental faculties offer the least re.istance and re.ord with absolute fidelity the experiences of the over or inner consciousness. In Shakespea re. in Homer, in Valmiki the inflatus of the sec re. consciousness, the inspiration, as it is usually termed, bears down, sweeps away all obscurity or contrariety in the re.ording mentality, suffuses it with its own glow and puissance, indeed re.olves it into its own substance, as it we re. And the diffe re.ce between the two, the sec re. norm and the re.ording form, determines the scale of the artist's c re.tive value. It happens often that the obstruction of a too critically observant and self-conscious brain-mind successfully blocks up the flow of something sup re.ely beautiful that wanted to come down and waited for an opportunity.
   Artists themselves, almost invariably, speak of their inspiration: they look upon themselves mo re.or less as me re.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 a re. however, for them not a me re.metaphor but conc re.e re.lities. To what extent a poet may feel himself to be a me re.passive, almost inanimate, instrumentnothing mo re.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 re.ited to him, but when he woke up and wanted to write it down he could re.ember only the opening lines, the re.t having gone completely out of his memory; in other words, the poem was re.dy-composed somewhe re.else, but the transmitting or re.ording 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 a re.not re.alled in memory.
   Still, it must be noted that Coleridge is a ra re.example, for the re.ording 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 re.ative, and the re.a re.infinite grades of it. Even when the larger waves that play in it in the normal waking state a re.quieted down, smaller ripples of unconscious or half-conscious habitual formations a re.thrown up and they a re.sufficient to cause the scattering and dispersal of the pu re.light from above.
   The absolute passivity is attainable, perhaps, only by the Yogi. And in this sense the sup re.e poet is a Yogi, for in his consciousness the higher, deeper, subtler or other modes of experiences pass through and a re. re.orded 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 exp re.s with as little deviation as possible truths and re.lities from the Beyond. Now the question is, is it possible for the poet also to do something like that, to consciously c re.te and not to be a me re.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 mo re.in the one, the other re.i re. into the background to the same measu re. 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 c re.ted, the sources or process of his c re.tive 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 a re.called, the elemental poetsShakespea re.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 he re.becomes consciously artistic, but loses something of the initial f re.hness and spontaneity: it gains in cor re.tness, polish and elegance and has now a style in lieu of Natu re.s own naturalness. I am thinking of Virgil and Milton and Kalidasa. Dante's place is perhaps somewhe re.in between. Lower in the rung whe re.the mental medium occupies a still mo re.p re.onderant place we have intellectual poetry, poetry of the later classical age whose re. re.entatives a re.Pope and Dryden. We can go farther down and land in the domain of versificationalthough he re. too, the re.can be a good amount of beauty in shape of ingenuity, cleverness and conceit: Voltai re.and Delille a re.of this order in F re.ch poetry.
   The th re. or four major orders I speak of in re.e re.ce to conscious artistry a re.exampled characteristically in the history of the evolution of G re.k poetry. It must be re.embe re., however, at the very outset that the G re.ks as a race we re.nothing if not rational and intellectual. It was an element of strong self-consciousness that they brought into human cultu re.that was their special gift. Leaving out of account Homer who was, as I said, a primitive, their classical age began with Aeschylus who was the first and the most spontaneous and intuitive of the G re.t Th re.. Sophocles, who comes next, is mo re.balanced and self-controlled and p re.nant with a re.soned thought-content clothed in polished phrasing. We feel he re.that the artist knew what he was about and was exercising a conscious control over his instruments and materials, unlike his p re.ecessor who seemed to be completely carried away by the onrush of the poetic enthousiasmos. Sophocles, in spite of his artistic perfection or perhaps because of it, appears to be just a little, one re.ove, away from the purity of the central inspiration the re.is a veil, although a thin transpa re.t veil, yet a veil between which intervenes. With the third of the Brotherhood, Euripides, we slide lower downwe arrive at a p re.ominantly mental transcription of an experience or inner conception; but something of the major b re.th continues, an aura, a rhythm that maintains the inner contact and thus saves the poetry. In a subsequent age, in Theocritus, for example, poetry became truly very much 'sicklied o'er with the pale cast of thought', so much of virtuosity and p re.ocity ente re. into it; in other words, the poet then was an excessively self-conscious artist. That seems to be the general t re.d of all literatu re.
   But should the re.be an inhe re.t incompatibility between spontaneous c re.tion 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 transpa re.t 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 elsewhe re. The poet's consciousness becomes then divalent as it we re.he re.is a sense of absolute passivity in re.pect of the re.eiving apparatus and coupled and immisced with it the re.is also the sense of dynamism, of conscious agency as in his sec re. being he is the master of his apparatus and one with the Inspi re.in other words, the poet is both a seer (kavih) and a c re.tor or doer (poits).
   Not only so, the futu re.development of the poetic consciousness seems inevitably to lead to such a consummation in which the c re.tive 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 c re.tive and artistic genius too has moved pari passu in the same di re.tion. The earliest and primitive poets we re.mostly unconscious, that is to say, they wrote or said things as they came to them spontaneously, without effort, without re.lection, they do not seem to know the whence and whe re.o re.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 g re. up and prog re.sed, he became mo re.and mo re.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 c re.tors have gone one step farther in the di re.tion of self-consciousness, a re.urn upon oneself, an inlook of full awa re.ess and a f re. 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 a re.scientists: an artist cannot but be consciously critical, deliberate, purposive in what he c re.tes and how he c re.tes. Evidently, this has cost something of the old-world spontaneity and sup re.acy of utterance; but it cannot be helped, we cannot comm and the tide to roll back, Canute-like. The featu re.has to be accepted and a re.edy and new orientation discove re..
   The modern critical self-consciousness in the artist originated with the Romantics. The very essence of Romanticism is curiosity the scientist's pleasu re.in analysing, observing, experimenting, changing the conditions of our re.ctions, mental or sentimental or even nervous and physical by way of discovery of new and unfo re.een or unexpected modes of "psychoses" or psychological states. Goethe, Wordsworth, Stendhal re. re.ented a mentality and initiated a movement which led logically to the age of Hardy, Housman and Bridges and in the end to that of Law re.ce 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- re.arding, self-critical mentality, a cold scalpel-like gaze that penetrates and upturns the re.erse side of things is intimately associated with the poetic genius of Mallarm and constitutes almost the whole of Valry's. The impassioned lines of a very modern poet like Aragon a re.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 di re.tions. First of all with re.ard to the subject-matter: the old-world poets took things as they we re. as they we re.obvious to the eye, things of human natu re.and things of physical Natu re. 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 natu re.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 re.ain a pu re.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 re.olt against the old and established order of truths and customs, against all that is normally conside re. as beautiful,ideals and emotions and activities of man or aspects and scenes and movements of Natu re.gainst God or spiritual life, the modern poet turns deliberately to the ugly and the macab re. 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 b re.k and batter and knead the elements in order to fashion out of them something conforming to his heart's desi re. The re.is also the class who have the vision and found the truth and its solace, who a re.prophets, angelic and divine, messengers and harbingers of a new beauty that is to dawn upon earth. And yet the re.a re.others in whom the two strains mingle or approach in a strange way. All this means that the artist is far from being a me re. re.eiver, a mechanical executor, a passive unconscious instrument, but that he is sup re.ely' conscious and master of his faculties and implements. This fact is doubly re.nforced when we find how much he is p re.ccupied 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 we re.sufficient for the ancients to give full exp re.sion to their poetic inflatus. For they ca re. mo re.for some major virtues, the basic and fundamental qualitiessuch as truth, sublimity, nobility, forcefulness, purity, simplicity, clarity, straightforwardness; they we re.mo re.p re.ccupied 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 Shakespea re.n phrase, his "be-all and end-all", even so the same spirit has invaded and pervaded his aesthetics too. The subtleties, variations and re.inements, the re.olutions, re.ersals and inventions which the modern poet has ushe re. and takes delight in, for their own sake, I re.eat, for their intrinsic inte re.t, not for the sake of the subject which they have to embody and clothe, have never been d re.m by Aristotle, the sup re.e legislator among the ancients, nor by Horace, the almost incomparable craftsman among the ancients in the domain of poetry. Man has become, to be su re. a self-conscious c re.tor 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 ext re.ely 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 p re.aged and p re.a re. by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic c re.tion completely new, unfamiliar, almost re.olutionary which the older mould would find it impossible to re.der adequately. The yearning of the human consciousness was not to re.t satisfied with the familiar and the ordinary, the p re.su re.was for the discovery of other strands, sec re. sto re. of truth and re.lity and beauty. The first discovery was that of the g re.t 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 re.ion 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 sphe re., if it is to be truly beautiful and not me re.y curious and scientific.
   That is what is wanted at p re.ent in the artistic world the true inspiration, the b re.th from higher altitudes. And he re.comes the role of the mystic, the Yogi. The sense of evolution, the march of human consciousness demands and prophesies that the futu re.poet has to be a mysticin him will be fulfilled the travail of man's conscious working. The self-conscious craftsman, the ti re.ess experimenter with his adventurous analytic mind has sharpened his instrument, made it supple and elastic, tempe re., re.ined and enriched it; that is comparable to what we call the aspiration or call from below. Now the Grace must descend and fulfil. And when one rises into this higher consciousness beyond the brain and mind, when one lives the re.habitually, one knows the why and the how of things, one becomes a perfectly conscious operator and still re.ains all spontaneity and f re.hness and wonder and magic that a re.usually associated with inconscience and ir re.lection. As the re.is a spontaneity of instinct, the re.is likewise also a spontaneity of vision: a child is spontaneous in its movements, even so a seer. Not only so, the higher spontaneity is mo re.spontaneous, for the higher consciousness means not only awa re.ess but the f re. and untrammelled activity and exp re.sion of the truth and re.lity it is.
   Genius had to be generally mo re.or less unconscious in the past, because the instrument was not re.dy, was clogged as it we re.with its own lower grade movements; the higher inspiration had very often to bypass it, or rob it of its serviceable materials without its knowledge, in an almost clandestine way. Whe re.er it was awake and vigilant, we have seen it causing a diminution in the poetic potential. And yet even so, it was being p re.a re. for a g re.ter role, a higher destiny it is to fulfil in the futu re. A conscious and full participation of a re.ined and transpa re.t and enriched instrument in the delivery of superconscious truth and beauty will su re.y mean not only a new but the very acme of aesthetic c re.tion. We thus fo re.ee the age of spiritual art in which the sense of c re.tive beauty in man will find its culmination. Such an art was only an exception, something secondary or even tertiary, kept in the background, suggested he re.and the re.as a novel strain, called "mystic" to exp re.s its unfamiliar natu re.unless, of course, it was openly and obviously scriptural and re.igious.
   I have spoken of the source of inspiration as essentially and originally being a super-consciousness or over-consciousness. But to be mo re.p re.ise 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 exp re.sion mo re.often and mo re.largely than that of over-consciousness in the artistic c re.tion of the past : and that was in keeping with the natu re.of the old-world inspiration, for the inspiration that comes from the inner consciousness, which can be conside re. as the lyrical inspiration, tends to be naturally mo re."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 mo re.and mo re.light and self-consciousness into the depths of the heart too: and the first re.ult 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 appa re.tly queer, bizar re.and futile, a re.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 re.oulding 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 futu re.poet's make-up. First as re.ards the substance. The re.olutionary shift that we notice in modern poets towards a completely new domain of subject-matter is a signpost that mo re.is meant than what is exp re.sed. The superficialities and futilities that a re.dealt with do not in their outward form give the re.l t re.d of things. In and through all these major and constant p re.ccupation of our poets is "the pain of the p re.ent and the passion for the futu re.: they a re. as al re.dy stated, mo re.prophets than poets, but prophets for the moment crying in the wildernessalthough some have chosen the path of denial and re.olt. They a re.all looking ahead or beyond or deep down, always yearning for another truth and re.lity which will explain, justify and transmute the p re.ent calvary of human living. Such an acute tension of consciousness has necessitated an overhauling of the vehicle of exp re.sion too, the c re.tion of a mode of exp re.sing the inexp re.sible. For that is indeed what human consciousness and craft a re.aiming at in the p re.ent stage of man's evolution. For everything, almost everything that can be normally exp re.sed has been exp re.sed and in a variety of ways as much as is possible: that is the history of man's aesthetic c re.tivity. Now the eye probes into the unexp re.sed 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 re.pective sense organs do not and cannot convey and re.ord adequately or at all?
   Like the modern scientist the artist or craftsman too of today has become a philosopher, even a mystic philosopher. The subtler and higher ranges of consciousness a re.now the object of inquiry and investigation and exp re.sion and re.elation for the scientist as well as for the artist. The external sense-objects, the phenomenal movements a re.symbols and signposts, graphs and pointer- re.dings of facts and re.lities that lie hidden, behind or beyond. The artist and the scientist a re.occult alchemists. What to make of this, for example:
   Beyond the shapes of empi re. the capes of Carbonek, over
  --
   re.fed or set, no slaves at the motived oars,
   drove into and clove the wind from unseen sho re.. Swept
  --
   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 a re.very far indeed from the "natural" poets, Homer or Shakespea re. Milton, or Virgil. And this is from a profane, a mundane poet, not an ostensibly re.igious 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 deg re.. 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,
  --
   With the earth and the sky and the water, re.made, like a casket of gold
   For my d re.ms of your image that blossoms a rose in the deeps of my heart.2
   But the mo re.truly modern mind looks at the thing in a slightly diffe re.t way. The good and the evil a re.not, to it, contrary to each other: one does not deny or negate the other. They a re.intermixed, fused in a mysterious identity. The best and the worst a re.but two conditions, two potentials of the same entity. Baudelai re. who can be conside re. as the first of the re.l moderns in many ways, saw and experienced this intimate polarity or identity of opposites in human natu re.and consciousness. What is Evil, who is the Evil One:
   Une Ide, uneForme, Un tre
  --
   Heaven and Earth a re.not incommensurables, divinity and humanity function as one re.lity, towards one purpose and end: cruel heaven, miserable humanity? Well, this is how they appear to the poet's eye:
   Le Ciel! Couvercle noir de la grande marmite
  --
   In other words, the tension in the human consciousness has been raised to the nth power, the heat of a brooding consciousness is about to lead it to an outburst of new c re.tionsah tapastaptva. Human self-consciousness, the turning of oneself upon oneself, the probing and projecting of oneself into oneselfself-consciousness raised so often to the deg re. of self-tortu re. marks the acute travail of the spirit. The thousand "isms" and "logies" that pullulate in all fields of life, from the political to the artistic or even the re.igious and the spiritual indicate how the human laboratory is working at white heat. They a re.b re.ches in the circuit of the consciousness, volcanic eruptions from below or cosmic-ray irruptions from above, tearing open the normal limit and boundaryBaudelai re.s couvercle or the "golden lid" of the Upanishads-disclosing and bringing into the light of common day re.lities beyond and unseen till now.
   Ifso long the poet was mo re.or less a passive, a half-conscious or unconscious intermediary between the higher and the lower lights and delights, his role in the futu re.will be better fulfilled when he becomes fully awa re.of it and consciously moulds and di re.ts his c re.tive energies. The poet is and has to be the harbinger and minst re. of unheard-of melodies: he is the fashioner of the c re.tive 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 tempe re. and transmuted can hold and exp re.s golden truths and beauties and puissances that otherwise escape the too human mould.
  --
   W. B. Yeats: "The Lover tells of the Rose in his Heart"-The Wind among the re.ds.
   An Idea, a Form, a Being left the azu re.and fell into the mud and g re. of a Styx whe re.no eye from Heaven can penetrate.

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  The earth's uplook to a re.ote Unknown
  Is a p re.ace only of the epic climb
  --
  An unborn Power must build re.lity.
  A deathbound littleness is not all we a re.
  --
  Our little walks, our insufficient re.ch.
  Our souls can visit in g re.t lonely hours
  Still re.ions of imperishable Light,
  All-seeing eagle-peaks of silent Power
  --
  Or a re.ealing Force sweeps blazing in;
  Out of some vast superior continent
  --
  We love what common hearts re.el and d re.d;
  Our minds hush to a bright Omniscient;
  --
  It re.kons not the moments and the hours;
  G re.t, patient, calm it sees the centuries pass,
  --
  The re.l towards which our strivings move,
  The sec re. grandiose meaning of our lives.
  --
  The dim re.ly in man's unknowing heart
  And meets, not understanding why it came
  Or for what re.son is the suffering he re.
  God's sanction to the paradox of life
  --
  An inward urge that takes from her re.t and peace.
  Ignorant and weary and invincible,
  --
  Her state she learns to re.d and the act she has done,
  But the one needed truth eludes her grasp,
  --
  Clear in a g re.ter light than re.son owns:
  Our intuitions a re.its title-deeds;
  Our souls accept what our blind thoughts re.use.
  Earth's winged chimaeras a re.Truth's steeds in Heaven,
  --
  This mass of unintelligible re.ults,
  A re.the dumb graph of truths that work unseen:
  --
  A re.an outcome of supp re.sed re.lities
  That hardly rise into material day:
  --
  We cannot f re. our gaze to re.ch wisdom's sun.
  Inheritor of the brief animal mind,
  --
  And beauty conquer the re.isting world,
  The Truth-Light captu re.Natu re.by surprise,
  --
  An inter re.num in re.lity
  Cuts off the integral Thought, the total Power;
  --
  Suggested a million re.derings to the Mind,
  It lends a purport to a random world.
  --
   re.eating the same re.olution's whirl
  Turned on its axis in its own Inane.
  --
  For without context re.ds the cosmic page:
  Its signs sta re.at us like an unknown script,
  --
  We must re.ew the sec re. bond in things,
  Our hearts re.all the lost divine Idea,
   re.onstitute the perfect word, unite
  --
  Aloof, re.plendent like gold dazzling suns
  Veiled by the ray no mortal eye can bear,
  --
  Calm they re.ose on the eternal Will.
  Only his law they count and him obey;
  They have no goal to re.ch, no aim to serve.
  Implacable in their timeless purity,
  All barter or bribe of worship they re.use;
  Unmoved by cry of re.olt and ignorant prayer
  They re.kon not our virtue and our sin;
  They bend not to the voices that implo re.
  They hold no traffic with error and its re.gn;
  They a re.guardians of the silence of the Truth,
  --
  At peace, re.arding the trouble beneath the stars,
  Deathless, watching the works of Death and Chance,
  --
  Ca re.ess of the pain that re.ds its body and life;
  Above joy and sorrow is that grandeur's walk:
  --
  Or the world's torn jarring heart to re.oncile.
  In Time he waits for the Eternal's hour.
  --
  The one inevitable sup re.e re.ult
  No will can take away and no doom change,
  --
  Immovably re.dy for their destined task,
  The ever-wise compassionate Brilliances
  --
  His semblances he turns to re.l shapes
  And makes the symbol equal with the truth:
  --
  Ever he re.eats in them his ceaseless births.
  He is the Maker and the world he made,
  --
  He ado re. her as his re.ent of desi re.
  He yields to her as the mover of his will,
  --
  He re.ds by her God's hidden aim in things.
  13.24
  Or, a courtier in her countless re.inue,
  Content to be with her and feel her near
  --
  Makes all re.lect her whims; all is their play:
  This whole wide world is only he and she.
  --
  His acts a re.her commandment's re.isters.
  Happy, inert, he lies beneath her feet:
  --
  To re.gn she spurs him. He takes up her powers;
  He has harnessed her to the yoke of her own law.
  --
  Her seeming re.ent, yet her fancy's toy,
  A living robot moved by her energy's springs,
  --
  He has sold himself into her re.al power
  For any blow or boon that she may choose:
  --
  He re.els in her, a swimmer in her sea,
  A ti re.ess amateur of her world-delight,
  He re.oices in her every thought and act
  And gives consent to all that she can wish;
  --
  The Maker shall re.ast us and impose
  A plan of godhead on the mortal's mould
  --
  A nameless re.ident vesting unseen powers
  With Matter's shapes and motives beyond thought
  --
  A limit, a farness never wholly re.ched,
  An unattained perfection calls to him
  --
  To re.ch unknown harbour lights in distant climes
  And open markets for life's opulent arts,
  --
  Earth's borders re.ede and the ter re.trial air
  Hangs round him no longer its translucent veil.
  --
  He has re.ched the world's end and sta re. beyond;
  The eyes of mortal body plunge their gaze
  --
  The re.is limned ever re. re.ting from the eyes,
  As if in a tenuous misty d re.m-light drawn,
  --
  And never can the mighty Traveller re.t
  And never can the mystic voyage cease
  --
  To re.ose without her in the Unknowable.
  The re.is a truth to know, a work to do;
  Her play is re.l; a Mystery he fulfils:
  The re.is a plan in the Mother s deep world-whim,

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Tago re.is a g re.t poet: he will be re.embe re. as one of the I g re.test world-poets. But humanity owes him anotherperhaps a g re.terdebt of gratitude: his name has a higher value, a mo re.significant potency for the futu re.
   In an age when re.son was conside re. as the highest light given to man, Tago re.pointed to the Vision of the mystics as always the still g re.ter light; when man was elated with und re.mt-of worldly success, puffed up with incomparable material possessions and powers, Tago re.s voice rang clear and emphatic in tune with the cry of the ancients: "What shall I do with all this mass of things, if I am not made immortal by that?" When men, in their individual as well as collective egoism, we re.scrambling for earthly gains and hoards, he held befo re.them vaster and cleaner horizons, higher and deeper ways of being and living, maintained the sac re. sense of human solidarity, the living consciousness of the Divine, one and indivisible. When the Gospel of Power had all but hypnotised men's minds, and Superman or God-man came to be equated with the Titan, Tago re.saw through the falsehood and placed in front and above all the old-world eternal verities of love and self-giving, harmony and mutuality, sweetness and light. When pessimism, cynicism, agnosticism struck the major chord of human temperament, and grief and frustration and death and decay we re.taken as a matter of course to be the inevitable order of earthlylifebhasmantam idam shariramhe continued to sing the song of the Rishis that Ananda and Immortality a re.the b re.th of things, the birth right of human beings. When Modernism decla re. with a certitude never tobe contested that Matter is Brahman, Tago re.said with the voice of one who knows that Spirit is Brahman.
   Tago re.is in di re.t line with those bards who have sung of the Spirit, who always soa re. high above the falsehoods and uglinesses of a me re.y mundane life and lived in the undecaying delights and beauties of a diviner consciousness. Spiritual re.lity was the central theme of his poetic c re.tion: only and naturally he viewed it in a special way and endowed it with a special grace. We know of another God-intoxicated man, the Jewish philosopher Spinoza, who saw things sub specie aeternitatis, under the figu re.or mode of eternity. Well, Tago re.can be said to see things, in their essential spiritual re.lity, under the figu re.or mode of beauty. Keats indeed spoke of truth being beauty and beauty truth. But the re.is a g re.t diffe re.ce in the outlook and inner experience. A worshipper of beauty, unless he rises to the Upanishadic norm, is prone to become sensuous and pagan. Keats was that, Kalidasa was that, even Shelley was not far diffe re.t. The spiritual vein in all these poets re.ains secondary. In the old Indian master, it is part of his intellectual equipment, no doubt, but nothing much mo re.than that. In the other two it comes in as strange flashes from an unknown country, as a sort of irruption or on the peak of the poetic afflatus or enthousiasmos.
   The world being nothing but Spirit made visible is, according to Tago re. fundamentally a thing of beauty. The scars and spots that a re.on the surface have to be re.oved and mankind has to re.ossess and clo the itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, exp re.ses and embodies the Divine who is Beauty sup re.e. Now by a strange alchemy, a wonderful effect of polarisation, the very spiritual element in Tago re.has made him almost a pagan and even a profane. For what a re.these glories of Natu re.and the still mo re.exquisite glories that the human body has captu re.? They a re.but vibrations and modulations of beauty the delightful names and forms of the sup re.e Lover and Beloved.
   Socrates is said to have brought down Philosophy from Heaven to live among men upon earth. A similar exploit can be ascribed to Tago re. The Spirit, the ba re.transcendental re.lity contemplated by the orthodox Vedantins, has been brought nea re. to our planet, close to human consciousness in Tago re.s vision, being clothed in earth and flesh and blood, made vivid with the colours and contours of the physical existence. The Spirit, yes and by all means, but not necessarily asceticism and monasticism. So Tago re.boldly decla re. in those famous lines of his:
   Mine is not the deliverance achieved through me re. re.unciation. Mine rather the f re.dom that tastes itself in a thousand associations.1
   The spirit of the age demands this new gospel. Mankind needs and awaits a f re.h re.elation. The world and life a re.not an illusion or a lesser re.lity: they a re. if taken rightly, as re.l as the pu re.Spirit itself. Indeed, Spirit and Flesh, Consciousness and Matter a re.not antinomies; to consider them as such is itself an illusion. In fact, they a re.only two poles or modes or aspects of the same re.lity. To separate or divide them is a one-sided concentration or abstraction on the part of the human mind. The fulfilment of the Spirit is in its exp re.sion through Matter; human life too re.ches its highest term, its summum bonum, in embodying the spiritual consciousness he re.on earth and not dissolving itself in the Transcendence. That is the new Dispensation which answers to the deepest aspiration in man and towards which he has been travelling through the ages in the course of the evolution of his consciousness. Many, however, a re.the prophets and sages who have set this ideal befo re.humanity and mo re.and mo re.insistently and clearly as we come nea re. to the age we live in. But none or very few have exp re.sed it with such beauty and charm and compelling persuasion. It would be carping criticism to point out-as some, purists one may call them, have done-that in poetising and aesthetising the spiritual truth and re.lity, in trying to make it human and ter re.trial, he has diminished and diluted the original substance, in endeavouring to re.der the diamond iridescent, he has turned it into a baser alloy. Tago re.s is a poetic soul, it must be admitted; and it is not necessary that one should find in his ideas and experiences and utterances the cent per cent accuracy and inevitability of a Yogic consciousness. Still his major perceptions, those that count, stand and a re.borne out by the highest spiritual re.lisation.
   Tago re.is no inventor or innovator when he posits Spirit as Beauty, the spiritual consciousness as the ardent rhythm of ecstasy. This experience is the very co re.of Vaishnavism and for which Tago re.is sometimes called a Neo-Vaishnava. The Vaishnava sees the world pulsating in glamorous beauty as the Lila (Play) of the Lord, and the Lord, God himself, is nothing but Love and Beauty. Still Tago re.is not all Vaishnava or me re.y a Vaishnava; he is in addition a modern (the carping voice will say, the re.comes the dilution and adulteration)in the sense that problems exist for himsocial, political, economic, national, humanitarianwhich have to be faced and solved: these a re.not me re.y mundane, but woven into the textu re.of the fundamental problem of human destiny, of Soul and Spirit and God. A Vaishnava was, in spite of his acceptance of the world, an introvert, to use a modern psychological phrase, not necessarily in the pejorative sense, but in the neutral scientific sense. He looks upon the universe' and human life as the play of the Lord, as an actuality and not me re.illusion indeed; but he does not participate or even take inte re.t in the dynamic working out of the world process, he does not ca re.to know, has no need of knowing that the re.is a ter re.trial purpose and a diviner fulfilment of the mortal life upon earth. The Vaishnava dwells mo re.or less absorbed in the Vaikuntha of his inner consciousness; the outer world, although re.l, is only a symbolic shadowplay to which he can but be a witness- re.l, is only a nothing mo re.
   A modern idealist of the type of a re.ormer would not be satisfied with that role. If he is me re.y a moralist re.ormer, he will re.olt against the "witness business", calling it a laissez-fai re.mentality of bygone days. A spiritual re.ormer would ask for mo re. dynamic union with the Divine Will and Consciousness, not me re.y a passive enjoyment in the Bliss, so that he may be a luminous power or agent for the exp re.sion 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 re.lities for the re.a re.such re.lities which seek exp re.sion and embodiment in earthly life that is the g re.t mission and labour of humanity and that is all the meaning of man's existence he re.below. And Tago re.is one of the g re.t prophets and labou re.s who had the vision of the shape of things to come and worked for it. Only it must be noted, as I have al re.dy said, that unlike me re.moral re.ormists or scientific planners, Tago re.grounded himself upon the eternal ancient truths that "age cannot wither nor custom stale"the divine truths of the Spirit.
   Tago re.was a poet; this poetic power of his he put in the service of the g re.t cause for the divine uplift of humanity. Naturally, it goes without saying, his poetry did not p re.ch or propagandize the truths for which he stoodhe had a fine and powerful weapon in his prose to do the work, even then in a poetic way but to sing them. And he sang them not in their philosophical ba re.ess, like a Luc re.ius, or in their sheer transcendental austerity like some of the Upanishadic Rishis, but in and through human values and earthly norms. The especial aroma of Tago re.s poetry lies exactly he re. as he himself says, in the note of unboundedness in things bounded that it describes. A mundane, profane sensuousness, Kalidasian in richness and sweetness, is matched or counterpointed by a simple haunting note imbedded or trailing somewhe re.behind, a lyric cry persevering into eternity, the nostalgic cry of the still small voice.2
  --
   Earth-souls needing the touch of the heaven's peace to re.aptu re.
   Heaven needing earth's passion' to quiver its peace into raptu re.
  --
   "Deliverance is not for me in re.unciation. I feel the embrace of f re.dom in a thousand bonds of delight."Gitanjali,73.
   Tago re.the poet re.inds one often and anon of Kalidasa. He was so much in love, had such kinship with the g re.t old master that many of his poems, many passages and lines a re. re.iniscences, echoes, modulations or a paraphrase of the original classic. Tago re.himself re.ers 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
  --
   Both the poets we re.worshippers, idolaters, of beauty, especially of natural physical beauty, of beauty heaped on beauty, of beauty gathe re., like honey from all places and sto re. and ranged and stalled with the utmost decorative skill. Yet the diffe re.ce between the two is not less pronounced. A philosopher is re.inded of Bergson, the g re.t exponent of movement as re.lity, in connection with certain aspects of Tago re. Indeed, Beauty in Tago re.is something moving, flowing, dancing, rippling; it is especially the beauty which music embodies and exp re.ses. A Kalidasian beauty, on the contrary, is statuesque and plastic, it is to be app re.iated in situ. This is, however, by the way.
   Sri Aurobindo: "Ahana", Collected Poems & Plays, Vol. 2

01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Nietzsche as the apostle of force is a name now familiar to all the world. The hero, the warrior who never tamely accepts suffering and submission and defeat under any condition but fights always and fights to conquersuch is the ideal man, according to Nietzsche,the champion of st re.gth, of g re.tness, of mightiness. The dominating personality infused with the sup re.e "will to power"he is Ubermensch, the Superman. Sentiment does not move the mountains, emotion diffuses itself only in vague aspiration. The motive power, the c re.tive fiat does not dwell in the heart but somewhe re.higher. The way of the Cross, the path of love and charity and pity does not lead to the kingdom of Heaven. The world has tried it for the last twenty centuries of its Christian civilisation and the re.ult is that we a re.still living in a luxuriant abundance of misery and sordidness and littleness. This is how Nietzsche thinks and feels. He finds no virtue in the old rgimes and he re.olts from them. He wants a speedy and radical re.edy and teaches that by violence only the Kingdom of Heaven can be seized. For, to Nietzsche the world is only a clash of forces and the Superman the re.o re.is one who is the embodiment of the g re.test force. Nietzsche does not ca re.for the good, it is the g re.t that moves him. The good, the moral is of man, conventional and has only a fictitious value. The g re.t, the non-moral is, on the other hand, divine. That only has a value of its own. The good is nothing but a sort of makeshift arrangement which man makes for himself in order to live commodiously and which changes according to his temperament. But the g re.t is one with the Sup re.e Wisdom and is absolute and imperative. The good cannot c re.te the g re.t; it is the g re.t that makes for the good. This is what he re.lly means when he says, "They say that a good cause sanctifies war but I tell thee it is a good war that sanctifies all cause." For the goodness of your cause you judge by your personal p re.ilections, by your false conventionalities, by a standard that you set up in your ignoranceBut a good war, the output of st re.gth in any cause is in itself a cause of salvation. For the re.y you a re.the champion of that ultimate verity which conduces to the ultimate good. Do not shrink, he would say, to be even like the cyclone and the avalanche, destructive, indeed, but grand and puissant and the re.o re.truer emblems of the BeyondJenseitsthan the weak, the little, the pitiful that do not da re.to destroy and by that very fact cannot hope to c re.te.
   This is the Nietzsche we all know. But the re.is another aspect of his which the world has yet been slow to re.ognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a sup re.e sense of st re.gth and power, the re.is also sec re.ed in the co re.of his heart a sense of the beautiful that illumines his somewhat somb re.aspect. For although Nietzsche is by birth a Slavo-Teuton, by cultu re.and education he is p re.eminently Hellenic. His earliest works a re.on the subject of G re.k tragedy and form what he describes as an "Apollonian d re.m." And to this d re.m, to this G re.k aesthetic sense mo re.than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed a re.a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and re.ish suffering disfigu re.the aspect of the world and should the re.o re.be re.entlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is p re.isely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus re.ders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about mo re.of weakness and mo re.of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the st re.t is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionai re.of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tatte re. rags, the crouching heart, the effeminate nerve, the unenlightened soul a re.the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to c re.te the beautiful. Nietzsche's Superman has its perfect image in a G re.ian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.
   The re.l sec re. of Nietzsche's philosophy is not an adoration of brute force, of blind irrational joy in fighting and killing. Far from it, Nietzsche has no kinship with T re.tschke or Bernhard. What Nietzsche wanted was a world purged of littleness and ugliness, a humanity, not of saints, perhaps, but of heroes, lofty in their ideal, g re.t in their achievement, majestic in their empi re. race of titanic gods b re.thing the glory of heaven itself.
   ***

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Avid of the naked re.l's single shock
  He sho re.the cord of mind that ties the earth-heart
  --
  A re.kept the re.ord graphs of the cosmic scribe,
  And the re.the tables of the sac re. Law,
  --
  He could re.over the luminous marginal notes
  Dotting with light the crabbed ambiguous scroll,
  --
  He could re. re.d now and interp re. new
  Its strange symbol letters, scatte re. abstruse signs,
  --
  The deep oxymoron of its truth's re.liques,
  And re.ognise as a just necessity
  Its hard conditions for the mighty work,--
  --
  The will to live under a re.gn of death,
  The thirst for raptu re.in a heart of flesh,
  --
  He re.d the original ukase kept back
  In the locked archives of the spirit's crypt,
  --
  He re.d from within the text of the without:
  The riddle g re. plain and lost its catch obscu re.
  --
  And Fate re.ealed a chain of seeing Will;
  A conscious wideness filled the old dumb Space.
  --
  In living symbols study re.lity
  And learn the logic of the Infinite.
  --
  These now could serve no mo re.his re.al turn;
  The Immortal's pride re.used the doom to live
  A miser of the scanty bargain made
  --
  His height re.elled the lowness of earth's state:
  A wideness discontented with its frame
  --
  Love's broken re.lexes of unity
  Swim, fragment-mirrorings of a floating sun.
  --
  He can re.c re.te himself and all around
  And fashion new the world in which he lives:
  --
  \tHis soul re.i re. from all that he had done.
  Hushed was the futile din of human toil,
  --
  He dwelt in the wideness of the Eternal's re.gn.
  His being now exceeded thinkable Space,
  --
  A ray re.urning to its pa re.t sun.
  Opponent of that glory of escape,
  --
  To a few is given that godlike ra re. re.ease.
  One among many thousands never touched,
  --
  He has turned from the voices of the narrow re.lm
  And left the little lane of human Time.
  --
  \t In a divine re. re.t from mortal thought,
  In a prodigious gestu re.of soul-sight,
  --
  All that re. re.ses our fallen consciousness
  Was taken from him like a forgotten load:
  --
  The re. re.ched through forms to the hidden absolute
  A cosmic feeling and transcendent sight.
  --
  The imprisoned deity re.t its magic fence.
  As with a sound of thunder and of seas,
  --
  Vanished re.cinding their enormous role:
  Once figu re.of c re.tion's vain ellipse,
  --
  The python coils of the re.tricting Law
  Could not re.train the swift arisen God:
  Abolished we re.the scripts of destiny.
  --
  A re.su re. than re.son, defter than device
  And swifter than Imagination's wings.
  --
  Even in this rigid re.lm, Mind can be king:
  The logic of its demigod Idea
  --
  She brings the light of her mysterious re.lms:
  He re.whe re.he stands, his feet on a prostrate world,
  --
  Or liberate supp re.sed re.lity:
  In her unhedged Circean wonderland
  --
  As one re.isting mo re.the mo re.she loves,
  Her g re.t possessions and her power and lore
  She gave, compelled, with a re.uctant joy;
  Herself she gave for raptu re.and for use.
  --
  The ends she re.ove re. for which she was made:
  She turned against the evil she had helped
  --
  Her re.gn re.eived their mystic influences,
  Their lion-forces crouched beneath her feet;
  --
  Life in him learned its huge subconscient re.r;
  The little fronts unlocked to the unseen Vasts:
  --
  Its re.lex of the eternal Mystery.
  Ascending and descending twixt life's poles
  --
  A re.onciling Wisdom looked on life;
  It took the striving undertones of mind
  And took the confused re.rain of human hopes
  And made of them a sweet and happy call;
  --
  An ever-burning re.elation's fire
  And the immortality of the eternal Voice.
  --
  Adventuring across enormous re.lms,
  He broke into another Space and Time.

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 we re.characterised mo re.or less by a seve re.collectivism. In ancient G re.ce, mo re.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 conside re. 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 re.e re.ce to the output that the group to which he belonged re.eived from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and re. re.sed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the re. publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. He re.too social institutions we re.so constituted and men we re.so b re. and brought up that individuality had neither the occasion nor the incentive to exp re.s itself, it was a thing that re.ained, 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, we re.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- re.arding motive or impulse; personal p re.e re.ce was the last thing to be conside re., virtue consisted p re.isely 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 re.olt and the re.ult 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 sec re. godhead. The collective godhead derides the individual godhead at its peril. The first movement of the re.ction, however, was a run to the other ext re.ity; a stern collectivism gave birth to an intransigent individualism. The individual is sac re. and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is the re. So the doctrine of individualism has come to set a p re.ium on egoism and on forces that a re.disruptive of all social bonds. Each and every individual has the inhe re.t 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 a re.instruments that the individual may use and utilise for his own growth and development but in the main they act as deter re.ts rather than as aids to the exp re.sion and expansion of his characteristic being. In re.lity, however, if we probe sufficiently deep into the matter we find that the re.is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, the re.maybe only an offensive and defensive alliancehumanity fights against natu re. 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 c re.tion.
   Now, what such an uncompromising individualism fails to re.ognise is that individuality and ego a re.not the same thing, that the individual may have his individuality intact and enti re.and yet sacrifice his ego, that the soul of man is a much g re.ter thing than his vital being. It is simply ignoring the fact and denying the truth to say that man is only a fighting animal and not a loving god, that the self within the individual re.lises itself only through competition and not co-operation. It is an error to conceive of society as a me re.parallelogram of forces, to suppose that it has risen simply out of the struggle of individual inte re.ts and continues to re.ain by that struggle. Struggle is only one aspect of the thing, a particular form at a particular stage, a temporary manifestation due to a particular system and a particular habit and training. It would be nea re. the truth to say that society came into being with the demand of the individual soul to unite with the individual soul, with the st re.s of an Over-soul to exp re.s itself in a multitude of forms, diverse yet linked together and organised in perfect harmony. Only, the st re.s for union manifested itself first on the material plane as struggle: but this is meant to be cor re.ted and transcended and is being continually cor re.ted and transcended by a sec re. harmony, a re.l commonality and brotherhood and unity. The individual is not so self-cent re. as the individualists make him to be, his individuality has a much vaster orbit and fulfils itself only by fulfilling others. The scientists have begun to discover other instincts in man than those of struggle and competition; they now place at the origin of social grouping an instinct which they name the herd-instinct: but this is only a formulation in lower terms, a translation on the vital plane of a higher truth and re.lity the fundamental oneness and accord of individuals and their spiritual impulsion to unite.
   However, individualism has given us a truth and a formula which collectivism igno re.. Self-determination is a thing which has come to stay. Each and every individual is f re., absolutely f re. and shall f re.ly follow his own line of growth and development and fulfilment. No extraneous power shall choose and fix what is good or evil for him, nor coerce and exploit him for its own benefit. But that does not necessarily mean that collectivism has no truth in it; collectivism also, as much as individualism, has a lesson for us and we should see whether we can harmonise the two. Collectivism signifies that the individual should not look to himself alone, should not be shut up in his f re.dom but expand himself and envelop others in a wider f re.dom, see other c re.tu re. in himself and himself in other c re.tu re., as the Gita says. Collectivism demands that the individual need not and should not exhaust himself enti re.y in securing and enjoying his personal f re.dom, but that he can and should work for the salvation of others; the truth it upholds is this that the individual is from a certain point of view only a part of the group and by ignoring the latter it igno re. itself in the end.
   Now, a spiritual communism embraces individualism and collectivism, fuses them in a higher truth, establishes them in an intimate and absolute harmony. The individual is the cent re. the group is the circumfe re.ce and the two form one who re.circle. The individual by fulfilling the truth of his re.l individuality fulfils also the truth of a commonality. The re.a re.no diffe re.t laws for the two. The individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, however distinct and disc re.e in appearance, form but a single mass, all follow the same law of hydrodynamics that the mother sea incarnates. Stars and planets and nebulae, each separate heavenly body has its characteristic form and natu re.and function and yet all fulfil the same law of gravitation and beat the measu re.of the silent symphony of spaces. Individualities a re.the f re.doms of the collective being and collectivity the concentration of individual beings. The same soul looking inward appears as the individual being and looking outward appears as the collective being.
   Communism takes man not as ego or the vital c re.tu re. it turns him upside downurdhomulo' vaksakhah and establishes him upon his soul, his inner godhead. Thus established the individual soul finds and fulfils the divine law that by inc re.sing itself it inc re.ses others and by inc re.sing others it inc re.ses itself and thus by inc re.sing one another they attain the sup re.e good. Unless man goes beyond himself and re.ches this self, this godhead above, he will not find any re.l poise, will always swing between individualism and collectivism, he will re.ain always boundbound either in his f re.dom or in his bondage.
   A commune is a group of individuals having a common self and a common life-intuition. A common self p re.upposes the re.lisation by each individual of his deepest being the self which is at once distinct from and instinct with other selves; a common life-intuition p re.upposes the awakening of each individual to his inmost c re.tive urge, which, pu re.and true and vast as it is, fulfils itself in and through other c re.tive urges.
   A commune, further, is not only a product or final achievement; it is also a process, an instrument to bring about the desi re. end. A group of individuals come to have a common self and a common life-intuition in and through the commune; and in and through the commune does each individual prog re.s to the re.lisation of his deepest self and the awakening of his inmost life-intuition.
   The individual must find himself and establish his sec re. god-head, and then only, when such f re. and integral individualities meet and re.iprocate and coalesce, can the community they form have a living re.lity and a permanent potency. On the other hand, unless individuals come together and through the interchange of each other's soul and substance' enhance the communal Godhead, the separate individual godheads also will not manifest in their sup re.e and sove re.gn powers.
   If society, that is to say, community, be the fieldkshetra for the individual to live, move and have its being, then we must begin at the very outset with the community itself, at least, with a nucleus that will go to form such a thing. The fear that the untimely grouping together of immatu re.souls may crush out individuality and dig its own grave has, no doubt, sufficient justification behind it to deter one from the attempt; but neither can we be certain that souls nursed and nourished in solitary cells, absolutely apart from any mellowing and broadening influence of the outside world will ever re.ch to that stage of perfect maturity when they will suddenly and spontaneously b re.k open their cells and re.ognise in one another the communal brother-self.
   As a matter of fact, the individual is not and cannot be such an isolated thing as our egoistic sense would like to have it. The sharp angularities of the individual a re.being, at every moment, chastened by the very primary conditions of life; and to fail to re.ognise this is the blindest form of ignorance. It is no easy task to draw exactly the line of distinction between our individual being and our social or communal being. In actual life they a re.so blended together that in trying to extricate them from each other, we but tear and lacerate them both. The highest wisdom is to take the two together as they a re. and by a gradual purifying processboth internal and external, internal in thought and knowledge and will, external in life and action re.to re.them to their re.pective truth and lawSatyam and Ritam.
   The individual who leads a seve re.y individual life from the very beginning, whose outlook of the world has been fashioned by that conception, can hardly, if at all, enter at the end the communal life. He must perforce be either a vagabond or a re.luse: But the re.luse is not an integral man, nor the vagabond an ideal personality. The individual need not be too chaste and shy to associate with others and to give and take as f re.ly and fully as he can. Individuality is not necessarily curtailed or mutilated in this process, but the re.is this other g re.ter possibility of its getting enlarged and enhanced. Rather it is when you shut yourself up in your own self, that you stick to only one line of your personality, to a single phase of your self and thus limit and diminish yourself; the b re.dth and height and depth of your self, the cubic completeness of your personality you can attain only through a multiple and variegated st re.s by which you come in contact with the world and things.
   So first the individual and then the commune is not the natural nor the ideal principle. On the other hand, first the commune and then the individual would appear to be an equally defective principle. For first a commune means an organisation, its laws and rules and re.ulations, its injunctions and prohibitions; all which signifies or comes to signify that every individual is not f re. to enter its fold and that whoever enters must know how to dovetail himself the re.n and thus crush down the very life-power whose enhancement and efflo re.cence is sought. First a commune means necessarily a c re.d, a dogma, a set form of being and living indelibly marked out from befo re.and. The individual has the re.no choice of finding and developing the particular c re.d or dogma or mode of being and living, from out of his own self, along his particular line of natural growth; all that is imposed upon him and he has to accept and make it his own by trial and effort and self-tortu re. Even if the commune be a contractual association, the members having joined together in a common cause to a common end, by voluntarily sacrificing a portion of their personal choice and f re.dom, even then it is not the ideal thing; the collective soul will be diminished in exact proportion as each individual soul has had to be diminished, be that voluntary or otherwise. That commune is plenary and enti re.which ensu re. plenitude and enti re.y to each of its individuals.
   Now how to escape the dilemma? Only if we take the commune and the individual togethe re. bloc, as has al re.dy been suggested. This means that the commune should be at the beginning a subtle and supple thing, without form and even without name, it should be no mo re.than the circumambient aura the sukshma deha that plays around a group of individuals who meet and unite and move together by a sec re. affinity, along a common path towards a common goal. As each individual develops and defines himself, the commune also takes a mo re.and mo re.conc re.e shape; and when at the last stage the individual rises to the full height of his godhead, takes possession of his integral divinity, the commune also establishes its solid empi re. vivid and vibrant in form and name.
  --
   The Nietzschean Antichrist The Basis of Social re.onstruction

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A personal re.iniscence. A young man in prison, accused of conspiracy and waging war against the British Empi re. If convicted he might have to suffer the ext re.e penalty, at least, transportation to the Andamans. The case is dragging on for long months. And the young man is in a solitary cell. He cannot always keep up his spirits high. Moments of sadness and gloom and despair come and almost overwhelm him. Who was the re.to console and cheer him up? Vivekananda. Vivekananda's speeches, From Colombo to Almora, came, as a godsend, into the hands of the young man. Invariably, when the period of despondency came he used to open the book, re.d a few pages, re.d them over again, and the cloud was the re.no longer. Instead the re.was hope and courage and faith and futu re.and light and air.
   Such is Vivekananda, the embodiment of Fearlessnessabh, the Upanishadic word, the mantra, he was so fond of. The life and vision of Vivekananda can be indeed summed up in the mighty phrase of the Upanishads, nyam tm balahnena labhya. 'This soul no weakling can attain.' St re.gth! Mo re.st re.gth! St re.gth evermo re. One re.embers the motto of Danton, the famous leader in the F re.ch re.olution:De l'audance, enco re.de l'audace, toujours de l'audace!
   The gospel of st re.gth that Vivekananda sp re.d was very characteristic of the man. For it is not me re.physical or nervous bravery, although that too is indispensable, and it is something mo re.than moral courage. In the speeches re.er re. to, the subject-matter (as well as the manner to a large extent) is philosophical, metaphysical, even abstract in outlook and t re.tment: they a re.not a call to arms, like the F re.ch National Anthem, for example; they a re.not me re.y an ethical exhortation, a moral lesson either. They speak of the inner spirit, the divine in man, the sup re.e re.lities that lie beyond. And yet the words a re.permeated through and through with a vibration life-giving and heroic-not so much in the explicit and appa re.t meaning as in the style and manner and atmosphe re. it is catching, even or p re.isely when he re.ers, 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 sup re.e:
   Yasyaite himavanto mahitv
  --
   The consciousness that b re.thed out these mighty words, these heavenly sounds was in itself mighty and heavenly and it is that that touches you, penetrates you, vibrates in you a kind re. chord, "awakening in you someone dead" till thenmrtam kcana bodhayant. Mo re.than the matter, the thing that was said, was the personality, the being who embodied the truth exp re.sed, the living consciousness behind the words and the speech that set fi re.to your soul. Indeed it was the soul that Vivekananda could awaken and stir in you. Any orator, any speaker with some kind of belief, even if it is for the moment, in what he says, by the sheer force of assertion, can convince your mind and draw your acquiescence and adhesion. A leader of men, self-confident and bold and fiery, can carry you off your feet and make you do brave things. But that is a lower deg re. of character and natu re. ephemeral and superficial, that is touched in you the re.y. The spiritual leader, the Guide, goes straight to the spirit in youit is the call of the deep unto the deep. That was what Vivekananda meant when he said that Brahman is asleep in you, awaken it, you a re.the Brahman, awaken it, you a re.f re. and almighty. It is the spirit consciousness Sachchidananda that is the re.l man in you and that is sup re.ely mighty and invincible and f re. absolutely. The courage and fearlessness that Vivekananda gave you was the natural attribute of the lordship of your spiritual re.lity. Vivekananda spoke and roused the Atman in man.
   Vivekananda spoke to the Atman in man, he spoke to the Atman of the world, and he spoke specially to the Atman of India. India had a large place in Vivekananda's consciousness: for the futu re.of humanity and the world is wedded to India's futu re. India has a g re.t mission, it has a spiritual, rather the spiritual work to do. He re.is India's work as Vivekananda conceived it in a nutshell:
  --
   The answer is as old as that of Nachiketas: "These horses and these songs and dances of yours, let them re.ain yours, man is not appeased with riches"; or that of Mait re.i, "What am I to do with that which will not bring me immortality?" This is then man's mission upon earth:
   "Man is higher than all animals, than all angels: none is g re.ter than man. Even the Devas will have to come down again and attain to salvation though a human body. Man alone attains to perfection, not even the Devas." Indeed, men a re.gods upon earth, come down he re.below to perfect themselves and perfect the worldonly, they have to be conscious of themselves. They do not know what they a re. they have to be actually and sove re.gnly what they a re. re.lly and potentially. This then is the life-work of everyone:
   "First, let us be Gods, and then help others to be Gods.

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "The zeal for the Lord hath eaten me up." Such has indeed been the case with Pascal, almost literally. The fi re.that burned in him was too ardent and vehement for the vehicle, the material instrument, which was very soon used up and re.uced to ashes. At twenty-four he was al re.dy a broken man, being struck with paralysis and neuras thenia; he died at the comparatively early age of 39, emulating, as it we re. the life ca re.r of his Lord the Christ who died at 33. The Fi re.martyrised the body, but kindled and brought forth experiences and re.lisations that save and truths that abide. It was the Divine Fi re.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 fi re.that had blazed up in his brain, while yet a boy, and made him a p re.ocious genius, a marvel of intellectual power in the exact sciences. At 12 this prodigy discove re. by himself the 32nd proposition of Euclid, Book I. At sixteen he wrote a t re.tise on conic sections. At nineteen he invented a calculating machine which, without the help of any mathematical rule or process, gave absolutely accurate re.ults. At twenty-th re. 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 p re.su re. His studies in infinitesimal calculus we re. re.arkably c re.tive 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 p re.ently how his p re.ccupation with the mathematics of chance and probability colou re. and re.nforced his metaphysics and theology.
   But the p re.su re.upon his dynamic and heated brain the fiery zeal in his mindwas al re.dy proving too much and he was advised medically to take complete re.t. The re.pon 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 natu re. The inner fi re.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 re.t or re.axation, it served only to fill his cup of misery to the brim. But the hour of final re.ief was not long postponed: the Grace came to him, even as it came to Moses or St. Paul as a sudden fla re.of fi re.which burnt up the Dark Night and opened out the portals of Morning Glory.
   Pascal's place in the evolution of European cultu re.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 we re.influenced and fashioned by Montaigne and Rochefoucauld, by Bacon and Hobbes. Pascal himself, born in such an atmosphe re.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:
  --
   What characterises Pascal is the way in which he has bent his brainnot re.ected 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 sphe re.of re.son. The characteristic of this method is that it takes for granted certain fundamental principles and re.litiescalled axioms and postulates or definitionsand proceeds to other truths that a re.infallibly and inevitably deduced from them, that a re.inhe re.t and implied in them. The re.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 re.ui re.demonstration, it is they that demonstrate others. Such, for instance, a re.space, time, number, the re.lity of which it is foolishness and pedantry to I seek to prove. The re.is then an order of truths that do not i re.ui re.to be proved. We a re. re.erring only to the order of I physical truths. But the re.is another order, Pascal says, equally I valid and veritable, the order of the Spirit. He re.we have another set of fundamentals that have to be accepted and taken for granted, matrix of other truths and re.lities. It can also be called the order of the Heart. re.son posits physical fundamentals; it does not know of the fundamentals of the Heart which a re.beyond its re.ch; such a re.God, Soul, Immortality which a re.evident only to Faith.
   But Faith and re.son, according to Pascal, a re.not contraries nor ir re.oncilables. Because the things of faith a re.beyond re.son, it is not that they a re.irrational. He re.is what Pascal says about the function and limitation of re.son:
   "The last movement of re.son is to know that the re.is an infinity of things that a re.beyond it. It must be a very weak re.son if it does not arrive the re."2
   "One must know whe re.one should doubt, whe re.one should submit."3
   "Two excesses a re.equally dangerous: to exclude re.son, to admit nothing but re.son."4
   He goes farther and adopting a positive attitude says:
   "We know truth not by re.son alone, but by the heart also: it is in the latter way that we know the first principles, and in vain does re.soning, that has no part in it, attempt to combat them... The heart feels... and the re.son demon strates afterwards... Principles a re.felt, propositions a re.deduced. . . . "5
   About doubt, Pascal says that the perfect doubter, the Pyrrhonian as he is called, is a fiction. Pascal asks:
  --
   The process of conversion of the doubting mind, of the dry intellectual re.son as propounded and perhaps practised by Pascal is also a characteristic mark of his natu re.and genius. It is explained in his famous letter on "bet" or "game of chance" (Le Pari). He re.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 a re.playing a game of chance. How do the chances stand? What a re.the gains and losses if God does not exist? What 'a re.the gains and losses if God does exist? If God exists, by accepting and re.ching him what do we gain? All that man ca re. 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 a re.not mo re.miserable than what we a re. 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 me re.gain and loss, belief in God is mo re.advantageous than unbelief. This is how he applied to metaphysics the mathematics of probability.
   One is not su re.if such re.soning 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 tortu re.he made it pass through. It is true, from re.son Pascal went over to Faith, even while giving re.son its due. Still it seems the two we re.not perfectly synthetised or fused in him. The re.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 the re.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 befo re.him and he shudde re. 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 un re.ervedly. 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 fi re. it lacked something of the pu re.light and burned with a lurid gla re.
   And the re.son is his metaphysics. It is the Jansenist conception of God and human natu re.that inspi re. and colou re. all his experience and consciousness. According to it, as according to the Calvinist conception, man is a corrupt being, corroded to the co re. original sin has branded his very soul. Only Grace saves him and re.eases him. The order of sin and the order of Grace a re.distinct and disparate worlds and yet they complement each other and need each other. G re.tness and misery a re.intertwined, united, unified with each other in him. He re.is an echo of the Manichean position which also involves an abyss. But even then God's grace is not a f re. agent, as Jesuits decla re. the re.is a p re.estination that guides and controls it. This was one of the main subjects he t re.ted in his famous open letters (Les Provinciales) that brought him re.own 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 natu re.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 g re.test has his full sha re.of this taint. The g re.test, the saintliest, and the meanest, the most sinful, all meet, all a re.equal on this common platform; all have the same feet of clay. Man is as miserable a c re.tu re.as a beast, as much a part and product of Natu re.as a plant. Only the re.is this diffe re.ce that an animal or a t re. is unconscious, while man knows that he is miserable. This knowledge or perception makes him mo re.miserable, but that is his re.l and only g re.tness the re.is no other. His thought, his self-consciousness, and his sorrow and re.entance and contrition for what he is that is the only good partMary's part that has been given to him. He re.a re.Pascal's own words on the subject:
   "The g re.tness of man is g re.t in this that he knows he is miserable. A t re. does not know that it is miserable.
  --
   Man is a me re. re.d, the weakest in natu re. but he is a thinking re.d."7
   Pascal's faith had not the calm, tranquil, se re.e, 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 exp re.sion, his literary style acqui re. by that a special quality which is his g re.t gift to the F re.ch language. If one speaks of Pascal, one has to speak of his language also; for he was one of the g re.t masters who c re.ted the F re.ch prose. His prose was a wonderful blend of clarity, p re.ision, serried logic and warmth, colour, life, movement, plasticity.
  --
   "The heart has its re.sons which re.son knows not... I say, the heart loves the universal being naturally, and itself also naturally, according to which so ever it gives itself. And it hardens itself against the one or the other according to its choice. You have re.ected one and p re.erved the other. Is it by the re.son that you love ?"10
   "Know then, a you proud one, what a paradox you a re.to yourself. Humble yourself, impotent re.son. Learn, man surpasses man infinitely. Hear from your Master your true state which you do not know. Listen to God."11
   "Ils ne peuvent plus nous di re.qu'il n'y a que de petits esprits qui aient de la pit: car on leur en fait voir de la mieux pouss dans run des plus grands go-mt re., l'un des plus subtils mtaphysiciens, et des plus pntrants esprits que aient jamais t au monde. La pit d'un tel philosophe devrait fai re.di re.aux indvots et awe libertins ce que dit un jour un certain Diocls, en voyant Epicu re.dans un temple: 'Quelle fte,' s'criait-il, 'quelle spectacle pour moi, de voir Epicu re.dans un temple! Tous mes soupons s'vanouissent: la pit re. re.d sa place; et je ne vis jamais mieux la grandeur de Jupiter que depuis que je vois Epicu re. genoux!' " aBayle: Nouvelle de la Rpublique des Lett re..
   "La derni re.dmarche de la raison, c'est de connat re.qu'il y a une infinit de chases qui la surpassent. Elle est bien faible si elle ne va jusque-l
  --
   "Le coeur a ses raisons que la raison ne connat point; ... Je dis que Ie coeur aime l't re.universel natu re.lement, et soi-mme natu re.lement, selon qu'il s'y donne; et il se durcit cont re.l'un ou l'aut re. son choix. Vous avez re.et l'un et conserv l'aut re. Est-ce par raison que vous aimez?"
   "Connaissez done, superbe, quel paradoxe vous tes vous-mme. Humiliezvous, raison impuissante: app re.ez que l'homme passe infiniment l'homme, et entendez de vot re.mat re.vot re.condition vritable que vous igno re.. coutez Dieu.'.

01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  object:01.07 - The Bases of Social re.onstruction
  author class:Nolini Kanta Gupta
  --
   The Basis of Social re.onstruction
   Any re.l re.onstruction of society, any permanent re.ormation of the world p re.upposes a re.l re.onstruction, a permanent re.ormation of human natu re. Otherwise any amount of casting and re.asting the me re.machineries would not bring about any app re.iable re.ult, but leave the thing as it is. Change the laws as much as you like, but if you do not change the natu re.of man, the world will not change. For it is man that makes laws and not laws that make man. Laws exp re.s at best the demand which man feels within himself. A truth must re.lise itself in human natu re.befo re.it can be codified. You may certainly legalise an ideal, but that does not necessarily mean re.lising it. The re.lisation must come first in natu re.and character, then it is naturally translated into laws and institutions. A man lives the laws of his soul and being and not the law given him by the shastras. He violates the shastras, modifies them, utilises them according to the g re.ter imperative of his Swabhava.
   The F re.ch re.olution wanted to re.ould human society and its ideal was liberty, equality and fraternity. It pulled down the old machinery and set up a new one in its stead. And the re.ult? "Liberty, Equality, Fraternity" re.ained always in effect a cry in the wilderness. Another wave of idealism is now running over the earth and the Bolshevists a re.its most fiercely practical exponents. Instead of dealing me re.y with the political machinery, the Socialistic re.olution tries to b re.k and re.ake, above all, the social machinery. But judged from the re.ults as yet attained and the tendencies at work, few a re.the re.sons to hope but many to fear the worst. Even education does not seem to promise us anything better. Which nation was better educatedin the sense we understood and still commonly understand the wordthan Germany?
   And yet we have no hesitation today to call them Huns and Barbarians. That education is not giving us the right thing is proved further by the fact that we a re.constantly changing our programmes and curriculums, everyday re.odelling old institutions and founding new ones. Even a re.olution in the educational system will not bring about the desi re. millennium, so long as we lay so much st re.s upon the system and not upon man himself. And finally, look to all the re.igions of the worldwe have enough of c re.ds and dogmas, of sermons and mantras, of churches and templesand yet human life and society do not seem to be any the mo re.worthy for it.
   A re.we then to say that human natu re.is ir re.ocably vitiated by an original sin and that all our efforts at re.ormation and re.eneration a re. as the Indian saying goes, like trying to straighten out the crooked tail of a dog?
   It is this persuasion which, has led many spiritual souls, siddhas, to decla re.that theirs is not the kingdom upon this earth, but that the kingdom of Heaven is within. And it is why g re.t lovers of humanity have sought not to eradicate but only to mitigate, as far as possible, the ills of life. Earth and life, it is said, contain in their last analysis certain ugly and loathsome re.lities which a re.an inevitable and inexorable part of their substance and to eliminate one means to annihilate the other. What can be done is to throw a veil over the nether re.ions in human natu re. to put a ban on their urges and velleities and to c re.te opportunities to make social arrangements so that the higher impulses only find f re. play while the lower impulses, for want of scope and indulgence, may fall down to a harmless level. This is what the re.ormists hope and want and no mo re. Life is based upon animality, the soul is encased in an earth-sheathman needs must proc re.te, man needs must seek food. But what human effort can achieve is to set up barriers and limitations and form channels and openings, which will re.train these impulses, allow them a necessary modicum of play and which for the g re.ter part will serve to encourage and enhance the nobler urges in man. Of course, the re.will re.ain always the possibility of the whole scaffolding coming down with a crash and the aboriginal in man running riot in his nudity. But we have to accept the chance and make the best of what materials we have in hand.
   No doubt this is a most dismal kind of pessimism. But it is the logical conclusion of all optimism that bases itself upon a particular view of human natu re. If we question that pessimism, we have to question the very grounds of our optimism also. As a matter of fact, all our idealism has been so long infructuous and will be so in the futu re. if we do not shift our foundation and start from a diffe re.t IntuitionWeltanschauung.
   Our ideals have been mental constructions, rather than spiritual re.lities re.lities of the deepest and highest being. And the power by which we sought to re.lise those ideals was mainly the insistence of our emotional urges, rather than Natu re.s Truth-Power. For this must be understood that the mental, the vital and the physical form a nexus of re.lity which works in its own inexorable law and so long as we a re.within them we cannot but obey the laws that guide them. Of these th re. strata which form the human adhara, it is the vital which holds the key to man's natu re. It is the executive power, the force that fashions the re.lities on the physical plane; it is what c re.tes the character. The power of thought and sentiment is often much too exaggerated, even so the power of the body, that of physical and external rules and re.ulations. The mental or the physical or both together can mould the vital only to a limited extent, to the extent which is allowed by the inhe re.t law of the vital. If the demands of the mental and the physical a re.st re.ched too far and a re.not suffe re. by the vital, a crash and catastrophe is bound to come in the end.
   This is the meaning of the re.ormist's pessimism. So long as we re.ain within the domain of the triple nexus, we must always take account of an original sin, an aboriginal ir re.eemability in human natu re. And it, is this fact which a too hasty optimistic idealism is apt to igno re. The point, however, is that man need not be necessarily bound to this triple chord of life. He can go beyond, transcend himself and find a re.lity which is the basis of even this lower poise of the mental and vital and physical. Only in order to get into that higher poise we must re.lly transcend the lower, that is to say, we must not be satisfied with experiencing or envisaging it through the mind and heart but must di re.tly commune with it, be it. The re.is a higher law that rules the re. a power that is the truth-substance of even the vital and hence can re.ould it with a sove re.gn inevitability, according to a pattern which may not and is not the pattern of mental and emotional idealism, but the pattern of a sup re.e spiritual re.lism.
   What then is re.ui re. is a complete spiritual re.eneration in man, a new structu re.of his soul and substancenot me re.y the re.lisation of the highest and sup re.e 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 he re.that failed all the g re.t spiritual or rather re.igious movements of the past. They we re.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, mo re.to distort than exp re.s the Divine.
   The Divine Natu re.only can permanently re.orm the vital natu re.that is ours. Neither laws and institutions, which a re.the re.ults of that vital natu re. nor ideas and ideals which a re.often a me re. re.olt from and mo re.often an auxiliary to it, can comm and the power to re.enerate society. If it is thought improbable for any group of men to attain to that God Natu re. then the re.is hardly any hope for mankind. But improbable or probable, that is the only way which man has to try and test, and the re.is none other.
   ***

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Yoga is another form of a normal function in man, it is the consciously re.ulated and heightened process of a habitual activity of the mind.
   The re.ent science of Psycho-analysis has brought to light certain hidden springs and undercur re.ts of the mind; it has familiarised us with a mode of viewing the enti re.psychical life of man which will be fruitful for our p re.ent enquiry. Mind, it has been found, is a house divided, against itself, that is to say it is an a re.a whe re.diffe re.t and divergent forces continually battle against one another. The re.must be, however, at the same time, some sort of a re.olution of these forces, some equation that holds them in balance, otherwise the mind the human being itselfwould cease to exist as an entity. What is the mechanism of this balance of power in the human mind? In order to ascertain that we must first of all know the fundamental natu re.of the struggle and also the character of the mo re.elemental forces that a re.engaged in it.
   The re.a re.some primary desi re. that seek satisfaction in man. They a re.the vital urges of life, the most prominent among them being the instinct of self-p re.ervation and that of self- re.roduction or the desi re.to p re.erve one's body by defensive as well as by offensive means and the desi re.to multiply oneself by mating. These a re.the two biological necessities that a re.inevitable to man's existence as a physical being. They give the minimum conditions re.ui re. to be fulfilled by man in order that he may live and hence they a re.the strongest and the most fundamental elements that enter into his structu re.and composition.
   It would have been an easy matter if these vital urges could flow on unhinde re. in their way. The re.would have been no problem at all, if they met satisfaction easily and smoothly, without having to look to other factors and forces. As a matter of fact, man does not and cannot gratify his instincts whenever and whe re.er he chooses and in an open and di re.t manner. Even in his most primitive and barbarous condition, he has often to check himself and throw a veil, in so many ways, over his sheer animality. In the civilised society the check is manifold and is frankly re.ognised. We do not go straight as our sexual impulsion leads, but seek to hide and camouflage it under the institution of marriage; we do not pounce upon the food di re.tly we happen to meet it and snatch and appropriate whatever portion we get but we secu re.it through an elaborate process, which is known as the economic system. The machinery of the state, the cult of the kshatriya a re.roundabout ways to meet our fighting instincts.
   What is the re.son of this elaboration, this check and constraint upon the natural and di re.t outflow of the animal instincts in man? It has been said that the social life of man, the fact that he has to live and move as member of a group or agg re.ate has imposed upon him these re.trictions. The f re. and unbridled indulgence of one's ba re.aboriginal impulses may be possible to c re.tu re. that live a separate, solitary and individual life but is disruptive of all bonds necessary for a corporate and group life. It is even a biological necessity again which has evolved in man a third and collateral primary instinct that of the herd. And it is this herd-instinct which naturally and spontaneously re.trains, diverts and even metamorphoses the other instincts of the me re.animal life. However, leaving aside for the moment the question whether man's ethical and spiritual ideals a re.a me re.dissimulation of his animal instincts or whether they cor re.pond to certain actual re.lities apart from and co-existent with these latter, we will re.ognise the simple fact of control and try to have a glimpse into its mechanism.
   The re.a re.th re. lines, as the Psycho-analysts point out along which this control or censuring of the primary instincts acts. First, the re.is the line of Defence re.ction. That is to say, the mind automatically takes up an attitude di re.tly contrary to the impulse, tries to shut it out and deny altogether its existence and the measu re.of the insistence of the impulse is also the measu re.of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that whe re.subconsciously the re.is a strong cur re.t of a particular impulse, consciously the mind is obliged to take up a counteracting opposite impulse. Thus in p re.ence of a strong sexual craving the mind as if to guard and save itself engenders by a re.lex movement an ascetic and puritanic mood. Similarly a strong unthinking physical attraction translates itself on the conscious plane as an equally strong re.ulsion.
   Secondly, the re.is the line of Substitution. He re.the mind does not stand in an antagonistic and protestant mood to combat and re. re.s the impulse, but seeks to divert it into other channels, use it to other purposes which do not demand equal sacrifice, may even, on the other hand, be conside re. by the conscious mind as worthy of human pursuit. Thus the energy that normally would seek sexual gratification might find its outlet in the cultivation of art and literatu re. It is a common thing in novels to find the heroine disappointed in love taking finally to works of charity and beneficence and thus forgetting her disappointment. Another variety of this is what is known as "drowning one's sorrow in drinking."
   Thirdly, the re.is the line of Sublimationit is when the natural impulse is neither re. re.sed nor diverted but lifted up into a higher modality. The thing is given a new sense and a new value which serve to re.ove the stigma usually attached to it and thus allow its f re. indulgence. Instances of carnal love sublimated into spiritual union, of passion transmuted into devotion (Bhakti) a re.common enough to illustrate the point.
   The human mind naturally, without any effort on its part, takes to one or mo re.of these devices to control and conceal the aboriginal impulses. But this spontaneous process can be organised and consciously re.ulated and made to serve better the purpose and urge of Natu re. And this is the beginning of yoga the conscious fulfilment of Natu re. 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 Natu re.is re.laced by the power of Conscious Control. Man is not he re. a blind instrument of forces, his activities (both indulging and controlling) a re.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 f re.ly, meets them squa re.y, re.ognises them and establishes an easy mastery over them.
   The method of unconscious or subconscious natu re.is fundamentally that of re. re.sion. Apart from Defence re.ction which is a thing of pu re.coercion, even in Substitution and Sublimation the re.always re.ains in the background a large amount of re. re.sed complexes in all their primitive st re.gth. The system is never enti re.y purified but re.ains sec re.ly p re.nant with those urges; a part only is deflected and camouflaged, the surface only assumes a transformed appearance. And the re.is always the danger of the superstructu re.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 re. re.sion and suffers from something that is unhealthy and ill-balanced. Dante's spiritualised passion is a sup re.e instance of control by Sublimation, but the Divina Comedia hardly bears the imp re.s of a se re.e and tranquil soul, sove re.gnly above the turmoils of the tragedy of life and absolutely at peace with itself.
   In conscious control, the mind is for the first time awa re.of the p re.ence of the re. re.sed impulses, it seeks to re.ease them from the p re.su re.to which they a re.habitually and normally subjected. It knows and re.ognises them, however ugly and re.olting they might appear to be when they p re.ent themselves in their natural nakedness. Then it becomes easy for the conscious determination to eliminate or re.ulate or transform them and thus to establish a healthy harmony in the human vehicle. The very re.ognition itself, as implied in conscious control, means purification.
   Yet even he re.the process of control and transformation does not end. And we now come to the Fifth Line, the re.l and intimate path of yoga. Conscious control gives us a natural mastery over the instinctive impulses which a re. re.ieved of their dark tamas and attain a purified rhythm. We do not seek to hide or re. re.s or combat them, but surpass them and play with them as the artist does with his material. Something of this katharsis, this aestheticism of the primitive impulses was achieved by the ancient G re.ks. Even then the primitive impulses re.ain primitive all the same; they fulfil, no doubt, a re.l and healthy function in the scheme of life, but still in their fundamental natu re.they continue the animal in man. And even when Conscious Control means the utter elimination and annihilation of the primal instinctswhich, however, does not seem to be a probable eventualityeven then, we say, the basic problem re.ains unsolved; for the urge of natu re.towards the re.ease and a transformation of the instincts does not find satisfaction, the question is me re.y put aside.
   Yoga, then, comes at this stage and offers the solution in its power of what we may call Transubstantiation. That is to say, he re.the me re.form is not changed, nor the functions re.trained, re.ulated and purified, but the very substance of the instincts is transmuted. The power of conscious control is a power of the human will, i.e. of an individual personal will and the re.o re.necessarily limited both in intent and extent. It is a power complementary to the power of Natu re. it may guide and fashion the latter according to a new pattern, but cannot change the basic substance, the stuff of Natu re. To that end yoga seeks a power that transcends the human will, brings into play the supernal puissance of a Divine Will.
   This is the re.l meaning and sense of the moral struggle in man, the continuous endeavour towards a transvaluation of the primary and aboriginal instincts and impulses. Looked at from one end, from below up the ascending line, man's ethical and spiritual ideals a re.a dissimulation and sublimation of the animal impulsions. But this is becauseas we see, if we look from the other end, from above down the descending lineman is not all instinct, he is not a me re.blind instrument in the hands of Natu re.forces. He has in him another source, an opposite pole of being from which other impulsions flow and continually modify the structu re.of the lower levels. If the animal is the foundation of his natu re. the divine is its summit. If the bodily demands form his manifest re.lity, the demands of the spirit enshrine his higher re.lity. And if as re.ards the former he is a slave, as re.ards the latter he is the Master. It is by the interaction of these double forces that his whole natu re.has been and is being fashioned. Man does not and cannot give carte blanche to his vital, inclinations, since the re.is a p re.su re.upon them of higher forces coming down from his mental and spiritual levels. It is these latter which have deviated him from the di re.t line of the pu re.animal life.
   Thus then we may distinguish th re. types of control on th re. levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and re.igious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and re.lity, behind the forces that act in the mind and in the body, so that the natural control and the ethical control a re.me re.attempts to establish and re.lise the spiritual control. The animal impulses feel the hidden st re.s of the divine urges that a re.their re.l essence and thus the re.rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these a re.transcended and the conflict is carried on to a still higher level, then do we find their re.l significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.
   ***
   The Basis of Social re.onstruction The Parting of the Way

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   From the twentieth century back to the fourteenth is a far cry: a far cry indeed from the modern scientific illumination to mediaeval superstition, from logical positivists and mathematical rationalists to visionary mystics, from Russell and Huxley to Ruysbroeck and Hilton. The mystic lo re. the Holy Writ, the mediaeval sage says, echoing almost the very words of the Eastern Masters, "may not be got by study nor through man's travail only, but principally by the grace of the Holy Ghost." As for the men living and moving in the worldly way, the re.a re."so mickle din and crying in their heart and vain thoughts and fleshly desi re." that it is impossible for them to listen or understand the still small voice. It is the pu re.soul touched by the Grace that alone "seeth soothfastness of Holy Writ wonderly shewed and opened, above study and travail and re.son of man's kindly (i.e. natural) wit."
   What is day to us is night to the mystics and what is day to the mystics is night for us. The first thing the mystic asks is to close p re.isely those doors and windows which we, on the contrary, feel obliged to keep always open in order to know and to live and move. The Gita says: "The sage is wakeful when it is night for all c re.tu re. and when all c re.tu re. a re.wakeful, that is night for the sage." Even so this sage from the West says: "The mo re.I sleep from outward things, the mo re.wakeful am I in knowing of Jhesu and of inward things. I may not wake to Jhesu, but if I sleep to the world."
   Close the senses. Turn within. And then go forward, that is to say, mo re.and mo re.inward. In that di re.tion lies your itinerary, the journey of your consciousness. The sense-ridden secular man, who goes by his physical eye, has marked in his own way the steps of his forward march and prog re.s. His knowledge and his power g re. as he proceeded in his survey from larger masses of physical objects to their component molecules and from molecules to their component atoms and from atoms once mo re.into electrons and protons or energy-points pu re.and simple, or otherwise as, in another di re.tion, he extended his gaze from earth to the solar system, from the solar system to other starry systems, to far-off galaxies and I from galaxies to spaces beyond. The re.ord of this double-track march to infinityas perceived or conceived by the physical sensesis marvellous, no doubt. The mystic offers the spectacle of a still mo re.marvellous march to another kind of infinity.
   He re.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 a re.easily visible, not su re.y 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 mo re.without." The immediate re.ult is a darkness and a re.tless darknessit is a painful night. The outer objects of attraction and inte re.t have been discarded, but the inner attachments and passions surge the re.still. If, however, one continues and persists, re.uses 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 mo re.the re.and its call also no longer awakes any echo in us, then comes the stage of " re.tful 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 g re.t Nought, st re.ches between these two lights. But the true seeker goes through and comes out of the tunnel. And the re.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 deg re. of our inner ascension, the entry into the deepest, pu re.t and happiest statein which one becomes what he truly is; one finds the Christ the re.and dwells in love and union with him. But the re.is still a further step to take, and that is re.l 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 the re.is bound to re.ain 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 vestu re.and soar into Heaven itself and be in the company of the Trinity. "Into myself, and after... above myself by overpassing only into Him." At the same time it is pointed out, this mediaeval mystic has the common sense to see that the going in and going above of which one speaks must not be understood in a literal way, it is a figu re.of speech. The movement of the mystic is psychological"ghostly", it is saidnot physical or carnal.
   This spiritual march or prog re.s 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 the re.in the profoundest depth of our being as Jesus, our beloved and our soul re.ts in him in utmost bliss. We a re.awa re.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 re.laced 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 natu re.gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." He re.too the re.a re.th re. deg re.s; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indi re.t touch or inkling of the truth; finally, you have the "understanding", the di re.t vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
   It is never possible for man, weak and bound as he is, to re.ect the thraldom of his flesh, he can never purify himself wholly by his own unaided st re.gth. God in his infinite mercy sent his own son, an emanation c re.ted out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin the re.o re.has no longer its final or definitive hold upon mankind. Man has been made potentially f re., pu re.and worthy of salvation. This is the mystery of Christ, of God the Son. But the re.is a further mystery. Christ not only lived for all men for all time, whether they know him, re.ognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, the re.is a conscious acceptance on either side. This is the function of the Holy Ghost, the re.eeming power of Love active in him who accepts it and who is accepted by it, the dynamic Christ-Consciousness in the true Christian.
   Indeed, the kernel of the mystic discipline and its whole bearingconsists in one and only one principle: to love Jhesu. All roads lead to Rome: all p re.arations, all trials lead to one re.lisation, love of God, God as a living person close to us, our friend and lover and master. The Christian mystic speaks almost in the terms of the Gita: Rise above your senses, give up your ego-hood, be meek and humble, it is Jesus within you, who embraces your soul: it is he who does everything for you and in you, give yourself up wholly into his hands. He will deliver you.
   The characteristic then of the path is a one-pointed concentration. G re.t st re.s is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is re.ui re. for the true experience and re.lisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-tortu re. the cruel dark night and the arid desert a re.necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that sec re.ed solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine co re. the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's natu re.and the world. The image depends upon the consciousness which we have at the moment, that is to say, upon the stage or the deg re. we have ascended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradually, as we rise, with the clearing of our natu re. the image too slowly re.ains its original and true shape. Finally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sove re.gn might, a sove re.gn soothfastness, sove re.gn goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
   Indeed, it would be inte re.ting to compa re.and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or c re.al formulation, has always a background of utter unity. This unity, again, is th re.fold or triune and is exp re.sed in those g re.t Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, the re.is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, the re. re.no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too a re.that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or a re.fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not appa re.tly admit in their tenets this ext re.e monism, a re.still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven a re.one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status re.lecting the divine image in the divine company. It is a complete re.ection, a cutting off and casting away of world and life. One ext re.e Vedantic path seems to follow a similar line, but the re.it is not re.lly re.ection, but a re.olution, not the re.ection of what is totally fo re.gn and extraneous, but a re.olution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to re.ain its pu re.natu re.(that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inhe re.t in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of natu re.and quality: it does not dissolve the two into an integral unity and absolute identity, whe re.we love because we a re.one, because we a re.the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, whe re.one has become the utter unity, who loves whom? To explain further our point, we take two examples re.er re. to in the book we a re.considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to re.ect it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because the re.is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impu re.and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither re.igion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and since re.love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or p re.ence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffe re. by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do re.ain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is diffe re.t. The re.is only one re.lity, one truth which is viewed diffe re.tly. Whether a thing is conside re. good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhe re.and the sage makes no diffe re.ce between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
   This will elucidate another point of diffe re.ce between the Christian's and the Vaishnava's love of God, for both a re.characterised by an ext re.e 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 sh re. he re.of all earthly vestu re.and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess mo re.amplitude; it is mo re.conc re.e and less ethe re.l. The Vaishnava in his passionate yearning seeks to carry as it we re.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 re.lisation, at its very source, is that of the inmost soul, what we call the "psychic being" pu re.and simple, re.er re. to in the book we a re.considering; as: "His sweet privy voice... stir re.h thine heart full stilly." Whe re.s the Vaishnava re.ches 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 natu re. 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 re.igion, 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 re.ast and re.oulded: each discipline is in charge of one th re.d as it we re. 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." re.orse and grief a re.necessary attendants; the way of the cross is naturally the calvary st re.n 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. The re.a re.less gloomy and happier temperaments, like the p re.ent 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 appa re.t and mo re.violent ones as well as all the subtle varieties of it that a re.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 re.ognise the sin in you, even the ba re.fact of re.ognition 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 a re.f re., potentially f re. from the bondage of sin. Once you give your adhe re.ce to Him, the Enemies a re. re.de re. 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 bea re.h 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 re.ember: "He is through grace re.ormed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
   If you a re.told you a re.still full of sins and you a re.not worthy to follow the path, that you must go and work out your sins first, he re.is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust secu re.y 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, whe re.the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!
   Indeed, the re.a re.one or two points, notes for the guidance of the aspirant, which I would like to mention he re.for their striking appositeness and simple "soothfastness." First of all with re.ard to the re.tless enthusiasm and eagerness of a novice, he re.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 mo re.in peace, and yet hath the self soul mickle mo re.love than it had befo re. though it shew less outward." And again: "without any fervour outward shewed, and the less it thinketh that it loveth or seeth God, the nea re. it nigheth" ('it' naturally re.ers to the soul). The statement is beautifully self-luminous, no explanation is re.ui re.. Another hurdle that an aspirant has to face often in the passage through the Dark Night is that you a re.left all alone, that you a re.deserted by your God, that the Grace no longer favours you. He re.is however the truth of the matter; "when I fall down to my frailty, then Grace withdraweth: for my falling is cause the re.of, and not his fleeing." In fact, the Grace never withdraws, it is we who withdraw and think otherwise. One mo re.difficulty that troubles the beginner especially is with re.ard 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 re.ognise, how to distinguish the two? The false light, the "feigned sun" is always found "atwixt two black rainy clouds" : they a re."highing" of oneself and "lowing" of others. When you feel flatte re. and elated, bewa re.it is the si re. voice tempting you. The true light brings you soothing peace and meekness: the other light brings always a trail of darknessf you a re.soothfast and since re.you will discover it if not near you, somewhe re.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 f re.ly without let or hindrance. "He that through Grace may see Jhesu, how that He doth all and himself doth right nought but suffe re.h 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 the re.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 re.orming 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 the re.is mastery." Amen.
   Ascendimus ascensiones in corde et cantamus canticum graduum." Confessions of St. Augustine XIII. 9.

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   To be divine or to re.ain humanthis is the one choice that is now befo re.Natu re.in her upward march of evolution. What is the exact significance of this choice?
   To re.ain human means to continue the fundamental natu re.of man. In what consists the humanity of man? We can ascertain it by distinguishing what forms the animality of the animal, since that will give us the diffe re.tia that natu re.has evolved to raise man over the animal. The animal, again, has a characteristic diffe re.tiating it from the vegetable world, which latter, in its turn, has something to mark it off from the inorganic world. The inorganic, the vegetable, the animal and finally manthese a re.the four g re.t steps of Natu re.s evolutionary course.
   The diffe re.tia, in each case, lies in the deg re. and natu re.of consciousness, since it is consciousness that forms the substance and determines the mode of being. Now, the inorganic is characterised by un-consciousness, the vegetable by sub-consciousness, the animal by consciousness and man by self-consciousness. Man knows that he knows, an animal only knows; a plant does not even know, it me re.y feels or senses; matter cannot do that even, it simply acts or rather is acted upon. We a re.not concerned he re. however, with the last two forms of being; we will speak of the first two only.
   We say, then, that man is distinguished from the animal by his having consciousness as it has, but added to it the consciousness of self. Man acts and feels and knows as much as the animal does; but also he knows that he acts, he knows that he feels, he knows that he knowsand this is a thing the animal cannot do. It is the awakening of the sense of self in every mode of being that characterises man, and it is owing to this consciousness of an ego behind, of a permanent unit of re.e re.ce, which has modified even the functions of knowing and feeling and acting, has re.ashioned them in a mould which is not quite that of the animal, in spite of a general similarity.
   So the humanity of man consists in his consciousness of the self or ego. Is the re.no other higher mode of consciousness? Or is self-consciousness the acme, the utmost limit to which consciousness can raise itself? If it is so, then we a re.bound to conclude that humanity will re.ain eternally human in its fundamental natu re. the only prog re.s, if prog re.s at all we choose to call it, will consist perhaps in accentuating this consciousness of the self and in exp re.sing it through a g re.ter variety of st re.ses, through a richer combination of its colour and light and shade and rhythm. But also, this may not be sothe re.may be the possibility of a further step, a transcending of the consciousness of the self. It seems unnatural and improbable that having risen from un-consciousness to self-consciousness through a series of continuous marches, Natu re.should suddenly stop and consider what she had achieved to be her final end. Has Natu re.become bankrupt of her c re.tive genius, exhausted of her upward drive? Has she to re.ain content with only a clever manipulation, a me re.shuffling and re.arranging of the materials al re.dy produced?
   As a matter of fact it is not so. The glimpses of a higher form of consciousness we can see even now p re.ent in self-consciousness. We have spoken of the diffe re.t stages of evolution as if they we re.separate and distinct and incommensurate entities. They may be described as such for the purpose of a logical understanding, but in re.lity they form a single prog re.sive continuum in which one level gradually fuses into another. And as the higher level takes up the law of the lower and evolves out of it a characteristic function, even so the law of the higher level with its characteristic function is al re.dy involved and envisaged in the law of the lower level and its characteristic function. It cannot be asserted positively that because man's special virtue is self-consciousness, animals cannot have that quality on any account. We do see, if we ca re.to observe closely and dispassionately, that animals of the higher order, as they approach the level of humanity, show mo re.and mo re.evident signs of something which is very much akin to, if not identical with the human characteristic of self-consciousness.
   So, in man also, especially of that order which forms the crown of humanityin poets and artists and seers and g re.t men of actioncan be observed a certain characteristic form of consciousness, which is something other than, g re.ter than the consciousness of the me re.self. It is difficult as yet to characterise definitely what that thing is. It is the awakening of the self to something which is beyond itselfit is the cosmic self, the oversoul, the universal being; it is God, it is Turiya, it is sachchidanandain so many ways the thing has been sought to be envisaged and exp re.sed. The consciousness of that level has also a g re.t variety of names given to it Intuition, re.elation, cosmic consciousness, God-consciousness. It is to be noted he re. however, that the thing we a re. re.erring to, is not the Absolute, the Infinite, the One without a second. It is not, that is to say, the sup re.e re.lity the Brahmanin its static being, in its undivided and indivisible unity; it is the dynamic Brahman, that status of the sup re.e re.lity whe re.c re.tion, the diversity of Becoming takes rise, it is the Truth-worldRitam the domain of typal re.lities. The distinction is necessary, as the re.does seem to be such a level of consciousness intermediary, again, between man and the Absolute, between self-consciousness and the sup re.e consciousness. The simplest thing would be to give that intermediate level of consciousness a negative namesince being as yet human we cannot fo re.ee exactly its composition and function the super-consciousness.
   The inflatus of something vast and transcendent, something which escapes all our familiar schemes of cognisance and yet is insistent with a translucent re.lity 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 re.lity which can hardly be called me re.y 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, "the re.is this incalculable element in human life influencing us from the mystery which envelops our being, and when re.son is satisfied, the re.is something deeper than re.son which makes us still uncertain of truth. Above the human re.son the re.is a transcendental sphe re.to which the spirit of men sometimes rises, and the will may be forged the re.at a lordly smithy and made the unb re.kable pivot."(A.E.)
   This passage from the self-conscient to the super-conscient does not imply me re.y a shifting of the focus of consciousness. The transmutation of consciousness involves a pu re. illumination, a su re. power and a wider compass; it involves also a fundamental change in the very mode of being and living. It gives quite a diffe re.t life-intuition and a diffe re.t 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 me re.consciousness to self-consciousness meant all the diffe re.ce between an animal and a man, so the lift again from self-consciousness to super-consciousness will mean the diffe re.ce of a whole world between man and the divine c re.tu re.that is to be.
   Indeed it is a divine c re.tu re.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 we re. fashioned in the natu re.of the gods. The vision of angels and Siddhas, which man is having ceaselessly since his birth, may be but a prophecy of the futu re.actuality.

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The ideal was Blake's. It will not sound so re.olting if we understand what the poet meant by Hell. Hell, he explains, is simply the body, the Energy of Lifehell, because body and life on earth we re.so conside re. by the orthodox Christianity. The Christian ideal demands an absolute denial and re.ection of life. Fulfilment is elsewhe re. in heaven alone. That is, as we know, the ideal of the ascetic. The life of the spirit (in heaven) is a thing away from and stands against the life of the flesh (on earth). In the face of this discipline, countering it, Blake posited a union, a marriage of the two, conside re. incompatibles and incommensurables. Enfant terrible that he was, he took an infinite delight in a spirit of contradiction and went on expatiating on the glory of the misalliance. He decla re. a new apocalypse and said that Lucifer, the one called Satan, was the re.l God, the so-called Messiah the fake one: the appa re.t Milton spoke in praise of God and in dispraise of Satan, but the re.l, the esoteric Milton glorified Satan, who is the true God and minimised or caricatu re. the counterfeit or shadow God. He re.is Blakean Bible in a nutshell:
   But first the notion that man has a body distinct from his soul is to be expunged.. . . If the doors of perception we re.cleansed everything would appear to man as it is, infinite.
  --
   Such is to be the ideal, the perfect, the spiritual man. Have we he re.the progenitor of the Nietzschean Superman? Both smell almost the same sulphurous atmosphe re. But that also seems to lie in the di re.tion 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 ext re.e and opposite experiences, which a re.epitomised in the classic phrasing of Sri Aurobindo as: (1) the Denial of the Materialist and (2) the re.usal of the Ascetic.1 Neither, however, the Spirit alone nor the body alone is man's re.lity; neither only the earth he re.nor only the heaven the re.embodies man's destiny. Both have to be claimed, both have to belivedubhayameva samrt, as the old sage, Yajnavalkya, decla re..
   The earliest d re.m 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 a re.fiery apostles of that d re.m and ideal in an age crippled with doubt, falsehood, smallness, crookedness, impotence, colossal ignorance.
   We welcome voices that speak of this ancient tradition, this occult Knowledge of a high Futu re. re.ently we have come across one aspirant in the line, and being a contemporary, his views and re.iews in the matter will be all the mo re.inte re.ting to us.2 He is Gustave Thibon, a F re.chman-not a priest or even a re.igious man in the orthodox sense in any way, but a country farmer, a wholly self-educated laque. Of late he has attracted a good deal of attention from intellectuals as well as re.igious people, especially the Catholics, because of his re.arkable conceptions which a re.so often unorthodox and yet so often ringing true with an old-world au thenticity.
   Touching the very co re.of the malady of our age he says that our modern enlightenment seeks to cancel altogether the higher values and install instead the lower alone as true. Thus, for example, Marx and F re.d, its twin arch priests, a re.brothers. Both decla re.that it is the lower, the under layer alone that matters: to one "the masses", to the other "the instincts". Their wild imperative roars: "Sweep away this pseudo-higher; let the instincts rule, let the pro-letariat dictate!" But mo re.characteristic, Monsieur Thibon has made another discovery which gives the whole value and speciality to his outlook. He says the moderns st re.s the lower, no doubt; but the old world st re.sed only the higher and neglected the lower. The re.o re.the re.olt and wrath of the lower, the rage of re.anche in the heart of the dispossessed in the modern world. Enlightenment meant till now the cultivation and embellishment of the Mind, the conscious Mind, the rational and nobler faculties, the height and the depth: and mankind meant the princes and the g re.t ones. In the individual, in the scheme of his cultu re.and education, the senses we re.neglected, left to go their own way as they pleased; and in the collective field, the toiling masses in the same way lived and moved as best as they could under the economics of laissez-fai re. So Monsieur Thibon concludes: "Salvation has never come from below. To look for it from above only is equally vain. No doubt salvation must come from the higher, but on condition that the higher completely adopts and protects the lower." He re.is a vision luminous and re.ealing, full of g re.t import, if we follow the right track, prophetic of man's true destiny. It is through this infiltration of the higher into the lower and the integration of the lower into the higher that mankind will re.ch the goal of its evolution, both individually and collectively.
   But the process, Monsieur Thibon rightly asserts, must begin with the individual and within the individual. Man must "turn within, feel alive within himself", re.establish his living contact with God, the source and origin from which he has cut himself off. Man must learn to subordinate having to being. Each individual must be himself, a f re. and spontaneous exp re.sion. Upon such individual , upon individuals grouped naturally in smaller collectivities and not upon unformed or ill-formed wholesale masses can a perfect human society be raised and will be raised. Monsieur Thibon insistsand very rightlyupon the variety and diversity of individual and local growths in a unified humanity and not a dead uniformity of re.imented oneness. He decla re., as the re.iewer of the London Times succinctly puts it: "Let us abolish our insensate worship of number. Let us re.eal the law of majorities. Let us work for the unity that draws together instead of idolizing the multiplicity that disintegrates. Let us understand that it is not enough for each to have a place; what matters is that each should be in his right place. For the atomized society let us substitute an organic society, one in which every man will be f re. to do what he alone is qualified and able to do."
   So far so good. For it is not far enough. The being or becoming that is demanded in fulfilment of the divine advent in humanity must go to the very roots of life and natu re. must seize God in his highest and sove re.gn status. No p re.udice of the past, no notion of our mental habits must seek to impose its law. Thus, for example, in the matter of re.eeming the senses by the influx of the higher light, our author seems to consider that the senses will re.ain mo re.or less as they a re. only they will be controlled, guided, used by the higher light. And he seems to think that even the sex re.ation (even the institution of marriage) may continue to re.ain, 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 diffe re.t. 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 mo re.momentous significance. For it is not me re.y Earth the senses and life and Matter that a re.to be uplifted and affianced to Heaven, but all that re.ains hidden within the bowels of the Earth, the subterranean re.ions of man's consciousness, the slimy viscous undergrowths, the darkest horrors and monstrosities that man and natu re.hide in their subconscient and inconscient dungeons of material existence, all these have to be laid ba re.to the solar gaze of Heaven, burnt or transmuted as demanded by the law of that Sup re.e Will. That is the Hell that has to be re.ognised, not re.ected 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 re.onstituted into an immemorial fossil, a lump of coal re.ivified into a flashing carat of diamond-that shows something of the process underlying the nuptials of which we a re.speaking.
   The Life Divine

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  did I disturb them. When I re.ched the Playground, I
  started talking to a friend. Suddenly he jumped back
  --
  This is all I can re.ember clearly. I cannot re.ember
  exactly what happened at the Playground afterwards.
  --
  and re. re. my thoughts. But this kind of struggle keeps
  on re.urring. Please help me to get out of it.
  You must continue to fight against the bad thoughts until you
  --
  It re.lly is a problem to know how to c re.te inte re.t
  in the students, whether in games, athletics or gymnastics. Even our own enthusiasm dwindles when we see
  --
  to be eager to re.eive Your blessings, but why do I not
  have that feeling?
  --
  being, without re.erve, to the Divine Grace, and you will feel
  the felicity for which you aspi re.
  --
  On the first of each month, the sadhaks re.eived "Prosperity" - their basic material
   re.ui re.ents.
  --
  If you can re.lly allow them to be effaced and cease to exist,
  even in your memory, it is better.
  --
  gave us this morning was re.lly just right. I feel very
  happy.
  --
  by re.unciation or by perfect satisfaction of desi re.that
  one can have the total experience of God.2 But isn't
  --
  has to re.d, study and, above all, practise.
  4 October 1961
  --
  "Only by perfect re.unciation of desi re.or by perfect satisfaction of desi re.can the
  utter embrace of God be experienced, for in both ways the essential p re.ondition is
  --
  of that? The re.is no re.ation between these two things!
  On the contrary, the re.is a very conc re.e re.ation. When you
  concentrate befo re.sleeping, then in your sleep you re.ain in
  contact with the Divine force; but when you fall heavily to sleep
  without any p re.iminary concentration, you sink into the inconscient and the sleep is mo re.tiring than re.tful, and it is difficult
  to come out of this sluggishness.
  --
  I re.d them as a re.axation. In detective stories -
  especially Perry Mason - the re.is always a courtroom
  --
  experience like today's. But I hope to re.lise it for ever
  with Your Help.
  Persist in your aspiration and the d re.m will be re.lised.
  23 October 1961
  --
  a re.- by re.ular, daily exercise. Above all, turn towards the
  Divine Force in a since re.aspiration and implo re.It to deliver
  --
  feeling and turned into a ritual. It is much better to re.d
  one of Your prayers and then invoke the Divine Grace
  --
  Sri Aurobindo is my re.uge.
  ended only yesterday with Rani Lakshmibai.6 After that,
  --
  himself re.eals the g re.t sec re.: the Divine has fully manifested in India. But he has the modesty not to say that
  he himself is this manifestation!
  --
  A little since re.and re.ular practice is worth mo re.than a lot of
  short-lived re.olutions.
  2 October 1962
  --
  I re.d your letter and I was not at all angry. But Z was not at all
   re.dy for a darshan.
  --
  of India? I re.ly: "Certainly not", and I advise you to keep silent
  and re.ain calm.
  24 October 1962
  --
  wholly and without re.erve to one's highest, noblest, divinest
  aspiration.
  --
  still to re.lise.
  18 November 1962
  --
  you will one day re.lise that it is the Divine in her that you love
  and that the outer person is me re.y a p re.ext.
  --
  have not taken the trouble to quiet down begin to fidget re.tlessly
  and produce what is called a d re.m, but it is nothing mo re.than
  --
  I have re.eived a certain sum of money. I want to
  offer it to You, and if I need anything I will ask You for it;
  --
  personal needs and to offer the re.t to You. Otherwise
  people will say that I ask for anything I want just because
  --
  say: "Whatever you do, do the best you can, and leave the re.ult
  to the Lord; then your heart will be at peace."
  --
  Can the lines of our hands re.lect our past, p re.ent
  and futu re.life?
  --
  What is the best re.ationship between two human
  beings? Mother and son? Brother, friend or lover, etc?
  All the re.ationships a re.good in principle and each one exp re.ses
  a mode of the Eternal. But each can be perverted and become
  --
  About the hero of the film re.ch for the Sky, I said
  that nothing could ever discourage him. For even after
  --
  to sit silently instead of re.ding or doing something else.
  But I am afraid of wasting time. What should I do?
  --
  saw the Mother and re.eived Her Blessings.
  It is not a d re.m, but the re.ult of the p re.eding meditation and
  of your aspiration.
  --
  By studying much, by re.lecting much, by doing intellectual exercises. For instance, state a general idea clearly, then state the
  opposite idea, then look for the synthesis of both - that is, find
  --
  (On re.ding novels)
  Why do you re.d novels? It is a stupid occupation and a waste
  of time. It is certainly one of the re.sons why your brain is still
  in a muddle and lacks clarity.
  --
  wind that blows about him, by a book he re.ds or a
  pictu re.he sees. He is most vulnerable.
  --
  Who said that? And what "mission" a re.you re.erring to? The
  c re.tion is a single whole advancing as a totality towards its
  --
  each person he re.in the Ashram re. re.ents a particular
  human difficulty, and that this difficulty will be maste re.
  --
  boys is atavistic, but it re.ains to ask You what we captains should do about it. Personally, I think it is better to
  close one's eyes to it, but the re.a re.others who p re.er to
  --
  You say this, but you a re.one of those who re.olt (at least in
  thought) against the very little discipline that is demanded when
  --
  with You, or is the re.another re.son? I do not understand
  myself.
  --
  he would have re.lied: "Because I saw it inside."
  11 August 1963
  --
  Your re.arks often amuse me.
  You would do better to make an effort to understand them,
  --
  you re.lly need something. But at the same time, you must be
  p re.a re. not to re.eive it and not to get upset if I fail to give it.
  In this case, I said that you should be given some incense, but
  --
  Y probably spoke as he did in order to re.waken it.
  27 August 1963
  --
  ( re.arding X, who re.ated her misfortunes to the captain, blaming herself for all her troubles) To console her,
  I told her that blaming oneself was perhaps not always
  --
  When something goes wrong, one must always find the re.son in oneself, not superficially but deep inside oneself, and not
  in order to uselessly bewail the fault, but to cu re.it by calling to
  --
  I have again re.eived an invitation for dinner. One
  cannot re.use if one is invited, can one?
  No, unless the re.a re.serious re.sons for doing so. I am not
  speaking of the outward act - whether one eats he re.or there
  --
  I often re.ember a poem by Francis Thompson and
  its re.rain:
  "For though I knew His love who followèd
  --
  mean? How can law be re.eased into f re.dom? By law we
  understand something determined and fixed. Or is it a
  flexibility that is re.ui re., as opposed to rigidity: law that
  will be f re. to mould itself according to circumstances?
  I re. re. to have to tell you that you have understood absolutely
  nothing of what Sri Aurobindo has written - for you have tried
  --
  and the Shastra of the Brahmins is corrupt and dying. Law re.eased into f re.dom is the
  liberator. Not the Pundit, but the Yogin, not monasticism, but the inner re.unciation of
  desi re.and ignorance and egoism."
  --
  a long time, especially since I have been re.eiving your notebook
  and cor re.ting it.
  --
  One would think that even if you re.d your notebook when
  I re.urn it to you, you do not study it and try to use it as a means
  to make prog re.s.
  --
  the works of the Mother and Sri Aurobindo to be re.d.
  You have even re.arked that to re.d these old classics
  is to lower the level of one's consciousness.
  --
  First of all, what has been re.orted is not cor re.t. Secondly, the
  advice is adapted to each case and cannot be made a general
  --
  which will be humanity's guide towards its futu re. re.lisation.
  27 November 1963
  --
  I hope that this new year will see the re.wakening of your soul
  and the awakening in your consciousness of a will to prog re.s.
  --
  I have kept your notebook in the hope of finding time to re.d and
  cor re.t it. But the weeks go by and I see that it is impossible. I
  am the re.o re. re.urning it to you without having re.d it, and I ask
  you not to send it again until it is possible for me to start looking
  --
  Naturally, this decision should be re.ewed every day and
  manifested in a constant and effective will.
  --
  only an idea mechanically re.eated by the mind; but,
  Mother, what can one do to re.lise it?
  To live for the Divine means to offer all that one does to the
  Divine without desiring a personal re.ult from what one does.
  Certainly at the beginning, when the Divine is only a word or
  at most an idea and not an experience, the whole thing re.ains
  pu re.y mental. But if one makes a since re.and re.eated effort, one
  day the experience comes and one feels that the offering made is
  made to something re.l, tangible, conc re.e and beneficent. The
  mo re.since re.and assiduous one is, the sooner the experience
  comes and the longer it re.ains.
  For each person the way differs in its details, but sincerity
  --
  their body and provide it with all the re.sons needed to overcome
  its fear.
  --
  watch all one's emotional movements and vital re.ctions, never
  close one's eyes with indulgence to one's own weaknesses, and
  --
  Pleasu re.is within the re.ch of all living beings, but with its
  inevitable accompaniment of suffering.
  --
  love is in the soul (all the re.t is vital attraction or mental and
  physical attachment, nothing else) and the soul (the psychic being) knows instinctively what the other needs to re.eive and is
  always re.dy to give it to him.
  17 June 1964
  --
  only re.ult is that I get a headache, a kind of dizziness,
  but as soon as I open my eyes everything becomes normal
  --
  This means that you a re.not yet re.dy for a spiritual discipline
  and that you must wait until life has moulded you a little more
  --
  Until I am re.dy for a spiritual discipline, what
  should I do, apart from aspiring that the Mother may
  --
  To develop your intelligence, re.d the teachings of Sri Aurobindo
   re.ularly and very attentively. To develop and master your vital,
  ca re.ully observe your movements and re.ctions with a will to
  overcome desi re., and aspi re.to find your psychic being and unite
  --
  Ashram is, how can we give him a re.ly that is both
  short and cor re.t?
  --
  And if other questions a re.put to you, the only re.ly to be
  made is: you must re.d the books and study the teaching.
  29 July 1964
  --
  A re.the re. re.lly any tragedies in life, since everything
  leads to the Divine?
  --
  Is it re.lly the cause? Does food have such an important
  place in life?
  --
  The doctors a re.always anxious to throw the re.ponsibility
  for their incompetence to cu re.on the external conditions of life.
  --
  Both these ways a re.equally ineffective. The normal re.ult of
  both these methods is that you deceive yourself, you delude
  --
  you a re.me re.y sitting on them - they re.ain re. re.sed in the
  subconscient until they explode the re.and cause an upheaval in
  --
  - the best - a re.the re.ult of re.inement. The ego generally
  governs the development of the individual, but the most developed individualities a re.not necessarily those in whom the ego is
  --
  prog re.s still re.aining to be made is so considerable that there
  is no re.son to stop on the way to assess the ground one has
  cove re..
  --
  befo re. That is all - but that in itself re.ui re. a fairly high deg re.
  of development of the consciousness.
  --
  the prog re.s one has made, that is to say, the re.ults of
  the past, but the state one is in. I do not want to assess
  --
  advancing prog re.sively and re.ularly, one must always keep
  alive the flame of one's aspiration.
  --
  A me re. re.etition of words cannot have much effect.
  The re.a re.classical or traditional Japas which a re.intended
  --
  who at the same time infuses them with the power of re.lisation.
  They a re.useful only for those who want to do an intensive yoga
  --
  Prime Minister and that he will be re.laced by Indira
  Gandhi, but only for a fortnight. Then a period of chaos
  --
  Japa: continuous re.etition of a mantra.
  Series Ten - To a Young Captain
  --
  ignorance, and this error is effaced as soon as the ignorance is re.laced by knowledge and the way of acting completely changed.
  What man in his ignorance calls "pardon" is the effacement, the
  --
   re.soning, but all the same its effect re.ains and makes
  me a little sullen and very touchy.
  --
  to re.ly:
  "The g re.test egoist is the Sup re.e Lord because He never
  --
  sup re.e Ananda and forget life as it re.lly is. What does
  all this mean?
  --
  a re.su re.to be conque re. by Him). It is a humorous re.ark, but
  it means that of all conditions, inertia is the worst.
  Aspiration is the only re.edy - an aspiration that rises
  constantly like a clear flame burning up all the impurities of
  --
  This uncertainty and these departu re. a re.due to the lower natu re. which re.ists the influence of the yogic power and tries to
  slow down the divine action, not out of ill-will but in order to
  --
   re.ch the goal. Few a re. re.dy for a total consecration. Many
  child re. who have studied he re.need to come to grips with life
  befo re.they can be re.dy for the divine work, and that is why
  they leave to undergo the test of ordinary life.
  --
  Because of the rhythm of the universal forces, a person is supposed to have a special re.eptivity on his birthday each year.
  He can the re.o re.take advantage of this re.eptivity by making good re.olutions and f re.h prog re.s on the path of his
  integral development.
  --
  Often when I re.d Sri Aurobindo's works or listen
  to his words, I am wonder-struck: how can this eternal
  truth, this beauty of exp re.sion escape people! It is re.lly
  strange that he is not yet re.ognised, at least as a sup re.e
  c re.tor, a pu re.artist, a poet par excellence! So I tell myself that my judgments, my app re.iations a re.influenced
  --
  subject, you must at least re.d all he has written on that subject.
  You will then see that he seems to have said the most contradictory things. But when one has re.d everything and understood
  a little, one sees that all the contradictions complement one
  --
  which you could re.d to advantage and which will make your
  intelligence mo re.supple:
  --
  I feel very ti re. and want to re.t. Why is this and how
  can I feel diffe re.tly?
  --
  To obtain mental silence, one must learn to re.ax, to let
  oneself float on the waves of the universal force as a plank floats
  on water, motionless but re.axed.
  Effort is never silent.
  --
  The re.ationship between Purusha and Prakriti.
  You have only to re.d what Sri Aurobindo has written on
  this subject.
  --
  to re.ognise it and re.eive it?
  The best thing to do is to distinguish in oneself the origin of all
  --
  to accept the first and to re.use or re.ect the others.
  With practice one learns to distinguish mo re.and more
  --
  Ashram mean?18 A re.we re.ponsible for it because of our
  faults and because we disobey the Sup re.e Truth in our
  --
  my teaching to find it in your re.ations with human beings or in
  the nobility of the human character or an idea that we a re.here
  --
  to the Divine and that as for men what is re.ui re. is an attitude
  of goodwill, understanding and mutual help.
  --
   re.ers to in order to be su re.of not going astray, until one is re.dy
  for another mo re.important and conclusive experience.
  The re.l landmarks on the way a re.the spontaneous experiences, not those that come from a mental formation and are
  always un re.iable.
  --
  The mechanical re.ularity of a fixed programme is indispensable
  for physical, mental and vital development; but this mechanical
  "Experience in thy soul the truth of the Scriptu re. afterwards, if thou wilt, re.son
  and state thy experience intellectually and even then distrust thy statement; but distrust
  --
  night, befo re.going to sleep, it is good to re.iew the day, taking
  note of all the times one has forgotten or neglected to make an
  --
  these lapses do not re.ur.
  This is a minimum, a very small beginning - and it should
  --
  Through re.ular, persevering, obstinate, unflagging exercise - I
  mean exercise of concentration and will.
  Mother, I have started re.ding F re.ch books - X has
  given me a list.
  It is good for you to re.d a lot of F re.ch; it will teach you how
  to write.
  --
  You have written: "Of all re.unciations, the most
  difficult is to re.ounce one's good habits." What exactly
  do you mean by this? Does it suggest that good habits
  --
  You have written: "So long as you have to re.ounce
  anything, you a re.not on this path."20 But doesn't all
  --
  the re.is no longer any question of re.ouncing it because it is no
  longer an object of desi re.
  --
  pitiful condition and re.ffirm her g re.tness?
  When she re.ounces falsehood and lives in the Truth.
  28 April 1965
  --
  knowing very well that His help will be re.used. Why
  then does He do it?
  --
  that they re.use the help which is always with them.
  5 May 1965
  --
  You say that to hope to partake of the new re.lisation, "you must feel that this world is ugly, stupid, brutal
  and full of intolerable suffering".22 But what would be
  --
  this new re.lisation?
  It is in the depths of the consciousness, beyond the mind, that one
  --
  and in order to have the st re.gth to advance by re.ecting what
  ought to disappear, one must strongly feel one's unworthiness
  --
  always re.ain silent, even though as an individual one
  is obliged to make decisions and give opinions?
  --
  The re.olutions I make lose their intensity and ardour after a time. How can I keep this enthusiasm and
  inc re.se it mo re.and mo re.
  --
  A re.illnesses and accidents the re.ult of something
  bad one has thought or done, of a fall in one's consciousness? If the cause is a mistake one has made, how can
  --
  - and so is the re.edy: to cultivate in oneself order and harmony, peace and equilibrium by sur re.dering un re.ervedly to
  the Divine Will.
  --
  be able to re.ew his body and become a young man of
  twenty-five?
  --
  I re.lly feel that the re.is a g re.t lack of harmony
  and cooperation he re.among us and among the various departments. This re.ults in a g re.t waste of money
  and energy. Whe re.does this disharmony come from and
  --
  Or is this feeling I have only a re.lection of my own
  natu re.
  --
  those who want to know the re.son for the p re.ent situation. I
  am sending it to you so that your question becomes unnecessary.
  "No re.l peace can be till the heart of man deserves peace;
  the law of Vishnu cannot p re.ail till the debt to Rudra is paid.
  --
  salvation. But not till the Time-Spirit in man is re.dy, can the
  inner and ultimate p re.ail over the outer and immediate re.lity.
  Christ and Buddha have come and gone but it is Rudra who still
  --
  the descent of the Truth, or is it the re.ult of the action
  Sri Aurobindo, Essays on the Gita, SABCL, Vol. 13, p. 372.
  --
  of hostile forces in re.olt against this descent? And what
  place does India occupy in all this?
  --
  we do not re.lly want to do them, but still we do them.
  Why does this happen? How can we avoid it?
  --
  About individual transformation and social transformation You say: "Since the environment re.cts upon
  the individual and, on the other hand, the value of the
  --
  Every group, if it is a re.l one - that is, one made up according to the ability of the individuals who compose it - must
  necessarily be hierarchical.
  But the re.a re.considerable obstacles to the re.lisation of this
  hierarchy:
  --
  (2) The indiscipline of certain members re.using wholly or
  in part to occupy the place assigned to them.
  --
  such as a re.olution or a war?
  Not necessarily. What exp re.ses itself as a war or a re.olution
  is the re.istance in the human consciousness to the New Force.
  When the re.istance is less, everything takes place harmoniously.
  (2) And is the converse always valid: if the re.is a war or
  a re.olution, is it the sign of a descent of the Truth?
  Not necessarily. Human folly takes advantage of the slightest
  --
  You write: "Each one he re. re. re.ents an impossibility to be solved."30 Could You explain to me what this
  means exactly?
  --
  that most a re.not at all re.dy for the new life, nor even re.dy to
  p re.a re.for the new life. And to tell the truth, they would do far
  better to re.urn to the ordinary life and experience it, instead of
  taking advantage of the exceptional conditions of existence they
  --
  So long as the Ashram was re.erved for those who wanted to
  practise the yoga, it was natural to be strict.
  --
  Now the Ashram has become a symbolic re. re.entation of
  life on earth and everything can find a place in it, provided it
  --
  that "the Ashram was re.erved for those who wanted
  to practise the yoga"; and again, I believe you have
  --
  Well, all th re. a re.true, but on diffe re.t planes, and to understand something of the problem one has to re.ch the domain
  whe re.the th re. complement one another and unite.
  --
  (2) "The Ashram was re.erved for those who wanted
  to practise the yoga" - that is to say, only for those who
  --
  How can one inc re.se one's re.eptivity?
   re.eptivity is proportionate to self-giving.
  --
  and you will see the re.ult.
  23 March 1966
  --
  Anger is a violent re.ction of the vital to some shock that
  is unpleasant to it; and when it involves words or thoughts,
  --
  the mind re.ponds to the influence of the vital and also re.cts violently. Any exp re.sion of anger is the sign of a lack of
  self-control.
  --
  spoke with me for quite a long time. I don't re.ember
  the whole conversation, but the imp re.sion that re.ains
  is that You a re.not very pleased with the questions I ask
  --
  give the imp re.sion that you a re. re.lly searching for the sec re.s
  of life and the world.
  --
  this calm and indiffe re.ce through a very intense sadhana re.ulting in a perfect equality for which good and bad, pleasant
  and unpleasant no longer exist. But in that case, mental activity
  is re.laced by an intuitive activity of a much higher kind.
  25 May 1966
  --
  By wanting to do so, with persistence and obstinacy. By doing every day a mental exercise of re.ding, organisation and
  development.
  --
  it, five who a re.capable of re.lisation and only one who
  can be transformed." What is the truth?
  --
  is within our re.ch and awaits us. Yet the re.a re.so few
  of us who take the yoga seriously. Why?
  --
  I was very happy to re.eive Your re.ly and I have
  decided not to go. In any case I doubted that You would
  --
  following re.sons when I asked You if I could accept the
  invitation. (He re.the re.sons a re.enumerated.)
  From your letter I can see that you re.lly have a g re.t desi re.to
  accept the invitation... I do not want, then, to deprive you of
  --
  Do you re.lly want to go?
  22 August 1966
  --
  no longer feel like going after having re.eived Your first
  letter.
  --
  on, You re.ly to X that You have given me permission
  because You learned from me that he approves of my
  --
  situation and I re. re. it.
  Mother, after Your last question, I no longer feel
  --
  up everywhe re.in a re.usal to be transformed.
  The victory of the Truth is certain, but it is difficult to say
  --
  The Mother re.lied to this question orally; she was speaking to someone other than
  the captain.
  --
  of re.sons.
  A re.the re.many people - I am not speaking of those who
  have a re.igion: they learn a catechism when they a re.young and
  that doesn't mean much; but out of people taken as they are
  --
  (this is fantastic!), those people who study Natu re. re.lly study it
  thoroughly, how everything functions and is brought about and
  --
  Your re.ly explains nothing, for isn't it You who
  orders these expenditu re.?
  --
  The compassion seeks to re.ieve the suffering of all, whether
  they deserve it or not.
  The Grace does not re.ognise the right of suffering to exist
  and abolishes it.
  --
  Divine Compassion acting on as many as it can re.ch through the nets of the Law and
  giving them their chance; (3) the Divine Grace which acts mo re.incalculably but also
  --
  outside (of the world around us) is the re.lection of our
  inner being. Could you explain these two sentences a
  --
  You once wrote to me that "others a re.a mirror re.lecting
  the image of what you a re." Can you explain this to me
  --
  and mental, the physical re.ation seems mo re. re.l and tangible.
  (2) For those who have seriously begun the yoga in the body,
  the physical re.ation is of course a powerful aid.
  I ask the first to make an effort to establish not only a psychic
  --
  of it) but also a mental and vital re.ation, which makes the outer
   re.ation less indispensable.
  --
  Can You explain to me the re.son for this feeling? Why
  doesn't one even feel f re.?
  --
  and minute work which re.ui re. sustained effort and a g re.t
  sincerity.
  --
  and memories, re.ain f re.?35
  But why does he say "weighed down"?
  --
  year of complete re.lisation." (Letter of 2 February 1934)
  The Mother re.lied to this question orally; she was speaking to someone other than
  the captain.
  --
  The psychic does not re.ain things in their totality - it decants,
  it gradually decants the vibrations.
  --
  case it re.ains the memory of the circumstance. But the memory
  it re.ains is that of the psychic life of that moment; so even if it
   re.ains the memory of the image, it is a simplified image such as
  --
  what re.ains, what lasts. And so with that, one has a perception
  - a little vague, a little blur re. - of the people who we re.the re.
  --
  participated - in the event. And that is what re.ains.
  15 July 1967
  --
  we a re.not conscious of it. Only danger makes us re.all
  Your P re.ence so that we may have Your protection. But
  --
  to punish or re.ard.
  All actions carry in themselves their fruits with their consequences.
  --
  my "business" was. I re.lied that I didn't know what
  my "business" was - all I knew was that I had to concentrate on myself in order to perfect myself mo re.and
  --
  importance of a work which gives it its re.l value for the yoga.
  5 August 1970
  --
  I have re.d and heard much about past and future
  lives, but I feel very strongly that it is in this very life that
  we must re.lise our highest aspirations, as if this were
  the last chance given to us. For me, allusions to other
  --
  a hope. It is not that I don't believe in re.ncarnation, but
  this idea comes back to my mind very often. Mother, is
  --
  I have the imp re.sion that Your Force re.ponds according to the intensity of our prayer. But my case seems
  to be diffe re.t. Or am I not conscious of my prayers?
  --
  of the answer they re.eive, and the re.a re.those whose aspiration is sufficiently strong and since re.for them to be constantly
  conscious of the help they a re.given.

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual re.abilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions a re.old-world truths and bear re.etition and insistence; others a re.of a mo re.limited, conditional and even doubtful natu re. His conception of the value of human person, the dignity and the high re.lity he gives to it, can never be too welcome in a world whe re.the individual seems to have gone the way of vanished empi re. and kings and princes. But even mo re.important and inte re.ting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too decla re. Further, in his spiritual being man, the individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a c re.tive focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps g re.ter st re.s is laid upon the aspect of c re.tivity or activism. An Eastern sage, a Vedantin, would look for the true spiritual re.lity behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in Natu re.is a formulation and emanation of the transcendent impersonality.
   The re.is another aspect of personality as viewed by Berdyaev which involves a bias of the mo re.orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "The re.is no such thing as personality if the re.is no capacity for suffering. Suffering is inhe re.t in God too, if he is a personality, and not me re.y an abstract idea. God sha re. in the sufferings of men. He yearns for re.ponsive love. The re.a re.divine as well as human passions and the re.o re.divine or c re.tive personality must always suffer to the end of time. A condition of anguish and dist re.s is inhe re.t in it." The view is logically enforced upon the Christian, it is said, if he is to accept incarnation, God becoming flesh. Flesh cannot but be weak. This very weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.
   Eastern spirituality does not view sorrow and sufferingevilas an integral part of the Divine Consciousness. It is born out of the Divine, no doubt, as nothing can be outside the Divine, but it is a local and temporal formation; it is a disposition consequent upon certain conditions and with the absence or elimination of those conditions, this disposition too disappears. God and the Divine Consciousness can only be purity, light, immortality and delight. The compassion that a Buddha feels for the suffering humanity is not at all a feeling of suffering; pain or any such normal human re.ction does not enter into its composition; it is the movement of a transcendent consciousness which is beyond and purified of the normal re.ctions, yet overarching them and entering into them as a soothing and illumining and vivifying p re.ence. 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 mi re. the flesh is not essentially or ir re.ocably 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 fi re.burn it.
   ***

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is asked of us why do we p re.ch a man and not pu re.y and solely a principle. Our ideal being avowedly the establishment and re.gn of a new principle of world-order and not gathering re.ruits for the camp of a sectarian teacher, it seems all the mo re.inconsistent, if not thoroughly ruinous for our cause, that we should lay st re.s upon a particular individual and incur the danger of overshadowing the universal truths upon which we seek to build human society. Now, it is not that we a re.unconscious or oblivious of the many evils attendant upon the system of p re.ching a man the history of the rise and decay of many sects and societies is the re.to give us sufficient warning; and yet if we cannot enti re.y give the go-by to personalities and stick to me re.and ba re.principles, it is because we have clear re.sons for it, because we a re.not unconscious or oblivious either of the evils that beset the system of p re.ching the principle alone.
   re.igious bodies that a re.formed through the bhakti and puja for one man, social re.onstructions forced by the will and power of a single individual, have al re.dy in the inception this grain of incapacity and disease and death that they a re.not an integrally self-conscious c re.tion, they a re.not, as a whole, intelligent and wide awake and the re.o re.constantly re.ponsive to the truths and ideals and re.lities 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 enti re.structu re.is but the shadow of that light; the whole thing has the aspect of a dark mass galvanised into re.-hot activity by the passing touch of a dynamo. Immediately however the solitary light fails and the dynamo stops, the re.is nothing but the original darkness and inertiatoma asit tamasa gudham ag re.
   Man, however g re.t and puissant he may be, is a perishable thing. People who gather or a re.gathe re. round a man and cling to him through the tie of a personal re.ation must fall off and scatter when the man passes away and the personal tie loses its hold. What re.ains is a memory, a gradually fading memory. But memory is hardly a c re.tive force, it is a dead, at best, a moribund thing; the re.l c re.tive power is P re.ence. So when the g re.t man's p re.ence, the power that crystallises is gone, the whole edifice crumbles and vanishes into air or re.ains a me re.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 ba re. re.lities for which the mahapurusha stands a re.in the open forum and men have the full and f re. opportunity of testing and assimilating them, it is only when individuals thus become living embodiments of those principles and re.lities that we do c re.te 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 c re.te division and limitation. By placing the man in front, we e re.t 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 c re.te in their f re.dom and power, untrammelled by the limitations of any me re.human vessel.
   We a re.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 igno re.the t re.chant one-sidedness which it involves. It is perhaps only a re.ction, a swing to the opposite ext re.e of a mentality given too much to personalities, as the case generally has been in the past. It may be necessary, as a cor re.tive, but it belongs only to a temporary stage. Since, however, we a re.after a universal ideal, we must also have an integral method. We shall have to curb many of our susceptibilities, diminish many of our app re.ensions and soberly strike a balance between opposite ext re.es.
   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 a re.principles unless they take life and form in a particular individual? They a re.airy nothings, notions in the brain of logicians and metaphysicians, fit subjects for discussion in the academy, but they a re.devoid of that vital urge which makes them c re.tive agencies. We have long lines of philosophers, especially European, who most scrupulously avoided all touch of personalities, whose utmost ca re.was to keep principles pu re.and unsullied; and the upshot was that those principles re.ained principles only, bar re. and infructuous, some thing like, in the strong and puissant phrase of Baudelai re.a froide majest de la femme strile. And on the contrary, we have had other peoples, much addicted to personalitiesespecially in Asiawho did not ca re.so much for abstract principles as for conc re.e embodiments; and what has been the re.ult he re. None can say that they did not produce anything or produced only still-born things. They produced living c re.tu re.ephemeral, some might say, but c re.tu re. that lived and moved and had their days.
   But, it may be asked, what is the necessity, what is the purpose in making it all a one man show? Granting that principles re.ui re.personalities for their fructuation and vital functioning, what re.ains to be envisaged is not one personality but a plural personality, the people at large, as many individuals of the human race as can be consciously imbued with those principles. When principles a re.made part and parcel of, a re.concentrated in a single solitary personality, they get "cribbed and cabined," they a re.vitiated by the idiosyncrasies of the man, they come to have a narrower field of application; they a re.emptied of the general verities they contain and finally cease to have any effect.
   The thing, however, is that what you call principles do not drop from heaven in their virgin purity and all at once lay hold of mankind en masse. It is always through a particular individual that a g re.t principle manifests itself. Principles do not live in the general mind of man and even if they live, they live sec re.ed and unconscious; it is only a puissant personality, who has lived the principle, that can bring it forward into life and action, can awaken, like the Vedic Dawn, what was dead in allmritam kanchana bodhayanti. Men in general a re.by themselves 'inert and indiffe re.t; they have little leisu re.or inclination to seek, from any inner urge of their own, for principles and primal truths; they become conscious of these only when exp re.sed and embodied in some g re.t and ra re.soul. An Avatar, a Messiah or a Prophet is the cent re. the focus through which a Truth and Law first dawns and then radiates and sp re.ds abroad. The little lamps a re.all lighted by the sparks that the g re.t torch scatters.
   And yet we yield to none in our demand for holding forth the principles always and ever befo re.the wide open gaze of all. The principle is the re.to make people self-knowing and self-guiding; and the man is also the re.to illustrate that principle, to serve as the hope and prophecy of achievement. The living soul is the re.to touch your soul, if you re.ui re.the touch; and the principle is the re.by which to test and testify. For, we do not ask anybody to be a me re.automaton, a blind devotee, a soul without individual choice and initiative. On the contrary, we insist on each and every individual to find his own soul and stand on his own Truththis is the fundamental principle we decla re. the only c re.dif c re.d it be that we ask people to note and f re.ly follow. We ask all people to be fully self-dependent and self-illumined, for only thus can a re.l and solid re.onstruction of human natu re.and society be possible; we do not wish that they should bow down ungrudgingly to anything, be it a principle or a personality. In this re.pect we claim the very first rank of iconoclasts and anarchists. And along with that, if we still choose to re.ain an idol-lover and a hero-worshipper, it is because we re.ognise that our mind, human as it is, being not a simple equation but a complex paradox, the idol or the hero symbolises for us and for those who so will, the very iconoclasm and anarchism and perhaps other mo re.positive things as wellwhich we behold within and seek to manifest.
   The world is full of ikons and archons; we cannot escape them, even if we try the world itself being a g re.t ikon and as g re.t an archon. Those who swear by principles, swear always by some personality or other, if not by a living c re.tu re.then by a lifeless book, if not by re.igion then by Science, if not by the East then by the West, if not by Buddha or Christ then by Bentham or Voltai re. Only they do it unwittingly they change one set of personalities for another and believe they have re.ected them all. The veils of Maya a re.a thousand-fold tangle and you think you have enti re.y escaped her when you have only run away from one fold to fall into another. The wise do not attempt to re.ect and negate Maya, but consciously accept herf re.dom lies in a knowing affirmation. So we too have accepted and affirmed an icon, but we have done it consciously and knowingly; we a re.not bound by our idol, we see the truth of it, and we serve and utilise it as best as we may.
   ***

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   "The touch of Earth is always re.nvigorating to the son of Earth, even when he seeks a supraphysical Knowledge. It may even be said that the supraphysical can only be re.lly maste re. in its fullnessto its heights we can always re.chwhen we keep our feet firmly on the physical. 'Earth is His footing' says the Upanishad, whenever it images the Self that manifests in the universe." Huxley's commentary is as follows:
   "To its heights we can always come. For those of us who a re.still splashing about in the lower ooze, the phrase has a rather ironical ring. Nevertheless, in the light of even the most distant acquaintance with the heights and the fullness, it is possible to understand what its author means. To discover the Kingdom of God exclusively within oneself is easier than to discover it, not only the re. but also in the outer worlds of minds and things and living c re.tu re.. It is easier because the heights within re.eal themselves to those who a re. re.dy to exclude from their purview all that lies without. And though this exclusion may be a painful and mortificatory process, the fact re.ains that it is less arduous than the process of inclusion, by which we come to know the fullness as well as the heights of spiritual life. Whe re.the re.is exclusive concentration on the heights within, temptations and distractions a re.avoided and the re.is a general denial and supp re.sion. But when the hope is to know God inclusivelyto re.lise the divine Ground in the world as well as in the soul, temptations and distractions must not be avoided, but submitted to and used as opportunities for advance; the re.must be no supp re.sion of outward-turning activities, but a transformation of them so that they become sacramental."
   The neatness of the commentary cannot be improved upon. Only with re.ard to the "ironical ring" of which Huxley speaks, it has just to be pointed out, as he himself seems to understand, that the "we" re.er re. to in the phrase does not mean humanity in general that 'splashes about in the lower ooze' but those who have a sufficiently developed inner spiritual life.
   The re.is a quotation from Lao Tzu put under the heading "Grace and F re. Will": "It was when the G re.t Way declined that human kindness and morality arose".
   We fear Mr. Huxley has completely missed the point of the cryptic sentence. He seems to take it as meaning that human kindness and morality a re.a means to the re.overy of the Lost Way-although codes of ethics and deliberate choices a re.not sufficient in themselves, they a re.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 ir re.evant to the idea exp re.sed in the apophthegm. What is stated he re.is much simpler and transpa re.t. 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 re.ch the' Divine one must re.ect the human values, all the moralities, sarva dharmn, seek only the Divine. The lesser way lies through the dualities, good and evil, the G re.t Way is beyond them and cannot be limited or measu re. by the re.ative standards. Especially in the modern age we see the decline and almost the disappearance of the G re.ter Light and instead a thousand smaller lights a re.lighted which vainly strive to dispel the gathering darkness. These do not help, they a re.false lights and men a re.apt to cling to them, shutting their eyes to the true one which is not that that one worships he re.and now, nedam yadidam upsate.
   The re.is a beautiful quotation from the Chinese sage, Wu Ch'ng-n, re.arding the doubtful utility of written Scriptu re.:
   "'Listen to this!' shouted Monkey. 'After all the trouble we had getting he re.from China, and after you specially orde re. that we we re.to be given the scriptu re., Ananda and Kasyapa made a fraudulent delivery of goods. They gave us blank copies to take away; I ask you, what is the good of that to us?' 'You needn't shout,' said the Buddha, smiling. 'As a matter of fact, it is such blank scrolls as these that a re.the true scriptu re.. But I quite see that the people of China a re.too foolish and ignorant to believe this, so the re.is nothing for it but to give them copies with some writing on.' "
   A sage can smile and smile delightfully! The parable illustrates the well-known Biblical phrase, 'the letter killeth, but the spirit giveth life'. The monkey is symbolical of the ignorant, arrogant, fussy human mind. The re.is another Buddhistic story about the monkey quoted in the book and it is as delightful; but being somewhat long, we cannot re.roduce it he re. It tells how the mind-monkey is terribly agile, quick, clever, competent, moving lightning-fast, imagining that it can easily go to the end of the world, to Paradise itself, to Brahmic status. But alas! when he thought he was speeding straight like a rocket or an arrow and arrive right at the target, he found that he was spinning like a top at the same spot, and what he very likely took to be the very fragrance of the topmost sup re.e heaven was nothing but the aroma of his own urine.
   ***

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A modern society or people cannot have re.igion, that is to say, c re.al re.igion, as the basis of its organized collective life. It was mediaeval society and people that we re.organized on that line. Indeed mediaevalism means nothing mo re.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 mo re.Sattwic way, behind the Buddhistic evangelism or even Hindu colonization.
   The truth behind a c re.al re.igion is the aspiration towards the re.lization of the Divine, some ultimate re.lity that gives a permanent meaning and value to the human life, to the existence lodged in this 'sphe re.of sorrow' he re.below. C re.al paraphernalia we re.necessary to exp re.s or butt re.s this co re.of spiritual truth when mankind, in the mass, had not attained a certain level of enlightenment in the mind and a certain deg re. of development in its life- re.ations. The modern age is modern p re.isely because it had attained to a necessary extent this mental enlightenment and this life development. So the scheme or scaffolding that was re.ui re. in the past is no longer unavoidable and can have either no re.lity at all or only a modified utility.
   A modern people is a composite entity, especially with re.ard to its re.igious affiliation. Not re.igion, but cultu re.is the basis of modern collective life, national or social. Cultu re.includes in its grain that fineness of temperament which app re.iates all truths behind all forms, even when the re.is a personal allegiance to one particular form.
   In India, it is well known, the diversity of affiliations is colossal, sui generis. Two major affiliations have today almost cut the country into two; and desperate re.edies a re.suggested which a re.worse than the malady itself, as they may kill the patient outright. If it is so, it is, I re.eat, the mediaeval spirit that is at:, the bottom of the trouble.
   The rise of this spirit in modern times and conditions is a phenomenon that has to be explained and faced: it is a ghost that has come out of the past and has got to be laid and laid for good. First of all, it is a re.ction from modernism; it is a re.ction from the modernist denial of certain fundamental and eternal truths, of God, soul, and immortality: it is a re.ction from the modernist affirmation of the me re.economic man. And it is also a defensive gestu re.of a particular complex of consciousness that has grown and lives powerfully and now app re.ends expurgation and elimination.
   In Europe such a contingency did not arise, because the re.igious spirit, rampant in the days of Inquisitions and St. Bartholomews, died away: it died, and (or, because) it was re.laced by a spirit that was felt as being equally, if not mo re. 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 re.er, of course, to the spirit of the re.aissance. It was a spirit profane and secular, no doubt, but on that level it brought a catholicity of temper and a richness in varied inte re.ta humanistic cultu re. as it is calledwhich constituted a living and unifying ideal for Europe. That spirit culminated in the g re.t F re.ch re.olution which was the final coup de grace to all that still re.ained of mediaevalism, even in its outer structu re. political and economical.
   In India the spirit of re.ascence came very late, late almost by th re. centuries; and even then it could not flood the whole of the continent in all its nooks and corners, psychological and physical. The re.we re.any number of pockets (to use a cur re.t military phrase) left behind which guarded the spirit of the past and offe re. persistent and obdurate re.istance. Perhaps, such a dispensation was needed in India and inevitable also; inevitable, because the re.igious spirit is closest to India's soul and is its most di re.t exp re.sion and cannot be uprooted so easily; needed, because India's and the world's futu re.demands it and depends upon it.
   Only, the re.igious spirit has to be bathed and purified and enlightened by the spirit of the re.ascence: that is to say, one must learn and understand and re.lize that Spirit is the thing the one thing needfulTamevaikam jnatha; ' re.igions' a re.its names and forms, appliances and decorations. Let us have by all means the re.igious spirit, the fundamental experience that is the inmost truth of all re.igions, that is the matter of our soul; but in our mind and life and body let the re.be a luminous catholicity, let these organs and instruments be trained to see and compa re.and app re.iate the variety, the numberless facets which the one Spirit naturally p re.ents to the human consciousness. Ekam sat viprh bahudh vadanti. It is an ancient truth that man discove re. even in his earliest seekings; but it still awaits an adequate exp re.sion and application in life.
   II
  --
   The first ext re.es that met in India and fought and gradually coalesced to form a single cultural and social whole we re. as is well known, the Aryan and the non-Aryan. Indeed, the geologists tell us, the land itself is divided into two parts structurally quite diffe re.t and distinct, the Deccan plateau and the Himalayan ranges with the Indo-Gangetic plain: the former is formed out of the most ancient and stable and, on the whole, horizontally bedded rocks of the earth, while the latter is of comparatively re.ent origin, formed out of a mo re.flexible and weaker belt (the Himalayan re.ion consisting of a colossal flexing and crumpling of strata). The disparity is so much that a certain group of geologists hold that the Deccan plateau did not at all form part of the Asiatic continent, but had drifted and dashed into it:in fact the Himalayas a re.the re.ult of this mighty impact. The usual division of an Aryan and a Dravidian race may be due to a memory of the clash of the two continents and their races.
   However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and G re.ks, each bringing its quota of exotic materialenter into the oceanic Indian life and cultu re. lose their separate fo re.gn identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio- re.igious sense. For a catholic re.igious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide textu re.almost an infinite variety of approaches to the Divine, of forms and norms of app re.ending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It exp re.ses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic re.igion and cultu re. for its invariable basis the bed-rock on which it stood firm and e re.twas the Vedas, the Knowledge seen by the sages. But the re.had al re.dy risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the sup re.e authority of the Vedas; it sought other bases of truth and re.lity. It was a g re.t denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp the re.that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissu re. and p re.ent again a body whole and enti re. Buddha became one of the Avataras: the discipline of Nirvana and Maya was re.erved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:
   They devoted themselves to study in their boyhood, in youth they pursued the objects of life; when old they took to spiritual austerities, and in the end they died united with the higher consciousness.
  --
   Unlike the p re.ious irruptions that merged and we re.lost in the general life and consciousness, Islam ente re. as a leaven that maintained its integrity and re.olutionized Indian life and cultu re.by infusing into its tone a Semitic accent. After the Islamic impact India could not be what she was befo re. 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 c re.ted the body was working automatically, inexorably towards the g re.ter and mo re.difficult synthesis demanded by the situation. Only the thing is to be done now consciously, not through an unconscious process of laissez-fai re.as on the inferior stages of evolution in the past. And that is the true genesis of the p re.ent conflict.
   History abounds in instances of racial and cultural immixtu re. Indeed, all major human groupings of today a re.invariably composite formations. Excepting, perhaps, some primitiveaboriginal tribes the re.a re.no pu re.races existent. The Briton, the Dane, the Anglo-Saxon, and the Norman have combined to form the British; a F re.chman 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 mo re.than a people, a cultu re.in modern times has been a veritable cockpit of multifarious and even incongruous elements. The re.a re.instances also in which a perfect fusion could not be accomplished, and one element had to be re.ected or crushed out. The complete disappearance of the Aztecs and Mayas in South America, the decadence of the re. Indians in North America, of the Negroes in Africa as a re.ult of a fierce clash with European peoples and European cultu re.illustrate the point.
   Natu re. on the whole, has solved the problem of blood fusion and mental fusion of diffe re.t peoples, although on a smaller scale. India today p re.ents the problem on a larger scale and on a higher or deeper level. The demand is for a spiritual fusion and unity. Strange to say, although the Spirit is the true bed-rock of unitysince, at bottom, it means identityit is on this plane that mankind has not yet been able to re.lly meet and coalesce. India's genius has been p re.isely working in the line of a perfect solution of this sup re.e problem.
   Islam comes with a full-fledged spiritual soul and a mental and vital formation commensurable with that inner being and consciousness. It comes with a dynamic spirit, a warrior mood, that aims at conquering the physical world for the Lord, a temperament which Indian spirituality had not, or had lost long befo re. if she had anything of it. This was, perhaps, what Vivekananda meant when he spoke graphically of a Hindu soul with a Muslim body. The Islamic dispensation, however, brings with it not only something complementary, but also something contradictory, if not for anything else, at least for the strong individuality which does not easily yield to assimilation. Still, in spite of g re.t odds, the process of assimilation was going on slowly and su re.y. But of late it appears to have come to a dead halt; difficulties have been p re.ented which seem insuperable.
   If re.igious toleration we re.enough, if that made up man's highest and largest achievement, then Natu re.need not have attempted to go beyond cultural fusion; a liberal cultu re.is the su re.t basis for a catholic re.igious spirit. But such a spirit of toleration and catholicity, although it bespeaks a widened consciousness, does not always enshrine a profundity of being. Nobody is mo re.tolerant and catholic than a dilettante, but an ardent spiritual soul is diffe re.t.
   To be loyal to one's line of self-fulfilment, to follow one's self-law, swadharma, wholly and absolutelywithout this no spiritual life is possible and yet not to come into clash with other lines and loyalties, nay mo re. to be in positive harmony with them, is a problem which has not been re.lly solved. It was solved, perhaps, in the consciousness of a Ramakrishna, a few individuals he re.and the re. but it has always re.ained a source of conflict and disharmony in the general mind even in the field of spirituality. The clash of spiritual or re.igious loyalties has taken such an acute form in India today, they have been carried to the bitter ext re.e, in order, we ventu re.to say, that the final synthesis might be absolute and ir re.ocable. This is India's mission to work out, and this is the lesson which she brings to the world.
   The solution can come, first, by going to the true re.igion of the Spirit, by being truly spiritual and not me re.y re.igious, for, as we have said, re.l unity lies only in and through the Spirit, since Spirit is one and indivisible; secondly, by bringing down somethinga g re.t part, indeed, if not the wholeof this puissant and marvellous Spirit into our life of emotions and sensations and activities.
   If it is said that this is an ideal for the few only, not for the mass, our answer to that is the answer of the GitaYad yad acharati s re.hthah. Let the few then practise and achieve the ideal: the mass will have to follow as far as it is possible and necessary. It is the very character of the evolutionary system of Natu re. as exp re.sed in the principle of symbiosis, that any considerable change in one place (in one species) is accompanied by a cor re.ponding change in the same di re.tion in other contiguous places (in other associated species) in order that the poise and balance of the system may be maintained.
   It is p re.isely strong nuclei that a re.needed (even, perhaps, one strong nucleus is sufficient) whe re.the single and integrated spiritual consciousness is an accomplished and established fact: that acts inevitably as a solvent drawing in and assimilating or transforming and re.c re.ting as much, of the surroundings as its own deg re. and natu re.of achievement inevitably demand.
   India did not and could not stop at me re.cultural fusionwhich was a sup re.e gift of the Moguls. She did not and could not stop at another momentous cultural fusion brought about by the European impact. She aimed at something mo re. Natu re.demanded of her that she should discover a g re.ter sec re. of human unity and through prog re.sive experiments apply and establish it in fact. Christianity did not raise this problem of the g re.ter synthesis, for the Christian peoples we re.mo re.cultu re.minded than re.igious-minded. It was left for an Asiatic people to set the problem and for India to work out the solution.
   ***

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The year 1949 has just celebrated the 200th anniversary of the birth of the g re.t force of light that was Goethe. We too re.ember him on the occasion, and will try to p re.ent in a few words, as we see it, the fundamental experience, the major Intuition that stir re. this human soul, the lesson he brought to mankind. Goe the was a g re.t poet. He showed how a language, perhaps least poetical by natu re. can be moulded to embody the g re.t beauty of g re.t poetry. He made the German language sing, even as the sun's ray made the stone of Memnon sing when falling upon it. Goe the was a man of consummate cultu re. Truly and almost literally it could be said of him that nothing human he conside re. fo re.gn to his inquiring mind. And Goe the was a man of g re.t wisdom. His observation and judgment on thingsno matter to whatever re.lm they belonghave an ar re.ting appropriateness, a happy and re.ealing insight. But above all, he was an aspiring soulaspiring to know and be in touch with the hidden Divinity in man and the world.
   Goe the and the Problem of Evil
  --
   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 a re.eternal principles living side by side, possessing equal re.lity. 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 re.ains and maintains its domain, and even it is said that some human beings a re.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 the re. an eternal re.lity: it is anti-God, it seeks to oppose God, frustrate his work. It is the g re.t tempter whose task it is to persuade, to inspi re.man to re.ain always an earthly c re.tu re.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 c re.tion? What is the meaning of this struggle and battle? God could have c re.ted, if he had chosen, a world without Evil. The orthodox Christi an answer is that in that case one could not have fully app re.iated the true value and glory of God's p re.ence. It is to manifest and proclaim the g re.t 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 the re.eternally (although according to one doctrine the re.a re.or may be certain eternally damned souls).
   Goe the carries the process of convergence and even harmony of the two powers a little further and shows that although they a re.contrary appa re.tly, they a re.not contradictory principles in essence. For, Satan is, after all, God's servant, even a very obedient servant; he is an instrument in the hand of the Almighty to work out His purpose. The purpose is to help and lead man, although in a devious way, towards a g re.ter understanding, a nea re. approach to Himself.
  --
   Satan is jealous of man who is God's favourite. He tells God that his partiality to man is misplaced. God has put into man a little of his light ( re.son and intelligence and something mo re.perhaps), but to what purpose? Man tries to soar, he thinks he flies high and wide, but in fact he is and will be an insect that "lies always in the grass and sings its old song in the grass." God answers that whatever the perplexity in which man now is, in the end he will come out and re.ch the Light with a g re.ter and richer experience of it. Satan smiles in re.urn and says he will prove otherwise. Given a f re. hand, he can do whatever he likes with man: "Dust shall he eat and with a re.ish." God willingly ag re.s to the challenge: the re.is no harm in Satan's trying his hand. Indeed, Satan will prove to be a good companion to man; for man is normally prone to inertia and sinks into re.ose and re.t and stagnation. Satan will be the goad, the force that drives towards ceaseless activity. For activity is life, and without activity no prog re.s.
   Thus, as sanctioned by God, the re.is a competition, a wager between man and Satan. The pact between the parties is this that, on the one hand, Satan will serve man he re.in life upon earth, and on the other hand, in re.urn, man will have to serve Satan the re. on the other side of life. That is to say, Satan will give the whole world to man to enjoy, man will have to give Satan only his soul. Man in his ignorance says he does not ca re.for his soul, does not know of a the re.or elsewhe re. he will be satisfied if he gets what he wants upon earth. That, evidently, is the demand of what is familiarly known as life-force (lan vital): the utmost fulfilment of the life-force is what man stands for, although the full significance of the movement may not be clear to him or even to Satan at the moment. For life-force does not necessarily drag man down, as its grand finale as it we re. into hellhowever much Satan might wish it to be so. In what way, we shall see p re.ently. Now Satan promises man all that he would desi re.and even mo re. he would give him his fill so' that he will ask for no mo re. Man takes up the challenge and decla re. that his hunger is insatiable, whatever Satan can bring to it, it will take in and p re.s on: satisfaction and satiety will never come in his way. Satan thinks he knows better, for he is armed with a master weapon to lay man low and make him cry halt!
   Love Human and Love Divine
   Satan proposes to lead man down into hell through a su re.means, nothing mo re.su re. according to him, viz., love for a woman and a woman's love in re.urn. Nothing like that to make man earth-bound or hell-bound and force out of him the nostalgic cry, "Time must have a stop." A most simple, primal and primeval lyric love will most suit Satan's purpose. Hence the Marga re. episode. Love=Passion=Lust=Hell; that is the inevitable equation sequence, and through which runs the magic th re.d of infatuation. And that charm is invincible. Satan did succeed and was within an ace, as they say, of the final and definitive triumph: but that was not to be, for he left out of account an incalculable element. Love, even human love has, at least can have, a wonderful power, the potency of re.ersing the natural dec re. and bring about a supernatural intervention. Human love can at a crucial momentin ext re.iscall down the Divine Grace, which means God's love for man. And the soul meant for perdition and about to be seized and carried away by Satan finds itself suddenly f re. and lifted up and borne by Heaven's messengers. Human Jove is divine love itself in earthly form and figu re.and whatever its appa re.t aberrations it is in soul and substance that thing. Satan is hoisted with his own petard. That is God's irony.
   But Goethe's Satan seems to know or feel something of his fate. He knows his function and the limit too of his function. He speaks of the doomsday for people, but it is his doomsday also, he says in mystic terms. Yes, it is his doomsday, for it is the day of man's liberation. Satan has to re.ease man from the pact that stands cancelled. The soul of man cannot be sold, even if he wanted it.
   The Cosmic Rhythm
   The angels weave the symphony that is c re.tion. They re. re.ent the various notes and rhythmsin their higher and pu re. deg re.s that make up the grand harmony of the sphe re.. It is magnificent, this music that moves the cosmos, and wonderful the glory of God manifest the re.n. But is it absolutely perfect? Is the re.nowhe re.any flaw in it? The re.is a doubting voice that enters a dissenting note. That is Satan, the Antagonist, the Evil One. Man is the weakest link in the chain of the appa re.tly all-perfect harmony. And Satan boldly proposes to snap it if God only let him do so. He can prove to God that the true natu re.of his c re.tion is not cosmos but chaos not a harmony in peace and light, but a confusion, a Walpurgis Night. God acquiesces in the play of this appa re.t b re.ch and proves in the end that it is part of a wider scheme, a vaster harmony. Evil is rounded off by Grace.
   The total eradication of Evil from the world and human natu re.and the re.oulding of a ter re.trial life in the substance and pattern of the Highest Good that is beyond all dualities is a conception which it was not for Goe the to envisage. In the order of re.lity or existence, first the re.is the consciousness of division, of t re.chant separation in which Good is equated with not-evil and evil with not-good. This is the outlook of individualised consciousness. Next, as the consciousness grows and envelops the whole existence, good and evil a re.both embraced and a re.found to form a sec re. and magic harmony. That is the universal or cosmic consciousness. And Goethe's genius seems to be an outflowering of something of this status of consciousness. But the re.is still a higher status, the status of transcendence in which evil is not simply embraced but dissolved and even transmuted into a sup re.e re.lity of which it is an aberration, a re.lection or projection, a lower formulation. That is the mystery of a spiritual re.lisation to which Goe the aspi re. perhaps, but had not the necessary initiation to enter into.
   ***

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 f re.dom,no doubt of secular liberty and f re.domthings not very common in the old world; and yet at the same time it is a clarion that calls for and p re.a re. 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. Whe re.man is re.arded as nothing mo re.nd, of course, nothing lessthan a bundle of rights, human agg re.ation is bound to be an exact image of Darwinian Natu re.ed in tooth and claw.
   But Right is not the only term on which an ideal or even a decent society can be based. The re.is another term which can serve equally well, if not better. I am obviously re.erring 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 mo re. re.ent times, when after the frustration of the d re.m of a new world envisaged by the F re.ch re.olution, man was called upon again to rise and hope, it was Mazzini who brought forward the new or discarded principle as a mantra re.lacing the other mo re.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 g re.t Vivekananda.
   Vivekananda said that if human society is to be re.odelled, one must first of all learn not to think and act in terms of claims and rights but in terms of duties and obligations. Fulfil your duties conscientiously, the rights will take ca re.of themselves; it is such an attitude that can give man the right poise, the right impetus, the right outlook with re.ard to a collective living. If instead of each one demanding what one considers as one's dues and consequently scrambling and battling for them, and most often not getting them or getting at a ruinous pricewhat made Arjuna cry, "What shall I do with all this kingdom if in re.aining it I lose all my kith and kin dear to me?"if, indeed, instead of claiming one's right, one we re.content to know one's duty and do it as it should be done, then not only the re.would be peace and amity upon earth, but also each one far from losing anything would find miraculously all that one most needs and must have,the necessary, the right rights and all.
   It might be objected he re.however that actually in the history of humanity the conception of Duty has been no less pugnacious than that of Right. In certain ages and among certain peoples, for example, it was conside re. the imperative duty of the faithful to kill or convert by force or otherwise as many as possible belonging to other faiths: it was the mission of the good shepherd to burn the impious and the he re.ic. In re.ent times, it was a sense of high and solemn duty that perpetrated what has been termed "purges"brutalities undertaken, it appears, to purify and p re.erve the integrity of a particular ideological, social or racial agg re.ate. But the re.l name of such a spirit is not duty but fanaticism. And the re.is a considerable diffe re.ce between the two. Fanaticism may be defined as duty running away with itself; but what we a re.concerned with he re.is not the aberration of duty, but duty proper self-poised.
   One might claim also on behalf of the doctrine of Right that the right kind of Right brings no harm, it is as al re.dy stated another name for liberty, for the privilege of living and it includes the obligation to let live. One can do what one likes provided one does not infringe on an equal right of others to do the same. The measu re.of one's liberty is equal to the measu re.of others' liberty.
  --
   What is re.ui re. is not the re.o re.an external delimitation of frontiers between unit and unit, but an inner outlook of natu re.and a poise of character. And this can be cultivated and brought into action by learning to live by the sense of duty. Even then, even the sense of duty, we have to admit, is not enough. For if it leads or is capable of leading into an aberration, we must have something else to check and control it, some other higher and mo re.potent principle. Indeed, both the conceptions of Duty and Right belong to the domain of mental ideal, although one is usually mo re.agg re.sive and militant (Rajasic) and the other tends to be mo re.tolerant and considerate (sattwic): neither can give an absolute certainty of poise, a clear guarantee of perfect harmony.
   Indian wisdom has found this other, a fai re. terma tertium quid,the mystic factor, sought for by so many philosophers on so many counts. That is the very well- known, the very familiar termDharma. What is Dharma then? How does it accomplish the miracle which to others seems to have proved an impossibility? Dharma is self-law, that is to say, the law of the Self; it is the rhythm and movement of our inner or inmost being, the spontaneous working out of our truth-conscious natu re.
  --
   In the earliest and primitive society men lived totally in a mass consciousness. Their life was a blind obedienceobedience to the chief the patriarch or pater familiasobedience to the laws and customs of the collectivity to which one belonged. It was called duty; it was called even dharma, but evidently on a lower level, in an inferior formulation. In re.lity it was mo re.of the natu re.of the mechanical functioning of an automaton than the exercise of conscious will and deliberate choice, which is the very soul of the conception of duty.
   The conception of Right had to appear in order to bring out the principle of individuality, of personal f re.dom and fulfilment. For, a true healthy collectivity is the association and organisation of f re. and self-determinate units. The growth of independent individuality naturally means at first clash and rivalry, and a violently competitive society is the re.ult. It is only at this stage that the conception of duty can fruitfully come in and develop in man and his society the mode of Sattwa, which is that of light and wisdom, of toleration and harmony. Then only a society is sought to be moulded on the principle of co-ordination and co-operation.
   Still, the conception of duty cannot finally and definitively solve the problem. It cannot arrive at a perfect harmonisation of the conflicting claims of individual units; for, duty, as I have al re.dy said, is a child of mental idealism, and although the mind can exercise some kind of control over life-forces, it cannot altogether eliminate the seeds of conflict that lie imbedded in the very natu re.of life. It is for this re.son that the re.is an element of constraint in duty; it is, as the poet says, the "stern daughter of the Voice of God". One has to compel oneself, one has to use force on oneself to carry out one's dutythe re.is a feeling somehow of its being a bitter pill. The cult of duty means rajas controlled and coerced by Sattwa, not the transcendence of rajas. This leads us to the high and sup re.e conception of Dharma, which is a transcendence of the gunas. Dharma is not an ideal, a standard or a rule that one has to obey: it is the law of self-natu re.that one inevitably follows, it is easy, spontaneous, delightful. The path of duty is heroic, the path of Dharma is of the gods, godly (cf. Virabhava and Divyabhava of the Tantras).
   The principle of Dharma then inculcates that each individual must, in order to act, find out his truth of being, his true soul and inmost consciousness: one must enti re.y and integrally merge oneself into that, be identified with it in such a manner that all acts and feelings and thoughts, in fact all movements, inner and outerspontaneously and ir re. re.sibly well out of that fount and origin. The individual souls, being made of one truth-natu re.in its multiple modalities, when they live, move and have their being in its essential law and dynamism, the re.cannot but be absolute harmony and perfect synthesis between all the units, even as the sun and moon and stars, as the Veda says, each following its specific orbit according to its specific natu re. never collide or haltna me thate na tas thatuh but weave out a faultless pattern of symphony.
   The futu re.society of man is envisaged as something of like natu re. When the mortal being will have found his immortal soul and divine self, then each one will be able to give full and f re. exp re.sion to his self-natu re.(swabhava); then indeed the utmost sweep of dynamism in each and all will not cause clash or conflict; on the contrary, each will inc re.se the other and the re.will be a global inc re.ent and fulfilmentparasparam bhavayantah. The division and conflict, the st re.s and strain that belong to the very natu re.of the inferior level of being and consciousness will then have been transcended. It is only thus that a diviner humanity can be born and re.lace all the other moulds and types that can never lead to anything final and absolutely satisfactory.
   ***

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   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 we re.al re.dy the re.certainly at the very beginning. The Waste Land is a good p re.aration and passage into the Night. Only, the negative element in it was stronger the cynicism, the bleakness, the se re.ess of it all was almost overwhelming. The next stage was "The Hollow Men": it took us right up to the th re.hold, into the very entrance. It was gloomy and fo re.boding enough, grim and seriousno glint or hint of the silver lining yet within re.ch. 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 futu re. feel the p re.su re.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
  --
   Wait without thought, for you a re.not re.dy for thought:
   So the darkness shall be the light, and the stillness the dancing.
  --
   Not lost, but re.uiring, pointing to the agony
   Of death and birth.
   It is the song of re.emption, of salvation achieved, of Paradise re.ained. The full story of the purgatory, of man's calvary is beautifully hymned in these exquisite lines of a haunting poetic beauty married to a re.l mystic sense:
   The dove descending b re.ks the air
  --
   To be re.eemed from fi re.by fi re.2
   The Divine Love is a g re.ter fi re.than the low smouldering fi re.that our secular un re.enerate life is. One has to choose and decla re.his adhesion. Indeed, the stage of conversion, the crucial turn from the ordinary life to the spiritual life Eliot has characterised in a very striking manner. We usually say, sometimes in an outburst of grief, sometimes in a spirit of sudden disgust and re.unciation that the world is dark and dismal and lonesome, the only thing to do he re.is to be done with it. The true re.unciation, that which is deep and abiding, is not, however, so simple a thing, such a short cut. So our poet says, but the world is not dark enough, it is not lonesome enough: the world lives and moves in a superficial half-light, it is neither re.l death nor re.l life, it is death in life. It is this miserable mediocrity, the shallow uncertainty of consciousness that spells danger and ruin for the soul. Hence the poet exclaims:
   . . . . Not here
  --
   Yes, that is the condition demanded, an enti re.vacuity in which nothing moves. That is the re.l Dark Night of the Soul. It is then only that the Grace leans down and descends, then only beams in the sweet Light of lights. Eliot has exp re.sed the experience in these lines of ra re.beauty and sincerity :
   Time and the bell have buried the day,
  --
   Eliot's is a very Christian soul, but we must re.ember at the same time that he is nothing if not modern. And this modernism gives all the warp and woof woven upon that inner co re. How is it characterised? First of all, an intellectualism that re.ui re. a re.soned and rational synthesis of all experiences. Another poet, a g re.t poet of the soul's Dark Night was, as we all know, Francis Thompson: it was in his case not me re.y the soul's night, darkness extended even to life, he lived the Dark Night actually and physically. His haunting, weird lines, seize within their grip our brain and mind and very flesh
   My days have crackled and gone up in smoke,5
  --
   The modern temper is especially partial to harmony: it cannot assert and re.ect unilaterally and categorically, it wishes to go round an object and view all its sides; it asks for a synthesis and re.onciliation of diffe re.ces and contraries. Two major chords of life-experience that demand accord a re.Life and Death, Time and Eternity. Indeed, the problem of Time hangs heavy on the human consciousness. It has touched to the quick philosophers and sages in all ages and climes; it is the g re.t question that confronts the spiritual seeker, the riddle that the Sphinx of life puts to the journeying soul for solution.
   A modern Neo-Brahmin, Aldous Huxley, has given a solution of the problem in his now famous Shakespea re.n apothegm, "Time must have a stop". That is an old-world solution re.iscove re. by the modern mind in and through the ravages of Time's storm and st re.s. It means, salvation lies, after all, beyond the flow of Time, one must f re. oneself from the vicious and unending circle of mortal and mundane life. As the Rajayogi controls and holds his b re.th, stills all life-movement and re.lises a dead-stop of consciousness (Samadhi), even so one must control and stop all secular movements in oneself and attain a timeless stillness and vacancy in which alone the true spiritual light and life can descend and manifest. That is the age-long and ancient solution to which the Neo-Brahmin as well the Neo-Christian adhe re..
   Eliot seems to demur, however, and does not go to that ext re.e length. He wishes to go beyond, but to find out the source and matrix of the he re.below. As I said, he seeks a synthesis and not a me re.transcendence: the transcendence is indeed a part of the synthesis, the other part is furnished by an immanence. He does not cut away altogether from Time, but re.ches its outermost limit, its rim, its summit, whe re.it stops, not altogether annihilated, but held in suspended animation. That is the "still point" to which he re.ers in the following lines:
   At the still point of the turning world. Neither flesh nor fleshless;
  --
   First, the movement towards transcendence, that is the journey in the Night which you do throwing away one by one all your possessions and burdens till you make yourself ba re.and naked, you die but you a re. re.orn a new babe:
   Into another intensity
  --
   Now, a modern poet is modern, because he is doubly attracted and attached to things of this world and this mundane life, in spite of all his need and urge to go beyond for the larger truth and the higher re.lity. Apart from the natural link with which we a re.born, the re.is this other fascination which the poor miserable things, all the little superficialities, trivialities especially have for the modern mind in view of their possible sense and significance and right of existence. These too have a magic of their own, not me re.y a black magic:
   ..... our losses, the torn seine,
  --
   To become re.ewed, transfigu re., in another pattern.
   Sin is Behovely, but
  --
   Nothing can be clea re. with re.ard to the ultimate end the poet has in view. Listen once mo re.to the hymn of the higher re.onciliation:
   The dance along the artery
  --
   But re.onciled among the stars.13
   The Word was made flesh and the Word was made Poetry. To exp re.s the sup re.e Word in life, that is the work of the sage, the Rishi. To exp re.s the Word in speech, that is the labour of the Poet. Eliot undertook this double function of the poet and the sage and he found the task difficult. The poet has to utter the unutterable, if he is to clo the in words the mystic experience of the sage in him. That is Eliot's ambition:
   .... Words, after speech, re.ch
   Into the silence. Only by the form, the pattern,
   Can words or music re.ch
   The stillness, as a Chinese jar still
  --
   Our poet is too self-conscious, he himself feels that he has not the perfect voice. A Homer, even a Milton possesses a unity of tone and a wholeness of perception which a re.denied to the modern. To the modern, however, the old masters a re.not subtle enough, broad enough, psychological enough, let us say the word, spiritual enough. And yet the poetic inspiration, mo re.than the re.igious urge, needs the injunction not to be busy with too many things, but to be cent re. upon the one thing needful, viz., to c re.te poetically and not to discourse philosophically or p re.ch prophetically. Not that it is impossible for the poet to swallow the philosopher and the prophet, metabolising them into the substance of his bone and marrow, of "the trilling wi re.in his blood", as Eliot graphically exp re.ses. That perhaps is the consummation towards which poetry is tending. But at p re.ent, in Eliot, at least, the strands re.ain distinct, each with its own temper and rhythm, not fused and moulded into a single st re.mlined form of beauty. Our poet flies high, very high indeed at times, often or often he flies low, not disdaining the perilous limit of bathos. Perhaps it is all wilful, it is a mannerism which he cherishes. The mannerism may explain his psychology and enshrine his philosophy. But the poet, the magician is to be looked for elsewhe re. In the p re.ent collection of poems it is the philosophical, exegetical, discursive Eliot who dominates: although the high lights of the subject-matter may be its justification. Still even if we have he re.doldrums like
   That the past has another pattern, and ceases to be a me re.sequence

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The call that stir re. a Western soul, made him a wande re. over the world in quest of the Holy Grail and finally lodged him in the Home of the Snows is symbolic of a mo re.than individual destiny. It is re. re.entative of the sec re. history of a whole cultu re.and civilisation that have been ruling humanity for some centuries, its inner want and need and hankering and fulfilment. The West shall come to the East and be re.orn. That is the prophecy of occult seers and sages.
   I speak of Roerich as a Western soul, but mo re.p re.isely perhaps he is a soul of the mid- re.ion (as also in another sense we shall see subsequently) intermediary between the East and the West. His external make-up had all the characteristic elements of the Western cultu re. but his mind and temperament, his inner soul was oriental. And yet it was not the calm luminous staticancientsoul that an Indian or a Chinese sage is; it is a nomad soul, newly awakened, young and f re.h and ardent, something primitive, pulsating with the unspoilt g re.n sap of life something in the manner of Whitman. And that makes him all the mo re. re. re.entative of the young and ardent West yearning for the light that was never on sea or land.
   Is it not strange that one should look to the East for the light? The re.is a light indeed that dwells in the setting suns, but that is the inferior light, the light that moves level with the earth, pins us down to the normal and ordinary life and consciousness: it" leads into the Night, into Nihil, pralaya. It is the light of the morning sun that man looks up to in his forward march, the sun that rises in the East whom the Vedic Rishi invoked in these magnificent lines:
  --
   It is not a me re.notion or superstition, it is an occult re.lity that gives sanctity to a particular place or re.ion. The saintly soul has always been also a pilgrim, physically, to holy places, even to one single holy place, if he so chooses. The puritan poet may say tauntingly:
   He re.pilgrims roam, that strayed so far to seek In Golgotha him dead who lives in heaven
  --
   All teachers journeyed to the mountains. The higher knowledge, the most inspi re. songs, the most superb sounds and colours a re.c re.ted in the mountains. On the highest mountains the re.is the Sup re.e: the highest mountains stand as witnesses of G re.t re.lity.
   Indeed, Roerich considers the Himalayas as the very abode, the tabernacle itself thesanctum sanctorumof the Spirit, the Light Divine. Many of Roerich's paintings have mountain ranges, especially snow-bound mountain ranges, as their theme. The re.is a strange kinship between this yearning artistic soul, which seems solitary in spite of its ardent humanism, and the silent heights, rising white tier upon tier re.lecting prism like the fiery glowing colours, the vast horizons, the wide vistas vanishing beyond.
   Roerich is one of the prophets and seers who have ever been acclaiming and p re.aring the Golden Age, the d re.m that humanity has been d re.ming continuously since its very childhood, that is to say, when the re.will be peace and harmony on earth, when racial, cultural or ideological egoism will no longer divide man and mana thing that seems today a chimera and a hallucinationwhen the re.will be one cultu re. one civilisation, one spiritual life welding all humanity into a single unit of life luminous and beautiful. Roerich believes that such a consummation can arrive only or chiefly through the growth of the sense of beauty, of the aesthetic temperament, of c re.tive labour leading to a wider and higher consciousness. Beauty, Harmony, Light, Knowledge, Cultu re. Love, Delight a re.cardinal terms in his vision of the deeper and higher life of the futu re.
   The st re.s of the inner urge to the heights and depths of spiritual values and re.lities found special and significant exp re.sion in his paintings. It is a difficult problem, a problem which artists and poets a re.tackling today with all their skill and talent. Man's consciousness is no longer satisfied with the customary and the ordinary actions and re.ctions of life (or thought), with the old-world and time-worn modes and manners. It is no mo re.turned to the appa re.t and the obvious, to the surface forms and movements of things. It yearns to look behind and beyond, for the sec re. mechanism, the hidden agency that re.lly drives things. Poets and artists a re.the vanguards of the age to come, prophets and pioneers p re.aring the way for the Lord.
   Roerich discove re. and elaborated his own technique to re.eal that which is sec re., exp re.s that which is not exp re.sed or exp re.sible. First of all, he is symbolical and allegorical: secondly, the choice of his symbols and allegories is hieratic, that is to say, the subject-matter re.ers to objects and events connected with saints and legends, shrines and enchanted places, hidden t re.su re., spirits and angels, etc. etc.; thirdly, the manner or style of execution is what we may term pantomimic, in other words, conc re.e, graphic, dramatic, even melodramatic. He has a special p re.ilection for geometrical patterns the artistic effect of whichbalance, re.ularity, fixity, soliditywas g re.tly utilised by the F re.ch painter Czanne and poet Mallarm who seem to have influenced Roerich to a considerable deg re.. But this Northerner had not the re.icence, the suavity, the tonic unity of the classicist, nor the normality and clarity of the Latin temperament. The prophet, the priest in him was the stronger element and made use of the artist as the rites andce re.oniesmudras and chakrasof his vocation demanded. Indeed, he stands as the hierophant of a new cultural re.igion and his paintings and utterances a re. as it we re. gestu re. that accompany a holy ce re.onial.
   A Russian artist (Monsieur Benois) has st re.sed 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, ce re.ral that a [all-back seems to be necessary for him to take a new leap forward on to a higher ground. The pu re.aesthete is a closed system, with a consciousness immu re. in an ivory tower; but man is something mo re. A curious paradox. Man can re.ch the highest, re.lise the integral truth when he takes his leap, not from the re.atively 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 p re.isely in him whe re.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 re.ctions, on the other hand, a re.obscu re.and crude, simple and vehement, but they have life and energy and c re.tive power, they a re.the re.to be trained and transfigu re., 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 re.lities that he envisages and seeks to re.lise on earth a re.elemental and fundamental, although appa re.tly simple and commonplace.
   ***

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  announcement: The supramental consciousness will enter a phase of re.lising power in 1967."1
  Have things advanced at the re.ui re. speed?
  Yes.
  --
  an aspiration to re.ember the activities of the night
  when you wake up.
  --
  movement of the head and keep still for a few minutes, with a concentration to re.ember what happened
  during your sleep.
  3) re.eat these exercises every day until you begin
  to perceive a re.ult.
  18 January 1967
  --
  By "solar plexus", the Mother is re.erring to the heart (not the navel) re.ion; this is
  clear from statements she has made elsewhe re. see, for example, in Series Thirteen of
  this volume, the last paragraph of her re.ly of 20 September 1969.
  Series Eleven - To a Sadhak
  --
  state does this marvellous dawn re. re.ent?
  Perpetual re.ewal.
  6 March 1967
  --
  aspiration and re.eated self-giving, the cells must be made transpa re.t.
  18 March 1967
  --
  You give everything we need, but my capacity to re.eive
  is very limited since it takes me a long time to assimilate
  even the little I am able to re.eive. Untroubled, I pray:
  How can the situation be improved?
  --
  being. Certain parts a re. re.alcitrant and re.use to re.eive. They
  have to be educated little by little, just as one educates a child
  --
  The Ashram was born a few years after my re.urn from Japan,
  in 1926.
  --
  impulse, each re.ction, as it manifests, must be p re.ented in the
  consciousness to the central being or its aspiration. What is in
  accord is accepted; what is not in accord is re.used, re.ected or
  transformed.
  --
  or re.ists, throw it into the flame of Agni, which is the fi re.of
  aspiration.
  --
  and uncompromising sincerity, is the true re.edy.
  1 June 1967
  --
  But if you give yourself enti re.y and without re.erve to the
  futu re. and if this giving is constantly re.ewed, the past will fall
  away by itself and no longer encumber you.
  --
  One morning as I was re.ding Your book Prayers and
  Meditations, I wished to know which movement comes
  --
  mind could set to work to find the answer, the re.ly that
  Series Eleven - To a Sadhak
  --
   re.eive a small part of it because I am not re.eptive
  enough.
  --
  because it is not re.eptive, when it could live in beatitude if it
  would open to the Divine Love.
  But the re.is a re.edy:
  Since re.and constant aspiration.
  --
  sadhak and its re.ult depend on the Divine Grace.
  About this, one could say humorously that we a re.all divine, but
  --
  To establish the re.gn of the Divine on earth, who is
  slower - man or the Divine Himself?
  --
  man very often re.urns in his daughter's child?
  First the dead man must have a daughter in order to be re.orn
  in her child.
  --
  f re.uent in India whe re.the belief in f re.uent re.ncarnations is
  still quite common.
  --
  I asked myself, "How can one exp re.s the inexp re.sible?" The re.ly came, "By living it, by becoming it, by
  being it." What does the Mother say?
  --
  How can one use shadow to re.lise the Light?
  Painters use shadow to bring out the light.
  --
  What is the diffe re.ce between the re.ults of the
  opening of the chakras in these two systems?
  --
  Two ext re.ely rich men who claim to be very re.igious
  and virtuous, a re.not paying what they owe according
  to their accounts. One of them re.uses to speak to me
  about it and the other says, "Have trust in God, you will
  --
  Then a second emanation was made to re.air the damage.
  They a re.the Gods.
  --
  Transformation demands a very high deg re. of aspiration, sur re.der and re.eptivity, doesn't it?
  Transformation demands a total and integral consecration. But
  --
  Flowers a re.very re.eptive and they a re.happy when they are
  loved.
  --
  Can one's aspiration for the Divine have the re.ui re.
  intensity and sincerity without the tears and anguish that
  --
  natu re.which is still unable to re.eive the Divine in all his power
  and glory. Not only a re.they unnecessary, they a re.useless and
  an obstacle to re.lisation.
  23 December 1967
  --
  sleep or Your re.t?
  Day and night hund re.s of calls a re.coming - but the Consciousness is always alert and it answers.
  --
  be developed enough inwardly to re.eive the knowledge of how
  best to make use of the money.
  --
  and it re.lly smiled. The same thing happened again
  yesterday and today.
  --
  Is constant re.embrance of the Divine the beginning of
  union?
  A beginning of union comes even befo re.constant re.embrance.
  When the re.embrance is constant, one often feels a P re.ence
  that imposes itself on the re.embrance.
  29 January 1968
  --
  with sincerity, it is re.lly very inte re.ting, and at every step one
  is re.arded for one's trouble.
  16 March 1968
  --
  Can one say that all waste re.lects a waste of consciousness?
  Waste of any kind is the re.ult of unconsciousness.
  Consciousness in its purity is perfect and infallible.
  --
  The Upanishad says that when one sleeps, one re.ches
  pu re.Being. Does this apply only to the Yogi or to
  --
  conscious of this re.ation. It is usually the re.ult of Yoga.
  8 April 1968
  --
  but whom it could never re.ch if it did not carry him in itself.
  One must go beyond notions of space and Matter to be able
  --
  and calls for its re.ease from the covering that conceals it in manifested Natu re."
  Sri Aurobindo
  --
  do the re.t.
  20 May 1968
  --
  What a joy it would be to possess the re.ui re. purity!
  When one is living among men with all their miseries, it is only
  --
  the re.ult will come.
  28 May 1968
  To re.ain turned upwards and to live in the true consciousness - the two seem complementary to each other.
  A re.they not two ways of saying the same thing? - certainly
  --
  means, or is it a re.lisation in itself?
  Without sincerity nothing can be done. With total sincerity
  --
  St re.ched out in love desi re.her re.el sons."9
  What had the white gods missed?
  --
  The Buddha said that Nirvana re.ults in the cessation
  of re.irth. But isn't the Divine always f re. to send back
  into the manifestation the spark that extinguishes itself
  --
  body, the Buddha himself has re.urned to work in the earthatmosphe re.
  26 July 1968
  --
  entity follows its own path of conscious re.urn to the Oneness.
  28 September 1968
  --
  whether it be the re.igious way, the philosophical way,
  the yogic way, the mystic way, no one has re.lised transformation."10
  Can one hope that the sadhaks have now made good
  --
  still a re.those who want to re.lise it consciously. This explains
  Questions and Answers 1953, CWM, Vol. 5, p. 82.
  --
  One would like to have the fundamental re.lisation that
  the Divine is all and everything.
  --
  But the capacity to perceive and re.eive it and the habit of
  distorting it differ with each one.
  --
  Does the subconscient go on re.ording during sleep?
  For most people, in their sleep, it is p re.isely what has been
  --
  To re.ain conscious of it, one must re.uce the range of the
  subconscient in oneself and thus inc re.se the consciousness.
  --
  What should one do to re.uce the range of the subconscient?
  To grow in consciousness is the very aim of life on earth. It is
  --
  subconscient is gradually re.uced.
  By yoga and the effort to find the Divine in oneself and in
  --
  Is Sri Aurobindo re.erring he re.to knowledge by
  identity?
  --
  Through Krishna's Grace, Arjuna re.lised the cosmic
  Divine and Virat in the twinkling of an eye. What a
  --
  These "instantaneous" conversions a re.most often the re.ult
  of many lives of p re.aration.
  --
  flame that re.ponds a re.one and the same.
  Essentially they a re.the same; but the plenitude of the re.ponse
  far exceeds the intensity of the call. The re.ponse always exceeds
  our re.eptivity by far.
  25 November 1968
  Can one say, Mother, that perfect re.eptivity comes only
  with constant union with the Divine?
  If we call "perfect re.eptivity" the re.eptivity that re.eives only
  the Divine Influence and no other, it is certain - and at the same
  --
  "None can re.ch heaven who has not passed through
  hell."18
  --
  The quotation means that in order to re.ch the divine re.ions
  one must, while on earth, pass through the vital, which in some
  --
  mo re.complete than the ordinary one, as if it re.ealed something
  of its content.

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I used to have the habit of re.ding Savitri or one of
  Your books befo re.going to bed at night. But now I have
  --
  things. Should one do them re.ularly or only when one
  feels like doing them? Why should one do these things
  --
  One re.ds Savitri to develop one's intelligence and to understand
  deeper things.
  --
  to put oneself in contact with Sri Aurobindo in order to re.eive
  his help.
  --
  you a re.still too young to have the will to re.lise it.
  Blessings.
  --
  think the re.is something in me that re.uses to obey me.
  It is the same for everybody as long as one has not consciously
  --
  It is a long and meticulous work that re.ui re. much perseverance, but the re.ult is worth the trouble, for it brings not
  only mastery but also the possibility of the transformation and
  --
  How can one re.ember at every moment that whatever one does is for You? Particularly when one wants
  to make a complete offering, how should one proceed,
  --
  patience. But once one has taken the re.olution to do it, the
  divine help will be the re.to support and to help. This help is felt
  --
  From the viewpoint of the inner natu re. the individual is mo re. re.eptive on his birthday from year to year, and thus it is an opportune moment to help him to make some new prog re.s each year.
  Blessings.
  --
  one's body, which is mo re. re.sonable and knows what it can
  and cannot do.
  --
  Why do we believe in re.irth? What we re.we before
  our p re.ent state?
  --
   re.lity of re.irth.
  The re.have been - and the re.still a re.- beings whose inner
  --
  In either case the only truly effective re.edy is conscious
  union with the Divine. Indeed, as soon as one becomes conscious
  --
  need to be loved in re.urn; one also learns to draw Force from
  the inexhaustible source and one knows by experience that by
  using this Force in the service of the Divine one re.eives from
  Him all that one has spent and much mo re.
  All the re.edies suggested by the mind, even the most
  enlightened mind, a re.only palliatives and not a true cu re.
  --
  because it is difficult for it to re.ain quiet for a long time; and
  that is why most people do not talk.
  But your mind seems to re.ain in your body, so you must
  ask it to re.ain perfectly quiet and silent so that your body
  can re.t properly. A little concentration for that, befo re.going to
  sleep, will su re.y be effective.
  --
  cases as the re.a re.persons. But each one can learn which conditions a re.best for his re.t.
  You can become conscious of your nights and your sleep

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The re.a re.good re.sons both for doing it and for not doing
  it.
  --
  The re.is no one for whom it is impossible to re.lise the Divine.
  Only, for some it will take many, many lives, whe re.s the re.are
  --
  What does it mean, re.lly, "to re.lise the Divine"?
  It means to become conscious of the Divine P re.ence in oneself or on the spiritual heights, and, once one is conscious of
  --
  consciousness with His. That is "to re.lise the Divine".
  Blessings.
  --
  most often in the vital re.ion, but it can also happen elsewhe re.
  in the subtle physical or the mental. The re.a re.any number of
  --
  "love": all the desi re., attractions, vital exchanges, sexual re.ations, attachments, even friendships, and many other things
  besides.
  --
  uses the word "self- re.lisation" to mean re.lisation of the Self,
  that is to say, becoming conscious of the Divine in oneself and
  --
  learn to do so at will. The re.t will follow.
  Generally it is in the heart, behind the solar plexus, that one
  --
  What will be the re.ult of changing the vital into
  something good; in other words, what will be the
  --
  The vital is the re.eptacle of all the bad impulses, all wickedness,
  cowardice, weakness and avarice.
  --
  of being bad; wickedness is re.laced by kindness, avarice by
  generosity; weakness disappears and st re.gth and endurance
  take its place; cowardice is re.laced by courage and energy.
  Series Thirteen - To a Student
  --
  earth. But the re. re.ains one question: if everything is
  divine, even the adverse forces, and if everything has been
  --
  could see things as they re.lly a re. and in the hope of understanding better, they have sought for a diviner vision, a global and true
  vision - with the re.ult of Yoga. And those who have succeeded
  in their endeavour have found that when one is united with the
  --
  To visit one's pa re.ts is to re.urn to an influence which is generally stronger than any other; and the re.a re.not many cases where
  the pa re.ts help you in your spiritual prog re.s, because they are
  usually mo re.inte re.ted in a worldly re.lisation.
  Pa re.ts who a re.primarily inte re.ted in spiritual re.lisation
  usually do not ask their child re. to come back to them.
  --
  will, so that the psychic being may accept or re.ect each of these
  movements, impulses, thoughts or acts of will. Those that are
  accepted will be kept and carried out; those that a re. re.ected will
  be driven out of the consciousness so that they may never come
  --
  others re.ain half conscious like the vast majority of human
  beings.
  --
  the bondage of re.igions. Do you want to contradict his work
  for the sake of a childish idle curiosity?
  --
  of our being; the re.a re.others when it re.i re. and men
  a re.left to act in the st re.gth or the weakness of their
  --
  that one must not re.y on one's ego but on the psychic.
  Mother, will you explain this to me?
  --
  enter into re.ation with the Inner Divine; it is only gradually,
  through thousands of years of ascending evolution, that men
  have learned to be conscious. Now they a re. re.dy to manifest
  a far higher consciousness, the consciousness that will act fully
  --
  down on earth to work in all who a re. re.dy to re.eive it.
  Blessings.
  --
  a re.capable of re.eiving it and heeding it.
  Blessings.
  --
  How should the news of death be re.eived, especially
  when it is someone close to us?
  Say to the Sup re.e Lord: "Let Thy Will be done", and re.ain
  as peaceful as possible.
  --
  countries and even in our own if we did not re.d newspapers? At least we get some idea from them, don't we?
  Or would it be better not to re.d them at all?
  Series Thirteen - To a Student
  I did not say that you must not re.d newspapers. I said that you
  must not blindly believe everything you re.d; you should know
  that the truth is altogether diffe re.t.
  --
  How can we know the truth of the facts when re.ding newspapers? What is the best way of knowing the
  truth of the world?

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  plastic enough and offers re.istance; this is why the number of
  incomp re.ensible disorders and even diseases is inc re.sing and
  --
  The re.edy lies in union with the divine forces that a re.at
  work and a re.eptivity full of trust and peace which makes the
  task easier.
  --
  then one is re.dy to gain the st re.gth to surmount all difficulties.
  22 November 1971
  --
  Sri Aurobindo has re.ealed to us a few of the marvels that the
  futu re.will bring to the earth and has encouraged us to p re.are
  --
  themselves, the only safety lies in taking re.uge in Thee!
  Grant that nothing in us may be an obstacle to the fulfilment
  --
  form. They a re.not ideas or re.sonings. They have their own
  character quite distinct from the mind, something like a feeling
  --
  shatter all re.istance, however powerful it may be.
  18 December 1971
  In silence lies the g re.test re.eptivity. And in an immobile silence
  the vastest action is done.
  --
  We shall have made a g re.t leap towards re.lisation when we
  have driven all defeatism out of our consciousness.
  --
  The aspiration to concentrate solely on this re.lisation.
  To know how to transform all circumstances into a means
  of re.ching this goal.
  22 December 1971
  --
  The best thing we can do to exp re.s our gratitude is to overcome all egoism in ourselves and make a constant effort towards this transformation. Human egoism re.uses to abdicate
  on the grounds that others a re.not transformed. But that is
  --
  himself re.ardless of what others may do.
  If men knew that this transformation, the abolition of egoism, is the only way to gain constant peace and delight, they
  --
  Everyone should re.eatedly be told: abolish your ego and
  peace will re.gn in you.
  The Divine help always re.ponds to a since re.aspiration.
  25 December 1971
  --
  in re.ation to themselves and act accordingly. The vast majority
  of men a re.like this.
  --
  live for him. As for the re.ult, everything naturally depends on
  the person one chooses to love.
  --
  effort re.ui re. to find the Divine, to be conscious of His Will
  and to work exclusively to serve Him.
  --
  The re.ult of the c re.tion is a detailed multiplication of consciousness.
  When the vision of the whole and the vision of all the details
  --
  In this way the mo re.one spends the mo re.one re.eives, and
  one becomes an inexhaustible channel rather than a vessel that
  --
  to prog re.s in re.ard to character, to cultivate our qualities and
  cor re.t our defects, so that everything may be an opportunity to
  --
  and stronger while re.aining young and prog re.sive.
  30 January 1972
  The energies that human beings use for re.roduction and that
  occupy such a p re.ominant place in their lives, should on the
  --
  that we do not re.y exclusively on the Divine for the help we
  need.
  --
  the best way to help the world is to re.lise the Divine oneself.
  5 February 1972
  --
  luminous force floods our consciousness with a vast and luminous peace which p re.ails over all petty re.ctions and p re.a re.
  us for union with the Divine - the very purpose of individual
  --
  but an all-powerful and happy re.lisation.
  All the re.t is painful illusion.
  7 February 1972
  --
  with it and allow it to re.lace the ego, which will be compelled
  either to get converted or disappear.
  --
  that they re.use even to try the experiment and would rather be
  subject to the miseries of their ego than make the effort needed
  --
  (3) To make this instrument inc re.singly re.eptive and obedient to the Divine.
  To learn to understand and do mo re.and mo re.things. To
  --
  mo re. re.eptive to the Divine Influence.
  One could say: to widen oneself mo re.and mo re. to deepen
  --
  This body lives by You alone and goes on re.eating to You:
  "Whatever You will, whatever You will"
  --
  Lord, we implo re.You, grant that nothing in us may re.ect Your
  P re.ence and that we may become what You want us to be; grant
  --
  Let us do our best to p re.a re.the coming of the New Being. The mind must fall silent and be re.laced by the TruthConsciousness - the consciousness of details harmonised with
  the consciousness of the whole.

0 1952-08-02, #Agenda Vol 01, #unset, #Zen
  Only when it is no longer necessary for my body to re.emble the bodies of men in order to make them prog re.s will it be f re. to be supramentalized.1
  ***

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   (Mother re.ds to the disciples an excerpt from Sri Aurobindos THE MOTHER, in which he describes the diffe re.t aspects of the C re.tive Powerwhat is India is called the Shakti, or the Motherwhich have p re.ided over universal evolution.)
   The re.a re.other g re.t Personalities of the Divine Mother, but they we re.mo re.difficult to bring down and have not stood out in front with so much prominence in the evolution of the earth-spirit. The re.a re.among them P re.ences indispensable for the supramental re.lization,most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda1 which flows from a sup re.e divine Love, the Ananda that alone can heal the gulf between the highest heights of the supramental spirit and the lowest abysses of Matter, the Ananda that holds the key of a wonderful divines Life and even now supports from its sec re.ies the work of all the other Powers of the universe.
   Sri Aurobindo, The Mother
  --
   My answer is re.dy.
   I knew you would ask me this question because it is indeed the most inte re.ting thing in the whole passageso my answer is re.dy, along with my answer to another question. But first let me re.d you this one.
   You asked, What is this Personality and when will She come? He re.is my answer (Mother re.ds):
   She has come, bringing with Her a splendor of power and love, an intensity of divine joy he re.ofo re.unknown to the Earth. The physical atmosphe re.has been completely changed by her descent, permeated with new and marvelous possibilities.
   But if She is ever to re.ide and act he re. She has to find at least a minimal re.eptivity, at least one human being with the re.ui re. vital and physical qualities, a kind of super-Parsifal gifted with an innate and integral purity, yet possessing at the same time a body strong enough and poised enough to bear unwaveringly the intensity of the Ananda She brings.
   Thus far, She has not found what is needed. Men re.ain obstinately men and do not want to or a re.unable to become supermen. All they can re.eive and exp re.s is a love at their own dimension: a human lovewhe re.s the sup re.e bliss of divine Ananda eludes their perception.
   At times, finding the world un re.dy to re.eive Her, She contemplates withdrawing. But how cruel a loss this would be!
   It is true that at p re.ent, her p re.ence is mo re.rhetorical than factual, since so far She has had no chance to manifest. Yet even so, She is a powerful instrument in the Work, for of all the Mothers aspects, She holds the g re.test power to transform the body. Indeed, those cells which can vibrate at the touch of the divine Joy, re.eive it and bear it, a re.cells re.orn, on their way to becoming immortal.
   But the vibrations of divine Bliss and those of pleasu re.cannot cohabit in the same vital and physical house. We must the re.o re.TOTALLY re.ounce all feelings of pleasu re.to be re.dy to re.eive the divine Ananda. But ra re.a re.those who can re.ounce pleasu re.without the re.y re.ouncing all active participation in life or sinking into a stern asceticism. And among those who re.lize that the transformation is to be wrought in active life, some p re.end that pleasu re.is a form of Ananda gone mo re.or less astray and legitimize their search for self-satisfaction, the re.y c re.ting a virtually insuperable obstacle to their own transformation.
   Now, if the re.is anything else you wish to ask me Anyone may ask, anyoneanyone who has something to saynot just the students.
  --
   What? (the disciple re.eats his question) Oh! You can always try!
   The world is re. re.ted from minute to minute. If you knew how I mean if you could change your natu re.ou could re. re.te a new world this very minute!
   I didnt say She HAD gone. I said She was CONTEMPLATING it at times, now and then.
  --
   She came down because the re.WAS a possibilitybecause things had re.ched such a stage that it was her hour to come down. But in truth, She came down because because I thought it was possible for her to succeed.
   Possibilities a re.still the re.nly they have to materialize.
  --
   The re.we re. re.ercussions the world over. But I dont believe that a single one of you noticed it you cannot even tell me when it happened, can you?
   When did it happen?
   I dont know dates. I dont know, I never re.ember dates. I can only tell you this that it happened befo re.Sri Aurobindo left his body, that he was told about it befo re. and and that he well, he acknowledged the fact.
   But the re.was a formidable battle with the Inconscient, for when I saw that the level of re.eptivity was not what it should have been, I blamed the Inconscient and tried to wage the battle the re.
   I dont say it was ineffectual, but between the re.ult obtained and the re.ult hoped for, the re.was a considerable diffe re.ce. But as I said, you who a re.all so near, so steeped in this atmosphe re. who among you noticed anything?You simply went on with your little lives as usual.
   I think it was in 1946, Mother, because you told us so many things at that time.
  --
   Oh! But you see, from an occult standpoint, it is a selection. From an external standpoint you could say that the re.a re.people in the world who a re.far superior to you (and I would not disag re.!), but from an occult standpoint, it is a selection. The re.a re. It can be said that without a doubt the majority of young people he re.have come because it was promised them that they would be p re.ent at the Hour of re.lization but they just dont re.ember it! (Mother laughs) I have al re.dy said several times that when you come down on earth, you fall on your head, which leaves you a little dazed! (laughter) Its a pity, but after all, you dont have to re.ain dazed all your lives, do you? You should go deep within yourselves and the re.find the immortal consciousness then you can see very well, you can very clearly re.ember the circumstances in which you you aspi re. to be he re.for the Hour of the Works re.lization.
   But actually, to tell you the truth, I think your lives a re.so easy that you dont exert yourselves very much! How many among you have truly an INTENSE need to find their psychic beings? To find out truly who they a re. To find out what their roles a re. why they a re.he re. You just let yourselves drift. You even complain when things a re.t easy enough! You just take things as they come. And sometimes, should an aspiration arise in you and you encounter some difficulty in yourself, you say, Oh, Mother is the re. Shell take ca re.of it for me! And you think about something else.
  --
   The first condition was: Nothing mo re.to do with your family Well, we a re.a long way from that! But I re.eat that it only happened because of the war and not because we stopped seeing the need to cut all family ties; on the contrary, this is an indispensable condition because as long as you hang on to all these cords which bind you to ordinary life, which make you a slave to the ordinary life, how can you possibly belong to the Divine alone? What childishness! It is simply not possible. If you have ever taken the trouble to re.d over the early ashram rules, you would find that even friendships we re.conside re. dangerous and undesirable We made every effort to c re.te an atmosphe re.in which only ONE thing counted: the Life Divine.
   But as I said, bit by bit things changed. However, this had one advantage: we we re.too much outside of life. So the re.we re.a number of problems which had never arisen but which would have suddenly surged up the moment we wanted a complete manifestation. We took on all these problems a little p re.atu re.y, but it gave us the opportunity to solve them. In this way we learned many things and surmounted many difficulties, only it complicated things considerably. And in the p re.ent situation, given such a large number of elements who havent even the slightest idea why they re.he re.(!) well, it demands a far g re.ter effort on the disciples part than befo re.
  --
   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 P re.ence 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 re.lly seemed so wonderful to me that someone could explain something to me! And it helped me re.lize in only a few months what would have otherwise taken years.
   I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. The re.was a F re.ch translation of it (a rather poor one, I must say) which he advised me to re.d, and then he gave me the key (HIS key, it was his key). He said, re.d the Gita (this translation of the Gita which re.lly wasnt worth much but it was the only one available at the timein those days I wouldnt have understood anything in other languages; and besides, the English translations we re.just as bad and well, Sri Aurobindo hadnt done his yet!). He said, re.d the Gita knowing that Krishna is the symbol of the immanent God, the God within. That was all. re.d it with THAT knowledgewith the knowledge that Krishna re. re.ents the immanent God, the God within you. Well, within a month, the whole thing was done!
   So some of you people have been he re.since the time you we re.toddlerseverything has been explained to you, the whole thing has been served to you on a silver platter (not only with words, but through psychic aid and in every possible way), you have been put on the path of this inner discovery and then you just go on drifting along: When it comes, it will come.If you even spa re.it that much thought!
  --
   If you look at yourselves straight in the face and you see what you a re. then if by chance you should re.olve to But what re.lly astounds me is that you dont even seem to feel an intense NEED to do this! But how can we know? Because you DO know, you have been told over and over again, it has been drummed into your heads. You KNOW that you have a divine consciousness within you. And yet you can go on sleeping night after night, playing day after day, doing your lessons ad infinitum and still not be not have a BURNING desi re.and will to come into contact with yourselves!With yourselves, yes, the you just the re. inside (motion towards the center of the chest) re.lly, its beyond me!
   As soon as I found outand no one told me, I found out through an experienceas soon as I found out that the re.was a discovery to be made within myself, well, it became THE MOST IMPORTANT thing in the world. It took p re.edence over everything else!
  --
   And how many years have you all been he re. half-asleep? Naturally, you re.happy to think about it now and thenespecially when I speak to you about it or sometimes when you re.d. But THATthat fi re. that will which plows through all barriers, that concentration which can triumph over EVERYTHING
   Now who was it that asked me what you should do?
  --
   Tell us, Motherwe re.lly want to know, Sweet Mother!
   For Her, this body is but one instrument among so many others in an eternity of ages to come, and for Her its only importance is that attributed to it by the Earth and mankind the extent to which it can be used as a channel to further Her manifestation. If I find myself surrounded by people who a re.incapable of re.eiving Her, then for Her, I am quite useless.
   It is very clear. So it is not I who can make Her stay. And I certainly cannot ask Her to stay for egotistical re.sons. Mo re.ver, all these Aspects, all these Personalities manifest constantly but they never manifest for personal re.son. Not one of them has ever thought of helping my bodybesides, I dont ask them to because that is not their purpose. But it is mo re.than obvious that if the people around me we re. re.eptive, She could permanently manifest since they could re.eive Herand this would help my body enormously because all these vibrations would run through it. But She never gets even a chance to manifestnot a single one. She only meets people who dont even feel Her when Shes the re. They dont even notice Her, they re.not even awa re.of her p re.ence. So how can She manifest in these conditions? Im not going to ask Her, Please come and change my body. We dont have that kind of re.ationship! Furthermo re. the body itself wouldnt ag re.. It never thinks of itself, it never pays attention to itself, and besides, it is only through the work that it can be transformed.
   Yes, certainly had the re.been any re.eptivity when She came down and had She been able to manifest with the power with which She came But I can tell you one thing: even befo re.Her coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time I didnt seem very old, I looked less than forty, but I was forty anyway), after no mo re.than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan5 came he re. and when he saw me, he could scarcely believe his eyes! He said, But my god, is it you? I said, Of course!
   Only when we went down from the vital plane into the physical plane, all this went awaybecause on the physical plane, the work is much harder and we had so much to do, so many things to change.
   But if a force like Hers could manifest and be re.eived he re. it would have INESTIMABLE re.ults!
   Well, I am only telling you all this because I thought someone might ask me about it, but otherwise I dont have that kind of re.ationship with Her. You see, if you consider this body, this poor body, it is very innocent: it in no way tries to draw attention to itself nor to attract forces nor to do anything at all except its workas best it can. And thats how it stands: its importance is proportionate to its usefulness and to the significance the world attri butes to itsince its action is for the world.
   But in and of itself, it is only one body among countless others. Thats all.
  --
   Mother re.eived each disciple individually on his birthday.
   The Mother of Ananda, or the C re.tive Power's aspect of Joy.

0 1955-03-26, #Agenda Vol 01, #unset, #Zen
   Mother, without Mahakalis grace, I shall never be able to get out of this mechanical round, to shatter these old formations, ever the same, which keep coming back. Mother, I beg of you, help. me to B re.K this shell in which I am suffocating. Deliver me from myself, deliver me in spite of myself. Alone, I am helpless; sometimes I cannot even call you! May your force come and burn all my impurities, shatter my re.istances.
   Signed: Bernard2

0 1955-04-04, #Agenda Vol 01, #unset, #Zen
   Mother, for mo re.than a year now I have been near you and nothing, no re.lly significant inner experience, no sign has come that allows me to feel I have prog re.sed or me re.y to show me that I am on the right path. I cannot even say I am happy.
   I am not so absurdly p re.entious as to blame the divine, nor yourself and I re.ain quite convinced that all this is my own fault. Undoubtedly I have not known how to sur re.der totally in some part of myself, or I do not aspi re.enough or know how to open myself as needed. Also, I should re.y enti re.y upon the divine to take ca re.of my prog re.s and not be concerned about the absence of experiences. I have the re.o re.asked myself why I am so far away from the true attitude, the genuine opening, and I see two main re.sons: on the one hand, the difficulties inhe re.t in my own natu re. and on the other, the outer conditions of this sadhana. These conditions do not seem to be conducive to helping me overcome the difficulties in my own natu re.
   I feel that I am turning in circles and taking one step backward for each one forward. Furthermo re. instead of helping me draw nea re. to the divine consciousness, my work in the Ashram (the very fact of working for to change work, even if I felt like it, would not change the overall situation), diverts me from this divine consciousness, or at least keeps me in a superficial consciousness from which I am unable to unglue myself as long as I am busy writing letters, doing translations, cor re.tions or classes.1 I know its my own fault, that I should know how to be detached from my work and do it by re.ying upon a deeper consciousness, but what can be done? Unless I re.eive the grace, I cannot re.ember the essential thing as long as the outer part of my being is active.
   When I am not immediately engrossed in work, I have to confront a thousand little temptations and daily difficulties that come from my contact with other beings and a life that does indeed re.ain in life. He re. even mo re. the re.is the feeling of an impossible struggle, and all these little difficulties seem to gnaw away at me; scarcely has one hole been filled when another opens up, or the same one re.ppears, and the re.is never any re.l victoryone has constantly to begin everything again. Finally, it seems to me that I re.lly live only one hour a day, during the evening distribution at the playground.2 It is scarcely a life and scarcely a sadhana!
   Consequently, I understand much better now why in the traditional yogas one settled all these difficulties once and for all by escaping from the world, without bothering to transform a life that seems so untransformable.
   I am not now going to re.ounce Sri Aurobindos Yoga, Mother, for my whole life is based upon it, but I believe I should employ other meanswhich is why I am writing you this letter.
   By continuing this daily little ant-like struggle and by having to confront the same desi re., the same distractions every day, it seems to me I am wasting my energy in vain. Sri Aurobindos Yoga, which is meant to include life, is so difficult that one should come to it only after having al re.dy established the solid base of a conc re.e divine re.lization. That is why I want to ask you if I should not withdraw for a certain time, to Almora,3 for example, to B re.sters place,4 to live in solitude, silence, meditation, far away from people, work and temptations, until a beginning of Light and re.lization is conc re.ized in me. Once this solid base is acqui re., it would be easier for me to re.ume my work and the struggle he re.for the true transformation of the outer being. But to want to transform this outer being without having fully illumined the inner being seems to me to be putting the cart befo re.the horse, or at least condemning myself to a pitiless and endless battle in which the best of my forces a re.fruitlessly consumed.
   In all sincerity, I must say that when I was at B re.sters place in Almora, I felt very near to that state in which the Light must surge forth. I quite understand the imperfection of this process, which involves fleeing from difficulties, but this would only be a stage, a strategic re. re.t, as it we re.
   Mother, this is not a vital desi re.seeking to divert me from the sadhana, for my life has no other meaning than to seek the divine, but it seems to be the only solution that could bring about some prog re.s and get me out of this lukewarm slump in which I have been living day after day. I cannot be satisfied living me re.y one hour a day, when I see you.
   I know that you do not like to write, Mother, but couldnt you say in a few words if you approve of my project or what I should do? In spite of all my re.ellions and discouragements and re.istances, I am your child. O Mother, help me!
   Signed: Bernard
  --
   (Mothers re.ly)
   My dear child,
  --
   Every evening at the Playground, the disciples passed befo re.Mother one by one to re.eive symbolically some food.
   In the Himalayas.

0 1955-06-09, #Agenda Vol 01, #unset, #Zen
   If only I could see a distinct error blocking my path which I could clearly attack But I feel that I am not re.ponsible, that it is not my personal fault if I re.ain without aspiration, stagnating. I feel like a battlefield of contending forces that a re.beyond me and against which I can do NOTHING. Oh Mother, it is not an excuse for a lack of will, or at least I dont think so I profoundly feel like a helpless toy, totally helpless.
   If the divine force, if your grace, does not intervene to shatter this obscu re. re.istance that is drawing me downwards in spite of myself, I dont know what will become of me Mother, I am not blackmailing you, I am only exp re.sing my helplessness, my anguish.
   During the day, I live mo re.or less calmly in my little morass, but as evening and the moment to meet you draw near, then the forces pinning me to the ground begin raging beneath your p re.su re. and I feel at times an unbearable tearing that burns and constricts in my throat like tears that cannot be shed. Afterwards, Truth re.ains possession of me but the following day it all begins again.
   Mother, it is an impossible, absurd, unlivable life. I feel as though I have no hand in this cruel little game. Oh Mother, why doesnt your grace trust that deep part in me which knows so well that you a re.the Truth? Deliver me from these evil forces since, profoundly, it is you and you alone I want. Give me the aspiration and st re.gth I do not have. If you do not do this Yoga for me, I feel I shall never have the st re.gth to go on.
  --
   (Mothers re.ly)
   June 11, 1955
  --
   Your case is not unique; the re.a re.others (and among the best and the most faithful) who a re.likewise a veritable battlefield for the forces opposing the advent of the truth. They feel powerless in this battle, sorrowful witnesses, victims without the st re.gth to fight, for this is taking place in that part of the physical consciousness whe re.the supramental forces a re.not yet fully active, although I am confident they soon will be. Meanwhile, the only re.edy is to endu re. to go through this suffering and to await patiently the hour of liberation.
   While re.ding your prayer, I too prayed that it be heard.
   With my blessings.

0 1955-09-03, #Agenda Vol 01, #unset, #Zen
   No matter whe re.I concentrate, in my heart, above my head, between my eyes, I bang everywhe re.into an unyielding wall; I no longer know which way to turn, what I must do, say, pray in order to be f re.d from all this at last. Mother, I know that I am not making all the effort I should, but help me to make this effort, I implo re.your grace. I need so much to find at last this solid rock upon which to lean, this space of light whe re.finally I may seek re.uge. Mother, open the psychic being in me, open me to your sole Light which I need so much. Without your grace, I can only turn in circles, hopelessly. O Mother, may I live in you.
   Your child,

0 1955-09-15, #Agenda Vol 01, #unset, #Zen
   Mother suddenly everything seems to have crystallizedall the little re.olts, the little tensions, the ill will and petty vital demandsforming a single block of open, determined re.istance. I have become conscious that from the beginning of my sadhana, the mind has led the gamewith the psychic behind and has held me in leash, helped muzzle all contrary movements, but at no time, or only ra re.y, has the vital submitted or opened to the higher influence. The ra re.times when the vital participated, I felt a g re.t prog re.s. But now, I find myself in front of this solid mass that says No and is not at all convinced of what the mind has been imposing upon it for almost two years now.
   Mother, I am sufficiently awakened not to re.el against your Light and to understand that the vital is but one part of my being, but I have come to the conclusion that the only way of convincing this vital is not to force or stifle it, but to let it go through its own experience so it may understand by itself that it cannot be satisfied in this way. I feel the need to leave the Ashram for a while to see how I can get along away from he re.and to re.lize, no doubt, that one can re.lly b re. the only he re.
   I have friends in Bangalo re.whom I would like to join for two or th re. weeks, perhaps mo re. perhaps less, however long it may take to confront this vital with its own f re.dom. 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, the re.is this block befo re.me that is obscuring all the re.t and taking away my taste for everything. I would like to leave, Mother, but not in re.olt; may it be an experience to go through that re.eives your approval. I would not like to be cut off from you by your displeasu re.or your condemnation, for this would seem to me terrible and leave me no other re.ourse but to plunge into the worst excesses in order to forget.
   Mother, I would like you to forgive me, to understand me and, above all, not to deprive me of your Love. I would like you to tell me if I may leave for a few weeks and how you feel about it. It seems to me that I am profoundly your child, in spite of all this??

0 1955-10-19, #Agenda Vol 01, #unset, #Zen
   2) To unfold ones being befo re.Him, to open enti re.y ones body from head to toe, as one opens a book, sp re.ding open ones centers so as to make all their movements visible in a total SINCERITY that allows nothing to re.ain hidden.
   3) To nestle in His arms, to melt in Him in a tender and absolute CONFIDENCE.

0 1956-03-19, #Agenda Vol 01, #unset, #Zen
   Note written by Mother in F re.ch. At this period, Mother's back was al re.dy bent. This straightening of her back seems to be the first physiological effect of the 'Supramental Manifestation' of February 29, which is perhaps the re.son why Mother noted down the experience under the name 'Agenda of the Supramental Action on Earth.' It was the first time Mother gave a title to what would become this fabulous document of 13 volumes. The experience took place during a 'translation class' when, twice a week, Mother would translate the works of Sri Aurobindo into F re.ch befo re.a group of disciples.
   AGENDA OF THE SUPRAMENTAL ACTION ON EARTH

0 1956-03-20, #Agenda Vol 01, #unset, #Zen
   The control over the movements of the vertebrae, lost a long time ago (which re.ulted in a kind of insensitivity and incapacity to move them at will) has re.urned to a g re.t extent: the consciousness is once again able to exp re.s itself and the back can straighten up very visibly.
   ***

0 1956-03-21, #Agenda Vol 01, #unset, #Zen
   We know this truth, and we a re.working for it so that it may re.gn upon earth.
   ***

0 1956-04-04, #Agenda Vol 01, #unset, #Zen
   Mother, two months ago I had a clear mental perception of what was asked of me: to spend the re.t of my life he re. This is the source of my difficulties and of the inner hell I have been living through ever since. Each time I try to emerge, the re.is this image that rises up in me: your-whole-life and this casts me into a violent conflict. When I came he re. I thought of staying for two or th re. years; for me the Ashram was a means of re.lization, not an end.
   I understand now that as long as my whole being has not ACCEPTED that it must finish its life he re. the re.is no way out nor any re.overy 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. The re.o re. a force g re.ter than mine must help me accept that my way is he re. I need you, Mother, for without you I am lost. I need you to tell me that the Truth of my being is indeed he re.and that I am truly re.dy 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 he re.and not elsewhe re. I beg of you, Mother, help me to know.
   I also had a very clear sensation that you we re.abandoning me, that you had no further inte re.t in me and I could just as well do as I pleased. Perhaps you cannot forgive some of my inner re.ellions which have been so very violent? Am I totally guilty? Is it true that you a re.abandoning me?
   I am broken and batte re. in the depths of my being as I was in my flesh in the concentration camps. Will the divine grace take pity on me? Can you, do you want to help me? Alone I can do nothing. I am in an absolute solitude, even beyond all re.ellion, at my very end.
   Yet I love you in spite of all that I am.
  --
   (Mothers re.ly)
   4.4.56
   My child, I have not abandoned you, and I am re.dy to forget, to efface all re.olt.
   My help is always with you.

0 1956-04-20, #Agenda Vol 01, #unset, #Zen
   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 re.ard to Patrick1 that the law of the manifestation was a law of f re.dom, even the f re.dom to choose wrongly. This evening, it has been my very deep perception that this f re.dom is virtually always a f re.dom to choose wrongly. I harbor a g re.t fear of losing the true consciousness once again. I have become awa re.of how fragile everything in me is and that very little would be enough to carry me away.
   The re.o re. Sweet Mother, I come to ask a g re.t grace of you, from the depths of my heart: take my f re.dom into your hands. P re.ent me from falling back, far away from you. I place this f re.dom 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 a re.unsu re. I no longer want this F re.dom. It is you I want, the Truth of my being. Mother, as a grace, I implo re.you to f re. me from my f re.dom to choose wrongly.
  --
   (Mothers re.ly)
   4.2 1.56
  --
   Ag re.dwith all my heart I accept the gift you give me of your f re.dom to choose wrongly And it is with all my heart, too, that I shall always help you make the choice that leads straight to the goal that is, towards your re.l self.
   With all my affection and my blessings.

0 1956-04-23, #Agenda Vol 01, #unset, #Zen
   and re.rites it as follows in her own hand:
   29 February29 March

0 1956-04-24, #Agenda Vol 01, #unset, #Zen
   The manifestation of the Supramental upon earth is no mo re.a promise but a living fact, a re.lity.
   It is at work he re. and one day will come when the most blind, the most unconscious, even the most unwilling shall be obliged to re.ognize it.
   ***

0 1956-05-02, #Agenda Vol 01, #unset, #Zen
   Oh, re.lly! How ignorant! It has been promised for such a very long time, it has been said for such a very long timenot only he re.in the Ashram, but ever since the beginning of the earth. The re.have been all kinds of p re.ictions, by all kinds of prophets. It has been said, The re.will be a new heaven and a new earth, a new race shall be born, the world shall be transformed Prophets have spoken of this in every tradition.
   You said, They a re.fulfilled.
  --
   When the mind came down upon earth, something like a million years went by between the manifestation of the mind in the earth atmosphe re.and the appearance of the first man. But it will go faster this time because man is waiting for something, he has a vague idea: he is awaiting in some way or another the advent of the superman. Whe re.s the apes we re.certainly not awaiting the birth of man, they never thought of it for the excellent re.son that they probably dont think very much! But man has thought about it and is waiting, so it will go faster. But faster probably still means thousands of years. We shall speak of this again in a few thousand years!
   (silence)
   Those who a re. re.dy within, who a re.open and in touch with the higher forces, those who have had a mo re.or less di re.t personal contact with the Supramental Light and Consciousness, a re.capable of feeling the diffe re.ce in the earth atmosphe re.
   But for this only like can know like. Only the Supramental Consciousness in an individual can perceive the Supramental acting in the earth atmosphe re. Those who, for whatever re.son, have developed this perception can see it. But those who a re.not even re.otely conscious of their inner beings, who would be quite at a loss to say what their souls look like, a re.certainly not re.dy to perceive the diffe re.ce in the earth atmosphe re. They still have quite a way to go for that. Because, for those whose consciousness is mo re.or less exclusively cente re. in the outer beingmental, vital and physicalthings need to have an absurd or unexpected appearance to be noticeable. And then they call it a miracle.
   But we do not call a miracle the constant miracle of the forces that intervene to change circumstances and human natu re. and which have very far- re.ching consequences, for we see only the appearance, and this appearance seems quite natural. But in truth, if you we re.to re.lect upon the least thing that happens, you would be forced to acknowledge that it is miraculous.
   It is simply because you do not re.lect upon it and assume things to be as they a re. what they a re. unquestioningly; otherwise you would have quite a number of opportunities everyday to say to yourself, But look! That is absolutely amazing! How did it happen?
   Quite simply, the habit of a pu re.y superficial way of seeing.
  --
   I knew some people who came he re.a long time ago, something like (Oh, I dont re.all anymo re. but quite a long time ago!), certainly mo re.than twenty years ago; the first time someone died in the Ashram, they exp re.sed a considerable dissatisfaction: But I came he re.because I thought this yoga would make me immortal! If you can still die, then why did I come he re.
   Well, its the same thing. People take the train to come he re.he re.we re.about a hund re. and fifty mo re.people than usual1simply because they want to benefit. But this may be exactly why they have not benefited from it! Because This [the supramental consciousness] has not come to make people benefit in any way whatsoever!
  --
   I would re.eat the same thing. What re.son and what right have they to ask that things be easier? What have they done on their side? Why should it be easier? To satisfy peoples laziness and slothor what?
   Because when something new comes, we always have the idea of benefiting from it.
  --
   Its the same with those who ask for an interview. I tell them, Look, you have come in large numbers, and if each one asks me for an interview, how could I possibly find enough minutes in so few days to see everyone? While you re.he re. I wouldnt have even a single minute. Then they re.ort, Oh, I have taken so MUCH trouble, I have come from so FAR away, I have come from way in the North, I have travelled for so many hoursand I have no right to an interview? I re.ly, Im sorry, but you a re.not the only one in that situation.
   And thats how it isswapping, bargaining. We a re.not a commercial enterprise, we have made it clear that we a re.not doing business.
  --
   But inevitablyit will inc re.se mo re.and mo re. Which is why I cannot do what I used to do when the re.we re.one hund re. and fifty people in the Ashram. If they had just a little bit of common sense, they would understand that I cannot have the same re.ationship with people now (just imagine, 1,800 people these last days!), so I cannot have the same re.ationship with 1,845 people (exactly, I believe) as with thirty or even a hund re.. That seems an easy enough logic to understand.
   But they want everything to re.ain as it was and, as you say, to be the first to benefit.
   Mother, when the mind came down into the earth atmosphe re. the ape did not make any effort to convert himself into a man, did he? It was Natu re.that supplied the effort. But in our case
  --
   Look. If all of you who have heard of this, not once but perhaps hund re.s of times, who have spoken of it yourselves, thought about it, hoped for it, wanted it (the re.a re.some people who have come he re.only for this, to re.eive the Supramental Force and to be transformed into supermen, this has been their goal) then how is it that you we re.ALL such strangers to this Force that when it came, you did not even feel it?!
   Can you solve that problem for me? If you find the solution to this problem, you will have the solution to the difficulty.
   I am not speaking of people from outside who have never thought about it, who have never felt concerned and who do not even know that the re.may be something like the Supermind to re.eive, in fact. I am speaking of people who have built their lives upon this aspiration (and I dont doubt their sincerity for a minute), who have workedsome of them for thirty years, some for thirty-five, others somewhat lessall the while saying, When the supermind comes When the supermind comes That was their re.rain: When the supermind comes Consequently, they we re. re.lly in the best possible frame of mind, one could not have d re.mt of a better p re.isposition. How is it, then, that their inner p re.aration was so lets just say incomplete, that they did not feel the Vibration immediately, as soon as it came, through a shock of identity?
   Individually, each ones goal was to make himself re.dy, to enter into a mo re.or less intimate individual re.ationship with this Force, so as to help the process; or else, if he could not help, at least be re.dy to re.ognize and be open to the Force when it would manifest. Then instead of being an alien element in a world in which your OWN inner capacity re.ains unmanifest, you suddenly become THAT, you enter di re.tly, fully, into the very atmosphe re. the Force is the re. all around you, permeating you.
   If you had had a little inner contact, you would have re.ognized it immediately, dont you think so?
   Well, in any event, that was the case for those who had a little inner contact; they re.ognized it, they felt it, and they said, Ah, the re.it is! It has come! But how is it that so many hund re.s of peoplenot to mention the handful of those who re.lly wanted only that, thought only of that, had staked their whole lives on thathow is it that they felt nothing? What can this mean?
   It is well known that only like knows like. It is an obvious fact.
   The re.was indeed a possibility to enter into contact with the Thing individuallythis was even what Sri Aurobindo had described as being the necessary procedu re. a certain number of people would enter into contact with this Force through their inner effort and their aspiration. We had called it the ascent towards the Supermind. And IF and when they had touched the Supermind through an inner ascent (that is, by f re.ing themselves from the material consciousness), they should have re.ognized it SPONTANEOUSLY as soon as it came. But a p re.iminary contact was indispensableif you have never touched it, how can you re.ognize it?
   Thats how the universal movement works (I re.d this to you a few days ago): through their inner effort and inner prog re.s, certain individuals, who a re.the pioneers, the fo re.unners, enter into communication with the new Force which is to manifest, and they re.eive it in themselves. And because a number of calls like this surge forth, the thing becomes possible, and the era, the time, the moment for the manifestation comes. This is how it happened and the Manifestation took place.
   But then, all those who we re. re.dy should have re.ognized it.
   I hasten to tell you that some did re.ognize it, but they we re.so few But as for those who ask these questions, who even took the trouble to come he re. who took the train to gulp this down as you gulp down a soft drink, how can they possibly feel anything whatsoever if they have not p re.a re. themselves at all? Yet they a re.al re.dy speaking of profiting: We want to benefit from it
   After all, if they have even a tiny bit of sincerity (not too much, its tiring!), a tiny bit of sincerity, it is quite possible (I am joking), it is quite possible that they might get a few good kicks to make them go faster! It is possible. In fact, I think thats what will happen.
   But re.lly, this attitude this rather overly commercial attitude, is usually not very profitable. If you have difficulties and you since re.y aspi re. it is likely that the difficulties will diminish. Let us hope so.
   (Turning to the disciple) So you may tell them this: be since re.and you will be helped.
   Mother, very re.ently a text has been circulating which says, What has just now happened, with this Victory, is not a descent but a manifestation. And it is no longer me re.y an individual event: the Supermind has sprung forth into the universal play.
   Yes, yes, yes! I indeed said all that. I acknowledge it. And so?
  --
   What I call a descent is this: first of all, the consciousness climbs in ascent, then you catch the Thing up above and re.escend with it. This is an INDIVIDUAL event.
   When this individual event has taken place sufficiently to allow a mo re.general possibility to emerge, it is no longer a descent but a manifestation.
  --
   What I call a descent takes place in the individual consciousness. In the same way, we speak of ascent (the re.is no ascent re.lly, the re.is no high or low, no di re.tion: its all a manner of speaking)we speak of ascent when we feel ourselves rising up towards something, and we call it a descent when, after having caught this thing, we bring it down into ourselves.
   But when the doors a re.opened and the flood pours in, it can no longer be called a descent: it is a Force that sp re.ds everywhe re. Understood? Ah!
  --
   But now, you may re.ly to those people who a re.asking these insidious questions that the best way to re.eive anything whatsoever is not to pull, but to give. If they want to give themselves to the new life, well, the new life will enter into them.
   But if they want to pull the new life into themselves, they will close the door with their egoism. Thats all.
   Mother is re.erring to the darshan of April 24, 1956. Four times a year, for 'darshan,' visitors inc re.singly pou re. into the Ashram to pass one by one befo re.Mother (and formerly, Sri Aurobindo) to re.eive her look.
   ***

0 1956-07-29, #Agenda Vol 01, #unset, #Zen
   O Thou who art always the re. re.ent in all I do, all I amnot for re.ose do I aspi re. but for THY INTEGRAL VICTORY.
   ***

0 1956-09-12, #Agenda Vol 01, #unset, #Zen
   A solid block with a re.tangular basea re.tangle with a squa re.baseone single piece.
   A light, not like the golden light of the Supermind: rather a kind of phospho re.cence. I felt that had it been night, it would have been physically visible.

0 1956-09-14, #Agenda Vol 01, #unset, #Zen
   My friends keep telling me that I am not re.dy and that, like R,1 whom they knew, I should go and spend some time in society. They say that my idea of going to the Himalayas is absurd, and they advise me to re.urn to Brazil for a few years to stay with W W is an elderly American millionai re.the only good rich man I knowwho wanted to make me an heir, as it we re. to his financial affairs and who t re.ts me rather like a son. He was quite disappointed when I came back to India. My friends tell me that if I have to go through a period in the outside world, the best way to do it is to re.ain near someone who is fond of me, while at the same time ensuring a material independence for the futu re.
   These questions of money do not inte re.t me. In fact, nothing inte re.ts me except this something I feel within me. The only question for me is to know whether I am truly re.dy for the Yoga, or if my failings a re.not the sign of some immaturity. Mother, you alone can tell me what is right.
   I feel a bit lost, cut off from you. The idea of going to the Himalayas is absurd and I am abandoning it. My friends tell me that I may re.ain with them as long as I wish, but this is hardly a solution; I dont even feel like writing a book any longernothing seems to appeal to me except the t re.s in this garden and the music that fills a large part of my days. The re.is no solution other than the Ashram or Brazil. You alone can tell me what to do.
   I KNOW that ultimately my place is near you, but is that my place at p re.ent, after all these failings? Spontaneously, it is you I want, you alone who re. re.ent the light and all that is re.l in this world; I can love no one but you nor be inte re.ted in anything but this thing within me, but will it not all begin again once I have re.urned to the Ashram? You alone know the stage I am at, what is good for me, what is possible.
   Sweet Mother, may I still ask for your Love, your help? For without your help, nothing is possible, and without your love, nothing has any meaning.
  --
   (Mothers re.ly)
   9.19.56
  --
   But perhaps you have felt this way because you had left your work in the Ashram for an enti re.y personal, that is, necessarily egoistical re.son, and egoism always isolates one from the g re.t cur re.t of universal forces. That is why, too, you no longer clearly perceive my love and my help which nevertheless a re.always with you.
   You asked me what I see and whether your difficulties will not re.ppear upon your re.urn to the Ashram. It may well be. If you re.urn as you still a re.at p re.ent, it may be that after a very short period it will all begin again. That is why I am going to propose something to you but to accept it you will have to be heroic and very determined in your consecration to my work.
   This possibility appea re. to me while re.ding what you wrote about your sojourn in Brazil with W, the only good rich man you have known. He re.is my proposal, which I exp re.s to you quite plainly, spontaneously, as it p re.ented itself to me.
   Just now, the work is being delayed, curtailed, limited, almost endange re. for want of money.
  --
   Go to Brazil, to this good rich man, make him understand the importance of our work, the extent to which his fortune would be used to the utmost for the good of all and for the earths salvation we re.he to put it, even partially, at the disposal of our action. Win this victory over the power of money, and by so doing you will be f re.d from all your personal difficulties. Then you can re.urn he re.with no app re.ension, and you will be re.dy for the transformation.
   re.lect upon this, take your time, tell me very frankly how you feel about it and whether it appears to you, as it does to me, to be a door opening onto a path that will bring you back, f re. and strong at last to me.
   All my affection is with you, and my blessings never leave you.

0 1956-10-07, #Agenda Vol 01, #unset, #Zen
   Z asked me, Why didnt you stop it?1 I re.lied, Probably because I am not omnipotent! Then he insisted: No, thats not it. I make no distinction between your will and the divine will and I know that you dont either. So why didnt you stop it?
   And suddenly, I understood.
  --
   And what is the Ashram? (I dont even mean in terms of the Universeon Earth only.) A speck. And why should this speck re.eive exceptional t re.tment? Perhaps if people he re.had re.lized the supermind. But a re.they so exceptional as to expect exceptional t re.tment?
   As Sri Aurobindo says, people see God as a magnified man: he is the Demiurge, Jehovahwhat I call the Lord of Falsehood.
  --
   What comes to re.lace this human will?
   A consciousness and a vision. And one is filled with joy and
   I used to be diffe re.t (although I was said to be non-interfering); I acted, if at all, to defend myself But I understood very quickly that even this was a re.ction of ignorance and that things would be set right automatically if one re.ained in the true consciousness.
   A consciousness that sees and makes you see.
  --
   Mother is re.erring to a strike by the salaried workers of the Ashram, one of the numerous internal and external difficulties constantly assailing Her.
   ***

0 1956-10-08, #Agenda Vol 01, #unset, #Zen
   No, it is exactly the opposite of what you a re.saying. It is not that the Divine in his divinity is opposed to his own manifested selfHe is very far beyond, beyond the necessity for Grace; He perceives his unique and exclusive re.ponsibility, and that it is He and He alone who must change in His Manifestation so that all may change.
   ***

0 1956-10-28, #Agenda Vol 01, #unset, #Zen
   I am facing the same difficulties as befo re.my departu re.to Hyderabad, and I have made the same mistakes. The main re.son for this state is that, on the one hand, words and ideas seem to have lost all power over me, and on the other, the vital elan which led me thus far is dead. So upon what shall my faith re.t? I still have some faith, of course, but it has become totally ABSTRACT. The vital does not cooperate, so I feel all withe re., suspended in a void, nothing seems to give me di re.tion anymo re. The re.is no re.elliousness in me, but rather a void.
   In this state, I am ceaselessly thinking of my fo re.t in Guiana or of my travels through Africa and the ardor that filled me with life in those days. I seem to need to have my goal befo re.me and to walk towards it. Outer difficulties also seem to help me re.olve my inner problems: the re.is a kind of need in me for the elements the sea, the fo re.t, the desert for a milieu with which I can w re.tle and through which I can grow. He re. I seem to lack a dynamic point of leverage. He re. in the everyday routine, everything seems to be falling apart in me. Should I not re.urn to my fo re.t in Guiana?
   Mother, I implo re.you, in the name of whatever led me to you in the first place, give me the st re.gth to do WHAT HAS TO BE DONE. You who see and who can, decide for me. You a re.my Mother. Whatever my shortcomings, my difficulties, I feel I am so deeply your child.
  --
   P.S. If you see that I should re.ain he re. put in me the necessary st re.gth and aspiration. I shall obey you. I want to obey you.
   ***
   (Mothers re.ly)
   10.30.56
   One should bewa re.of the charm of memories. What re.ains of past experiences is the effect they have had in the development of the consciousness. But when one attempts to re.ive a memory by placing oneself again in similar circumstances, one re.lizes quite rapidly how devoid they a re.of their power and charm, because they have lost their usefulness for prog re.s.
   You a re.now beyond the stage when the virgin fo re.t and the desert can be useful for your growth. They had put you in contact with a life vaster than your own and they widened the limits of your consciousness. But now you need something else.
   So far, your whole life has re.olved around yourself; all you have done, even the appa re.tly most disinte re.ted or least egoistic act, has been done with a view to your own personal growth or illumination. It is time to live for something other than yourself, something other than your own individuality.
   Open a new chapter in your existence. Live, no longer for your own re.lization or the re.lization of your ideal, however exalted it may be, but to serve an eternal work that transcends your individuality on all sides.
   Signed: Mother

0 1956-11-22, #Agenda Vol 01, #unset, #Zen
   For weeks on end, I have been spending nearly all my nights battling with serpents. Last night, I was attacked by th re. diffe re.t kinds of serpents, each mo re.venomous and re.ugnant than the other???
   Signed: Bernard

0 1956-12-12, #Agenda Vol 01, #unset, #Zen
   Mother, a letter from W. He is leaving Brazil and re.iring from business for good.
   Mother, what can I do with my life? I feel absolutely alone, in a void. What hope re.ains since I have not been able to integrate into the Ashram? I am goalless. I am from nowhe re. I am good for nothing.
   I have wanted to re.ain near you, and I love you, but the re.is something in me that does not accept an Ashram ending. The re.is a need in me to DO, to act. But what? What? Have I something to do in this life?
   For years I have d re.med of going to Chinese Turkestan. Should I head in that di re.tion? Or towards Africa?
   I dont see a thing, nothing. Oh Mother, I turn towards you in this void that is stifling me. Hear my prayer. Tell me what I must do. Give me a sign. Mother, you a re.my sole re.ourse, for who else would show me the path to be taken, who else but you would love me? Or is my fate to go off into the night?
   Forgive me, Mother, for loving you so poorly, for giving myself so badly. Mother, you a re.my only hope, all the re.t in me is utter despair.
   Your child,

0 1956-12-26, #Agenda Vol 01, #unset, #Zen
   I feel that this Truth of my being, this self most intensely felt, is independent from any form or institution. As far back as I can re.ch in my consciousness, this thing has been the re. it was what drove me at an early age to liberate myself from my family, my re.igion, my country, a profession, marriage or society in general. I feel this thing to be a kind of absolute f re.dom, and I have been feeling within me this same profound drive for mo re.than a year. Is this need for f re.dom wrong? And yet is it not because of this that the best in me has blossomed?
   This is actually what is happening in me: I never re.lly accepted the W solution, and the solution of Somalil and doesnt appeal to me. But I feel drawn by the idea of Turkestan, as I al re.dy told you, and this is why:
   Ten years ago, I had two intuitions the first of which, to my g re.t astonishment, was re.lized. It was that I had something important to do in South America and though I never could have fo re.een such a voyage, I went the re. The second was that I had something to do in Turkestan.
   Mother, this is the problem around which I have desperately been turning in circles. What is the truth of my destiny? Is it that which is urging me so strongly to leave, or that which is struggling against my f re.dom? For ultimately, since re.y, what I want is to fulfill my lifes truth. If I have ever had a will, then it is: LET BE WHAT MUST BE. Mother, how can one truly know? Is this drive, this very old and very CLEAR urge in me, false??

0 1957-01-18, #Agenda Vol 01, #unset, #Zen
   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 re.olve this conflict by objectify it, by writing this book I spoke to you about.
   But I would like to know whether it is re.lly 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 st re.gth in however small a sphe re.which God offers him to take or re.use.
   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 re.l work is in this world All the conflicting impulses in me stem from my being like an unemployed force, like a being whose place has not yet been determined.
   What do you see in me, Mother? Is it through writing that I shall achieve what is to be achievedor does all this still belong to a nether world? But if so, then of what use am I? If I we re.good at something, it would give me some air to b re.the.

0 1957-04-09, #Agenda Vol 01, #unset, #Zen
   For I SEE that, we re.I to give in now, I would be done forthe re.would be no alternative but to live out the re.t of my days in the Ashram. But everything in me re.els at this idea. The idea of winding up as General Sec re.ary of the Ashram, like Pavitra, makes my skin crawl. It is absurd, and I apologize for speaking this way, Mother, for I admi re.Pavitra but I cant help it, I cant do it, I do not want to end up like that.
   For mo re.than a year now, I have been hypnotized by the idea that if I give in, I will be condemned to re.ain he re. Once mo re. forgive me for speaking so absurdly, for of course I know it is not a condemnation; and yet a part of me feels that it would be.
   Thus I am so tense that I do not even want to close my eyes to meditate for fear of yielding. And I fall into all kinds of errors that horrify me, simply because the p re.su re.is too strong at times, and I literally suffocate. Mother, I am not cut out to be a disciple.
   I re.lize that all the prog re.s I was able to make during the first two years has been lost and I am just as befo re. worse than befo re.s if all my st re.gth we re.in ruin, all faith in myself undoneso much so that at times I curse myself for having come he re.at all.
   That is the situation, Mother. I feel my unworthiness profoundly. I am the opposite of Satp re., unable to love and to give myself. Everything in me is sealed tight.
   So what is to be done? I intend asking your permission to leave as soon as the book is finished (I am determined to finish it, for it will rid me of the past it re. re.ents). I expect nothing from the world, except a bit of external space, in the absence of another space.
   Signed: Bernard
  --
   (Mothers re.ly)
   April 11, 1957
  --
   I re.d your letter yesterday, and he re.is the answer that immediately came to me. I add to it the assurance that nothing has changed, nor can change, in my re.ationship with you, and that you a re.and always will be my child for that is the truth of your being.
   He re.is what I wrote:
   In your ignorance, you c re.ted a phantom of your destiny, and then, out of this non-existent ghost, you made a hobgoblin around which all the re.istances of your outer natu re.have crystallized.
   It is a double ignorance:

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
   First, I could tell you that to do a collective yoga, the re.has to be a collectivity! And I could speak to you about the diffe re.t conditions re.ui re. to be a collectivity. But last night (smiling), I had a symbolic vision of our collectivity.
   This vision took place early in the night and woke me up with a rather unpleasant feeling. Then I fell back to sleep and forgot about it; but a little while ago, when I was thinking of the question put to me, it re.urned. It re.urned with a g re.t intensity and so imperatively that now, just as I wanted to tell you what kind of collectivity we wish to re.lize according to the ideal described by Sri Aurobindo in the last chapter of The Life Divinea gnostic, supramental collectivity, the only kind that can do Sri Aurobindos integral yoga and be re.lized physically in a prog re.sive collective body becoming mo re.and mo re.divine the re.ollection of this vision became so imperative that I couldnt speak.
   Its symbolism was very clear, though of quite a familiar natu re. as it we re. and because of its very familiarity, unmistakable in its re.lism We re.I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I exp re.s it?)an immense hotel whe re.all the ter re.trial possibilities we re.lodged in diffe re.t apartments. And it was all in a constant state of transformation: parts or enti re.wings of the building we re.suddenly torn down and re.uilt while people we re.still living in them, such that if you went off somewhe re.within the immense hotel itself, you ran the risk of no longer finding your room when you wanted to re.urn to it, for it might have been torn down and was being re.uilt according to another plan! It was orderly, it was organized yet the re.was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written he re. re.arding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.
   It went something like this: somewhe re. in the center of this enormous edifice, the re.was a room re.ervedas it seemed in the story for a mother and her daughter. The mother was a lady, an elderly lady, a very influential matron who had a g re.t deal of authority and her own views concerning the enti re.organization. Her daughter seemed to have a power of movement and activity enabling her to be everywhe re.at once while at the same time re.aining in her room, which was well, a bit mo re.than a roomit was a kind of apartment which, above all, had the characteristic of being very central. But she was constantly arguing with her mother. The mother wanted to keep things just as they we re. with their usual rhythm, which p re.isely meant the habit of tearing down one thing to re.uild another, then again tearing down that to build still another, thus giving the building an appearance of frightful confusion. But the daughter did not like this, and she had another plan. Most of all, she wanted to bring something completely new into the organization: a kind of super-organization that would re.der all this confusion unnecessary. Finally, as it was impossible for them to re.ch an understanding, the daughter left the room to go on a kind of general inspection She went out, looked everything over, and then wanted to re.urn to her room to decide upon some final measu re.. But this is whe re.something rather peculiar began happening.
   She clearly re.embe re. whe re.her room was, but each time she set out to go the re. either the staircase disappea re. or things we re.so changed that she could no longer find her way! So she went he re.and the re. up and down, searched, went in and out but it was impossible to find the way to her room! Since all of this assumed a physical appearanceas I said, a very familiar and very common appearance, as is always the case in these symbolic visions the re.was somewhe re.(how shall I put it?) the hotels administrative office and a woman who seemed to be the manager, who had all the keys and who knew whe re.everyone was staying. So the daughter went to this person and asked her, Could you show me the way to my room?But of course! Easily! Everyone around the manager looked at her as if to say, How can you say that? However, she got up, and with authority asked for a key the key to the daughters roomsaying, I shall take you the re. And off she went along all kinds of paths, but all so complicated, so bizar re. The daughter was following along behind her very attentively, you see, so as not to lose sight of her. But just as they should have come to the place whe re.the daughters room was supposed to be, suddenly the manage re.s (let us call her the manage re.s), both the manage re.s and her key vanished! And the sense of this vanishing was so acute that at the same time, everything vanished!
   So to help you understand this enigma, let me tell you that the mother is physical Natu re.as she is, and the daughter is the new c re.tion. The manage re.s is the worlds organizing mental consciousness as Natu re.has developed it thus far, that is, the most advanced organizing sense to have manifested in the p re.ent state of material Natu re. This is the key to the vision.
   Naturally, when I awoke, I immediately knew what could re.olve this problem which appea re. so absolutely insoluble. The vanishing of the manage re.s and her key was an obvious sign that she was altogether incapable of leading what could be called the c re.tive consciousness of the new world to its true place.
   I knew this, but I did not have a vision of the solution, which means it has yet to manifest; this thing had not yet manifested in the building, this fantastic construction, although it is the very mode of consciousness which could transform this incohe re.t c re.tion into something re.l, truly conceived, willed and materialized, with a center in its proper place, a re.ognized place, and with a re.L effective power.
   (silence)
   The symbolism is quite clear in that all the possibilities a re.the re. all the activities a re.the re. but in disorder and confusion. They a re.neither coordinated nor centralized nor unified around the central and unique truth and consciousness and will. So this brings us back p re.isely to this question of a collective yoga and of a collectivity capable of re.lizing it. What should this collectivity be?
   It is certainly not an arbitrary construction of the type built by men, whe re.everything is put pell-mell, without any order, without re.lity, and which is held together by only illusory ties. He re. these ties we re.symbolized by the hotels walls, while actually in ordinary human constructions (if we take a re.igious community, for example), they a re.symbolized by the building of a monastery, an identity of clothing, an identity of activities, an identity even of movementor to put it mo re.p re.isely: everyone wears the same uniform, everyone gets up at the same time, everyone eats the same thing, everyone says his prayers together, etc.; the re.is an overall identity. But naturally, on the inside the re. re.ains the chaos of many disparate consciousnesses, each one following its own mode, for this kind of group identification, which extends right up to an identity of beliefs and dogma, is absolutely illusory.
   Yet it is one of the most common types of human collectivityto group together, band together, unite around a common ideal, a common action, a common re.lization but in an absolutely artificial way. In contrast to this, Sri Aurobindo tells us that a true communitywhat he terms a gnostic or supramental communitycan be based only upon the INNER re.LIZATION of each one of its members, each re.lizing his re.l, conc re.e oneness and identity with all the other members of the community; that is, each one should not feel himself a member connected to all the others in an arbitrary way, but that all a re.one within himself. For each one, the others should be as much himself as his own bodynot in a mental and artificial way, but through a fact of consciousness, by an inner re.lization.
   (silence)
   This means that befo re.hoping to re.lize such a gnostic collectivity, each one must first of all become (or at least start to become) a gnostic being. It is obvious that the individual work must take the lead and the collective work follow; but the fact re.ains that spontaneously, without any arbitrary intervention of will the individual prog re.s IS re.trained or CHECKED, as It we re. by the collective state. Between the collectivity and the individual, the re.exists an interdependence from which one cannot be totally f re., even if one tries. And even he who might try, in his yoga, to f re. himself totally from the human and ter re.trial state of consciousness, would be at least subconsciously bound by the state of the whole, which impedes and PULLS BACKWARDS. One can attempt to go much faster, one can attempt to let all the weight of attachments and re.ponsibilities fall off, but in spite of everything, the re.lization of even the most advanced or the leader in the march of evolution is dependent upon the re.lization of the whole, dependent upon the state in which the ter re.trial collectivity happens to be. And this PULLS backwards to such an extent that sometimes one has to wait centuries for the earth to be re.dy befo re.being able to re.lize what is to be re.lized.
   This is why Sri Aurobindo has also written somewhe re.else that a double movement is necessary: the effort for individual prog re.s and re.lization must be combined with the effort of trying to uplift the whole so as to enable it to make a prog re.s indispensable for the g re.ter prog re.s of the individual: a mass prog re.s, if you will, that allows the individual to take a further step forward.
   And now you understand why I had thought it would be useful to have a few meditations in common, to work at c re.ting a common atmosphe re.a bit mo re.organized than my big hotel of last night!
   So, the best way to use these meditations (and they a re.going to inc re.se, since we a re.now also going to re.lace the distributions with short meditations) is to go deep within yourselves, as far as you can, and find the place whe re.you can feel, perceive and perhaps even c re.te an atmosphe re.of oneness whe re.n a force of order and organization can put each element in its true place, and out of the chaos existing at this hour, make a new, harmonious world surge forth.
   The Supramental Manifestation, (Cent. Ed. XVI, pp. 33-36.)

0 1957-07-18, #Agenda Vol 01, #unset, #Zen
   I have just re.eived a letter from my friends in charge of the F re.ch Archaeological Expedition to Afghanistan. They need someone to assist them on their next field excavations (August 15 December 15) and have offe re. to take me if I wish to join them.
   If I must have some new experience outside, this one has the advantage of being short-termed and not far away from India, and it is also in an inte re.ting milieu. The only disadvantage is that I would have to pay for the trip as far as Kabul. But I dont want to do anything that displeases you or of which you do not re.lly approve. In the event you might feel this to be a worthwhile experience, I would have to leave by the beginning of August.
   I place this in your hands, since re.y.

0 1957-09-27, #Agenda Vol 01, #unset, #Zen
   Why havent you come as you re.lly a re.
   Had I not come as you a re. I would never have been able to be close to you and tell you:

0 1957-10-08, #Agenda Vol 01, #unset, #Zen
   The re.is no question of my abandoning the path and I re.ain convinced that the only goal in life is spiritual. But I need things to help me along the way: I am not yet ripe enough to depend upon inner st re.gth alone. And when I speak of the fo re.t or a boat, it is not only for the sake of adventu re.or the feeling of space, but also because they mean a discipline. Outer constraints and difficulties help me, they force me to re.ain concentrated around that which is best in me. In a sense, life he re.is too easy. Yet it is also too hard, for one must depend on ones own discipline I do not yet have that st re.gth, I need to be helped by outer circumstances. The very difficulty of life in the outside world helps me to be disciplined, for it forces me to concentrate all my vital st re.gth in effort. He re. this vital part is unemployed, so it acts foolishly, it strains at the leash.
   I doubt that a new experience outside can re.lly re.olve things, but I believe it might help me make it to the next stage and consolidate my inner life. And if you wish, I would re.urn in a year or two.
   I shall soon have completed the re.ision1 of The Life Divine and The Human Cycle, so I believe I shall have done the best I could, at p re.ent, to serve you. October 30th is my birthday. Could I leave immediately the re.fter?
   It is not because I am unhappy with the Ashram that I want to leave, but because I am unhappy with myself and because I want to master myself through other means.
  --
   (Mothers re.ly)
   Wednesday, 10.8.57

0 1957-10-17, #Agenda Vol 01, #unset, #Zen
   One of the very first re.ults of the supramental manifestation was to give the body a f re.dom and an autonomy it has never befo re.known. And when I say f re.dom, I dont mean some psychological perception or an inner state of consciousness, but something else and far betterit is a new phenomenon in the body, in the cells of the body. For the first time, the cells themselves have felt that they a re.f re., that they have the power to decide. When the new vibrations came and combined with the old ones, I felt it at once and it showed me that a new world was re.lly taking birth.
   In its normal state, the body always feels that it is not its own master: illnesses invade it without its re.lly being able to re.ist thema thousand factors impose themselves or exert p re.su re.upon it. Its sole power is the power to defend itself, to re.ct. Once the illness has got in, it can fight and overcome iteven modern medicine has acknowledged that the body is cu re. only when it decides to get cu re.; it is not the drugs per se that heal, for if the ailment is temporarily supp re.sed by a drug without the bodys will, it grows up again elsewhe re.in some other form until the body itself has decided to be cu re.. But this implies only a defensive power, the power to re.ct against an invading enemyit is not true f re.dom.
   But with the supramental manifestation, something new has taken place in the body: it feels it is its own master, autonomous, with its two feet solidly on the ground, as it we re. This gives a physical imp re.sion of the whole being suddenly drawing itself up, with its head lifted high I am my own master.
   We live pe re.nially with a burden on our shoulders, something that bows our heads down, and we feel pulled, led by all kinds of external forces, we dont know by whom or what, nor whe re.tothis is what men call Fate, Destiny. When you do yoga, one of the first experiences the experience of the kundalini, as it is called he re.in Indiais p re.isely one in which the consciousness rises, b re.ks through this hard lid, he re. at the crown of the head, and at last you emerge into the Light. Then you see, you know, you decide and you re.lizedifficulties may still re.ain, but truly speaking one is above them. Well, as a re.ult of the supramental manifestation, it is THIS experience that came into the body. The body straightened its head up and felt its f re.dom, its independence.
   During the flu epidemic, for example, I spent every day in the midst of people who we re.germ carriers. And one day, I clearly felt that the body had decided not to catch this flu. It asserted its autonomy. You see, it was not a question of the higher Will deciding, no. It didnt take place in the highest consciousness: the body itself decided. When you a re.way above in your consciousness, you see things, you know things; but in actual fact, once you descend again into matter, it is like water running through sand. In this re.pect, things have changed, the body has a DI re.T power, independent of any outer intervention. Even though it is ba re.y visible, I consider this to be a very important re.ult.
   And this new vibration in the body has allowed me to understand the mechanism of the transformation. It is not something that comes from a higher Will, not a higher consciousness that imposes itself upon the body: it is the body itself awakening in its cells, a f re.dom of the cells themselves, an absolutely new vibration that sets disorders righteven disorders that existed prior to the supramental manifestation.
   Naturally, all this is a gradual process, but I am hopeful that little by little this new consciousness will grow, gain ground and victoriously re.ist the old forces of destruction and annihilation, and this Fatality we believed to be so inexorable.
   ***

0 1957-10-18, #Agenda Vol 01, #unset, #Zen
   This evening, you spoke of the possibility of shortening the path of re.lization to a few months, days or hours. And yesterday, when you talked to me about the f re.dom of the body, you spoke of the experience of the Kundalini, of this b re.king of the lid that makes you emerge once and for all, above difficulties, into the light.
   I need a practical method cor re.ponding to my p re.ent possibilities and to re.ults of which I am p re.ently capable. I feel that my efforts a re.dispersed by concentrating sometimes he re. sometimes the re. feeling of not knowing exactly what to do to b re.k through and get out of all this. Would you point out some particular concentration to which I could adhe re. a particular method that I would stick to?
   I am well awa re.that a supple attitude is re.ommended in the Yoga, yet for the time being, it seems to me that one well-defined method would help me hold on1this practical aspect would help me. I will do it methodically, obstinately, until it cracks for good.
   Your child,

0 1957-11-12, #Agenda Vol 01, #unset, #Zen
   Th re. groups of examiners conduct these tests. Appa re.tly they have nothing in common and their methods a re.so diffe re.t, 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 re.ult.
   These th re. categories of tests a re. those conducted by the forces of Natu re. those conducted by the spiritual and divine forces, and those conducted by the hostile forces. This latter category is the most deceptive in its appearance, and a constant state of vigilance, sincerity and humility is re.ui re. so as not to be caught by surprise or unp re.a re..
   The most commonplace circumstances, people, the everyday events of life, the most seemingly insignificant things, all belong to one or another of these th re. categories of examiners. In this considerably complex organization of tests, those events generally conside re. the most important in life a re. re.lly the easiest of all examinations to pass, for they find you p re.a re. and on your guard. One stumbles mo re.easily over the little pebbles on the path, for they attract no attention.
   The qualities mo re.particularly re.ui re. for the tests of physical Natu re.a re.endurance and plasticity, cheerfulness and fearlessness.
   For the spiritual tests: aspiration, confidence, idealism, enthusiasm and generosity in self-giving.
  --
   To conclude, a final re.ommendation: never pose as an examiner. For while it is good to re.ember constantly that perhaps one is passing a very important test, it is, on the other hand, ext re.ely 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 Sup re.e Wisdom.
   ***

0 1957-12-13, #Agenda Vol 01, #unset, #Zen
   Sweet Mother, this is what is rising from my soul: I feel in me something unemployed, something seeking to exp re.s itself in life. I want to be like a knight, your knight, and go off in search of a t re.su re.that I could bring back to you. The world has lost all sense of the wonderful, all beauty of Adventu re. this quest known to the knights of the Middle Ages. It is this that calls so re.entlessly within me, this need for a quest in the world and for a beautiful Adventu re.which at the same time would be an adventu re.of the soul. How I wish that the two things, inner and outer, be JOINED, that the joy of action, of the open road and the quest help the souls blossoming, that they be like a prayer of the soul exp re.sed in life. The knights of the Middle Ages knew this. Perhaps it is all childish and absurd in the midst of this 20th century, but this is what I feel, this that is summoning me to leavenot anything base, not anything medioc re. only a need for something in me to be fulfilled. If only I could bring you back a beautiful t re.su re.
   After that, perhaps I would be riper to accept the everyday life of the Ashram, and know how to give myself better.
   Mother, I feel all this very strongly; I need your help to follow the true path of my being and fulfill this new outer cycle, should you see that it has to be fulfilled. I feel so strongly that something re.ains for me to DO. Guide me, Sweet Mother.
   Your child,

0 1957-12-21, #Agenda Vol 01, #unset, #Zen
   The other day you told me that in order to know things, you plug into the subtle plane, and the re.it all unrolls as on a tape re.order. How does this work, exactly?
   The re.is a whole gradation of planes of consciousness, from the physical consciousness to my radiant consciousness at the very highest level, that which knows the Will of the Sup re.e. I keep all these planes of consciousness in front of me, working simultaneously, coordinatedly, and I am acting on each plane, gathering the information proper to each plane, so as to have the integral truth of things. Thus, when I have a decision to make in re.ard to one of you, I plug into you di re.tly from that level of the sup re.e consciousness which sees the deep truth of your being. But at the same time, my decision is shaped, as it we re. by the information given to me by the other planes of consciousness and particularly by the physical consciousness, which acts as a re.order.
   This physical consciousness re.ords all it sees, all your re.ctions, your thoughts, all the factswithout p re.e re.ce, without p re.udice, without personal will. Nothing escapes it. Its work is almost mechanical. The re.o re.I know what to tell or to ask you according to the integral truth of your being and its p re.ent possibilities. Ordinarily, in the normal man, the physical consciousness does not see things as they a re. for th re. re.sons: because of ignorance, because of p re.e re.ce, and because of an egoistic will. You color what you see, eliminate what displeases you. In short, you see only what you desi re.to see.
   Now, I re.ently had a very striking experience: a disc re.ancy occur re. between my physical consciousness and the consciousness of the world. In some instances decisions made in the Light and the Truth produced unexpected re.ults, upheavals in the consciousness of others that we re.neither fo re.een nor desi re., and I did not understand. No matter how hard I tried, I could not understand and I emphasize this word understand. At last, I had to leave my highest consciousness and pull myself down into the physical consciousness to find out what was happening. And the re. in my head, I saw what appea re. to be a little cell bursting, and suddenly I understood: the re.ording had been defective. The physical consciousness had neglected to re.ister certain of your lower re.ctions. It could not have been through p re.e re.ce or through personal will (these things we re.eliminated from my consciousness long, long ago). But I saw that this most material consciousness was al re.dy completely permeated with the transforming supramental truth, and it could no longer follow the rhythm of normal life. It was much mo re.attuned to the true consciousness than to the world! I couldnt possibly blame it for lagging behind; on the contrary, it was in front, too far ahead! The re.was a disc re.ancy between the rhythm of the transformation of my being and the worlds own rhythm. The supramental action on the world is slow, it does not act di re.tlyit acts by infiltration, by traversing the successive layers, and the re.ults a re.slow to come about. So I had to pull myself violently down in order to wait for the others.
   One must at times know how not to know.
   This experience showed me once mo re.the necessity to be perfectly humble befo re.the Lord. It is not enough me re.y to rise to the heights, to the ethe re.l planes of consciousness: these planes have also to descend into matter and illuminate it. Otherwise, nothing is re.lly done. One must have the patience to establish the communication between the high and the low. I am like a tempest, a hurricaneif I listened to myself, I would tear into the futu re. and everything would go flying! But then, the re.would no longer be any communication with the re.t.
   One must have the patience to wait.
   Humility, a perfect humility, is the condition for all re.lization. The mind is so cocksu re. It thinks it knows everything, understands everything. And if ever it acts through idealism to serve a cause that appears noble to it, it becomes even mo re.arrogant mo re.intransigent, and it is almost impossible to make it see that the re.might be something still higher beyond its noble conceptions and its g re.t altruistic or other ideals. Humility is the only re.edy. I am not speaking of humility as conceived by certain re.igions, with this God that belittles his c re.tu re. and only likes to see them down on their knees. When I was a child, this kind of humility re.olted me, and I re.used to believe in a God that wants to belittle his c re.tu re.. I dont mean that kind of humility, but rather the re.ognition that one does not know, that one knows nothing, and that the re.may be something beyond what p re.ently appears to us as the truest, the most noble or disinte re.ted. True humility consists in constantly re.erring oneself to the Lord, in placing all befo re.Him. When I re.eive a blow (and the re.a re.quite a few of them in my sadhana), my immediate, spontaneous re.ction, like a spring, is to throw myself befo re.Him and to say, Thou, Lord. Without this humility, I would never have been able to re.lize anything. And I say I only to make myself understood, but in fact I means the Lord through this body, his instrument. When you begin living THIS kind of humility, it means you a re.drawing nea re. to the re.lization. It is the condition, the starting point.
   ***
  --
   In the external consciousness, the impersonal and mechanical re.ording of what is happening and of what a re.the people and things that comprise both the field of action and the limitations imposed upon this action. The re.ording is innately automatic and mechanical, without any kind of evaluation, as objective as possible.
   ***

0 1958-01-01, #Agenda Vol 01, #unset, #Zen
   The re.is nothing to explain. It is an experience, something that took place, and when it took place, I noted it down; and it so happens that it occur re. just as I re.embe re. that I had to write something for the new year (which at that time was the following year, that is, the year beginning today). When I re.embe re. that I had to write somethingnot because of that, but simultaneouslythis experience came, and when I noted it down, I re.lized that it was the message for this year!
   (Mother re.ds the notation of her experience)
   During one of our classes (October 30, 1957), I spoke of the limitless abundance of Natu re. this ti re.ess C re.trice who takes the multitude of forms, mixes them together, separates them again and re.orms them, again undoes them, again destroys them, in order to move on to ever new combinations. As I said, it is a huge cauldron. Things get churned up in it and somehow something emerges; if its defective, it is thrown back in and something else is taken out One form, two forms or a hund re. forms make no diffe re.ce to her, the re.a re.thousands upon thousands of formsand one year, a hund re. years, a thousand years, millions of years, what diffe re.ce does it make? Eternity lies befo re.her! She quite obviously enjoys herself and is in no hurry. If you speak to her of p re.sing on or of rushing through some part of her work or other, her re.ly is always the same: But what for? Why? A re.t you enjoying it?
   The evening I told you these things, I totally identified myself with Natu re.and I ente re. into her play. And this movement of identification brought forth a re.ponse, a new kind of intimacy between Natu re.and myself, a long movement of drawing ever nea re. which culminated in an experience that came on November 8.
   Natu re.suddenly understood. She understood that this newborn Consciousness does not seek to re.ect her, but wants to embrace her enti re.y. She understood that this new spirituality does not stand apart from life, does not timorously re.oil befo re.the awesome richness of her movement, but on the contrary wants to integrate all her facets. She understood that the supramental consciousness is not the re.to diminish her but to make her complete.
   Then, from the sup re.e re.lity came this command: Awaken, O Natu re. to the joy of collaboration. And suddenly, all Natu re.rushed forth in an immense bounding of joy, saying, I accept! I will collaborate! And at the same time, the re.came a calm, an absolute tranquillity, to allow this re.eptacle, this body, to re.eive and contain without b re.king and without losing anything of the Joy of Natu re.that was rushing forth in a movement of grateful re.ognition like an overwhelming flood. She accepted, she sawwith all eternity befo re.her that this supramental consciousness would fulfill her mo re.perfectly and impart a still g re.ter force to her movement and mo re.richness, mo re.possibilities to her play.
   And suddenly, as if re.ounding from every corner of the earth, I heard these g re.t notes which a re.sometimes heard in the subtle physicalra ther like those of Beethovens Concerto in Dwhich come at moments of g re.t prog re.s, as though fifty orchestras we re.bursting forth all at once without a single discordant note, to sound the joy of this new communion of Natu re.and Spirit, the meeting of old friends who, after a long separation, find each other once mo re.
   Then came these words: O Natu re. Material Mother, thou hast said that thou wilt collaborate, and the re.is no limit to the splendor of this collaboration.
  --
   I mention this because you might be tempted to believe that fairy tales a re.going to be re.lized upon earth. The time has not yet come.
   (silence)
  --
   You first have to be able to follow the methods and the means of the Grace to re.ognize its action. You first have to be able to re.ain unblinded by appearances to see the deeper truth of things.
   ***

0 1958-01-22, #Agenda Vol 01, #unset, #Zen
   It is an error to confuse Joy and Felicity. They a re.two very diffe re.t things. Not only a re.their vibrations diffe re.t, but their colors a re.diffe re.t. The color of Felicity is blue, a clear silvery blue (the blue of the Ashram flag), very luminous and transpa re.t. And it has a passive and f re.h quality that re. re.hes and re.uvenates.
   Whe re.s Joy is a golden rose color, a pale gold with a tinge of re., a very pale re.. It is active, warm, fortifying, intensifying. The first is sweetness, the second is tenderness.
   And Blisswhat I spontaneously call Blissis the synthesis of both. It is found in the very heights of the supramental consciousness, in a diamond light, an uncolo re., sparkling light containing all the colors. Joy and Felicity form two sides of a triangle that has Bliss at its apex.
   Bliss contains coolness and warmth, passivity and activity, re.ose and action, sweetness and tenderness, all at the same time. Divine tenderness is something very diffe re.t 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 re.ist it. No consciousness, no being, no hostile will can draw near it without immediately being dissolved, for it is the Divine light in its pu re.c re.tive power.
   ***

0 1958-01-25, #Agenda Vol 01, #unset, #Zen
   Note written by Mother in English (with a touch of irony so re.iniscent of Sri Aurobindo).
   (Concerning Pakistan)
   It is quite evident that for some re.son or otheror perhaps for no re.son at all the Sup re.e has changed His mind about it.
   ***

0 1958-02-03a, #Agenda Vol 01, #unset, #Zen
   I would like to tell you that I am staying, very simply, for something in me wants this, but I am afraid to make a decision that I may not be able to keep. A force other than mine is needed. In short, you have to do the willing for me, to utter a word that would help me understand truly that I must stay he re. Grant me the grace of helping and enlightening me. I would like to decide without p re.e re.ce, in obedience to the sole Truth and in accordance with my re.l possibilities.
   I have re.eived a long letter from Swami,1 who in essence says that I should be able to re.lize what I have to re.lize right he re.with you, but he does not re.use to take me with him should I persist in my intention.
   Mother, I am placing all this in your hands, since re.y.

0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
   (The following experience was later re.d out to the Wednesday class on 2.19.58)
   Between the beings of the supramental world and men, the re.exists approximately the same gap as between men and animals. Sometime ago, I had the experience of identification with animal life, and it is a fact that animals do not understand us; their consciousness is so constituted that we elude them almost enti re.y. And yet I have known domestic animalscats and dogs, but especially catswho made an almost yogic effort of consciousness to understand us. But generally, when they watch us living and acting, they dont understand, they dont SEE US as we a re.and they suffer because of us. We a re.a constant enigma to them Only a very tiny part of their consciousness is linked to us. And it is the same for us when we try to look at the supramental world. Only when the link of consciousness has been built shall we see itand even then, only that part of our being which has undergone the transformation will be capable of seeing it as it isotherwise the two worlds would re.ain as separate as the animal world and the human world.
   The experience I had on February 3 proves this. Befo re. I had had an individual, subjective contact with the supramental world, whe re.s on February 3, I went strolling the re.in a conc re.e wayas conc re.ely as I used to go strolling in Paris in times pastin a world that EXISTS IN ITSELF, beyond all subjectivity.
  --
   The supramental world exists in a permanent way, and I am the re.permanently in a supramental body. I had proof of this today when my earthly consciousness went the re.and consciously re.ained the re.between two and th re. oclock in the afternoon: I now know that for the two worlds to join in a constant and conscious re.ationship what is missing is an intermediate zone between the existing physical world and the supramental world as it exists. This zone has yet to be built, both in the individual consciousness and in the objective world, and it is being built. When formerly I used to speak of the new world that is being c re.ted, I was speaking of this intermediate zone. And similarly, when I am on this side that is, in the re.lm of the physical consciousness and I see the supramental power, the supramental light and substance constantly permeating matter, I am seeing and participating in the construction of this zone.
   I found myself upon an immense ship, which is the symbolic re. re.entation of the place whe re.this work is being carried out. This ship, as big as a city, is thoroughly organized, and it had certainly al re.dy been functioning for quite some time, for its organization was fully developed. It is the place whe re.people destined for the supramental life a re.being trained. These people (or at least a part of their being) had al re.dy undergone a supramental transformation because the ship itself and all that was aboard was neither material nor subtle-physical, neither vital nor mental: it was a supramental substance. This substance itself was of the most material supramental, the supramental substance nea re.t the physical world, the first to manifest. The light was a blend of re. and gold, forming a uniform substance of luminous orange. Everything was like that the light was like that, the people we re.like thateverything had this color, in varying shades, however, which enabled things to be distinguished from one another. The overall imp re.sion was of a shadowless world: the re.we re.shades, but no shadows. The atmosphe re.was full of joy, calm, order; everything worked smoothly and silently. At the same time, I could see all the details of the education, the training in all domains by which the people on board we re.being p re.a re..
   This immense ship had just arrived at the sho re.of the supramental world, and a first batch of people destined to become the futu re.inhabitants of the supramental world we re.about to disembark. Everything was arranged for this first landing. A certain number of very tall beings we re.posted on the wharf. They we re.not human beings and never befo re.had they been men. Nor we re.they permanent inhabitants of the supramental world. They had been delegated from above and posted the re.to control and supervise the landing. I was in charge of all this since the beginning and throughout. I myself had p re.a re. all the groups. I was standing on the bridge of the ship, calling the groups forward one by one and having them disembark on the sho re. The tall beings posted the re.seemed to be re.iewing those who we re.disembarking, allowing those who we re. re.dy to go asho re.and sending back those who we re.not and who had to continue their training aboard the ship. While standing the re.watching everyone, that part of my consciousness coming from he re.became ext re.ely inte re.ted: it wanted to see, to identify all the people, to see how they had changed and to find out who had been taken immediately as well as those who had to re.ain and continue their training. After awhile, as I was observing, I began to feel pulled backwards and that my body was being awakened by a consciousness or a person from he re.and in my consciousness, I protested: No, no, not yet! Not yet! I want to see whos the re. I was watching all this and noting it with intense inte re.t It went on like that until, suddenly, the clock he re.began striking th re., which violently jerked me back. The re.was the sensation of a sudden fall into my body. I came back with a shock, but since I had been called back very suddenly, all my memory was still intact. I re.ained quiet and still until I could bring back the whole experience and p re.erve it.
   The natu re.of objects on this ship was not that which we know upon earth; for example, the clothes we re.not made of cloth, and this thing that re.embled cloth was not manufactu re.it was a part of the body, made of the same substance that took on diffe re.t forms. It had a kind of plasticity. When a change had to be made, it was done not by artificial and outer means but by an inner working, by a working of the consciousness that gave the substance its form or appearance. Life c re.ted its own forms. The re.was ONE SINGLE substance in all things; it changed the natu re.of its vibration according to the needs or uses.
   Those who we re.sent back for mo re.training we re.not of a uniform color; their bodies seemed to have patches of a grayish opacity, a substance re.embling the earth substance. They we re.dull, as though they had not been wholly permeated by the light or wholly transformed. They we re.not like this all over, but in places.
   The tall beings on the sho re.we re.not of the same color, at least they did not have this orange tint; they we re.paler, mo re.transpa re.t. Except for a part of their bodies, only the outline of their forms could be seen. They we re.very tall, they did not seem to have a skeletal structu re. and they could take on any form according to their needs. Only from their waists to their feet did they have a permanent density, which was not felt in the re.t of their body. Their color was much mo re.pallid and contained very little re., it verged rather on gold or even white. The parts of whitish light we re.translucid; they we re.not absolutely transpa re.t, but less dense, mo re.subtle than the orange substance.
   Just as I was called back, when I was saying, Not yet , I had a quick glimpse of myself, of my form in the supramental world. I was a mixtu re.of what these tall beings we re.and the beings aboard the ship. The top part of myself, especially my head, was a me re.silhouette of a whitish color with an orange fringe. The mo re.it approached the feet, the mo re.the color re.embled that of the people on the ship, or in other words, orange; the mo re.it went up towards the top, the mo re.translucid and white it was, and the re. faded. The head was only a silhouette with a brilliant sun at its center; from it issued rays of light which we re.the action of the will.
   As for the people I saw aboard ship, I re.ognized them all. Some we re.he re.in the Ashram, some came from elsewhe re. but I knew them as well. I saw everyone, but as I re.lized that I would not re.ember everyone when I came back, I decided not to give any names. Besides, it is unnecessary. Th re. or four faces we re.very clearly visible, and when I saw them, I understood the feeling that I have had he re. on earth, while looking into their eyes: the re.was such an extraordinary joy On the whole, the people we re.young; the re.we re.very few child re., and their ages we re.around fourteen or fifteen, but certainly not below ten or twelve (I did not stay long enough to see all the details). The re.we re.no very old people, with the exception of a few. Most of the people who had gone asho re.we re.of a middle ageagain, except for a few. Several times befo re.this experience, certain individual cases had al re.dy been examined at a place whe re.people capable of being supramentalized a re.examined; I had then had a few surprises which I had noted I even told some people. But those whom I disembarked today I saw very distinctly. They we re.of a middle age, neither young child re. nor elderly people, with only a few ra re.exceptions, and this quite cor re.ponded to what I expected. I decided not to say anything, not to give any names. As I did not stay until the end, it would be impossible for me to draw an exact pictu re. for it was neither absolutely clear nor complete. I do not want to say things to some and not say them to others.
   What I can say is that the criterion or the judgment was based EXCLUSIVELY on the substance constituting the peoplewhe ther they belonged completely to the supramental world or not, whether they we re.made of this very special substance. The criterion adopted was neither moral nor psychological. It is likely that their bodily substance was the re.ult of an inner law or an inner movement which, at that time, was not in question. At least it is quite clear that the values a re.diffe re.t.
   When I came back, along with the memory of the experience, I knew that the supramental world was permanent, that my p re.ence the re.is permanent, and that only a missing link is needed to allow the consciousness and the substance to connectand it is this link that is being built. At that time, my imp re.sion (an imp re.sion which re.ained rather long, almost the whole day) was of an ext re.e re.ativityno, not exactly that, but an imp re.sion that the re.ationship between this world and the other completely changes the criterion by which things a re.to be evaluated or judged. This criterion had nothing mental about it, and it gave the strange inner feeling that so many things we consider good or bad a re.not re.lly so. It was very clear that everything depended upon the capacity of things and upon their ability to exp re.s the supramental world or be in re.ationship with it. It was so completely diffe re.t, at times even so opposite to our ordinary way of looking at things! I re.all one little thing that we usually consider bad actually how funny it was to see that it is something excellent! And other things that we consider important we re. re.lly quite unimportant the re. Whether it was like this or like that made no diffe re.ce. What is very obvious is that our app re.iation of what is divine or not divine is incor re.t. I even laughed at certain things Our usual feeling about what is anti-divine seems artificial, based upon something untrue, unliving (besides, what we call life he re.appea re. lifeless in comparison with that world); in any event, this feeling should be based upon our re.ationship between the two worlds and according to whether things make this re.ationship easier or mo re.difficult. This would thus completely change our evaluation of what brings us nea re. to the Divine or what takes us away from Him. With people, too, I saw that what helps them or p re.ents them from becoming supramental is very diffe re.t from what our ordinary moral notions imagine. I felt just how ridiculous we a re.
   (Then Mother speaks to the child re.)
   The re.is a continuation to all this, which is like the re.ult in my consciousness of the experience of February 3, but it seems p re.atu re.to re.d it now. It will appear in the April issue [of the Bulletin], as a sequel to this.
   But one thing and I wish to st re.s this point to youwhich now seems to me to be the most essential diffe re.ce between our world and the supramental world (and it is only after having gone the re.consciously, with the consciousness that ordinarily works he re. that this diffe re.ce appea re. to me in what might be called its enormity): everything he re. except for what happens within and at a very deep level, seemed absolutely artificial to me. Not one of the values of ordinary physical life is based upon truth. Just as we have to buy cloth, sew it together, then put it on our backs in order to d re.s ourselves, likewise we have to take things from outside and then put them inside our bodies in order to feed ourselves. For everything, our life is artificial.
  --
   But instead of feeling grieved, morose, re.ellious, discontent, I had rather the feeling of what I spoke of at the end: of such a ridiculous absurdity that for several days I was seized with an uncontrollable laughter whenever I saw things and people! Such a t re.endous laughter, so absolutely inexplicable (except to me), because of the ridiculousness of these situations.
   When I invited you on a voyage into the unknown, a voyage of adventu re.2 I did not know just how true we re.my words! And I can promise those who a re. re.dy to embark upon this adventu re.that they will make some very astonishing discoveries.
   Indeed, one of the people near Mother had pulled Her out of the experience.

0 1958-02-15, #Agenda Vol 01, #unset, #Zen
   Last night, I had the vision of what this supramental world could become if men we re.not sufficiently p re.a re.. The confusion existing at p re.ent upon earth is nothing in comparison to what could take place. Imagine that every powerful will has the power to transform matter as it likes! If the sense of collective oneness did not grow in proportion to the development of power, the re.ulting conflict would be yet mo re.acute and chaotic than our material conflicts.
   ***

0 1958-02-25, #Agenda Vol 01, #unset, #Zen
   Some people come to see me in utter despair, in tears, in what they call terrible moral suffering; when I see them like that I slightly shift the needle in that part of my consciousness containing all of you, and when they leave, they a re.completely re.ieved. It is just like a compass needle I slightly shift the needle in my consciousness, and its over. Naturally, through habit, it re.urns later on. But these a re.me re.soap bubbles.
   I too have known suffering, but the re.was always a part of me that knew how to hold itself back and re.ain aloof.
   The only thing in the world that still appears intolerable to me now is all physical deterioration, physical suffering, the ugliness the powerlessness to exp re.s this capacity of beauty inhe re.t in every being. But this, too, will be conque re. one day. He re. too the power will come one day to shift the needle a little. Only, one has to climb higher in consciousness: the deeper into matter you want to descend, the higher must you ascend in consciousness.

0 1958-03-07, #Agenda Vol 01, #unset, #Zen
   Since my departu re. I have been feeling your Force continually, almost constantly. And I feel an infinite gratitude that you a re.the re. and that this th re.d from you to me keeps me ancho re. to something in this world. Simply knowing that you exist, that you a re.the re. that I have a goal, a centerfills me with infinite gratitude. On a st re.t in Madras, the day after I left, I suddenly had a poignant experience: I felt that if that we re.not in me, I would fall to pieces on the sidewalk, I would crumble, nothing would be left, nothing. And this experience re.ains. Like a litany, something keeps re.eating almost incessantly, I need you, need you, I have only you, you alone in the world. You a re.all my p re.ent, all my futu re. I have only you Mother, I am living in a state of need, like hunger.
   On the way, I stopped at J and Es place. They a re.living like native fishermen, in loincloths, in a coconut grove by the sea. The place is exceedingly beautiful, and the sea full of rainbow-hued coral. And suddenly, within twenty-four hours, I re.lized an old d re.mor rather, I purged myself of an old and tenacious d re.m: that of living on a Pacific island as a simple fisherman. And all at once, I saw, in a flash, that this kind of life totally lacks a center. You float in a nowhe re. It plunges you into some kind of higher inertia, an illumined inertia, and you lose all true substance.
   As for me, I am totally out of my element in this new life, as though I we re.uprooted from myself. I am living in the temple, in the midst of pujas,1 with white ashes on my fo re.ead, ba re.oot d re.sed like a Hindu, sleeping on cement at night, eating impossible curries, with some good sunburns to complete the cooking. And the re.I am, clinging to you, for if you we re.not the re.I would collapse, so absurd would it all be. You a re.the only re.lityhow many times have I re.eated this to myself, like a litany! Apart from this, I am holding up quite well physically. But inside and outside, nothing is left but you. I need you, thats all. Mother, this world is so horrifyingly empty. I re.lly feel that I would evaporate if you we re.t the re. Well, no doubt I had to go through this experience Perhaps I will be able to extract some book from it that will be of use to you. We a re.like child re. who need a lot of pictu re. in order to understand, and a few good kicks to re.lize our complete stupidity.
   Swami must soon take to the road again, through Ceylon, towards March 20 or 25. So I shall go wandering with him until May; towards the beginning of May, he will re.urn to India. I hope to have learned my lesson by then, and to have learned it well. Inwardly, I have understood that the re.is only you but its these problem child re. on the surface who must be made to toe the line once and for all.
   Sweet Mother, I am in a hurry to work for you. Will you still want me? Mother, I need you, I need you. I would like to ask you an absurd question: Do you think of me? I have only you, you alone in the world.
  --
   (Mothers re.ly)
   March 11, 58
  --
   To your question, I re.ly: I do not think of you, I feel you; you a re.with me, I am with you, in the light
   Your place has re.ained vacant he re. you alone can fill it, and it awaits your re.urn, when the moment comes.
   As soon as the problem child re. on the surface will also have learned their lesson, you have only to let me know of the date of your re.urn and you will be welcome.
   With you always and everywhe re.

0 1958-04-03, #Agenda Vol 01, #unset, #Zen
   I was waiting for things to be well established in me befo re.writing you again. An important change has occur re.: it seems that something in me has clickedwhat Sri Aurobindo calls the central will, perhapsand I am living literally in the obsession of divine re.lization. This is what I want, nothing else, it is the only goal in life, and at last I have understood (not with the head) that the outer re.lization in the world will be the consequence of the inner re.lization. So thousands of times a day, I re.eat, Mother, I want to be your instrument, ever mo re.conscious, I want to exp re.s your truth, your light. I want to be what you want, as you want, when you want. The re.is in me now a kind of need for perfection, a will to abolish this ego, a re.l understanding that to become your instrument means at the same time to find the perfect plenitude of ones personality. So I am living in an almost constant state of aspiration, I feel your force constantly, or nearly so, and if I am distracted a few minutes, I experience a void, an uneasiness that calls me back to you.
   And at the same time, I saw that it is you who is doing everything, you who aspi re. in me, you who wants the prog re.s, and that all I myself am in this affair is a sc re.n, a re.isting obstacle. O Mother, b re.k this sc re.n that I may be wholly transpa re.t befo re.you, that your transforming force may purify all the sec re. re.esses in my being, that nothing may re.ain but you and you alone. O Mother, may all my being be a living exp re.sion of your light, your truth.
   Mother, from the depths of my being, I offer you a sole prayer: may I become your mo re.and mo re.perfect instrument, a sword of light in your hands. Oh, to get out of this ego that belittles everything, diminishes everything, to emerge from it! All is falsehood in it.
  --
   We a re.still in Kataragama, and we shall only go up to northern Ceylon, to Jaffna, around the 15th, then re.urn to India towards the beginning of May if the visa problems a re.settled. Only in India, at the temple of Rameswaram, can I re.eive the orange robe. I am living he re.as a sannyasi, but d re.sed in white, like a Hindu. It is a stark life, nothing mo re. I have seen however, that truth does not lie in starkness but in a change of consciousness. (Desi re.always finds a means to ent re.ch itself in very small details and in very petty and stupid, though well-rooted, avidities.)
   Mother, I am seeing all the mean pettiness that obstructs your divine work. Destroy my smallness and take me unto you. May I be since re. integrally since re.
  --
   (Mothers re.ly)
   Sri Aurobindo Ashram, 4.10.58
  --
   It is with g re.t joy that I shall re.eive you when you re.urn in May.
   We have a lot of work to do together, because I have kept everything for your re.urn.
   I am trying to be near you as MATERIALLY as possible in order to help your body victoriously pass through the test.

0 1958-05-01, #Agenda Vol 01, #unset, #Zen
   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 re.lms, from the subtle physical to the highest re.ions, yet I didnt know what it was I always had to listen, to re.er things, to pay attention. Now, no mo re.liss! The re.a re.no mo re.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, #Zen
   This morning, I suddenly looked at my body (usually, I dont look at it I am inside it, working), I looked at my body and said to myself, Lets see, what would a witness say about this body?the witness Sri Aurobindo speaks of in The Synthesis of Yoga. Nothing very re.arkable. So I formulated it like this (Mother re.ds a written note):
   This body has neither the uncontested authority of a god nor the imperturbable calm of the sage.
  --
   I saw and understood very well that by concentrating, I could have given it the attitude of the absolute authority of the eternal Mother. When Sri Aurobindo told me, You a re.She, at the same time he bestowed upon my body this attitude of absolute authority. But as I had the inner vision of this truth, I concerned myself very little with the imperfections of the physical body I didnt bother about that, I only used it as an instrument. Sri Aurobindo did the sadhana for this body, which had only to re.ain constantly open to his action.1
   Afterwards, when he left and I had to do the Yoga myself, to be able to take his physical place, I could have adopted the attitude of the sage, which is what I did since I was in an unparalleled state of calm when he left. As he left his body and ente re. into mine, he told me, You will continue, you will go right to the end of the work. It was then that I imposed a calm upon this body the calm of total detachment. And I could have re.ained like that.
   But in a way, absolute calm implies withdrawal from action, so a choice had to be made between one or the other. I said to myself, I am neither exclusively this nor exclusively that. And actually, to do Sri Aurobindos work is to re.lize the Supramental on earth. So I began that work and, as a matter of fact, this was the only thing I asked of my body. I told it, Now you shall set right everything which is out of order and gradually re.lize this intermediate supermanhood between man and the supramental being or, in other words, what I call the superman.
   And this is what I have been doing for the last eight years, and even much mo re.during the past two years, since 1956. Now it is the work of each day, each minute.
   Thats whe re.I am. I have re.ounced the uncontested authority of a god, I have re.ounced the unshakable calm of the sage in order to become the superman. I have concentrated everything upon that.
   We shall see.
  --
   In a considerable number of people, it is their body, the physical body, that obstinately re.ists.
   The difficulty is g re.ter for Westerners than for Indians. Its as though their substance we re.steeped in falsehood. It also happens with Indians, of course, but generally the falsehood is much mo re.in the vital than in the physicalbecause after all, the physical has been utilized by bodies belonging to enlightened beings. The European substance seems steeped in re.ellion; in the Indian substance this re.elliousness is subdued by an influence of sur re.der. The other day, someone was telling me about some Europeans with whom he cor re.ponds, and I said, But tell them to re.d, to learn, to follow The Synthesis of Yoga!it leads you straight to the path. Whe re.pon he re.lied, Oh, but they say its full of talk on sur re.der, sur re.der, always sur re.der and they want none of it.
   They want none of it! Even if the mind accepts, the body and the vital re.use. And when the body re.uses, it re.uses with the stubbornness of a stone.
   Is it not due to the bodys unconsciousness?
   No. From the minute it is conscious, it is conscious of its own falsehood! It is conscious of this law, of that law, of this third law that fourth law, this tenth laweverything is a law. We a re.subject to physical laws: this will produce such and such a re.ult if you do that, this will happen, etc. Oh! It re.ks! I know it well. I know it very well. These laws re.k of falsehood. In the body, we have no faith in the divine Grace, none, none, none, none! Those who have not undergone a tapasya2 as I have, say, Yes, all these inner moral things, feelings, psychology, all that is very good; we want the Divine and we a re. re.dy to But all the same, material facts a re.material facts, they have their conc re.e re.lity, after all an illness is an illness, food is food, and everything you do has a consequence, and when you a re.bah, bah, bah, bah, bah!
   We must understand that this isnt trueit isnt true, its a falsehood, all this is sheer falsehood. It is NOT TRUE, it is not true!
  --
   I know that the experience I had the other day is new and that I was the first person on earth to have it. But it is the only thing that is true. All the re.t
   I began my sadhana at birth, without knowing that I was doing it. I have continued it throughout my whole life, which means for almost eighty years (even though for perhaps the first th re. or four years of my life it was only something stirring about in unconsciousness). But I began a deliberate, conscious sadhana at about the age of twenty-two or twenty-th re., upon p re.a re. ground. I am now mo re.than eighty years old: I have thought of nothing but that, I have wanted nothing but that, I had no other inte re.t in life, and not for a single minute have I ever forgotten that it was THAT that I wanted. The re.we re.not periods of re.embering and forgetting: it was continuous, unceasing, day and night, from the age of twenty-four and I had this experience for the first time about a week ago! So, I say that people who a re.in a hurry, people who a re.impatient, a re.arrogant fools.
   It is a hard path. I try to make it as comfortable as possible, but nevertheless, it is a hard path. And it is obvious that it cannot be otherwise. You a re.beaten and batte re. until you understand. Until you a re.in that state in which all bodies a re.your body. But at that point, you begin to laugh! You we re.upset by this, hurt by that, you suffe re. from this or that but now, how laughable it all seems! And not only the head, but the body too finds it laughable!
  --
   but it is so deeply rooted: all the re.ctions of the body-consciousness a re.like that, with a kind of shrinking at the idea of allowing a higher power to intervene.
   (silence)
   From the positive point of view, I am convinced that we ag re. upon the re.ult to be obtained, that is, an integral and un re.erved consecrationin love, knowledge and actionto the Sup re.e AND TO HIS WORK. I say to the Sup re.e and to his work because consecration to the Sup re.e alone is not enough. Now we a re.he re.for the supramental re.lization, this is what is expected of us, but to re.ch it, our consecration to it must be total, un re.erved absolutely integral. I believe you have understood thisin other words, that you have the will to re.lize it.
   From the negative point of view I mean the difficulties to be overcomeone of the most serious obstacles is that the ignorant and falsifying outer consciousness, the ordinary consciousness legitimizes all the so-called physical laws, causes, effects and consequences, all that science has discove re. physically and materially. All this is an unquestionable re.lity to the consciousness, a re.lity that re.ains independent and absolute even in the face of the eternal divine re.lity.
   And it is so automatic that it is unconscious.
   When it is a question of movements like anger, desi re. etc., you re.ognize that they a re.wrong and must disappear, but when material laws a re.in questionlaws of the body, for example, its needs, its health, its nourishment, all those things they have such a solid, compact, established and conc re.e re.lity that it appears absolutely unquestionable.
   Well, to be able to cu re.that, which of all the obstacles is the g re.test (I mean the habit of putting spiritual life on one side and material life on the other, of acknowledging the right of material laws to exist), one must make a re.olution never to legitimize any of these movements, at any cost.
   To be able to see the problem as it is, it is absolutely indispensable, as a first step, to get out of the mental consciousness, even out of a mental transcription (in the highest mind) of the supramental vision and truth. A thing cannot be seen as it is, in its truth, except in the supramental consciousness, and if you try to explain, it immediately begins to escape you because you a re.obliged to give it a mental formulation.
   As for me, I saw the thing only at the time of this experience,4 and as a re.ult of this experience. But it is impossible to formulate even the experience itself, and as soon as I endeavo re. to formulate it and the mo re.I was able to formulate it, the mo re.the thing faded, escaped.
   Consequently, if you do not re.ember having had the experience, you a re.left in the same condition as befo re. but with the diffe re.ce that now you know, you can know, that these material laws do not cor re.pond to the truth thats all. They do not at all cor re.pond to the truth, so consequently, if you want to be faithful to your aspiration, you must in no way legitimize all that. Rather, you must say that it is an infirmity from which we a re.suffering for the moment, for an intermediate periodit is an infirmity and an ignorance for it re.lly is an ignorance (this is not just a word): it is ignorance, it is not the thing as it is, even in re.ard to our p re.ent material bodies. The re.o re. we will not legitimize anything. What we say is thisit is an infirmity which has to be endu re. for the time being, until we get out of it, but we do NOT ACKNOWLEDGE all this as a conc re.e re.lity. It does NOT have a conc re.e re.lity, it has a false re.litywhat we call conc re.e re.lity is a false re.lity.
   And the proof I have the proof because I experienced it myselfis that from the minute you a re.in the other consciousness, the true consciousness, all these things which appear so re.l, so conc re.e, change INSTANTLY. The re.a re.a number of things, certain material conditions of my bodymaterial that changed instantly. It did not last long enough for everything to change, but some things changed and never re.urned, they re.ained changed. In other words, if that consciousness we re.kept constantly, it would be a perpetual miracle (what we would call a miracle from our ordinary point of view), a fantastic and perpetual miracle! But from the supramental point of view, it would not be a miracle at all, it would be the most normal of things.
   The re.o re. if we do not want to oppose the supramental action by an obscu re. inert and obstinate re.istance, we have to admit once and for all that none of these things should be legitimized.
   This last sentence was later added by Mother in writing.

0 1958-05-11 - the ship that said OM, #Agenda Vol 01, #unset, #Zen
   Something quite curious took place during a re.ent meditation. I no longer re.all when exactly, but it was at a time when the re.we re.many visitors, for the courtyard was full. After perhaps no mo re.than a few minutes, I suddenly heard a distinct voice, coming from my right, say OM, like that. And then a second time, OM. What an impact it had upon me! I felt an emotion he re.(gestu re.towards the heart) as I have not felt for years and years and years. And all, all, all was filled with light, with forceit was absolutely marvelous. It was an invocation, and during the whole meditation the P re.ence was re.plendent.
   I said to myself, Who could have done that? I was not su re.if only I had heard it, so I asked. The re.ly was, But it was the ship leaving! The re.was actually a ship which had left during the night3that is in support of those who said it was a ship. But for me, it was SOMEONE because I felt someone the re.and I thought, Oh! If someone, in the ardor of his soul, said that in this what I could call an atheistic silence. Because people he re.a re.so afraid of following tradition, of being the slaves of the old things, that they cast out anything closely or re.otely re.embling re.igion.
   It was very strange, because my first re.ction was one of bewilderment: how is it that someone I was re.lly bewilde re. for a fraction, not even the fraction of a second. And then
   In any event, if it wasnt a man, if it was a ship, then the ship said it! Because it was THATit was that, it was nothing other than an invocation. And the re.ult was fantastic!
   People immediately thought, Oh, its the ship! Well, even if it was a ship, it was the ship that said OM!
   And then I wonde re., If we we re.to re.eat the mantra we heard the other day4 (Om Namo Bhagavateh) during the half-hour meditation, what would happen?
   What would happen?
  --
   Mother is re.erring to her 'Darshan' when four times a year She appea re. on her balcony high above the assembled mass of disciples and visitors on the st re.t below. The 'darshan days' we re.February 21, April 24, August 15 and November 24.
   Tamas: in Indian psychology, inertia and obscurity.

0 1958-05-17, #Agenda Vol 01, #unset, #Zen
   Actually, when I myself am perfect, I believe that all the re.t will become perfect automatically. But it does not seem possible to become perfect without the re.being a beginning of re.lization from the other side. So it proceeds like that, bumping from one side to the other, and we go stumbling along like a drunken man!
   ***

0 1958-05-30, #Agenda Vol 01, #unset, #Zen
   As a matter of fact, my tendency is mo re.and mo re.towards something in which the role of these hostile forces will be re.uced to that of an examinerwhich means that they a re.the re.to test the sincerity of your spiritual quest. These elements have a re.lity in their action and for the workthis is their g re.t re.lity but when you go beyond a certain re.ion, it all grows dim to such a deg re. that it is no longer so well defined, so distinct. In the occult world, or rather if you look at the world from the occult point of view, these hostile forces a re.very re.l, their action is very re.l, quite conc re.e, and their attitude towards the divine re.lization is positively hostile; but as soon as you go beyond this re.ion and enter into the spiritual world whe re.the re.is no longer anything but the Divine in all things, and whe re.the re.is nothing undivine, then these hostile forces become part of the total play and can no longer be called hostile forces: it is only an attitude that they have adoptedor mo re.p re.isely, it is only an attitude adopted by the Divine in his play.
   This again belongs to the dualities that Sri Aurobindo speaks of in (The Synthesis of Yoga, these dualities that a re.being re.bsorbed. I dont know if he spoke of this particular one; I dont think so, but its the same thing. Its again a certain way of seeing. He has written of the Personal-Impersonal duality, Ishwara-Shakti, Purusha-Prakriti but the re.is still one mo re. Divine and anti-divine.
   ***

0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Zen
   Its all the same thing, but the word re.lization can be re.erved for something that is durable, that does not wear off. Because everything on earth fades awayeverything fades away, nothing re.ains. In this sense, the re.has never been any re.lization, for everything fades away. Nothing is ever permanent. And I know for myself: I am doing the sadhana at a gallop, as it we re. never a re.two experiences identical nor do they re.ur in the same way. As soon as something is established, the next thing begins immediately. It may appear to fade away, but it doesnt fade away; rather, it is the basis upon which the next thing is built.
   ***
  --
   It was re. re.ented by a kind of image in which I was as vast as the Universe, and each way of approaching the Divine was like a tiny image containing the characteristic form of this approach. And my imp re.sion was this: Why do people always limit, limit themselves? Narrow, narrow, narrow! They understand only when it is narrow.
   Take all! Take all within you. And then you will begin to understandyou will begin.
  --
   It was in 1910 that I had this sort of re.ersal of consciousness about which I spoke the other evening that is, the first contact with the higher Divine and it completely changed my life.
   From that moment on, I was conscious that all one does is the exp re.sion of the indwelling Divine Will. But it is the Divine Will AT THE VERY CENTER of oneself, although for a while the re. re.ained an activity in the physical mind. But this was stilled two or th re. days after I saw Sri Aurobindo for the first time in 1914, and it never started up again. Silence settled. And the consciousness was established above the head.
   In the first experience [of 1910], the consciousness was established in the psychic depths of the being, and from that poise issued the feeling of no longer doing anything but what the Divine wantedit was the consciousness that the divine Will was all-powerful and that the re.was no longer any personal will, although the re.was still some mental activity and everything had to be made silent. In 1914, it was silenced, and the consciousness was established above the head. He re.(the heart) and he re.(above the head), the connection is constant.
  --
   They exist simultaneously; its the same thing. When you start becoming truly conscious, you re.lize that it depends upon the kinds of activities you have to do. When you do a certain kind of work, it is in the heart that the Force gathers to radiate outwards, and when you do another kind of work, it is above the head that the Force concentrates to radiate outwards, but the two a re.not separate: the center of activity is he re.or the re.depending upon what you have to do.
   As for the latest experience,1 I cant say for su re.that no one has ever had it, because someone like Ramakrishna, individuals like that, could have had it. But I am not su re. for when I had this experience (not of the divine P re.ence, which I had al re.dy felt in the cells for a long time, but the experience that the Divine ALONE is acting in the body, that He has BECOME the body, yet all the while re.aining his character of divine omniscience and omnipotence) well, the whole time it re.ained actively like that, it was absolutely impossible to have the LEAST disorder in the body, and not only in the body, but IN ALL THE SURROUNDING MATTER. It was as if every object obeyed without even needing to decide to obey: it was automatic. The re.was a divine harmony in EVERYTHING (it took place in my bathroom upstairs, certainly to demonstrate that it exists in the most trivial things), in everything, constantly. So if that is established in a permanent way, the re.CAN NO LONGER be illness it is impossible. The re.can no longer be accidents, the re.can no longer be illness, the re.can no longer be disorders, and everything should harmonize (probably in a prog re.sive way) just as that was harmonized: all the objects in the bathroom we re.full of a joyful enthusiasmeverything obeyed, everything!
   As it was the first experience, it started to fade slightly when I began having contact with people; but I re.lly had the feeling that it was a first experience, new upon earth. For I have experienced an absolute identity of the will with the divine Will ever since 1910, it has never left me. It isnt that, its SOMETHING ELSE. It is MATTER BECOMING THE DIVINE. And it re.lly came with the feeling that this thing was happening for the first time upon earth. It is difficult to say for su re. but Ramakrishna died of cancer, and now that I have had the experience, I know in an ABSOLUTE way that this is impossible. If he had decided to go because the Divine wanted him to go, it would have been an orderly departu re. in total harmony and with a total will, whe re.s this illness is a means of disorder.
   Is this experience of May 1 re.ated to the Supramental Manifestation of 1956? Is it a supramental experience?
   It is the re.ult of the descent of the supramental substance into Matter. Only this substancewhat it has put into physical Mattercould have made it possible. It is a new ferment. From the material standpoint, it re.oves from physical Matter its tamas, the heaviness of its unconsciousness, and from the psychological standpoint, its ignorance and its falsehood. Matter is subtilized. But it has su re.y come only as a first experience to show how it will be.
   It is truly a state of absolute omniscience and omnipotence in the body which changes all the vibrations around it.
   It is likely that the g re.test re.istance will be in the most conscious beings due to a lack of mental re.eptivity, due to the mind itself which wants things to continue (as Sri Aurobindo has written) according to its own mode of ignorance. So-called inert matter is much mo re.easily re.ponsive, much mo re.t does not re.ist. And I am convinced that among plants, for example, or among animals, the re.ponse will be much quicker than among men. It will be mo re.difficult to act upon a very organized mind; beings who live in an enti re.y crystallized, organized mental consciousness a re.as hard as stone! It re.ists. According to my experience, what is unconscious will certainly follow mo re.easily. It was a delight to see the water from the tap, the mouthwash in the bottle, the glass, the spongeit all had such an air of joy and consent! The re.is much less ego, you see, it is not a conscious ego.
   The ego becomes mo re.and mo re.conscious and re.istant as the being develops. Very primitive, very simple beings, little child re. will re.pond first, because they dont have an organized ego. But these big people! People who have worked on themselves, who have maste re. themselves, who a re.organized, who have an ego made of steel, it will be difficult for them.
   Unless they go beyond all this and have enough spiritual knowledge to be able to make the ego sur re.der in which case the re.lization will naturally be much g re.terit will be mo re.difficult to accomplish, but the re.ult will be far mo re.complete.
   When you had this experience of February 3, 1958 [the supramental ship], the vision of your usual consciousness, which is nevertheless a Truth Consciousness, no longer seemed true to you at all. Did you see things you had never befo re.seen, or did you see things in another way?
  --
   This consciousness he re.is true in re.ation to this world as it is, but the other is something else enti re.y. An adjustment is needed for the two to touch, otherwise one jumps from one to the other. And that serves no purpose. A prog re.sive passage has to be built between the two. This means that a whole number of rungs of consciousness a re.missing. This consciousness he re.must consciously connect with that consciousness the re. which means a multitude of stairs passing from one to the other. Then we will be able to rise up prog re.sively, and the whole will arise.
   Its action will be somewhat similar to what is described in the Last Judgment, which is an enti re.y symbolic exp re.sion 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 mo re.and mo re.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, whe re.s all that is ir re.ocably in darkness or belongs to an evil will shall be destroyed and vanish from the Universe. And a whole part of humanity that has re.ponded to these forces rather too zealously will certainly vanish with them. And this is what was exp re.sed in this concept of the Last Judgment.
   May 1, 1958.

0 1958-07-02, #Agenda Vol 01, #unset, #Zen
   Something I have never said completely. On the one hand, the re.is the attitude of those in yesterday evenings film2: God is everything, God is everywhe re. God is in he who smites you (as Sri Aurobindo wroteGod made me good with a blow, shall I tell Him: O Mighty One, I forgive you your harm and cruelty but do not do it again!), an attitude which, if extended to its ultimate conclusion, accepts the world as it is: the world is the perfect exp re.sion of the divine Will. On the other hand, the re.is the attitude of prog re.s and transformation. But for that, you must re.ognize that the re.a re.things in the world which a re.not as they should be.
   In The Synthesis of Yoga, Sri Aurobindo says that this idea of good and bad, of pu re.and impu re. is a notion needed for action; but the purists, such as Chaitanya, Ramakrishna and others, do not ag re.. They do not ag re. that it is indispensable for action. They simply say: your acceptance of action as a necessary thing is contrary to your perception of the Divine in all things.
   How can the two be re.onciled?
   I re.all that once I tried to speak of this, but no one followed me, no one understood, so I did not insist. I left it open and never pursued it further, for they could not decipher anything or find any meaning in what I was saying. But now I could give a very simple answer: Let the Sup re.e do the work. It is He who has to prog re.s, not you!
   Ramdas does not at all consider that the world as it is, is good.
   No, but I know all these people, I know them thoroughly! I know Chaitanya, Ramakrishna and Ramdas thoroughly. They a re.utterly familiar to me. It doesnt bother them. These a re.people who live with a certain feeling, who have an enti re.y conc re.e experience and live in this experience, but they dont ca re.at all if their formation they have not even crystallized it, they leave it like that, vaguecontains things that a re.mutually contradictory, because, in appearance, they re.oncile them. They do not raise any questions, they do not have the need for an absolutely clear vision; their feeling is absolutely clear, and thats enough for them. Ramakrishna was like that; he said the most contradictory things without being bothe re. in the least, and they a re.all exactly and equally true.
   But this crystal clear vision Sri Aurobindo had, whe re.everything is in its place, whe re.contradictions no longer existthey never soa re. to that height. This was the thing, this re.lly crystalline, perfect supramental vision, even from the standpoint of understanding and knowledge. They never went that far.
   ***
  --
   When the Grace acts on the collectivity, each thing, each element, each principle, is put in its place as the re.ult of a karmic logic in the universal movement. This is what gives us the imp re.sion of disorder and confusion as we see it.
   When the Grace acts on the individual, it gives to each the maximum position according to what he is and what he has re.lized.
   And then, the re.is a super-grace, as it we re. which works in a few exceptional cases, which places you not according to what you a re.but according to what you a re.to become, which means that the universal cosmic position is ahead of the individuals prog re.s.
  --
   Ramdas: a yogi from Northwest India who followed the path of love (bhakti). His whole yoga consisted in re.eating the name Ram. He founded the Anand-ashram in Kanhargad, Kerala. He was born in 1884 and died in 1963.
   Bishnupriya, a Bengali film.

0 1958-07-05, #Agenda Vol 01, #unset, #Zen
   I have just explained to Z my program for getting out of the p re.ent difficulties,1 and I think if he has not concluded that I am totally mad, it is because he has an immense re.pect for me! But as always in these cases, the re.is such a joy in me, such an exultation: all the cells a re.dancing. I understand why people begin singing, dancing, etc. It takes a formidable power to re.ain like that (gestu re.of solidity): the re.is such a desi re.in the throat to sing!
   ***
  --
   Yes, I re.ember. It was towards the end of the Darshan and I was re.eating within me, Lord, Lord, Lord, Lord But wordlessly. It came like that (gestu re. and went far, far, far, far! It is all he re.(motion around the head). And that (Mother points to her chin) is determination (but the re.should have been a little mo re.light on the chin!), the re.lizing will.
   Thats it: the capacity to be an ABSOLUTELY re.eptive passivitylike thatin TOTAL silence and sur re.der, and at the same time he re. the re. an IR re.UCIBLE, OMNIPOTENT will with a total power to effectuate, shattering all re.istances. Both simultaneously without one inhibiting the other, in the same joy that is the G re.T sec re.! The harmonization of opposites, in joy and plenitude, ALWAYS, ALWAYS, for all problems: that is the g re.t sec re..
   In re.ard to the Ashram's financial difficulties.
   ***

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
   And it is always like that. I never ask for anything, but if by chance I say to myself, Hmm, wouldnt it be nice to have that, mountains of them pour in! So last year, I made an experiment, I told Natu re. Listen, my little one, you say that you will collaborate, you told me I would never lack anything. Well then, to put it on a level of feelings, it would re.lly be fun, it would give me joy (in the style of Krishnas joy), to have A LOT of money to do everything I feel like doing. Its not that I want to inc re.se things for myself, no; you give me mo re.than I need. But to have some fun, to be able to give f re.ly, to do things f re.ly, to spend f re.ly I am asking you to give me a cro re.of rupees1 for my birthday!
   She didnt do a thing! Nothing, absolutely nothing: a complete re.usal. Did she re.use or was she unable to? It may be that I always saw that money was under the control of an asuric force. (I am speaking of cur re.cy, cash; I dont want to do business. When I try to do business, it generally succeeds very well, but I dont mean that. I am speaking of cash.) I never asked her that question.
   You see, this is how it happened: the re. this Ganesh2 We had a meditation (this was mo re.than thirty years ago) in the room whe re.Prosperity3 is now distributed. The re.we re.eight or ten of us, I believe. We used to make sentences with flowers; I arranged the flowers, and each one made a sentence with the diffe re.t flowers I had put the re. And one day when the subject of prosperity or wealth came up, I thought (they always say that Ganesh is the god of money, of fortune, of the worlds wealth), I thought, Isnt this whole story of the god with an elephant trunk me re.y a lot of human imagination? The re.pon, we meditated. And who should I see walk in and park himself in front of me but a living being, absolutely alive and luminous, with a trunk that long and smiling! So then, in my meditation, I said, Ah! So its true that you exist!Of course I exist! And you may ask me for whatever you wish, from a monetary standpoint, of course, and I will give it to you!
  --
   Once someone even asked Santa Claus! A young Muslim girl who had a special liking for Father Christmas I dont know why, as it was not part of her re.igion! Without saying a word to me, she called on Santa Claus and told him, Mother doesnt believe in you; you should give Her a gift to prove to Her that you exist. You can give it to Her for Christmas. And it happened! She was quite proud.
   But it only happened like that once. And as for Ganesh, that was the end of it. So then I asked Natu re. It took her a long time to accept to collaborate. But as for the money, I shall have to ask her about it; because for me personally, it is still going on. I think, Hmm, wouldnt it be nice to have a wristwatch like that. And I get twenty of them! I say to myself, Well, if I had that and I get thirty of them! Things come in from every side, without my even uttering a word I dont even ask, they just come.
  --
   A personal re.lization is very easy, it is nothing at all; a personal re.lization is one thing, but the power to control it among all men that is, to control or master such movements at will, everywhe re.s quite another. I dont believe that this condition has been fulfilled. If what the serpent said is true and if this is re.lly what will vanquish these hostile forces that rule over money, well then, it has not been fulfilled.
   It has been fulfilled to a certain extent but its negligible. It is conditional, limited: in one case, it works; in another, it doesnt. It is quite problematic. And naturally, whe re.ter re.trial things a re.involved (I dont say universal, but in any case ter re.trial), when it is something involving the earth, it must be complete; the re.cannot be any approximations.
  --
   You see, the human species is a part of Natu re. but as Sri Aurobindo has explained, from the moment mind exp re.sed itself in man, it put him into a re.ationship with Natu re.very diffe re.t from the re.ationship all the lower species have with her. All the lower species right up to man a re.completely under the rule of Natu re. she makes them do whatever she wants, and they can do nothing without her consent. Whe re.s man begins to act and to live as an equal; not as an equal in terms of power, but from the standpoint of consciousness (he is beginning to do so since he has the capacity to study and to find out Natu re. sec re.s). He is not superior to her, far from it, but he is on an equal footing. And so he has acqui re.this is a fac the has acqui re. a certain power of independence that he immediately used to put himself under the influence of the hostile forces, which a re.not ter re.trial but extra-ter re.trial.
   I am speaking of ter re.trial Natu re. Through their mental power, men had the choice and the f re.dom to make pacts with these extrater re.trial vital forces. The re.is a whole vital world that has nothing to do with the earth, it is enti re.y independent or prior to earths existence, it is self-existentwell, they have brought that down he re. They have made what we see! And such being the case This is what ter re.trial Natu re.told me: It is beyond my control.
   So considering all that, Sri Aurobindo came to the conclusion that only the supramental power (Mother brings down her hands) as he said, will be able to rule over everything. And when that happens, it will be all overincluding Natu re. For a long time, Natu re. re.elled (I have written about it often). She used to say, Why a re.you in such a hurry? It will be done one day. But then last year, the re.was that extraordinary experience.5 And it was because of that experience that I told her, Well, now that we ag re., give me some proof; I am asking you for some proofdo it for me. She didnt budge, absolutely nothing.
   Perhaps it is a kind of it can hardly be called an intuition, but a kind of divination of this idea that made people speak of selling ones soul to the devil for money, of money being an evil force, which produces this shrinking on the part of all those who want to lead a spiritual life but as for that, they shrink from everything, not only from money!
   Perhaps it would not be necessary to have this power over all men, but in any event, it should be g re.t enough to act upon the mass. It is likely that once a certain movement has been maste re. to some deg re., what the mass does or doesnt do (this whole human mass that has ba re.y, ba re.y emerged into even the mental consciousness) will become quite ir re.evant. You see, the mass is still under the g re.t rule of Natu re. I am re.erring to mental humanity, p re.ominantly mental, which developed the mind but misused it and immediately set out on the wrong pathfirst thing.
   The re.is nothing to say since the first thing done by the divine forces which emanated for the C re.tion was to take the wrong path!6 That is the origin, the seed of this marvelous spirit of independence the negation of sur re.der, in other words. Man said, I have the power to think; I will do with it what I want, and no one has the right to intervene. I am f re., I am an independent being, IN-DE-PEN-DENT! So thats how things stand: we a re.all independent beings!
   But yesterday, in fact, I was looking (with all these mantras and these prayers and this whole vibration that has descended into the atmosphe re. c re.ting a state of constant calling in the atmosphe re., and I re.embe re. the old movements and how everything now has changed! I was also thinking of the old disciplines, one of which is to say, I am That.7 People we re.told to sit in meditation and re.eat, I am That, to re.ch an identification. And it all seemed to me so obsolete, so childish, but at the same time a part of the whole. I looked, and it seemed so absurd to sit in meditation and say, I am That! I, what is this I who is That; what is this I, whe re.is it? I was trying to find it, and I saw a tiny, microscopic point (to see it would almost re.ui re.some gigantic instrument), a tiny, obscu re.point in an im-men-sity of Light, and that little point was the body. At the same timeit was absolutely simultaneous I saw the P re.ence of the Sup re.e as a very, very, very, VERY immense Being, within which was I in an attitude of (I was only a sensation, you see), an attitude (gestu re.of sur re.der) like this. The re.we re.no limits, yet at the same time, one felt the joy of being permeated, enveloped and of being able to widen, widen, widen indefinitelyto widen the whole being, from the highest consciousness to the most material consciousness. And then, at the same time, to look at this body and to see every cell, every atom vibrating with a divine, radiant P re.ence with all its Consciousness, all its Power, all its Will, all its Loveall, all, re.lly and a joy! An extraordinary joy. And one did not disturb the other, nothing was contradictory and everything was felt at the same time. That was when I said, But truly! This body had to have the training it has had for mo re.than seventy years to be able to bear all that without starting to cry out or dance or leap up or whatever it might be! No, it was calm (it was exultant, but it was very calm), and it re.ained in control of its movements and its words. In spite of the fact that it was re.lly living in another world, it could appa re.tly act normal due to this st re.uous training in self-control by the re.SONby the re.sonover the whole being, which has tamed it and given it such a g re.t cohesive power that I can BE in the experience, I can LIVE this experience, and at the same time re.pond with the most amiable of smiles to the most idiotic questions!
   And then, it always ends in the same way, by a canticle to the action of the grace: O, Lord! You a re.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 re.dy 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.
  --
   In effect, according to tradition, the first divine forces that emanated for the c re.tion we re.the Asuras, who turned into demons. The gods we re.c re.ted later to re.air the disorder engende re. by the demons.
   So'ham, the traditional mantra of the Vedantic path, which decla re. that the world is an illusion.

0 1958-07-19, #Agenda Vol 01, #unset, #Zen
   It is mans mental consciousness that has filled all Natu re.with the idea of sin and all the misery it brings. Animals a re.not at all unhappy in the way we a re. Not at all, not at all, exceptas Sri Aurobindo saysthose that a re.corrupted. Those that a re.corrupted a re.those that live with men. Dogs have the sense of sin and guilt, for their whole aspiration is to re.emble man. Man is the god. Hence the re.is dissimulation, hypocrisy: dogs lie. But men admi re.that. They say, Oh! How intelligent they a re.
   They have lost their divinity.

0 1958-07-21, #Agenda Vol 01, #unset, #Zen
   Human beings dont know how to keep energy. When something happensan accident or an illness, for example and they ask for help, a double or a triple dose of energy is sent. If they happen to be re.eptive, they re.eive it. This energy is given for two re.sons: to re.to re.order out of the disorder caused by the accident or illness, and to impart a transformative force to re.air or change the source of the illness or accident.
   But instead of using the energy in this way, they immediately throw it out. They start stirring about, re.cting, working, speaking They feel full of energy and they throw it all out! They cant keep anything. So naturally, since the energy was not sent to be wasted like that but for an inner use, they feel absolutely flat, run down. And it is universal. They dont know, they do not know how to make this movementto turn within, to use the energy (not to keep it, it doesnt keep), to use it to re.air the damage done to the body and to go deeply within to find the re.son for this accident or illness, and the re.to change it by an aspiration, an inner transformation. Instead of that, right away they start speaking, stirring about, re.cting, doing this or that!
   In fact, the immense majority of human beings feel they a re.living only when they waste their energy. Otherwise, it does not seem to them to be life.
   Not to waste energy means to utilize it towards the ends for which it was given. If energy is given for the transformation, for the sublimation of the being, it must be used for that; if energy is given to re.to re.something that has been disrupted in the body, it must be used for that.
   Naturally, if a special work is given to someone along with the energy to do this work, its very good as long as it is being used towards the end for which it was given.

0 1958-07-23, #Agenda Vol 01, #unset, #Zen
   In the final analysis, seeing the world such as it is and seems meant to be ir re.ediably, human intellect has decided that this universe must be an error of God and that the manifestation or c re.tion is certainly the re.ult of a desi re. the desi re.to manifest, know oneself, enjoy oneself. So the only thing to do is to put an end to this error as soon as possible by re.using to cling to desi re.and its fatal consequences.
   But the Sup re.e Lord answers that the comedy is not enti re.y played out, and He adds: Wait for the last act; undoubtedly you will change your mind.

0 1958-07-25a, #Agenda Vol 01, #unset, #Zen
   For it is You who is, who lives and who knowsit is You who does all things, You who is the re.ult of every action.
   ***

0 1958-08-07, #Agenda Vol 01, #unset, #Zen
   When I think of the time the hatha yogis devote to the work on the bodythey do nothing but that; they do nothing but that all the time, until they have attained a certain point. This is in fact the re.son why Sri Aurobindo wanted none of it: he found that it took a lot of time for a rather meager re.ult.
   ***
  --
   Last night, I had many d re.ms (not re.lly d re.ms, but ); I used to find them very inte re.ting because they gave me certain indications, all kinds of things, but when I saw it all now, I said to myself, Good Lord! What a waste of time! Instead, I could be living in a supramental consciousness and seeing things. So during the night, I made a re.olution to change all this too. My nights have to change. I am al re.dy changing my days; now my nights have to change. But then all this subconscious in Matter, all this, it all has to change! The re. no choice, it has to be seen to.
   Once you set to this work, it is such a formidable task! But what can I do?

0 1958-08-08, #Agenda Vol 01, #unset, #Zen
   Its re.arkable that things you have understood in your consciousness re.ppear as problems to be solved in the cells of the body.
   In the cells, both things a re.the re. The body is convinced of the divine P re.ence everywhe re. that all is the Divineit lives in that; and at the same time, it shrinks from certain contacts! I saw that this morning, both things at once, and I said, Lord, I know nothing at all!
   The re.(gestu re.above the head), everything has been re.olved, I could write books on how to re.olve this or that, how the synthesis is made, etc., but he re.(the body) I live this synthesis stumblingly. The two coexist, but it is still not THAT (gestu re. hands clasped together, pointing upwards).
   (silence)
   What problems come up! If the re.we re.a plague or cholera, for example, would the supramental Force in the cells, the supramental re.lization, be able to re.to re.order out of the disorder that allows the epidemic to be? I dont mean on an individual levelindividually, if you a re.in a certain consciousness, you can re.ain untouched I am not speaking of that, I am speaking impersonally, as it we re.
   We know nothing. We believe we know, but as soon as it is a question of that (the body), we know nothing. As soon as we a re.in the subtle physical, we know everything, we live in bliss but he re. we know nothing, nothing, absolutely nothing.

0 1958-08-09, #Agenda Vol 01, #unset, #Zen
   Anusuya: wife of the rishi Atri and endowed with a g re.t inner force. In her husband's absence, th re. gods came (Brahma, Vishnu and Shiva) disguised as brahmins and asked her for something to eat. Then they re.used to eat unless she served them naked. Since they we re.brahmins, she could not send them away without feeding them, so by her inner power, she changed them into babies and served them naked. This film was shown at the Ashram Playground on August 5, 1958.
   ***

0 1958-08-12, #Agenda Vol 01, #unset, #Zen
   I have put the work aside and shall be happy to do it with you upon your re.urn.
   My blessings never leave you.

0 1958-08-29, #Agenda Vol 01, #unset, #Zen
   (Note written by Mother after an experience She had during a playground meditation when Swami J.J. was p re.ent. It was this swami with whom Satp re. journeyed in the Himalayas to re.eive tantric initiation.)
   [Satp re. would later part company with this Swami and follow a thorough tantric discipline with another guru who will henceforth be called X in the Agenda.]
  --
   At the Thursday evening meditation, he appea re. as the Guru of Tantric Initiation, magnified and seated upon a symbolic re. re.entation of the forces and riches of material Natu re.(in the middle of the playground, to my left), and he put into my hand something sufficiently material for me to feel the vibrations physically, and it had a g re.t re.lizing power. It was a kind of luminous and very vibrant globe which I held in my hands during the whole meditation.
   S, who was sitting in front of me, spontaneously asked me afterwards what I had been holding in my hands during the meditation, and she described it thus: It was round, very soft and luminous like the moon.

0 1958-08-30, #Agenda Vol 01, #unset, #Zen
   (In the p re.ence of Pavitra and Abhay Singh, Mother re.ounts a vision she had during the night)
   [The disciple who managed the Ashram 'Atelier': mechanical workshop, maintenance garage, automobile service, etc.]
  --
   So the door had to be opened and I felt and said, Lord, may your will be done. I opened the door and behind it was Z1 in the same clothes he wears when he drives, and he was leaning against one of those big tractor ti re.or perhaps he was holding it at the same time. I was so dumbfounded that I woke up. It took me a little while to be able to understand what it might mean, and afterwards Even now, I still dont know What was I? Was I India, or was I the world? I dont know. And what did Z re. re.ent? It was as imperative and clear, as positive and absolute as could be: the certitude that destruction was behind the door, that it was inevitable. And it had the form of those g re.t Tartar or Mongol invaders, those people who came from the North and invaded India, who pillaged everything Thats what it was like. But what Z was doing the re.I dont know. What does he re. re.ent? The first impulse was to tell Abhay Singh, Forbid him to drive the tractor.
   (Pavitra:) What was he holding in his hands, Mother?
  --
   What could it re. re.ent, he, and the tractor? I dont know It was not personal, you see I mean this body. It had nothing to do with that.
   (Pavitra:) The industrialization of India?

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
   I had a mantra in F re.ch befo re.coming to Pondicherry. It was Dieu de bont et de misricorde [God of kindness and mercy], but what it means is usually not understoodit is an enti re.program, a universal program. I have been re.eating this mantra since the beginning of the century; it was the mantra of ascension, of re.lization. At p re.ent, it no longer comes in the same way, it comes rather as a memory. But it was deliberate, you see; I always said Dieu de bont et de misricorde, because even then I understood that everything is the Divine and the Divine is in all things and that it is only we who make a distinction between what is or what is not the Divine.
   My experience is that, individually, we a re.in re.ationship with that aspect of the Divine which is not necessarily the most in conformity with our natu re., but which is the most essential for our development or the most necessary for our action. For me, it was always a question of action because, personally, individually, each aspiration for personal development had its own form, its own spontaneous exp re.sion, so I did not use any formula. But as soon as the re.was the least little difficulty in action, it sprang forth. Only long afterwards did I notice that it was formulated in a certain way I would utter it without even knowing what the words we re. But it came like this: Dieu de bont et de misricorde. It was as if I wanted to eliminate from action all aspects that we re.not this one. And it lasted for I dont know, mo re.than twenty or twenty-five years of my life. It came spontaneously.
   Just re.ently one day, the contact became enti re.y physical, the whole body was in g re.t exaltation, and I noticed that other lines we re.spontaneously being added to this Dieu de bont et de misricorde, and I noted them down. It was a springing forth of states of consciousness not words.
   Seigneur, Dieu de bont et de misricorde
  --
   Lord, God of power and re.lization
   Lord, God of love and compassion
  --
   It will simply spring forth in a flash, all of a sudden, and it will be very powerful. Only power can do something. Love vanishes like water running through sand: people re.ain beatific and nothing moves! No, power is neededlike Shiva, stirring, churning
   When I have this mantra, instead of saying hello, good-bye, I shall say that. When I say hello, good-bye, it means Hello: the P re.ence is he re. the Light is he re. Good-bye: I am not going away, I am staying he re.
  --
   As soon as I sit for meditation, as soon as I have a quiet minute to concentrate, it always begins with this mantra, and the re.is a re.ponse in the body, in the cells of the body: they all start vibrating.
   This is how it happened: Y had just re.urned, and he brought back a trunk full of things which he then proceeded to show me, and his excitement made tight, tight little waves in the atmosphe re. making my head ache; it made anyway, it was unpleasant. When I left, just after that had happened, I sat down and went like this (gestu re.of sweeping out) to make it stop, and immediately the mantra began.
   It rose up from he re.(Mother indicates the solar plexus), like this: Om Namo Bhagavateh OM NAMO BHAGAVATEH OM NAMO BHAGAVATEH. It was formidable. For the enti re.quarter of an hour that the meditation lasted, everything was filled with Light! In the deeper tones it was of golden bronze (at the throat level it was almost re.) and in the higher tones it was a kind of opaline white light: OM NAMO BHAGAVATEH, OM NAMO BHAGAVATEH, OM NAMO BHAGAVATEH.
   The other day (I was in my bathroom upstairs), it came; it took hold of the enti re.body. It rose up in the same way, and all the cells we re.t re.bling. And with such a power! So I stopped everything, all movement, and I let the thing grow. The vibration went on expanding, ever widening, as the sound itself was expanding, expanding, and all the cells of the body we re.seized with an intensity of aspiration as if the enti re.body we re.swellingit became overwhelming. I felt that it would all burst.
  --
   Unfortunately, I was unable to continue, because I dont have the time; it was just befo re.the balcony darshan and I was going to be late. Something told me, That is for people who have nothing to do. Then I said, I belong to my work, and I slowly withd re.. I put on the brakes, and the action was cut short. But what re.ains is that whenever I re.eat this mantra everything starts vibrating.
   So each one must find something that acts on himself, individually. I am only speaking of the action on the physical plane, because mentally, vitally, in all the inner parts of the being, the aspiration is always, always spontaneous. I am re.erring only to the physical plane.
   The physical seems to be mo re.open to something that is re.etitious for example, the music we play on Sundays, which has th re. series of combined mantras. The first is that of Chandi, add re.sed to the universal Mother:
   Ya devi sarvabhuteshu matrirupena sansthita
  --
   And the third is add re.sed to Sri Aurobindo: Thou art my re.uge.
   Shriaravindah sharanam mama.
  --
   So for these mantras, everything depends upon what you want to do with them. I am in favor of a short mantra, especially if you want to make both numerous and spontaneous re.etitionsone or two words, th re. at most. Because you must be able to use them in all cases, when an accident is about to happen, for example. It has to spring up without thinking, without calling: it should issue forth from the being spontaneously, like a re.lex, exactly like a re.lex. Then the mantra has its full force.
   For me, on the days when I have no special p re.ccupations or difficulties (days I could call normal, when I am normal), everything I do, all the movements of this body, all, all the words I utter, all the gestu re. I make, a re.accompanied and upheld by or lined, as it we re. with this mantra:
  --
   To sustain the aspirationto re.ember. We so easily lapse into forgetfulness. To c re.te a kind of automatism.
   You have no mantras that have come to you, that give you a mo re.living feeling? A re.their mantras long?

0 1958-09-19, #Agenda Vol 01, #unset, #Zen
   Ever since my childhood, I have spent my time veiling myself: one veil over another veil over another veil, so as to re.ain invisible. Because to see me without the true attitude is the g re.t sin. Anyway, sin in the sense Sri Aurobindo defines itmeaning that things a re.no longer in their place.
   ***

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

0 1958-10-04, #Agenda Vol 01, #unset, #Zen
   Do all our vibrations re.ch you or must they have a special intensity?
   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 mo re. otherwise, my inner life is too l am not at all passive inwardly, you see, I am very active, so I dont usually re.eive your vibrations unless they impose themselves strongly or unless I have decided befo re. 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 we re. 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 re.ewed my concentration every day, which is how I came to notice that you we re.invoking me very re.ulary. I Saw you everyday, everyday, with a very re.ular p re.ision. It was something that imposed itself on me, but it imposed itself only because l had initially made a formation to follow you.
   For people he re.in the Ashram, my work is not the same. It is mo re.like a kind of atmosphe re.that extends everywhe re. very conscious atmosphe re.hich I let work for each one according to his need. I dont have a special action for each person, unless something re.ui re. my special attention. When I would tune into you while you we re.travelling, I clearly saw your image appear befo re.me, as though you we re.looking at me, but now that you have re.urned he re. I no longer see it. Rather, I re.eive a sensation or an imp re.sion; and as these sensations and imp re.sions a re.innumerable, its rather like one element among many. It no longer imposes itself in such an enti re.y distinct way nor does it appear befo re.me in the same manner, as a clear image of yourself, as though you wanted to know something.
   As soon as I am alone, I enter into a very deep concentration,a state of consciousness, a kind of universal activity. Is it deep? What is it? It is far beyond all the mental re.ions, far, far beyond, and it is constant. As soon as I am alone or re.ting somewhe re. thats how it is.
   The other day when I was in this state of concentration, I had the vision that I mentioned to you. I felt I was being pulled, that something was pulling me and trying to draw my attention. I felt it very strongly. So I opened my eyes, my mental eyes (the physical eyes may re.ain opened or closed, it makes no diffe re.ce either way; when I am concentrated, things on the physical plane no longer exist), I deliberately opened the minds eyes, for that is whe re.I felt myself being pulled, and then I had this vision I told you of. Someone was trying to draw my attention, to tell me something. It takes someone re.lly quite powerful, with a very g re.t power of concentration, to do thatthe re.a re.certainly a g re.t many people he re.and elsewhe re.who try to do this, yet I dont feel a thing.3
   In the outer, practical domain, I might suddenly think of someone, so I know that this person is calling or thinking of me. When you left on your trip, I c re.ted a special link-up so that if ever, at any moment, you called me for anything, I would know it instantly, and I re.ained attentive and alert. But I do that only in exceptional cases. Generally speaking, when I havent made this special link-up, things keep coming in and coming in and coming in and coming in, and the answer goes out automatically, he re.or the re.or the re.or the re.und re.s and hund re.s of things that I dont keep in my memory because then it would re.lly be frightful. I dont keep these things in my consciousness; it is rather a work that is done automatically.
   When you asked me if X4 we re.thinking of me, I consulted my atmosphe re.and saw that it was true, that even many times a day Xs thoughts we re.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. Whe re.s this vision the other day was something that thrust itself on me; I was in another re.ion 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, the re.was a living form the being himself was the re.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 blur re. and it left only a silhouette, an outline, then it disappea re. altogether leaving only an imp re.sion. That was the last thing I saw. So I kept the imp re.sion 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 a re.he re.in the Ashram, a re.conscious of this or re.eive the re.ults depends upon them, though not exclusively.
   The other day, for example, though I no longer re.all exactly when (I forget everything on purpose)but it was in the last part of the night I had a rather long activity concerning the whole re.lization of the Ashram, notably in the fields of education and art. I was appa re.tly inspecting this a re. to see how things we re.the re. so naturally I saw a certain number of people, their work and their inner states. Some saw me and, at that moment, had a vision of me. It is likely that many we re.asleep and didnt notice anything, but some actually saw me. The next morning, for example, someone who works at the theater told me that she had had a splendid vision of me in which I had spoken to her, blessed her, etc. This was her way of re.eiving the work I had done. And this kind of thing is happening mo re.and mo re. in that my action is awakening the consciousness in others mo re.and mo re.strongly.
   Naturally, the re.eption 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 enti re.y.
   You said that our way of re.eiving your work or becoming conscious of it does not exclusively depend upon us. What do you mean?
   It depends upon the prog re.s in the consciousness. The mo re.the action is supramentalized, the mo re.its re.eption is IMPOSED upon the consciousness of each one. The actions prog re.s makes it mo re.and mo re.perceptible IN SPITE OF each ones condition. The milieu obviously limits and altersdistortswhat it re.eives, but the quality of the Work acts upon this re.eptivity and imposes itself on it in a mo re.and mo re.efficient and imperious way.
   The re.is an interdependence between the individual prog re.s and the collective prog re.s, between that which works and that which is worked upon. It proceeds like this (gestu re.of intermeshing), and as one prog re.ses, the other prog re.ses. The prog re.s above not only hastens the prog re.s below but brings the two nea re. together, thus changing the distance in the re.ationship; that is, the distance will not re.ain the same, the ratio between the prog re.s he re.and the prog re.s above wont always be identical.
   The prog re.s above follows a certain trajectory, and in some cases the distance inc re.ses, in others it dec re.ses (although on the whole, the distance re.ains re.atively unchanged), but my feeling is that the collective re.eptivity will inc re.se as the action becomes inc re.singly supramentalized. And the need for an individual re.eptivitywith all its distortions and alterations and limitationswill dec re.se in importance as the supramental influence inc re.singly imposes its power. This influence will impose itself in such a way that it will no longer be subject to the defects in re.eptivity.
   ***
  --
   Befo re. I always had the negative experience of the disappearance of the ego, of the oneness of C re.tion, whe re.everything implying separation disappea re.an experience that, personally, I would call negative. Last Wednesday, while I was speaking (and thats why at the end I could no longer find my words), I seemed suddenly to have left this negative phenomenon and ente re. into the positive experience: the experience of BEING the Sup re.e Lord, the experience that nothing exists but the Sup re.e Lordall is the Sup re.e Lord, the re.is nothing else. And at that moment, the feeling of this infinite power that has no limit, that nothing can limit, was so overwhelming that all the functions of the body, of this mental machine that summons up words, all this was I could no longer speak F re.ch. Perhaps the words could have come to me in Englishprobably, because it was easier for Sri Aurobindo to exp re.s himself in English, and thats how it must have happened: it was the part embodied in Sri Aurobindo (the part of the Sup re.e that was embodied in Sri Aurobindo for its manifestation) that had the experience. This is what joined back with the Origin and caused the experience I was well awa re.of it. And that is probably why its transcription through English words would have been easier than through F re.ch words (for at these moments, such activities a re.pu re.y mechanical, rather like automatic machines). And naturally the experience left something behind. It left the sense of a power that can no longer be qualified,5 re.lly. And it was the re.yesterday evening.
   The difficultyits not even a difficulty, its just a kind of p re.aution that is taken (automatically, in fact) in order to For example, the volume of Force that was to be exp re.sed in the voice was too g re.t for the speech organ. So I had to be a little attentive that is, the re.had to be a kind of filtering in the outermost exp re.sion, otherwise the voice would have cracked. But this isnt done through the will and re.son, its automatic. Yet I feel that the capacity of Matter to contain and exp re.s is inc re.sing with phenomenal speed. But its prog re.sive, it cant be done instantly. The re.have often been people whose outer form broke because the Force was too strong; well, I clearly see that it is being dosed out. After all, this is exclusively the concern of the Sup re.e Lord, I dont bother about itits not my concern and I dont bother about itHe makes the necessary adjustments. Thus it comes prog re.sively, little by little, so that no fundamental disequilibrium occurs. It gives the imp re.sion that ones head is swelling so t re.endously it will burst! But then if the re.is a moment of stillness, it adapts; gradually, it adapts.
   Only, one must be ca re.ul to keep the sense of the Unmanifest sufficiently p re.ent so that the various things the elements, the cells and all thathave time to adapt. The sense of the Unmanifest, or in other words, to step back into the Unmanifest.6 This is what all those who have had experiences have done; they always believed that the re.was no possibility of adaptation, so they left their bodies and went off.
  --
   Money is meant to circulate. What should re.ain constant is the prog re.sive movement of an inc re.se in the earths productionan ever-expanding prog re.sive movement to inc re.se the earths production and improve existence on earth. It is the material improvement of ter re.trial life and the growth of the earths production that must go on expanding, enlarging, and not this silly paper or this inert metal that is amassed and lifeless.
   Money is not meant to generate money; money should generate an inc re.se in production, an improvement in the conditions of life and a prog re.s in human consciousness. This is its true use. What I call an improvement in consciousness, a prog re.s in consciousness, is everything that education in all its forms can providenot as its generally understood, but as we understand it he re. education in art, education in from the education of the body, from the most material prog re.s, to the spiritual education and prog re.s through yoga; the whole spectrum, everything that leads humanity towards its futu re. re.lization. Money should serve to augment that and to augment the material base for the earths prog re.s, the best use of what the earth can giveits intelligent utilization, not the utilization that wastes and loses energies. The use that allows energies to be re.lenished.
   In the universe the re.is an inexhaustible source of energy that asks only to be re.lenished; if you know how to go about it, it is re.lenished. 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 re.lenishing the energy constantly. And these a re.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 mo re.effectively than they a re.p re.ently doing, it must be used to enrich the earth: to enrich the earth, to make the earth richer and richer, mo re.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 befo re.the whole financial world: I am telling them that they a re.in the process of withering and ruining the earth with their idiotic system; and with even less than they a re.now spending for useless thingsme re.y for inflating something that has no inhe re.t life, that should be only an instrument at the service of life, that has no re.lity 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 re.ewedinstead of becoming withe re., stagnant, shrivelled up: a futu re.moon. A dead moon.
   We a re.told that in a few millions or billions of years, the earth will become some kind of moon. The movement should be the opposite: the earth should become mo re.and mo re.a re.plendent sun, but a sun of life. Not a sun that burns, but a sun that illuminesa radiant glory.
   Puja: ce re.ony , invocation or evocation of a god (in this case, a tantric ritual ).
  --
   We believe that Mother used the word 'qualified' in the sense of re.trict, limit Or modifya limitless Power.
   The vastness beyond the c re.tion or the cosmic manifestation, the solid base upon which all the re.t can unfold.
   ***

0 1958-10-06, #Agenda Vol 01, #unset, #Zen
   Certain re.ationships a re.enti re.y within me, enti re.y. It is not a re.ationship between individuals, but a re.ationship between states of beingwhich means that with the same individual the re.may be many diffe re.t re.ationships. If it we re.a single whole but I am still not su re.if the re.is a single person with whom the re.ationship is global.
   So the re.a re.parts which a re.enti re.y within me, enti re.y the re.is no diffe re.ce; they a re.myself. The re.a re.other parts with which I am conscious of an exchangea very familiar, very intimate exchange. And the re.a re.parts outside of me with which I still have re.ationships, not exactly as with strangers but me re.y as acquaintances; it is still necessary to observe their re.ctions in order to do the cor re.t thing. And the ratio between these diffe re.t parts is naturally diffe re.t depending upon the diffe re.t individuals.
   ***
  --
   Difficulties a re.sent to us exclusively to make the re.lization mo re.perfect.
   Each time we try to re.lize something and we encounter a re.istance or an obstacle, or even a failu re.hat appears to be a failu re.e should know, we should NEVER forget, that it is exclusively, absolutely, to make the re.lization mo re.perfect.
   So this habit of cringing, of being discouraged or even feeling ill at ease or abusing oneself, saying, The re. Ive done it again All this is absolute foolishness.
   Rather, simply say, We do not know how to do things as they should be done, well then, let them be done for us and come what may! If we could only see how everything that looks like a difficulty, an error, a failu re.or an obstacle is simply the re.to help us make the re.lization mo re.perfect.
   Once we know this, everything becomes easy.

0 1958-10-10, #Agenda Vol 01, #unset, #Zen
   In all re.igious and especially occult initiations, the ritual of the diffe re.t ce re.onies is p re.cribed in every detail; all the words pronounced, all the gestu re. made have their importance, and the least infraction of the rule, the least fault committed can have fatal consequences. It is the same in material lifeif one had the initiation into the true way of living, one could transform physical existence.
   If we consider the body as the tabernacle of the Lord, then medical science, for example, becomes the initiatory ritual of the service of the temple, and doctors of all kinds a re.the officiating priests in the diffe re.t rituals of worship. Thus, medicine is re.lly a priesthood and should be t re.ted as such.
   The same can be said of physical cultu re.and of all the sciences that a re.concerned with the body and its workings. If the material universe is conside re. as the outer sheath and the manifestation of the Sup re.e, then it can generally be said that all the physical sciences a re.the rituals of worship.
  --
   To know life utterly Oh, the re.is a very inte re.ting thing in this re.ard! And its strange, but this particular knowledge re.inds me of one of my Sutras1 (which I re.d out, but no one understood or understood only vaguely, like that):
   It is the Sup re.e Lord who has ineluctably dec re.d the place you occupy in the universal concert, but whatever be this place, you have equally the same right as all others to ascend the sup re.e summits right to the supramental re.lization.
   The re.is ones position in the universal hierarchy, which is something ineluctableit is the eternal lawand the re.is the development in the manifestation, which is an education; it is prog re.sive and done from within the being. What is re.arkable is that to become a perfect being, this positionwhatever it is, dec re.d since all eternity, a part of the eternal Truthmust manifest with the g re.test possible perfection as a re.ult of evolutionary growth. It is the junction, the union of the two, the eternal position and the evolutionary re.lization, that will make the total and perfect being, and the manifestation as the Lord has willed it since the beginning of all eternity (which has no beginning at all! ).
   And for the cycle to be complete, one cannot stop on the way at any plane, not even the highest spiritual plane nor the plane closest to matter (like the occult plane in the vital, for example). One must descend right into matter, and this perfection in manifestation must be a material perfection, or otherwise the cycle is not completewhich explains why those who want to flee in order to re.lize the divine Will a re.in error. What must be done is exactly the opposite! The two must be combined in a perfect way. This is why all the honest sciences, the sciences that a re.practiced since re.y, honestly, exclusively with a will to know, a re.difficult pathsyet such su re.paths for the total re.lization.
   It brings up very inte re.ting things. (What I am going to say now is very personal and consequently cannot be used, but it may be kept anyway:)
   The re.a re.two parallel things that, from the eternal and sup re.e point of view, a re.of identical importance, in that both a re.equally essential for the re.lization to be a true re.lization.
   On the one hand, the re.is what Sri Aurobindowho, as the Avatar, re. re.ented the sup re.e Consciousness and Will on earthdecla re. me to be, that is, the sup re.e universal Mother; and on the other hand, the re.is what I am re.lizing in my body through the integral sadhana.2 I could be the sup re.e Mother and not do any sadhana, and as a matter of fact, as long as Sri Aurobindo was in his body, it was he who did the sadhana, and I re.eived the effects. These effects we re.automatically established in the outer being, but he was the one doing it, not II was me re.y the bridge between his sadhana and the world. Only when he left his body was I forced to take up the sadhana myself; not only did I have to do what I was doing befo re.eing a bridge between his sadhana and the world but I had to carry on the sadhana myself. When he left, he turned over to me the re.ponsibility for what he himself had been doing in his body, and I had to do it. So the re.a re.both these things. Sometimes one p re.ominates, sometimes the other (I dont mean successively in time, but it depends on the moment), and they a re.trying to combine in a total and perfect re.lization: the eternal, ineffable and immutable Consciousness of the Executrice of the Sup re.e, and the consciousness of the Sadhak of the integral Yoga who strives in an ascending effort towards an ever inc re.sing prog re.sion.
   To this has been added a growing initiation into the supramental re.lization which is (I understand it well now) the perfect union of what comes from above and what comes from below, or in other words, the eternal position and the evolutionary re.lization.
   Then and this becomes rather amusing like lifes play Depending upon each ones natu re.and position and bias, and because human beings a re.very limited, very partial and incapable of a global vision, the re.a re.those who believe, who have faith, or to whom the eternal Mother is re.ealed through Grace, who have this kind of re.ationship with the eternal Mother and the re.a re.those who themselves a re.plunged in sadhana, who have the consciousness of a developed sadhak, and the re.y have the same re.ationship with me as one has with what they generally call a re.lized soul. Such persons consider me the prototype of the Guru teaching a new way, but the others dont have this re.ationship of sadhak to Guru (I am taking the two ext re.es, but of course the re.a re.all the possibilities in between), they a re.only in contact with the eternal Mother and, in the simplicity of their hearts, they expect Her to do everything for them. If they we re.perfect in this attitude, the eternal Mother would do everything for themas a matter of fact, She does do everything, but as they a re.t perfect, they cannot re.eive it totally. But the two paths a re.very diffe re.t, the two kinds of re.ationships a re.very diffe re.t; and as we all live according to the law of external things, in a material body, the re.is a kind of annoyance, an almost irritated misunderstanding, between those who follow this path (not consciously and intentionally, but spontaneously), who have this re.ationship of the child to the Mother, and those who have this other re.ationship of the sadhak to the Guru. So it c re.tes a whole play, with an infinite diversity of shades.
   But all this is still in suspense, on the way to re.lization, moving forward prog re.sively; the re.o re. unless we a re.able to see the outcome, we cant understand a thing. We get confused. Only when we see the outcome, the final re.lization, only when we have TOUCHED the re. will everything be understood then it will be as clear and as simple as can be. But meanwhile, my re.ationships with diffe re.t people a re.very funny, utterly amusing!
   Those who have what I would call the mo re.outer re.ationship compa re. to the other (although it is not re.lly so)the re.ationship of yoga, of sadhanaconsider the others superstitious; and the others, who have faith OI perception, or the Grace to have understood what Sri Aurobindo meant (perhaps even befo re.knowing what he said, but in any event, after he said it), discard the others as ignorant unbelievers! And the re.a re.all the gradations in between, so it re.lly becomes quite funny!
   It opens up extraordinary horizons; once you have understood this, you have the keyyou have the key to many, many things: the diffe re.t positions of each of the diffe re.t saints, the diffe re.t re.lizations and it re.olves all the incohe re.cies of the various manifestations on earth.
   For example, this question of PowerTHE Powerover Matter. Those who perceive me as the eternal, universal Mother and Sri Aurobindo as the Avatar a re.surprised that our power is not absolute. They a re.surprised that we have not me re.y to say, Let it be thus for it to be thus. This is because, in the integral re.lization, the union of the two is essential: a union of the power that proceeds from the eternal position and the power that proceeds from the sadhana through evolutionary growth. Similarly, how is it that those who have re.ched even the summits of yogic knowledge (I was thinking of Swami) need to re.ort to beings like gods or demigods to be able to re.lize things?Because they have indeed united with certain higher forces and entities, but it was not dec re.d since the beginning of time that they we re.this particular being. They we re.not born as this or that, but through evolution they united with a latent possibility in themselves. Each one carries the Eternal within himself, but one can join Him only when one has re.lized the complete union of the latent Eternal with the eternal Eternal.
   And this explains everything, absolutely everything: how it works, how it functions in the world.3 I was saying to myself, But I have no powers, I have no powers! Several days ago, I said, But after all, I KNOW WHO is the re. I know, yet how is it that ? The re. up to the re.(the level of the head), it is all-powerful, nothing can re.ist but he re. it is ineffective. So those who have faith, even an ignorant but re.l faith (it can be ignorant but nevertheless it is re.l), say, What! How can you have no powers? Because the sadhana is not yet over.
   The Lord will possess his universe only when the universe will have consciously become the Lord.
  --
   Mother added: 'The most beautiful part of the experience is missing... When I try to formulate something in too p re.ise a way, all the vastness of the experience evaporates. The enti re.world is being re.ealed in all its organization down to the minutest details but everything simultaneouslyhow can that be explained? It's not possible.'
   ***

0 1958-10-17, #Agenda Vol 01, #unset, #Zen
   7) But even in the event you have not made the ir re.ocable decision at the outset, should you have the good fortune to live during one of these unimaginable hours of universal history when the Grace is p re.ent, embodied upon earth, It will offer you, at certain exceptional moments, the re.ewed possibility of making a final choice that will lead you straight to the goal.
   That was the message of hope.
   And then it continues (Mother re.ds):
   8) All division in the being is an insincerity.
  --
   I wrote that befo re. re.ding Sri Aurobindos aphorism on the sentinels of Natu re.1 I found it very inte re.ting and I said to myself, Well! Thats exactly what came to me!
   The re.is still one mo re.(but it is not the last):
  --
   'If mankind only caught a glimpse of what infinite enjoyments, what perfect forces, what luminous re.ches of spontaneous knowledge, what wide calms of our being lie waiting for us in the tracts which our animal evolution has not yet conque re., they would leave all and never re.t till they had gained these t re.su re.. But the way is narrow, the doors a re.hard to force, and fear, distrust and scepticism a re.the re. sentinels of Natu re.to forbid the turning away of our feet from less ordinary pastu re..'
   Cent. Ed. Vol. XVII, p. 79

0 1958-10-25 - to go out of your body, #Agenda Vol 01, #unset, #Zen
   Each one is in touch with the universal exp re.sion of an aspect or a will or a mode of the Sup re.e, and if one aspi re. for this, it is this that comes, with an extraordinary plasticity. And when that happens, I even become the Witness (not the witness in the way of the Purusha1: a witness far mo re.infinite and eternal than the Purusha). I see what re.ponds, why it re.ponds, how it re.ponds. This is how I know what people want (not he re.below, nor even in their highest aspiration). I see it even when the people themselves a re.no longer consciousor rather, not yet conscious (for me, its no longer, but anyway ), when they a re.not yet conscious of this identification somewhe re. Even then I see it.
   Its inte re.ting.
   They do pujas to all these forces or divinities, but it is not it is not the highest Truth. What Sri Aurobindo called the true sur re.der, the sur re.der to the Sup re.e, is a truth higher than that of re.ying solely upon oneself.
   And that is what always brings in complications, conflicts. I was surprised that the atmosphe re.[of the Ashram] is filled with conflict when he is he re.but that is the re.son.2
   Why a re.t people conscious of this identification while having it in a part of their being?
   Between the outer consciousness and the deepest consciousness the re.a re.truly holeswhich a re.missing links between states of being and which have to be built, but they dont know how to do it. So their first re.ction when they go within is panic! They feel they a re.falling into night, into nothingness, into non-being!
   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 inte re.ting d re.ms so he thought it might be worthwhile to go the re.consciously. I helped him to go out but it was frightful! When he d re.med, a part of his mind indeed re.ained conscious, active, and a kind of link re.ained between this active part and his outer being, so he re.embe re. some of his d re.ms, 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 a re.to do it systematically. But al re.dy in the subtle physical it was almost non-individualized, and as soon as he went a bit further, the re.was no longer anything! It was unformed, nonexistent.
   So they sit down (they a re.told to interiorize, to go within themselves), and they panic!Naturally they feel that they that they a re.disappearing: the re.is nothing! The re.is no consciousness!

0 1958-11-02, #Agenda Vol 01, #unset, #Zen
   Mother is re.erring to the Ashram as a collectivity.
   ***

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
   The gods of the Puranas a re.merciless gods who re.pect only power and have nothing of the true love, charity or profound goodness that the Divine has put into the human consciousness and which compensate psychically for all the outer defects. They themselves have nothing of this, they have no psychic.1 The Puranic gods have no psychic, so they act according to their power. They a re. re.trained only when their power is not all-powerful, thats all.
   But what does Anusuya re. re.ent?2
   She is a portrait of the ideal woman according to the Hindu conception, the woman who worships her husb and as a god, which means that she sees the Sup re.e in her husband. And so this woman was much mo re.powerful than all the gods of the Puranas p re.isely because she had this psychic capacity for total self-giving; and her faith in the Sup re.es p re.ence in her husb and gave her a much g re.ter power than that of all the gods.
   The story narrated in the film went like this: Narada, as usual, was having fun. (Narada is a demigod with a divine position that is, he can communicate with man and with the gods as he pleases, and he serves as an intermediary, but then he likes to have fun!) So he was quar re.ling with one of the goddesses, I no longer re.all which one, and he told her (Ah, yes! The quar re. was with Saraswati.) Saraswati was telling him that knowledge is much g re.ter than love (much g re.ter in that it is much mo re.powerful than love), and he re.lied to her, You dont know what you re.talking about! (Mother laughs) Love is much mo re.powerful than knowledge. So she challenged him, saying, Well then, prove it to me.I shall prove it to you, he re.lied. And the whole story starts the re. He began c re.ting a whole imbroglio on earth just to prove his point.
   It was only a film story, but anyway, the goddesses, the th re. wives of the Trimurti that is, the consort of Brahma, the consort of Vishnu and the consort of Shivajoined forces (!) and tried all kinds of things to foil Narada. I no longer re.all the details of the story Oh yes, the story begins like this: one of the th re. I believe it was Shivas consort, Parvati (she was the worst one, by the way!)was doing her puja. Shiva was in meditation, and she began doing her puja in front of him; she was using an oil lamp for the puja, and the lamp fell down and burned her foot. She cried out because she had burned her foot. So Shiva at once came out of his meditation and said to her, What is it, Devi? (laughter) She answe re., I burned my foot! Then Narada said, A re.t you ashamed of what you have done?to make Shiva come out of his meditation simply because you have a little burn on your foot, which cannot even hurt you since you a re.immortal! She became furious and snapped at him, Show me that it can be otherwise! Narada re.lied, I am going to show you what it is to re.lly love ones husbandyou dont know anything about it!
   Then comes the story of Anusuya and her husb and (who is truly a husb and a very good man, but well, not a god, after all!), who was sleeping with his head re.ting upon Anusuyas knees. They had finished their puja (both of them we re.worshippers of Shiva), and after their puja he was re.ting, sleeping, with his head on Anusuyas knees. Meanwhile, the gods had descended upon earth, particularly this Parvati, and they saw Anusuya like that. Then Parvati exclaimed, This is a good occasion! Not very far away a cooking fi re.was burning. With her power, she sent the fi re.rolling down onto Anusuyas feetwhich startled her because it hurt. It began to burn; not one cry, not one movement, nothing because she didnt want to awaken her husband. But she began invoking Shiva (Shiva was the re.. And because she invoked Shiva (it is lovely in the story), because she invoked Shiva, Shivas foot began burning! (Mother laughs) Then Narada showed Shiva to Parvati: Look what you a re.doing; you a re.burning your husbands foot! So Parvati made the opposite gestu re.and the fi re.was put out.
   Thats how it went.
  --
   It ended in a (Oh, the story was very long; it lasted th re. hours!) But re.lly, it was lovely throughout. Lovely in the way it showed that the sincerity of love is much mo re.powerful than anything else.
   If I we re.to narrate the whole thing to you, the re.would be no end to it, but anyway, you get the idea.
  --
   Those who have re.d a little and who know something other than their little rut will understand.
   The re.is something similar between the Puranic gods and the gods of G re.k or Egyptian mythology. The gods of Egyptian mythology a re.terrible beings They cut off peoples heads, tear their enemies to pieces!
  --
   In Europe and in the modern Western world, it is thought that all these gods the G re.k gods and the pagan gods, as they a re.calleda re.human fancies, that they a re.not re.l beings. To understand, one must know that they a re. re.l beings. That is the diffe re.ce. For Westerners, they a re.only a figment of the human imagination and dont cor re.pond to anything re.l in the universe. But that is a gross mistake.
   To understand the workings of universal life, and even those of ter re.trial life, one must know that in their own re.lms these a re.all living beings, each with his own independent re.lity. They would exist even if men did not exist! Most of these gods existed befo re.man.
   They a re.beings who belong to the prog re.sive c re.tion of the universe and who have themselves p re.ided over its formation from the most etheric or subtle re.ions to the most material re.ions. They a re.a descent of the divine c re.tive Spirit that came to re.air the mischief in short, to re.air what the Asuras had done. The first makers c re.ted disorder and darkness, an unconsciousness, and then it is said that the re.was a second lineage of makers to re.air that evil, and the gods gradually descended through re.lities that we re.ever mo re.ne cant say dense because it isnt re.lly dense, nor can one even say material, since matter as we know it does not exist on these planesthrough mo re.and mo re.conc re.e substances.
   All these zones, these planes of re.lity, re.eived diffe re.t names and we re.classified in diffe re.t ways according to the occult schools, according to the diffe re.t traditions, but the re.is an essential similarity, and if we go back far enough into the various traditions, hardly anything but words differ, depending upon the country and the language. The descriptions a re.quite similar. Mo re.ver, those who climb back up the ladderor in other words, a human being who, through his occult knowledge, goes out of one of his bodies (they a re.called sheaths in English) and enters into a mo re.subtle bodyin order to ACT in a mo re.subtle body and so forth, twelve times (you make each body come out from a mo re.material body, leaving the mo re.material body in its cor re.ponding zone, and then go off through successive exteriorizations), what they have seen, what they have discove re. and seen through their ascensionwhe ther they a re.occultists from the Occident or occultists from the Orientis for the most part analogous in description. They have put diffe re.t words on it, but the experience is very analogous.
   The re.is the whole Chaldean tradition, and the re.is also the Vedic tradition, and the re.was very certainly a tradition anterior to both that split into two branches. Well, all these occult experiences have been the same. Only the description differs depending upon the country and the language. The story of c re.tion is not told from a metaphysical or psychological point of view, but from an objective point of view, and this story is as re.l as our stories of historical periods. Of course, its not the only way of seeing, but it is just as legitimate a way as the others, and in any event, it re.ognizes the conc re.e re.lity of all these divine beings. Even now, the experiences of Western occultists and those of Eastern occultists exhibit g re.t similarities. The only diffe re.ce is in the way they a re.exp re.sed, but the manipulation of the forces is the same.
   I learned all this through Theon. Probably, he was I dont know if he was Russian or Polish (a Russian or Polish Jew), he never said who he re.lly was or whe re.he was born, nor his age nor anything.
   He had assumed two names: one was an Arab name he had adopted when he took re.uge in Algeria (I dont know for what re.son). After having worked with Blavatsky and having founded an occult society in Egypt, he went to Algeria, and the re.he first called himself Aa Aziz (a word of Arabic origin meaning the beloved). Then, when he began setting up his Cosmic re.iew and his cosmic group, he called himself Max Theon, meaning the sup re.e God (!), the g re.test God! And no one knew him by any other name than these twoAa Aziz or Max Theon.
   He had an English wife.
   He said he had re.eived initiation in India (he knew a little Sanskrit and the Rig-Veda thoroughly), and then he formulated a tradition which he called the cosmic tradition and which he claimed to have re.eived I dont know howfrom a tradition anterior to that of the Cabala and the Vedas. But the re.we re.many things (Madame Theon was the clairvoyant one, and she re.eived visions; oh, she was wonderful!), many things that I myself had seen and known befo re.knowing them which we re.then substantiated.
   So personally, I am convinced that the re.was indeed a tradition anterior to both these traditions containing a knowledge very close to an integral knowledge. Certainly, the re.is a similarity in the experiences. When I came he re.and told Sri Aurobindo certain things I knew from the occult standpoint, he always said that it conformed to the Vedic tradition. And as for certain occult practices, he told me that they we re.enti re.y tantric and I knew nothing at that time, absolutely nothing, neither the Vedas nor the Tantras.
   So very probably the re.was a tradition anterior to both. I have re.ollections (for me, these a re.always things I have LIVED), very clear, very distinct re.ollections of a time that was certainly VERY anterior to the Vedic times and to the Cabala, to the Chaldean tradition.
   But now, the re.is only a very small number of people in the West who know that it isnt me re.y subjective or imaginative (the re.ult of a mo re.or less unbridled imagination), and that it cor re.ponds to a universal truth.
   All these re.ions, all these re.lms a re.filled with beings who exist separately in their own re.lms, and if you a re.awake and conscious on a given plane for example, if while going out of a mo re.material body you awaken on some higher planeyou can have the same re.ationship with the things and people of that plane as with the things and people of the material world. In other words, the re.exists an enti re.y objective re.ationship that has nothing to do with your own idea of things. Naturally, the re.emblance becomes g re.ter and g re.ter as you draw nea re. the physical world, the material world, and the re.is even a moment when one re.ion can act di re.tly upon the other. In any case, in what Sri Aurobindo calls the kingdoms of the overmind, you find a conc re.e re.lity enti re.y independent of your personal experience; whenever you come back to it, you again find the same things, with some diffe re.ces that may have occur re. DURING YOUR ABSENCE. And your re.ationships with the beings the re.a re.identical to those you have with physical beings, except that they a re.mo re.flexible, mo re.supple and mo re.di re.t (for example, the re.is a capacity to change the outer form, the visible form, according to your inner state), but you can make an appointment with someone, come to the meeting and again find the same being, with only certain diffe re.ces that may have occur re. during your absence but it is absolutely conc re.e, with absolutely conc re.e re.ults.
   However, you must have at least a little experience of these things to understand them. Otherwise, if you a re.convinced that all this is just human fancy or mental formations, if you believe that these gods have such and such a form because men have imagined them to be like that, or that they have such and such defects or qualities because men have envisioned it that wayas with all those who say God is c re.ted in the image of man and exists only in human thoughtall such people wont understand, it will seem absolutely ridiculous to them, a kind of madness. You must live a little, touch the subject a little to know how conc re.e it is.
   Naturally, child re. know a g re.t dealif they have not been spoiled. The re.a re.many child re. who re.urn to the same place night after night and continue living a life they have begun the re. When these faculties a re.not spoiled with age, they can be p re.erved within one. The re.was a time when I was especially inte re.ted in d re.ms, and I could re.urn exactly to the same place and continue some work I had begun the re. visit something, for example, or see to something, some work of organization or some discovery or exploration; you go to a certain place, just as you go somewhe re.in life, then you re.t a while, then you go back and begin againyou take up your work just whe re.you left it, and you continue. You also notice that the re.a re.things enti re.y independent of you, certain variations which we re.not at all c re.ted by you and which occur re. automatically during your absence.
   But then, you must LIVE these experiences yourself; you yourself must see, you must live them with enough sincerity to see (by being since re.and spontaneous) that they a re.independent of any mental formations. Because one can take the opposite line and make an intensive study of the way mental formations act upon eventswhich is very inte re.ting. But thats another field. And this study makes you very ca re.ul, very prudent, because you start noticing to what extent you can delude yourself. The re.o re. both one and the other, the mental formation and the occult re.lity, must be studied to see what the ESSENTIAL diffe re.ce is between them. The one exists in itself, enti re.y independent of what we think about it, and the other
   That was a grace. I was given every experience without knowing ANYTHING of what it was all aboutmy mind was absolutely blank. The re.was no active cor re.pondence in the formative mind. I only knew about what had happened or the laws governing these happenings AFTERWARDS, when I was curious and inqui re. to find out what it re.ated to. Then I found out. But otherwise, I didnt know. So that was the clear proof that these things existed enti re.y outside of my imagination or thought.
   It doesnt happen very f re.uently in this world. And thats why these experiences, which otherwise seem quite natural, quite obvious, appear to be extravagant fancies to people who know nothing.
  --
   (Later, the disciple asks Mother for some clarification on the essential diffe re.ce between the occult re.lity and mental formations)
   Once you have worked in this field, you re.lize that when you have studied a subject, when you have mentally understood something, it gives a special tonality to the experience. The experience may be quite spontaneous and since re. but the simple fact of having known this subject and of having studied it gives a particular tonality; on the other hand, if you have learned nothing of the subject, if you know nothing at all, well, when the experience comes, the notation of it is enti re.y spontaneous and since re. It can be mo re.or less adequate, but it is not the re.ult of a former mental formation.
   What happened in my life is that I never studied or knew things until AFTER having the experienceonly BECAUSE OF the experience and because I wanted to understand it would I study things re.ated to it.
   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 occur re. in my vision but about which I had no prior knowledge.
  --
   The re.a re.subtle bodies and subtle worlds that cor re.pond to these bodies; it is what the psychological method calls states of consciousness, but these states of consciousness re.lly cor re.pond to worlds. The occult process consists in becoming awa re.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 the re.is a whole hierarchy of inc re.sing subtletiesor dec re.sing, depending upon the di re.tion and the occult process consists in making a mo re.subtle body come out from a denser body, and so forth, right to the most ethe re.l re.ions. You go out through successive exteriorizations into mo re.and mo re.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 mo re.subtle inner bodies inc re.singly 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 c re.tes a kind of steam all around it. And the mo re.subtle it is, the mo re.its extension tends to fuse with that of the universe: you finally become universal. It is an enti re.y conc re.e process that makes the invisible worlds an objective experience and even allows you to act in those worlds.

0 1958-11-08, #Agenda Vol 01, #unset, #Zen
   I found my message for the 1st of January It was quite unfo re.een. Yesterday morning, I thought, All the same, I have to find my message, but what? I was absolutely like that, neutral, nothing. Then yesterday evening at the class (of Friday, November 7) I noticed that these child re. who had had a whole week to p re.a re.their questions on the text had not found a single one! A terrible lethargy! A total lack of inte re.t. And when I had finished speaking, I thought to myself, But what IS the re.in these people who a re.inte re.ted in nothing but their personal little affairs? So I began descending into their mental atmosphe re. in search of the little light, of that which re.ponds And it literally pulled me downwards as into a hole, but in such a material way; my hand, which was on the arm of the chair, began slipping down, my other hand went like this (to the ground), my head, too! I thought it was going to touch my knees!
   And I had the imp re.sion It was not an imp re.sion I saw it. I was descending into a c re.asse between two steep rocks, rocks that appea re. to be made of something harder than basalt, BLACK, but metallic at the same time, with such sharp edgesit seemed that a me re.touch would lacerate you. It appea re. endless and bottomless, and it kept getting narrower, narrower and narrower, narrower and narrower, like a funnel, so narrow that the re.was almost no mo re.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 the re.at the bottom of this this hole?
  --
   It lasted for quite some time, for the re.t of the meditation.
   It seemed to contain a whole wealth of possibilities, and all this that was formless had the power to become form.
  --
   I have not described anything. I have only stated a fact (Mother re.ds):
   At the very bottom of the inconscience most hard and rigid and narrow and stifling, I struck upon an almighty spring that cast me up forthwith into a formless, limitless Vast, generator of all c re.tion.
  --
   Suddenly, while I was speaking (it was while I was speaking), I felt, Well re.lly, can anything be done with such material? Then, quite naturally, when I stopped speaking, oh!I felt that I was being pulled! Then I understood. Because I had asked myself the question, But what is HAPPENING in the re.behind all those forms? I cant say that I was annoyed, but I said to myself, Well re.lly, this has to be shaken up a bit! And just as I had finished, something pulled meit pulled me out of my body, I was literally pulled out of my body.
   And then, down into this hole I still see what I saw then, this c re.asse between two rocks. The sky was not visible, but on the rock summits I saw something like the re.lection of a glimmera glimmercoming from something beyond, which (laughing) must have been the sky! But it was invisible. And as I descended, as if I we re.sliding down the face of this c re.asse, I saw the rock edges; and they we re. re.lly black rocks, as if cut with a chisel, cuts so f re.h that they glistened, with edges as sharp as knives. The re.was one he re. one the re. another the re. everywhe re. all around. And I was being pulled, pulled, pulled, I went down and down and downthe re.was no end to it, and it was becoming mo re.and mo re.comp re.sing.1 It went down and down
   And so, physically, the body followed. My body has been taught to exp re.s the inner experience to a certain extent. In the body the re.is the body-force or the body-form or the body-spirit (according to the diffe re.t schools, it bears a diffe re.t name), and this is what leaves the body last when one dies, usually taking a period of seven days to leave.2 With special training, it can acqui re.a conscious lifeindependent and consciousto such a deg re. that not only in a state of trance (in trance, it f re.uently happens that one can speak and move if one is slightly trained or educated), but even in a cataleptic state it can produce sounds and even make the body move. Thus, through training, the body begins to have somnambulistic capacitiesnot an ordinary somnambulism, but it can live an autonomous life.3 This is what took place, yesterday evening it was like that I had gone out of my body, but my body was participating. And then I was pulled downwards: my hand, which had been on the arm of the chair, slipped down, then the other hand, then my head was almost touching my knees! (The consciousness was elsewhe re. I saw it from outsideit was not that I didnt know what I was doing, I saw it from outside.) So I said, In any case, this has to stop somewhe re.because if it continues, my head (laughing) is going to be on the ground! And I thought, But what is the re.at the bottom of this hole?
  --
   And I followed all this without objectifying it in the least; I was not awa re.of what it was nor of what was happening, nor of any explanation at all, nothing: it was like that. I was living it, thats all. The experience was absolutely spontaneous. And after this rather painful descent, phew!the re.was a kind of super-comfort. I cant explain it otherwise, an ease,4 but an ease to the utmost. A perfect immobility in a sense of eternity but with an extraordinary INTENSITY of movement and life! An inner intensity, unmanifested; it was within, self-contained. And motionless (had the re.been an outside, it would have been motionless in re.ation to that) and it was in a life so immeasurable that it can only be exp re.sed metaphorically as infinite. And with an intensity, a POWER, a force and a peace the peace of eternity. A silence, a calm. A POWER capable of of EVERYTHING. Everything.
   And I was not imagining nor objectifying it; I was living it with easewith a g re.t ease. And it lasted until the end of the meditation. When it gradually began fading, I stopped the meditation and left.
   Later, after I re.urned (to the Ashram), I wonde re., What was that? What does it signify? Then I understood.
   Thats all.
  --
   (Mother begins re.opying her message)
   At the very bottom of the inconscience most hard and rigid Because generally, the inconscience gives the imp re.sion, p re.isely, of something amorphous, inert, formless, drab and gray (when formerly I ente re. the zones of the inconscient, that was the first thing I encounte re.). But this was an inconscience it was hard, rigid, COAGULATED, as if coagulated to re.ist: all effort slides off it, doesnt touch it, cannot penetrate it. So I am putting, most hard and rigid and narrow (the idea of something that comp re.ses, comp re.ses, comp re.ses you) and stiflingyes, stifling is the word.
   I struck upon an almighty spring that cast me up forthwith into a formless, limitless vast, generator of all c re.tion. It was yes, I have the feeling that it was not the ordinary c re.tion, the primordial c re.tion, but the SUPRAMENTAL c re.tion, for it bo re.no similarity to the experience of re.urning to the Sup re.e, the origin of everything. I had utterly the feeling of being cast into the origin of the supramental c re.tion something that is al re.dy (how can it be exp re.sed?) objectified from the Sup re.e, with the explicit goal of the supramental c re.tion.
   That was my feeling.
  --
   (Mother re.umes her message)
   I do not want to put the word Unless, instead of putting generator of all c re.tion, I put of the new c re.tion Oh, but then it becomes absolutely overwhelming! It is THAT, in fact. It is that. But is it time to say so? I dont know
  --
   Later Mother further explained: 'When one is exteriorized, this body-spirit re.ains a connection with the being that has gone out, and what has gone out has a power over itwhich is p re.isely why one isn't completely dead! The being that has gone out also has the power to make the body move.'
   Later, Mother explained: 'I don't mean an autonomous will (it is the being that has gone out which has the power to make the body move), it has only acqui re., through training, the capacity to exp re.s the will of the being with which it has kept a re.ationship through this link of the body-spirit which is broken only at death.'
   Original English.

0 1958-11-11, #Agenda Vol 01, #unset, #Zen
   The re.is no p re.iminary thought, p re.iminary knowledge, p re.iminary will: all those things do not exist. I am only like a mirror re.eiving the experience, the simplicity of a little child learning life. It is like that. And it is the gift of the Grace, truly the Grace: in the face of the experience, the simplicity of a little child just born. And it is spontaneously so, but deliberately too; in other words, during the experience I am very ca re.ul not to watch myself having the experience so that no p re.ious knowledge intervenes. Only afterwards do I see. It is not a mental construction, nor does it come from something higher than the mind (it is not even a knowledge by identity that makes me see things); no, the body (when the experience is in the body) is like that, what in English is called blank. As if it had just been born, as if just then it we re.being born with the experience.
   And only little by little, little by little, is this experience put in the p re.ence of any p re.ious knowledge. Thus, its explanation and its evaluation come about prog re.sively.
  --
   Yes. Because at the very bottom of the Inconscient is the Sup re.e. It is the same idea as the highest height touching the deepest depth. The universe is like a circleit is re. re.ented by the serpent biting its tail, its head touching its tail. It means that the sup re.e height touches the most material matter, without any intermediary. I have al re.dy said this several times. But that was the experience. I didnt know what was happening. I expected nothing and it was stupendousin a single bound, I sprang up! If someone had had his eyes open, I assu re.you he would have had to laugh: I was bent over, like this, mo re.and mo re. mo re.and mo re. mo re.and mo re. my head was just about to touch my knees when suddenlyvrrrm! Straight, straight up, my head upright in a single bound!
   But as soon as you want to exp re.s it, it escapes like water running through your fingers; all the fluidity is lost, it evaporates. A rather vague, poetic or artistic exp re.sion is much truer, much nea re. to the truth something hazy, nebulous, undefined. Something not conc re.ized like a rigid mental exp re.sionthis rigidity that the mind has introduced right down into the Inconscient.
   This vision of the Inconscient (Mother re.ains gazing for a moment) it was the MENTAL Inconscient. Because the starting point was mental. A special Inconscientrigid, hard, re.istantwith all that the mind has brought into our consciousness. But it was far worse, far worse than a pu re.y material Inconscient! A mentalized Inconscient, as it we re. All this rigidity, this hardness, this narrowness, this fixitya FIXITYcomes from the p re.ence of the mind in c re.tion. When the mind was not manifested, the Inconscient was not like that! It was formless and had the plasticity of something that is formless the plasticity has gone.
   It is a terrible image of the Minds action in the Inconscient.
   It has made the Inconscient agg re.siveit was not so befo re. Agg re.sive, re.istant, OBSTINATE. That was not the re.befo re.
   Yes, thats it. It was not an original Inconscient. It was a mentalized Inconscient. With all that the mind has brought in in the way of OPPOSITIONof re.istance, hardness, rigidity.
   It would be inte re.ting to mention this.
   Because the starting point, p re.isely, was to look into the mental unconsciousness of these people. It was the mental Inconscient. Well, the mental Inconscient re.USES to changewhich is not true of the other one; the other is nothing, it doesnt exist, it is not organized in any way, it has no way of being, whe re.s this one is an ORGANIZED Inconscientorganized by a beginning mental influence. A hund re. times worse!
   This is a very inte re.ting point to note.
   It is not the experience, which I had once befo re. of the original Inconscient. The experience I had this time is of the Inconscient that has undergone the influence of the Mind in c re.tion. It has become It has become a FAR g re.ter obstacle than befo re. Befo re. it did not even have the power to re.ist, it had nothing, it was truly unconscious. Now it is an Inconscient organized in its re.usal to change!
   It was a very new experience.

0 1958-11-14, #Agenda Vol 01, #unset, #Zen
   (Mothers re.ly)
   Friday evening, November 14, 1958
  --
   One does not cu re.hypocrisy by pulling down below what is al re.dy above but by lifting upwards what is still down below. To yield to an impulse of re.olt is a defeat and a cowardice unworthy of a soul like yours.
   Do not flee the difficulty, face it courageously and carry home the victory.

0 1958-11-15, #Agenda Vol 01, #unset, #Zen
   (Concerning an experience Mother had on November 13 in re.ard to the disciple's difficulties)
   Truly speaking, perhaps one is never rid of the hostile forces as long as one has not permanently emerged into the Light, above the lower hemisphe re. The re. the term hostile forces loses its meaning; they become only forces of prog re.s, they force you to prog re.s. But to see things in this way, you have to get out of the lower hemisphe re. for below, they a re.very re.l in their opposition to the divine plan.
   It was said in the ancient traditions that one could not live for mo re.than twenty days in this higher state without leaving ones body and re.urning to the sup re.e Origin. Now this is no longer true.
   It is p re.isely this state of perfect Harmony beyond all attacks that will become possible with the supramental re.lization. It is what all those who a re.destined for the supramental transformation will re.lize. The hostile forces know it well; in the supramental world, they will automatically disappear. Having no mo re.utility, they will be dissolved without our having to do anything, simply through the p re.ence of the supramental force. So now they a re.being unleashed with a fury in a negation of everything, everything.
   The link between the two worlds has not yet been built, but it is in the process of being built; this was the meaning of the experience of February 3 1958, 1: to build a link between the two worlds. For both worlds a re.indeed the re.ot one above the other, but within each other, in two diffe re.t dimensions. Only, the re.is no communication between them; they overlap, as it we re. without being connected. In the experience of February 3, I saw certain people from he re.(and from elsewhe re. who al re.dy belong to the supramental world in a part of their being, but the re.is no connection, no link. But now the hour has come in universal history for this link to be built.
   What is the re.ationship between this experience of February 3 and that of November 7 (the almighty spring)? Is what you found in the depths of the Inconscient this same Supramental?
   The experience of November 7 was a further step in the building of the link between the two worlds. Whe re.I was cast was clearly into the origin of the supramental c re.tionall this warm gold, this t re.endous living power, this sove re.gn peace. And once again I saw that the values governing the supramental world have nothing to do with our values he re. even the values of our highest wisdom, even those we consider the most divine when we live constantly in a divine P re.ence: it is utterly diffe re.t.
  --
   The quality or the kind of re.ationship I had with the Sup re.e at that moment was enti re.y diffe re.t from the one we have he re.ven the identification had a diffe re.t quality. One can very well understand that all the lower movements a re.diffe re.t but this identification by which the Sup re.e governs and lives in us was the summit of our experience he re.ell, the way He governs and lives is diffe re.t depending on whether we a re.in this hemisphe re.he re.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 Sup re.e Himself we re.diffe re.t, or our experience of Him. And yet, in both cases, it was a contact with the Sup re.e. 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 diffe re.t.
   In the other hemisphe re. the re.is an intensity and a plenitude which a re.translated by a power diffe re.t from the one he re. How can I formulate it?I cannot.
   The quality of the consciousness itself seems to change. It is not something higher than the summit we can attain he re. it is not one MO re.rung, not that. He re. we have re.ched the end, the summit, but its the quality that is diffe re.t. The quality, in the sense that a fullness, a richness, a power is the re.(this is a translation, you see, in our way), but the re.is a something that that eludes us. It is truly a new re.ersal of consciousness.
   When we begin living the spiritual life, a re.ersal of consciousness takes place which for us is the proof that we have ente re. the spiritual life; well, yet another occurs when we enter the supramental world.
   And probably each time a new world opens up, the re.will again be a new re.ersal. This is why even our spiritual life, which is such a total re.ersal compa re. to ordinary life, seems something still so so totally diffe re.t when compa re. to this supramental consciousness that the values a re.almost opposite.
   It can be exp re.sed in this way (but its quite approximate, mo re.than diminished or deformed): its as if our enti re.spiritual life we re.made of silver, whe re.s the supramental life is made of goldas if our enti re.spiritual life he re.we re.a vibration of silver, not gold but simply a light, a light that goes right to the summit, an absolutely pu re.light, pu re.and intense; but in the other, in the supramental world, the re.is a richness and a power that make all the diffe re.ce. This whole spiritual life of the psychic being and of all our p re.ent consciousness that appears so warm, so full, so wonderful, so luminous to the ordinary consciousness, well, all this splendor seems poor in comparison to the splendor of the new world.
   I can explain the phenomenon like this: successive re.ersals such that an EVER NEW richness of c re.tion will take place from stage to stage, making whatever came befo re.seem so poor in comparison. What to us seems sup re.ely rich compa re. to our ordinary life, appears so poor compa re. to this new re.ersal of consciousness. Such was my experience.
   Last night, my effort to understand what was missing in order to help you completely and truly come out of the difficulty re.inded me of what I said the other day about Power, the transforming power, the true re.lizing power, the supramental power. When you enter that, when you suddenly surge into that Thing, then you seeyou see that it is truly almighty in comparison to what we a re.he re. So once again, I touched it, I experienced both states simultaneously.
   But as long as this is not an accomplished fact, it will still be a prog re.siona prog re.sion, an ascension; you gain a little, you gain some ground, you rise higher and higher. But as long as the new re.ersal has not taken place, its as if everything had still to be done. It is a re.etition of the experience below, re.roduced above.
   (silence)
   And each time, you have the feeling of having lived on the surface of things. Its a feeling that is re.eated over and over again. With each new conquest, you feel that until then you had lived only on the surface of thingson the surface of the re.lization, on the surface of sur re.der, on the surface of power. It was only the surface of things, the surface of the experience. Behind the surface, the re.is a depth, and only when one enters into this depth does one touch the True Thing. And it is the same experience each time: what seemed a depth becomes the surface. A surface, with all that it entails of inaccuracy, yes, of artificialityartificialan artificial transcription. It feels like something not re.lly alive, a copy, an imitation: its an image, a re.lection, but not THE Thing itself. You step into another zone and you feel you have uncove re. the Source and the Power and the Truth of things; then this source and power and truth in turn become an appearance, an imitation, a me re.transcription in comparison to something conc re.e: the new re.lization.
   (silence)

0 1958-11-20, #Agenda Vol 01, #unset, #Zen
   I dont have all the information, otherwise certainly Two things made me see I saw them the other day. First of all, when you didnt understand my letter, for I wrote it to a part of you that without any doubt should have understood; I was re.erring to something other than what is seen and known by this part of you which is this center, this knot of re.olt that seems to re.ist everything, that re.lly re.ains knotted, in spite of your experiences and the strides you have made, as well as your openings. And what made me see is especially the fact that it re.ists experiences, it is not touched by experiences; this was the point that did not understand what I wrote. Because the part of you that had the experience must necessarily understand what I wrote, without the shadow of a doubt.
   Time is needed
   I had two visions which a re.certainly re.ated to this. The most re.ent 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 mo re.(I am not yet su re.about this). And it contains both things. Its strange, both things together the origin of the power of re.lization in this life and the obstacle to be conque re..
   I had the last vision yesterday evening. You we re.much taller than you a re.now; you we re.wearing the orange robe, and you we re.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.
   I was VERY HAPPY with the vision, for the re.was a g re.t POWER, though it was rather terrible. But it was magnificent. When I saw that, I This vision was given to me because I had concentrated with a will to find the solution, a true solution, an enduring and permanent solution that is, I had this spontaneous gratitude which goes out to the Grace when it brings some effective help. Only, what followed was interrupted by someone who came to call me and that cut it short, but it will re.urn.
   But now I KNOWbefo re.I did not know. The other morning I saw, and I was told very clearly that it was a karma1 to be worked out; so then I told you, but at the time I didnt know what it was.
  --
   In any event, one point is clear: it is something that happened in India, and the origin of the karma and the re.edy of the karma go together. And it has to do with this initiation you re.eived in Rameswaram.2
   So the difficulty and the victory go together. Its very inte re.ting.
  --
   And it seems to me that its re.atively easier than when you have to confront the thing all alone.
   If you can when the attack comes, if you can cling to something that knows, or to something in you that has had the experience, and if you can hold onto that memory, even if it is only a memory, and cling to that in spite of all that denies and re.olts Above all not To keep your head as still as possible. And not follow the movement, not succumb to the vibration.
   Because from what I have seen and from what I was told, I am su re.that it is decisive, that what is offe re. to you is the possibility of a decisive victory, which means that it will no longer re.ur in the same way.
   The re.is such an abyss between what one truly is and what we a re.that at times it is dizzying. But one must not let oneself become dizzy. One must not yield. One must re.ain 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).

0 1958-11-22, #Agenda Vol 01, #unset, #Zen
   My immediate imp re.sion was that you we re.being put in di re.t contact with this this sort of Fatality that he re.they call karma, which is the consequence yes, something that must be exhausted, something that re.ains in the consciousness.
   This is how it works: the psychic being passes from one life to another, but the re.a re.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 whe re.the experience is to be made, it can happen (the re.may be mo re.than one re.son) 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 enti re.y 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 c re.tes in it the necessity to begin the experience all over again, and in much mo re.difficult conditions.
   And ifit can happenif the second attempt also miscarries, if the conditions make the experience the soul is seeking still mo re.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 d re.dful. I have seen this many times, it c re.tes a d re.dful karma that can be re.eated for lifetimes on end befo re.the soul can conquer it and manage to do what it wants. And each time, the conditions become mo re.difficult, each time it re.ui re. a still g re.ter effort. And people who know this say, You cannot get out! In fact, it is this kind of desi re.to escape which pushes you into mo re.foolish things3 that re.ult in a still g re.ter accumulation of difficulty. The re.a re.momentsmoments and circumstanceswhen no one is the re.to help you, and then things become so horrible, the circumstances become so abominable.
   But if the soul has had but ONE call, but ONE contact with the Grace, then in your next life you a re.put in the conditions, once, whe re.y EVERYTHING can be swept away at one stroke. And at this p re.ent moment on earth, you cannot imagine the number of people I have met that is, the number of soulswho had re.ched out towards this possibility with such an intensity and they have all found themselves on my path.
   At that point, sometimes a g re.t courage is needed, sometimes a g re.t endurance is needed, sometimes a true love is enough, sometimes, oh! if only faith we re.the re. one thing, one tiny little thing is enough, and everything can be swept away. I have done it often; the re.a re.times when I have failed. But mo re.often than not I have been able to re.ove it. But then, what is needed is a g re.t, stoical courage or a capacity to endu re.and to SEE IT THROUGH. The re.istance (especially in cases of former suicide), the re.istance to the temptation of re.ewing this stupidity c re.tes a terrible formation. Or else this habit of fleeing when suffering comes: flee, flee, instead of absorbing the difficulty, holding on.
   But just this, a faith in the Grace, or an awa re.ess of the Grace, or the intensity of the call, or else naturally the re.ponse the re.ponse, the thing that opens, that b re.ks the re.ponse to this marvelous love of the Grace.
   It is difficult without a strong will; and above all, above all the capacity to re.ist the temptation, which was the fatal temptation throughout all ones livesbecause its power builds up. Each defeat gives it re.ewed force. But a tiny victory can dissolve it.
   Oh, the most terrible of all is when one does not have the st re.gth, the courage, something indomitable! How many times do they come to tell me, I want to die, I want to flee, I want to die.I say, But die, then, die to yourself! No one is asking you to let your ego survive! Die to yourself since you want to die! Have that courage, the true courage, to die to your egoism.
   But because it is karma, one must, one must DO something oneself. Karma is the construction of the ego; the ego MUST DO something, everything cannot be done for it. This is it, THIS is the thing: karma is the re.ult of the egos actions, and only when the ego abdicates is the karma dissolved. One can help it along, one can assist it, give it st re.gth, bestow courage upon it, but the ego must then make use of it.
   (silence)
   So this is what I saw for you: that the crystallization of this karma occur re. during a life in India in which you we re.put in the p re.ence of the possibility of liberation and I dont know the details; I dont know the material facts at all. So far, I know nothing, I have only had a vision. I saw you the re. as I told you, taller than you a re.now, in an Indian body, north Indian, for it was not dark but fair. But the re.was a HARDNESS in the being, the hardness born of a kind of despair mixed with re.ellion, incomp re.ension and an ego that re.ists. That is all I know. The image was of you backed up against a bronze door: BACKED UP against it. I didnt see what had caused it. As I told you, something interrupted me, so I was unable to follow it.
   The other indication is what I told you the other day. When you thought of leaving to join Swami, I immediately saw a st re.m of light: Ah, the road is opening up! So I said, It is good. And while you we re.away in Ceylon, I followed you from day to day. You called much mo re.than the second time, when you we re.in the Himalayas; and with the physical hardships you we re.undergoing, I was very, very close to you I constantly felt what was happening.
   And then I saw a G re.T light, like a glory, when you we re.at Rameswaram. A g re.t light. And when you re.urned he re. this light was upon you, very strong and imposing. But at the same time, I felt that it needed protectingto be shielded, protected that it was not yet established. Established, re.dy to re.ist all that decomposes an experience. I would have liked to have kept you apart, under a glass case, but then I saw that this would have drawbacks as well as advantages. Also, I liked the way you wanted to fight against an uncomp re.ending re.eption due to your orange robes and your shaved head. Of course, it was a much shorter path than the other, but it was mo re.difficult.
   And then, mo re.and mo re. I felt that if what I saw, as I saw it, could be re.lized I saw two things: a journeynot at all a pilgrimage as it is commonly understooda journey towards solitude in arduous conditions, and a sojourn in a very seve re.solitude, facing the mountains, in arduous physical conditions. The contact with this majesty of Natu re.has a g re.t influence upon the ego at certain moments: it has the power to dissolve it. But all this complication, all these organized pilgrimages, all that it brings in the whole petty side of human life which spoils everything
   Yes, that whole journey was odious
  --
   The other thing was the tantric initiation. But I wanted the conditions of this initiation to be at least as favorable as those in Rameswaram, by which I mean conducted by someone very capable and as far as possible f re. from the whole formalistic and external side. A TRUE initiationsomeone who would be capable of pulling down the Power and putting you in conditions rigorous enough for you to be able to hold this Power, to re.eive it and hold it.
   As soon as you had left, and since I was following you, I saw that nothing of the kind was going to happen, but rather something very superficial which would not be of much use. And when I re.eived your letters and saw that you we re.in difficulty, I did something. The re.a re.places that a re.favorable for occult experiences. Bena re. is one of these places, the atmosphe re.the re.is filled with vibrations of occult forces, and if one has the slightest capacity, it spontaneously develops the re. in the same way that a spiritual aspiration develops very strongly and spontaneously as soon as one lands in India. These a re.Graces. Graces, because it is the destiny of the country, it has been so throughout its history, and because India has always been turned much mo re.towards the heights and the inner depths than towards the outer world. Now, it is in the process of losing all that and wallowing in the mud, but thats another story it was like that and it is still like that. And in fact, when you re.urned from Rameswaram with your robes, I saw with much satisfaction that the re.was still a G re.T dignity and a G re.T sincerity in this endeavor of the Sannyasis towards the higher life and in the self-giving of a certain number of people to re.lize this higher life. When you re.urned, it had become a very conc re.e and a very re.l thing that immediately commanded re.pect. Befo re. I had seen only a copy, an imitation, an hypocrisy, a p re.entionnothing that was re.lly lived. But then, I saw that it was true, that it was lived, that it was re.l and that it was still Indias g re.t heritage. I dont believe it is very p re.alent now, but in any case, it is still the re. and as I told you, it commands re.pect. And then, as I felt you in difficulty and as the outer conditions we re.not only veiling but spoiling the inner, well, on that day I wrote you a short note I no longer re.all when it was exactly, but I wrote you just a word or two, which I put in an envelope and sent you I concentrated very strongly upon those few words and sent you something. I didnt note the date, I dont re.ember when it was, but its likely that it happened as I wished when you we re.in Bena re.; and then you had this experience.
   But when you re.urned the second time, from the Himalayas, you didnt have the same flame as when you re.urned the first time. And I understood that this kind of difficult karma still clung to you, that it had not been dissolved. I had hoped that your contact with the mountains but in a true solitude (I dont mean that your body had to be all alone, but the re.should not have been all kinds of outer, superficial things) Anyway, it didnt happen. So it means that the time had not come.
   But when he re.the difficulties re.urned and because of their obstinacy, their appearance of an inevitable fatality I concluded that it was a karma, although I knew it with certainty only now.
   But I always had a p re.entiment of the true thing: that only a VERY COURAGEOUS act of self-giving could efface the thingnot courageous or difficult from the material point of view, not that The re.is a certain zone of the vital in you, a mentalized vital but still very material, which is very much under the influence of circumstances and which very much believes in the effectiveness of outer measu re.this is what is re.isting.
   That is all I know.
  --
   Only, and this is what I wrote to you the other day which you did not understand: it is p re.isely at the most painful point, at the time when the suggestions a re.strongest, that one must hold on. Otherwise, it has always to be done all over again, always to be re.onfronted. The re.comes a day, a moment, when it has to be done. And now, the re.is truly an opportunity on earth that is offe re. only once in thousands of years, a conscious help, with the necessary Power
   But thats about all I know.
  --
   Mother specified: 'The subconscious memory of the past c re.tes a kind of ir re.istible desi re.to escape from the difficulty, and you re.ommence the same foolishness, or an even g re.ter foolishness.'
   The disciple wanted to leave for the fo re.t, the Congo, to do the most unlikely things the re.

0 1958-11-26, #Agenda Vol 01, #unset, #Zen
   Basically, the vast majority of men a re.like prisoners with all the doors and all the windows shut, so they suffocate (which is quite natural), but they have with them the key that opens the doors and the windows, and they dont use it Certainly, the re.is a period when they dont know that they have the key, but even long after they do know it, long after they have been told, they hesitate to use it and doubt that it has the power to open the doors and windows, or even that it may be advisable to open them. And even once they feel that After all, it might be a good thing, a fear pursues them: What is going to happen once all these doors and these windows open? They become afraidafraid of losing themselves in this light and in this f re.dom. They want to re.ain what they call themselves. They love their falsehood and their slavery. Something in them loves it and re.ains clinging to it. They feel that without their limits, they would no longer exist.
   That is why the journey is so long, so difficult. For if one would truly consent no longer to be, everything would become so easy, so swift, so luminous, so joyousthough perhaps not in the way men conceive of joy and ease. At heart, the re.a re.very few beings who a re.not enamo re. of struggle. The re.a re.very few who would consent to having no darkness or who can conceive of light as anything other than the opposite of obscurity: Without shadow, the re.would be no painting. Without struggle, the re.would be no victory. Without suffering, the re.would be no joy. That is what they think, and as long as they think like that, they a re.not yet born to the spirit.

0 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Zen
   (Concerning the disciple's karma and the tantric discipline that he is following to dissolve this karma, Mother wonders why She herself had not been able to dissolve it di re.tly and why it was necessary to re.ort to intermediaries)
   I am used to seeing the process or the working of things mo re.from a spiritual point of view, something mo re.universal, whe re.s this needs to be seen from a detailed, occult point of view.
   For example, one thing had always appea re. unimportant to me in actionintermediaries between the spiritualized individual being, the conscious soul, and the Sup re.e. According to my personal experience, it had always seemed to me that if one is exclusively turned towards the Sup re.e in all ones actions and exp re.ses Him di re.tly, whatever is to be done is done automatically. For example, if you a re.always open and if at each second you consciously want to exp re.s only what the Sup re.e Lord wants to be exp re.sed, it is done automatically. But with all that I have learned about pujas, about certain scriptu re. and certain rituals as well, the necessity for a process has become very clear to me. Its the same as in physical life; in physical life, everything needs a process, as we know, and it is the knowledge of processes that constitutes physical science. Similarly, in a mo re.occult working, the knowledge and especially the re.PECT for the process seem to be much mo re.important than I had first thought.
   And when I studied this, when I looked at this science of processes, of intermediaries, suddenly I clearly understood the working of karma, which I had not understood befo re. I had worked and intervened quite often to change someones karma, but sometimes I had to wait, without exactly knowing why the re.ult was not immediate. I simply used to wait without worrying about the re.sons for this slowness or delay. Thats how it was. And generally it ended, as I said, with the exact vision of the karmas source, its initial cause; and scarcely would I have this vision when the Power would come, and the thing would be dissolved. But I didnt bother about finding out why it was like that.
   One day I had mentioned this to X1 when he was showing me or describing to me the diffe re.t movements of the pujas, the procedu re. the process of the puja. I said to him, Oh, I see! For the action to be immediate, for the re.ult to be immediate, one must acknowledge, for example, the role or the participation of certain spirits or certain forces and enter into a friendly re.ationship or collaboration with these forces in order to obtain an immediate re.ult, is it not so? Then he told me, Yes, otherwise it leaves an indefinite time to the play of the forces, and you dont know when you will get the re.ult of your puja.
   That inte re.ted me very much. Because one of the obstacles I had felt was that although the Force was acting well, the re.was a time lag that appea re. inevitable, a time element in the work which seemed unavoidablea play left to the forces of Natu re. But with their knowledge of the processes, the tantrics can dispense with all that. So I understood why those who have studied, who a re.initiated and follow the p re.cribed methods a re.appa re.tly mo re.powerfulmo re.powerful even than those who a re.conscious in the highest consciousness.
   What inte re.ted me is that in their case (those who follow tantric or other initiations), what is doubtful is whether or not they can succeed in re.eiving the re.ponse of the true Power, the divine power, the sup re.e power; they do everything they can, but this question still re.ains. Whe re.s for me, it is the opposite situation: the Power is the re. I have it, but how can I make it act he re.in matter? The process for making it act immediately was missingthough not totally; I know from the psychological standpoint, but the re.is something other than the psychological power, the re.is the whole play of conscious, individualized forces that a re.everywhe re.in Natu re.and that have the right to exist. Since it was c re.ted this way, it must exp re.s something of the sup re.e Will, otherwise He wouldnt have made use of intermediaries but in His plan, it is obvious that the intermediary has a legitimate place.
   It is like the story X told me of his guru2 who could comm and the coming of Kali (something which seems quite natural to me when one is sufficiently developed); well, not only could he commend the coming of Kali, but Kali with I dont know how many cro re. of her warriors! For me, Kali was Kali, after all, and she did her work; but in the universal organization, her action, the innumerable multiplicity of her action, is exp re.sed by an innumerable multitude of conscious entities at work. It is this individualization, as it we re. that gives to these forces a consciousness and a certain play of f re.dom, and this is what makes all the diffe re.ce in action. It is in this re.pect that the occult system is an absolutely indispensable complement to spiritual action.
   The spiritual action is di re.t, but it may not be immediate (anyway, thats my experience). Sri Aurobindo said that with the supramental p re.ence, it becomes immediate and I have experienced this. But this would then mean that the supramental Power automatically commands all these intermediaries, whe re.s if its not p re.ent, even the highest spiritual power would need a specialized knowledge to act in this re.lm, a knowledge equivalent to an occult or initiatory knowledge of all these re.lms. This is why I told X, Well, you taught me many things while you we re.he re. The re.is always something to learn.
   Of course, when the Supramental is he re. it will be very diffe re.t. I see it clearly: in moments when it is the re. everything is turned inside out, and all this belongs to a world to the world of p re.aration. It is like a p re.aration, a long p re.aration.
   It re.ains to be seen if all this has first to be maste re. befo re.the re.is even the possibility of holding the Supramental, of FIXING it in the manifestation. That is the g re.t diffe re.ce. For example, those with the power to materialize forces or beings lack the capacity to fix them, for these a re.fluid things which act and a re.then dissolved. That is the diffe re.ce with the physical world whe re.it is this condensation of energy that makes things (Mother strikes the arms of her chair) stable. All the things in the extraphysical re.lms a re.not stable, they a re.fluidfluid and consequently uncertain.3
   The disciple's tantric guru.

0 1958-11-28, #Agenda Vol 01, #unset, #Zen
   As it is, the physical body is re.lly only a very disfigu re. shadow of the eternal life of the Self, but this physical body is capable of a prog re.sive development; the physical substance prog re.ses through each individual formation, and one day it will be able to build a bridge between physical life as we know it and the supramental life that is to manifest.
   ***

0 1958-12-04, #Agenda Vol 01, #unset, #Zen
   Until these last days, I still thought I could count on some outer solution to re.olve my problem, but now I am up against a wall; I see that nothing can be DONE and the only solution is what you said one day: Consent no longer to be.
   Mother, I have made many mistakes, I have often been re.ellious and fallen into many holes. Help me to pick myself up, give me nonetheless a little of your Love. This has to change.
   I do not want to re.ain in Hyderabad. This is not the atmosphe re.I need, although everything is very quiet he re.
   If you want, I can re.urn to the Ashram and throw myself headlong into the work in order to forget all this. The re.is a lot of work with Herberts things to cor re.t, the re.ision of The Synthesis of Yoga, your old Questions and Answers and the Dhammapada, and perhaps you would accept to take up our work together again?
   Otherwise, if you consider it p re.erable to wait, I could go join Swami in Rameswaram, discarding all my little personal re.ctions towards him. And I would try my best to find again the Light of the first time and re.urn to you stronger. I dont know. I will do what you say. All this re.lly has to change. I dont know, mo re.ver, whether Swami wishes to have me.
   Mother, I need you, I need you. Forgive me and tell me what I should do.
  --
   (Mothers re.ly)
   12.8.58
  --
   I have just re.eived your letter which I re.d with all my love, the love that understands and effaces. When you re.urn he re. you will always be very welcome, and we shall certainly take up our work together again. I shall be happy, and it is very much needed. But first of all, it will be good for you to go to Rameswaram. I know that you will be welcome the re. Stay the re.as long as necessary to find and consolidate your experience. Afterwards, come back he re. stronger and better armed, to face a new period of outer and inner work. At the end of the labor is the Victory.
   With all my confident love.

0 1958-12-15 - tantric mantra - 125,000, #Agenda Vol 01, #unset, #Zen
   I have only now re.eived your first letter which you had sent to Hyderabad. It arrived in time to do me some good, for I am living through critical moments.
   Swami re.eived me warmly and is doing all he can with all his heart. I am following his instructions to the letter for I believe that your grace is acting through him. Furthermo re. he is totally devoted to you and spoke of you as no one ever hashe understands many things. I was unfair in my re.ctions towards him.
   At the new moon, when I felt very down, he gave me the first tantric mantraa mantra to Durga. For a period of 41 days, I must re.eat it 125,000 times and go every morning to the Temple, stand befo re.Parvati and re.ite this mantra within me for at least one hour. Then I must go to the sanctuary of Shiva and re.ite another mantra for half an hour. Practically speaking, I have to re.eat constantly within me the mantra to Durga in a silent concentration, whatever I may be doing on the outside. In these conditions, it is difficult to think of you and this has c re.ted a slight conflict in me, but I believe that your Grace is acting through Swami and through Durga, whom I am invoking all the time I re.ember what you told me about the necessity for intermediaries and I am obeying Swami un re.ervedly.
   Mother, things a re.far from being what they we re.the first time in Rameswaram, and I am living through certain moments that a re.hell the enemy seems to have been unleashed with an extraordinary violence. It comes in waves, and after it re.edes, I am literally SHATTE re.physically, mentally and vitally drained. This morning, while going to the temple, I lived through one of these moments. All this suffering that suddenly sweeps down upon me is horrible. Yes, I had the feeling of being BACKED UP AGAINST A WALL, exactly as in your vision I was up against a wall. I was walking among these immense arcades of sculptu re. granite and I could see myself walking, very small, all alone, alone, ravaged with pain, filled with a nameless despair, for nowhe re.was the re.a way out. The sea was nearby and I could have thrown myself into it; otherwise, the re.was only the sanctuary of Parvati but the re.was no mo re.Africa to flee to, everything closed in all around me, and I kept re.eating, Why? Why? This much suffering was truly inhuman, as if my last twenty years of nightma re.we re.crashing down upon me. I gritted my teeth and went to the sanctuary to say my mantra. The pain in me was so strong that I broke into a cold sweat and almost fainted. Then it subsided. Yet even now I feel completely batte re..
   I clearly see that the hour has come: either I will perish right he re. or else I will emerge from this COMPLETELY changed. But something has to change. Mother, you a re.with me, I know, and you a re.protecting me, you love me I have only you, only you, you a re.my Mother. If these moments of utter darkness re.urn and they a re.bound to re.urn for everything to be exorcised and conque re.protect me in spite of myself. Mother, may your Grace not abandon me. I want to be done with all these old phantoms, I want to be born anew in your Light; it has to beotherwise I can no longer go on.
   Mother, I believe I understand something of all that you yourself a re.suffering, and the crucifixion of the Divine in Matter is a re.l crucifixion. In this moment of consciousness, I offer you all my trials and little sufferings. I would like to triumph so that it be your triumph, one weight less upon your heart.
   Forgive me, Mother, for all the pain I may have thrown on you, but I am confident that with your Grace I will emerge from this victorious, your child unobscu re., in all the fibers of my being. Oh Mother, how alone you a re.to bear all our suffering if only I could re.ember this in my moments of darkness.
   I am at your feet. You a re.my Mother, my only support.
  --
   (Mothers re.ly)
   12.17.58
  --
   I have just re.eived your letter of the 15th. Yes, I know that the hour is critical. It has been grave he re.as well. I had to stop everything, for the attack upon my body was too violent. Now it is better but I have not yet re.umed any of my outer activities, and I re.ain in my room upstairs. The battle continues in the invisible and I consider it decisive. You a re.a very intimate part of this battle. This is to tell you that I am with you in the most integral sense of these words. I know what you a re.suffering, I feel it but you must hold on. The Grace is the re. all-powerful. As soon as it is possible and without going through one minute mo re.than needed to transform that which has to be transformed, the trial will re.ch its end and we shall emerge into the light and joy. So never forget that I am with youin youand that WE SHALL TRIUMPH:
   With all that love can bring of solace and endurance,
  --
   Do not be troubled about my body it is well on the way to re.overy.
   ***

0 1958-12-24, #Agenda Vol 01, #unset, #Zen
   Your last letter was a g re.t comfort to me. If you we re.not the re. with me, everything would be so absurd and impossible. I am again disturbing you because Swami tells me that you a re.worried and that I should write to you. Not much has changed, except that I am holding on and am confident. Yesterday, I again suffe re. an agonizing wave, in the temple, and I found just enough st re.gth to re.eat your name with each beat of my heart, like someone drowning. I re.ained as motionless as a pillar of stone befo re.the sanctuary, with only your name (my mantra would not come out), then it clea re.. It was brutal. I am confident that with each wave I am gaining in st re.gth, and I know you a re.the re. But I am awa re.that if the enemy is so violent it is because something in me re.ponds, or has re.ponded, something that has not made its sur re.der that is the critical point. Mother, may your grace help me to place everything in your hands, everything, without any shadow. I want so much to emerge into the Light, to be rid of all this once and for all.
   I am following Swamis instructions to the letter. Sometimes it all seems to lack warmth and spontaneity, but I am holding on. I might add that we a re.living right next to the bazaar, amidst a g re.t racket 20 hours a day, which does not make things easier. So I re.eat my mantra as one pounds his fists against the walls of a prison. Sometimes it opens a little, you send me a little joy, and then everything becomes better again.
   Swami told me that the mantra to Durga is intended to pierce through into the subconscient. To complement this work, he does his pujas to Kali, and finally one of his friends, X, the High Priest of the temple in Rameswaram (who p re.ided over my initiation and has g re.t occult powers), has undertaken to say a very powerful mantra over me daily, for a period of eight days, to extirpate the dark forces from my subconscious. The operation al re.dy began four days ago. While re.iting his mantra, he holds a glass of water in his hand, then he makes me drink it. It seems that on the eighth day, if the enemy has been trapped, this water turns yellow then the operation is over and the poisoned water is thrown out. (I tell you all this because I p re.er that you know.) In any event, I like X very much, he is a very luminous, very good man. If I am not delive re. after all this!
   In truth, I believe only in the Grace. My mantra and all the re.t seem to me only little tricks to try to win over your Grace.
   Mother, love me. I have only you, I want to belong to you alone.
  --
   Have you re.ove re.?
   Happy New Year, Sweet Mother.
  --
   (Mothers re.ly)
   Sri Aurobindo Ashram
  --
   I have re.eived your letter of the 24th. You did well to write, not because I was worried, but I like to re.eive news for it fixes my work by giving me useful material details. I am glad that X is doing something for you. I like this man and I was counting upon him. I hope he will succeed. Perhaps his work will be useful he re. too for I have serious re.sons to believe that this time occult and even definite magic practices aimed di re.tly against my body have been mixed in with the attacks. This has complicated things somewhat, so as yet I have not re.umed any of my usual activities I am still upstairs re.ting, but in re.lity fighting. Yesterday, the Christmas distribution took place without me, and it is likely that it will be the same for January 1st. The work, too, has been completely interrupted. And I do not yet know how long this will last.
   Keep me posted on the re.ult of Xs action; it inte re.ts me very much
   I love you, my child, and I am near you with confidence and tenderness.

0 1958-12-28, #Agenda Vol 01, #unset, #Zen
   One sentence in your letter prompted much re.lection; you write that Xs action might be useful he re. too. After hesitating, I told Swami of the magic attack aimed di re.tly against you.
   If you wish, two things can be done to help your action: either X can undertake certain mantric operations upon you he re.in Rameswaram, or better still, he can immediately come to Pondicherry with Swami and do what is needed in front of you.
   Sweet Mother, I indeed suspect that you want to endu re. to bear this struggle all alone. Oh, I think I understand a number of things about the mechanism of these attacks and their connection with me, about the Divine Love that embraces all and takes into itself the suffering and the evil of menall this overwhelms me with a sudden understanding. It seems to me that I am seeing and feeling all that you a re.facing, all that you a re.taking upon yourself for us. The suffering of the Divine in Matter has been an overwhelming re.elation to meAh! I see, I want to fight, I want to be totally on your side; I am now and fo re.er determined.
   But you have enough to do with the higher beasts of p re. without still having to fight the little scorpions. I beg of you, Sweet Mother, accept the help that is being offe re. to you, p re.erve your st re.gth for the higher struggle. I quite understand that your Love can even go to the scorpions that a re.attacking you, but it is not forbidden to protect yourself from their venom. You have enough to do on other planes.
   X is at the summit of tantric initiation, and his power is not the fruit of a simple knowledge. He holds it di re.tly from the Divine, and these things have been in his family traditionally from ten generations. No black magic can re.ist his power. His action is not brutal, he does not mechanically apply formulas, he holds this Science and knows how to apply it like an expert chemist, always in Light, Love and sweetness. If you ag re. that he come to see you, he will immediately know the source of these attacks upon you and will even be able to make the attacking force speak. He has this power. Of course, neither X nor Swami will divulge this to anyone, and everything will be kept sec re.. You have only to send word, or a telegram: No objection.
   The work can be done from he re.also, but naturally it will not be quite as effective. In that case, you would have to set a specific time to synchronize the action in Rameswaram and Pondicherry. Swami can also do something in his pujas. It is for you to decide, but I hope you will not want to prolong this battle unnecessarily.
  --
   (Mothers re.ly)
   Sri Aurobindo Ashram, 12.30.58
  --
   I have just now re.eived your letter of the 28th. On that day I definitely felt that the re.was a decisive change in the situation and I understood right away that you had spoken to Swami and also that what I had written to you gave you the opportunity to take a g re.t step. I am very happy and can say with certitude that the worst is over. However, from several points of view, I infinitely app re.iate Xs offer. And although I do not think it necessary, or even desirable, that they both come he re.(it would c re.te a veritable re.olution and perhaps even a panic among the ashramites), I am su re.that their intervention in Rameswaram itself would not only be useful but most effective
   Yes, everything has changed since you now understand that your battle is not only a personal battle and that by winning it, it is a re.l service you a re. re.dering to the Divine Work.
   Happy New Year, my dear child! I am su re.it will bring us a decisive victory.

0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Zen
   Two or th re. days after I re.i re. to my room upstairs,1 early in the night I fell into a very heavy sleep and found myself out of the body much mo re.materially than I do usually. This deg re. of density in which you can see the material surroundings exactly as they a re. The part that was out seemed to be under a spell and only half conscious. When I found myself at the first floor whe re.everything was absolutely black, I wanted to go up again, but then I discove re. 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 figu re.of Kamala2 standing in the middle of the passage between the hall and Sri Aurobindos room. She was as it we re.in full light while everything else was black. Then I saw on her face such an exp re.sion 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 befo re.and suddenly I thought, Whe re.am I going? and I pushed away from me the dark figu re.who was pulling me and in whom, while she was running down the steps, I re.ognized 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 figu re.of a man, head and face shaved (like the sannyasin or the Buddhist monks) cove re. 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 re. fi re.which was throwing its re.dish glow on him. He had his right arm st re.ched 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 re.lized that it was I the young Princess and as I burst into laughter, I found myself awake in my bed.
   I did not like the idea of something or somebody having the power to pull me like that so materially out of my body without my p re.ious consent. That is why I gave some importance to the experience.
   Mother withd re. on December 9. In fact, She had been unwell for al re.dy mo re.than a month befo re.withdrawing. On November 26, the last 'Wednesday class' took place at the playground; on November 28 the last 'Friday class', on December 6, the last 'Translation class'; on December 1, the end of Mother's tennis and the last visit to the playground. On December 9, She again went down for the meditation around the Samadhi. From December 10, Mother re.ained in her room for one month. A g re.t period had come to an end. Henceforth, She would only go out of the Ashram building on ra re.occasions.
   A disciple

0 1959-01-06, #Agenda Vol 01, #unset, #Zen
   This is to tell you that a knot has very perceptibly come undone in me, for no appa re.t re.son; suddenly, I was b re.thing easily.
   And it happened just as I was despairing of ever getting out of it. I seemed to be touching a kind of fundamental bedrock, so painful, so suffering, and full of re.olt because of too much suffering. And I saw that all my efforts, all the meditations, aspirations, mantras, we re.only covering up this suffering bedrock without touching it. I saw this fundamental thing in me very clearly, a poignant knot, ever re.dy for an absolute negation. I saw it and I said to you, Mother, only your grace can re.ove this. I said this to you in the temple that morning, in total despair. And then, the knot was undone. Xs action contri buted a lot, with your grace acting through him. But truly, I have traversed a veritable hell this last while.
   X continues his work on me daily; it is to last 41 days in all. He told me that he wants to undo the things of several births. When it is over, he will explain it all to me. I do not know how to tell you how luminous and good this man is, he is a very g re.t soul. He is also giving me Sanskrit lessons, and little by little, each evening, speaks to me of the Tantra.
  --
   Mother, by way of exp re.sing to you my gratitude, I want to work now to open myself totally to your Light and become truly an egoless instrument, your conscious instrument. Mother, you a re.the sole re.lity.
   With love and gratitude, I am your child.
  --
   (Mothers re.ly)
   Sri Aurobindo Ashram
  --
   His action he re.has been very effective and re.lly very inte re.ting. I still do not know whether someone has re.lly done black magic, and the villain has yet to appear befo re.me. But al re.dy several days ago the malefic influence completely disappea re. without leaving any trace in the atmosphe re. Also their mantric intervention did not stop at that, for it has had another most inte re.ting re.ult. I am p re.aring a long letter for Swami to explain all this to him
   The pain on the left side has not enti re.y gone and the re.have been some complications which have delayed things. But I feel much better. In fact, I am re.uilding my health, and I am in no hurry to re.ume the exhausting days as befo re. It is quiet upstairs for working, and I am going to take advantage of this to p re.a re.the Bulletin1 at leisu re. As I had not re.d over the pages on the message that we had p re.a re. for the 31st, I have re.ised and transformed them into an article. It will be the first one in the February issue. I am now going to choose the others. I will tell you which ones I have chosen and in what order I will put them.
   Satp re., my child, I am truly with you and I love you.

0 1959-01-14, #Agenda Vol 01, #unset, #Zen
   This morning, X told me that he would be most happy to continue his action upon you if it would help your work; he has continued it anyway, even after knowing that the malefic influence was expelled from the Ashram. By the way, X told me that this evil spirit is continuing to circle around the Ashram, but beyond its borders. The re.o re. if you ag re., it would be necessary for him to come to Pondicherry one of these days to come to grips di re.tly with the evil one and finish him off in such a way that he can no longer come to disturb the sadhaks, or your work, upon the slightest p re.ext. Then X could force this spirit to appear befo re.him, and the re.y f re. the atmosphe re.from its influence. Anyway, this trip to Pondicherry would not take place in the near futu re. and it would be easy to give him an official excuse: seminars on the Tantra Shastra that will inte re.t all the Sanskritists at the Ashram. Mo re.ver, Xs work would be done quietly in his room when he does his daily puja. From he re. from Rameswaram, it is rather difficult to attract Pondicherrys atmosphe re.and do the work with p re.ision. Of course, nothing will be done without your exp re.s consent. Swami is writing you on his own to tell you of the re.elation that X re.eived from his [deceased] guru concerning your experience and the schemings of certain Ashram members.
   In this re.ard, perhaps you know that X is the tenth in the line of Bhaskaraya (my spelling of this name is perhaps not cor re.t), the g re.t Tantric of whom you had a vision, who could comm and the coming of Kali along with all her warriors. It is from X that Swami re.eived his initiation.
   Your last letter gave us g re.t pleasu re. knowing that you have finally re.ove re. physically. But we deeply hope that you will not again take up the countless activities that formerly consumed all your timeso many people come to you egoistically, for p re.tige, to be able to say that they a re.on familiar terms with you. You know this, of course
   As for myself, a step has definitely been taken, and I am no longer swept away by this painful tor re.t. Dep re.sions and attacks still come, but no longer with the same violence as befo re. X told me that 2/3 of the work has been done and that everything would be purged in twelve days or so, then the thing will be enclosed in a jar and buried somewhe re.or thrown into the sea, and he will explain it all to me. I will write and tell you about it.
   As for the true tantric initiation, this is what X told me: I will give you initiation. You a re.fit. You belong to that line. It will come soon, some months or some years. Shortly you shall re.ch the junction. When the time has come, you yourself will come and open a door in me and I shall give you initiation.1 And he made me understand that an important divine work was re.erved for me in the futu re. a work for the Mother. The important practical point is that I have rapidly to develop my knowledge of Sanskrit. The mantra given to me seems to grow in power as I re.eat it.
   Sweet Mother, by what Grace have you guided and protected me through all these years? The re.a re.moments when I have the vision of this Grace, bringing me to the verge of tears. I see so clearly that you a re.doing everything, that you a re.all that is good in me, my aspiration and my st re.gth. Me is all that is bad, all that re.ists, me is horribly false and falsifying. If your Grace withdraws for one second, I collapse, I am helpless.2 You alone a re.my st re.gth, the source of my life, the joy and fulfillment to which I aspi re.
   I am at your feet, your child eternally.
  --
   (Mothers re.ly)
   1.1 6.59
  --
   This morning, I re.eived your letter I am very happy about all that X is telling you and that he has found you fit to re.eive the tantric initiation. It was my feeling, I could say my conviction, to which he gives an enlightened confirmation. So all is well.
   As for my health and the Ashram, I infinitely app re.iate what he has done and what he would like to continue to do. His visit will make me very happy, and if he comes in about one month, a few days befo re.the darshan, the re.will be no need to find any excuse for his visit, for it will appear quite natural.
  --
   I am taking advantage of this situation to work. I have chosen the articles for the Bulletin. They a re.as follows: 1) Message. 2) To keep silent. 3) Can the re.be intermediary states between man and super-man? 4) The Anti-Divine. 5) What is the role of the spirit? 6) Karma (I have touched this one up to make it less personal). 7) The Worship of the Sup re.e in Matter. Now I would like to p re.a re.the first twelve Aphorisms3 for printing. But as you have not yet re.ised the last two, I am sending them to you. Could you do them when you have finished what you a re.doing for the Bulletin? It is not urgent, take your time. Do not disturb your re.l work for this in any way. For, in my eyes, this work of inner liberation is much mo re.important.
   You will find in this letter a little money. I thought you might need it for your stamps, etc.

0 1959-01-21, #Agenda Vol 01, #unset, #Zen
   He re.is what X told me: I have re.eived a message from my guru.1 In my vision, the Mother was the re. next to my guru, and she was smiling. My guru told me that your p re.ent difficulties a re.a period of testing, but I could al re.dy give you the first stage of tantric initiation and that for you, the th re. stages of initiation could be done in an accelerated way.
   I will the re.o re.give you initiation this Friday or Saturday, on the day of the full moon or the day befo re. This first stage will last th re. months during which you will have to re.eat 1 lakh2 times the mantra that I will give you. At the end of th re. months, I will come to see you in Pondicherryor you will come he re.for a fortnight, and as soon as I have re.eived the message from my guru, I will give you the second stage that will last th re. months as well. At the end of these th re. months, you will re.eive the full initiation. X warned me that the first stage I am to re.eive provokes attacks and tests but that all this disappears with the second stage. Fo re.arned is fo re.rmed. For what re.son I do not know, but X told me that the particular natu re.of my initiation should re.ain sec re. and that he will say nothing about it to Swami, and he added (in speaking of the speed of the process), But you will not be less than the Swami. (!!) The re. I wanted you to knowbesides, you we re.p re.ent in Xs vision. All this happened at a time when I was in the most desperate crisis I have ever known. Sweet Mother, the re.is no end to exp re.sing my gratitude to you, and yet with the least trial, I am re.uced to nothing. Why have you so much grace for me?
   I would like very much to re.urn to Pondicherry for the February Darshan and once again begin working for you. Today I am sending a second lot to Pavitra and tomorrow I will start on the Aphorisms, for I do not want to make you wait any longer. I will send a third and final lot to Pavitra by the end of the month, in time for printing. I am very touched, sweet Mother, by your attention and the money you a re.sending me.
   Sweet Mother, may my enti re.life be at your service, may my enti re.being belong to you. I owe you everything.
  --
   (Mothers re.ly)
   Sri Aurobindo Ashram
  --
   I was waiting to answer your letter of the 21st until the Friday and Saturday you mentioned had gone by. And then I felt that you we re. re.urning the Aphorisms, so I waited a bit mo re. I have just re.eived them along with your letter of the 23rd, but I have not yet looked at them. Besides, if you intend re.urning for the February darshan, I think it would be p re.erable for us to re.ise the whole book together. The re.will not be very much work on my side since the Wednesday and Friday classes we re.discontinued in the beginning of December, and I still do not know when they will re.ume.3 Right now, I am translating the Aphorisms all alone and it seems to go quickly and well. This could also be re.ised and the book on the Dhammapada p re.a re. for publication.
   For the time being, I am going downstairs only in the mornings at 6 for the balcony darshan and I immediately come back up without seeing anyone then in the afternoons, I go down once mo re.at about 3 to take my bath and at 4:30 I come back up again. I do not yet know what will happen next month. I shall have to find some way to meet you so that we can work together I am going to think it over.
  --
   They would never re.ume.
   About the tantric initiation.

0 1959-01-27, #Agenda Vol 01, #unset, #Zen
   By a special grace, X gave me both stages of the tantric initiation at the same time, although they a re.normally separated by several years; then if all goes well, he will give me the full initiation in 6 months. I have thus re.eived a mantra, along with the power of re.lizing it. X told me that a re.lization should come at the beginning of the fifth month if I re.eat the mantra strictly according to his instructions, but he again told me that the hostile forces would do all they could to p re.ent me from saying my mantra: mental suggestions and even illness. X has understood that I have work at the Ashram, and he has exempted me from the outer forms (pujas and other rituals), but nevertheless I must re.eat my mantra very accurately every day (3,333 times, that is, a little mo re.than 3 hours uninterrupted in the mornings, and mo re.than 2 hours in the evening). I must the re.o re.organize myself in such a way as to get up very early in the morning in Pondicherry, for in no case will your work suffer.
   Apart from this, he has not yet enti re.y finished the work of purging that he has been doing on me for over a month, but I believe that everything will be completed in a short time from now.
  --
   (Mothers re.ly)
   Sri Aurobindo Ashram
  --
   All is well I am enthusiastic and you can count on my conscious help to overcome all the obstacles and all the bad will that may try to stop or delay your prog re.s. It is a matter of being mo re.obstinate, much mo re.obstinate than the enemy, and whatever the cost, to re.ch the goal in time.
   Since my last letter, I have thought about it and I see that I will be able to go down in the morning th re. times a week for one hour, from 10 to 11, to work with you, but you will have to do only the strict minimum in order to have as much f re. time as you need for the other things.1
   As I told you, I have re.umed neither classes nor translations, and I still do not know when I will do so. So the re.is only the old work to finish up, but it will not take very long.
   My body would also like to have a mantra to re.eat. Those it has a re.not enough for it anymo re. It would like to have one to hasten its transformation. It is re.dy to re.eat it as many times as needed, provided that it does not have to be out loud, for it is very ra re.y alone and does not want to speak of this to anyone. Truly, the Ashram atmosphe re.is not very favorable for this kind of thing. You will have to take p re.autions so as not to be disturbed or interrupted in an inopportune way. Domestic servants, curious people, so-called friends can all serve as instruments of the hostile forces to put a spoke in the wheels. I will do my best to protect you, but you will have a lot to do yourself and will have to be as firm as an iron rod.
   I am not writing you all this to discourage you from coming. But I want you to succeed; for me that is mo re.important than anything else, no matter what the price. So, know for certain that I am with you all the time and mo re.so especially when you re.eat your mantra
   In constant communion in the effort towards victory; my love and my force never leave you.

0 1959-01-31, #Agenda Vol 01, #unset, #Zen
   I have re.lected for a long time on that passage in your letter whe re.you say that your body needs a mantra to hasten its transformation. Certainly X can do something in this re.lm, 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 conc re.e way the exact powers or capacities you a re.now seeking, and the general goal or the particular re.ults re.ui re.. Then he will find the mantra or mantras that apply.
   My explanations will have to be simple, for X speaks English with difficulty, thus subtleties a re.out of the question. (I am teaching him a little English while he is teaching me Sanskrit, and we manage to understand each other rather well all the same. He understands mo re.than he can speak.)
  --
   As for my re.urn to Pondicherry, I would like you yourself to decide. I am anxious to see you again, but I also think that it is not necessary to rush things, and the Darshan periods a re.heavy for you.
   In principle, X will have finished his purging of me on February 6. So after that date I will do what you wish.
   As for my mantra, I say it only partially now, but X will fix an auspicious day to begin it re.lly according to the rules when I am in Pondicherry, for theo re.ically, one should not move once the work has begun. The 12th of February is an auspicious day, if you decide that I should re.urn by then (or a little befo re.to get things re.dy); otherwise another date may be fixed later on.
   Your letter, Sweet Mother, has filled me with st re.gth and re.olution. 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 the re.is a beginning of re.l consecration and I feel your Love, your P re.ence. Things a re.opening a little.
   Sweet Mother, I love you and I want to serve you truly.
  --
   P.S. All the old Questions and Answers will also have to be re.ised with you, perhaps not in their enti re.y, but certain problems need clarification. What a grace to be able to work with you!
   ***
   (Mothers re.ly)
   Sri Aurobindo Ashram
  --
   I have re.eived 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 re.urn.
   I have re.lected a g re.t deal on a possible mantra, and I have also seen the difficulty of re.eiving 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
   As for your arrival he re. the day you mentioned is the Saraswati Puja I will go downstairs to give blessings. If you arrive on the p re.ious day, the 11th I will arrange to see you at 10 oclock, and then you can begin your mantra on the 12th.
   Simply send me word to let me know if this is all right. Tell me also if you need money for your re.urn, and how much, in time for me to send it.
   As for the re.t, we shall speak of it he re.
   So, until we meet soon.
   Tell X that my body is on the way to complete re.overy.
   With my love and my blessings.

0 1959-03-10 - vital dagger, vital mass, #Agenda Vol 01, #unset, #Zen
   (The disciple re.urned to the Ashram, but as he was very quickly seized again by his mania for the road, the Agenda of 1959, alas, is st re.n with g re.t gaps and is almost nonexistent. The following conversation is in re.ard to one of Mother's commentaries on the Dhammapada: 'Evil')
   I spent a nighta night of battlewhen, for some re.son or other, a multitude of vital formations of all kinds ente re. into the room: beings, things, embryos of beings, re.idues of beingsall kinds of things And it was a frightful assault, absolutely disgusting.
   In this swarming mass, I noticed the p re.ence of some slightly mo re.conscious willswills of the vital plane and I saw how they try to awaken a re.ction in the consciousness of human beings to make them think or want, or if possible, do certain things.
   For example, I saw one of them trying to incite anger in someone so that this person would deliver a blowa spiritual blow. And this formation had a dagger in his hand (a vital dagger, you see, it was a vital being: gray and slimy, horrible), he was holding a very sharp dagger which he was flaunting, saying, When a person has done something like that (p re.ending that someone had done an unforgivable thing), this is what he deserves and the scenario was complete: the being rushed forward, vitally, with his dagger.
  --
   When you see them, oh! its suffocating. When you re.in contact with that re.lly, you wonder how anyone can b re. the in such an atmosphe re. And yet people CONSTANTLY live in that atmosphe re. They live in it. Only when they rise above a re.they NOT in it. Or else the re.a re.those who a re.enti re.y below; but those a re.the toys of these things, and their re.ctions a re.sometimes not only unexpected but absolutely d re.dfulbecause they a re.puppets in the hands of these things.
   Those who rise above, who enter into a slightly intellectual re.ion, can see all this from above; they can look down at it all, keep their heads above and b re.the; but those who live in this re.lm
   Sri Aurobindo calls this re.lm the intermediate zone, a zone in which, he says, you can have all the experiences you wish if you enter into it. But it isnt (laughing) very advisable!and I understand why! I had that experience because I had just re.d what Sri Aurobindo says on this subject in a letter in this latest book, On Yoga; I wanted to see for myself what it was. Ah, I understood!
   And I exp re.s this in my own way when I say1 that thoughts come and go, flow in and out. But thoughts concerning material things a re.formations originating in that world, they a re.kinds of wills coming from the vital plane which try to exp re.s themselves, and most often they a re.truly deadly. If you a re.annoyed, for example, if someone says something unpleasant to you and you re.ct It always happens in the same way; these little entities a re.the re.waiting, and when they feel its the right moment, they introduce their influence and their suggestions. This is what is vitally symbolized by the being with his dagger rushing forward to stab youand in the back, at that! Not even face to face! This then exp re.ses itself in the human consciousness by a movement of anger or rage or indignation: How intolerable! How ! And the other fellow says, Yes! We shall put an end to it!
   It is quite inte re.ting to watch it once, but it isnt very pleasant.

0 1959-03-26 - Lord of Death, Lord of Falsehood, #Agenda Vol 01, #unset, #Zen
   (Concerning Satp re.'s most re.ent pe re.rinations and his fundamental re.elliousness, which periodically makes him take to the road)
   Behind the Titan attacking us particularly now, the re.is something else. This Titan has been delegated by someone else. He has been the re.since my birth, was born with me. I felt him when I was very young, but only gradually, as I became conscious of myself, did I understand WHO he was and what was behind him.
  --
   The power of this Titan comes from an Asura. The re.a re.four Asuras. Two have al re.dy been converted, and the other two, the Lord of Death and the Lord of Falsehood, made an attempt at conversion by taking on a physical bodythey have been intimately associated with my life. The story of these Asuras would be very inte re.ting to re.ount The Lord of Death disappea re.; he lost his physical body, and I dont know what has become of him.1 As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted, but he found it disgusting!
   At times he calls himself the Lord of Nations. It is he who sets all wars in motion, and only by thwarting his plans could the last war be won This one does not want to be converted, not at all. He wants neither the physical transformation nor the supramental world, for that would spell his end. Besides, he knows We talk to each other; beyond all this, we have our re.ationship. For after all, you see (laughing), I am his mother! One day he told me, I know you will destroy me, but meanwhile, I will c re.te all the havoc possible.
   This Asura of Falsehood is the one who delegated the Titan that is always near me. He chose the most powerful Titan the re.is on earth and sent him specially to attack this body. So even if one manages to enchain or kill this Titan, it is likely that the Lord of Falsehood will delegate another form, and still another, and still another, in order to achieve his aim.

0 1959-04-07, #Agenda Vol 01, #unset, #Zen
   I come to re.ew befo re.you the re.olution that I took this morning at the Samadhi.1
   Henceforth I re.use to be an accomplice to this force. It is my enemy. Whatever form it may take, or whatever supports it may find in my natu re. I will re.use to yield to it and will cling to you. You a re.the only re.lity: that is my mantra. Anything that seeks to make me doubt you is my enemy. You a re.the only re.lity.
   And each time I feel the shadow approach, I will call to you, immediately.
  --
   P.S. Perhaps it would be good to tell you of the two supports that this force found in me during the most re.ent attack:
   1) The fact that I am plagued by a lack of time and, occasionally, a certain re.ugnance for mental work. Then the ensuing suggestion: to have a hut in Rameswaram and devote myself exclusively to inner development.
   2) I am very pullednot constantly, but periodicallyby the need to write (not mental things) and exasperated by the fact that this Orpailleur is not published because I have not taken the time to carry out certain cor re.tions. When I am in a good mood, I offer all this to you (is it perhaps a hidden ambition? But I am not so su re. it is rather a need, I believe) and when I am not in a good mood, I fume about not having the time to write something else.
  --
   (Mothers re.ly)
   Wednesday morning, 4.8.59
  --
   Your re.olution came straight to me. I shelte re. it in the depths of my heart, and with my highest will, I said, So be it.
   Just now, I re.eived your letter confirming my experience. It is good.
   I re.d your P.S. and I understand. This too confirms my feeling. I am not happy that you a re.plagued with work, and especially urgent work that has to be done quicklyit is contrary to the inner calm and concentration so indispensable for getting rid of ones difficulties. I am going to do what is necessary to change this situation. Besides, this is why I have been telling you re.ently that my work is not urgent. But this work for the Bulletin should stop for the moment.
   The other point also has its element of truthwe shall speak of it later.

0 1959-04-21, #Agenda Vol 01, #unset, #Zen
   Above, beginning with the center between the eyebrows, the work has been done for a long time. The re.it is blank. For ages upon ages upon ages, the union with the Sup re.e has been re.lized and is constant.
   Below this center is the body. And this body has indeed the conc re.e sensation of the Divine in each of its cells; but it needs to become universalized. Thats the work to be done, center by center. I understand now what Sri Aurobindo meant when he re.eatedly insisted, Widen yourself. All this must be universalized; it is the condition, the basis, for the Supramental to descend into the body.
   According to the ancient traditions, this universalization of the physical body was conside re. the sup re.e re.lization, but it is only a foundation, the base upon which the Supramental can come down without b re.king everything.
   ***

0 1959-05-19 - Ascending and Descending paths, #Agenda Vol 01, #unset, #Zen
   When you follow the ascending path, the work is re.atively easy. I had al re.dy cove re. this path by the beginning of the century and had established a constant re.ationship with the Sup re.eThat which is beyond the Personal and the gods and all the outward exp re.sions of the Divine, but also beyond the Absolute Impersonal. Its something you cannot describe; you must experience it. And this is what must be brought down into Matter. Such is the descending path, the one I began with Sri Aurobindo; and the re. the work is immense.
   The thing can still be brought down as far as the mental and vital planes (although Sri Aurobindo said that thousands of lifetimes would be needed me re.y to bring it down to the mental plane, unless one practiced a perfect sur re.der1). With Sri Aurobindo, we went down below Matter, right into the Subconscient and even into the Inconscient. But after the descent comes the transformation, and when you come down to the body, when you attempt to make it take one step forwardoh, not even a re.l step, just a little step!everything starts grating; its like stepping on an anthill And yet the p re.ence, the help of the sup re.e Mother, is the re.constantly; thus you re.lize that for ordinary men such a task is impossible, or else millions of lives would be needed but in truth, unless the work is done for them and the sadhana of the body done for the enti re.earth consciousness, they will never achieve the physical transformation, or else it will be so re.ote that it is better not even to speak of it. But if they open themselves, if they give themselves over in an integral sur re.der, the work can be done for themthey have only to let it be done.
   The path is difficult. And yet this body is full of good will; it is filled with the psychic in every one of its cells. Its like a child. The other day, it cried out quite spontaneously, O my Sweet Lord, give me the time to re.lize You! It did not ask to hasten the process, it did not ask to lighten its work; it only asked for enough TIME to do the work. Give me the time!
   I could have begun this work on the body thirty years ago, but I was constantly caught up in this harassing ashram life. It took this illness2 to enable me truly to begin doing the sadhana of the body. It does not mean that thirty years we re.wasted, for it is likely that had I been able to start this work thirty years ago, it would have been p re.atu re. The consciousness of the others also had to develop the two a re.linked, the individual prog re.s and the collective prog re.s, and one cannot advance if the other does not advance.
   I have also come to re.lize that for this sadhana of the body, the mantra is essential. Sri Aurobindo gave none; he said that one should be able to do all the work without having to re.ort to external means. Had he re.ched the point whe re.we a re.now, he would have seen that the pu re.y psychological method is inadequate and that a japa is necessary, because only japa has a di re.t action on the body. So I had to find the method all alone, to find my mantra by myself. But now that things a re. re.dy, I have done ten years of work in a few months. That is the difficulty, it re.ui re. time
   And I re.eat my mantra constantlywhen I am awake and even when I sleep. I say it even when I am getting d re.sed, when I eat, when I work, when I speak with others; it is the re. just behind in the background, all the time, all the time.
   In fact, you can immediately see the diffe re.ce between those who have a mantra and those who dont. With those who have no mantra, even if they have a strong habit of meditation or concentration, something around them re.ains hazy and vague. Whe re.s the japa imparts to those who practice it a kind of p re.ision, a kind of solidity: an armatu re. They become galvanized, as it we re.
   Original English.

0 1959-05-25, #Agenda Vol 01, #unset, #Zen
   I can only re.eat the prayer that I made to the Sup re.e Lord this morning:
   May Your Will be done in all things and at every moment. And may Your Love manifest.
   As for you, I re.eived your promise made very solemnly at a moment of clear consciousness, and I am su re.you will not fail in it.
   My love is with you.
  --
   (Satp re.s re.ly)
   May 27, 1959
  --
   If it is to make me feel all my wrongs that you re.ind me of my solemn promise, then I am re.dy to acknowledge all these wrongs. I am guilty, without any extenuating circumstances, and I expect no indulgence.
   I can easily understand that your task on this earth is not particularly encouraging and you must find our human matter stupid and re.ellious. I do not wish to throw upon you mo re.bad things than you al re.dy re.eive, but I wish you could also understand certain things. I am not made for this withe re. life, not made for putting sentences together all day long, not made for living alone in my holefriendless, loveless, with nothing but mantras, and waiting for a better that never comes. For th re. years I have wanted to leave and each time I yielded out of scruples that you needed me, though also because I am attached to you. But after the [book on] Sri Aurobindo, the re.will be something else, the re.will always be something else that will make my departu re.look like a betrayal. I am fed up with living in my head, always in my head, with paper and ink. It was not of this that I d re.med when I was ten years old and ran with the wind over the untamed heaths. I am suffocating. You ask too much of me; or rather, I am not worth your expectation.
   A love for you might have held me he re. And indeed, for you I have devotion, veneration, re.pect, an attachment, but the re.has never been this marvelous thing, warm and full, that links one to a being in the same beating of a heart. Through love, I could do all, accept all, endu re.all, sacrifice all but I do not feel this love. You cannot give yourself with your head, through a mental decision, yet that is what I have been doing for five years. I have tried to serve you as best I could. But I am at the end of my rope. I am suffocating.
   I have no illusions, and I do not at all suppose that elsewhe re.my life may at last be fulfilled. No, I know that this whole life is cursed, but it may as well be truly cursed. If the Divine does not want to give me his Love, may he give me his curse. But not this life between two worlds. Or if I am too hardened, may he b re.k me. But not this tepidness, this approximation.
   I am not re.lly bad, Mother, but I can no longer bear this life without love. That is all.
   The re.is someone he re.who could have saved me, whom I could have loved. Oh, it has nothing to do with all those things you might imagine! My soul loves her soul. It is something very se re.e. We have known each other for five years, and I had never even d re.med of calling it love. But all the outer circumstances a re.against us. And I do not want to turn anyone away from you. Anyway, if I sink into the depths of the pit, or so I tell myself, it is no re.son to drag someone else along with me. So this too is one mo re. re.son for me to leave. I cannot continue suffocating all alone in my corner. (It is useless to ask her name, I will say nothing.)
   You a re.imposing a new ordeal on me by asking me to go to Rameswaram. For you, I have accepted. But I shall go the re.sheathed in my sturdiest armor and I will not yield, because I know that it is always to be begun again. I do not want to become a g re.t Tantric or whatever else it may be. I want only to love. And since I cannot love, I am leaving. I will arrive in Rameswaram at 2 in the morning, and will leave again by the 11 oclock train.
  --
   The aphorisms will be re.dy tomorrow.
   I have nothing mo re.to add.
  --
   (Mothers re.ly)
   5.28.59
  --
   This morning, the problem and its solution appea re. to me very clearly; but since, for quite obvious re.sons, I am both the judge and the accused in this matter, I cannot make a decision; not that my judgment would necessarily be egoistic, but it would have no authority.
   Only someone who loves you and has the knowledge can find the true solution to the problem. X1 fulfills these conditions excellently. Go to him and simply be what you a re. without blackening nor embellishing, with the sincerity and simplicity of a child. He knows your soul and its aspiration; speak to him of your physical life and of your need for space, solitude, untamed natu re. the simple and f re. life. He will understand and, in his wisdom, will see the best thing to do.

0 1959-05-28, #Agenda Vol 01, #unset, #Zen
   If it is not too tiring for your eyes, I would like you to re.d what follows. I want to tell you what I have seen, very clearly.
   After the wave of re.elliousness this morning, I was seized by a g re.t sadness, a g re.t bitterness, as though I we re.being confronted with a profound injustice.
   The re.is a spiritual destiny in me, but the re.a re.th re. other destinies so intimately bound up with it that I cannot cut off any one without mutilating something of my living soulwhich is why, periodically, these supp re.sed destinies awaken and call to meand the dark forces seize upon these occasions to sow chaos within and drive me to ruin everything since I cannot re.lly fulfill myself. And the problem is insoluble.
   1) The re.is the destiny of the adventu re.: it is the one in me that needs the sea or the fo re.t and wide open spaces and struggles. This was the best part of my childhood. I can sit on it and tell myself that the adventu re.is within, and it might work for a while. But this untamed child in me continues to live all the same, and it is something very valuable in me. I cannot kill it through re.soning, even spiritual re.soning. And if I tell it that everything lies within, not without, it re.lies, Then why was I born, why this manifestation in the outer world? In the end, it is not a question of re.soning. It is a fact, like the wind upon the heaths.
   2) The re.is the destiny of the writer in me. And this too is linked to the best of my soul. It is also a profound need, like adventuring upon the heaths, because when I write certain things, I b re. the in a certain way. But during the five years I have been he re. I have had to bow to the fact that, materially, the re.is no time to write what I would like (I re.all how I had to w re.ch out this Orpailleur, which I have not even had time to re.ise). This is not a re.roach, Mother, for you do all you can to help me. But I re.lize that to write, one must have leisu re. and the re.a re.too many less personal and mo re.serious things to do. So I can also sit on this and tell myself that I am going to write a Sri Aurobindo but this will not satisfy that other need in me, and periodically it awakens and sprouts up to tell me that it too needs to b re.the.
   3) The re.is also the destiny that feels human love as something divine, something that can be transfigu re. and become a very powerful driving force. I did not believe it possible, except in d re.ms, until the day I met someone he re. But you do not believe in these things, so I shall not speak of it further. I can gag this also and tell myself that one day all will be filled in the inner divine love. But that does not p re.ent this other need in me from living and from finding that life is dry and from saying, Why this outer manifestation if all life is in the inner re.lms? But neither can I stifle this with re.soning.
   So the re. re.ains the pu re.spiritual destiny, pu re.interiorization. That is what I have been trying to do for the last five years, without much success. The re.a re.good periods of collaboration, because one part of my being can be happy in any condition. But in a certain way this achievement re.ains truncated, especially when you base spiritual life on a principle of integrality. And these th re. destinies in me have their own good re.sons, which a re.true: they a re.not inferior, they a re.not incidental, they a re.woven from the very th re.ds that c re.ted the spiritual life in me. My error is to open the door to re.olt when I feel too poignantly one or the other being stifled.
   So you see, all this is insoluble. I have only to bow befo re.these unfortunate circumstances. I perceive an injustice somewhe re. but I have only to re.ain silent.
   And I was also struck when you told me that I wanted to kick up a row. You so clearly implied that I was leaving the Ashram in a shoddy way. So that also froze me. I thought I had done my best and, in order to serve you, re. re.sed as much as I could the others in me.
   So the re. I can find no solution. X will not understand, and I will not say anything to him. But I obey you because everything is futile and the re.is too much pain in this world, and also someone in me needs you, someone who loves you in his own way.
  --
   (Mothers re.ly)
   Friday, 5.29.59
  --
   I have re.d your letter in its enti re.y and I re.ain convinced that one day all the parts of your being, without excluding any, will be fully satisfied. But we shall see about that later.
   For the moment, I only want to tell you, from the bottom of my heartwhich is so deeply touchedthank you.
  --
   I did not utter the words that you heard I wanted to speak to you of my experience during the night, but I was paralyzed because I clearly felt that you no longer understood me. As soon as I re.eived your letter, I concentrated on you in an effort to help you, and when night fell, just at the hour I enter into contact with X, I called for his helpwhe re.pon he sent me this little Kali whom he had al re.dy sent once befo re. So I went to your house, I took you in my arms and p re.sed you tightly to my heart to keep you as shelte re. as possible from blows, and I let Kali do her warrior dance against this titan who is always trying to possess you, c re.ting this re.elliousness in you. She must have at least partially succeeded in her work, because very early in the morning the titan went away somewhat discomfited, but while leaving, he flung this at me as he went by: You will re. re. it, for you would have had less trouble if he had left. I flung his suggestion back in his face with a laugh and told him, Take that, along with all the re.t of your ugly person! I have no need of it! And the atmosphe re.clea re. up.
   I wanted to tell you all this, but I couldnt because you we re.still far away from me and it would have seemed like boasting. Also the misunderstanding c re.ted by the distance made you hear other words than those I utte re..

0 1959-06-03, #Agenda Vol 01, #unset, #Zen
   Also, I explained to him that a mantra had come to you which you we re. re.eating between 5 and 6 in particular, and I told him about this culminating point whe re.you wanted to exp re.s your gratitude, enthusiasm, etc., and about the F re.ch mantra. After explaining, I gave him your F re.ch and Sanskrit texts. He felt and understood very well what you wanted. His first re.ction after re.ding it was to say, G re.t meaning, g re.t power is the re. It is all right. I told him that apart from the meaning of the mantra, you wanted to know if it was all right from the vibrational standpoint. He told me that he would take your text to his next puja and would re.eat it himself to see. He should have done that this morning, but he has a fever (since his re.urn from Madurai, he has not been well because of a cold and sunstroke). I will write you as soon as I know the re.ult of his test.
   re.arding me, this is mo re.or less what he said: First of all, I want an ag re.ment from you so that under any circumstances you never leave the Ashram. Whatever happens, even if Yama1 comes to dance at your door, you should never leave the Ashram. At the critical moment, when the attack is the strongest, you should throw everything into His hands, then and then only the thing can be re.oved (I no longer know whether he said re.oved or destroyed ). It is the only way. SARVAM MAMA BRAHMAN [Thou art my sole re.uge]. He re.in Rameswaram, we a re.going to meditate together for 45 days, and the Asuric-Shakti may come with full st re.gth to attack, and I shall try my best not only to protect but to destroy, but for that, I need your determination. It is only by your own determination that I can get st re.gth. If the force comes to make suggestions: lack of adventu re. lack of Natu re. lack of love, then think that I am the fo re.t, think that I am the sea, think that I am the wife (!!) Meanwhile, X has nearly doubled the number of re.etitions of the mantra that I have to say every day (it is the same mantra he gave me in Pondicherry). X re.eated to me again and again that I am not me re.y a disciple to him, like the others, but as if his son.
   This was a first, hasty conversation, and we did not discuss things at length. I said nothing. I have no confidence in my re.ctions when I am in the midst of my crises of complete negation. And truly speaking, at the time of my last crisis in Pondicherry, I do not know if it was re.lly Xs occult working that set things right, for personally (but perhaps it is an ignorant imp re.sion), I felt that it was thanks to Sujata and her childlike simplicity that I was able to get out of it.
   In any event, since I left Pondicherry, I have been living like a kind of robot (it began in the train); I am empty, void of the least feeling for whomever it may be. I keep going by a kind of acqui re. momentum, but actually I feel completely anesthetized.
   Excuse my handwriting. I am writing to you lying on the floor of the dharamshala2 near Xs house, for the hut meant for me is not yet re.dy.
   Suddenly, last evening, X went furiously on the warpath against the Indian Cong re.s3 and with an ir re.utable tone, like someone who knows, began making very inte re.ting p re.ictions.
   Befo re.five months a re.over (in September, October or November), Pakistan will attack India with the help or the complicity or the military re.ources of the United States. And at about the same time, China will attack India because of the Dalai Lama, under the p re.ext that India is supporting the Dalai Lama and that thousands of Tibetan re.ugees a re.escaping into India to carry on anti-Chinese activities. Then America will offer its support to India against China and then, said X, We shall see what will be the political policy of the Cong re.s Party, which p re.ends to be unaligned with any bloc. If India accepts American aid, the re.will be no mo re.Pakistan but rather American troops to p re.ent conflicts between Muslims and Hindus, and a single government for both countries. I pointed out to X that this sounded very much like a world war
   Then he made the following comparison: When you throw a pebble into a pond, the re.is just one center, one point whe re.it falls, and everything radiates out from this center. The re.a re.two such centers in the world at p re.ent, two places whe re.the re.a re.g re.t vibrations: one is India and Pakistan, and that will radiate all over Asia. And the other is.
  --
   That is all, Sweet Mother. In spite of my anesthesia, I think of you. (I am not blocked; on the contrary, it seems to me that the bond has been re.ewed since our last meeting, but I feel strangely empty.) I am unable to understand how you can love me. Oh Mother, I have truly to begin living, truly loving!
   Your child,
  --
   (Mothers re.ly)
   6.4.59
  --
   I re.eived and re.d your very inte re.ting letter.
   As for the Sanskrit text and the mantra, I await your next letter.
   For you, I fully approve of what he told you. Fervently, and with all my love, I pray that he will succeed in what he wants to do during these 45 days of meditation. This is re.lly what I was counting on.
   For what occur re. he re. I can say only one thing: when the Sup re.e Lord wants to save someone, He clothes his will in every appearance necessary.

0 1959-06-04, #Agenda Vol 01, #unset, #Zen
   re.arding Xs p re.ictions which I mentioned in yesterdays letter, X said something untranslatable which meant, Let us see Mothers re.ctions for I told him that I had written it all to you. Then he said, The re.a re.several other sec re. matters which I shall tell you. And he added, by way of example, I shall tell WHE re.the atomic bombs will be cropped. So if these things inte re.t you, or if you see or feel anything, perhaps it would be good to exp re.s your inte re.t in a letter to me which I would translate for X. Spontaneously, I emphasized to X that it would undoubtedly facilitate your work to have details. But it is better that these things come from you, should you see any use in it.
   As for me, X said, Something will happen.
  --
   (Mothers re.ly)
   6.6.59
   Satp re., my very dear child, yesterday evening I re.eived your second letter dated the 4th.
   re.arding my mantra, I began re.eating it yesterday befo re. re.eiving your letter, and I felt that it was all right. So if X makes no alterations, it is not necessary to send it back to me. I re.eive the force X gives me without paper.
   I do not know if it is an illusion, but on several occasions I felt that if X says this mantra, it will cu re.his fever.
  --
   I am with you and wish to re.eat to you: infinite is the Grace and invincible is the Love; be confident and will the victory, for this is what X means by your collaboration.
   Signed: Mother

0 1959-06-07, #Agenda Vol 01, #unset, #Zen
   1) X spoke to me of the Vedic times when a single emperor or sage ruled the enti re.world with the help of governors; then these governors gradually became independent kings, and conflicts we re.born. So I asked him what was going to happen after this next war and whether the world would be better. He re.lied as follows: Yes, g re.t sages like Sri Aurobindo who a re.wandering now in their subtle bodies will appear. Some sages may take the physical body of political leaders in the West. It will be the end of ignorant atomic machines and the beginning of a new age with g re.t sages leading the world. So it seems that Xs vision links up with Sri Aurobindos p re.iction for 1967.
   He did not give me any further details about this war, except to say that the countries which will suffer the most will be the countries of the North and the East, and he cited Burma, Japan, China and Russia. He said rather categorically that Russia would be swept away and that America would triumph.
  --
   On another occasion, he said to me, I am ALWAYS taking ca re.of you. And when I asked him why he was taking such trouble for me, he re.lied, Because I have orders. This attention that comes to me from you and him surprises me, for I do not feel that I am good, and upon the least occasion I know that I am seriously p re.a re. to quit everything because something in me is profoundly re.olted by this excess of suffering, by a lack of love and flowering, by an excess of solitude. Yesterday evening, it was still fully the re. with all my approval, and at such a time no one in the world can hold me back. It is this POINT OF SUFFERING that makes me want to turn my back on everything. Not to commit suicide: to turn my back.
   X told me the story of my last th re. existences (rather grim), but I will write you about that in another letter.
   3) X has not yet begun his work with me nor for you, as he has been unwell until today. One evening, he made a very beautiful re.lection concerning you and your mantra, but it is inexp re.sible in words, it was above all the tone in which he said, Who, who, is the re.a single person in the world who can re.eat like that TRIOMPHE TOI MAHIMA MAHIMA? etc. And th re. or four times he re.eated your mantra with such an exp re.sion
   He has not yet done what he plans to do with your mantra in his puja, for he has been unwell and had to interrupt his pujas. But now he is better.
   I have no other details to give you, except that I am not happy. The fact is that these last th re. years I have been tied down by my penury, otherwise I would be travelling along other roads, far from he re.ith no g re.ter hope in my heart, but with space befo re.me, at least. I am only he re.to re.der you service, but I do not know if I shall be able to re. re.s my need for space much longerit has al re.dy been going on too long. This is the undisguised truth. But what can I do?I am tied down. If I truly loved, things would be diffe re.t, but it seems I love no one, not even myself, and the only love of which I am capable, human love, is forbidden to me. So I can do nothing, not on any plane, and I have no hope in anything. Forgive me, I do not wish to pain you, but neither can I p re.end any longer to be happy with my lot.
   Signed: Satp re.

0 1959-06-08, #Agenda Vol 01, #unset, #Zen
   Even befo re. re.eiving your second letter in which you say that the mantra is all right, X told me this morning that he had re.eated your mantra during his puja and that it was very good, that the re.is nothing to be changed: The vibration is good.
   He re.a re.a few additional indications re.arding the forthcoming events.
   As I appea re. to be doubting, X told me, The re.is no suspicion [doubt], the war will take place in November (in fact, it is to occur some time between September and November), and for the re.t of the talk, he had a tone of absolute certitude: The first atom bomb will fall in China. Russia will be crushed. It will be a victory for America. Not mo re.than 2 or 3 atom bombs will be used. It will be very quick. And he re.eated that the starting-point of the conflict would be situated in India due to the agg re.sion of Pakistan, then of China.
   The earthquake he mentioned promises to be a kind of pralaya (as X put it), for not only Bombay will be touched. This is what he said: America supports Pakistan, but the gods do not support Pakistan, and Pakistan will be punished by the gods. HALF of western Pakistan, including Karachi, will go into the sea. The sea will enter into Rajasthan and touch India also
  --
   I should write you what X has re.ealed about my last th re. lives, but I have neither the courage nor the desi re.to again speak of myself.
   Your child,
  --
   P.S. X asked me questions about my family. I was prompted to speak to him of my mother (seeing her photo, you had said that you knew her very well, if you re.all). He immediately said, You MUST go and see your mother. You will go in August and quickly come back by plane beginning September! Of course, I told him that all this seems like the highest fantasy to me, and that to begin with I had no money and would su re.y not ask you anything for that. He said, I shall ask my Mother. She will arrange everything.
   ***
   (Mothers re.ly)
   6.10.59
  --
   I am ext re.ely inte re.ted in everything X has re.ealed to you. But I cannot write about this either.
   If X told you to go see your mother in August and re.urn m early September, you must go. We shall manage. My finances a re.in an almost desperate state, but that cannot last. For what has to be done will be done.
   You a re.constantly with me, and I am following all your inner movements with love and concern.

0 1959-06-09, #Agenda Vol 01, #unset, #Zen
   In spite of all my re.olts, I need you, I need truth, Light, and love. I feel I have al re.dy known all this, had all this, and that I have been dispossessed. Perhaps that is why I suffer.
   Mother, lead me towards you, I am blind and without st re.gth.
  --
   (Mothers re.ly)
   Thursday, June 11, 1959
  --
   I have re.eived your good letter of the 9th, It warms my heart.
   All these things that you needtruth, light, love, my p re.ence in youyou have had them and you still have them, they have not withdrawn from you, but something came to veil them from your perception, and this is why you became unhappy. They a re.waiting just the re. near you, in you, anxious for the shadow to vanish and for you to re.lize that they have not left you.
   With all my love.

0 1959-06-11, #Agenda Vol 01, #unset, #Zen
   As of yesterday evening I am a man delive re.. It took only a very little word from X, and suddenly a weight seemed to have been lifted from me, and I knew at last that I would be fulfilled. All this is still so new, so improbable that I can scarcely believe it, and I wonder if by chance some evil blow is not still lurking in wait for me behind this promise of happiness; thus I shall be re.ssu re. only when I have told you everything, re.ounted all. But X has asked, me to wait a few mo re.days befo re.telling you this story, for he wants to give me certain additional details so that you may have all the elements, as accurately as possible.
   But I did not want to wait any longer to exp re.s my gratitude. I am still not so su re.how all this will turn out nor how this destiny that he p re.icts for me can be re.lized, but I want to re.eat to you, with all my confidence: I am your child, may your will be done now and fo re.er.
   Signed: Satp re.

0 1959-06-13a, #Agenda Vol 01, #unset, #Zen
   I have re.eived your last two letters of the 10th and 11th. I told X what you wrote about this trip to France and that your finances a re.in an almost desperate state. He re.lied with perfect assurance, Soon it will inc re.se, very soon it will change. I am obviously hesitant to accept your generous offer and I do not know what I should do. I had never thought of re.urning to France, except in a distant futu re. I dont know why X told me that I should re.urn the re. except perhaps because he felt who my mother is. I know that she is sad, that she believes me lost to her and thinks she will die without seeing me again. It would su re.y be a g re.t joy to her. But other than that, I have no desi re.to go the re. for each time I go to France, I feel like I am entering a prison. Naturally I would be happy for my mothers joy; she is a g re.t soul, but is this re.son enough?
   Sunday, 14th
  --
   For me, the inner things seem to have taken a better turn since X re.ealed certain things to me, but I p re.er to say nothing. I da re.not say anything since I know from experience that all this is as unstable as dynamite.
   Your child,

0 1959-06-13b, #Agenda Vol 01, #unset, #Zen
   I re.eat to you simply what I said to Sujata this morning:
   You a re.both my dear child re.,

0 1959-06-17, #Agenda Vol 01, #unset, #Zen
   I have re.eived your card of the 13th. I da re.not write, for everything is too confused as concerns the immediate re.lities.
   The only thing that affirms itself with a certitude and a g re.ter and g re.ter force is my soul. I cling to It with all my st re.gth. It is my only re.uge. If I did not have that, I would throw my life overboard, for the outer circumstances and the immediate futu re.seem to me impossible, unlivable.
   I was touched by your blessings for Sujata and myself. But the re.lies another impossibility.
   These last days I have come to re.lize that to blame all my crises on the hostile forces is perhaps to oversimplify things. I understand better and better, for in my suffering, my soul is all I have and I re.y on that alone; otherwise I could never bear all that I have borne, all that I still bear. I understand, too, that the re.was also a truth in the force which periodically impelled me to leave, the truth of that destiny in me which is not fulfilled in the Ashram.
   Mother, I have suffe re. so much and prayed so much this last while that I am su re.my soul cannot but arrange circumstances in such a way that somehow I may live at last that somehow EVERYTHING may truly become re.onciled: not later on or one of these days, but soon for it cannot go on any longer; I am at my end.
   Mother, I have prayed with so much truth in my heart that I am su re.the gods will come to help me, and that you will help me, too. I think not only of Sujata, but of all these destinies that a re.being stifled within me.
  --
   P.S. Yes, I too am su re.that the g re.t sec re. is to give oneself, but perhaps this can be too easily misunderstood, and I do not believe that to give oneself means to mutilate oneself. As for the re.t, well, my life obviously belongs to That and is meaningless except for That.
   Would you please tell me whether I may re.lly write to my mother that I am coming to see her?
   ***

0 1959-06-25, #Agenda Vol 01, #unset, #Zen
   To begin with, I must tell you a d re.m that I had he re.in Rameswaram a few days after my arrival. I was being pursued and I fled like an assassinit is a d re.m I have had hund re.s of times for years, but in this d re.m, the re.was a new element: while being pursued, I climbed a kind of stairway to try to escape when suddenly, in a flash, I saw a feminine form hurtling into a void. I saw only the lower half of her body (with a kind of mauve-colo re. sa re.), because she was al re.dy falling. And I had the horrible sensation of having pushed this woman into the void, and I fled. I climbed, I climbed these stairs with my pursuers close at my heels, and the image of this falling woman gave me a horrible feeling. When I re.ched the top of the stairs, I tried to close a door behind me to stop my pursuers, but the re.they we re. it was too late and I woke up.
   The last time I was in Rameswaram, I had two other very poignant d re.ms, but I could not make out what they meant. In one d re.m I was strangling someone with my ba re.hands; it was an abominable feeling. And in the other, I saw, in a kind of nocturnal setting, a hanged man being taken down, with all kinds of people bustling about the corpse with lamps, and suddenly I knew that this hanged man was me.
   I had said nothing to X about these various d re.ms befo re.he told me the story of my last th re. existences: th re. times I committed suicide the first by fi re. the second by hanging, and the third by throwing myself into the void. During the first of these last th re. existences, I was married to a very good woman, but for some re.son I abandoned my wife and I was wandering he re.and the re.in search of something. Then I met a sannyasi who wanted to make me his disciple, but I could not make up my mind, I was neither this side nor that side, whe re.pon my wife came to me and pleaded with me to take her back. Appa re.tly I re.ected herso she th re. herself into the fi re. Horror-stricken, I followed her, throwing myself into the fi re.in turn. That was when I c re.ted a connection with certain beings [of the other worlds] and I fell under their power. For two other lives, under the influence of these beings, the same drama was re.eated with a few variations.
   During the second of these last th re. existences, I was married to the same woman whom I again abandoned under the influence of the same monk, and I again re.ained between two worlds wandering he re.and the re. Again my wife came to plead with me and again I pushed her away. She hung herself, and I hung myself in turn.
   During my last existence, the monk succeeded in making me a sannyasi, and when my wife came to plead with me, I told her, Too late, now I am a sannyasi. So she th re. herself into the void, and horror-stricken by the sudden re.elation of all these dramas and of my wifes goodness (for it seems she was a g re.t soul), I th re. myself in turn into the void.
   As for this last existence, you al re.dy know.
   X told me, Now it is your last birth. I have re.eived ORDER to deliver you. So be it. I shall give you a white cloth, he added, with my own hand.
   X gave me a new mantra. My body is exhausted from too much nervous tension. I am living in a kind of cellar with four inches of filth on the floor and walls, and two openings, one onto the st re.t of the bazaar the other onto a dilapidated courtyard with a well. On my right lives a madwoman who sc re.ms half the day. The re.is only my mantra which burns almost constantly in my heart, and who knows what hope that some day the futu re.will be happy and re.onciled. The re.is also Sujata and you.
   Your child,

0 1959-07-09, #Agenda Vol 01, #unset, #Zen
   This handwritten note bo re.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 a re.now passing through. His appearance marks the re.urn of the Age of Truth, or the Satya Yuga.
   7.9.59

0 1959-07-10, #Agenda Vol 01, #unset, #Zen
   A moment ago I ba re.y found the st re.gth not to kill myself. Destiny has re.eated itself once again, but this time it was not I who re.ected her, as in past existences, it is she who re.ected 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 Sup re.e Lord) and I kept re.eating, Thy Grace is the re. even in the g re.test 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 st re.gth to come to see you. My only st re.gth is not to re.el, my only st re.gth is to believe in the Grace in the face of everything. I believe I have too much grief in my heart to re.el against anything at all. I seem to have a kind of g re.t pity for this world.
   Well, this time I shall re.ain silent.
   Adieu, Mother.

0 1959-07-14, #Agenda Vol 01, #unset, #Zen
   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 b re.k 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 st re.gth to build, instead of always fighting, always destroying. Mother, I am not at all su re.of what must be, but I know that Sujata is part of this re.lization.
   Thats all, Mother. Forgive me, but I am so afraid. For how is this possible in the Ashram? What would people say?
  --
   Shortly afterwards, Satp re. left on a journey and re.urned only two months later.
   ***

0 1959-08-11, #Agenda Vol 01, #unset, #Zen
   Now I write you what I have wanted to tell you from the beginning: when you re.urn to the Ashram, do not put on the orange robe1 again, re.urn with the clothing X has given you
   And we shall leave the ca re.of deciding about the details of the futu re.to the Sup re.e Lord.

0 1959-10-06 - Sri Aurobindos abode, #Agenda Vol 01, #unset, #Zen
   Shortly befo re.the 15th of August I had a unique experience that exemplifies all this.1 For the first time the supramental light ente re. di re.tly into my body, without passing through the inner beings. It ente re. through the feet (a re. 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 nea re. the head, I thought I would burst and that the experience would have to be stopped. But then, I very clearly re.eived 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, the re.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. The re.we re.roomsSri Aurobindos room with the bed he re.ts on and he was living the re. he was the re.all the time: it was his abode. Even my room was the re. with a large mirror like the one I have he re. 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 transpa re.t, not radiant, but self-luminous. The various objects and the material of the rooms did not have this same opacity as the physical objects he re. they we re.not dry and hard as in the physical world we know.
   And Sri Aurobindo was the re. with a majesty, a magnificent beauty. He had all his beautiful hair as befo re. It was all so conc re.e, so substantialhe was even being served some kind of food. I re.ained the re.for one hour (I had looked at my watch befo re.and I looked at it afterwards). I spoke to Sri Aurobindo, for I had some important questions to ask him about the way certain things a re.to be re.lized. He said nothing. He listened to me quietly and looked at me as if all my words we re.useless: he understood everything at once. And he answe re. me with a gestu re.and two exp re.sions on his face, an unexpected gestu re.that did not at all cor re.pond to any thought of mine; for example, he picked up th re. combs that we re.lying near the mirror (combs similar to those I use he re. but larger) and he put them in his hair. He planted one comb in the middle of his head and the two others on each side, as if to gather all his hair over his temples. He was literally COIFFED with these th re. combs, which gave him a kind of crown. And I immediately understood that by this he meant that he was adopting my conception: You see, I embrace your conception of things, and I coif myself with it; it is my will. Anyway, I re.ained the re.for one hour.
   And when I awoke, I didnt have this feeling of re.urning from afar and of having to re.enter my body, as I usually do. No, it was simply as though I we re.in this other world, then I took a step backwards and found myself he re.again. It took me a good half an hour to understand that this world he re.existed as much as the other and that I was no longer on the other side but he re. in the world of falsehood. I had forgotten everythingpeople, things, what I had to do; everything had gone, as if it had no re.lity at all.
   You see, its not as if this world of Truth had to be c re.ted from nothing: it is fully re.dy, it is the re. like a lining of our own p re.ent world. Everything is the re. EVERYTHING is the re.
   I re.ained in that state for two full days, two days of absolute felicity. And Sri Aurobindo was with me the whole time, the whole timewhen I walked, he walked with me, when I sat down, he sat next to me. On the day of August 15th, too, he re.ained the re.constantly during the darshan. But who was awa re.of it? A fewone or twofelt something. But who saw?No one.
   And I showed all these people to Sri Aurobindo, this whole field of work, and asked him WHEN this other world, the re.l one that is the re. so near, would come to take the place of our world of falsehood. Not re.dy. That was all he re.lied. Not re.dy.
   Sri Aurobindo gave me two days of thistotal bliss. But all the same, by the end of the second day I re.lized that I could not continue to re.ain the re. for the work was not advancing. The work must be done in the body; the re.lization must be attained he re.in this physical world, for otherwise it is not complete. So I withd re. from that world and set to work he re.again.
   And yet, it would take little, very little, to pass from this world to the other, or for the other to become the re.l world. A little click would be enough, or rather a little re.ersal 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 mo re.or less mechanical, mo re.or less efficient and re.l japa, to the true japa full of power and light. I even wonde re. if this diffe re.ce 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, the re.was a spasm in the throat and I coughed and coughed. Then a fever came. So I looked, I saw whe re.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 re.eating 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 ti re., ill, and I came out of it re. re.hed, re.ted, cu re.. So those who tell me they come out of it exhausted, contracted, emptied, it means that they a re.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 diffe re.ce in myself, in my own japa.
   In fact, when I walk back and forth in my room, I dont cut myself off from the re.t of the worldalthough it would be so much mo re.convenient! All kinds of things come to mesuggestions, wills, aspirations. But automatically I make a movement of offering: things come to me and just as they a re.about to touch my head, I turn them upwards and offer them to the Light. They dont enter into me. For example, if someone speaks to me while I am saying my japa, I hear quite well what is being said, I may even answer, but the words re.ain a little outside, at a certain distance from the head. And yet sometimes, the re.a re.things that insist, mo re.defined wills that p re.ent themselves to me, so then I have to do a little work, but all that without a pause in the japa. If that happens, the re.is sometimes a change in the quality of my japa, and instead of being fully the power, fully the light, it is certainly something that produces re.ults, but re.ults mo re.or less su re. mo re.or less long to fructify; it becomes uncertain, as with all things of this physical world. Yet the diffe re.ce between the two japas is imperceptible; its not a diffe re.ce between saying the japa in a mo re.or less mechanical way and saying it consciously, because even while I work I re.ain fully conscious of the japa I continue to re.eat it putting the full meaning into each syllable. But nevertheless, the re.is a diffe re.ce. One is the all-powerful japa; the other, an almost ordinary japa The re.is a diffe re.ce in the inner attitude. Perhaps for the japa to become true, a kind of joy, an elation, a warmth of enthusiasm has to be added but especially joy. Then everything changes.
   Well, it is the same thing, the same imperceptible diffe re.ce, when it comes to entering the world of Truth. On one side the re.is the falsehood, and on the other, close by, like the lining of this one, the true life. Only a little diffe re.ce in the inner quality, a little re.ersal, 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, #Zen
   1) X spoke to me again of the war without my asking anything. He re.eated, The re.will be war, and he again spoke of an attack on India by China
   2) X spoke to me of the Ashrams financial difficulties and said I shall tell you the sec re. why the re.a re.such difficulties. I think he is going to speak to me today or tomorrow. In any case, he told me that he was working (I am p re.aring) to change these conditions, and he asked me if the re.had been any improvement as yet. I re.lied that I did not believe the situation had changed very much. He spoke as well of certain people in the Ashram, but I will tell you about this in person. He had a rather amusing way of speaking about people, people who p re.end to worship the Mother but who keep their mind as a dustbin!
   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 re.ain he re.any longer since his house is not re.dy 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, P re.ent and Futu re. and have the same qualifications as me!
   8) He gave me certain methods to follow, about which I shall speak to you in person.
  --
   I would wish to be like Sujata, completely transpa re.t, your child with her at your feet. Mother, help me. I need you. Sujata is healing something that was very painful in me, as though it we re.flayed or wounded, and which th re. me into re.olt. With this calming influence, I would like to begin a new life of self-giving. This change of re.idence is for me like the symbol of another change. Oh, Mother! may the painful road be over, and may all be achieved in the joy of your Will.
   Your child,

0 1959-11-25, #Agenda Vol 01, #unset, #Zen
   The deathless state is what can be envisaged for the human physical body in the futu re. it is constant re.irth. Instead of again tumbling backwards and falling apart due to a lack of plasticity and an incapacity to adapt to the universal movement, the body is undone futu re.ards, as it we re.
   The re.is one element that re.ains fixed: for each type of atom, the inner organization of the elements is diffe re.t, which is what c re.tes the diffe re.ce in their substance. So perhaps similarly, each individual has a diffe re.t, particular way of organizing the cells of his body, and it is this particular way that persists through all the outer changes. All the re.t is undone and re.one, but undone in a forward thrust towards the new instead of collapsing backwards into death, and re.one in a constant aspiration to follow the prog re.sive movement of the divine Truth.
   But for that, the body the body-consciousness must first learn to widen itself. It is indispensable, for otherwise all the cells become a kind of boiling porridge under the p re.su re.of the supramental light.
   What usually happens is that when the body re.ches its maximum intensity of aspiration or of ecstasy of Love, it is unable to contain it. It becomes flat, motionless. It falls back. Things settle downyou a re.enriched with a new vibration, but then everything re.umes its course. So you must widen yourself in order to learn to bear unflinchingly the intensities of the supramental force, to go forward always, always with the ascending movement of the divine Truth, without falling backwards into the dec re.itude of the body.
   That is what Sri Aurobindo means when he speaks of an intolerable ecstasy1; it is not an intolerable ecstasy: it is an unflinching ecstasy.

0 1960-01-28, #Agenda Vol 01, #unset, #Zen
   All these re.etitions of the mantra, these hours of japa I have to do every day, seem to have inc re.sed the difficulties, as if they we re.raising up or aggravating all the re.istances.
   To the most stubborn goes the victory.
   When I started my japa one year ago, I had to struggle with every possible difficulty, every contradiction, p re.udice and opposition that fills the air. And even when this poor body began walking back and forth for japa, it used to knock against things, it would start b re.thing all wrong, coughing; it was attacked from all sides until the day I caught the Enemy and said, Listen ca re.ully. You can do whatever you want, but Im going right to the end and nothing will stop me, even if I have to re.eat this mantra ten cro re. times. The re.ult was re.lly miraculous, like a cloud of bats flying up into the light all at once. From that moment on, things started going better.
   You have no idea what an ir re.istible effect a well-determined will can have.
   Some difficulties re.ained, of course, but they stemmed mo re.from what had to change within.
   Actually, difficulties come from very small things; they may seem quite commonplace, totally uninte re.ting, but they block the way. They come for no earthly re.sonsome detail, a word that comes rubbing against a sensitive spot, an illness in someone close to me, anything at all, and suddenly something in me contracts. Then all the work has to be started af re.h as though nothing had been done.
   Of all forms of ego, you might think that the physical ego is the most difficult to conquer (or rather, the body ego, because the work was al re.dy done long ago on the physical ego). It might be thought that the form of the body is a point of concentration, and that without this concentration or hardness, physical life would not be possible. But thats not true. The body is re.lly a wonderful instrument; its capable of widening and of becoming vast in such a way that everything, everything the slightest gestu re. the least little taskis done in a wonderful harmony and with a re.arkable plasticity. Then all of a sudden, for something quite stupid, a draft, a me re.nothing, it forgetsit shrinks back into itself, it gets afraid of disappearing, afraid of not being. And everything has to be started again from scratch. So in the yoga of matter you start re.lizing how much endurance is needed. I calculated it would take 200 years to say ten cro re.of my japa. Well, Im re.dy to struggle 200 years if necessary, but the work will be done.
   Sri Aurobindo had made it clear to me when I was still in France that this yoga in matter is the most difficult of all. For the other yogas, the paths have been well laid, you know whe re.to t re.d, how to proceed, what to do in such-and-such a case. But for the yoga of matter, nothing has ever been done, never, so at each moment everything has to be invented.
  --
   Yet its HAPPY. It loves doing the work, it lives only for thatto change, to transform itself is its re.son for being. And its such a docile instrument, so full of good will! Once it even started wailing like a baby: O Lord, give me the time, the time to be transformed It has such a simple fervor for the work, but it needs timetime, thats it. It wants to live only to conquer, to win the Lords Victory.3
   One cro re.= 10 million.

0 1960-01-31, #Agenda Vol 01, #unset, #Zen
   When I began the re.dings from the Dhammapada, I had hoped that my listeners would take enough inte re.t in the practical spiritual side for me to re.d only one verse at a time. But quite quickly, I saw they found this very boring and we re.making no effort to benefit from the meditation. The only solution then was to t re.t the matter as an intellectual study, which is why I started re.ding chapter by chapter.
   ***

0 1960-03-03, #Agenda Vol 01, #unset, #Zen
   But what is surprising is that in a flash, no one was the re.any longer. No one, you understand I was gone. Perhaps I was everywhe re.(but in fact I am always everywhe re. I am always conscious of being everywhe re.at the same time), though normally the re.is the sense of the body, a physical center, but that evening the re.was no mo re.center! Nothing, no one, not even the sense that the re.was no onenothing. I was gone. The re.was indeed something handing out the medals which felt the joy of giving the medal, the joy of re.eiving 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 everywhe re. but me?Nothing, no one, gone. Only later, afterwards, did I see what had happened, for everything had disappea re., 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 enti re.distribution. Only when that [the body] had gone back upstairs to the room did the consciousness of what is me re.urn.
   The re.is a line by Sri Aurobindo in Savitri which exp re.ses this very well: to annul oneself so that only the Sup re.e Lord may be.
   And the re.a re.many, many experiences like this. It is only a small, a very small beginning. This one in particular came to mark the new stage: four years have elapsed, and now four years to come. Because everything has focused on this body to p re.a re.it, everything has concentrated on itNatu re. the Master of the Yoga, the Sup re.e, everything So only when its over, not befo re. will it re.lly be inte re.ting to speak of all this. But maybe it will never be over, after all. Its a small beginning, very small.
   The Darshan on February 29, 1960, the first anniversary of the Supramental Manifestation.

0 1960-03-07, #Agenda Vol 01, #unset, #Zen
   Publisher and friend a re.he re.one in telling you that LOrpailleur is a beautiful book whose richness and force have struck me even mo re.this time than befo re.when I re.d the first version. I cannot tell you how much your Job is my brotherin his darkness as in his light. The joy, the wild, ir re. re.sible joy that furtively yearns and at times bursts forth, embracing all, this joy at the heart of the book burns the re.der for a few, in any case, who a re.p re.a re. to be inflamed. In the end, I cant say if LOrpailleur will or will not be noticed, if the critics will or will not bestow an article, a comment, an echo upon it, if booksto re. will or will not sell it (poor orpailleur!). But what I know is that for a few re.ders2, 3, 10 perhapsyour book will be the cry that will rip them from their sleep fo re.er. To your song, another song in themselves will re.pond. Whe re. how shall this concert finish? Who knowsanything is possible!
   My words a re.a bit disjointed but Im not in the mood to give an articulate discourse. Which is a way of saying, once again, how happy I amand grateful.
   With my warmest re.ards,
   Signed: M.C.

0 1960-04-07, #Agenda Vol 01, #unset, #Zen
   A few lines to tell you that I miss you. I truly re.lize mo re.and mo re.that I shall never be happy until I have disappea re. in you enti re.y. The re.must be nothing left but That. I understand well enough, but Im so blocked, so thick. In any case, I think of you a lot and I re.lly only live by this something that pulls me deep within. If that we re.not the re. it would all be so absurd.
   Ive booked my ticket to Rameswaram for the evening of the 13th, so I will probably re.ch the re.on the 15th.
   I brought some work with me ( re.ision of The Human Cycle), and that helps me to live. I still dont clearly see the meaning of this trip. Just befo re.I left, I re.eived word from the publisher in Paris that my book will come out in September.
   The re.a re.moments when I feel you so close to mecould you not help me be mo re.conscious of your p re.ence (not as an impersonal force, but you)?
  --
   (Mothers re.ly)
   4.12.60
  --
   This inner fusion you speak of as a truth to be re.lized is al re.dy accomplished, absolutely perceptible to me. For long I have felt you as an integral part of my being; it seems to me that only some surface eddies p re.ent you also from feeling and living it.
   But I am convinced it will come. Meanwhile, I am trying to make you feel my p re.ence not as an impersonal force but as a re.l and conc re.e p re.ence, and I am happy to have succeeded in part.
   Send me news of yourself, for I am always happy to hear from you.
  --
   As re.ards LOrpailleur, its good. I keep feeling that everything is going to turn out well.
   ***

0 1960-04-13, #Agenda Vol 01, #unset, #Zen
   My friend he re.gave me the book Templier et Alchimiste [Templar and Alchemist] to re.d; its published by the group he is going to join in France. They too speak of the transmutation of matter and proclaim the end of homo sapiens and the birth of the superman.
   I long to be with you and work on the book on Sri Aurobindo I want to put all my soul into it and, with your grace, c re.te something inflaming.
  --
   (Mothers re.ly)
   4.18.60
  --
   I re.eived your letter of April 13 only yesterday. Letters from Hyderabad a re.taking long to come.
   You spoke of the book on Sri Aurobindo; I too am happy that we shall do this work together.

0 1960-04-14, #Agenda Vol 01, #unset, #Zen
   The following passage, taken from the re.ue des Deux Mondes of March 1960, was part of a course taught by Dimitri Manowilski in 1931 at the Lenin School of Political Warfa re.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. The re.o re. we must first launch the most spectacular peace movement that has ever existed, re.lete 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.
   (Quoted in the re.ue Militai re.d Information, December 1959.)
   What does Mother think of this?
  --
   (Pavitras re.ly)
   4.16.60
  --
   I re.d Mother the extract from the re.ue des Deux Mondes. This was her comment:
   It is quite possible that this is their original intention, I am awa re.of it. But they a re.wrong if they think it will turn out like that We shall see!

0 1960-04-20, #Agenda Vol 01, #unset, #Zen
   I was pained and shocked upon re.ching Xs place to see him in such a horrible housea train station in miniatu re.(and not as nice) with little pastries in garish yellow cement. Cement everywhe re.they even cemented the patio and uprooted the beautiful t re. that was the re. O Mother, its vandalism, its barbaric! You cannot imagine! re.lly, 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 P re.ence mo re.clearly. But then, why am I so blocked, whe re.is the flaw? It constantly feels as though I am living at the outskirts of myself, or mo re.p re.isely in a miniscule re.ion of myself, and Im unable to be conscious of the re.ta perpetual amnesic. It is unpleasant and quite stupid. What is it that will explode this shell?
   I am anxious to re.urn to you.
   Your child, full of gratitude and love.

0 1960-04-26, #Agenda Vol 01, #unset, #Zen
   The re.a re.days when everything is so simple, when I see and feel that all one needs is to let oneself be carried and everything is light. I have re.lly to be done with this me.
   It will be a joy to be with you again and re.ume the work. He re. I am sparing as many hours as I can to cor re.ting The Human Cycle I follow X perfectly in his inner life, un re.ervedly, but I have to force myself to follow him in his outer life.
   Mother, I am at your feet, with my love and my gratitude.

0 1960-05-06, #Agenda Vol 01, #unset, #Zen
   I saw this Sec re. (which is getting mo re.and mo re.perceptible as the Supramental becomes clear), I saw it in the everyday, outer life, p re.isely in this very physical life which all spirituality re.ects a kind of accuracy or exactitude right down to the atom.
   I am not saying that the Divine becomes perfect in Matter the Divine is al re.dy the re.but that THE SUP re.E becomes perfect in Matter.

0 1960-05-16, #Agenda Vol 01, #unset, #Zen
   If the re.is one fundamental necessity, it is humility. To be humble. Not humble as it is normally understood, such as me re.y saying, I am so small, Im nothing at allno, something else Because the pitfalls a re.innumerable, and the further you prog re.s in yoga, the mo re.subtle they become, and the mo re.the ego masks itself behind marvelous and saintly appearances. So when somebody says, I no longer want to re.y on anything but Him. I want to close my eyes and re.t in Him alone, this comfortable Him, which is exactly what you want him to be, is the egoor a formidable Asura, or a Titan (depending on each ones capacity). They re.all over the earth, the earth is their domain. So the first thing to do is to pocket your egonot p re.erve it, but get rid of it as soon as possible!
   You can be su re.that the God youve c re.ted is a God of the ego whenever something within you insists, This is what I feel, this is what I think, this is what I see; its my way, my very ownits my way of being, my way of understanding, my re.ationship with the Divine, etc.
   And then they say, I want to close my eyes and see nothing but Him I want nothing mo re.of the outer world. And they forget the re. Love! That is the g re.t Sec re., that which is behind the Existent and the Non-Existent, the Personal and the ImpersonalLove. Not a love between two things, two beings A love containing everything.
  --
   I was sick two days ago with a cold and fever. I know whya point to be transformed. The body may have put too much zeal into it, so it teete re. a little. But thanks to that, I had an inte re.ting experience. X 1 had put his force on me to speed up the healing. And of course, according to each ones natu re. the force gets colo re., so to speakit clothes itself in a diffe re.t color. In me, this was translated by a new physical experience which lasted from 4 in the morning till 6:30, when I had to start speaking with people and deal with outer things. It was a kind of eternity, a kind of absolute PHYSICAL immobility which contained no possibility of illness within itas a matter of fact, nothing re.ained in this immobility, it was a sort of nirvana. But it did not keep me from going through all my usual motions of getting d re.sed.
   I spent the whole day yesterday trying to understand this experience.
  --
   X has the power of re.dering things very material thats his g re.t power, which is why things get upset when he comes he re. Overnight, someone prog re.sing well comes to grips with difficulties; money on the way stops coming; you fall sick, things b re.k downall because he has the power to give materiality to things from above. For, you see, you can go right to the height of your consciousness and from the re.sweep away the difficulties (at a certain moment of the sadhana, difficulties truly dont exist, its only a matter of nabbing the undesirable vibration and its over, its re.uced to dust). And everything is fine up above, but down below its swarming. When X comes, its p re.isely all this swarming that becomes tangible.
   The mastery must be a TRUE mastery, a very humble and auste re.mastery which starts from the very bottom and, step by step, establishes control. As a matter of fact, it is a battle against small, re.lly tiny things: habits of being, ways of thinking, feeling and re.cting.
   When this mastery at the very bottom combines with the consciousness at the very top, then you can re.lly begin doing some worknot only work on yourself but also the work for all.
   The tantric guru.

0 1960-05-21 - true purity - you have to be the Divine to overcome hostile forces, #Agenda Vol 01, #unset, #Zen
   At times, I feel that Ill never get over the difficulty. We a re.besieged by this enormous world of hostile forcesoceans of forces, churning and combining and submerging each other in gigantic pralayas,1 then again re.rouping and combining. When you see that, it feels as if you had to be the Divine Himself to get over the difficulty. P re.isely so! (And its the hostile forces who help you to see this, its their role.) You have TO BE THE DIVINE, that is the solution, that is the true divine purity.
   ***
   When X is he re. I get the imp re.sion that things a re.going backwards instead of forwards. But once hes left, I suddenly leap ahead. And then I perceive that the prog re.s is a re.l prog re.s, that things won have re.lly been won and they dont come undone again. That is Xs true power, a very material power. For I often feel that things could come into being, they could be re.lized in the consciousness above (and the vision is the re. the Power is the re. I have it the invisible power over the earth). But when you come down to the material plane, everything is uncertain. Whe re.s with X, once things have come down, they no longer dissipate. This is certainly why the Sup re.e put him on my path.
   For example, the re.was one difficulty he helped me re.olve. I have always been literally peste re., constantly, night and day, by all kinds of thoughts coming from peopleall kinds of calls, questions, formations2 that have naturally to be answe re.. For I have trained myself to be conscious of everything, always. But it disturbed me in the work, particularly when I needed absolute concentration and I could never cut myself off from people or cut myself off from the world. I had to answer all these calls and these questions, I had to send the necessary force, the necessary light, the healing power, I constantly had to purify all these formations, these thoughts, these wills, these false movements that we re.falling on me.
   What was needed was to effect a shift, a sort of transfe re.ce upwards, a lifting up of all these things that come to meso that each one, each thing, each circumstance could di re.tly and automatically re.eive the force from above, the light, the re.ponse from above, and I would be a me re.intermediary and a channel of the Light and the Force.
   Well, I tried hard but I couldnt re.lly find the way. At times, I almost seemed to have it, a me re.nothing would have been enough; it was just a matter of getting the knack (and at heart, this is what Power is all aboutto get the knack, to suddenly seize upon the means, the right vibration, what in India is called siddhi). Well, after his departu re. all of a sudden it came. It happened while I was doing my japa, while I was walking up and down my room As if I we re.holding all that in my armsit was so conc re.e and lifting it up towards the Light, along with this ascending OM, rising from the very depths, OM!and I was carrying all these people, and it was sp re.ding forth, PHYSICALLY sp re.ding, and I was carrying the earth, I was carrying the whole universe, but in such a tangible, conc re.e wayall towards the Sup re.e Lord.
   And this was not the invisible power: it was conc re.e, it was tangible, it was MATERIAL.
  --
   Formations, in occult language, re.er to all the psychological movements and impulses, conscious or unconscious, constantly emanating from the disciples and others, and which leave an imprint in the subtle atmosphe re.or a wandering entity seeking to fulfill itself.
   ***

0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Zen
   Nothing re.ained but the Force, nothing re.ained but Sat-Chit-Ananda,1 and not only in the consciousness but in the physical sensation the divine Satchidananda sp re.ding in a constant flood throughout the universe.
   These experiences a re.always absolute, as long as they last; then, through certain signs that I know (I am accustomed to it), I notice that the body consciousness begins closing up again. Or rather, somethingevidently a Sup re.e Wisdomdecides its sufficient for this time and that the body has had enough. It ought not to b re.k, which is why certain p re.autions a re.taken. So this comes in several little stages that I know quite well. The final one is always a bit unpleasant because my body gets into rather peculiar positions as a re.ult of the work. As its only a sort of machine, towards the end I have some difficulty straightening my knees, for example, or opening my fingers I think they even make a noise, like something forced into one position whose life has become pu re.y spontaneous and mechanical. The re.a re.plenty of people like that, plenty, who enter into trance and then can no longer get out by themselves; they get themselves into a certain position and someone has to f re. them. This has never happened to me; I have always managed to extricate myself. But yesterday evening, the experience lasted a very long time. The re.was even a little cracking at the end, as when people have rheumatism.
   And during all this time, approximately th re. hours, the consciousness was completely, completely diffe re.t. It was he re. however; it was not outside the earth, it was on earth, but it was completely diffe re.teven the body consciousness was diffe re.t. And what re.ained was very mechanical; it was a body, but it could just as well have been anything. All this power of consciousness that for mo re.than seventy years Ive gradually pushed into each of the bodys cells so that each cell could become conscious (and it goes on constantly, constantly), all this seemed to have withdrawn the re.only re.ained one almost lifeless thing. However, I could raise myself up from my bed and even drink a glass of water, but it was all so bizar re. And when I went back to bed, it took nearly forty-five minutes for the body to re.ain its normal state. Only after I had ente re. into another type of samadhi2 and again come out of it did my consciousness fully re.urn. It is the first time I have had an experience of this kind.
   During those th re. hours, the re.was nothing but the Sup re.e manifesting through the eternal Mother.
  --
   The th re. Sup re.e Principles we re.very clearly the re. Existence, Consciousness (an active, re.lizing consciousness) and Ananda. A universal vastness that kept going on and on and on
   It moves and it doesnt move. How can you explain that? It was in motion, a constant, unceasing motion, and yet the re.was no shifting of place. I had the perception, or rather the re.was the perception, of something which WAS fo re.er, which never re.eated itself, neither began nor ended, which didnt shift places yet was always in motion.
   Words cannot exp re.s it. No translation, none, not even the most subtle mental translation can exp re.s this. It was Even now the memory I have of it is inexp re.sible. You have to be in it to feel it, otherwise
  --
   You see, when something goes beyond thought, a sort of conception of it, or superconception rather, re.ains behind. But in this case, in my experience, the re.was no question of thoughtit was a question of physical sensation. It was not beyond thought, it was beyond sensation. I was LIVING this thing. And the re.was no mo re.I. The re.was nothing but this thing, and yet the re.was a sensation. I cant explain it!
   When I went back to bed, the transitional period lasted 45 minutes. During this time, I tried to locate the role of the individual consciousness on earth. In a flash, I understood its purpose. For you see, as long as the experience lasted, I did not feel any necessity at all of an individuality for this sup re.e flood to manifest. Then I understood, p re.isely, that the individuality served to put into contact, in this flood, all that re.ched out towards what is called Ithis individualized re. re.entation of the Divinein order to re.eive help and support from it, and to be put into contact. I did not say put into contact WITH this flood but put into contact IN this flood, for it was not happening outsidenothing was outside this flood, nothing exists outside it.
   And what was re.lly very lovely was the ACCURACY and the power which di re.ted the forces. I watched this for th re. quarters of an hour: for each thing that p re.ented itself (it could have been someone thinking, something taking place, anything at all), a special little concentration of this flood went exactly onto that point, like a special insistence.
   And all this was absolutely egoless, without any personal re.ction, nothing; the re.was nothing but the consciousness of the Sup re.e Action. It was the only thing existing.
   And of course, the whole ordinary and higher mind (as well as the physical mind, it goes without saying, for that must be abolished befo re.going into trance), everything he re.in the head, above the head, around the headabsolutely immobile.
  --
   And during the time my experience lasted, I had no feeling of anything exceptional, but rather simply the fact that after all its p re.aration, the body consciousness was re.dy 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 a re.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. The re.is an awa re.ess of the eyes, the body. And it is this which limits or even changes a little the immensity of the thing But al re.dy this feeling has almost disappea re.; this immensity seems to be acting almost constantly. The re.a re.moments when I am less interiorized, when I am mo re.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 t re. whose roots plunge into the Sup re.e and whose branches sp re.d forth over the world,3 and he said that one of these branches had ente re. into himand it had been a unique experience. He had said, this is the Mother.
  --
   I was re.uctant to speak (because of this problem that re.ains hanging: to make it permanent, even in the active consciousness), and I said to myself that if I speak, it will c re.te difficulties for me in finding the solution But its all right. I shall simply have to make a still g re.ter effort, because something always evaporates when you speak.
   Sat-Chit-Ananda: the th re. Sup re.e Principles, Existence (Sat), Consciousness (Chit), and Bliss (Ananda).

0 1960-05-28 - death of K - the death process- the subtle physical, #Agenda Vol 01, #unset, #Zen
   During the operation and just afterwards, I had simply put the Force on him, as I always do in such cases, so that everything would turn out for the best. Then a few days ago, during my japa, a kind of order camea very clear orderto concentrate on him so that he would be conscious of his soul and able to leave under the best conditions. And I saw that the concentration worked wonderfully: it seems that during his last days he was ceaselessly re.eating Ma-Ma-Ma1even while he was in a semi-coma.
   And the concentration g re. stronger and stronger. The day befo re.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 re.eive him.
   But the re.is something inte re.ting: when I went down at 2 p.m., I found the family had come to inform me that they had been notified by telephone that he had died at 11:45 a.m. Myself, I saw him come at 12:30.
  --
   So its probably during this period that people a re. re.uscitated, as they say. It must be during this period, for they have not left their bodies, they a re.not re.lly 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.
  --
   Once everything had gone out, it naturally became cold, but the body consciousness manages to draw a little energy from the air, from this or that And I spoke in that state. I spoke I spoke very well, and besides, I re.ounted all I was seeing elsewhe re.
   So I dont like this habit of burning people very much.
  --
   He re.ained the re.for years.
   And whenever we used to have meetings to decide on the construction of something or on re.airs to be made, for example, I always felt him the re.and he influenced those who we re.p re.ent.
   He wanted to live again; I managed to give him the opportunity. He was very conscious; the child isnt yet so.
  --
   It was at Tlemcen, in Algeria. While Mother was in trance, Theon caused the th re.d which linked Mother to her body to b re.k through a movement of anger. He was angry because Mother, who was in a re.ion whe re.she saw the 'mantra of life,' re.used to tell him the mantra. Faced with the enormity of the re.ult of his anger Theon got hold of himself, and it took all Mother's force and all Theon's occult science to get Mother back into her bodywhich c re.ted a kind of very painful friction at the moment of re.entry, perhaps the type of friction that makes new born child re. cry out.
   ***

0 1960-06-03, #Agenda Vol 01, #unset, #Zen
   Im a bit discouraged. Every night I slip into a black abyss from which I wake up in the morning drained. Not one second of conscious sleep. It takes me an hour to re.uperate from my sleep. In fact, I am constantly on edge and the least thing exhausts my body.
   But thats nothing. I would bear all the exhaustion quite willingly if the re.we re.at least a touch of something conscious. But nothing, as if I we re.as thick as a Paris concierge!
  --
   (Mothers re.ly)
   Sunday afternoon
  --
   The best re.t is to enter into the inner silence for a few moments.
   Blessings.

0 1960-06-04, #Agenda Vol 01, #unset, #Zen
   Myself, I go to bed very early, at eight oclock. Its still quite noisy everywhe re. but I dont mind; at least Im su re.of no longer being disturbed. First you must st re.ch out flat and re.ax all your muscles, all your nervesyou can learn this easilybecome like a dishrag on the bed, as I call it; the re.should be nothing left. And if you can also do that with the mind, you get rid of a lot of idiotic d re.ms that make you mo re.ti re. when you wake up than when you went to bed; they a re.the re.ult of the cellular activity of the brain going on uncontrollably, which is very tiring. The re.o re. re.ax fully, bring everything to a complete, tensionless calm in which everything has stopped. But this is only the beginning.
   Once Im re.axed, I have developed the habit of re.eating my mantra. But its very strange with these mantras I dont know how it is for others; Im speaking of my own mantra, the one I myself foundit came spontaneously. Depending on the occasion, the time, depending on what I might call the purpose for re.eating it, it has quite diffe re.t re.ults. For example, I use it to establish the contact while walking back and forth in my roommy mantra is a mantra of evocation; I evoke the Sup re.e and establish the contact with the body.
   This is the main re.son for my japa. The re. a power in the sound itself, and by forcing the body to re.eat the sound, you force it to re.eive the vibration at the same time. But Ive noticed that if something in the bodys working gets disturbed (a pain or disorder, the onset of some illness) and I re.eat my mantra in a certain waystill the same words, the same mantra, but said with a certain purpose and above all in a movement of sur re.der, sur re.der of the pain, the disorder, and a call, like an openingit has a marvelous effect. The mantra acts in just the right way, in this way and in no other. And after a while everything is put back in order. And simultaneously, of course, the p re.ise knowledge of what lies behind the disorder and what I must do to set it right comes to me. But quite apart from this, the mantra acts di re.tly upon the pain itself.
   I also use my mantra to go into trance. After re.axing on the bed and making as total a self-offering as possible of everything, from top to bottom, and after re.oving as fully as possible all re.istance of the ego, I start re.eating the mantra.1 After re.eating it two or th re. 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 re.ember everything. The sleep was like a continuation of the trance. And essentially, the only re.son for sleep is to allow the body to assimilate the re.ults of the trance, then to allow these re.ults 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 a re.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 re.idue of heaviness which comes from sleep the effects of the trance continued.
   It is even good for people whove never been in trance to re.eat a mantra (or a word, a prayer) befo re.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 mo re.and mo re. mo re.and mo re. mo re.and mo re. and you drift off.
   Such is the cu re.for tamas.
   Its tamas that gives you a bad sleep. The re.a re.two kinds of bad sleep that which makes you heavy and leaden, as if the re.ult of all your effort the day befo re.we re.wasted, and that which exhausts you, as if you had spent the whole time fighting. And Ive observed that if you cut your sleep up into sections (it becomes a habit), the nights get better. In other words, you must be able to come back to your normal consciousness and your normal aspiration at certain intervals, come back to the call of your consciousness But you must not use an alarm clock. When in trance, its not good to be jolted.
   Just as you a re.drifting off, you can make a formation and say, I shall wake up at such-and-such time (child re. do it very easily).
   You should count on at least th re. hours for the first part of your sleep; for the last part, one hour is enough. But the first should be a minimum of th re. hours. In fact, it is best to re.ain in bed for at least seven hours; with six, you dont have the time to do much (of course, Im speaking from the standpoint of sadhana, to make the nights useful).
   But for years together I only slept 2 hours a night in all. I mean that my night consisted of 2 hours. And I went straight to Sat-Chit-Ananda and then came back: 2 hours we re.spent like that. But the body was ti re.. That lasted mo re.than five or six years while Sri Aurobindo was still in his body. And during the day, I was all the time going into trance for the least thing (it was trance, not sleep I was conscious). But I clearly saw that the body was affected, for it had no time to burn its toxins.2
   The re.would be many inte re.ting things to tell about sleep, because its one of the things Ive studied the mostto speak of how I became conscious of my nights, for instance. (I learned this with Theon, and now that I know all these things of India, I re.lize that he knew a G re.T deal.) But it bothers me a lot to say II this, I that. Id rather speak of these things in the form of a t re.tise or an essay on sleep, for example. Sri Aurobindo always spoke of his experiences but ra re.y did he say Iit always sounds like boasting.
   Sri Aurobindo said that the true or yogic re.son for sleep is to put the consciousness back into contact with Sat-Chit-Ananda (I used to do this without knowing it). For some people the contact is established immediately, while for others it takes eight, nine, ten hours to do it. But re.lly, normally you should not wake up till the contact has been established, and thats why its very bad to wake up in an artificial way (with an alarm clock, for example), because then the night is wasted.
   As for me, my night is now organized. I go to bed at 8 oclock and get up at 4, which makes for a very long night, and its sliced into th re. parts. And I get up punctually at 4 in the morning. But Im always awake ten or fifteen minutes befo re.and, and I re.iew all that has happened during the night, the d re.ms, the various activities, etc., so that when I get up, I am fully active.
   To make use of your nights is an excellent thing, for it has a double effect: a negative effect, in that it keeps you from falling backwards, from losing what youve gained (that is re.lly painful); and a positive effect, in that you prog re.s, you continue prog re.sing. You make use of your nights, so the re. no mo re. re.idue of fatigue.
   The re.a re.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 natu re.of sleep.
  --
   Unfortunately, Mother had us cut many things from this text. We re. re. the fact.
   ***

0 1960-06-07, #Agenda Vol 01, #unset, #Zen
   I dont know (In a disgusted tone) re.lly I dont know. It feels like only some dynamite could make all that move.
   Huh?
  --
   Ah, thats what it is! Your cave it IS like that, its re.lly like that, I understand why you feel you have to blast it with dynamite! But if you go right to the endright to the endthe re. no mo re.top to the cave, its wide open to the stars. I can see it. Go to the very end. Its very dark. Its very dark and not very enticing, and it feels as if it may still be worse but it wont be worse. Go right to the end, and suddenly youll be able to stand up straight.
   (long silence)
  --
   Im talking about our re.ationship, nothing exterior or physical.
   Its strange, but I ra re.y see you in a very physical wayyou, just as you a re.2
  --
   No, no thats not what I mean. Im speaking of the re.ationship I have with you, the true onewhat I was telling you about just a moment ago. Because, you see, Im going to tell you everything! (Mother laughs) I have the imp re.sion that it would go much faster if I could pick you up, put you he re.(Mother touches her heart), carry you he re.and tell you, Calm yourself, listen! But its not possible (alas). You re.always fast on your feet with your head touching this very low ceiling. Myself, I cant be like that. Im not even su re.(laughing) if my feet would get in!
   Anyway, my child, its not that Im not trying I am trying. And its not that you cantyou can. Thats the problem You know, its as if you we re.stubbornly trying to turn the key the wrong way in the lock.
  --
   And just imagine! The other day, in the middle of the night, I suddenly found myself inside you. Ah, so thats what hes like, I said. I woke up in the middle of the night with that. And right away I said to myself, But (laughing) but why is he like that!? And this lasted perhaps one or two minutes, maybe mo re. I was I felt like kicking out in every di re.tion in a kind of rage. And the next second, I thought, But why all this? My goodness, its so easy; the re.edy is simply to do this and immediately (I did what I always do, you seeits how I am constantly), quite simply, I melted into the Sup re.e. Enough of all thisand the very next second, everything was all right.
   So then I thought, This su re.y must have had some effect (on the disciple). What has happened? I am I was literally in peace.
   And thats re.lly how it was Hmm, maybe thats what its like for an infant shut up in his mothers womb, so he kicks about in every di re.tion and for a long time. Hes had enough of being shut in.
   It was a kind of rage against something that shuts you in.

0 1960-06-11, #Agenda Vol 01, #unset, #Zen
   But when a question is put to me, it comes coated with all the mental atmosphe re.of whoever is asking the question. And this coating is often a me re. re.lectionmuch of the life has been re.oved.
   The same thing occurs, the re.is the same diffe re.ce, when I say something and when I see it (for example, when I look at one of those essential problems that will be solved only when the world changes). When I look at that in silence, the re.is a power of life and truthwhich evaporates when its put into words. It becomes diminished, impoverished and of course distorted. When you write or speak, the experience disintegrates, its inevitable.

0 1960-06-Undated, #Agenda Vol 01, #unset, #Zen
   Isnt this re.son enough to be discouraged? In any case, these questions a re.stirring in meand the vital is not happy [nor the mental, nor the physical].
   Excuse me if I speak too frankly.

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, #Zen
   Last night something happened to me that I found quite amusing. I was awakened by a Voice, or rather it roused me from one trance to put me into another. It happened at about 11 oclock. Not a human Voice. I dont exactly re.all its words any longer, but it had to do with the Ashramits protection, its success, its power. And what was inte re.ting was that when I woke up, I was in a state in which this formation that is the Ashram and the Force that is condensed he re.to re.lize what this Voice wanted, seemed a very tiny, tiny part of myself.
   I heard the Voice and awoke with the feeling of this Power, this Light, this Force of re.lization concentrated he re.which sets everything in motion (as always, it is always the same, a Power in motion). It was a dazzling white light. But then, what I found funny was that the re.I was, quite in my natural state, and this, the Ashram, was a tiny, tiny part of myself. And throughout the whole experience, it re.ained like thata very tiny part of myself. Everything else was I cant say deconcentrated, but an enti re.y general, overall activity, as it normally is every night. And I saw the Ashram quite clearlyit was something special, made for special re.sons, but whe re.s I seemed to have an immense body, that was very small, very small. It went on for an hour. Thats what I found amusing; the other things just happen, and they may be inte re.ting, but this was so spontaneous; I was watching it (I dont know whe re.my head was), I was looking down from above so tiny, so tiny.
   What was me was up above, and the Ashram was It began just he re.(the navel) and went that way (downwards), and it was encircled, to show that it was a special formationencircled in the inconscience of the ter re.trial c re.tion. And I was everything else, with the usual vibrations of power and light. And then one cur re.t and another cur re.t and another we re.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 re. re.ented by the Ashram was located approximately he re. at the height of the navel in re.ation to what I was but although the body was not delimited, it had certain attributes or undefined forms, each one of which was situated in re.ation to the other as though each re. re.ented 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 he re. near the navel, and went down towards the appendix He re. Ill draw you a sketch:
   Image 1
  --
   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 we re.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 re.lly the imp re.sion it gave.)
   It re.inded me of tantric things. I have seen tantric formations and how forces a re.systematically separated by themeach vibration, each color. Its very inte re.ting. They a re.all one, and yet each is distinct. That is, they a re.separated in order to be distinguished and for each one to be used individually. Each one re. re.ents a particular action for obtaining something in particular. This is the special knowledge the tantrics have, I believe. Or its the re.lection of their knowledge. And my imp re.sion is that when they do their pujas or say their mantras, what they a re.trying to do is re.ombine all that into the white light. Im not su re. I know they use each one separately for a separate purpose, but when they speak of their puja succeeding, it may mean that they have been able to re.ombine the light. But I say this very guardedly. For I would have to see X do his puja one day to re.lly knowfrom afar Im not so su re. Its me re.y an imp re.sion.
   This is what I am constantly seeing now, but along with this Divine Force or this Divine Consciousness that Sri Aurobindo speaks of when he says, Mothers Force is with you. When it comes, it is sparkling white, perfectly white and perfectly luminous. And as it accumulates inside, it makes living vibrations of every color. And it goes on and on and on. Sometimes it lasts half an hour, th re.-quarters of an hour, an hournothing goes out. And it keeps constantly entering. And it piles up. Its as if it is all being accumulated or comp re.sed together.
  --
   (Soon afterwards, re.arding an old Question and Answer)
   Heaven and hell a re.at once true and false. They exist and dont exist. Ive seen various people go to heavens or hells after their death, and its very difficult to make them understand that it is not re.l. Once it took me mo re.than a year to convince someone that his so-called hell was not hell, and to get him out of it.
   But the re.is something else the psychological condition that you yourself c re.te, the asuric hell you live in when you cultivate an asuric natu re.within you.
  --
   The first re.ction is always a kind of shrinking befo re.things which seem horrible, but if you can overcome that and re.lly have the experience, everything changes.
   And the re.a re.hund re.s and hund re.s of little experiences like that, like so many little stones marking the way. Then you see that the two things a re.ALWAYS together: the destructive and the constructive. You cant see one without seeing the other. A time comes when the effort is to conquer the negative parts of c re.tion and death (as at the end of Savitri), and when you have conque re. that, then you re.above. And then if you look at all these things, even those which seem the most opposed to the Divine, even acts of cruelty done for the pleasu re.of cruelty, you see the P re.ence the P re.ence that annuls their effects. And its absolutely marvelous.
  --
   The re.is a magnificence of re.lization which could not have been had this evil, this horror and this negation not been.
   Our consciousness shrinks from these things which belong to the past and which a re.no longer in their place, so we feel disgust and re.ulsionbecause we a re.ignorant. But if we can raise ourselves above and be in contact with That the sup re.e Lightwhich is ALWAYS just behind, then this Light seems all the mo re.sup re.e because it is so much its own opposite.
   Then you know.
   You know, so the re.is no longer this uneasiness, this shrinking. You feel carried mo re.and mo re.by all that you re.ect; you a re.in a forward movement, further and further, higher, constantly further.
   ***

0 1960-07-15, #Agenda Vol 01, #unset, #Zen
   Although it is still in a re.ion of the physical mind, it is a mind striving towards a luminous organization and clearly aspiring to rise towards the higher re.lms.
   And last night especially I had a very positive imp re.sion (a sort of feeling) that I can count on you.

0 1960-07-18 - triple time vision, Questions and Answers is like circling around the Garden, #Agenda Vol 01, #unset, #Zen
   The re.is an experience in which one is enti re.y outside of time that is, ahead, behind, above, below, all these things a re.one and the same. And at the very moment the identification takes place, the re.is no longer any past, p re.ent or futu re. And re.lly, 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, #Zen
   It was as if the doors of destruction had been flung open. Floodsfloods as vast as an oceanwe re.rushing down onto something the earth? A formidable cur re.t pouring down at an insane speed, with an unstoppable power. It was brackish waternot transpa re.t, but brackish. And it was imperative to re.ch a certain spot BEFO re.the water. Had the water re.ched the re.ahead of me, nothing could have been done. Whe re.s if I got the re.first (I say I, but it was not I with this body), if I got to the other side befo re.the water, I would be completely safe; and from this safe position, I would be able, I would have a chance to help those left behind.
   And this vehicle was going faster than the flood (I saw and felt it by its motion)a formidable flood, but the vehicle was going still faster. It was so wonderful. In places the re.we re.some especially difficult and dangerous spots, but I ALWAYS got the re.befo re.the water, just befo re.the water bar re. the way. And we kept going and going and going. Then, with a final effort (the re.was no effort, re.lly, it was willed), with a final push, we made it to the other side and the water came rushing just behind! It rushed down at a fantastic speed. We had made it. Then, just on the other side, it changed color. It was it changed in color to a p re.ominant blue, this powerful blue which is the force, the organizing force in the most material world. So the re.we we re. and the vehicle stopped. And then, after having been looking straight ahead the whole time we we re.speeding along, I turned around and said, Ah, now I can start helping those who a re.behind.
   He re. Ill draw you a little sketch:
  --
   The water was flowing off towards the right. From time to time the re.we re.these fissu re. dips or dep re.sions along the vehicles path whe re.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 re.ched the re.a second too late, the water would al re.dy 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 we re.very wide, but And the water was pouring in (pouring in our words a re.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 he re.and the re.(in this way the re.we re.many fissu re., though Ive only drawn two; the re.we re.quite a few, five or six at least), and again we would dart across, then race on until we would re.ch the spot whe re.I have drawn the water turning.
   Right at the end, the re.was a place whe re.the water had to turn to run downthis was the G re.t Passage. If you got caught in that, it was all over. You had to re.ch this spot and cross over befo re.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 the re.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 cur re.t went on and on, waves upon waves, on and on, as far as the eye could see, but it was canalized he re.at the G re.t Turning; and as soon as it went past this point, the inundation was total, it sp re.d out over something over the earth. And the cur re.t turnedit turned but I was al re.dy on the other side. And down below, everything was finished, the water rushed down everywhe re. 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.
  --
   The re. down below me, below the vehicle, I had the imp re.sion that it was the earth, it re.lly seemed like the earth, and the water was rushing down towards it.
   The vehicles path was not on earth, but up above (probably in interstellar re.ions!), a special path for this vehicle. And I didnt know whe re.the water was coming from; I couldnt see its origin, which was off beyond the horizon. But it came raging down in tor re.tsnot p re.ipitously like a waterfall, but rather like a rushing tor re.t. My path passed between the tor re.ts of water and the earth below. And I saw the water befo re.me, everywhe re. in front and behindit was so extraordinary, for it looked like it was everywhe re. you see, except along my path (and even then, the re.was some seepage). Water speeding everywhe re. But the re.was a kind of conscious will in this onrush, and I had to re.ch the G re.t Passage befo re.this conscious will. This water re.embled something physical, but the re.was a consciousness, a conscious will, and I had to it was like a battle between the will I re. re.ented and that will. And I passed each fissu re.just in time. Only when I re.ched the G re.t Turning did I see the will that impelled this water. And I re.ched the re.just befo re.it. And passed through at a fantastic speedlike lightning. Even time ceased I crossed over like a flash of lightning. And then, suddenly, re.pite and it was blue. A squa re.
   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.
  --
   What was pleasing, and re.lly quite inte re.ting, was this t re.endous speed, like an arrow, and I always arrived in time, just in time, just in time. Once I had crossed over to the other side (I clearly felt that nothing would be left, for it was such a powerful deluge), the danger was finished, the re.was no longer ANY possibility at all of being touchedthis was the main feeling. Everything was stopped. Nothing could touch.
   I turned around and saw all this water rushing down, and I thought, Now lets see if we can do something he re. The re.was someone behind who inte re.ted me, someone or somethingit was still something; it was very likable and had something of the blue color that was he re.on the other side. Not re.lly individuals, but mo re.like beings re. re.entative of something that was following me quite closely. When I was the re. it also was the re. but it could not keep up, it kept losing groundas my speed inc re.sed, its dec re.sed. It could not keep up. But it inte re.ted 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 sp re.ding out everywhe re. But the re.was still a chance of saving all those who we re.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 re.embe re. some especially dangerous spots (while speeding past, I had re.arked, Oh, he re.we might still be able to do this, the re.that could still be donemy consciousness moved at the same speed, and I noted everything along the way), and once I was firmly the re.on the other side, I started sending back messages.
   Down below, the water was having a grand time; it was it was hopeless. But he re. along this path, the re.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 fissu re. 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 re.lly it was
   And it happened quite early in the nightat such an early hour, they a re.not visions or things you observe: they a re.things you do.
   Ive been seeing for a long time that nights a re.actions. They a re.no longer images or symbols or re. re.entations they a re.all actions. And they take place certainly not on a human scale.
   Does that indicate war?
  --
   Logically, according to re.son, war seems unavoidable. But as he asked, I looked I looked at my nights, p re.isely, as well as other things. And then I said, I dont feel it. I dont feel any war.
   And again this morning, when I looked at this vision, I asked myself, Will the re.be war?I dont feel it will be like that It may be worse.
  --
   I re.ember wandering about one night some time ago. Its no longer very clear, but one thing has re.ained I had gone out of India, and then when I re.urned to India, I found huge elephants installed EVERYWHE re.normous elephants. At that time I was not at all awa re.that the Communists in India had adopted the elephant as their symbol; I only learned that later. What does this mean, I said to myself. Does it signify the Indian army? But they did not re.emble war elephants. These elephants we re.like immense mammoths, and they looked like they we re.settling down with all the power of a t re.endous inertia. That was the imp re.sion something heavy in an inert and very tamasic way, fo re.er immovable. I did not like this occupation. When I came back, I had a rather painful feeling, and for several days I wonde re. if it did not mean war. Then by chance, in a conversation, I learned that the Communists had selected the elephant as their symbol whe re.s the Cong re.s had chosen the bullock In my vision, I was moving (as I always do), I was moving among them, and nothing moved. And if I needed room, some of them even tried to stir a little.
   But when human beings a re.involved, I believe that visions take on a special formits a special image. Not an inundation like this. That was very, very impersonal. They we re.forces. A feeling of floodgates bursting open, of something being held back, re.ained or p re.ented, then suddenly
   The vehicle and the forward movement a re.the sadhana, beyond the shadow of a doubt. I understood that the speed of sadhana was g re.ter than the speed of the forces of destruction. And it ended in certain victory, the re.is not a shadow of doubt. This feeling of POWER once I was firmly grounded the re.[in the squa re., enough power to help others.
  --
   And in fact, periodically, in one way or another, in one form or another, I re.eive a kind of assurance, a promise that it will all go well.
   ***
   When I re.d what Sri Aurobindo writes in The Synthesis, how things should be and what they a re.now, when I see the two, thats when I feel we re.turning in circles.
   Its mo re.and mo re.a universal yoga the whole earth and it is like that day and night, when I walk and when I speak and when I eat. Its constantly like that. As if the whole earth we re. its like kneading dough to make it rise.
   But when I re.d his Yoga of Self-Perfection and see simply what we a re. phew! What yeast we would need to make all that rise!
   But this is not true: HE alone is doing it, its always He.
   And sometimes things stagnate, they seem so absolutely obscu re.and stupid. And then, if you simply go like this (gestu re.of offering), simply, trulydo it, not think itits instantly like a shower of bliss A tiny point, something very small which looks stubbornly stupid and obstinate, if only you do this (and if you want, you can): Take, take! Give it to Him, simply, like this, truly give it to Him: Its You, its Yours, take it, do with it what You want. And instantly, instead of this shrinking and this painful feelingWhat in the world can I do with all this?a shower, it comes like a shower. Truly Ananda. Of course, if you a re.stupid enough to call back the difficulty, it re.urns. But if you re.ain quiet, if you keep your head quiet, it goesfinished, cu re.. But the re.a re.thousands and thousands and thousands of such points
   With my japa, Ive re.ched about seven lakhs2. I re.eat it 1,400 times a day. But you must be much further than I!3
   I dont see what effect its having, in any case
  --
   You re.ch a point whe re.the re.is no mo re.worry, neither for yourself nor for the world nor anything. When you re.ch that, you a re.always smiling, you a re.always happy. And when something happens, it doesnt matter, you look at it with a smile, fo re.er a smile.
   So the re.you a re. my child.
   Mother means that the Ashramites themselves c re.te the armor. See also X's re.lections in an undated letter of May 1959.
   One lakh = 100,000.

0 1960-07-26 - Mothers vision - looking up words in the subconscient, #Agenda Vol 01, #unset, #Zen
   I came out of the concentration at 4:10quite late. For I was VERY busy! I was in some sort of small house similar to my room, but it was at the top of a tower, for you could see the landscape from above. It was similar to my room he re. with large windows. And I was much taller than I actually am, for the re.was a ledge below each window (the re.was a cupboard below each window, as in my room), and this ledge came quite low on me; in my room, it comes up to my chest, whe re.s it was much lower in my vision. And from the re. oh, what beautiful landscapes! It was surrounded by such lovely countryside! The re.was a flowing river, woods, sunlightoh, it was re.lly lovely! And I was very busy looking up words in the dictionary!
   I had taken out a dictionary. The re. its this one, I said. Someone was next to me, but this someone is always symbolic: each activity takes on a special form which may re.emble someone or other. (The people around me for the work he re.a re.like families in those worlds the re. they a re.types, that iseach person re. re.ents a typeso then I know that Im in contact with all the people of this same type. If they we re.conscious, they would know that I was the re.telling them something in particular. But its not a person, its a type and not a type of character, but a type of activity and re.ationship with me.)
   I was with a certain type, and I was looking for a word, I wanted to conjugate the verb vainc re.[to conquer]: je vaincs, tu vaincs, il vaincgood, now nous vainquons, how do you spell that, nous vainquons? It was so funny! And I was looking it up in the dictionaryvainquons, how do you spell that?
  --
   Then when I woke up, I immediately said to myself, Hmm, its truehow would I spell that? It took me half a minute to re.ember. It was re.lly funny!
   Coming at the end of the night as it did, it means that its an exploration in some part or another of a subconscious mental activity. And you can make so many discoveries the re. it is unbelievable! But its lovely. And ra re.y unpleasant. The re.was a time when it was very unpleasant, opp re.sive, full of effort and re.istance. I would want to go somewhe re. but it would be impossible; I toiled and struggled, but everything would go wrong the straight paths would suddenly plunge into an abyss, and Id have to cross the abyss. For years it was like that. Just re.ently, I looked back over this whole period But now it is over. Now its something its lovely, its enjoyable, its a little it has a childlike simplicity.
   However, its not a personal subconscient, but a its mo re.than the Ashram. For me, the Ashram is not a separate individualityexcept in that vision the other day,1 which is what surprised me. Its hardly that. Rather, it is still this Movement of everything, of everything that is included. So its like entering into the subconscient of the whole earth, and it takes on forms which a re.quite familiar images to me, but they a re.absolutely symbolic and very, very funny! It took a moment to see that vainquons is spelled q-u-o-n-s. And I wasnt su re. I meant to ask Pavitra for a dictionary which gives verb conjugations, for then if Im stuck on something while writing, I can look it up.
   The other day I wrote somethingit was a letter I gave Pavitra to re.d. I think the re. a spelling mistake, he said. Its quite possible, I answe re., I make plenty of them. He looked it up in a splendid dictionary and, as a matter of fact, it was a mistake. I meant to ask him for a dictionary this morning.
   Its very simple, actually; its a convention, a conventional construction somewhe re.in the subconscious brain, and you write automatically. But if you want to try to bring the light of a slightly higher re.son into it, its terrible. It becomes meaningless, and you forget everything.
   You have to be inside this automatic convention to re.ember; its very difficult (Mother laughs). So I make a lot of spelling mistakes (under her b re.th, in a mischievous tone) I think Ill ask him for his dictionary (laughter)!
   Vainc re. I wanted to write to someone to proclaim the Victory. The idea was very clear, it was re.lly lovely. Then, in a second, I was stoppedHow do you spell vainquons? And how do you spell vaincs? The person next to me didnt know a thingnothing. Its spelled v-a-i-n, he said. So I said, No, I dont think so! (laughter) It went on like that, you know, it was so funny!
   A re.you good at spelling?

0 1960-08-10 - questions from center of Education - reading Sri Aurobindo, #Agenda Vol 01, #unset, #Zen
  object:0_1960-08-10 - questions from center of Education - re.ding Sri Aurobindo
  author class:The Mother
  --
   (Pavitra:) Passion and re.ctions.
   Passion, passion but this passion and these re.ctions a re.the same, thing.
   And then they stuff into it what they consider intellectual re.sonings, but their intellectuality is not so terribly luminousanyway (Mother shows the letter) He re. Ill re.d this to you for your edification (!).
   And finally, Sweet Mother, what I would re.lly like to know is the purpose of our Center of Education. Is it to teach the works of Sri Aurobindo? And only these? All the works or some only? Or is it to p re.a re.the students to re.d the works of Sri Aurobindo and the Mother? Is it to p re.a re.them for the Ashram life or for outside occupations as well? So many opinions a re.floating in the air, and even the old disciples from whom we expect some knowledge make so many contradictory statements
   (Laughing, to Pavitra:) I suppose thats for you!
  --
   And this is what I wrote to Z (Mother re.ds):
   It is not a question of p re.aring students to re.d these or some other works. It is a question of drawing all those who a re.capable of it out of the usual human routine of thought, feelings, action; of giving those who a re.he re.every opportunity to re.ect the slavery of the human way of thinking and acting; of teaching all those who want to listen that the re.is another, truer way of living, and that Sri Aurobindo taught us to become and to live the true being and that the purpose of education he re.is to p re.a re.the child re. for this life and to make them capable of it.
   As for all the others, all those who want the human way of thinking and living, the world is vast and the re.is place the re.for everyone.
  --
   What I call studying is to take Sri Aurobindos books, whe re.he quotes or speaks of one thing or another, then have the cor re.ponding bookswhen he quotes something, you must take the book it cor re.ponds to; when he speaks of something, you must study the writings on that subject. This is what I call studying. Then, after having re.d the cor re.ponding works, you compa re.them with what Sri Aurobindo has said, and in this way the re.may be a beginning of understanding. If someone is very studious, he can re.iew all that has ever been written or taught by going through Sri Aurobindos books. I mean this for someone who loves working.
   I SEE this state of mind, this mental attitude Oh! Its its so re.ugnant. People a re.so afraid of taking sides, so afraid of appearing biased; they a re.so afraid of appearing to have faith, so afraid Oh, its disgraceful.
   And I will keep hammering that into your heads till I enter right into them.
  --
   Im continuing The Yoga of Self-Perfection. Its re.lly something I shall never ti re.of saying its fabulous. Everything, absolutely everything, in detail, everything is the re. And he fo re.awfo re.aw, gave the re.edy; fo re.aw, gave the re.edy; fo re.aw, gave
   Have you re.d it?
   Long back.
  --
   Ill soon finish re. re.ding Essays on the Gita
   Ah!
   to p re.a re.for the book.2 I havent quite finished, but nearly. Everyday I force myself to re.d (well, not exactly force )
   But that one also is ex-traor-dinary!
  --
   The re.is no need to re.ct against difficulties; you a re.immediately pulled out of them, as if you we re.taken out like this (gestu re.of pulling someone out of a difficulty with her two fingers).
   Original English.

0 1960-08-16, #Agenda Vol 01, #unset, #Zen
   (Letter from Mother to Satp re. re.arding the first copy of his first book, L'Orpailleur)
   8.16.60

0 1960-08-20, #Agenda Vol 01, #unset, #Zen
   Its at the lake. The property belonged to the mission and at that time its manager was a very good friend of ours, even though he was a missionary. He said that he would arrange for us to have it. Everything was arranged, and I was to re.eive the money to buy it (they asked for mo re.than fifty or sixty thousand rupees1). But then the money didnt come and our missionary friend left. Hes no longer the re. hes been re.laced by someone else.
   (Mother looks at a piece of paper) Calling Antonin Raymond2. The architect for the construction.
   Then the re.was also making re.dy temporary quarters for Z3. But then Z left; he died.
   Thats what happensthings change. Its not that the project stops, but its forced to take other paths.
  --
   But L has enlarged the program. (Mother indicates the plan) This is only a small part of his extensive total program. He is planning to have a school of agricultu re. a modern dairy with grazing landthe re. a lot of agricultu re. re.lly a lotfruit orchards, large rice fields, many things. And then a ceramics factory. My ceramics factory will be at the far end of the lake, so as to utilize the clay the government has ag re.d; as they have to dig out the lake one day, we shall use the top soil for the fields. First well re.ove all the pebbles (you know, the re.a re.hills over the re., which can be used for constructionits a mine of pebbles. After re.oving the pebbles, the re.will be holes which then well fill with earth from the lake. And below this earth is a thick and compact layer of clay which is so hard it cant be used for farmingits impossible but its wonderful for making ceramics. So right at the very end, in Indian territory,4 well have a large ceramics industry. On the other side, well have a little factory for firing clay.
   All this is huge. A t re.endous program.5
  --
   It was in the beginning of February 56it was formidable. It was re.lly formidable. All the asuric forces of destruction descended upon me They tried their best.
   And naturally, they make use of all those around me!Its the only way of getting at my body.
  --
   I no longer re.ember when this happened. Someone had put his hands on my shoulders I was a bit surprised. This person imagined that I would feel extraordinary things. I must have made a face (I wasnt expecting it, after all). Then afterwards, someone asked me, What was your experience (!), what did you feel? I didnt answer. Once I was alone, this is what I wrote:
   Something like what
  --
   To this day I re.ember the experience. Truly, thats what I felt I did not intellectualize it. Exactly the imp re.sion of what Christ must have experienced when he felt the weight of the cross. It was the weight of a whole world of darkness, unconsciousness, universal bad will, total incomp re.ension, something And it re.lly felt like that as if I we re.carrying a frightful weightwhich was frightful because of its darkness, not because of its weight. So I thought, Well, well. This must be how Christ felt when they laid the cross on him.
   The re.a re.plenty of them! (Mother indicates a pile of various papers) In another pile the re.must be as many again! It is a mania for collecting papers.
  --
   (Soon afterwards, in re.ard to the filing of these notes)
   With a lot of patience and time, it could all be organized, but Id have to be convinced that its worth the trouble. All these old papers a re.like dead leaves. We should make a bonfi re.7
  --
   You know, someone who app re.iates this work t re.endously is Nolini. Once he timidly asked me, Could I have a copy9? Fine, I said. Oh, he re.lly app re.iates it. And when I have something amusing like these most re.ent notes, I give him a copy. With that, hes happy. So he blesses you! (Mother laughs) Oh! Without you, this would never have been doneyou can be quite su re. Never.
   ***
   (Getting up to leave, Mother holds in her hands the first copy of LOrpailleur which the disciple has just re.eived from France and offe re. to Her)
   Shall I take your book or ? Dont you want it?
  --
   Did you tell them that youve re.eived it?
   Yes, I sent them a note.

0 1960-08-27, #Agenda Vol 01, #unset, #Zen
   The little basket I put them in can no longer close! I take 45 minutes every morning upstairs to write letters. And I re.eive six, seven, eight, ten letters a day, so how can I manage? In the end, Sri Aurobindo spent the whole night writing letterstill he went blind.
   Myself, I cant afford to do that, I have other things to do. And Im not keen on going blind either. I need my eyes, they a re.my work instruments.
  --
   If this we re.to affect me (Mother laughs), I would long ago have been who knows whe re. I dont ca re.at all, not at all, re.lly not at allit doesnt bother me, it makes me smile.
   (silence)
   So dont let yourself be upset I often think of you, for I know how very sensitive you a re.to all this. It is it is re.lly ugly. A whole re.lm of human intelligence (its too g re.t a compliment to call that intelligence), of the human mind, that is very, very re.ugnant. We must come out of that. It doesnt touch us. WE a re.elsewhe re.lsewhe re. We a re.NOT in that rut! We a re.elsewhe re. automatically.
   Our head is above.

0 1960-09-02, #Agenda Vol 01, #unset, #Zen
   After leaving your room, X kept re.eating, Very wonderful. Then he explained to me that white rays we re.vibrating everywhe re.long the whole length of the Kundalini, white, yellow and blue, but especially white (he indicated the fo re.ead in particular).
   He looked quite ecstatic while speaking of his experience.

0 1960-09-20, #Agenda Vol 01, #unset, #Zen
   The idea is that the earth as a whole must be p re.a re. in all its forms, including even those least re.dy for the transformation. The re.must be a symbolic re. re.entation of all the elements on earth upon which we can work to establish the link.1 The earth is a symbolic re. re.entation of the universe, and the group is a symbolic re. re.entation of the earth.
   Sri Aurobindo and I had discussed the matter in 1914 (quite a long time ago), for we had seen two possibilities: what we a re.now doing, or to withdraw into solitude and isolation until we had not only attained the Supermind, but begun the material transformation as well. And Sri Aurobindo rightfully said that we could not isolate ourselves, for as you prog re.s, you become mo re.and mo re.universalized, and consequently you take the burden upon yourself2 in any case.
   And life itself has re.ponded by bringing people forward to form a nucleus. Of course, we clearly saw that this would make the work a bit mo re.complex and difficult (it gives me a heavy re.ponsibility, an enormous material work), but from the overall point of view for the Workits indispensable and even inevitable. And in any case, as we we re.later able to verify, each one re. re.ents simultaneously a possibility and a special difficulty to re.olve. I have even said, I believe, that each one he re.is an impossibility.3
   But this way of seeing is too far re.oved from the state of mind and spiritual education in which X has lived,4 of course, for him to understand. Nor am I in favor of proselytizing (to convince X); it would disturb him quite needlessly. He has not come he re.for that. He came he re.for something special, something I wanted which he brought, and I have learnt it. Now its excellent, he is a part of the group in his own fashion, thats all. And in a certain way, his p re.ence he re.is having a very good effect on a whole category of people who had not been touched but who a re.now becoming mo re.and mo re.favorably inclined. It was difficult to re.ch all the traditionalists, for example, the people attached to the old spiritual forms; well, they seem now to have been touched by something.
   When Amrita,5 seized with zeal, wanted to make him understand what we we re.doing he re.and what Sri Aurobindo had wanted, it almost erupted into an unpleasant situation. So after that, I decided to identify myself with him to see I had never done this, because normally I only do it when I am re.ponsible for someone, in order to truly help someone, and Ive never felt any re.ponsibility in re.ard to X. So I wanted to see his inner situation, what could and could not be done. That was the day you saw him coming down from our meditation in an ecstatic state, when he told you that all separation between him and me had dropped awayit was to be expected, I anticipated as much!
   But when I did that, I saw what X wanted to do for me. As a matter of fact, I re.alled that when we first met I had told him that everything was all right up to this point (Mother indicates the re.ion above the head), but below that, in the outer being, I wanted to hasten the transformation, and things the re.we re.difficult to handle.
   When Sri Aurobindo was he re. I never bothe re. about all this; I was constantly up above and I did what the Gita and the traditional writings advise I left it to Natu re. ca re. In fact I left it to Sri Aurobindos ca re. He is making the best use of it, I would say. He will manage it, he will do with it what he wants. And I was constantly up above. And from up the re.I worked, leaving the instrument as it was because I knew that he would see to it.
   Actually, it was very diffe re.t at that time because I was not even awa re.of any re.istance or any difficulty in the outer being; it was automatic, the work was done automatically. Later on, when I had to do both thingswhat he had been doing as well as what I was doingit became rather complicated and I re.lized the re.we re.many what we could call gapsthings which had to be worked out, transformed, set right befo re.the total work could be done without hindrance. So then I began. And several times I thought how unfortunate it was that I had never studied or pursued certain ancient Indian disciplines. Because, for example, when Sri Aurobindo and I we re.working to bring down the supramental forces, a descent from the mental plane to the vital plane, he was always telling me that everything I did (when we meditated together, when we worked)all my movements, all my gestu re., all my postu re., all my re.ctionswas absolutely tantric, as if I had pursued a tantric discipline. But it was spontaneous, it did not cor re.pond to any knowledge, any idea, any will, nothing, and I thought it was like that simply because, as He knew, naturally I followed.
   Later on, when Sri Aurobindo left his body, I said to myself, If only I knew what he had known, it would be easier! So when Swami and later X came, I thought, I am going to take advantage of this opportunity. I had written to Swami that I was working on transforming the cells of the body and that I had noticed the work was going faster with Xs influence. So it was understood that X would help when he came thats how things began, and this idea has re.ained with X. But I have raced on I dont wait. Ive raced on, Ive gone like wildfi re. And now the situation is re.ersed. What I wanted to find out, I found out. I experienced what I wanted to experience, but he is still He is very kind, actually, he wants re.lly to help me. So, when I identified with him the other day during our meditation, I re.lized that he wanted to give silence, control and perfect peace to the physical mind. My own trick, if you will, is to have as little re.ationship with the physical mind as possible, to go up above and stay the re.his (Mother indicates her fo re.ead), silent, motionless, turned upwards, while That (gestu re.above the head) sees, acts, knows, decidesall is done from the re. Only the re.can you feel at ease.
   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 the re.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 the re.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 p re.ty quality of light, a silver blueVERY p re.ty. Oh, it was very calm, wonderfully calm and quiet and still. But what a ceiling it had!the outer form re.embled rigid cubes. Everything inside was beautiful, but that The re.was a very large cube right at the top, I re.all, borde re. 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 mo re.material re.lm, 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 we re.somewhat less defined, and at the bottom it was very blur re.. But up at the top!thats whe re.I wanted to go, right to the top.
   When I got the re. 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 mo re.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 fo re.ost exp re.sion 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 impassable), I had to come back down into the so-called lower consciousness (not lower, actuallyit was vast and impersonal), and from the re.I came out and re.ained my equilibrium. This is what gave me that splitting headache I told you about. I came out of the re.as if I we re.carrying the weight the weight of an ir re.ucible absoluteit was d re.dful. Unfortunately, I was unable to re.t afterwards, and as people we re.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 the re. shot through with st re.ks 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)
   This lasted a good half hour befo re.I could calm it down, make it quiet, quiet. And I saw that this came from the fact that he wanted to bring the Power down, to transmit the Power into the physical mind! But as soon as Im put in contact with the Power, you understand, it makes everything explode! (Mother laughs) It felt exactly like my head was going to explode!
   I felt better that night because I was concentrated, but my head was still hurting a little. Then the following day I said to myself, or rather I told him inwardly, Whether you like it or not, I am bringing down whats up above; it is the only way I can feel comfortable! And I told you what happenedas soon as I sat down I was so surprised, for he didnt start doing what he had done the day befo re. I myself did the same thing, I participated, so to speak, in his will (so as to find out), but with the re.olve to re.ain consciously in contact with the highest consciousness, as always, and to bring it down. And it came in a marvelous flood. He was quite happy, he did not protest! All the pain was gone, the re.was nothing left, it was perfect. Only towards the end of the meditation did he again want to start doing his little trick of enclosing my physical mind in this construction, but it didnt last I watched all this from above.
   And he isnt awa re.of this, actually, he isnt awa re.at all. If he we re.told, he would absolutely deny it for him, its an opening onto Infinity! But in fact, its always like that, we a re.always shut in, each of useach one is enclosed inside certain limits which he doesnt feel, for should he feel it, he would get out! Oh, I know this feeling very well, for when I was with Sri Aurobindo I was open in this way (gestu re.towards the heights), and I always had this feeling of Yes, my child He tolerated me the way I was and waited for it to change. Thats truly how things a re. you know. And now I feel my limits, which a re.the limits of the world as it is at p re.ent, but beyond that the re. an unmanifested immensity, eternity and infinityto which we a re.closed. It me re.y seeps init is not the g re.t opening. What I am trying to bring about is the g re.t opening. Only when it has opened wide will the re. re.lly be the (how should I put it?) the ir re.ucible thing, and all the worlds re.istance, all its inertia, even its obscurity will be unable to swallow it up the determining and transforming thing I dont know when it will come.
   But this experience with X was re.lly inte re.ting. I learned many things that day, many things If you concentrate long enough on any one point, you discover the Infinite (and in his own experience he found the infinite), what could be called your own Infinite. But this is not what WE want, not this; what we want is the di re.t and integral contact between the manifested universe and the Infinite out of which this universe has emerged. So then it is no longer an individual or personal contact with the Infinite, its a total contact. And Sri Aurobindo insists on this, he says that its absolutely impossible to have the transformation (not the contact, but the supramental transformation) without becoming universalized that is the first condition. You cannot become supramental befo re.being universal. And to be universal means to accept everything, be everything, become everything re.lly to accept everything. And as for all those who a re.shut up in a system, even if it belongs to the highest re.ions of thought, it is not THAT.
   But to each his destiny, to each his work, to each his re.lization, and to want to change someones destiny or someones re.lization is very wrong. For it simply throws him off balance thats all it does.
   But for us who want an integral re.lization, a re.all these mantras and this daily japa re.lly a help, or do they also shut us in?
   It gives discipline. Its an almost subconscious discipline of the character mo re.than of thought.
   Especially at the beginning, Sri Aurobindo used to shatter to pieces all moral ideas (you know, as in the Aphorisms, for example). He shatte re. all those things, he shatte re. them, re.lly shatte re. them to pieces. So the re. a whole group of youngsters7 he re.who we re.brought up with this idea that we can do whatever we want, it doesnt matter in the least!that they need not bother about all those concepts of ordinary morality. Ive had a hard time making them understand that this morality can be abandoned only for a higher one So, one has to be ca re.ul not to give them the Power too soon.
   Its an almost physical discipline. Mo re.ver, I have seen that the japa has an organizing effect on the subconscient, on the inconscient, on matter, on the bodys cellsit takes time, but by persistently re.eating it, in the long run it has an effect. It is the same principle as doing daily exercises on the piano, for example. You keep mechanically re.eating them, and in the end your hands a re.filled with consciousness it fills the body with consciousness.
   I have a hard time making X understand that I have work to do when Im with him. He doesnt understand that one can work.
  --
   Oh, I had tried for years I had tried to catch silence in my head I never succeeded. I could detach myself from it, but it would keep on turning But at that moment, all the mental constructions, all the mental, speculative structu re. none of it re.aineda big hole.
   And such a peaceful, such a luminous hole!
   Afterwards, I kept very still so as not to disturb it. I didnt speak, above all I re.rained from thinking and held it, held it tight against me I said to myself, make it last, make it last, make it last
   Later on, I heard Sri Aurobindo saying that the re.we re.two people he re.to whom he had done this and as soon as the re.was silence, they panicked: My God, Ive gone stupid!! And they th re. it all overboard by starting to think again.
  --
   For years, from 1912 to 1914, I did endless exercises, all kinds of things, even pranayama8if it would only shut up! re.lly, if it would only be quiet! I was able to go out (that wasnt difficult), but inside it kept turning.
   This lasted about half an hour. I quietly re.ained the re.I heard the noise of their conversation, but I wasnt listening. And then when I got up, I no longer knew anything, I no longer thought anything, I no longer had any mental constructioneverything was gone, absolutely gone, blank!as if I had just been born.
   ***
  --
   From the material point of view, its almost hellish the noise, the smella nauseating smell. I had to apply all my will not to be physically disturbed they made me climb up narrow little stairs, go down, climb back up, look into deep pits. At some places the re.we re.t even guardrails, so I had re.lly to control myself.
   I was watching all this sugar canepiles of sugar canewhich is thrown into the machine, and then it travels along and falls down to be crushed, crushed, and crushed some mo re. And then it comes back up to be distilled. And then I saw all this is living when its thrown in, you see, its full of its vital force, for it has just been cut. As a re.ult, the vital force is suddenly hurled out of the substance with an ext re.e violence the vital force comes out the English word angry is quite exp re.sive of what I meanlike a snarling dog. An angry force.10
   So I saw this I saw it moving about. And it kept coming and coming and coming, accumulating, piling up (they work 24 hours a day, six days a weekonly on the seventh do they re.t). So I thought that this angry force must have some effect on the peoplewho knows, maybe this is what c re.tes accidents. For I could see that once the sugar cane was fully crushed and had gone back up the chute, this force that had been beaten out was right the re. And this worried me a little; I thought that the re.must be a certain danger in doing such a thing! What saves them is their ignorance and their insensitivity. But Indians a re.never enti re.y insensitive in the way Westerners a re.hey a re.much mo re.open in their subconscious.
   I didnt speak of it to anyone, but it caused me some concern. And just the next day the machine broke down! When I was informed, immediately I thought It was then re.ai re., and again it broke downth re. times. Then the following night, just befo re.ten oclock I should mention that during the day I had thought, But why not attract these forces to our side, take them and satisfy them, give them some peace and joy and use them? I thought about it, concentrated a little, but then I didnt bother any further. At ten oclock that evening, they came upon mein a flood! They kept coming and coming. And I was busy with them the whole time. They we re.not ugly (not so luminous either! ), they we re.wholesome, straightforwardhonest forces. So I worked on them. This began exactly at 9:30, and for one hour I was busy working. After an hour, Id had enough: Listen, this is quite fine, you re.very nice, but I cant spend all my time like this! We shall see what to do later for it absorbed my whole consciousness. They kept coming and coming (you understand what that means to a body?!). So at 10:30 I told them, Listen, my little ones, be quiet now, thats enough for today At 10:30, the machine broke down!
   I found out, of course, because they log everything at the factory, so when they came to inform me of the b re.kdown the next morning, I asked them what time it had happenedexactly 10:30.
  --
   The most re.ent incident took place a few days ago, for the re.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 th re., 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 gestu re. 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 ce re.ony, 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 befo re.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.
  --
   'Each one he re. re. re.ents an impossibility to be re.olved';
   Words of the Mother, p. 14 (January 15, 1933).

0 1960-09-24, #Agenda Vol 01, #unset, #Zen
   Imagine! I thought I had lost my hearing. But I just re.lized that when I dont hear its because Im elsewhe re.
   Just now, I concentrated a little and tuned into your voice. And not one word escaped me! It became clear, absolutely clear.
  --
   Basically, it must be the same for my eyes. Sometimes I see wonderfully, and sometimes its blur re.. It must be for the same re.son I probably have to learn to concentrate!
   Yes, laugh if you wantwhat I mean is concentrate on what Im doing. Not concentrate within P re.isely, Im rather too concentrated!

0 1960-10-02a, #Agenda Vol 01, #unset, #Zen
   This world of Delight above us is waitingnot for us to be re.dy but for us to accept, for us to condescend to re.eive it!
   This is what I am looking at in this photograph.2
  --
   My nights contain so many things that I dont always do the necessary work to re.ember that takes up a lot of time. Sometimes I get up during the night and sit the re. re.alling p re.isely everything that has al re.dy happened, but that sometimes takes half an hour!and as urgent work still calls, I dont take the time to re.ember and it gets erased. But then, you know, with all thats coming you could write volumes!
   From a documentary standpoint, my nights a re.getting quite inte re.ting. In the Yoga of Self-Perfection, Sri Aurobindo describes p re.isely this state you re.ch in which all things assume meaning and a quality of inner significance, clarification of various points, and help. From this point of view, my nights have become extraordinary. I see infinitely mo re.things than I saw befo re. Befo re. it was very limited to a personal contact with people. Now In my nights, each thing and each person has the appearance, the gestu re. the word or the action that describes EXACTLY his condition. Its becoming quite inte re.ting.
   Of course, I much p re.er being in my g re.t cur re.ts of forcefrom a personal standpoint, such immensity of action is much mo re.inte re.ting. But these documentary things a re.also valuable. It is so t re.endously diffe re.t from the d re.ms and even the vi. signs you have when you enter certain re. re.entative re.lms of the mind (which is what I used to do). It is so diffe re.t, it has another content, another life altogether: it carries its light, its understanding, its explanation within itselfyou look, and everything is explained.
   It always gives me the feeling that I am shrinking a little, but its inte re.ting. And its useful, for I am constantly moving about and doing things with people; it indicates to me what I have to say and do with each one. Its useful. But all the same, I miss the fullness and joy of the mo re.impersonal Movement of forces.
  --
   I have been peste re. my whole life by something similar to the sense of duty without its stupidity. Sri Aurobindo had told me that it was a censor, that I had with me a considerable one! It was constantly, constantly telling me, No, its not like that, its like this Oh, no! Its wrong to do that; be ca re.ul, dont be egotistical; be ca re.uldo this, do that. He was right, but I sent it away long agoor rather, Sri Aurobindo sent it away. But the re. re.ains the habit of not doing what I like. Rather, of doing what MUST be done, and whether its pleasant or not makes no diffe re.ce.
   This, too, Sri Aurobindo had explained to me. I used to tell him, Yes, you always speak of lifes delight, life for the sake of its delight. But as soon as I had the notion, as soon as I was put in the p re.ence of the Sup re.e, it was: For Youexclusively what You want. You a re.the sole, the unique and exclusive re.son for being. And that has re.ained, and this movement is so strong that even when you see, now I have ecstasy and ananda in abundanceeverything comes, everything. But even then, even when that is the re. something in me always turns towards the Sup re.e and says, Does this TRULY serve You? Is it what You expect of me, what You want from me?
   This has protected me from all seeking for pleasu re.in life. It was a wonderful protection, because pleasu re.always seemed so futile to meyes, futile; for the sake of your personal satisfaction. Later, I even understood how foolish it is, for you can never be satisfiedthough when you re.small you dont yet know that. I never liked it: But is it re.lly useful, does it serve some purpose? And I still have this attitude in re.ard to my nights. I have this widening of the consciousness, this impersonalization, this wonderful joy of being above all that. But at the same time I also have, Im he re.in this body, on earth, to do something I mustnt forget it. And this is what I have to do. But probably Im wrong!
   Im waiting for the Lord to tell me clearly.

0 1960-10-02b, #Agenda Vol 01, #unset, #Zen
   In this way we keep the word appel [call], which is strong. All I did was change the re.ative pronoun (at first you had translated it as qui, nos portes, attend not re.appel2).
   I dont know. Perhaps it is mo re.incisive this way.
  --
   (Mothers re.ly)
   Monday morning

0 1960-10-08, #Agenda Vol 01, #unset, #Zen
   The re.a re.moments while re.ding the Synthesis of Yoga when I feel so clearly why he put this particular word in that particular place, and why it could not have been otherwise thats what makes the translation difficult.
   For the placement of words is not the same in English and in F re.ch. In English, for example, the place an adverb occupies is of major importance for the p re.ise meaning. In F re.ch also, but generally its not the same! If at least it we re.exactly the opposite of English it would be easier, but its not exactly the opposite. Its the same thing for the word order in a series of modifiers or any string of words; usually in English, for example, the most important word comes first and the least important last. In F re.ch, its usually the opposite but it doesnt always work!
   The spirit of the two languages is not the same. Something always escapes. This must su re.y be why re.elations (as Sri Aurobindo calls them) sometimes come to me in one language and sometimes in the other. And it does not depend on the state of consciousness Im in, it depends on what has to be said.
   And the re.elations would probably be mo re.exact if we had a mo re.perfect language. Our language is poor.
   Sanskrit is better. Sanskrit is a much fuller and subtler language, so its probably much better. But these modern languages a re.so artificial (by this, I mean superficial, intellectual); they cut things up into little pieces and re.ove the light behind.
   I also re.d On the Veda whe re.Sri Aurobindo speaks of the diffe re.ce between the modern mind and the ancient mind; and its quite obvious, especially from the linguistic point of view. Sanskrit was certainly much mo re.fluid, a better instrument for a mo re. global, mo re.comp re.ensive light, a light containing mo re.things within itself.
   In these modern languages, its as if things a re.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.

0 1960-10-11, #Agenda Vol 01, #unset, #Zen
   Im just now finishing the Yoga of Self-Perfection When we see what human life is and, even in the best of cases, what it re. re.ents in the way of imbecility, stupidity, narrowness, meanness (not to mention ignorance because that is too flagrant) and even those who believe themselves to have generous heart, for example, or liberal ideas, a desi re.to do good! Each time the consciousness orients itself in one di re.tion to attain some re.ult, everything that was in existence (not just ones personal existence, but this sort of collectivity of existences that each being re. re.ents), everything that is contrary to this effort immediately p re.ents itself in its crudest light.
   It happened this morning while I was walking back and forth in my room. I had finished my japa I had to stop and hold my head in my hands to keep from bursting into tears. No, it is too d re.dful, I said to myself; and to think that we want Perfection!
   Then naturally the re.came as a consolation: only because the consciousness is getting closer to THE re.L THING can it see all this w re.chedness, and the contrast alone makes these things appear so mean.
   And its true, those things I saw this morning which seemed so above all stupid and ugly (Ive never had a sense of morality at any time in my life, thank God! But stupid and ugly things have always seemed Ive always done my best to distance myself from them, even when I was very small). And now I see that these things which seem not only ridiculous but, well, almost shameful we re.conside re., as I re.all, re.arkably noble earlier on and they re. re.ented an exceptionally lofty attitude in life the very same things. So then I understood that its quite simply a question of proportion.
   And thats how the world isthings which now seem totally unacceptable to us, things we CANNOT tolerate, we re.quite all right in the past.
   The day befo re.yesterday, I spent the whole night looking on. I had re.d the passage by Sri Aurobindo in The Synthesis on supramental time (whe re.n past, p re.ent and futu re.coexist in a global consciousness). While you re.in it, its marvelous! You understand things perfectly. But when you re.not in it Above all, the re. this problem of how to keep the force of ones aspiration, the power of prog re.s, this power which seems so inevitableso inevitable if existence (lets simply take ter re.trial existence) is to mean anything and its p re.ence to be justified. (This ascending movement towards a prog re.sive 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 pleasu re.of succession? Is this pleasu re.of succession, of seeing things one after the other, equal to this intensity of the will for prog re.s? Words a re.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 we re.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 awa re.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!
  --
   I told this to Xor rather had someone tell himto see his re.ction. And I re.lized that he did not understand in the least! Once Amrita asked him how he himself SAW and KNEW things. So he tried to explain; he told Amrita that he had to pull his consciousness upwards by a gradual effort, to go beyond the heart, beyond the throat center to pull it right up he re.(the top of the head), and once the re. you re.divine, you know! All of a sudden, I understood that when I said it was the re. above the head, it must have seemed absolutely impossible to him! For him, its the crown of the head1 (what they call the thousand-petalled lotus), just at the top of the head, whe re.s in my experience it opens, it rises and you go above, and then you settle the re. For a number of years it even changed my [physical] visionit was as if I we re.looking at things from above. It re.urns from time to time, too, as if suddenly I we re.seeing from above instead of from he re. at eye level.
   But the faculty of forming thoughts is now the re. up above; its no longer he re.(Mother points to her fo re.ead). And thats contrary to their teachings.
   The tantrics re.ognize seven chakras,2 I believe. Theon said he knew of mo re. specifically two below the body and th re. above. That is my experience as well I know of twelve chakras. And re.lly, the contact with the Divine Consciousness is the re.(Mother motions above the head), not he re.(at the top of the head). One must surge up above.
   Doing japa seems to exert a p re.su re.on my physical consciousness, which goes on turning! How can I silence it? As soon as my concentration is not absolute, the physical mind starts upit grabs at anything, anything at all, any word, fact or event that comes along, and it starts turning, turning. If you stop it, if you put some p re.su re.on it, then it springs back up two minutes later And the re.is no inner consent at all. It chews on words, it chews on ideas or feelingsinterminably. What should I do?
  --
   I myself use it for a very special re.son, because You see, I invoke (the words a re.a bit strange) the Lord of Tomorrow. Not the unmanifest Lord, but the Lord as he will manifest tomorrow, or in Sri Aurobindos words, the divine manifestation in its supramental form.
   So the first sound of my mantra is the call to that, the evocation. With the second sound, the bodys cells make their sur re.der, they give themselves. And with the third sound comes the identification of this [the body] with That, which produces the divine life. These a re.my th re. sounds.
   And in the beginning, during the first months that I was doing the japa, I felt them I had an almost detailed awa re.ess of these myriads of cells opening to this vibration; the vibration of the first sound is an absolutely special vibration (you see, above, the re.is the light and all that, but beyond this light the re.is the original vibration), and this vibration was entering into all the cells and was re.roduced in them. It went on for months in this way.
   Even now, when something or other is not all right, I have only to re.roduce the thing with the same type of concentration as at the beginning for, when I say the japa, the sound and the words together the way the words a re.understood, the feel of the wordsc re.te a certain totality. I have to re.roduce that. And the way its re.eated is evolving all the time. The words a re.the same, however, the original sound is the same, but its all constantly evolving towards a mo re.comp re.ensive re.lization and a mo re.and mo re.complete STATE. So when I want to obtain a certain re.ult, I re.roduce a certain type of this state. For example, if something in the body is not functioning right (it cant re.lly be called an illness, but when somethings out of order), or if I wish to do some specific work on a specific person for a specific re.son, then I go back to a certain state of re.etition of my mantra, which acts di re.tly on the bodys cells. And then the same phenomenon is re.roducedexactly the same extraordinary vibration which I re.ognized when the supramental world descended. It comes in and vibrates like a pulsation in the cells.
   But as I told you, now my japa is diffe re.t. It is as if I we re.taking the whole world to lift it up; no longer is it a concentration on the body, but rather a taking of the whole world the enti re.world sometimes in its details, sometimes as a whole, but constantly, constantlyto establish the Contact (with the supramental world).
   But what you a re.speaking of, this sort of sound-mill, this milling of words interminably re.eating the same thing, Ive suddenly caught it two or th re. times (not very often and with long intervals). It has always seemed fantastic to me! How is it stopped? Always in the same way. Its something that takes place outside, actually; its not insideits outside, on the surface, generally somewhe re.he re.(Mother indicates the temples), and the method is to draw your consciousness up above, to go the re.and re.ain the re.hite. Always this whiteness, white like a sheet of paper, flat like a plate of glass. An absolutely flat and white and motionless surfacewhite! White like luminous milk, turned upwards. Not transpa re.t: white.
   When this mill starts turningusually it comes from this side (Mother indicates the right side of the head)it takes hold of any sound or any word at all, and then it starts turning, harping on the same thing. This has happened to me a dozen times perhaps, but it doesnt come from me; it comes from outside, from someone or something or some particular work. So then you take itas if you we re.picking it up with pincers, and then (She lifts it upwards), then I hold it the re. in this motionless whiteno need to keep it the re.for long!
   A re.t you awa re.of this thing up above, this white plate at the crown of the head? Its what re.eives intuitions. Its just like a photographic plate, and its not even activethings pass right through it without our even re.lizing it. And then if you concentrate just a little, everything stops, everything stops.
   A few days ago, I re.all, 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!!
   So I understand mo re.and mo re. Everythingthis whole organization, this whole agg re.ate, all these cells and nerves and sensorsa re.all meant uniquely for the work, they have no other purpose than the work; every foolish act that is done is for the work; every stupidity that is thought is for the work; you a re.made the way you a re.because only in that way can you do the work and its none of your business to seek to be somewhe re.else. Thats my conclusion. Very well, as You wish, may Your will be done!No, not be done; it IS done. As You wish, exactly as You wish!
  --
   (Concerning an old Question and Answer of July 4, 1956 at the Playground in which Mother speaks of her first re.lization of the Divine, in Paris)
   Just as the shooting star flashed past, the re.sprang from my consciousness: To re.lize the divine union, for my body! And befo re.twelve months we re.out, it was done.
   I re.ember, it was at the door of our studio3 in Paris. I can still see it. Thats how I always re.ember the pictu re.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 a re.not supramentalized. Sri Aurobindo describes all the ways by which images a re.sent to youand they a re.not always images or re.lections of the truth of things past, p re.ent or futu re. the re.a re.also all the images that come from human mental formations and all the various things that want to be conside re.. It is very, very inte re.ting. And inte re.tingly 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 su re.of something once a certain type of pictu re.comes, and then the whole world could tell me, But things didnt happen like that; I would re.ly, Sorry, but I see it. And that type of pictu re.is certain, for I have studied it, I have studied their diffe re.ces in quality and the textu re.of the pictu re.. It is very inte re.ting.
   ***
  --
   In these Questions and Answers, for example, you had wanted to edit out the words Sweet Mother since people from the West might not understand. But then, we have just now re.eived a letter from someone who suddenly had a very beautiful experience when he came across those words, Sweet Mother. He saw, he suddenly felt this maternal p re.ence of love and compassion watching over the world. The moment had come and, p re.isely, it did its work. Its very inte re.ting.
   Mentally we say, Oh, that cant go. And even I am often inclined to say, Dont publish this, dont speak of something or other. Then I re.lize how silly it is! The re.is something that uses everything. Even what may seem useless to usor perhaps worse than useless, harmfulmight be just the thing to give someone the right shock.
   Original English.

0 1960-10-19, #Agenda Vol 01, #unset, #Zen
   So then she answe re. (I re.ember how she put it), First a good punch in the chest (she didnt say in the nose!), a good punch in the chest, and then when they re.down, gasping for air, they re. re.dy.
   Thats one opinion!
  --
   Those people deny the re.lity of all physical needs.
   Its quite all right when youve come TO THE END, when you have totally maste re. the body by means of the spiritual consciousness. But until then, I dont ag re. I do not at all ag re..
  --
   Then he would answer, Everyone is sick.But thats no re.son.
   Its very well to say, If you live in the Spirit, its not the same. Thats quite true, but MUCH later. For the last two years, I myself have been learning this, and I see how difficult it isone mustnt boast. And to say, Oh, its all the same to me, is a way of boasting. It SHOULD NOT be all the same to you. This body is not meant for usit wasnt for us that it was given, its for the Work, so consequently it must be in working order.
  --
   You see, he had decided to go. But he didnt want me to know that he was doing it deliberately; he knew that if for a single moment I knew he was doing it deliberately, I would have re.cted with such a violence that he would not have been able to leave!
   And he did this he bo re.it all as if it we re.some unconsciousness, an ordinary illness, simply to keep me from knowing and he left at the very moment he had to leave. But
  --
   And when it came to others he could re.ove an illness like that (gestu re. as if Mother we re.calmly extracting an illness from the body with her fingertips). That happened to you once, didnt it? You said that I had done this for you but it wasnt me; he was the one who did it He could give you peace in the mind in the same way (Mother brushes her hand across her fo re.ead). You see, his actions we re.absolutely On others, it had all the characteristics of a total mastery Absolutely superhuman.
   One day, hell tell you all this himself.1
  --
   We can put it this way: the world was not re.dy. But to tell you the truth, it was the totality of things around him that was not re.dy. So when he SAW this (I only understood this afterwards), he saw that it would go much faster if he we re.not the re.
   And he was ABSOLUTELY right, it was true.

0 1960-10-22, #Agenda Vol 01, #unset, #Zen
   Well, well! The house on Val de Grce! It looks inhabited, the windows have curtains in them. I lived the re. small house, re.lly very small, with a bedroom upstairs.
   He re. this is the kitchen; he re.is the living room, this is the studio. And then behind the kitchen the re.was a small room that I used as the dining room, and it opened onto a courtyard. Between the dining room and the kitchen the re.was a bathroom and a small hallway. The kitchen is he re. you went up th re. steps and then the re.was this small hallway with the stairs leading up to the bedroom. Next to the bedroom was a bathroom about as big as a thimble.
  --
   It wasnt very big. The studio was rather largea beautiful room Thats whe re.I re.eived Madame David-Neelwe saw each other nearly every evening.
   The re.was a considerable library in the studio; one whole end was given over to the librarymo re.than two thousand books belonging to my brother. The re.we re.even the complete works of several classical writers. And I had my enti re.collection of the re.ue Cosmique, and my post card collection (it was down below)mainly post cards of Algeria, Tlemcen, nearly 200 of them. But the re.we re.five years of the re.ue Cosmique. And written in such a F re.ch! How funny it was!
   Theons wife dictated it in English while she was in trance. Another English lady who was the re.claimed to know F re.ch like a F re.chman. Myself, I never use a dictionary, she would say, I dont need a dictionary. But then she would turn out such translations! She made all the classic mistakes of English words that mustnt be translated like that. Then it was sent to me in Paris for cor re.ting. It was literally impossible.
  --
   They we re.stories, narratives, an enti re.initiation in the form of stories. The re.was a lot in it, re.lly a lot. She knew many things. But it was p re.ented in such a way that it was un re.dable.
   I also wrote one or two things, experiences I had noted down; they we re.rather inte re.ting, which is why Id like to get them back. I had described some of my visions to Madame Theon, and then she explained their meaning to me. So I would narrate the vision and give its explanation. That was re.dable and inte re.ting, because the re.was some symbolism.
   (Pavitra:) What was this Chronicle of KI?
  --
   She was a small woman, fat, almost flabbyshe gave you the feeling that if you leaned against her, it would melt! Once, I re.ember I was the re.in Tlemcen with And re. father, who had come to join usa painter, an artist. Theon was wearing a dark purple robe. Theon said to him, This robe is purple. No, its not purple, the other answe re., its violet. Theon went rigid: When I say purple, its purple! And they started arguing over this foolishness. Suddenly the re.flashed from my head, No, this is too ridiculous!I didnt say a word, but it went out from my head (I even saw the flash), and then Madame Theon got up and came over to me, stood behind me (neither of us utte re. a word the other two we re.staring at each other like two angry cocks), then she laid my head against her b re.stabsolutely the feeling of sinking into eiderdown!
   And never in my life, never, had I felt such peaceit was absolutely luminous and soft a peace, such a soft, tender, luminous peace. After a moment, she bent down and whispe re. in my ear, One must never question ones master! It wasnt I who was questioning!
  --
   But I wasnt speaking to you with words Everything I see at night has a special color and a special vibration. Its strange, but it looks sketched When I said that to you, for example, the re.was a kind of patch,1 a white patch, as I re.allwhite, exactly like a piece of white papera patch with a pink border around it, then this same blue light I keep telling you aboutdeep blueencircling the re.t, as it we re. And beyond that, it was swarminga swarming of black and dark gray vibrations in a terrible agitation. When I saw this, I said to you, You must re.eat your mantra once in my p re.ence so that I may see if the re.is anything I can do about this swarming. And then I dont know whyyou objected, and this objection was re., like a tongue of fi re.lashing out from the white, like this (Mother draws an arabesque). So I said, No, dont worry, it doesnt matter, I wont disturb a thing2! (Mother laughs mischievously)
   All this took place in a re.lm which is constantly active, everywhe re. it is like a permanent mental transcription of everything that physically takes place They a re.t actually thoughts; when I see this, I dont re.lly get the imp re.sion of thinking, but its a transcription its the re.ult of thoughts on a certain mental atmosphe re.which re.ords things.
   And I see it all the time now. If someone is speaking or if Im doing something, I see the two things at the same time I see the physical thing, his words or my action, and then this colo re., luminous transcription at the same time. The two things a re.superimposed. For example, when someone speaks to me, it gets translated into some kind of pictu re. a play of light or color (which is not always so luminous!)this is why most of the time, in fact, I dont even know what has been said to me. I re.all the first time this phenomenon happened, I said to myself, Ah, so thats what these modern artists see! Only, as they themselves a re.t very cohe re.t, what they see is not very cohe re.t either!
   And thats how it worksit is translated by patches and moving forms, which is how it gets re.iste re. in the earths memory. So when things from this re.lm enter into peoples active consciousness, they get translated into each ones language and the words and thoughts that each one is accustomed tobecause that doesnt belong to any language or to any idea: it is the exact IMPRINT of what is happening.
   I am constantly seeing this now.
   And it is he re. too, that I see the re.ult of this confusion and excitement in the Ashramit jumps, jumps, jumps about. It keeps jumping on the same spot. The re.a re.machines like thatconstantly shaking; its exasperating.
   ***
   For some time now Ive been experiencing a p re.ise moment during my japa when something takes hold of me and I have all the difficulty in the world to keep from entering into trance. Yet I re.ain standing. Usually Im walking, but some things I say while leaning up against the windownot a very good place to go into trance! And it grabs me exactly at the same place each time.
   Yesterday, I suddenly saw a huge living head of blue lightthis blue light which is the force, the powerful force in material Natu re.(this is the light the tantrics use). The head was made enti re.y of this light, and it wo re.a sort of tiaraa big head, so big (Mother indicates the length of her fo re.rm); its eyes we re.t closed, but rather lowe re., like this. The immobility of eternity, absolutely the re.ose, the immobility of eternity. A magnificent head, quite similar to the way the gods he re.a re. re. re.ented, but even better; something between certain heads of the Buddha and (these heads most probably come to the artists). Everything else was lost in a kind of cloud.
   I felt that this kind of yes, immobility came from the re. everything stops, absolutely everything stops. Silence, immobility truly, you enter into eternity.I told him it wasnt time!
   But I tried to understand what he wanted Its been difficult he re.in the Ashram for some timeeveryone is seized with a sort of f re.zy, a weary re.tlessness. They a re.all writing to me, they all want to see me. It makes for such an atmosphe re. I re.ct as well as I can, but Im not able to pass this on to them to keep them quiet (the mo re.ti re. and weary you a re. the mo re.calm you ought to re.aincertainly not get excited, thats d re.dful!). So I understood: this head had come to tell me, This is what you must give them.
   But if I we re.to pass that on to them, theyd all think they we re.becoming rattle-brained, that they we re.losing their faculties, that their energy was spent. For they only feel energy when they spend it. They a re.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 su re.this head came to give me the solution. For me, its very easyat once th re. seconds, and everything stops, everything. But the others a re.stubborn! And yet Im positive, Im positive, I tell them, But re.ax; why a re.you on pins and needles like that? re.ax! 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!
   And this is su re.y what oriented my night, for I started my night looking at this problem: How can I make them accept this? For neither should they fall into the other ext re.e and slip from this weary agitation into tamas.3 Thats obvious.
   But how many letters I re.eive from people telling me, I feel listless, all I want to do is sleep, to re.t, not do anything. They go on complaining.
   The experience I havewhat I mean by I is this agg re.ate he re.(Mother indicates her body), this particular individualityis that the mo re.quiet and calm it is, the mo re.work it can do and the faster the work can be done. What is most disturbing and time consuming a re.all these agitated vibrations that fall on me (truly speaking, each person who comes throws them on me). And this is what makes the work difficultit stirs up a whirlwind. And you cant do anything in this whirlwind, its impossible. If you try to do something material, your fingers stumble; if you try to do something intellectual, your thoughts get all entangled and you no longer see clearly. Ive had the experience, for example, of wanting to look up a word in the dictionary while this agitation was in the atmosphe re. and everything jumps up and down (yet the lighting is the same and Im using the same magnifying glass), I no longer see a thing, its all jumping! I go page by page, but the word simply doesnt exist in the dictionary! Then I re.ain quiet, I do this (Mother makes a gestu re.of bringing down the Peace) and after half a minute I open the dictionary: the very spot, and the word leaps out at me! And I see clearly and distinctly. Consequently I have now the indisputable proof that if you want to do anything properly, you must FIRST be calm but not only be calm yourself; you must either isolate yourself or be capable of imposing a calm on this whirlwind of forces that comes upon you all the time from all around.
   All the teachers a re.wanting to quit the schoolweary! Which means theyll begin the year with half the teachers gone. They live in constant tension, they dont know how to re.ax thats re.lly what it is. They dont know how to act without agitation.
   I think thats what this head came to tell me, and its p re.isely whats wrong in the Ashrameverything he re.is done in agitation, absolutely everything. So its constantly a comedy of errors; someone speaks, the other doesnt listen and re.ponds all wrong, and nothing gets done. Someone asks one thing, another answers to something elsebah! Its a d re.dful con-fu-sion.
   (silence)
  --
   Im going to tell you what I sawits very inte re.ting. First, emanating from he re.(Mother indicates the chest), a flo re.cence of every color like a peacocks tail sp re.d wide; but it was made of light, and it was very, very delicate, very fine, like this (gestu re.. Then it rose up and formed what truly seemed like a luminous peacock, up above, and it re.ained like that. Then, from he re.(the chest), what looked like a sword of white light climbed straight up. It went up very high and formed a kind of expanse, a very vast expanse, which was like a callthis lasted the longest. And then, in re.ponse, a veritable rain, like (no, it was much finer than drops) a golden lightwhite and goldenwith various shades, at times mo re.towards white, at times mo re.golden, at times with a tinge of pink. And all this was descending, descending into you. And he re.(the chest), it changed into this same deep blue light, with a powdering of g re.n light inside itemerald g re.n. And at that moment, when it re.ched he re.(the level of the heart), a number of little divinities of living golda deep, living goldcame, like this, and then looked at you. And just as they looked at you, the re.was the image of the Mother right at the very center of younot as she is commonly portrayed but as she is in the Indian consciousness Very se re.e and pu re.and luminous. And then that changed into a temple, and inside the temple the re.seemed to be an image of Sri Aurobindo and an image of me but living images in a powdering of light. Then it g re. into a magnificent edifice and settled in with an extraordinary power. And it re.ained motionless.
   That is the re. re.entation of your japa.
   Its beautiful.
  --
   (Mother laughs heartily) Your japa is lovely. Oh, its a whole world thats forming, and its truly harmonious, powerful, beautiful. Its very good. If you like, well do this for a few moments from time to time. It was very how should I put it? very pleasant for me. It feels comfortable, a bit re.oved from all this porridge! I was very glad.
   If you want to p re.ent these disturbances in your physical mind, then when you sit for japa You know my Force, dont you? Well then, wrap it around you, like this, twelve times, from top to bottom.
  --
   Traditionally, one's mantra is never to be re.eated befo re.anyone except the guru.
   Tamas: inertia.

0 1960-10-25, #Agenda Vol 01, #unset, #Zen
   S has a nephew in Bombay, and one day towards the end of August or beginning September, he told me an extraordinary story about this nephew, who had disappea re. (he showed me his photographhe looks rather like a medium). He re.urned home two days later, I believe. Hed been found in a train in a hypnotic state; fortunately someone shook him and he suddenly woke up: Why am I he re. What am I doing he re. (He had no intention of travelling, you see; he had simply left his house to visit a neighbor in Bombay.) So he re.urned home without knowing what had happened to him. And he was quite bizar re. re.lly rather off.
   A few days later, this nephew had to go somewhe re. I dont know whe re. he went down to the railway station and didnt re.urn. Impossible to find out what had happened to him, he was nowhe re.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 su re.y a sequel to the p re.ious occur re.ce (the re.must be some people doing hypnotism), and then they asked me whe re.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 befo re.September 26, BUT inform Mother so that She may see to ft. the re.o re. I concentrated a little.
  --
   The day befo re.their departu re. the elder brothers friend said he was going to visit the grandmo ther (she lives some hund re. yards away). He went outand didnt re.urn. Disappea re..
   So of course they we re.terribly worried; they wonde re. what had happened. I had someone write to X, I concentrated, and four days later the boy (the brothers friend, that is) re.urned in a lamentable state: white, emaciated, ba re.y able to speak. Then he re.ounted his story:
   On his way to the grandmo thers house, he passed by the station and went in to drink something. While drinking, two persons who we re.the re.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 we re.just behind him; suddenly he lost consciousness: I dont know what happened to me after that.
   He woke up in a railway station somewhe re.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 we re.around him arguing in a language he didnt know (his language is Gujarati). They we re.probably speaking in some other language, I dont know which oneit seems they we re.very dark. He didnt understand, but from various signs they made he could see that they we re.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 re.ly so as not to commit himself. The others decided to wait for their chief (thus the chief wasnt the re.: Well decide after he comes. Then just to make su re. they punched him a few mo re.times in the belly and put the handkerchief over his noseout!
   Sometime later (he doesnt know how long, for until he re.urned he had no sense of time), he woke up in a rather dark, low-roofed house way out in the country; the re.we re.five persons now, not four. They we re.busy eating, so he was ca re.ul not to budge. Mainly they we re.drinking (they have prohibition the re.. Four of them we re.al re.dy dead drunk. So he got up to have a look. The fifth one, whom he hadnt seen befo re.(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 th re. 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.
   After running for an hour and a half, he found himself back at the Poona station, he doesnt know how. He caught a train back to Bombay, scarcely knowing how he managed it.
   When I found this out, I immediately thought, Good, this boy caught the formation2 X had made for the other one, and it got him back. For its re.lly miraculous that he succeeded. But the other one, the nephew, was left stranded, nowhe re.to be found. It was obviously the same gang and the same method.
   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 whe re.er he re.embe re. 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 a re.these demons with such a g re.t power that even it withstands Mothers force as well as that of Xand who a re.holding our son? So X was again informed and, knowing the story of the elder brothers friend, he said, Ah, now I know whe re.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 befo re.Durga Puja,3 or just after I cant re.ember (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 befo re.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.
   But then the re.came a frightful re.ction. For one day I was nearly as sicknot quiteas two years ago5 (they must have used the same mantra). And, you see, I who never vomit terrible vomitingeverything inside came out! Only now Im a bit mo re.experienced than two years ago (!), so I set it right It happened he re. downstairs, in the afternoon. I went right back up to my room (I didnt see anyone that afternoon), and I re.ained concentrated to try to find out what had happened. I saw that it came from the re. backlash of those people trying to defend themselves.
   I did what had to be done.
  --
   The boys story is fantastic! Its fantastic. He was thin, gray, empty-headed. I no longer re.all all the details, but ultimately it was the same story: abducted from a railway station in the same way; he saw some people, an hypnotic state, and then no mo re. re.ollection of what had happened to him, nothing at all. I dont know if they used a handkerchief on him as well, but he was hypnotized. They punched him also when he asked to eat. And after that, no mo re.appetite! As if they re.oved all inte re.t in eatingeven when the re.was food, he didnt touch it. And absolutely empty-headed.
   However, he re.alls them re.eatedly telling him this: You have no family; that name is not yours; you a re.called by such-and-such-a-name (they gave him another name); you a re.all alone and depend exclusively upon us. But then, probably this boy had a slightly deeper consciousness, for although his brain did not seem to be working outwardly, something deep down was able to observe and re.ember.
   Finally, they had him work as a waiter in a small caf in Ahmedabad, near the station. One day it even happened that his brother and his brothers friend stopped by (he vaguely re.alls having seen them) but he was incapable of speaking to them or of getting them to re.ognize him. Another time, he tried to leave and headed towards the station, but after awhile he could no longer walk, he was suddenly stopped by something (he doesnt know what), and he had to go back. Thats how it wasquite a unique state. But one day, a friend of the brother stopped at this caf to drink something, and this same boy served him. He had changed a lot, but the other fellow re.ognized him all the same and asked, Whats your name? He saw that the boy seemed dazed and couldnt answer. So he didnt say anything but ran immediately to whe re.the elder brother lived; they came back, took the boy into a corner and doused his face with seltzer water. It seems that then he started becoming mo re.alive. Then they led him away and informed the police.
   I dont have any mo re.details yet
  --
   (The conversation re.umes he re.
   But I was mainly inte re.ted by the fact that I felt the danger these people re. re.entednot because they we re.brigands, but because they had some powerbrigands with a power and from what I saw, it was not me re.y an hypnotic power. The re.must have been a tantric force in it, otherwise they would not have been so powerful, and especially so powerful from a distance. I had said to myself, They MUST be caught. Which was why (the Force kept on working, you see). And yesterday, the newspaper said that a gang of five men, eight women and half a dozen child re. had been ar re.ted by the police in Allahabad for using what the newspaper called mesmeric means to rob people, attack them, etc. (They we re.operating in Poona, Bombay and Ahmedabad, but they we re.caught in Allahabad). Probably when they re.lized that the boy was gone, they got frightened and fled to the North. And they we re.ar re.ted in Allahabad I had made a very strong formation and had said, They MUST be caught.
   As of now, I have no other news Theyve been caught, so they cant do any wrong OUTWARDLY, but still their power is the re. We re.going to have to be And everyone he re.says the same thinglike a black veil of unconsciousness that has fallen upon us. Even those who a re.t accustomed to such things have felt it. Im p re.ently cleaning the whole placeits not easy. Everything is upside down.
  --
   Unless they re.ncarnate somewhe re.else. Some people a re.always re.dy to accept demons, thats the trouble!
   (No sooner had Mother finished telling this story than, by a curious coincidence, someone brought her a portrait drawn by P.K., one of the Ashram artists. Several days earlier, at about two in the morning during an uncommonly violent lightning storm, P.K. had suddenly SEEN amidst the flashes of lightning in the sky a rather terrible, demoniacal head in front of his very eyes. Having nothing else available, he hastily d re. his vision in chalk on a schoolchilds slate, which is the portrait Mother speaks of he re.)
  --
   I also saw him that night. You fools with your small crackers, he said, I will show you what re.l crackers a re.6and those flashes of lightning, such an astonishing violence Oh, he proclaimed all kinds of things, disasters, what not But these a re.very complex matters and its better not to go into detail.
   (Some days later, Mother added the following:)
  --
   I looked and saw the re.lm which is under the influence of thought the power of thought on the body is t re.endous! You cannot imagine how t re.endous it is. Even a subconscious or sometimes unconscious thought acts and provokes fantastic re.ults! Ive studied this. Ive been studying it IN DETAIL for the last two yearsits inc re.ible! If I had the time one day to explain all this, it would be inte re.ting.
   Even tiny, the tiniest mental or vital re.ctionsso tiny that to our ordinary consciousness they dont appear to have the LEAST importanceact upon the bodys cells and can c re.te disorders You see, when you observe ca re.ully, you suddenly become awa re.of a very slight uneasiness, a me re.nothing (when you re.busy, you dont even notice it), and then if you follow this uneasiness to see what it is, you perceive that it comes from something quite imperceptible and insignificant to our active consciousness but its enough to c re.te an uneasy feeling in the body.
   Which is whyunless you a re.intentionally and constantly in what he re.is called the Brahmic consciousness it is practically impossible to control. And this is what gives the imp re.sion of certain things happening in the body independently of not only of our will but of our consciousness BUT IT IS NOT TRUE.
   Only, the re.is all that comes from outside thats what is most dangerous. Constantly, constantlywhen you eat, you catch it oh, what a mass of vibrations! The vibrations of the thing you eat when it was living (they always re.ain), the vibrations of the person who cooked it, vibrations of All the time, all the time, they never stopyou b re.the, they enter. Of course, when you start talking to someone or mixing with people, then you become a bit mo re.conscious of what is coming, but even just sitting still, uninvolved with othersit comes! The re.is an almost total interdependenceisolation is an illusion. By re.nforcing your own atmosphe re.(Mother gestu re., as if building a wall around her), you can hold these things off TO A CERTAIN EXTENT, but simply this effort to keep them at a distance c re.tes (Im thinking in English and speaking in F re.ch) disturbances.8 Anyway, now all this has been SEEN.
   But I know in an absolute way that once this whole mass of the physical mind is maste re. and the Brahmic consciousness is brought into it in a continuous way, you CAN you become the MASTER of your health.
  --
   The re. also this old idea rooted in re.igions of Chaldean or Christian origin of a God with whom you can have no true contactan abyss between the two. That is terrible.
   That absolutely has to stop.
  --
   The problem is that when you enter into the ordinary consciousness, these things become so subtle and re.ui re.such a scrupulous observance that people a re.justified (they FEEL justified) in having the attitude, Oh, its Natu re. its Fate, its the Divine Will! But with that conviction, the Yoga of Perfection is impossible and appears as a me re.utopian fantasy but this is FALSE. The truth is something else enti re.y.
   (long silence)
   When I say to someone, I shall take ca re.of you, do you know what I do? I join his body to mine. And then all the work is done in me (as far as possibleessentially its possible, but the re.is a re.ativity because of time; but as far as possible ). So I find it very inte re.ting to make cross- re.e re.ces and find out the re.ults of my interventionnot so I can boast (the re. nothing much to boast about), but for the sake of the SCIENTIFIC study of the problem: to know how to proceed, how to discriminate, what is active and what isnt, what a re.the guide lines, etc.
   And even if at the moment you dont feel very good, you a re.able to say, It doesnt matter; what we have to do, well do (this fear of not being able to do what has to be done is the most irksome), if at that moment you can since re.y say to yourself, No, I trust in the Divine Grace no, I will do what I have to do, and Ill be given the power to do it, or the power to do it will be c re.ted in me then that is the true attitude.

0 1960-10-30, #Agenda Vol 01, #unset, #Zen
   As soon as the meditation began, I started seeing quite familiar scenes from ancient Egypt. And you, you looked a little diffe re.t, but quite similar all the same The first thing I saw was their god with a head like this (gestu re.of a muzzle), with a sun above his head. A dark animal head with I know it VERY WELL, but I dont re.ember exactly which animal it is. One is a hawk,1 but the other has a head like (Mother makes the same gestu re.
   Like a jackal?
  --
   And this god was very intimately re.ated to you, as if you we re.melted together; you we re.like a sacrificial priest and at the same time he was entering into you.
   And this lasted quite long (its what I saw most clearly and what I best re.ember). But the re.we re.many, many thingsold things that I know and certainly a VERY INTIMATE re.ationship which we had in the days of Egypt, at Thebes.
   Its the first time I saw this for youit was very, very
   Was it by chance the wallet that brought this to mind? I wonde re. right at first. I had the imp re.sion of having given you something Egyptian, but I could no longer re.ember what it was Im happy it wasnt that! I hesitated for ba re.y a moment, then said to myself, Why? And what came is that everything, even appa re.tly accidental things, is organized by the same Consciousness for the same endsits obvious.
   But I found this inte re.ting, so I began looking, and I LIVED the scene, all kinds of scenes of initiation, worship, etc., for quite some time. When that lifted, a light much stronger than the last time (during the last meditation) came down, in a wonderful silence. (I might add that the first thing I did, at the beginning, was to try to establish a silence around you, to insulate you from other things so as to keep your mind quiet; it kept jumping a little, but once this light came down ) And it came down with a very hieratic quality and (how can I put this?) Egyptian in charactervery occult, very occult, very, very distinct, very specific, like this (gestu re.indicating a block of silence descending).
  --
   But then, just befo re.that, the re.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 re.ained the re.the whole timeoh, it was so abundant. A g re.t power of re.lization. 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 the re. my child. And you, what did you feel?
  --
   The physical vibration is important. The circumstances re.ating to the work of transformation make the physical vibration important. I feel it, for as soon as I want to do something with someone on the physical plane (physical, mind you), it all comes into the body. And the body is simply seized I see that absolutely physical vibrations a re.being used all the time. Its re.lly so diffe re.t. All the work which is done at a distance (gestu re.indicating action stemming from the mind)it acts, of course, but
   You know, even now, all this (Mother touches her body, her hands) feels so vibrant and alive that its difficult to sense its limits as if it extends beyond the body in all di re.tions. It no longer has any limits.
   But its still not luminous in the dark. What is normally luminous in the dark is something else I had that when I was working with Theon (after re.urning to France, we had group meditationsthough he didnt call it meditation, he called it re.ose, and we used to do this in a darkened room), and the re.was it was like phospho re.cence, exactly the color of phospho re.cent light, like certain fish in the water at night. It would come out [of the body], sp re.d forth, move about. But that is the vital, it originates in the vital. It is a force from above, but what manifests is vital. Whe re.s now it is absolutely, clearly the golden supramental light in an extraordinary pulsation, vibrant in intensity But probably it still lacks a what Theon used to call density, an agent that enables it to be seen in the dark and then it would be visibly gold, not phospho re.cent.
   But it is very, very conc re.e, very material.
  --
   Oh, now I re.ember! 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 ra re.y. It was not the re.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 the re.I went into this trance whe re.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 g re.t success! (Mother laughs)
   Its good. Well have these little meditations from time to time. For me, its pleasant, for I have neither to re.trict nor contain nor veil myself. Its nice.
   And I see whats coming down; its good.
   And the re.is something very happy, very happy, which keeps re.eating, Its good, its good! Happy and rather satisfied because of that.
   My imp re.sion is that in a while, maybe not in such a distant futu re. well be able to do something, a sort of it will no longer be personal. We should be able to establish something.4
  --
   All I know is that HE re.you must be very ca re.ul not to weaken the bodys re.istance (I dont just mean in India, but he re.in the Ashram). He re. its important the base must be solid, for otherwise its difficult. The mo re.the Force descendsas it has just now descended the mo re.the body must be rather squa re. Its important.
   Ive tried everything, you know, from complete fasting to a meat dieteverything, everything. Well, I noticed that you can have pleasant experiences while fasting, but its not good, it shouldnt be donethese a re.all old ideas. No, the body must be solid, solid otherwise
  --
   According to tradition, Anubis, the jackal-headed god, helped Isis to re.uild the body of her spouse, Osiris, who had been killed and dismembe re. by his brother Set. Osiris was the first god to rule over men. Owing to certain special rites, Isis, helped by Anubis, succeeded in bringing him back to life. So we a re.not very far from the legend of Savitri and Satyavan.
   L'Orpailleur, which had just been published. The man's description, as a matter of fact, bears a striking re.emblance to the publisher.
   The ter re.trial work to be accomplished through the Agenda.

0 1960-11-05, #Agenda Vol 01, #unset, #Zen
   These things from the past its rather oddnow, once they come and Ive spoken of them, they get erased. As if they we re. re.urning one last time to say goodbye befo re.going for good.
   All these memories (actually they re.rather pictu re.) seem to be coming forward to show themselves with all the knowledge, truth and HELP they re. re.ent; they come to say, The re. 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 re.ember something from the past, for I was inte re.ted 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 re.inds me of something (the people around me have lived with me, so theyve seen things and re.ember them), I get the feeling that they a re.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 anddisappea re.. Only, these memories probably still have some utility for the others, so they re.ain. But for me its completely erased, absolutely, as if it had never been.
   Its the only way to forget.
  --
   And we carry that within us! We a re.t awa re.of it, its almost subconscious for you see, the consciousness is the re.to p re.ent us from yielding to thatits cowardly, and it can make you fall sick IN A MINUTE. I saw it, I saw things that had been cu re. and overcome in myself (cu re. in the true manner, not in an outer way), and then they re.urn! Its cu re., but then it begins again.
   So then I went in search of its origin. Its something in the subconscientin the cells subconscient. Its roots a re.the re. and on the least occasion And its so very, very ingrained that For example, you can be feeling very good, the body can be perfectly harmonious (and when the body is perfectly harmonious, its motions a re.harmonious, things a re.in their true places, everything works exactly as it should without needing the least attentiona general harmony), when suddenly the clock strikes, for example, or someone utters a word, and you have just the faint imp re.sion Oh, its late, Im not going to be on timea second, a split second, and the whole working of the body falls apart. You suddenly feel feeble, drained, uneasy. And you have to intervene. Its terrible. And we re.at the mercy of such things!
   To change it, you have to descend into itwhich is what Im in the midst of doing. But you know, it makes for painful moments. Anyway, once its done, it will be something. When that is done, Ill explain it to you. And then Ill have the power to re.to re.you to health.
   ***

0 1960-11-08, #Agenda Vol 01, #unset, #Zen
   (After a conversation with Z, a distant 'disciple' re.uted for his loose morals and the object of numerous 'moralistic' or even so-called 'yogic' criticisms among the 'true disciples' in the Ashram)
   He lives in a re.ion which is largely a kind of vital vibration which penetrates the mind and makes use of the imagination (essentially its the same re.ion most so-called cultu re. men live in). I dont mean to be seve re.or critical, but its a world that likes to play to itself. Its not re.lly what we could call histrionics, not thatits rather a need to dramatize to oneself. So it can be an heroic drama, it can be a musical drama, it can be a tragic drama, or quite simply a poetic drama and ninety-nine times out of a hund re., its a romantic drama. And then, these soul states (!) come re.lete with certain spoken exp re.sions (laughing) Im holding myself back from saying certain things!You know, its like a theatricals sto re.whe re.you re.t scenery and costumes. Its all re.dy and waitinga little call, and the re.it comes, re.dy-made. For a particular occasion, they say, You re.the woman of my life (to be re.eated as often as necessary), and for another they say Its a whole world, a whole mode of human life which I suddenly felt I was holding in my arms. Yes, like a decoration, an ornament, a nicetyan ornament of existence, to keep it from being flat and dull and the best means the human mind has found to get out of its tamas. Its a kind of artifice.
   So for persons who a re.seve re.and grave (the re.a re.two such examples he re. but its not necessary to name them) The re.a re.beings who a re.grave, so serious, so since re. who find it hypocritical; and when it borders on certain (how shall I put it?) vital excesses, they call it vice. The re.a re.others who have lived their enti re.lives in a yogic or re.igious discipline, and they see this as an obstacle, illusion, dirtyness (Mother makes a gestu re.of re.ecting with disgust), but above all, its this terrible illusion that p re.ents you from nearing the Divine. And when I saw the way these two people he re. re.cted, in fact, I said to myself, but you see, I FELT So strongly that this too is the Divine, it too is a way of getting out of something that has had its place in evolution, and still has a place, individually, for certain individuals. Naturally, if you re.ain the re. you keep turning in circles; it will always be (not eternally, but indefinitely) the woman of my life, to take that as a symbol. But once you re.out of it, you see that this had its place, its utilityit made you emerge from a kind of very animal-like wisdom and quietude that of the herd or of the being who sees no further than his daily round. It was necessary. We mustnt condemn it, we mustnt use harsh words.
   The mistake we make is to re.ain the re.too long, for if you spend your whole life in that, well, youll probably need many mo re.lifetimes. But once the chance to get out of it comes, you can look at it with a smile and say, Yes, its re.lly a sort of love for fiction!people love fiction, they want fiction, they need fiction! Otherwise its boring and all much too flat.
   All this came to me yesterday. I kept Z with me for mo re.than half an hour, nearly 45 minutes. He told me some very inte re.ting things. What he said was quite good and I encouraged him a g re.t dealsome action on the right lines which will be quite useful, and then a book unfortunately mixed with an influence from that artificial world (but actually, even that can be used as a link to attract people). He must have spoken to you about this. He wants to write a kind of dialogue to introduce Sri Aurobindos ideasits a good idealike the conversations in Les Hommes de Bonne Volont by Jules Romain. He wants to do it, and I told him it was an excellent idea. And not only one typehe should take all types of people who for the moment a re.closed to this vision of life, from the Catholic, the fervent believer, right to the utmost materialist, men of science, etc. It could be very inte re.ting.
  --
   (Mother re.ains silent a moment)
   Symbolically, in life, we might think of tamas as the earth (the solid and obdurate earth), and this intervention of the vital is water flowing onto it. But when first it touches the earth, it stirs up mud! The re. no re.son to protest, for its like that. And the re.y the earth becomes less hard and re.istant, and it begins re.eiving.
   Its an approach which is not at all mental nor intellectual nor (God knows!) moral in the leastno notion of Good or Evil nor any of those things, absolutely none of that. The re. a moment in life when you begin thinking a little and you see all this from an overall or universal point of view in which all moral notions completely disappearFOR ANOTHER re.SON. This experience with Z re.inded me of a certain way of approaching Beauty that enables you even to find it in what appears dirty and ugly to the common vision. It is She trying to exp re.s herself in this something which to the common vision is ugly, dirty, hypocritical. But of course, if you yourself have striven assiduously and have g re.tly held yourself in, then you look at it re.rovingly.
   From my earliest childhood, instinctively, I have never felt the slightest contempt or how should I say (well, well! I was thinking in English) shrinking or disapproval, seve re.criticism or disgust for the things people call vice.
  --
   I have experienced all kinds of things in life, but I have always felt a sort of lightso INTANGIBLE, So perfectly pu re.(not in the moral sense, but pu re.light!)and it could go anywhe re. mix everywhe re.without ever re.lly getting mixed with anything. I felt this flame as a young childa white flame. And NEVER have I felt disgust, contempt, re.oil, the sense of being dirtiedby anything or anyone. The re.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 enti re.y diffe re.tit comes straight from above, and I have other re.sons 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 re.lm whe re.people a re.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 c re.tion 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 exp re.sion of the Spirit. Well, when these first drops fall on earth, it stirs up mud.
   And I wonde re. why people a re.so rigid and seve re. why they condemn others (but one day Ill understand this as well). I say this because very often I run into these two states of mind in my activities (the grave and serious mind which sees hypocrisy and vice, and the re.igious and yogic mind which sees the illusion that p re.ents you from nearing the Divine)and without being openly criticized, Im criticized Ill tell you about this one day
   You re.criticized?
  --
   My re.ly is that the whole world should be in the Ashram!
   But as I cannot contain the whole world, I have to contain at least one re. re.entative of each type.
   They also find I give too much time and too much force (and maybe too much attention) to people and things that should be re.arded with mo re.severity. That never bothe re. me much. It doesnt matter, they can say what they like.
   But since Zs visit yesterday, and this morning on the balcony Oh, its so I had al re.dy seen this long agothis whole milieu that is not very p re.ty and I had said, Well, its all right, thats how it is, and I didnt discuss it further: Thats how it is, and absolutely the whole world belongs to the Lord IS the Lord! And the Lord made it so, and the Lord wants it so, and its quite all right. Then I put it aside. But with his visit yesterday, it found its placesuch a smiling place. And the re. a whole world of things of life which have found their true place in this waywith a smile!
  --
   How strange it is! You have the feeling of ascending, of a prog re.s in consciousness, and everything, all the events and circumstances of life follow one another with an unquestioning logic. You see the Divine Will unfolding with a wonderful logic. Then, from time to time, the re.appears a little set of circumstances (either isolated or re.eated), which a re.like snags on the way; you cant explain them, so you put them aside for later on. Some such accidents have been quite significant, but they dont seem to follow this ascending line of the p re.ent individuality. They re.scatte re. along the way, sometimes re.eated, sometimes only once, and then they vanish. And when you go through such an experience, you sense that they a re.things put aside for later on. And then, all of a sudden (especially during these last two years when I have again descended to take all that up), all of a sudden, one after another, all these snags re.urn. And they dont follow the same curve; rather, its as if suddenly you re.ch a certain state and a certain impersonal b re.dth that far surpasses the individual, and this new state enters into contact with one of those old accidents that had re.ained in the deepest part of the subconscientand that makes it rise up again, the two meet in an explosion of light. Everything is explained, everything is understood, everything is clear! No explanation is needed: it has become OBVIOUS.
   This is enti re.y another way of understandingits not an ascent, not even a descent nor an inspiration it must be what Sri Aurobindo calls a re.elation. Its the meeting of this subconscious notationthis something which has re.ained buried within, held down so as not to manifest, but which suddenly surges forth to meet the light st re.ming down from above, this very vast state of consciousness that excludes nothing and from it springs forth a lightoh, a re.plendence of light!like a new explanation of the world, or of that part of the world not yet explained.
   And this is the true way of knowing.
  --
   I dont know why. I dont know why I wouldnt say them. But I know why I say them to you I al re.dy gave you a hint. 3 I told you, didnt I, that the re.was a re.son.
   Yes, but you didnt tell me what it was!
   (Mother laughs) Because its not that kind of re.son, not a re.son that can be explained!! No, its a its the same thing, a contact.
   I know I told you that I had had a vision, but you didnt understand what I told you that day. It was a vision of the place you occupy in my being and of the work we have to do together. Thats re.lly how it is. These things [that I tell you] have their utility and a conc re.e life, and I see them as very powerful for world transformation they re.what I call experiences (which is much mo re.than an experience because it extends far beyond the individual)and its the same whether its said or not said: the Action is done. But the fact that it is said, that it is formulated he re.and p re.erved, is exclusively for you, because you we re.made for this and this is why we met.
   It doesnt need a lot of explaining.
   And, even with Sri Aurobindo, even with him I didnt speak of these things for I wouldnt waste his time, and I found it quite useless to burden him with all this. I would tell him I always described my visions and experiences at night I always re.ounted that to him. And he would re.ember (I myself would forget; the next day, the whole thing would be gone), he would re.ember; then sometimes, long afterwards, even years afterwards, he would say, Ah, yes! You had seen that back then. He had a wonderful memory. While myself, I would al re.dy have forgotten. But those we re.the only things I told him, and even then only when I saw that it had a very su re. very superior quality. I didnt bother him with a whole jumble of words. But otherwise . even Nolini,4 who understands well I never, never felt even the (its not the need) not even the POSSIBILITY.
   I dont want to tell you this too p re.isely, to expand on it, for these things cannot be explained. I want you tonot know nor think it, but feel it suddenly, like a little electric shock within that leaps forth.
  --
   Im re.lly so thick, you know
   Its the mind thats terrible. Its a nuisance. To have an experience like the one I told you about a little while ago you have to tell it, Okay, be quiet; be quiet now, be calm. But if its left on its own and you re.unfortunate enough to listen to it, it spoils everything. This is what you must learn to do.
  --
   Thats it, exactly. Its what I was telling you, that its not the re.ult of any effort In fact, sometimes it comes all by itself when you re.no longer thinking about it. Maybe Ill be able to help you one day.
   Mother is re.erring to traditional tantrism.
   Later coming back to the experience She has just described, Mother added the following: 'It's a very inte re.ting experience. It's a very powerful lever for abolishing the moral point of view in its narrowest forms. And this is p re.isely what I encounter all the time in peopleyou see, all those who make a spiritual effort bring me truckloads of morality!'

0 1960-11-12, #Agenda Vol 01, #unset, #Zen
   Certainly, we CAN be heard. So far I never said anything. It even surprised me, for I had never paid it any attention, I was quite away from all that: its raining?so what, its raining, it happens. Its not raining?so what, its not raining, its the same thing. And then gradually people started mentioning that should it continue, they wouldnt be able to do their exercises, and they wouldnt be re.dy for December 2.1 Then I started re.eiving desperate lettersone person even told me he was doing his puja underwater! So I answe re. by saying, Take it as the Lords blessing but Im not su re.he app re.iated it! And then I learned that 200 houses [in the Ashram]200!a re.leaking. Naturally, each one is in a g re.t hurryits terribly urgent! So perhaps I shall file a complaint and ask them what they mean by this!
   Actually, if communications a re.interrupted, it can be troublesome Let us see.
  --
   Speaking of which, I looked at Ts most re.ent questions on the Aphorisms again. All these child re. havent the least sense of humor, so Sri Aurobindos paradoxes throw them into a kind of despair! The last aphorism went something like this: When I could re.d a wearisome book from one end to the other with pleasu re. then I knew I had conque re. my mind.2 So T asked me How can you re.d a wearisome book with pleasu re.!! I had to explain it to her. And on top of that, I have to take on a rather serious tone, for we re.I to re.ly in the same ironic fashion, they would be totally drowned! It throws them into a terrible confusion!
   Its a lack of plasticity in the mind, and they a re.bound by the exp re.sion of things; for them, words a re.rigid. Sri Aurobindo explained it so well in The Sec re. of the Veda; he shows how language evolves and how, befo re. it was very supple and evocative. For example, one could at once think of a river and of inspiration. Sri Aurobindo also gives the example of a sailboat and the forward march of life. And he says that for those of the Vedic age it was quite natural, the two could go together, superimposed; it was me re.y a way of looking at the same thing from two sides, whe re.s now, when a word is said, we think only of this word all by itself, and to get a clear pictu re.we need a whole literary or poetic imagery (with explanations to boot!). Thats exactly the case with these child re.; they re.at a stage whe re.everything is rigid. Such is the product of modern education. It even extracts the subtlest nuance between two words and FIXES it: And above all, dont make any mistake, dont use this word for that word, for otherwise your writings no good. But its just the opposite.
  --
   You asked me just now if we have a say in the matter. Well, last year I didnt go out; I had no intention of going to the Sportsground or to the theater for the December 2 program, but I was often asked to see that the weather be good. So while I was doing my japa upstairs, I started saying that it shouldnt rain. But they we re.t in a very good mood! (When I used to go out myself, it had an effect, for it kept the thing in check, and even if it had been raining earlier, that day it would stop.) So they said, But you a re.t going out, so what does it matter. I said I wascounting on it. Then they answe re., A re.you p re.a re. to have it rain the next time you go out?Do what you like, I re.lied. And when I went out on November 24 for the prize distribution, the re.was a deluge. It came pouring down and we had to run for shelter in the gymnasiumeveryone was splashing around, the band playing on the verandah was half-d re.ched, it was d re.dful!the day befo re.it hadnt rained, the day after it didnt rain. But on that day they had their re.enge!
   I dont want that to happen this time. Once is enough. So Im going to see about it.
  --
   But its explained very well in Savitri! All these things have their laws and their conventions (and truly speaking, a re.lly 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 whe re.she re.lies, My God can change it. And my God is a God of Love. Oh, how magnificent!
   And by force of re.eating this to him, he yields She re.lies in this way to EVERYTHING.
   Its all right for winning a Victory, but not for stopping the rain for one day!
   So Im trying to come to an understanding, to re.ch an ag re.ment these a re.very complicated matters (!). For its a whole totality You see, we a re.trying something he re.which re.lly is contrary to all those laws and practices, something which disturbs everything. So they propose things that have me advancing like this (sinuous motion), without disturbing things too much, and without having to call in forces (Mother makes a gestu re.of a lance thrust into the pack) forces a bit too g re.t, which may disturb things too much. Like that, we can keep tacking back and forth.
   A while ago You know that I have T re.ENDOUS financial difficulties. In fact, I have handed the whole matter over to the Lord, telling Him, Its your affair; if you want us to continue this experience, well, you must provide the means. But this upsets some of them, so they come along with all kinds of suggestions to keep me from having to to re.ort to something so drastic. They suggest all kinds of things; some time ago they said, What about a good cyclone, or a good earthquake? A lot of damage to the Ashram, a public appeal that would bring in some funds! (Mother laughs) Yes, its of this order! And its all quite clear and definitewe have veritable conversations!
   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 re.ember, 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 enti re.storm, until he consented to go a bit further away. Then I moved. And even now, it comesfrom others (the re. not just one, you see, the re.a re.many): How about a good flood? A roof collapsed the other day with someone underneath, but he was able to escape. So roofs a re.collapsing, houses Arouse public sympathy, we must help the Ashram! Its no good, I said. But maybe thats whats re.ponsible 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 re.ists the divine influence, and he was a g re.t 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 g re.t 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 mo re.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, re.lly change.
   He wrote this in a letter, I believe, and he spoke of this system of compensation for example, those who take an illness on themselves in order to have the power to cu re. and then the re. the symbolic story of Christ dying on the cross to set men f re.. And Sri Aurobindo said, Thats fine for a certain age, but we must now go beyond that. As he told me (its even one of the first things he told me), We a re.no longer at the time of Christ when, to be victorious, it was necessary to die.
   I have always re.embe re. this.
   But things a re.PULLING backwardsphew, how they pull! The Law, the Law, its a Law. Dont you understand, its a LAW, you cant change the Law.
  --
   Sri Aurobindo had also written to the effect, If Divine Love we re.to manifest now in all its fullness and totality, not a single material organism would but burst. So we must learn to widen, widen, widen not only the inner consciousness (that is re.atively easyat least feasible), but even this conglomeration of cells. And Ive experienced this: you have to be able to widen this sort of crystallization if you want to be able to hold this Force. I know. Two or th re. times, upstairs (in Mothers room), I felt the body about to burst. Actually, I was on the verge of saying, burst and be done with. But Sri Aurobindo always intervenedall th re. times he intervened in an enti re.y tangible, living and conc re.e way and he arranged everything so that I was forced to wait.
   Then weeks go by, sometimes even months, between one thing and another, so that some elasticity may come into these stupid cells.
  --
   But th re. times now, Ive re.lly 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 re. 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 The re.he was. And then I spent some time with him, explaining the problem.
   But that was re.lly an experience, a decisive experience (it was many months ago, perhaps mo re.than a year ago).
   So I explained the problem to Sri Aurobindo, and he re.lied (by his exp re.sion, not with words, but it was clear), Patience, patiencepatience, it will come. And a few days after this experience, by chance I came upon something he had written whe re.p re.isely he explained that we a re.much too rigid, coagulated, clenched for these things to be able to manifestwe must widen, re.ax, become plastic.
   But this takes time.
   I dont re.lly see what we can do I mean, its you who does, of course, but I dont see what we can do to help change things.
   Nor do I!
  --
   The actual aphorism re.ds: 'When I re.d a wearisome book through and with pleasu re. yet perceived all the perfection of its wearisomeness, then I knew that my mind was conque re..'
   Yama: the god of Death. He is also the guardian of the Law.

0 1960-11-15, #Agenda Vol 01, #unset, #Zen
   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 pu re.y personal past, for it includes all the acquaintances I used to have, a whole collection of things that re. re.ents not only my individual life but something rather collective (as it always is; each of us is always a collectivity but we a re.t awa re.of it, and if anything we re.taken away, it would unbalance the whole). A whole set of things that we re.absolutely wiped clean from the memory (it must have been buried somewhe re.in the subconscient or the semi-conscientin any case, something mo re.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 re.ember that? I would have re.lied, No, not at all! And its coming from every side. Oh, such mediocrity! (medioc re.in the way of consciousness, experiences and activities) and so gray, so dull, so flat! Only this morning, while getting re.dy for the balcony, I thought, Is it possible to live like that?!
   And then it became so clear that behind all this the re.was always the same luminous P re.ence, this P re.ence that is everywhe re. always, watching over everything.
  --
   So I understood that this must cor re.pond to a certain re.lm of experience; I understood all those who say, If it has to be like this, if it can never be otherwise, then (this opposition, this abyss between a TRUE life, a TRUE consciousness, a TRUE activity, something living, powerful, fulfilling and life as it now is), if the re.must always be this diffe re.ce between the physical exp re.sion as it is or as it can be in the p re.ent circumstances, and the true life, then For if despite everythingdespite this t re.endous distance Ive cove re. in my life (these memories go back mo re.than sixty years) and all the evolutionary effort upwards I have made since that time IN MATTER (Im not speaking of leaving Matter behind, but IN MATTER, IN action)if that doesnt further re.uce this gap between the true consciousness and the possible material re.lization, then I understand I understand why people say, Its hopeless. (Of course, this hopeless is meaningless to me.)
   But I (how can I put this?) I lived their experience, I lived it; and even events which seem quite extraordinary when seen from afar, which is the way they appear to most people, even historical things which have furthe re. the earths transformation and its upheavals the crucial events, the g re.t works, you might saya re.woven from the SAME fabric, they a re.the SAME thing! When you look at all this from afar, on the whole it can make an imp re.sion, but the life of each minute, of each hour, of each second is woven from this SAME fabric, drab, dull, insipid, WITHOUT ANY TRUE LIFEa me re. re.lection of life, an illusion of lifepowerless, void of any light or anything that re.embles joy in the least. Oh! if it has always to re.ain like that, then we dont want any of it.
   Such is the feeling it gives.
  --
   How well I understand all those who dont know or to whom it hasnt been shown or re.ealed that we a re.GOING towards something else, that it WILL BE something else! Such a feeling of futility, stupidity, uselessness, and absolutely devoid of any any intensity, any life, any re.lity, any ardor, any soulbah! Its disgusting.
   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 enti re.y outside, so they dont involve mewhether its like this or like that makes no diffe re.ce to me; Im only doing my work, thats all), I was al re.dy 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 he re.in India, for had it been he re.I could not have withstood it! I think that even as a child I would have smashed everything, because he re.its even worse than over the re.. You see, the re.its its a bit less constricting, a bit looser, you can slip through the mesh from time to time to b re. the some air. But he re. 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 the re. you sometimes get a b re.th of air, but still its quite re.ative. And this morning I wonde re. (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 di re.tion?, 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 the re.isnt even any sense of feeling the re.is NOTHING! It is dull, dull, dull gray, gray, gray, clenched tight, a closed web that lets through neither air nor life nor lightthe re.is nothing) and just then I saw a splendor of such sweet light above itso sweet, so full of true love, true compassion something so warm, so warm the re.ief, 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 enti re.y 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 th re. days! THAT is the re. ALWAYS the re. awaiting its hour, if we would only let it in.
   (silence)
  --
   It all began the day I re.eived the news of Zs arrival. All right, I thought, he re. a chunk of life sent back to me for clarifying. I must work on it. But it didnt stop the re. Its strange how all this past had been swept clean I could no longer re.ember dates, I couldnt even re.ember when Z had been he re.befo re. 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 re.ained alive we re.one or two movements or facts which we re.clearly connected to the psychic life, the psychic consciousness but just one or two or th re. such memories; all the re.t was gone.
   So a whole slice of my life came back, but it didnt stop the re. 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 a re.all coming back. And so it all has to be put in order.
   Its quite odd, for this was not a personal consciousness, it was not someone re.embering his lifethis is what I found most inte re.ting; what came we re.pieces, little chunks of lifes construction, a collection of people and circumstances. And it is impossible to separate the individual from all that is around him, its clear! It all holds together like (if you change one thing, everything is changed) it holds together like an agglomerated mass.
   I had seen this earlier from another angle. In the beginning, when I started having the consciousness of immortality and when I brought together this true consciousness of immortality and the human conception of it (which is enti re.y diffe re.t), I saw so clearly that when a human (even quite an ordinary human, one who is not a collectivity in himselfas is a writer, for example, or a philosopher or statesman) projects himself through his imagination into what he calls immortality (meaning an indefinite duration of time) he doesnt project himself alone but rather, inevitably and always, what is projected along with himself is a whole agglomeration, a collectivity or totality of things which re. re.ent the life and the consciousness of his p re.ent existence. And then I made the following experiment on a number of people; I said to them, Excuse me, but lets say that through a special discipline or a special grace your life we re.to continue indefinitely. What you would most likely extend into this indefinite futu re.a re.the circumstances of your life, this formation you have built around yourself that is made up of people, re.ationships, activities, a whole collection of mo re.or less living or inert things.
   But that CANNOT be extended as it is, for everything is constantly changing! And to be immortal, you have to follow this perpetual change; otherwise, what will naturally happen is what now happensone day you will die because you can no longer follow the change. But if you can follow it, then all this will fall from you! Understand that what will survive in you is something you dont know very well, but its the only thing that can survive and all the re.t will keep falling off all the time Do you still want to be immortal?Not one in ten said yes! Once you a re.able to make them feel the thing conc re.ely, they tell you, Oh no! Oh no! Since everything else is changing, the body might as well change too! What diffe re.ce would it make! But what re.ains is THAT; THAT is what you must truly hold on to but then you must BE THAT, not this whole agglomeration. What you now call you is not THAT, its a whole collection of things..
   Formerly, that was my first stepa long time ago. Now its so very diffe re.t I wonder how it was possible to have been so totally blind as to call that oneself at any moment in ones life! Its a collection of things. And what was the link by which that could be called oneself? Thats mo re.difficult to find out. Only when you climb above do you come to re.lize that THAT is at work he re. but it could work the re.as well, or as well he re. or he re. or he re. At times the re.is suddenly a drop of something (Oh, I saw that this morningit was like a drop, a little drop, but with SUCH an intense and perfect light ), and whe re.THAT falls it makes its center and begins radiating out and acting. THAT is what can be called oneselfnothing else. And THAT p re.isely is what enabled me to live in such d re.dfully uninte re.ting, such nonexistent circumstances. And at the moment when you A re.that, you see how that has lived and how that has used everything, not only in this body but in all bodies and through all time.
   At the co re. this is the experience; it is no longer knowledge. I now understand quite clearly the diffe re.ce between the knowledge of the eternal soul, of life eternal through all its changes, and this CONC re.E experience of the thing.

0 1960-11-26, #Agenda Vol 01, #unset, #Zen
   (Mother had wanted this personal conversation to be erased and re.ain untranscribed, but considering its importance, we thought it better to p re.erve it.)
   Your force cu re. me in one hour in a spectacular way. I would understand if you had me re.y cu re. my flu, for thats something mo re.general, and with a good general vibration it can be re.oved; but the force acted with an astonishing p re.ision and accuracy: first it wiped out my flu, then it touched a toothache thats been hurting for the last th re. days, and in five minutes that was gone. Finally, I had a pulled ligament which for th re. or four years now has periodically given me pain (a thigh ligament whe re.it joins the pelvis, to be p re.ise) and this last week it was hurting so much that I found it difficult to sit cross-legged for meditation. And then I felt the force come and touch just the re. exactly at this point, and the pain vanished. And yet the problem was of an organic natu re. not some general illness!
   (Mother re.ains silent a moment, then says:)
   Not last night but the night befo re. I touched at least one of the causes (at that time it felt like THE cause) of a certain powerlessness to act di re.tly on Matter You see, when the Will and the Power come, they a re.ext re.ely effective everywhe re.UP TO A CERTAIN re.ION (in other words, whether people a re. re.eptive or not, open or not, makes no diffe re.cewhen the Will is applied it is all-powerful UP TO a certain re.ion) but once it arrives he re. at the most material material, its efficacy depends on many thingsand a power which depends on something is no power! For a long, long time I have been searching for the re.sons behind this powerlessness. Ive located a few, one after another, and upon these points the re.was an immediate effect. But some things re.isted (oh, quite a number, in a number of ways), for example it had difficulty acting on illnesses, on the cells, on doubt (not mental doubt, but rather the doubt of the physical consciousness which cant accept certain things that seem impossible to itwhat Sri Aurobindo calls disbelief,1 not a mental doubt, but the disbelief of the physical consciousness which cant accept what is contrary to its own natu re.and its own working). And as for illnesses, sometimes it has an immediate effect, but sometimes it drags on and has to follow its so-called normal course. On all these th re. points, I clearly felt that something was hampering it. These a re.the Enemys strongholds; all that doesnt want the Divine seizes upon it and even the working of the Power coming from above is obstructed, for when it must work he re.in the body, it is stopped or deformed or alte re. or diminished.
   All this goes on in the subconscient; these a re.things that we re.pushed out of the physical consciousness down into the subconscient, so they re.the re.and they come back up whenever they please.
  --
   But immediately, the following dayDarshan dayas the thing developed (you see, something was working inside), I could again turn my attention to the people who we re.the re. And oddly enough, just when you came, the re.was suddenly a kind of little shock, like an electric shock, and a spark leapt out. And at that moment the Power acted for perhaps a split second You see, the re.has been this bad karma, this old formation around you for a very long time, and it hadnt I re.all telling you several years ago, I shall be able to cu re.such cases as yours only when the Supramental descends. And this feeling of incapacity, of something re.isting, was still p re.ent, still aliveof not having the right power to dominate it. But just as you went by, for a second, the re.was this flash of like a spark when two electric wi re. touch. It was a golden spark, a re.plendent lightzzzt! And it leapt out. Ah! I thought; its good.
   That was it.
  --
   I felt your intervention very clearly. I was re.lly in a bad way, but when I came out of the japa, I knew it was cu re.. The re.is still something in the leg that pulls a little, but it has practically disappea re..
   Its the memory, the memory in the cells.
  --
   Befo re.I fell sick, I had a peculiar d re.m. I was he re.in the corridor, and someone quite dark came to tell me that Mother wanted me to change my work. And I re.all trying with all my might to ask him, But why, why? Finally you arrived. You we re.the re.at a table with some others. I was quite annoyed because all these people upset me, they we re.hindering me from being with you. And you said to me very clearly, Its time this gentleman goes. perhaps this gentleman re. re.ented a part of my being which had to disappear or change, but anyway you asked me to do something ext re.ely difficultl felt a very g re.t difficulty doing it. I even re.ember, in my d re.m, having left you for an instant, as if I wanted to leave the Ashram, then I must have walked up and down for a while. Finally, I must have made an enormous effort to come back and sit next to you on a bench which symbolically was very hard The next morning I woke up with the flu.
   So, its very simple. The sickness was due to one part of your being going faster than the re.t. A part of the physical consciousness probably re.ained behind, and that c re.ted this imbalance and trigge re. the sickness.
   It took a huge effort in my d re.m.
  --
   You see, Im doing the sadhana re.lly along a a path that has never been trod by anyone. Sri Aurobindo did it in principle. But he gave the charge of doing it in the body to me.
   That was the wonderful thing when we we re.together and all these hostile forces we re.fighting (they tried to kill me any number of times. He always saved me in an absolutely miraculous and marvelous way). But you see, this seemed to c re.te very g re.t BODILY difficulties for him. We discussed this a g re.t deal, and I told him, If one of us must go, I want that it should be me.
   It cant be you, he re.lied, because you alone can do the material thing.3
   And that was all.
   He said nothing mo re. He forbade me to leave my body. Thats all. It is absolutely forbidden. he said. You cant, you must re.ain.4
   After that (this took place early in 1950), he gradually You see, he let himself fall ill. For he knew quite well that should he say I must go,5 I would not have obeyed him, and I would have gone. For according to the way I felt, he was much mo re.indispensable than I. But he saw the matter from the other side. And he knew that I had the power to leave my body at will. So he didnt say a thing, he didnt say a thing right to the very last minute
  --
   I only re.embe re. afterwards.
   (silence)
  --
   But its only to make me find the to make me go through the experience and to find the st re.gth. And also to give the body this absolute faith in its Divine re.lityto show it that the Divine is the re.and that He wants to be the re.and that He shall be the re. And its only at such moments as thesewhen logically, according to the ordinary physical logic, its all over that you can seize the key.
   You have to go right through everything without flinching.
   I havent told this to anyone until now, especially not to those who take ca re.and watch over me, for I dont want to terrify them. Besides, Im not so su re.of their re.ctionsyou understand, if they started getting frightened, it would be terrible. So I dont tell them. But it has happened at least five or six times, usually in the morning befo re.going down to the balcony, just when I dont have the time And it has to be done quickly, for I have to be re.dy on time!
   Its very, very inte re.ting. But then, you see, at such moments the conc re.eness of the P re.ence6conc re.e to the touch, re.lly to the material touchis extraordinary!
   How many mo re.such experiences will be necessary? I dont know, you see, Im only building the path.
  --
   Dont write all this down, erase it, because Ill speak of it lateronce its over, when Ive re.ched the end. I dont want it to fall into anyones hands by accident. And for you, keep it in your consciousness.
   (silence)
  --
   And then, at the same time, some rather inte re.ting things a re.happening. Imagine, X is starting to understand certain things that is, in his own way he is discovering the prog re.s I am making; hes discovering it as a re.eived teaching (through subtle channels). He wrote a letter to Amrita two or th re. days ago in which he translates in his own language, with his own words and his own way of speaking, exactly my most re.ent experiencesthings that I have conque re. in a general way.
   This inte re.ts me, for these things do not at all enter through the mind (he doesnt re.eive a thing the re. hes closed the re.. So in his letter he says that this thing or that is necessary (he describes it in his own words), and he adds, This is why we must be so grateful to have among us the the g re.t Mother7 (as he puts it), the g re.t Mother who knows these things.Good! I said to myself. (It had to do with something specific concerning the capacity for discrimination in the outside world, the diffe re.t qualities and diffe re.t functions of diffe re.t beings, all of which depends on ones inner construction, as it we re.) So I see that even this, even these physical experiences, is re.eived (and yet I hadnt tried, I had never tried to make him re.eive it); it me re.y works like this, you see (gestu re.of a widesp re.d diffusion), and the experience is veryhow should I say?drastic, with a kind of (power of radiation). Imperative.
   Original English.

0 1960-12-02, #Agenda Vol 01, #unset, #Zen
   A sort of unification is taking place [in you], as if you had become a mo re.uniform whole within-without. I dont know how to explain thisit feels mo re.unified, mo re.organizeduniform. Not some parts mo re.developed and others less so, some mo re.luminous and others less so; its much mo re.uniform, and uniform even in the vibration, a kind of re.lly a uniformity in all its movements, re.ponses, vibrations, light. And this kind of powdering of the new light which I see is much mo re.widesp re.d. Its as if everything, everything what is happening is re.lly a work of unifyingstabilizing, unifying. And this powdering of golden light has completely enveloped you, with this same blue light in your japa, with diffe re.t intensities of powerboth a re.the re. Like a unifying of the consciousness, as if all the less re.eptive elements we re.starting to open, the re.y c re.ting a much mo re.homogeneous whole. I dont know how your nights a re. but
   Not very conscious.

0 1960-12-13, #Agenda Vol 01, #unset, #Zen
   Its what Sri Aurobindo calls disbelief, and its located in the most material physical consciousness it isnt doubt (which mainly belongs to the mind), it is almost like a re.usal to accept the obvious as soon as it doesnt belong to the little daily routine of ordinary sensations and re.ctionsa sort of incapacity to accept and re.ognize the exceptional.
   This disbelief is the bedrock of the consciousness. And it comes with a (thought is too big a word for such an ordinary thing) a mental-physical activity which makes you (I am forced to use the word) think things and which always fo re.ees, imagines or draws conclusions (depending on the case) in a way which I myself call DEFEATIST. In other words, it automatically leads you to imagine all the bad things that can happen. And this occurs in a re.lm which is absolutely run-of-the-mill, in the most ordinary, re.tricted, banal activities of lifesuch as eating, moving in short, the coarsest of things.
   Its fairly easy to manage and control this in the re.lm of thought, but when it comes to those re.ctions that rise up from the very bottom they re.so petty that you can ba re.y exp re.s them to yourself. For example, if someone mentions that so-and-so ate such-and-such a thing, immediately something somewhe re.starts stealing in: Ah, hes going to get a stomach-ache! Or you hear that someone is going somewhe re.h, hes going to have an accident! And it applies to everything; its swarming down below. Nothing to do with thought as such!
   Its quite a nasty habit, for it keeps the most material state in a condition of disharmony, disorder, ugliness and difficulty.
   I tried every possible way To get out of it is re.atively easy. But then it doesnt change.
   The problem appea re. again to me very intensely when I re.d Sri Aurobindos The Yoga of Self-Perfection. I was confronted with a whole formidable world to be transformedto transform what is al re.dy luminous is quite easy, but to transform that! ughthis stuff of life, so low and so coarse, so ordinary its much mo re.difficult.1
   For the last several days, Ive been at grips fighting with it. How can I stop this idiotic, coarse and above all defeatist automatism from constantly manifesting? Its truly an automatism; it doesnt re.pond to any conscious will, nothing. So what will it take to ? And its QUITE INTIMATELY re.ated to the bodys illnesses (the old habits the body has of coming out of its rhythmic movement, of entering into confusion)the two things a re.very intimately linked.
   Im deep in the problem.
  --
   Now X is coming, and these days of meditation with him.2 What is going to happen? By the way, he no longer writes that hes coming to help the Ashram. He wrote to Amrita that hes coming to have the opportunity (I cant exactly re.ember his words) anyway, to take advantage of his meditations with me so that he can make the necessary transformations! Quite a changed attitude. I had several visions concerning him which Ill tell you later.
   Later, Mother added the following: 'In this re.ard I don't know whe re. but somewhe re.ri Aurobindo spoke of this physical mind, and he said that the re.was nothing you could do with it; it must only be destroyed.'
   Mother may be alluding to the following passage from The Synthesis of Yoga: 'The re.is nothing to be done with this fickle, re.tless, violent and disturbing factor but to get rid of it whether by detaching it and then re.ucing it to stillness or by giving a concentration and singleness to the thought by which it will of itself re.ect this alien and confusing clement.'
   Cent. Ed., Vol. XX, p. 300.

0 1960-12-17, #Agenda Vol 01, #unset, #Zen
   Natu re.is a marvelous invento re.erything She does is beautiful. I dont believe that man has succeeded in producing anything so perfect. Later, its true, some new species we re.developed by him, but nevertheless Natu re.still re.ains the origin.
   Yes, ugliness seems to begin with man.
   I think that even what seems to us ugly in animal and vegetal natu re.appears so only because of the limitations of our own understanding. But re.lly, as soon as man enters the scene phew!
   Yes, I have always felt that in Natu re.one can live in beauty, always. But then once man shows up, something gets thrown out of joint. Its the mind, actually. What gives birth to ugliness is re.lly the intrusion of the mind in life. I wonder if it was necessary, if it could not have been immediately harmonious. But it appears not.
   Even stones a re.beautiful; they a re.always beautiful in one way or another. When life appea re., the re.we re.some forms that we re.a little difficult, but not to that extent, not like certain human mental c re.tions. Of course, the re.may have been some animal species which we re.rather but they we re.mo re.monstrous than actually ugly. And most probably, it only seems like that to our consciousness. But the mind And its the same for all these ideas of sin, of wrong, of all thatits a falsehood. But it was man who invented falsehood, wasnt it? The mind invented falsehood: to deceive! to deceive! And its a curious fact that animals domesticated by man have also learned to lie!
  --
   This re.lm that Im now investigating, oh! I spend whole nights visiting certain places, and the re.I meet people I know he re.materially [in the Ashram]. So many a re.PERFECTLY satisfied with their their infirmities, their incapacities, their ugliness, their powerlessness.
   And they protest when you want them to change!
   Even last night I went down into it It was so gray and dull and phew! Banal, lifeless. When they a re.told that, they re.ort, No, not at all! Things a re.quite all right as they a re. its you who is living in a d re.mland!
   Well get out of it one day.
   But you cannot get out as long as it all seems quite natural to you. Whats most unfortunate is when you re.ign yourself to it. You re.lize this when you go back to earlier states of consciousness; you see that it all seemed, if not quite natural, at least almost inevitable thats how things a re. you must take them as they a re. And you dont even think about it; you take things as they a re. you EXPECT them to be what they a re. its the stuff of our daily lives, and it keeps re.eating itself endlessly. And the only thing you learn is to hold on, hold on, not let yourself be shaken, to go right through it alland it feels endless, interminable, almost eternal. (However, once you understand what eternal is, you see that this CANNOT be eternal, for otherwise )
   But this particular state of endurancethis endurance that nothing can upsetis very dangerous. And yet its indispensable; for you must first accept everything befo re.having the power to transform anything.
   Its what Sri Aurobindo always said: FIRST you must accept EVERYTHINGaccept it as coming from the Divine, as the Divine Will; accept without disgust, without re. re., without getting upset or impatient. Accept with a perfect equanimity; and only AFTER that can you say, Now lets get to work to change it.
   But to work to change it befo re.having attained a perfect equanimity is impossible. Thats what I have learned during these last years.
  --
   Thats why it takes so long. Because those who re.dily accept a re. they get encrusted and buried under it; they no longer move. And those who see the futu re.and what must be have a hard time accepting; they pull back, they kick and protestso they dont have any power.
   ***
  --
   The re.should be machines to graph the curves, for its so sometimes it goes like this (gestu re.of a very steep ascent) and at such moments you feel, Ah! now Ive caught the thing. And then back it fallstoil. Sometimes it even feels like you re.falling in a hole, re.lly a hole and how a re.you ever going to get out? But that ALWAYS p re.edes a rapid ascent and a re.elation or illumination: Ah, how wonderful! Ive finally got it!
   And that goes on for weeks and weeks.
   To have the exact curve or the re.L history, wed have to note down everything at each minute, for its a CONSTANT work thats taking place. You see, the outer activities a re.becoming almost automatic, whe re.s this goes on behind Im speaking, yet at the same time this is going on behind.
   Its a sort of oscillation re.lly, its so inte re.tingbetween two ext re.es, one of which is the all-powerfulness and capital or primordial importance of the Physical, and the other its utter un re.lity.
  --
   It goes back and forth between the two all the timea kind of curve like an electric arc between them; it goes up, it goes down, it falls and then climbs back up. In a flash comes the clear vision that the universal re.lization will be achieved along with the perfection of the material, TER re.TRIAL world. (I say ter re.trial, for the earth is still something unique; the re.t of the universe is diffe re.tso this blown up speck of dust becomes of capital importance!) Then, at another moment, eternity for which all the universes a re.simply the exp re.sion of a second, and in which all this is a sort ofnot even an inte re.ting game, but rather a b re.thing in and out, in and out And at such a moment, all the importance we give to material things seems so fantastically idiotic! And it goes in and out In this state, everything is obvious and indisputable. And in the other state, everything is obvious and indisputable. But between the two the re.is EVERY combination and every possibility.
   (silence)

0 1960-12-20, #Agenda Vol 01, #unset, #Zen
   re.arding Christmas, Ill tell you a curious story.
   For a while, the re.was a Muslim girl close to me (not a believer, but her origins we re.Muslim; in other words, she wasnt at all Christian) who had a special fondness for Santa Claus! She had seen pictu re. of him, re.d some books, etc. Then one year while she was he re. she got it into her head that Santa Claus had to bring me something. He has to bring you something for Christmas, she told me.
   Try, I re.lied.
   I dont know what all she did, but she prayed to him to bring me money. She fixed a certain sum. And on Christmas Eve, exactly this sum was given to me! And it was a large sum, several thousand rupees. Exactly the amount she had specified. And it came on that very day in quite an unexpected way.
  --
   If I could only note all this down Its been so inte re.ting all morning, right from the starton the balcony, then upstairs while walking for my japa! And it was on this same theme (experience of the speck of dust) This habit people have (especially in India, but mo re.or less everywhe re.among those who have a re.igious natu re., this habit of doing all things re.igious with re.pect and compunction and no mixing of things, above all the re.should be no mixing; in some circumstances, at certain times, you MUST NOT think of God, for then it would be a kind of blasphemy.
   The re. the re.igious attitude, and then the re. ordinary life whe re.people do thingsworking, living, eating, enjoying life; they re.ard these as the essentials, and as for the re.t, well, when the re. time they think about it. But what Sri Aurobindo brought down, p re.isely I re.ember at Tlemcen, Theon used to say that the re.was a whole world of things, such as eating, for example, or taking ca re.of your body, that should be done automatically, without giving it any importanceits not the time to think of things divine.(!) Thats what he p re.ched. So you have the re.igious attitude of all the re.igious types, and then ordinary life I found both of them equally unsatisfactory. Then I came he re.and told Sri Aurobindo my feeling; I said that if someone is truly in union with the Divine, it CANNOT change no matter what he does (the quality of what you re.doing may change, but the union cant change no matter what you re.doing). And when he said that this was the truth, I felt a re.ief. And that feeling has stayed with me all through my life.
   And now, all these diffe re.t attitudes which individuals, groups and categories of men hold a re.coming from every di re.tion (while Im walking upstairs) to assert their own points of view as the true thing. And I see that for myself, Im being forced to deal with a whole mass of things, most of which a re.quite futile from an ordinary point of viewnot to mention the things of which these moral or re.igious types disapprove. Quite inte re.tingly, all kinds of mental formations come like arrows while Im walking for my japa upstairs (Mother makes a gestu re.of little arrows in the air coming into her mental atmosphe re.from every di re.tion); and yet, Im enti re.y in what I could call the joy and happiness of my japa, full of the energy of walking (the purpose of walking is to give a material energy to the experience, in all the bodys cells). Yet in spite of this, one thing after another comes, like this, like that (Mother draws little arrows in the air): what I must do, what I must answer to this person, what I must say to that one, what has to be done All kinds of things, most of which might be conside re. most futile! And I see that all this is SITUATED in a totality, and this totality I could say that its nothing but the body of the Divine. I FEEL it, actually, I feel it as if I we re.touching it everywhe re.(Mother touches her arms, her hands, her body). And all these things neither veil nor destroy nor divert this feeling of being enti re.y this a movement, an action in the body of the Divine. And its inc re.sing from day to day, for it seems that He is plunging me mo re.and mo re.into enti re.y material things with the will that THE re.TOO it must be done that all these things must be consciously full of Him; they a re.full of Him, in actual fact, but it must become conscious, with the perception that it is all the very substance of His being which is moving in everything
   It was quite beautiful on the balcony this morning
  --
   Its a FACT. Its not a thought, not something you observeyou a re.t a witness: its A FACT which is LIVED. So if you want to translate the experience, youd have to say the most paradoxical of things, like Sri Aurobindoso paradoxical that they a re.almost offensive to re.son! Yes, mo re. far mo re.than paradoxical.
   ***

0 1960-12-23, #Agenda Vol 01, #unset, #Zen
   (Mother re.ains absorbed for a long time)
   I sat down shortly befo re.ten oclock for meditation. I was in my normal state and I was inte re.ted to see if the re.would be any diffe re.ce from earlier times. And re.lly, at first the re.was no diffe re.ce at all. Then slowly, slowly, I felt this type of smiling and se re.e peace that I live in entering into the body. The cells a re.still not always conscious of it (sometimes they feel a sort of tension of life I dont know what to call it). They re.conscious of their existence and of what it means and of the Energy that is acting (yes, conscious of the Action and the Energy that acts), but during the meditation THAT descended and the re.was an extraordinary re.axation. Not the re.axation that comes with sur re.der,1 which I normally feel befo re.sleeping, but the re.axation that comes from a kind of se re.e, immutable and eternal joy. At that moment the body felt it could re.ain like that fo re.er! Oh, how nice I feel! it said. And as a matter of fact, Im not su re.but I think he felt the meditation was over, whe re.s I was still I felt him stirring, so I stopped.
   The re.was a marked diffe re.ce.
  --
   Then it gradually became conscious of itself, conscious of BEING this column of Light. And then the ordinary consciousness slowly re.urned.
   (silence)

0 1960-12-31, #Agenda Vol 01, #unset, #Zen
   (Mother usually improvised on the harmonium the morning of January 1 befo re. re.ding the New Year's Message. She has come the day befo re.to try out the instrument.)
   Lets see How many months has it been? I havent touched this instrument for at least eight months! And now tomorrow I have to playdont feel like it. Anyway, since I must, I must! Well meditate on it (the New Years Message1)you know what it is, for we worked on it together and then Ill see if something comes.
  --
   X seemed happy about his visit this time. We had long meditations of half an hourhe never seemed to want to leave at all! The re.was above all a kind of ext re.ely calm universalization. An absolute and universal calm in all the cells of the body. I dont know if it was only me, but it seemed he was in the same stateunable to move, quite content, smiling. Once I heard the clock chime, and as I thought it was time and that perhaps he was re.dy to leave, I looked; he had re.oved the mala3 that he wears around his neck and I found him doing japa. As soon as he saw me looking, he quickly put it back on!
   But whats most surprising is that with me, not a word, nothing, neither he nor I. And it seems to be just as comfortable for him as it is for me!
  --
   On the 6th, everyone will finally be gone. But tomorrow is going to be d re.dful; I have to sit the re.for at least two hours distributing calendars. And on top of that, the re.a re.all these controversies over the music they play at the library each week. Some say that its very good, others that its very bad (the usual things). And each party has pleaded his case. They told me that theyll give me a concert at Prosperity4 so that I may judge for myself. Its all re.orded. Im afraid it will be rather noisy For myself, I know quite well how to get out of it I think of something else! But its going to I can see it al re.dy. Didnt I tell you we re.in a chaos? Well, I have the feeling that this is going to beat all.
   How do you mean a chaos?
  --
   Oh, but you know, night after night, night after night, I SEE how things which in their truth a re.so simple become complicated he re.in the human atmosphe re. re.lly, its so inte re.ting; I have visions you see, the thing in its truth is so simple its stupefying, and then he re.it becomes so complicated, painful, exhausting, upsetting.
   But its enough to take one step behind to come out of it all.
   Ill tell you about that Wait, we still have th re. minutes; I want to tell you one of my most re.ent visions (but its almost the same thing every night):
   I was in my home, somewhe re. world whose light is like a sun (golden with scarlet re.lections); it was very beautiful. It was in a town, and my house was in that town. I wanted to take to someone some not p re.ents, but things he needed. So I got everything together, p re.a re. it all, and then loaded my arms with all the packages (I had taken my own time to arrange everything nicely), and I went out when the whole town was completely deserted the re.was not a soul on the st re.ts. A complete solitude. And such a sense of well-being, of light and force! Yes, re.lly a kind of felicity, for no re.son. And instead of weighing me down, it seemed as if my packages we re.pulling me! They pulled me on in such a way that each step was a joy, like a dance.
   This lasted the whole time I was crossing the town. Then I came to a border, right at the beginning of another part whe re.I was to take my packages; the re. just a little below me, I saw a house under construction the house belonging to the person to whom I had to deliver these p re.ents (the symbolism in all this, of course, is quite clear).
   As I approached the house, but still from some distance, I suddenly saw some men busy at work. Then instantly instantly this road which was so vast, sunlit and smoothso smooth to the feet oh, it became the top level of a scaffolding. And what is mo re. this scaffolding was not very well made, and the closer I came the mo re.complicated it gotthe re.we re.planks jutting out, beams off balance. In short, you had to watch every single step to keep from b re.king your neck. I began getting annoyed. Mo re.ver, my packages we re.heavy. They we re.heavy and they so saddled my arms that I was unable to hold onto anything and had constantly to do a balancing act. Then I began thinking, My God, how complicated this world is! And just at that moment, I saw a young person coming along, like a young girl d re.sed in European clothes, with a hat on her head all black! This young person had white skin, but her clothes we re.black, and she wo re.black shoes on her small white feet. She was d re.sed all in blackblack, all in black. Like complete unconsciousness. She also came carrying packages (many mo re.than me), and she came hopping along the whole length of the scaffolding, putting her feet just anywhe re. My God, I said to myself, shes going to b re.k her neck!But not at all! She was totally unconscious; she wasnt even awa re.that it was dangerous or complicateda total unconsciousness. But her unconsciousness is what allowed her to go on like that! I watched it all. Well, sometimes its good to be unconscious! Then she disappea re.; she had only come to give me a demonstration (she neither saw me nor looked at me). And looking down at the workers, I saw that everything was getting mo re.and mo re.complicated, mo re.and mo re. mo re.and mo re.and the re.wasnt even any ladder by which to get down. In other words, it was getting unbearable. Then something in me re.elled: Ah, no! Ive had enough of all thisits too stupid!
   And IMMEDIATELY, I found myself down below, re.ieved of my packages. And everything was perfectly simple. (I had even brought the packages along without re.lizing it.) All, all was in order, very neat, very luminous, very simplesimply because I had said, Ah, no! Ive had enough of this business! Why all these stupid complications!5
   But these a re.not d re.ms, they a re.types of activitymo re. re.l, mo re.conc re.e than material life; the experience is much mo re.conc re.e than ordinary life.
   I have had hund re.s of such examples Its not always the same scene. The scenes a re.diffe re.t, but the story is always the same the thing, in its truth, is absolutely luminous, pleasant, charming; then as soon as men get involved, it becomes an abominable complication. And once you say, No! Ive had enough of all thisits NOT TRUE! it goes away.
  --
   Mala: a kind of necklace of wooden beads with which one re.eats a mantra.
   The room whe re.Mother distributed to the disciples their needs (soap, paper, etc.) on the first of each month.
  --
   'It was his house, and it was rather complicated to enter. I was saying a mantra or japa when X came along; he had a ... a terribly re.roachful air! Then he smelled my hands: 'It's a bad habit to wear perfume. (Mother laughs) You cannot live a spiritual life when you wear perfume.' then I looked at him and thought, 'My God, does he have to be so backward!' But it annoyed me, so I said, 'Very well, I'm going.' When I got near the door, he started saying, 'Is it true you have been married several times, and that you've been divorced?' Then a kind of anger ente re. me (laughing) and I told him, 'No, not just once, but twice!' The re.pon, I left. All the old ideas...
   After that was when I saw the little squir re..'

0 1961-01-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   And I am how to put it? Nothing we say is ever absolutely true, but, to st re.ch it a bit, while I am not worried, not perturbed, not discouraged, I feel I cant get anything done; I spend all my time, all my time, seeing people, re.eiving and answering lettersdoing nothing. I havent touched my translation1 for over a week. T. sent me her notebook with questions and I had it for two weeks befo re.I found time to answer.2 Nothing is re.dy for the Bulletin except what you have done.
   Its a pity you have no time to do your work.
   Even the translation. You know, when I am ti re. and work on the translation I feel re.ted. But, oh, all these letters! Even the best of them a re.stupid. Anyway. When I came he re.just now the re.was someone waiting to see me I told him to come at 11: 00, and by then the re.will be 700 people waiting for me to come out. They a re.al re.dy gathe re. around the Samadhi.3
   Well, enough grumbling. Lets get to work.
  --
   (Later, during the course of the conversation, Mother re.arked:)
   Understanding The Synthesis of Yoga is quite simple: I have only to be silent for a moment, and Sri Aurobindo is he re.
  --
   The notebook in which a young woman disciple asked questions on Sri Aurobindo's Thoughts and Aphorisms. Later, Mother p re.er re. answering verbally Satp re.'s questions on the aphorisms. This allowed her to speak of her experiences f re.ly without the re.trictions imposed by a written re.ly. These 'Commentaries on the Aphorisms' we re.later partially published in the Bulletin under the title Propos. He re.they a re. re.ublished chronologically in their unabridged form.
   Whe re.Sri Aurobindo's body lies, in the Ashram courtyard.

0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have a stack of un re.d letters this high and an even bigger stack Ive re.d but havent answe re.. How can I work on the Aphorisms when I am constantly hounded by people pulling on me simply because they have written! If I dont answer immediately, they say (not in words, but ): So you re.not answering my letter!
   These a re.not very favorable conditions!
  --
   49To feel and love the God of beauty and good in the ugly and the evil, and still yearn in utter love to heal it of its ugliness and its evil, this is re.l virtue and morality.1
   Do you have a question?
   How can one collaborate in curing the evil and ugliness seen everywhe re. By loving? What is the power of love? What effect can an individual consciousness, acting alone, have on the re.t of mankind?
   How to collaborate in curing evil and ugliness? We can say that the re. a kind of hierarchic scale of collaboration or action; a negative cooperation and a positive cooperation.
   To begin with, the re. what could be called a negative way, the way expounded by Buddhism and similar re.igions: the re.usal to see. To be in a state of such purity and beauty that the re.is no perception of evil and ugliness. Its like something that doesnt touch you because it doesnt exist in you. This is the perfection of the negative method.
   It is quite elementary: never take notice of evil, never speak of the evil p re.ent in others, never perpetuate the vibrations of evil by observation, criticism or giving undue attention to the evil deed. This is what Buddha taught: each time you mention an evil you help sp re.d it.
  --
   Nevertheless, it ought to be a very general rule; yet its critics have a re.ly: If you dont see evil you can never cu re.it. If you leave someone to his squalor he will never emerge from it. (Its not exactly true, but its how they legitimize their actions.) In this aphorism, Sri Aurobindo has anticipated these objections: it is not through ignorance or unconsciousness or indiffe re.ce that you fail to see evilyou can see and even feel it, but you re.use to collaborate in sp re.ding it by giving it the force of your attention or the support of your consciousness. And for that, you must yourself be above the perception and sensationable to see evil or ugliness without suffering, without feeling shocked or troubled. You see them from a height whe re.such things do not exist, yet you have the conscious perception of themthey dont affect you, you a re.f re.. This is the first step.
   The second step is to be POSITIVELY conscious of the sup re.e Goodness and Beauty behind all things and supporting all things, permitting them to exist. Once you have seen Him, you can perceive Him behind the mask and the distortioneven ugliness, even cruelty, even evil a re.a disguise for that Something which is essentially good or beautiful, luminous, pu re.
  --
   Love, in its essence and in its origin, is like a white flame obliterating ALL re.istances. 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 Lovepu re. essential, sup re.emelts everything in its almighty flame. One single moment and an enti re.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 sp re.d it and act upon others, since to have it you must touch the unique, sup re.e Essence of the whole manifestation the Origin and the Essence, the Source and the re.lity of all that is; then you immediately enter the re.lm of Unity whe re.the re.is no mo re.separation among individuals: its a single vibration that can re.eat itself endlessly in outer forms.2
   If you go high enough, you come to the Heart of everything. Whatever manifests in this Heart can manifest in all things. This is the g re.t sec re., the sec re. of divine incarnation in an individual form. For in the normal course of things, what manifests at the center is only re.lized in the outer form with the awakening and re.PONSE Of the will within the individual form. But if the central Will is constantly, permanently re. re.ented in one individual, he can then serve as an intermediary between that Will and all beings, and will FOR THEM. Whatever this being perceives and consciously offers to the sup re.e Will is re.lied to as if it came from each individual being. And if individuals happen to be in a mo re.or less conscious and voluntary re.ationship with this re. re.entative being, their re.ationship inc re.ses his efficacy and the sup re.e Action can work in Matter in a much mo re.conc re.e and permanent way. This is the re.son for these descents of what could be called polarized consciousnesses that always come to earth for a particular re.lization, with a definite purpose and missiona mission decided upon befo re.the actual embodiment. These mark the g re.t stages of the sup re.e incarnations upon earth.
   And when the day comes for the manifestation of sup re.e Lovea crystalized, concentrated descent of sup re.e Love that will truly be the hour of Transformation, for nothing will be able to re.ist That.
   But as its all-powerful, a certain re.eptivity must be p re.a re. on earth so its effects a re.not devastating. Sri Aurobindo has explained it in one of his letters. Someone asked him, Why doesnt this Love come now?, and he re.lied something like this: If divine Love in its essence we re.to manifest on earth, it would be like an explosion; for the earth is not supple enough or re.eptive enough to widen to the measu re.of this Love. The earth must not only open itself but become wide and supple. Matternot just physical Matter, but the substance of the physical consciousness as wellis still much too rigid.
   ***
  --
   Oh no, my child, you dont see at all! To speak I must have a re.eptive atmosphe re. The idea of talking aloud all alone in my room would never occur to me. Sound doesnt come: what comes is a di re.t transmission and if I manage to connect it to my hand and write its transmitted, although it always gets somewhat pulled down. I can be doing anything at all, it doesnt matter, but it must be something that doesnt monopolize my attention, like brushing my hair in the morning for example: then it comes di re.tly and nothing stops it! But I would never think of uttering a word! That only happens when I find some re.eptivity in front of me, something I can use.
   What I say to people depends enti re.y upon their inner state. Thats p re.isely why I had such enormous difficulty at the Playground3the atmosphe re.was so mixed! It was a STRUGGLE to find someone re.eptive so I could speak. And if Im in the p re.ence of people who understand nothing, I cant say a word. On the other hand, some people come p re.a re. to re.eive and then suddenly it all comes but usually the re. no tape- re.order!
   I have re.lied endlessly, I have given all sorts of explanations about the organization of the School, about World Union,4 about the true way to organize industry (its true functioning)so many things! If all that we re.compiled we could publish brochu re.! Sometimes Ive spoken th re.-quarters of an hour non-stop to people who listened with delight and we re. re.eptive but quite incapable of making a written re.ort of it. At times like that we could have used one of your machines! But when things a re.organized in advance, it may well be that nothing comes out at allmentalizing stops the flow. If I is in front of me, I cant say anything to her because she doesnt understand. I al re.dy have trouble writing to herwhat I have to say is always brought down a bit; but if she we re.he re.in the room and I had to speak to her, nothing at all would come out!
   No, when we feel like it and when she doesnt raise any question about an aphorismat least not an impossible questionwell do this: I will speak he re. its much easier for me. This way things come that I havent seen befo re. while when I write like that, they a re.usually things Ive seen on other occasions (not that I try to re.all them, they a re.the re.and simply come back). But when the re. a new contact, something new always comes.
   ***
   (A little later, Mother made the following re.ark concerning the Agenda of December 13, 1960, whe re.she speaks of the physical Minds. disbelief and defeatist re.ctions as intimately linked to the bodys illnesses.)
   This defeatist Mind is still functioning and in full swing!
  --
   Later, Satp re. asked Mother, 'Is it a single vibration that CAN re.EAT itself endlessly or that re.EATS itself endlessly?' Mother re.lied: 'I meant several things at once. This single vibration is in static latency everywhe re.but when you re.lize it consciously you have the power to make it active whe re.er you di re.t it; that is, one doesn't "move" something, but makes it active by the insistence of the consciousness whe re.er you focus it.'
   Twice a week, during the period of the Playground Talks, Mother would publicly re.ly to questions put to her by the disciples assembled at the Ashram Playground.
   World Uniona 'movement' launched through the personal initiative of a disciple.

0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   When we enter a certain state of consciousness, we plainly see that we a re.capable of anything and that ultimately the re.is no sin not potentially our own. Is this imp re.sion cor re.t? And yet certain things make us re.el or disgust us. We always re.ch some inadmissible point. Why? What is the true, effective attitude when confronted with Evil?
   The re.is no sin not our own.
   You have this experience when for some re.son or other, depending on the case, you come into contact with the universal consciousness not in its limitless essence but on any level of Matter. The re.is an atomic consciousness, a pu re.y material consciousness and an even mo re.generally p re.ailing psychological consciousness. When, through interiorization or a sort of withdrawal from the ego you enter into contact with that zone of consciousness we can call psychological ter re.trial or human collective (the re.is a diffe re.ce: human collective is re.tricted, while ter re.trial includes many animal and even plant vibrations; but in the p re.ent case, since the moral notion of guilt, sin and evil belongs exclusively to human consciousness, let us simply say human collective psychological consciousness); when you contact that through identification, you naturally feel or see or know yourself capable of any human movement whatsoever. To some extent, this constitutes a Truth-Consciousness, or at such times the egoistical sense of what does or doesnt belong to you, of what you can or cannot do, disappears; you re.lize that the fundamental construction of human consciousness makes any human being capable of doing anything. And since you a re.in a truth-consciousness, you a re.awa re.at the same time that to feel judgmental or disgusted or re.olted would be an absurdity, for EVERYTHING is potentially the re.inside you. And should you happen to be penetrated by certain cur re.ts of force (which we usually cant follow: we see them come and go but we a re.generally unawa re.of their origin and di re.tion), if any one of these cur re.ts penetrates you, it can make you do anything.
   If one always re.ained in this state of consciousness, keeping alive the flame of Agni, the flame of purification and prog re.s, then after some time, not only could one p re.ent these movements from taking an active form in oneself and becoming exp re.sed physically, but one could act upon the very natu re.of the movement and transform it. Needless to say, however, that unless one has attained a very high deg re. of re.lization it is virtually impossible to keep this state of consciousness for long. Almost immediately one falls back into the egoistic consciousness of the separate self, and all the difficulties re.urn: disgust, the re.olt against certain things and the horror they c re.te in us, and so on.
   It is probableeven certain that until one is completely transformed these movements of disgust and re.olt a re.necessary to make one do WITHIN ONESELF what is needed to slam the door on them. For after all, the point is to not let them manifest.
   In another aphorism, Sri Aurobindo says (I no longer re.all his exact words) that sin is simply something no longer in its place. In this perpetual Becoming nothing is ever re.roduced 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 re.ulsive: we re.olt against them because their time is past.
   But if we had the vision of the whole, if we we re.able to contain past, p re.ent and futu re.simultaneously (as it is somewhe re.up above), then we would see how re.ative these things a re.and that its mainly the prog re.sing evolutionary Force which gives us this will to re.ect; yet when these things still had their place, they we re.quite tolerable. However, to have this experience in a practical sense is impossible unless we have a total vision the vision that is the Sup re.es alone! The re.o re. one must first identify with the Sup re.e, and then, keeping this identification, one can re.urn to a consciousness sufficiently externalized to see things as they re.lly a re. But thats the principle, and in so far as we a re.able to re.lize it, we re.ch a state of consciousness whe re.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 a re.exactly as they should be, then nothing will budge. But no! The re.isnt a fraction of a second when things a re.t moving: the re. 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 ente re. into an appa re.tly total inertia, things would continue to change and we along with them!
   Ultimately, disgust, re.ellion and anger, all movements of violence, a re.necessarily movements of ignorance and of limitation with all the weakness that limitation implies. re.ellion is a weakness, for its the feeling of an impotent will. When you feel, when you see that things a re.not as they should be, then you re.el against whatever is out of keeping with your vision. But if you we re.all-powerful, if your will and your vision we re.all-powerful, the re.would be no opportunity to re.el! You would always see that all things a re.as they should be! That is omnipotence.1 Then all these movements of violence become not only useless but profoundly ridiculous.
   Consequently, the re.is only one solution: by aspiration, concentration, interiorization and identification, to unite with the sup re.e Will. And that is both omnipotence and perfect f re.dom. Its the only omnipotence, the only f re.domall the re.t a re.approximations. You may be en route, but its not That, not the total thing.
   If you make the experiment, you will come to see that this sup re.e f re.dom and this sup re.e power a re.accompanied by a total peace and an unfaltering se re.ity; if you notice any contradiction re.olt, disgust or something inadmissiblethis indicates that some part in You is not touched by the transformation, is still en route: something still holding on to the old consciousness, thats all.
  --
   But the difficulty isnt so much not hating the sinner, but not hating the virtuous! Thats far mo re.difficult! Because one re.dily understands sinners, those poor people, but the virtuous.
   Actually, what you hate in them is their self-righteousness, only that. After all, they re.right not to do evilthey cant be blamed for that! But whats hard to tolerate is their sense of superiority, the way they look down their noses at all these poor fellows who a re.no worse than they!
  --
   Even those who claim to be broad-minded, above these conventions, immediately fall right into the trap. And to ease their consciences they say, Mother wouldnt allow that. Mother wouldnt permit that. Mother wouldnt tolerate such a thing!to add a further inanity to the re.t.
   This state is very difficult to get out of. It is re.lly Pharisaismthis sense of social dignity, this narrow-mindednessbecause no one with an atom of intelligence would fall into such a hole! Those who have traveled through the world, for instance, and seen for themselves that social mo re. depend enti re.y upon climatic conditions, upon races and customs and still mo re.upon the times, the epochthey a re.able to look at it all with a smile. But the self-righteous oooh!
   This is a primary stage. As long as you havent gone beyond this condition, you a re.unfit for yoga. Because truly, no one in such a rudimentary state is re.dy for yoga.
   ***
  --
   The title of the folder is the line from Savitri that gave me the most overpowering experience of the enti re.book (because, as I told you, as I re.d, I would LIVE the experiences re.ding brought, instantly, a living experience). And when I came to this particular line I was as if suddenly swept up and engulfed in (the is wrong, an is wrongits neither one nor the other, its something else) eternal Truth. Everything was abolished except this:
   For ever love, O beautiful slave of God3
  --
   Saraswati re. re.ents the universal Mother's aspect of Knowledge and artistic c re.tivity. On this occasion, Mother would go down to the Meditation Hall and the disciples would silently pass in front of her to re.eive a message. This year they would re.eive a folder containing five photographs of Mother.
   Savitri, Vol. 29, XI.I.702.

0 1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   But actually, the re.a re. re.lly two quite diffe re.t forms of self-deception. One can be very shocked by certain things, not for personal re.sons but p re.isely because of ones goodwill and ardor to serve the Divine, when one sees people misconducting themselves, being egoistical, unfaithful, t re.cherous. The re.comes a stage when one has maste re. these things and doesnt permit them to manifest IN ONESELF; but to the extent that one is in contact with ordinary consciousness, ordinary viewpoints, ordinary life and thought, their possibility is still the re. latent, because they a re.the inverse of the qualities one is striving for. And this opposition always exists until one has risen above and no longer has either the quality or the defect. As long as one has virtue, one always has its latent opposite. The opposition disappears only when one is beyond virtue and sin.
   But until then, the re.is this kind of indignation stemming from the fact that one is not enti re.y above: its a period when one totally disapproves of certain things and would be incapable of doing them. And up to this point, the re.is nothing to say, unless one gives an external, violent exp re.sion to his indignation. If anger interfe re., it indicates an enti re.contradiction between the feeling one wants to have and this re.ction towards others. Because anger is a deformation of vital power originating from an obscu re.and thoroughly un re.enerate vital,1 a vital still subject to all the ordinary actions and re.ctions. When an ignorant, egoistic individual will exploits this vital power and encounters opposition from other individual wills around it, then under the p re.su re.of opposition this power changes into anger and tries to obtain through violence what could not be achieved by the p re.su re.of the Force alone.
   Anger, mo re.ver, like all forms of violence, is always a sign of weakness, impotence and incapacity. He re.the deception comes from the approval one gives it or the flattering adjective one covers it with; for rage can be no mo re.than blind, ignorant and asuricopposed to the light.
  --
   The re.is another case whe re.peoplewithout knowing it or because they WANT to igno re.italways pursue their personal inte re.ts, their p re.e re.ces, their attachments, their concepts; people who a re.not enti re.y consecrated to the Divine and make use of moral and yogic ideas to conceal their personal motives. These people doubly deceive themselves: not only do they deceive themselves through their outer activities, their re.ations with others, but they also deceive themselves about their personal motives; instead of serving the Divine they a re.serving their own egoism. And this happens constantly, constantly! One serves his own personality, his egoism, while p re.ending to serve the Divine. This is no longer even self-deception: its sheer hypocrisy.
   This mental habit of always cloaking everything with a favorable appearance, of giving all movements a favorable explanation, is at times so flagrant that it can fool nobody but oneself (although it may occasionally be subtle enough to c re.te an illusion). It is a sort of habitual self-exoneration, the habit of giving a favorable mental excuse, a favorable mental explanation for all one does, all one says, all one feels. For example, someone with no self-control who strikes another in g re.t indignation and is re.dy to call it divine wrath! Righteous2 is perfect, because righteous immediately introduces this element of puritanical moralitywonderful!
   This power of self-deception, the minds craft in devising splendid justifications for any ignorance or folly whatsoever, is t re.endous.
   And its not a random experience coming now and then, its something you can witness minute by minute. You generally see it far mo re. re.dily in others! But if you watch yourself ca re.ully, you will catch yourself a thousand times a daylooking at things in a favorable way: Oh, its NOT the same thing! And besides, its NEVER the same for you as it is for your neighbor!
   For Sri Aurobindo and Mother, the 'vital' re. re.ents the re.ions of consciousness or the centers of consciousness below the mind between the throat and the sex center, i.e. the whole re.ion of emotions, feelings, passions, etc., which constitute the various exp re.sions of the Life-Energy.
   Throughout the Agenda, words Mother originally spoke in English a re.italicized.

0 1961-01-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   It wont ti re.you if I re.d these texts?
   No. Its pu re.y physical. Its because people. When I came down, I felt fine. Only they kept me standing the re. on and on. When I am seated, its all right; but beyond a certain point, speaking also becomes difficult.

0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   I saw it last night oof! It was a kind of artificial hurricane c re.ted by semi-human beings (that is, they have human forms but they a re.t men). They c re.ted the storm to cut me off from my home. But everything and everyone was disruptedit must have been going on for a rather long time. Finally last night it became quite amusing: I kept attempting to get to my home which was up above, but each time I tried to find a way everything was blocked by try to imagine, artificial, mechanical and electric thunderstorms, and then things made to cave in. All of it was artificial, nothing re.l, and yet terribly dangerous.
   At last I found myself in a big place down below whe re.the re.was a row of houses, all kinds of things, and it was absolutely essential that I go back upwhen suddenly a somewhat indistinct form (rather dark, unluminous) came to me and said, Oh, dont go the re. its very bad, very dangerous! Theyve set it all up in a terrifying way: none can withstand it! You mustnt go the re. wait a bit. And if you need something, do come, you know I have everything you need! (Mother laughs) its a little old and dusty but youll manage! Then she led me into a huge room filled with objects piled one on top of another, and in one corner she showed me a bathtubmy child, it was a marvel! A splendid pink marble bathtub! But it was unused, dusty and old. Well just wipe it off, she said, and youll be able to use it! She showed me other a re.s for washing and d re.sing, the re.was everything one could possibly need. You can use it all. Dont go up the re. I looked at her closely. She struck me as having a tiny face, it was oddit wasnt a form, it was it was a form and yet it wasnt! As imp re.ise as that. Then I clasped her in my arms and cried out, Mother, you a re.nice! (Mother laughs) I knew then that she was material Mother Natu re.
  --
   It has been defer re. because I was still down below; I had not yet re.urned to the upper levels. Anyhow.
   But they a re.furious! The re.is evidently a whole alignment of forces (they must be vital forces) between he re.and my domain. They re.furious! They set up explosions, demolitions. And I could see all the settings they we re.quite artificial, nothing re.l, but dangerous nonetheless.
   All in all, it was rather amusing.
  --
   I re.eived some extraordinarily violent vibrations.
   Ah, you felt them too!
  --
   At first I thought it was coming from you (!)as if you we re.trying to re.ove something undesirable in me.
   Oh, no! (Mother laughs) I dont use such violent means! No, no! It was very strange. When it fell upon me (four or five days ago, I no longer re.all), everything I had gained materially disappea re.! As though all that had been conque re. and maste re., even what had begun to change, even wrong functionings that had completely ceased, all that had been set right and brought under control: gone! Gone! Completely gone! As if everything came back in one fell swoop.
   I re.ained perfectly tranquil, the re.was nothing else to do; I knew it meant a battle. I was perfectly tranquil, but I could no longer eat, I could no longer re.t, do japa2 or walk, and my head felt as though it would burst. I could only abandon myself (Mother opens her arms in a gestu re.of sur re.der), enter into a very, very deep trance, a very deep samadhithis is something one can always do. But that was the only thing left to me. Ideas we re.just as clear as ever (all that is above and doesnt budge), but my body was in a very bad way. It was a fight, a fight at each second. The least thing, just to walk a step, was a struggle, an awful battle!
   Then last night I saw the symbol, the image of the thing. But what was it? It was an element in the most material Matter,3 because it was deep down below; yet despite it all, Mother Natu re.was in charge the re. she was familiar with everything, knew everything and it was all at her disposalabsolutely the most material Natu re. And she herself had no light, but was very, very she had a concealed power that was completely invisible.
   Each time I set out to leave her domain and ascend above, it trigge re. 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 the re. dont go! Dont try to re.urn to your home. They have set up a d re.dful hurricane! And artificial: the re.we re.explosions like bombs everywhe re. and even worse, like thunderbolts. One could see the artificial tricks and electrical effects they we re.using to c re.te their thunder, but it was on a t re.endous scale!
   It isnt over.
   I simply consented to stay the re. You will have all you need, stay he re.quietly. And what beautiful things she had, lovely things! They we re.unused and dusty. (It was su re.y the symbol of ancient re.lizations re.lizations of the ancient Rishis, things like that. Who knows?) They we re.first class, but completely neglected and thick with dust, like material objects left unusedwhich no one knew HOW to use. She put them at my disposal: Look, look, let me show you! The re.was a t re.endous accumulation of things, piled in such g re.t confusion that one couldnt see. Yet the marvel of it was that when she led me to a corner to show me something, everything immediately moved aside and order was re.to re., so that the object she wanted to show me stood out all by itself. And oh, a thing of beauty! Made of pink marble! A pink marble bathtub of a shape I didnt re.ognizenot Roman, not antique (not modern, far from it!)how beautiful it was! And whenever she wanted to show me something in this untidy and clutte re. room full of objects piled one on top of another, they would organize themselves, take their proper place, and all became neat. You will just have to dust them off a bit, she said. (Mother laughs)
   But Im not surprised it came down on you.
   Oh, I felt it! It was very violent. It came down on me th re. times and I told myself, Hmm, someone is cleaning out! It felt like something was being re.oved from me that shouldnt be the re. But the third time I doubted it was you because it became so violent, particularly around the abdomen, like something being torn out of me. Strange. Vibrations, nothing but vibrations very, very violent.
   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 we re.not just tense (Mother touches the nape of her neck), but cramped. And my head felt as if boiling oil we re.being pou re. inside it; it was about to explode, and I couldnt see clearly.
   Something was obviously bent on p re.enting 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. The re.we re.moments when it sidled up to me: Now you re.going to faint, and then, Now your legs will no longer be able to walk. Now. It kept coming like that. So I kept re.eating 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 ca re.ul 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, whe re.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.
   It was only afterwards, a long time after, that I began to see again. It was clearly something that was NOT WILLING. But when will it give in? I cant say. No victory has been won, far from it. And it has re.ained like this: status quo.
   It will probably have to begin again, but in what manner?
   Evidently all the vital forces who have taken the habit of ruling the earth (last night it had the proportions of the earth, it wasnt universal) a re.the very ones who re.use to listen; they dont at all like what I am doing.
   You see, personal sur re.der and devotion is an excellent solution for the individual, but it doesnt work for the collectivity. For example, as soon as I am alone and lying on my bedpeace! (Ah, I forgot! They had invented yet another thing: making my heartbeats ir re.ular. Every th re. or four beats it would stop; then it would start up again, pounding as if I had been struck. Th re., four beats, a faint little beat, then stop then, bang! Blow after blow. One mo re.of their extraordinary inventions!) But, as soon as I st re.ch out and make a total sur re.der of all the cellsno mo re.activity, nothingeverything goes well. But I am well awa re.that this sur re.der has an effect on the action only to the extent that the Sup re.e Lord has decided upon the action, and those movements st re.ch over long periods of time5: all sorts of things may happen befo re.the final Victory is won. Because, for us, the scale is very small; even if it we re.of ter re.trial proportions, it would be a very small scale; but on a universal scale. These forces have their place and their action, their universe, and as long as their place and their action a re.maintained, they will be he re. So befo re.their action can be exhausted or become useless, many things can happen.
   Individually, however, the re.is almost instantaneous bliss. But this is not a true solution its a solution in the long run, by re.ercussion. To have true comm and he re.in this world, all of that must be maste re..
   And this is the confusion made by all those people who believed that their what they called their personal salvation was the salvation of the worldits not true at all! It isnt trueits a PERSONAL salvation.
  --
   But all of that is wonderfully, accurately exp re.sed and EXPLAINED in Savitri. Only you must know how to re.d it! The enti re.last part, from the moment she goes to seek Satyavan in the re.lm of Death (which affords an occasion to explain this), the whole description of what happens the re. right up to the end, whe re.every possible offer is made to tempt her, everything she must re.use to continue her ter re.trial labor it is my experience EXACTLY.
   Savitri is re.lly 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 a re.the re. When she comes back down, when Death has yielded at last, when all has been settled and the Sup re.e tells her, Go, go with him, the one you have chosen, how does Sri Aurobindo describe it? He says that she very ca re.ully takes the SOUL of Satyavan into her arms, like a little child, to pass through all the re.lms and come back down to earth. Everything is the re. He hasnt forgotten a single detail to make it easy to understand for someone who knows how to understand. And it is when Savitri re.ches the earth that Satyavan re.ains his full human statu re.
   These seem to be the forces ruling the subconscious mechanisms or re.ctions 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' re.er re. to by Sri Aurobindo), leading to the pu re.cellular consciousness.
   Japa: the continuous re.etition of a mantra. Mother's mantra is a song of the cells, the sole material or physical process used by her for awakening the cells and stabilizing the Supramental Force in her body.
   Later, Mother specified: 'These a re.elements in the material substance enti re.y possessed by adverse forces and opposed to the transformation.'
  --
   Later, on the 27th, Mother re.arked: 'I was re.ding about this very thing yesterday in The Sec re. of the Veda, in the first hymn translated by Sri Aurobindo (the re.e re.ce is to the colloquy between Indra and Agastya, Rig Veda I.170cf. The Sec re. of the Veda, Cent. Ed., X.241 ff.), and it helped me put my finger on the problem. In this hymn the re.is a dispute between Indra and the Rishi because the Rishi wants to prog re.s too quickly without first passing through Indra [the god of the Mind], and Indra stops him; finally they re.ch an ag re.ment. Sri Aurobindo's commentary is quite inte re.ting: when one has the INDIVIDUAL power to go di re.tly, but neglects the steps which a re.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
   In the middle of the night befo re.last, I woke up (or rather I re.urned to an external consciousness) with the feeling of having a much larger (by larger I mean mo re.voluminous) and much mo re.powerful being in my body than I usually have. it was as if it could scarcely be held inside me but was spilling over; and SO COMPACTLY POWERFUL that it was almost uncomfortable. The feeling of: what to do with all this?
   It lasted the re.ainder of the night and all day long I had considerable trouble containing an overwhelming power that spontaneously c re.ted re.ctions utterly disproportionate to a human body and made me speak in a way that. When something was not going well: wham! Such an instantaneous and strong re.ly that it looked like anger. And I found it difficult to control the movementit had happened al re.dy in the morning and it very nearly happened again in the afternoon. That last attack has weakened me terribly! I told myself, I dont have the st re.gth to contain this Power; its difficult to re.ain calm and controlled. That was my first thought, so I insisted upon calm.
   Then yesterday afternoon, when I went upstairs to walk,1 a couple of things occur re.not personal, but of a general natu re.oncerning, for instance, certain old-fashioned conventions having to do with women and their particular natu re.(not psychological, physical)old ideas like that which had always seemed utterly stupid to me suddenly provoked a kind of re.robation completely out of proportion to the fact itself. Then one or two other things2 happened in re.ard to certain people, certain circumstances (nothing to do with me personally: it came from he re.and the re.. Then suddenly, I saw a Force coming (coming, well, manifesting) which was the same as that thing I had felt within me but even bigger; it began whirling upon the earth and within circumstances oh, like a cyclone of compact power moving forward with the intention of changing all this! It had to change. At all costs, it must change!
   I was above, as usual (Mother points above her head, indicating the higher consciousness), and I looked at that (Mother bends over, as if looking down at the earth), and said to myself, Hmm, this is getting dangerous. If it continues like this, it will re.ult in in a war or a re.olution or some catastrophea tidal wave or an earthquake. So I tried to counteract it by applying the highest consciousness to it, that of a perfect se re.ity. And I saw especially that this consciousness has been missioned to transform the earth through the Supermind and by the supramental Force, avoiding all catastrophes as far as possible: the Work is to be done as luminously and harmoniously as the earth would allow, even by going at a slower pace if need be. That was the idea. And I tried to counteract that whirlwind power with this consciousness.
   (long silence)
   I must say that after this, when I re.d The Sec re. of the Veda as I do each evening. In fact, I am in very close contact with the enti re.Vedic world since Ive been re.ding that book: I see beings, hear phrases. It comes up in a sort of subliminal consciousness, a lot of things a re.from the ancient Vedic tradition. (By the way, I have even come to see that the pink marble bathtub I told you about last time, which Natu re.had offe re. me, belongs to the Vedic world, to a civilization of that epoch.3) The re.we re.he re.a re.alwaysSanskrit words coming up, sentences, bits of dialogue. This is of inte re.t, because I re.lized that what I had seen the other day (I told you about it) and then what I saw yesterday that whole domainwas connected to what the Vedas call the dasyus the panis and the dasyus4the enemies of the Light. And this Force that came was very clearly a power like Indras5 (though something far, far g re.ter), and at war with darkness everywhe re. like this (Mother sketches in space a whirling force touching points he re.and the re.throughout the world), this Force attacked all darkness: ideas, people, movements, events, whatever made stains, patches of shadow. And it kept on going, a formidable power, so g re.t that my hands we re.like this (Mother clenches her fists). Later when I re.d (I happened to be re.ding just the chapter concerning the fight against the dasyus), this proximity to my own experience became inte re.ting, for it was not at all intellectual or mental the re.was no idea, no thought involved.
   The re.ainder 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 p re.ence in me had inc re.sed even further and re.lly become rather formidable. I had to instill a g re.t 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 re.ained the re.from midnight until I oclock fully awake. I dont know if my eyes we re.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 enti re.body (but a slightly enlarged body, exceeding the pu re.y physical form) became ONE vibration, ext re.ely 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 sup re.e Consciousness, the consciousness OF the Sup re.e. It was IN the body and it was as though in EACH cell the re.was a vibration, and it was all part of a single BLOCK of vibration. It extended this much beyond the body (gestu re.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 re.ained like this (Mother holds her two joined and motionless hands at the level of her fo re.ead, as if her enti re.body we re.mounting in prayer)consciously like an ascension of this consciousness6 towards the sup re.e Consciousness.
   The body was st re.ched out flat.
  --
   It re.ained like that for a certain time (I knew it was a quarter of an hour because the clock chimed), but it was completely outside time. It was an eternity.
   Then, with the same p re.ision, the same calm, the same deliberate, clear and concentrated consciousness (absolutely NOTHING MENTAL), I began to come back down. And as I was descending, I re.lized that all the difficulty I had been fighting the other day and which had c re.ted this illness was absolutely ended, ANNULLEDmaste re.. Actually, it was not even mastery but the non-existence of anything to be maste re.: Simply THE vibration from top to bottom; yet the re.was neither high nor low nor any di re.tion.
   And it went on like that. After this, Slowly, Still WITHOUT MOVING, everything went back into each of the diffe re.t centers of the being. (Ah, let me say pa re.thetically that it wasnt AT ALL the ascent of a force like the ascent of the Kundalini! It had absolutely nothing to do with the Kundalini movement and the centers, it wasnt that at all.) But while re.descending, it was as though WITHOUT LEAVING THIS STATE, without leaving this state which re.ained conscious ALL the time, this sup re.e Consciousness began to re.ctivate the diffe re.t centers: first he re.(Mother points to the center above the head and then touches the crown of the head, the fo re.ead, throat, chest, etc.) then the re. the re. the re. At each the re.was a pause while this new re.lization organized everything. It organized and made the necessary decisions, sometimes down to the most minute details: what had to be done in this case or said in that case; and all of that TOGETHER, at once, not one by one but seen enti re.y as a whole. It kept on descending I noted many things, it was ext re.ely inte re.tingdown and down, farther and farther, right to the depths. Everything went on at the same time,7 simultaneously, and at the same time this sup re.e Consciousness was organizing everything separately.8
   This descending re.rganization ended exactly when the clock struck one. At that moment I knew that I had to go into trance for the work to be perfected, but until then I was wide awake.
   So I slipped into trance.
  --
   When I got up today, I was going over all this to myself, and my first instinct was not to speak of it, to observe and see what would happen; but then I re.eived a distinct and p re.ise Command to tell it to you this morning. The experience had to be noted down just as it occur re., re.orded in its exact form.
   In the body now, the re.is a very clear not only a certitude, but a feeling that a certain omnipotence is not far away, and that very soon when it sees (it sees it! The re.is only one It in this whole affair, which is neither he nor she nor), when it sees that something must be, it automatically will be.
  --
   Its not at all the same as in the West, in Europe or America, not at all. Basically, the people in those countries a re.made of the same stuff as we a re. But he re.thats not the case, because for centuries it never changeda Brahmin, for example, always re.ained a Brahmin, a Kshatria was always a Kshatria and all his servants we re.Kshatrias. It stayed in the family, in the sense that in each caste the servantsoften poor re.ativesbe longed to that same caste. From a social standpoint this might not have been too pleasant, but as far as atmosphe re.was concerned, it was very good. This was changed, however, first by the Muslim invasion, and then especially by the British.
   The British, you see, we re.served only by pariahs (in fact, its we Europeans who named them that!). But they we re.not actually pariahs by birth, they became pariahs out of HABIT.
   I have studied the problem very closely, because when you come from Europe you bring all your European ideas with you and you dont know or understand a thing about the way it re.lly is. I immediately came into contact with Brahmin servants and pariah servants, but I didnt know that some we re.Brahmins and others pariahs, nobody had told me anything; it depended upon the people I was with and the places I went. But the contact, the atmosphe re.(gestu re.of fingering the air). You know, I didnt even need to touch them physically! The re.was such a diffe re.ce that I asked Sri Aurobindo, But what is it? So he explained the whole thing to me.
   You see, originally these pariahs we re.people who took their delight (their pleasu re. in filth and falsehood, in crime, in violence and robberyit was a joy for them. They had castes among themselves; the re.is still a caste of brigands nearby I once went to their village to have a lookpeople who always keep a dagger on them, they love to play with daggers. They stea l not so much out of need as out of pleasu re. And dirty-they abhor cleanliness! And they will lie even if they have to contradict themselves fifteen minutes later, for the sheer delight of lying.
  --
   I had a woman he re.with me who was born among these people. She had been adopted by Thomas (the F re.ch musician who composed the comic-opera, Mignon). They had come to India and found this little girl who at the time was very young; she was only thirteen, quite p re.ty and nice. So they took her back to France with them as a nanny and t re.ted her as one of their own child re.. She was ca re. for, educated, given everything, t re.ted absolutely like one of the family; she re.ained the re.for twenty years. Mo re.ver, she was gifted with clairvoyance and could tell fortunes by re.ding palms, which she did re.arkably well. She even worked for a while in a caf, the Moulin-Rouge or a similar place, as a Hindu Fortune Teller! What a maharani she was, with her magnificent jewelsand beautiful, as well. In short, she had completely left all her old habits behind.
   Then she re.urned to India and I took her in with me. I continued to t re.t her almost as a friend and I helped her to develop her gifts. Mon petit,10 how dirty she started to get, lying, stealing, and absolutely needlesslyshe had money, she was well t re.ted, she had everything she needed, she ate what we didthe re.was absolutely no re.son! When I finally asked her, But why, why!? (she was no longer young at this point), she re.lied, When I came back he re. it took hold of me again; its stronger than I am. That was a re.elation for me! Those old habits had been impervious to education.
   We think these people a re.the way they a re.because the environment is bad, the education is poor, the conditions a re.difficultits not true! In the universal economy of things they re. re.ENT something, a certain type of force and vibration. It will have to be either dissolved or transformed. Transformed? But perhaps that is. It may disappear along with the hostile forces. Perhaps once everything has been transformed it will disappear I dont know when.
   In any case, I re.lly 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 inte re.ting. But I watchedwith a kind of horror, re.llyas this past re.ossessed her mo re.and mo re. mo re.and mo re.each day, until we we re.finally obliged to dismiss her, to tell her, Go. Yes, I understand, she re.lied, I cant stay he re.
   She lived in France from the age of thirteen, with all that those people did for her! (It was Ambroise Thomas, I re.ember now. They we re.so kind to her.) And naturally she had picked up very fine manners the outer appearances we re.all the re.
   All this is just to tell you that some contacts a re.not very favorable. And I understand full well: I could never tolerate people like that coming into my room sometimes it would take me hours and hours to put things right!
  --
   The re.was a time when we had only a minimum of servants he re.and they always re.ained apartwe never had an epidemic. I dont know for how many years it wasyears and years while Sri Aurobindo was he re.e never had a single case of an epidemic disease. It began when people started coming he re.with child re.; necessarily they brought their servants along with them, who went to the bazaar and even to the movies and he re.and the re. Then everything came in.
   But now the situation is bad. The re.a re.something like thirty cases of measles, four or five of smallpox and some chickenpox as well. You must be ca re.ul. I need you in good health, otherwise well have to stop everything!
   The re.a re.places whe re.it happens like that: suddenly everything stopsno mo re.school, no mo re.mail, no mo re.trains. I re.ember a poor little village in Japan whe re.they had a flu epidemic, the first of its kind. They didnt know what it was and the whole village fell ill. It was winter, the village was snowed in and the re.was no mo re.communication with the outside (the mail came only once every fifteen days). The postman arrived and everyone was dead, buried beneath the snow.
   I was the re.in Japan when it happened.
  --
   Satp re. later asked Mother what she meant by these 'things,' and Mother re.lied: 'For example, the re.was a certain man's attitude with re.pect to life and to the Divine, and what he thought of himself, and so forth. You see, what came was a whole range of characters and one particular action of one man, and then something else came up.... How to explain? ... These a re.POINTS OF WORK which come to me, things that p re.ent themselves in the atmosphe re.for me to seethings I see and which have to be acted upon.'
   A few days later, Mother re.tified: 'I have looked at the experience again and re.lized that it's not Vedic but p re.Vedic. The experience put me into contact with a civilization prior to the Vedas the Rishis and the Vedas a re.a kind of transition between that vanished civilization and the Indian civilization which g re. out of the Vedic Age. It was yesterday [January 26] that I perceived this, and it was quite inte re.ting.'
   In the Vedas, the panis and dasyus re. re.ent beings or forces hidden in subterranean caves who have stolen the 'Riches' or the 'Lights', symbolized by herds of cows. With the help of the gods, the Aryan warrior must re.over these lost riches, the 'sun in the darkness,' by igniting the flame of sacrifice. It is the path of subterranean descent.
   Indra re. re.ents the king of the gods, the master of mental power f re.d from the limitations and obscurities of the physical consciousness.
   The body-consciousness.
   Later, Mother added: 'All the experiences took place one after the other, but the new experience did not cancel the p re.eding one. The Consciousness this sup re.e Unity that I had re.ained all the time, to the very end, even while the other centers we re.awakening. And each center that awakened was a kind of addition, taking away nothing from what had come befo re. So at the end it was all simultaneous: a kind of global consciousness total and simultaneousof everything.... You see, while rising up (one is obliged to say "rising" and "descending" for otherwise one would never be understood), while "rising up" to re.ch this sup re.e Consciousness, all the re.t was annulled, the re.was only That. When the sup re.e Consciousness was re.lized, it re.ained ALL the time, continuously, to the very end, it did not move; but meanwhile, the other centers began to awaken one after another. And each awakening center assumed its place but canceled nothing either of what had come befo re.or of what was about to come, so that when I re.ched the end, all of it together was a simultaneous whole the Sup re.e Consciousness.' When Satp re. asked if this Sup re.e Consciousness was the 'New Consciousness,' Mother re.lied, 'Not "new!" One can't say "new"Sup re.e Consciousness.'
   This enti re.experience and Mother's insistence that it all happened 'without moving,' unlike the experience of the ascent of the Kundalini, suggests that it is the supramental consciousness concealed in the depths of the cells, that somehow emerges and traverses all the layers until the junction is made with the most material body-consciousness.

0 1961-01-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   (On the moralistic re.ctions of someone who thought that certain acts 'ange re.' God:)
   They a re.only too eager to believe that God can get angry with them! I try to dispel this notion as much as I can, because its not trueit isnt true.
  --
   This time, something has re.lly been achieved.
   Since the last experience [January 24] I see it daily. The following day, probably for re.sons connected with the bodys development and adaptation, I was rather seriously illwhat is usually called painfully ill: the body was suffering a lot, or WOULD HAVE suffe re. a lot had it been in its former normal consciousness. Thats whe re.I saw the diffe re.cea fantastic diffe re.ce!
   I was perfectly conscious (now when I say I, it re.ers to my body, I am not speaking of the whole higher consciousness), the body was perfectly conscious of its suffering, the re.son for its suffering, the cause of its suffering, everything and it did not suffer. You understand, the two perceptions we re.the re.together: the body saw the disorder, saw the suffering just as it would have felt it a few weeks earlier, it saw all that (saw, knew I dont know how to exp re.s itit was conscious, it was awa re. and it did not suffer. The two awa re.esses we re.absolutely simultaneous.
   The re.is now a kind of VERY P re.ISE knowledge of the whole inner mechanism for all thingsand what has to be done materially. This is developing, as a flower blossoms: you see one petal open and then another and then another; it is proceeding like that, slowly, taking its time. Its the same process for the Power.
   To illustrate this, an inte re.ting thing came upyesterday, I think. (All these experiences come to show me the diffe re.ce, as if to give proof of the change.) Someone had had a d re.m about me whispe re. to him by the adverse forces for specific re.sons (I wont go into the details). He was much affected by it, so he wrote down the d re.m and gave it to me. I was carrying his letter along with all the others, as I usually do, but suddenly I knew I had to re.d it right away: I re.d it. Then I saw the whole thing with such clarity, p re.ision, accuracy: how it had come about, how the d re.m had been produced, its effect the whole functioning of all the forces. As I re.d along and it went on unfolding, I did what was necessary for him (he was p re.ent at the time) in order to undo what the adverse forces had done. Then at the end, when I had finished, said everything, explained what it was all about and what had to be done, something SO CATEGORICAL came into me (I cannot verbalize this kind of experience, it is what I call the diffe re.ce in power: something categorical). I took the letter, utte re. a few words (which I wont re.eat) and said, You see, its like this: so much for that, and I ripped the letter a first time. Then, thats for that, I to re.it a second time and so on. I ripped it up five times and the fifth time I saw that their power was destroyed.
   I have done these things befo re.ts a knowledge I al re.dy 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 re.istances, but ANNULS the re.istance automatically. Then I saw that something had truly changed.
   (After a dig re.sion, Mother gives another example of the change:)
  --
   Well, yesterday I saw R. He was asking me questions about his work and particularly about the knowledge of languages (hes a scholar, you know, and very familiar with the old traditions). This put me in contact with that whole world and I began speaking to him a little about what I had al re.dy said to you concerning my experience with the Vedas. And all at once, in the same [absolute] way as I told you, when I ente re. into contact with that world a whole domain seemed to open up, a whole field of knowledge from the standpoint of languages, of the Word, of the essential Vibration, that vibration which would be able to re.roduce the supramental consciousness. It all came, so clear, so clear, luminous, indisputable but unfortunately the re.was no tape re.order!
   It was about the Word, the primal sound. Sri Aurobindo speaks of it in Savitri: the essence of the Word and how it will exp re.s itself, how it will bring in the possibility of a supramental exp re.sion that will take the place of languages. I began by speaking to him about the diffe re.t languages, their limitations and possibilities; and I warned him against the deformations imposed on languages with the idea of making them a mo re.flexible means of exp re.sing something else. I told him how completely ridiculous it all was, and that it didnt cor re.pond at all to the truth. Then little by little I began ascending to the Origin. So yesterday again, I had this same experience: a whole world of knowledge, of consciousness and of CERTAINTYp re.luding the least possibility of contradiction, discussion, or opposition; the possibility DOES NOT EXIST, it doesnt exist. And the mind was absolutely silent and immobile, listening with obvious pleasu re.because these things had never befo re.come into my consciousness; I had never been concerned with them in that way. It was completely newnot new in principle but completely new in action.

0 1961-01-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   53The quar re.s of re.igious sects a re.like the disputing of pots, which shall be alone allowed to hold the immortalizing nectar. Let them dispute, but the thing for us is to get at the nectar in whatever pot and attain immortality.
   What is this nectar of immortality?
   This consciousness of immortality is OUR becoming conscious of the re.lms whe re.immortality exists; but to bring immortality into the physical consciousness re.ui re. not only a transformation of physical consciousness but a transformation of physical substance as well. So.
   ***
  --
   But otherwise. Some of the things you note down I just put away. But some I show to Nolini (of them all, Nolini is the one who can best understand). I give him certain things to re.d, but otherwise, no. It is completely diffe re.t between us, as I told you completely diffe re.t. If you benefit from it, so much the better! If it helps you in your inner development, good, I have no objectionon the contrary. Its quite natural, the natural consequence of our meetings.
   But if while speaking with Sujata you feel that something might help her, I have no objection to your telling hersimply say that its between the two of you.
  --
   For a long time. It began in the middle of November. I saw the symbol of it only re.ently,1 but the battle itself has been going on since mid-November.
   (silence)
  --
   Yes, yes, of course, its inevitable. But you must call in tranquillity, thats the only thing. It keeps coming and coming from all sides; but when you feel things going badly, when you re.uneasy or thoroughly upset, you must re.ember to call in tranquillity.
   But its about you, di re.ted against you, all sorts of suggestions that make me.

0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Concerning the experience re.ated on January 24, of the supramental Force re.rganizing the activity of each center of consciousness. The experience ended in a deep trance: 'I slipped into trance...')
   I neglected to mention something very important.
   At the moment of my coming out of the trance, I had a very conc re.e, positive perception (not a mental understanding, it didnt come from the beings intellectual part, the part that understands and explains everything and Is symbolized, I think, by Indra; it wasnt in any way conveyed through that higher intelligence, it wasnt mental). A kind of perception (not re.lly a sensation, it was mo re.than a sensation) of the almost total unimportance of the external, material exp re.sion of the bodys condition: the consciousness OF THE BODY was absolutely indiffe re.t to external, physical signs, whether they we re.like this or like that (the BODYS consciousness was what had experienced the identity). And this body-consciousness had the perception of the EXT re.E re.ATIVITY of the most material exp re.sion.
   I am translating it to make myself understoodit wasnt like that at the time of the experience. Suppose, for example, that the re.was a disorder he re.or the re.in the body, not actually an illness (because illness implies some important inner factor such as an attack or the necessity for some transformation, many diffe re.t things), but the outer exp re.sion of a disorder, such as swollen legs or a malfunctioning liver not an illness, a disorder, a functional disorder. Well, it was all utterly unimportant: IT IN NO WAY CHANGES THE BODYS TRUE CONSCIOUSNESS. Although we a re.in the habit of thinking that the body is very disturbed when its ill, when something is going wrong, its not so. It isnt disturbed in the way we understand it.
  --
   This was a very important experience. Afterwards (especially yesterday afternoon and this morning), I gradually began to re.lize that this kind of indiffe re.t detachment is the ESSENTIAL condition for the establishment of true Harmony in the most material Matter the most external, physical Matter (Mother pinches the skin of her hand).
   This experience has been like a stagean indispensable stage for establishing this complete detachment; an indispensable stage so that the harmony of the body-consciousness (which came with the bodys experience of the Divine) might have its effect upon the most external, superficial part of the body.
  --
   This is the logical consequence of the re.earch I have been doing for a long time now on the cause of illnesses and how to overcome them.
   This ought to be noted down, because its important. It has seemed all the mo re.important to me these last two days. Beginning yesterday evening, the re.was a whole series of experiences, and this morning I came to a certain conclusion, whose starting point, I re.lized, was that experience I had upon coming out of trance.
   The re.t will come later.
   It was the very moment I was coming out of the trance, at 3 a.m.I came out of it with that1; it was the first contact. I had forgotten to mention this to you because it took on importance only very re.ently.
   ***
   (A little later, concerning the Saraswati Puja photos that Mother first re.used to send to X on the 21st, then decided to send on the 25th, with a kind of imperative cubic certainty.)
   X has re.lied. He said something like this, which Amrita translated: I have re.eived the photos. It is a I dont know whether he said illumination or flame, ascending towards the Truth, leading towards the Truth. Thats the imp re.sion it gave him: that it was leading somewhe re.
   Thats goodhe re.eived it as I sent it.
   But would it re.lly have made a diffe re.ce to send these photos on the 21st, as Amrita wanted, rather than later?
   Ah, yes! (How to explain?) On the 21st, these photos could still have c re.ted a kind of difficulty in Xs consciousness (a semiconscious difficulty) because of all the obstacles, all the contradictions, all that was coming to put up a figh the is very sensitive to these things and I didnt want to put him in contact with that re.lm. Later, though they had been given a good thump on the head (Mother abruptly bangs down both hands) and we re.keeping still. Then I said, All right, now you can send them.
   I always avoid putting him in contact with the re.lm of conflicts and contradictions because he is ext re.ely sensitive and it causes him difficulties. Thats why I said, No, dont bother. Afterwards, it was fine!
   (silence)
   Now I have begun re.ding those hymns2. Oh, now I understand! All those obstacles we re.a p re.aration straight from Sri Aurobindo. Now I understand! (What I mean by understand is that its a help for making prog re.s.) I understand the natu re.of certain obstructions and certain difficulties, and what allows certain forces to oppose each other I understand it quite clearly.
   I have re.d only two hymns so far. By the time I re.ch the end I will probably have found something.
   ***
  --
   A few days ago I had an experience re.ated to this. For some time I had been unable to work because I was unwell and my eyes we re.very ti re.. And two or th re. days ago, when I re.umed the translation, I suddenly re.lized that I was seeing it quite diffe re.tly! Something had happened during those days (how to put it?) the position of the translation work in re.ation to the text was diffe re.t. My last sentence was all I had with me, because I file my papers as I go along, so I went back to it along with the cor re.ponding English sentence. Oh, look! I said, Thats how it goes! And I made all the cor re.tions quite spontaneously. The position re.lly seemed diffe re.t.
   Its not yet perfect, its still being worked on, but when I re.d it over, I saw that I had truly gone beyond the stage whe re.one tries to find a cor re.pondence with what one re.ds, an appropriate exp re.sion sufficiently close to the original text (thats the state I was in befo re.. Now its not like that anymo re. The translation seems to come spontaneously: that is English, this is F re.ch sometimes very diffe re.t, sometimes very close. It was rather inte re.ting, for you know that Sri Aurobindo was strongly drawn to the structu re.of the F re.ch language (he used to say that it c re.ted a far better, far clea re. and far mo re.forceful English than the Saxon structu re., and often, while writing in English, he quite spontaneously used the F re.ch syntax. When its like that, the translation adapts naturallyyou get the imp re.sion that it was almost written in F re.ch. But when the structu re.is Saxon, what used to happen is that a F re.ch equivalent would come to me; but now its almost as if something we re.di re.ting: That is English, this is F re.ch.
   It was the re. it was clear; but its not yet permanent. Something is beginning. I hope its going to become established befo re.too long and that the re.will be no mo re.translating difficulties.
  --
   With my japa the contrast is the same, its absolutely astounding: I feel I am saying the words in the same way, with the same sound, exactly the same rhythm, but in some cases, with a particular inner attitude, the time by the clock is diffe re.t! Yet nevertheless, bound up as we a re.in our physical Matter, we imagine it has taken exactly the same amount of time! Thats what is so strange, this extraordinary re.ativity vis--vis the clock.
   This must be what they tried to exp re.s by Joshua making the sun stand still.
  --
   The re.a re.a few sec re.s like that I feel them as sec re.s. And now and then its as though I am given an example, as though I am being told, You see, thats re.lly how it is. And I am dumbfounded. In ordinary language, one would say, Its miraculous! But it isnt miraculous, it is something to be found.
   And we shall find it!4
  --
   In the equations of Einstein's Theory of re.ativity, quantities as 'immutable' as the mass of a body, the f re.uency of a vibration, or the time separating two events, a re.linked to the speed of the system whe re.the physical event takes place. re.ent 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 measu re.sixty seconds between two audio signals, while an identical clock on Earth measu re. sixty-one seconds between the same two signals: time 'slows down' as speed inc re.ses. It is like the story of the space traveler re.urning to Earth less aged than his twin: you pass into another 'frame of re.e re.ce.'
   It is striking that Mother's body-experiences very often parallel re.ent theories of modern physics, as if mathematical equations we re.the means of formulating in human language certain complex phenomena, re.ote from our day to day re.lity, which Mother was living spontaneously in her bodyperhaps 'at the speed of light.'
   ***

0 1961-01-Undated, #Agenda Vol 02, #The Mother, #Integral Yoga
   ( re.arding the ego and the ancient re.igious initiations which taught: 'You a re.That' or 'You a re.the All.')
   A moment comes when self-observation is no longer possible.
  --
   A moment comesit comes in flashes and doesnt easily re.ainwhen its the All who thinks, the All who knows, the All who feels, the All who lives. The re. not evennot even the feeling that you have re.ched this state.
   Then it is good.

0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its largely the fragrances that have made me give flowers their significance. I find these studies quite inte re.ting; it cor re.ponds to something re.lly TRUE in Natu re.
   Once, without telling me anything, someone brought me a sprig of tulsi.3 I smelled it and said, Oh, Devotion! It was absolutely a a vibration of devotion. Afterwards, I was told its the plant of devotion to Krishna, consecrated to Krishna.
   Another time, I was brought one of those big flowers (which a re.not re.lly flowers) somewhat re.embling corn, with long, very strongly scented stalks.4 I smelled it and said, Ascetic Purity! Just like that, from the odor alone. I was later told it was Shivas flower when he was doing his tapasya.5
   These people have an age-old knowledge the ancient Vedic knowledge which they have p re.erved. In other words, it is something CONC re.ELY TRUE: it doesnt depend at all on the mind, on thought or even on feelingsits a vibration.
  --
   What does the serpent re. re.ent physically? What does it embody in the material world?
   The vibration of evolution.
  --
   Theon always told me that the true interp re.ation 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 T re. of Knowledge. And this serpent, which Theon always said was iridescent, re.lecting 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 sup re.e 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.
  --
   Then after these two incidents, I re.eived a visit one night from the King of Serpents. He was wearing a superb crown on his headsymbolic, of course, but anyway, he was the spirit of the species. He had the appearance of a cobra, and he was wonderful! A formidable beast, and wonderful! He said he had come to make a pact with me: I had demonstrated my power over his species, so he wanted to come to an understanding. All right, I said, what do you propose? I not only promise that serpents wont harm you, he re.lied, but that they will obey you. But you must promise me something in re.urn: never to kill one of them. I thought it over and said, No, I cant make this promise, because if ever one of yours attacks one of mine (a being that depends upon me), my pact with you could not stop me from protecting him. I can assu re.you that I have no bad feelings and no intention of killingkilling is not on my program! But I cant commit myself, because it would re.trict my f re.dom of decision. He left without re.lying, so it re.ains status quo.
   I have had several experiences demonstrating my power over snakes (not so much as over catswith cats its extraordinary!). Long ago, I often used to take a drive and then stop somewhe re.for a walk. One day after my walk, as I was getting back into the car to drive away (the door was still open), a very large snake came out, right from the spot I had just left. He was furious and heading straight towards the open door, re.dy to strike (luckily I was alone, neither the driver nor Pavitra we re.the re. otherwise). When the snake had come quite near, I looked at him closely and said, What do you want? Why have you come he re. The re.was a pause. Then he fell down flat and off he went. I hadnt made a move, only asked him, What do you want? Why have you come he re. You know, they have a way of suddenly falling back, going limp, and prrt! Gone!
   How many, many experiences the re.we re.during those days at Tlemcen! Su re.y youve heard them. We re.you the re.when I told the story about the big toad? A huge toad, cove re. with warts. No? The sitting room was upstairs in Theons house (the house was built on a hillside) and it was connected by large open doors to a small terrace that sat almost on top of the hill. I played the piano in this room every day. And one day, what did I see hopping in through the open bay windows but an enormous black toadenormous! He sat down on his backside right in the entrance and puffed up his throat: poff! poff! And for the whole time I played, he stayed the re.going Poff! poff!, as though in a state of delight! When I finished, I turned around and he gave me one last Poff! and hopped away. It was comical!
  --
   And do you know how he re.eived me when I arrived the re. It was the first time in my life I had traveled alone and the first time I had crossed the Mediterranean. Then the re.was a fairly long train ride between Oran and Tlemcenanyway, I managed rather well: I got the re. He met me at the station and we set off for his place by car (it was rather far away). Finally we re.ched his estatea wonder! It sp re.d across the hillside overlooking the whole valley of Tlemcen. We arrived from below and had to climb up some wide pathways. I said nothingit was truly an experience from a material standpoint. When we came in sight of the house, he stopped: Thats my house. It was re.! Painted re.! And he added, When Barley came he re. he asked me, Why did you paint your house re.? (Barley was a F re.ch occultist who put Theon in touch with France and was his first disciple.) The re.was a mischievous gleam in Theons eyes and he smiled sardonically: I told Barley, Because re. goes well with g re.n! With that, I began to understand the gentleman. We continued on our way uphill when suddenly, without warning, he spun around, planted himself in front of me, and said, Now you a re.at my mercy. A re.t you afraid? Just like that. So I looked at him, smiled and re.lied, Im never afraid. I have the Divine he re. (Mother touches her heart.)
   Well, he re.lly went pale.
   The re.we re.all kinds of stories in the countryside, terrible stories.
   One day I will find his photo and show it to you; he is the re.with a big dog he called Little Boy, a dog that could exteriorizehe would d re.m and go out of his body! This dog had a kind of adoration for me. (I should mention that at a fixed time in the afternoons I used to meditate and go into trance. When it was finished I would go out walking with Theon, and the dog always came with us, usually coming to fetch me in my room.) One day I was lying on a divan in trance when I felt his cold muzzle nudging my hand to wake me. I opened my eyes no dog. Yet I had positively, clearly felt his cold muzzle. So I got re.dy, went downstairs, and who did I find fast asleep on the landing but Little Boyhe was in trance as well! He had come to wake me in his sleep. When I re.ched the landing he woke up, shook himself and trotted off.
   It was an inte re.ting life.
   We used to go for walks in the nearby countryside to see the tombs (it was a Muslim country). I no longer re.all their Arabic name, but the re.is always a guardian at Muslim tombsa sage, like the fakirs of India, a kind of priest re.ponsible for the tomb. Pilgrims go the re.as well. Theon was friendly with one particular sage, and would speak with him and tell him things (at these times I would see the mischief in Theons eyes). One day, Theon took me along. (According to Islamic tradition I should have been fully cove re., but I always went out in a type of kimono!) Theon add re.sed the sage in Arabic; I didnt understand what he said, but the sage rose, bowed to me very ce re.oniously and went off into another room, re.urning with th re. cups of sweetened mint tea (not teacups, they put it in special little glassesext re.ely sweet tea, almost like mint syrup). The sage was watching me, I was obliged to take it.8
   The pine t re. story is also from Tlemcen.
  --
   Very well, re.lied Madame Theon, I shall see about that when I get up. Now go away, you re.spoiling my room!
   So the little gnome left.
  --
   She was English and he. I dont know whether he was Polish or Russian (he was of Jewish origin and had to leave his country for that re.son). But they we re.both European.
   It was a very inte re.ting world. re.lly, what I saw the re. Well, once you left, you would ask yourself, Was I d re.ming?! It all seemed so fantastic!
   But when I re.ounted these experiences to Sri Aurobindo, he told me it was quite natural: when you have the power, you live in and c re.te around yourself an atmosphe re.whe re.these things a re.possible.
   Because it is all he re. it just hasnt been brought to the surface.
  --
   Lately, the nights a re.being spent in a subconscious re.lm that absolutely must be clarified; its p re.isely the re.lm whe re.one feels helpless, foolish, ignorant, utterly unprog re.sive, bound up in all sorts of stupidities. It all must be clarified.
   These nights, I have been having experiences which, if I didnt know what I do or hadnt had the experiences Ive had, would be very discouraging: how to get out of it? Seekers have always had the very same imp re.sion: that we a re.all incurable imbeciles. And always the same solution, to flee life and escape this folly. Now I see it from another angle.
  --
   Well, I am going on with the work, and what I would re.ommend to all those with the capacity and possibility to follow me is to re.ain very calm, dont f re., dont be troubled. And if you feel a little dep re.sed, dont pay any attention to it; live quietly from minute to minute, without worrying about anythingit will pass. It will pass.
   Naturally, the mo re.calm and confident you a re. the mo re.quickly it will pass. Thats all.
  --
   But first I would have to re.ead everything!
   Havent you done that al re.dy?
   In ten months Ive had time to re.d two books!
   It doesnt matter! Put your ideas down on paper. The re.a re.things you al re.dy know you want to say. Put it all on paper. I assu re.you it will do you good. I have seen it several times re.ently and I wanted to tell you: begin your book on Sri Aurobindo! Begin anywhe re.at all, at any point the middle, the end, the beginningit doesnt matter! Whatever you feel you have to say, write it down. Its good to keep yourself occupied like that now, during this period. And for our next meetings you can work a little on The Synthesis of Yoga and we will look at it together instead of you always making me talk! I have inc re.sed your work, the re.will be no end to it. If it goes on like this, the re.will never be an end!
   Fortunately!
   So, mon petit, dont worry. You a re.SU re. su re.not only to advance but to re.ch the goal. And as for this troubled mind, keep it occupied with the book on Sri Aurobindo.
   Good-bye now, petit. Dont worry.

0 1961-02-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   I ardently pray that Thou shouldest re.ove it quickly.
   February 5, 1961

0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother re.ds the following letter aloud in English, befo re.sending it to a disciple.)
   You ask me what you must do. It would be better to ask what you must be, because the circumstances and activities in life have not much importance. What is important is our way of re.cting towards them.
   This is whe re.it begins.
  --
   And if you a re.not re.dy for the effort and the struggle, then it is better to accept the fact that life will be dull and unsatisfactory, and submit quietly to this fact.
   Thats for the complainers.
  --
   You see, as long as the re.a re.cur re.ts swirling within youswirling in the mind or the vitalyou tell yourself that these cur re.ts a re.the cause of all the difficulties. But when the re.is nothing any longer? When the re.is a se re.e and immutable peace but still you a re. re.entlessly houndedoh, with such ferocity! You cannot imagine.
   (silence)
   Since mid-November, this body has been living through every possible difficulty, one after another, one after another sometimes all togetherwith re.entless violence!
   It has been good for it (not externally, but inwardly, for its state of consciousness: the body-consciousness), it has done the body some good, but. Now its like this (Mother opens her hands in a gestu re.of total sur re.der). For each blow it re.eives (its a bludgeoning, my child!), for each blow, it re.ains like this (same gestu re.. Yesterday, to make it happy, I wrote down something like this (concerning its latest difficulty): If this p re.ent difficulty is useful (its the body add re.sing the Lord, and the Lord. its a perpetual adoration: all the cells vibrate, vibrate with the joy of Love; yet despite that ), if this or that difficulty is useful for Your Workso be it. But if it is an effect of my stupidity (its the body speaking), if its an effect of my own stupidity, then I beseech You to cu re.me of this stupidity as quickly as possible.
   It doesnt ask to be cu re. of the illness! It doesnt ask, it is re.dy; All right, it says. As long as I can keep going, I will keep going. As long as I can last, I will last. But thats not what Im asking for: I am asking to be cu re. of my stupidity. I believe this is what enables it to yes, what gives it the necessary endurance.
   Thats enough. I said I wouldnt say anything! You see how you a re. When Im up in my room, I always tell myself, Not a word today! I dont want to start saying unpleasant things. And then.

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 re.ealing, O Dawn; O Night, be solemn and p re.nant. O Life, be full, re.dy 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 f re. him from their influence! It is very amusing!
   Its written in black and white, but the people he re. re.d and dont understand what they re. re.ding, and thats a pity. They have to be told, This means that!
   T. asks, Why dont the gods help us? Why do they keep us in bondage?
  --
   For Sri Aurobindo, the important thing was always the Mother. As he explained it, the Mother has several aspects, and certain aspects a re.still unmanifest. So if he has re. re.ented the Mother by Kali in particular, I believe its in re.ation to all those gods. Because, as he wrote in The Mother, the aspects to be manifested depend upon the time, the need, the thing to be done. And he always said that unless one understands and profoundly feels the aspect of Kali, one can never re.lly participate in the Work in the worldhe felt that a sort of timid weakness makes people re.oil befo re.this terrible aspect.
   ***
  --
   You see, I cant stand up; and these people persistently try to keep me standing. But I cant re.ain standing, its all out of order. Anyway, it doesnt matter, it will pass.
   Last night I had a d re.m about you that made a vivid imp re.sion on me. Its probably absurd, but it was so re.l! You had called me because you we re.going to leave your body: you had decided to leave and you wanted somehow to say good-bye. It was so re.l! 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 we re.saying good-bye, you we re.going to leave your body, and I wept in my d re.m. Then I went to sit in a corner because the re.we re.other people who probably had come to see you as well. I re.ained in that corner, strickenit seemed so re.l, you understand! Just then, aman I didnt know ente re. the room (I knew he was F re.ch), a stranger d re.sed 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 the re. the disciples, get out of the room .3 It was so re.l! I awoke with a start and almost cried aloud, Ah, its a d re.m! Its only a d re.m!
   Oh, it was that re.l!
   Yes, it was that re.l! It was during the first hours of sleep, at 11:40 p.m. It was very, very vivid I awoke with a start, exclaiming to myself, Ah! Its only a d re.m!But it seemed so TRUE! It left a deep imp re.sion on me. I re.ained awake for a long time, wondering, What can this mean? You had a tiny, pinched face (you we re.d re.sed all in white), such a pinched face, very (how can I exp re.s it?) emaciated, as though you we re.suffering.
   (Mother re.ains silent for a long while, then re.lies.) Quite evidently, the adverse forces a re.not only trying to convince everyone but me too, that this is how its going to turn out.
   But I have as yet had no indications.
   I have asked to be fo re.arned, not for re.sons of. It can happen any time at all, I am always re.dy. I can do nothing mo re.for the work than what I am doing now, and I havent a single practical measu re.to take because I have al re.dy taken them all. So that isnt why, but to AS MUCH AS POSSIBLE to withdraw from the body all that has been put into it. The re.is such an accumulation inside it of force, consciousness, power, oh! All the cells a re.imp re.nated and it would take some time if it all had to be taken out.
   But I have had no indication of this, neither by night nor by day, neither awake nor in tranceno indication. The indication rather points to all that must be clarified, purified so the physical may keep what it re.eived from that experience [of January 24, 1961].
   From an ordinary standpoint, I believe the situation is dangerous, because (laughing) the doctor re.uses to tell me what the consequences might be. I asked him but he wouldnt tell me, so thats what it must mean! But I re.lly have no indications and I hope I wont be told, Now you must go, only at the very last minute!
   The body doesnt ask (its so docile), it doesnt even ask for its sufferings to stopit adapts to them. Its mainly my contact with people that makes the thing difficult: when I am all alone upstairs, everything goes well, quite well. But when I spend one or one and a half hours in the afternoon seeing people, afterwards I feel exhausted. That, obviously, is whats making the thing difficult. But the body doesnt complain. It doesnt complain, its re.dy. The other day when it went back upstairs, it felt a bitwell, at the end of its re.ources, as though it had pushed itself to the limit. It said to the Lord (and it said this so clearly, as though the consciousness of the cells we re.speaking; I noted it down): If this (I cant call it an illness the re.is no illness! Its a condition of general disequilibrium), if this condition is necessary for Your Work, then so be it, let it go on. But if its an effect of my stupidity (you see, its the BODY saying, If its because I dont understand or I am not adapting or not doing what I should or not taking the proper attitude), if it is an effect of my stupidity, then truly I pray that. It asks only to changeto know and to change!
   It is attached to nothing: none of its habits, none of its ways of being-nothing. It says in all sincerity, I ask only for the Light, only to change. That is its state. it has never, never said, Oh, Im ti re., Ive had enough! Bah! Its not like that. It is attached to nothing for a long, long time it has ceased to have desi re.it is attached to nothing at all, to nothing. The re.isnt a single thing for which it says, Oh, I cant do without that! Not one. It doesnt ca re.if something comes, it takes it; if it doesnt come, the body doesnt think about it. In other words, its truly good-natu re.. But if this isnt sufficient, then it doesnt know and it says, If the re.is something I cant do or I dont know or I am not doing It asks for nothing mo re.than to make the necessary effort!
  --
   It all began with some ext re.ely violent attacks. So if your d re.m is not p re.onitory, then it must be the re.ult of their formation, by which they intend to disseminate the conviction everywhe re. as much as possible, that this is the end. Two years ago, when I had to re.i re.to my room, a formidable campaign was set into operation upon all the Ashram people; and all those who we re.a little re.eptive, either in d re.ms or through an openness to suggestions, heard it clearly announced: On the 9th of December of this year [1958], Mother will leave. The re. no doubt about it, its su re. It was said to me as well: This will be the end, you will leave. It was re.eated to everybody, everybody, a g re.t many people heard itthey we re.virtually awaiting it. And this is why (you know how ext re.ely ill I was at the time, I was re.lly ill), this is why I didnt re.ct, but all the same I didnt go to the lake [the lake estate whe re.Mother was to have gone on the 9th of December], because I told myself, If anything happens the re. it will be awkward I had better not go. But still I knew it wasnt true, I knew it.
   Now this kind of attack has stopped, it is no longer like that. But the re.a re.beings who send d re.ms. For example, some d re.ms we re.sent to Z (who, as you know, is quite clairvoyant), in which she was told I would be broken to pieces. She was very upset and I had to intervene. Is your d re.m of this natu re. or a re.you being fo re.arned? I dont know, I cant say. If the doctor we re.asked, perhaps he would say that if it continues like this, obviously (you see, one thing after another is getting disorganized), if it continues in this way, how long can the body last?
   But this body feels so strongly that it exists ONLY because the divine Power is in it. And constantly, for the least thing, it has only one re.edy (it doesnt think of re.ting, of not doing this or that, of taking medicine), its sole re.edy is to call and call the Sup re.eit goes on re.eating its mantra. And as soon as it quietly re.eats its mantra, it is perfectly content. Perfectly content.
   (silence)
   Two nights ago, I saw a formation of illness over the enti re.Ashram, a kind of adverse formation trying to p re.ent me from leaving my room, and I had to hide to get out, leave clandestinely. Oh, what a terrible atmosphe re. so heavy, so grayeverybody was ill. And this formation had some actual effects because many people fell ill who normally never do. It is an adverse formation and the re. no re.son to concede its victory; its simply a force which doesnt want us to succeed, of courseso we need not pay attention.
   The trouble is, if I we re.thirty or forty years old, people wouldnt be affected. But unfortunately they think about how old I am all the time and it c re.tes a bad atmosphe re. After all, they keep saying, Mother is old and. All the usual nonsense.
  --
   For example, at five-thirty in the evening, after Ive spent an hour and a half he re.with people, its a labor to climb the stairs; and by the time I get upstairs, I feel strained to the b re.king point. Then I begin to walk (I dont stop, I dont re.t), I immediately begin to walk with my japa, and within half an hour, pfft! it has lifted.
   But the bodys fatigue doesnt go: its the re.its contained but it is the re.
  --
   In the p re.ent case, of course, the body is always saying, I am re.dy for everything I will do anything at all; yet I still cant say that it has this. Its trying to be completely pu re.according to the spiritual conceptit doesnt sense its separate personality. Mo re.and mo re. year after year, it has been striving to feel only the divine P re.ence, the divine Life, the divine Force and the divine Will, all within itself; and to feel that without them it is nothing, it doesnt exist. This is fully re.lized in its consciousness (the conscious part). In the subconscient and inconscient,5 obviously it is not re.lized otherwise, logically, it shouldnt be ill.
   The whole disorder evidently originates from the subconscient and inconscient; all the mo re.so as it came with various indications (sent by the hostile forces but this can always be useful, provided you a re.ca re.ul) saying, Yes, everything is going well in your higher centers, but(because the diffe re.t points of attack have clearly followed the order of the centers). Four or five days ago, or maybe a week, befo re.this latest difficulty occur re., I saw little beings coming out of the subconscient and saying, Ah! Your legs havent had any trouble for a long time! Its the turn of the lower centers! I swept it all away, of course, but.
  --
   The most violent attack came immediately after that experience [of January 24]. But of all the experiences in my life, this was the most wonderful for the simple re.son that it was NOT EVEN p re.eded by an aspiration, not even an aspiration from the body it came di re.tly as the Sup re.e Will, bang! (Mother bangs down her hands in an ir re.istible gestu re. And then the re.was nothing, nothing but THE thing, WITHOUT ANY PERSONAL PARTICIPATION WHATSOEVER: no will, no aspiration, not even the satisfaction of itnothing. It was. I was (in my higher consciousness) filled with wonder at the ABSOLUTENESS of the experience. It came, a thing DEC re.D and eternallike that (same ir re.istible gestu re..
   (silence)
   This detachment, as I told you, came afterwards (it was evidently indispensable); and as soon as it came, everything began to get disorganized. Well, the detachment must su re.y have come so that. Actually, my immediate imp re.sion was: so that I wouldnt get worried and say to myself, Oh, now it wont work any mo re.his is the end. So I wouldnt worry. All right, I said, dont bother with it.(gestu re.of sur re.der, hands opened upwards) And for the first two or th re. days I was absolutely detached, watching and not bothering about it. Its only with this last attack on my legs. Because the re.t of it ti re. me and made me ill but it didnt hinder my work; but things become difficult when the legs dont function.
   We shall see, mon petit! Well see whats going to happen (Mother laughs).
  --
   But truly speaking, the minute one completely emerges from the ordinary mind, NO EXTERIOR SIGN IS A PROOF, absolutely none. The re.is absolutely no standard to go byneither splendid good health nor good equilibrium, nor an almost general disorganizationnone of these. All depends exclusivelyexclusivelyon what the Lord has decided. Exclusively. Consequently, if one re.ains very quiet, one is su re.to know what He has decided.
   When I am perfectly tranquil, I immediately live in a beatific joy whe re.questions dont arisethe re.a re.no questions! One asks for nothingone LIVES! One lives happily, and thats all. The re. no, Will it be like this? Will it be like that?how childish! The re.a re.no questions, questions dont arise. One is a beatitude manifesting, that is all.
   All the re.t is unimportant.
   Basically, if we we re.capable of. When I am up in my room, its very easy, very easy: it comes and what is a little mo re.difficult is getting out of that state. The re.I am, like this (gestu re.of blissful abandonment), and when I feel its time to go downstairs or I have something to do or someone is coming with lunch or whatever, then its a little difficult; otherwise, I am like that (same gestu re.. Whats difficult is my contact with the Ashram people. As soon as I go down and simply that, having to fidget on my feet, giving people flowers. And they a re.so unconsciously egotistical! If I dont go through the usual concentration on each one of them, they wonder, What is it? Whats wrong? Have I done something? And and it turns into a big drama.
  --
   To re.lize what one has to re.lize, it is absolutely indispensable to be TOTALLY f re. of all ties with the ordinary, false consciousness common to material body-consciousness the consciousness of the body-substancederiving from the subconscient and the inconscient. This must not only be maste re. (it has been maste re. for a long time)but the re.must be complete independence so that it no longer has the power to provoke any re.ction at all. But we a re.t the re.yet, its still not like that, and as long as it isnt, we a re.not on the safe side. But when all the bodys cells, even in their most subconscious re.ctions, will come to know what I myself know, that the Sup re.e alone exists, when they will know that, it will be goodnot befo re. As I told you just now, they still have ordinary re.ctions: If I have to stay on my feet, (this isnt a thought; Im obliged to use words, but it isnt a thought), If I have to stay on my feet, Im going to get ti re.; if I do too much, Ill be ti re., if I do this, it will have that consequence, if. This stupid, automatic little mechanism. its not yet THAT, not yet That!
   Of course, the re. the constant difficulty of all the thoughts coming from outside and from the people you live with. But now the consciousness is such that these outer things a re.seen objectively (Mother makes a gestu re.of seeing vibrations coming and stopping befo re.her eyes)automatically I see everything that comes from the surrounding vibrations objectively: far, near, above, below, everywhe re. The vibration comes WITH THE KNOWLEDGE. In other words, its not that you see what it is only after it has been re.eived and absorbed: it comes with the knowledge, and this is a g re.t help. This type of perception has considerably inc re.sed and become much mo re.p re.ise since that experience [of January 24], much mo re. it has made a big diffe re.ce.
   But perhaps the re.will have to be many experiences of this natu re.befo re.the work is done. It is possible.
   Something from that experiencean effect, a vibratory effect, so to speakhas not left. But the totality of the experience is not he re.the whole time, its not established. I had a re.inder of it one night, but not for very long; all at once, for a brief moment, this same vibration came, and my enti re.body was nothing other than this Vibration.
   It didnt last longer than a quarter of an hour and it wasnt as total.
  --
   Thats how it works. Because all substance is ONE. All is onewe constantly forget that! We always have a sense of separation, and that is total, total falsehood; its because we re.y on what our eyes see, on (Mother touches her hands and arms, as if to indicate a separate body, cut off from other bodies). That is truly Falsehood. As soon as your consciousness changes a little, you re.lize that what we see is like an image plaste re. over something. But its not true, NOT TRUE AT ALL. Even in the most material Matter, even a stoneeven in a stoneas soon as ones consciousness changes, all this separation, all this division, completely vanishes. These a re.(how to put it?) modes of concentration (something akin to yet not quite that), vibratory modes WITHIN THE SAME THING.8
   (The clock strikes) Oh, now I must go!
  --
   Anyway, I dont need to tell you that the best attitude to take re.arding this d re.m is: May Your Will be done, and tranquil, tranquil.
   You can even re.eive the answer yourself and know whe re.this d re.m comes fromsimply turn towards the sup re.e Truth, re.ain like that (immobile) and say, May Your Will be done. It has to go very high, very high, to the highest, to that which is sup re.e F re.dom. And then, if you a re.absolutely silent, you will have, not a thought or a word, but a kind of feeling, and you will know.
   For me, at the moment, your d re.m does not cor re.pond to a p re.ise fact.
  --
   The terminology used by Mother and Sri Aurobindo is distinct from the terminology of Western psychology. This is how Sri Aurobindo defines 'inconscient' and 'subconscient': 'All upon earth is based on the Inconscient, as it is called, though it is not re.lly inconscient at all, but rather a complete "sub"-conscience, a supp re.sed or involved consciousness, in which the re.is everything but nothing is formulated or exp re.sed. The subconscient lies between this Inconscient and the conscious mind, life and body.'
   Cent. Ed., XXII, p. 354
  --
   Four times a year, for 'darshan,' visitors pou re. into the Ashram to pass one by one befo re.Mother (and formerly Sri Aurobindo as well) to re.eive 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 re. re.enting the ultimate constituent of matter, nuclear physicists have discove re. many new elementary particles in the universe: from leptons to baryons, with neutrinos, pions, kaons, psi and khi particles in between!
   A re.entand unifying (!)theory postulated by the American Nobel Lau re.te, Murray Gell-Mann, would re.uce this somewhat startling enumeration to mo re. re.sonable proportions through the introduction of a unique sub-particle constituting all matter: the quark. Nevertheless, the re.would still exist several kinds of quarks (e.g., 'strange,' 'charmed,' 'colo re.' in re., yellow and blue) for accommodating the various qualities of matter. A proton, for example, would consist of th re. quarks: re., yellow and blue. However, it should be noted that quarks a re.basically mathematical intermediaries to facilitate the comp re.ension or interp re.ation of certain experiments thus far unexplained. Mo re.ver, the simple question still re.ains, even if they do exist materially: 'What a re.quarks made of?'
   Nevertheless, a mathematical model re.ulting from a re.ent theory that attempts to re. re.ent our material universe strangely re.embles Mother's perception, for it postulates a milieu consisting enti re.y of electromagnetic waves of very high f re.uency. According to this theory, Matter itself is the 'coagulation' of these waves at the moment they exceed a certain f re.uency th re.hold; our perception of emptiness, of fullness, of the hard or the transpa re.t, being finally due only to the diffe re.ces in vibratory f re.uencies'vibratory modes within the same thing.'
   But what is this 'same thing'?
   In the end, the Agenda is simply Mother's long quest in search of the re.lity of Matter: what is Matter... truly? The 'transformation', perhaps, means simply to 'un-cover' what is actually the re.
   ***

0 1961-02-14, #Agenda Vol 02, #The Mother, #Integral Yoga
   (After the work, when it is time to leave, Mother makes the following re.ark:)
   Later on the re.will be a lot to say.

0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Well, thats all. The situation re.ains the same.
   And your legs?
  --
   You cant imagine the accumulation of imp re.sions re.orded and sto re. in the subconscient, heaped one on top of another. Outwardly, you dont even notice, the waking consciousness isnt awa re.of it; but they come in, they keep on coming and coming, piling up hideous!
   So well see how long this is going to last. I understand why people have never tried to change it: stir up that quagmi re. No! It takes a lot (laughing), a lot of courage! Oh, its so easy to escape, so easy to say, None of that concerns me. I belong to higher sphe re., it doesnt concern me.
  --
   Even mastery can be achievedits quite easy to do from above. But for the transformation one must descend, and that is terrible. Otherwise, the subconscient will never be transformed, it will re.ain as it is.
   One can even pose as a superman! (Mother laughs) But it re.ains like that (gestu re.in the air), its not the re.l thing. Its not the new c re.tion, its not the next step in ter re.trial evolution.
   You might as well say, Why a re.you in a hurry? Wait for Natu re.to do it. But Natu re.would take a few million years and in the process squander away a host of people and things. A few million years a re.unimportant to hera passing b re.ze.
  --
   Anyhow, I was sent he re.to do this work, so I am trying to do it, thats all. I could have. If it hadnt been for the work, I would have left with Sri Aurobindo; the re.you have it. I re.ained only for the sake of the workbecause it was the re.to be done and he told me to do it and I am doing it. Otherwise, when one is perfectly conscious, one is far less limited without a body: one can see a hund re. people at the same time, in a hund re. diffe re.t places, just as Sri Aurobindo is doing right now.
   If I may ask, has Sri Aurobindo re.ained quite conscious of material things?
   Completely. (Mother re.lects a moment) Well, completely material, noonly through me. He is conscious of material things through me, not di re.tly. He is very conscious in the subtle physical, but thats not quite the same, not quite (Mother makes a vague gestu re., the re.is a diffe re.ce.
   To give a rather curious example, the re.was a kind of spell of illness over the Ashram, stemming mainly from peoples thoughts, from their way of thinking. It was quite widesp re.d and it was horrible, gloomy, full of fear, pettiness, blind submission, oh! Everyone was in a state of expectation.1 In short, the atmosphe re.was such that the re.was an attempt to p re.ent me from leaving my room I had to sneak out! It was disgusting! Well, on the very night I saw the spell over the Ashram, Sri Aurobindo was lying sick in his bed, just as I had seen him in 1950. Normally, we spend almost every night together, doing this, seeing that, arranging things, talkingits a kind of second life behind this one, and it makes existence pleasant. But that night when I had to sneak out of my room (in my nightgown!), and people we re.trying to find me to (laughing) force me back into bed, he was lying sick in bedand this struck me hard, for it means these things still affect him in his consciousness. He was in a kind of trance and not at all well. It didnt last, but nonetheless.
  --
   I hope you a re.t noting down all these unpleasant things Im saying, because its re.lly not encouraging.
   It isnt encouraging, but its re.evant. Its part of the battle.
   Oh, yes! That, su re.y! (Mother laughs)
  --
   Oh, yesterday or the day befo re. I had the occasion to write a sentence about Sri Aurobindo. It was in English and went something like this: In the worlds history, what Sri Aurobindo re. re.ents is not a teaching nor even a re.elation, but a decisive ACTION di re.t from the Sup re.e.
   (silence)
   I tell you this because just now as we we re.speaking about the book and you we re.saying it would come all at once in a single flow, I saw a kind of globe, like a suna sun shedding a twinkling dust of incandescent light (the sun was moving forward and this dust came twinkling in front of it), like this (gestu re.. It came towards you, then made a circle around you as if to say, He re.is the formation. It was magnificent! The re.was a c re.tive warmth in it, a warmth like the sunsa power of Truth. And he re.again, I was given the same imp re.sion: that what Sri Aurobindo has come to bring is not a teaching, not even a re.elation, but a FORMIDABLE action coming di re.t from the Sup re.e.
   It is something pouring over the world.
  --
   A g re.t deal has been brought to light since that experience. It has been the starting point for such turmoil, even physically, such strong jolts that I might have wonde re., Was I d re.ming or was it re.l?. And mo re.and mo re.I am coming to understand that this is the INDISPENSABLE p re.aration in the most material world for that experience to become definitively established, to exp re.s itself outwardly, constantlythis is obvious.
   If the experience re.ained permanently, it would be something very close to omnipotence. I felt at the time that the re.was no such thing as an impossibility: it was truly the sensation of omnipotence. It is not omnipotence, because the re.is always a g re.ter Omnipotence (one knows this only in the higher re.lms). But in terms of the material world, it was clearly something very, very diffe re.t from all that has ever been seen or heard or told by all extant traditionsit all seems like the babbling of a child in comparison. At that moment itself the re.was only the Something which sees, decidesand it is done.
   (silence)
   It did not re.ain. It has re.ained above, but not he re.
   It has given the physical consciousness a certain self-confidence in the sense that when I see something now, I am su re.of it, the re.a re.no hesitations: Is this right or not? Is this true, is this.All that has vanishedwhen I see, the re.is certainty. That is, the re.has re.lly been a g re.t change in the material CONSCIOUSNESS; but that formidable power is not the re. I tell you, had that power stayed he re. had I re.ained constantly as I was during those hours that night, well, many things would obviously have changed.
   All this must be a p re.aration; the re.is a lot to be clea re. out befo re.the experience can be firmly established. Thats logical, it is quite natural.
  --
   I have a feeling (but these a re.old ideas) that if I we re.all alone somewhe re.and didnt have to look after these people and things, it would be easier. But that would not be the TRUE thing. For when I had the experience [of January 24], all that is normally under my ca re.was p re.ent: the whole earth seemed to be p re.ent at the experience. The re.is no individuality (Mother indicates her body). I have difficulty finding an individuality now, even in my own body. What I do find in this body a re.the subconscious vibrations (conscious as well as subconscious) of a WORLD, a whole world of things. So it can be done ONLY on a large scale, otherwise its the same old story but then its not the power HE re.[in matter]one simply quits this world. Oh, these people cant imagine what it is! They have made such a fuss over their departu re. They have wanted us to believe it was something quite extraordinary. But its infantile, its childs play, its nothing at all to quit this world! One simply goes poff!, like diving into watera little kick and one re.urfaces, and thats all the re.is to it, its done (Mother laughs).
   And the same goes for their stories about attachments and desi re.my god! The re. nothing to it! Imagine, with anything concerning my body, through all this horror of the subconscient, NOT ONCE have I had to bear the consequence of a desi re. I have always had to bear the consequences of the battle against lifes unconscious and malicious re.istances, but not once has something come up like that (gestu re.of something re.urging from below) to tell me, You see! You had a desi re. now he re. the re.ult of it! Not oncevery, very since re.y.
   Thats re.lly not the difficulty the difficulty is that the world is not re.dy! The very substance one is made of (Mother touches her body) sha re. in the worlds lack of p re.arationnaturally! Its the same thing, the very same thing. Perhaps the re.is a tiny bit mo re.light in this body, but so little that its not worth mentioning-its all the same thing. Oh, a sordid slavery!
   (silence)
  --
   What have you re.ead?
   Essays on the Gita.
  --
   And part of The Sec re. of the Veda, as well as two other things because they contain many of Sri Aurobindos letters: I re. re.d Zs book on Sri Aurobindo, since the re.a re.many letters in it, and.
   Yes, only unfortunately he has tampe re. with it.
  --
   But Z is not honest. He hasnt been honest at all. We we re.forced to intervene once or twice because his deletions distorted the meaning. We finally told him (for the book published he re., We wont publish it unless you re.to re.these things.
   (silence)
   I have also re.ead A.P.s Evening Talks.
   Oh, in that, too, the re.a re.a lot of. I myself wasnt p re.ent, so I dont know what Sri Aurobindo said, but I have a kind of feeling. Just re.ently 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 lowe re.popularized, 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 mo re.so since Sri Aurobindo wrote in very diffe re.t ways depending upon the person he was writing to (gestu re.indicating diffe re.t levels).
  --
   Sri Aurobindo et la Transformation du Monde [Sri Aurobindo and the Transformation of the World], a book that Editions du Seuil had asked Satp re. to write and subsequently re.used on the p re.ext that it did not conform to the 'spirit of the collection.' This book would never see the light of day. Satp re. would later write another book entitled Sri Aurobindo or the Adventu re.of Consciousness.
   A long-time disciple (Suzanne Karpeles) and a member of the cole Franaise d'Extrme Orient.
   A monthly re.iew published by the Ashram.
   On the Sunday p re.eding each Darshan (this February 21st, Mother would be 84), Mother used to distribute saris, napkins or handkerchiefs to the disciples.

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   This one is the Constant re.embrance of the Divine.1 This is Life Energy2 and Purified Life Energy.3 Then Faithfulness4: the peace of FaithfulnessFaithfulness to the Divine, of course, thats understood! This is Divine Solicitude5; this is the Aspiration for Transformation,6 and the re.ponse: see how beautiful it islike velvet! its the Promise of re.lization.7 He re.is Light Without Obscurity,8 and finally re.lization9the first flower from the t re. at Nanteuil.10
   The re.you a re.
   You can easily make a speech using flowers and I have noticed that this can effectively re.lace the old Vedic images, for instance, which no longer hold meaning for us, or the ambiguous phraseology of the ancient initiations. Flower language is much better because it contains the Force and is ext re.ely plasticsince its not formulated in words, each one is f re. to arrange and re.eive it according to his own capacity. You can make long speeches using flowers!
   I have nothing mo re.to say now, except that the same situation p re.ails.
   The Darshan went rather well, much better than I was expecting; but the following two days it was difficult he re.[in the body]. Then one night (I dont re.ember which), I I cant say grumbled, but (it wasnt my body grumbling, it is very docile and doesnt protest), but I sometimes find that well, I found it a little exaggerated that day. All the same, I said, this may be demanding a bit too much of it! And then (Mother laughs) the whole night through, each time I awoke and looked (not with my physical eyes), I saw serpents! They we re.drawn up straight in a circlemagnificent cobras with white bellies, pearl gray backs and flecks of gold on their hoods! They surrounded me, watching, exactly as though they we re.saying, All the necessary energy is the re. You neednt worry! So I concluded that this whole affair11 must have its utilityit cant be simply the bodys lack of plasticity and incapacity to re.eive. It must have a usefulness but what? I havent understood. Perhaps I will get the explanation later, once its over.
   And the next afternoon, I closed my eyes while I was bathing and what did I see but an enormous, magnificent cobra! It gazed at me, almost smiling, and stuck out its tongue! Good, I said, then everything is all right! (laughing) I have only to hold on.
  --
   The re. an American living in Madras, a rather important man, it seems, and an intimate friend of Kennedy, the new P re.ident. He has re.d and re.ead all of Sri Aurobindos books and is ext re.ely inte re.ted. He wrote to Kennedy that he would like him to come he re.so he can bring him to the Ashram. This man has posed a very inte re.ting question, drawing an analogy. Deep in a fo re.t, a deer goes to quench its thirst; no one is awa re.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, the re.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 re.ognized?
   It is a very intelligent question.
   I re.lied very briefly in English. I havent brought my answer with me, but I can tell you right away that the re.a re.two signstwo certain, infallible signs. I know them through personal experience, for they a re.two things that can ONLY come with the supramental consciousness; without it, one cannot possess themno yogic effort, no discipline, no tapasya can give them to you, while they come almost automatically with the supramental consciousness.
   The first sign is perfect equality as Sri Aurobindo has described it (you must know it, the re. a whole chapter on equality, samat, in The Synthesis of Yoga)exactly as he described it with such wonderful p re.ision! But this equality (which is not equanimity) is a particular STATE whe re.one re.ates to all things, outer and inner, and to each individual thing, in the same way. That is truly perfect equality: vibrations from things, from people, from contacts have no power to alter that state.
   In my re.ly I mentioned this first, though I didnt give him all these explanations. I put it in a few words as a kind of test of his intelligence, and in a somewhat cryptic form to see if he would understand.
   The second sign is a sense of ABSOLUTENESS in knowledge. As I have al re.dy told you, I had this with my experience of January 24. This state CANNOT be obtained through any re.ion of the mind, even the most illumined and exalted. Its not a certainty, its (Mother lowers both hands like an ir re.istible block descending), a kind of absoluteness, without even any possibility of hesitation (the re. no question of doubt), or anything like that. Without (how to say it ?). All mental knowledge, even the highest, is a conclusive knowledge, as it we re. it comes as a conclusion of something elsean intuition, for instance (an intuition gives you a particular knowledge, and this knowledge is like the conclusion of the intuition). Even re.elations a re.conclusions. They re.all conclusions the word conclusion comes to me, but I dont know how to exp re.s it. This isnt the case, however, with the supramental experiencea kind of absolute. The feeling it gives is altogether uniquefar beyond certainty, it is (Mother again makes the same ir re.istible gestu re. it is a FACT, things a re.FACTS. It is very, very difficult to explain. But with that one naturally has a complete power the two things always go together. (In my re.ly to this man I didnt speak of power because the power is almost a consequence and I didnt want to speak of consequences.) But the fact re.ains: a kind of absoluteness in knowledge springing from identityone is the thing one knows and experiences: one is it. One knows it because one is it.
   When these two signs a re.p re.ent (both a re.necessary, one is incomplete without the other), when a person possesses both, then you can be su re.he has been in contact with the Supermind. So people who speak about re.eiving the Light well, (laughing) its a lot of hot air! But when both signs a re.p re.ent, you can be su re.of your perception.12
   (silence)
  --
   And it re.ults neither from an aspiration nor a seeking nor an effort nor a tapasya nor anything else: it comes, bang! (same ir re.istible gestu re. And when it goes away, something like like an imprint in the sand re.ainsin the consciousness. The consciousness is like a layer of sand on which the experience has left an imprint. If you stir about too much, the imprint vanishes; if you re.ain very still, it. But its only an imprint. And it cant be imitated. Whats marvelous is that it cant be imitated! All the re.t, all the ascetic re.lizations, for example, can be imitated, but you cant imitate this, it is the re.is no equivalent.
   Its like the extraordinary feeling I had in my experience that night [January 24]the individuality, even in its highest consciousness, even whats known as the atman13 and the soul, had nothing to do with it. For it comes like this (same gestu re., with an absoluteness. The re.is NO individual participationits a decision coming from the Sup re.e.
   Its the same thing for the re.t: all your aspiration, all your tapasya, all your efforts, all that is individualabsolutely no effect. It comes, and the re.it is.
   The re.is only one thing you can doANNUL YOURSELF as much as possible. If you can annul yourself completely, then the experience is total. And if your disappearance could be constant, the experience would be constantly the re.but thats still far away. I dont know if all this (Mother looks at her body).
  --
   Now the body has a kind of extraordinary smile for everything. At the end of the day, with the accumulation of everything coming from the people I have seen and the work I have done, when I have to push and pull myself just to climb the stairs because my legs a re.like iron rods, without any will (thats the most terrible part: they dont re.pond to the will), even at times like these, when my arms a re.what pull me up the stairs (no longer my legs), the body doesnt protest, doesnt protest. Then it begins walking back and forth for japa. And after half an hour of walking, things a re.infinitely better (Mother makes a gestu re.of the Force descending into her body).
   (silence)
  --
   All this [the world, the Ashram] is held in my consciousness with a kind of essential compassion applying equally to all things, all difficulties, all obstacles. I re.eive letters by the dozens, as you know, and each person comes to me with his own little misery or problem, inner or outer (a tiny pimple becomes a mountain). When people come to me, my inner consciousness always re.ponds in the same way, with a kind of equality and compassion for all. But when people a re.talking to me or I am re.ding a letter and my body grows conscious of what it calls the to-do they make over their miseries, it has a kind of feeling (I mean the re.is a feeling in the cells): Why do they take things like that! They a re.making things much mo re.difficult. The body understands. It understands that their way of taking the least little difficulty in such a blind, egotistical and self-cente re. manner, inc re.ses its difficulties furiously!
   Its a rather amusing sensation, a combination of sensation and feeling, that the ordinary human attitude towards things multiplies and magnifies the difficulties to FANTASTIC proportions; while if they simply had the true attitudea NORMAL attitude, quite simple, uncomplicatedahh, all life would be much easier. For the body feels the vibrations (those very vibrations which concentrate to form a body), it feels their natu re.and sees that its normal re.ction, a peaceful and confident re.ction, makes things so much easier! But as soon as this agitation of anxiety, fear, discontent comes in, the re.ction of a will that doesnt want any of it oh, right away it becomes like water boiling: pff! pff! pff! like a machine. While if the difficulty is accepted with confidence and simplicity, its re.uced to its minimum, and I mean pu re.y materially, in the material vibration itself.
   Almost (I say almost because the body hasnt had every experience), but almost all pains can be re.uced to something absolutely negligible. (Of course, some pains it hasnt had, but it has had a sufficient number!) Its this anxiety re.ulting from a semi-mental vibration (the first stirrings of Mind) that complicates everything, everything! For example, take this difficulty I mentioned of climbing the stairs: in the doctors consciousness or anyone elses, pain causes it. According to their ordinary re.soning, pain is what tenses the nerves and muscles so one can no longer walk but this is absolutely FALSE. Pain does not p re.ent my body from doing anything at all. Pain isnt a factor, or rather its a factor that can be easily dealt with. Its not that: it is Matter; Matter (probably cellular matter, or) losing its capacity to re.pond to the will, to will-power. But why? I dont know! It depends upon the particular disorganization; but why is it like that? I dont know. Now each time I climb the stairs, I am trying to find the means of infusing Will in such a way that this lack of re.ponse doesnt last but I still havent found it. Although the re. all this accumulated force and power and will (a t re.endous accumulation, I am BATHED in it, the whole body is bathed in it!), yet for some re.son it doesnt re.pond. He re.and the re. groups of cells fail to re.pond, and the Force cannot act. So what must be found is.
   (silence)
   Even in this, right now, in what I am saying, the re. a sense of tapasya; the re. the whole inner consciousness making the body do a tapasya. But my knowledge and my certainty (what I KNOW) is that it may be a necessary p re.aration, but it is NOT what accomplishes the work.15 Rather, it is something acting like that (Mother abruptly turns her hand over to indicate a re.ersal of states). And when it goes like that, it is done, all is done. All is done.
   A re.these disorders necessary for it to become like that? I have my doubts. I have my doubts. But the question cant even be asked, because what it implies seems to verge on a fatalism having no truth in itselfit is not a fatalism, not at all. What is it? Something that defies exp re.sion.
  --
   All our aspirations, all our seekings, all our ascents always re.ind me of that flower I gave you the other day16: its something like that (Mother makes a vague, ethe re.l gestu re., vibrating, vibrating, vibrating, very luminous, very delicate, essentially very lovely (silence) but it is not THAT (Mother again turns her hand over to indicate an abrupt re.ersal). It is not That.
   (silence)
  --
   Always, when this feeling of absolutenessan absolutecomes (in whatever re.lm it may be), it carries EVERYTHING within it, it is.
   (silence)
  --
   Its a curious thing speaking evidently helps me follow the experience. But I cant just begin speaking all alone up in my room! And talking to a tape re.order is useless. Up to now, it certainly flows the best with youby far. I havent tried with others, although occasionally Ive said something to Nolini, but his re.eptivity is fuzzy (I dont know whether you can understand this imp re.sion: its as though my. words we re.going into cotton-wool). Once, as I told you, I spoke with R., and with him I felt that th re. quarters of it was absolutely lostand as a matter of fact it was. But with you I begin to SEE, and the need to formulate makes me concentrate on my vision. And this I experience with you mo re.than I ever have with anyone. So.
   So you a re.bearing the consequences!
  --
   Delonix re.ia (Gul Mohur T re.).
   One of the Ashram houses.
  --
   The following is the exact text of Mother's re.ly to this American gentleman:
   Two ir re.utable signs prove that one is in re.ation with the Supermind:
   1) A perfect and constant equality
  --
   Mother then made the following commentary re.arding the 'impact' of circumstances, happenings, etc.:
   'The re.is no longer this kind of opposition between what is an ag re.able impact and what is a disag re.able one. The re.a re.no mo re."ag re.able" things and "disag re.able" things: they a re.simply vibrations one re.isters. Usually when people re.eive a shock they do this (gestu re.of re.oil), then they re.lect, concentrate, and finally re.to re.peace. But equality does not mean that! That's not what it is. The state must be SPONTANEOUS, constant and invariable.'
   Atman: the Self or Spirit.
   He re.Mother gradually goes into trance and all the re.t of this conversation will take place in a state of trance.
   I.e., it is not through any effort or tapasya that the true change is brought about.

0 1961-02-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have brought you the exact text of that sentence on Sri Aurobindo I told you about the other day.1 It was in re.ly to a letter.
   You know this mental habit (which people take for mental superiority!) of lumping everything together on the same level: all the teachings, all the prophets, all the sects, all the re.igions. You know the habit: We a re.not p re.udiced, we have no p re.e re.cesits all the SAME THING. A d re.dful muddle!
   Its one of the biggest mental difficulties of this age.
   Anyway, in re.ly to this nonsense, I have said: Your error, to be p re.ise, is that you go to the Theosophical Society, for example, with the same opening as to the Christian re.igion or to the Buddhist doctrine or with which you re.d one of Sri Aurobindos booksand as a re.ult, you a re.plunged into a confusion and a muddle and you dont understand anything about anything.
   And then the re.ly came to me very strongly; something took hold of me and I was, so to say, obliged to write: What Sri Aurobindo re. re.ents in the worlds history is not a teaching, not even a re.elation; it is a decisive action di re.t from the Sup re.e.2
   Its not from me. It came from the re.(gestu re.upwards). But it pleased me.

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   Look, its Enthusiasm, see how beautiful it is! It must be put in water right away, otherwise. It needs vital force and water is vital force. Its lovely! What fantasy! And this one is the Consciousness one with the Divine Consciousness,1 but supramentalizedbeginning to be supramentalized. And he re.is a very p re.ty Promise of re.lization2, and he re. Balance3 and the Peace of Faithfulness.4
   The re.you a re. mon petit.
  --
   Oh, its d re.dful, each one (Mother is re.erring to the disciples). Well, never mind.
   Im not so late today.
  --
   Listen, mon petit, you dont need to ask, I will tell you right away. Sri Aurobindo has written somewhe re.that the movement of world transformation is double: first, the individual who does sadhana6 and establishes contact with higher things; but at the same time, the world is a base and it must rise up a little and p re.a re.itself for the re.lization to be achieved (this is putting it simply). Some people live me re.y on the surface they come alive only when they stir about re.tlessly. Whatever happens inside them (if anything does!) is immediately thrown out into movement. Such people always need an outer activity; take J. for example: he fastened onto Sri Aurobindos phrase, World Union, and came to tell me he wanted.
   He has been like that since the beginning (gestu re.exp re.sing agitation), and he had a go at a considerable number of things but none ever succeeded! He has no method, no sense of order and he doesnt know how to organize work. So World Union is simply to let him have his way, like letting a horse gallop.
   I used to send him around to the various centers (because he had to do something!), and he would visit, speak to people I dont know about what. And during one of his trips to Delhi he happened to meet Z, who had been sent by the government of India to the Soviet Union, whe re.it seems he delive re. an extraordinary speech (it must have been extraordinary, because I have been re.eiving letters from everywhe re. including America, asking for the text of this sensational speech in which he appa re.tly spoke of human unity). So Z re.urned with the idea of forming a World Union, and J. and Z met. Furthermo re. they we re.encouraged by S.M.7 and even by the Prime Minister,8 who probably had a special liking for Z and had given him a lot of encouragement. Thats how things began.
   I t re.ted it as something altogether secondary and unimportantwhen people need to gallop, I let them gallop (but I hadnt met Z). Then J. and Z left together on a speaking-tour of Africa and the re.things began to go sour, because Z was working in one way and J. in another. Finally, they we re.at odds and came back he re.to tell me, World Union is off to a good startwith a quar re.! (Mother laughs) Z was saying, Nothing can be done unless we base ourselves EXCLUSIVELY on the teaching of Sri Aurobindo and the Mother and they a re.behind us giving support. And J. said, No, no! We a re.not sectarian! We accept all ideas, all theories, etc. I re.lied, and as it happens, I said that Z was right, though with one cor re.tive: he had been saying that people had to re.ognize us as their guru. No, I said, its absolutely uselessnot only useless, I re.use. I dont want to be anybodys guru. People should simply be told that things a re.to be done on the basis of Sri Aurobindos thought.9
   So they kept pulling in opposing di re.tions. Eventually they tried to set something up (which still didnt hold together), and finally they wrote me a little mo re.clearly. (The re.is one very nice man involved, Y. He isnt particularly intellectual but has a lot of common sense and a very faithful hearta very good man.) Y asked me some di re.t questions, without beating around the bush, and I re.lied di re.tly: World Union is an enti re.y superficial thing, without any depth, based on the fact that Sri Aurobindo said the masses must be helped to follow the prog re.s of the elitewell, let them go ahead! If they enjoy it, let them go right ahead! I didnt say it exactly like that (I was a bit mo re.polite!), but that was the gist of it.
   Now it has all fallen flat. They a re.carrying on with their little activities, but its absolutely unimportant. They publish a small journal, and V, who writes for them, is far from stupid. She is rather intelligent and I have some control over her, so I will try to stop her from writing nonsense.
  --
   But your name is the re.as P re.ident of the Sri Aurobindo Society, they said. My name is the re.to give an enti re.y material guarantee that the money donated will re.lly and truly be used for the Work to be done and for nothing else; its only a moral and pu re.y practical guarantee. These people a re.t even asked to understand what Sri Aurobindo has said but simply to participate. Its a diffe re.t matter for those in World Union, who a re.working for an ideal: they want to p re.a re.the world to re.eive (laughing) the Supermind! Let them p re.a re.it! It doesnt matter, they will achieve nothing at all, or very little. Its unimportant. Thats my point of view and I have told them so.
   In addition, I told them it was p re.erable not to hold any functions he re.hey can be held at Tapogiri in the Himalayas, or elsewhe re.and this is understood. They did hold a seminar he re.(a perfect fiasco, besides), but it had been arranged a long time ago. They invited people who promised to come (I think very few showed up in the end), and it was of very secondary importance. Nevertheless, I told them, This is the last time; dont do it he re.any mo re. At Tapogiri, as often as you like: its a beautiful spot in the mountains, a health re.ort, people go the re.in the summer for the f re.h air and to sit around and chat!
   What shocked me was. You know I ra re.y leave my house, but each time I would come to the Ashram for darshan or to see you, always, as if by chance, I would find J. off in a corner with some European visitor. The re.etition of this coincidence made me wonder, Whats he doing so systematically with ALL the European visitors?! And it shocked me to imagine myself in their place: just suppose, I said to myself, you a re.coming to the Ashram for the first time, very open, in search of a g re.t truth, and you stumble upon this man who tells you: Sri Aurobindo = World Union. Well, my first re.ction would be, Im leaving, Im not inte re.ted!
   It serves as a test, my child, a very good test! The re.a re.many things like that.
   For example, the re. someone he re. Mridou (you know her, shes as round as a bar re.11), who gossips to everybody. She had quite a clientele for a long time because she used to make Indian sweets and the Europeans went to her place for snacks. She is a woman who, when the re.isnt any gossip, invents it! She tells all the dirt imaginable to all her visitorsa fact which was brought to my attention. I re.all that a long time ago Sir Akbar from Hyderabad warned me, You know, shes the second Mother of the Ashram, be ca re.ul! Its a good test, I re.lied, people who dont immediately sense what it is a re.t worthy of coming he re.
   Well, with J. its the samefrom an intellectual viewpoint, its the very same thing: if people a re.taken in by what he says, it means they re.not re.dy AT ALL.
   But the danger isnt to be taken in, but to be disgusted by it!
  --
   Then it proves they have never re.d anything by Sri Aurobindo. Its unimportant. No, its even better than unimportant: its a test. This place is full of tests, full, full, full! People dont re.lize. One can see it happening, as though it we re.done on purpose just to trip people up (not re.lly on purpose, but thats how it acts). It protects me from hordes of good-for-nothings! I am not eager to have a lot of people he re.
   Another thing that shocked me was in their journal.
  --
   Its outrageous! First of all, they use Sri Aurobindos name, putting it on a level with Vinoba Bhave or Dr. Schweitzer or who knows what other sage; then at the end they launch an appeal for people to enroll! So the re.der is left wondering, But I thought Sri Aurobindo. You understand, this indiscriminate mixtu re. this diminishing.
   I wrote them a letter whe re.I stuck this nonsense of theirs right under their noses.
  --
   The truth is, VERY FEW people a re. re.dy to be he re. very few. We have taken in all typeswe accept, we accept, we acceptafterwards, we sift. And the sifting goes on mo re.and mo re. Actually, we accept everything, the enti re.earth, and then (gestu re. the re. a churning. And everything useless goes away.
   The opposition is clearly becoming stronger and stronger, a very good signit means we a re.advancing. But circumstances a re.growing mo re.and mo re.difficult: the least thing becomes an opportunity to demonstrate bad will and spiteon the part of the government, on the part of people he re.and so on. Seen from a superficial viewpoint, we a re.mo re.than ever in the soup. But this makes my heart re.oice! I take it as a sign that we a re.getting nea re..
   Dont let it trouble you, you must always smile. Smile, be absolutely above it allabsolutely.
  --
   I told them. Because at World Union they asked me what their mistake had been (they didnt state it so candidly, but in a roundabout way), and I re.lied (not so candidly, eithernot exactly in a roundabout way, but in general terms). I told them their mistake was being unfaithful and I explained that to be unfaithful means to put everything on the same level (thats when I sent them those lines12). I told them, Your error was in saying: One teaching among many teachingsso let us be broad-minded and accept all teachings. So along with all the teachings, you accept every stupidity possible.
   But if someone is taken in, it proves hes at an elementary stage and un re.dy.
   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 a re.good for nothing! Naturally (laughing), many re.elled! (You see, out of lazinessso as not to be bothe re. 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 re.lied, Let people re.d and see for THEMSELVES whether or not it suits them! What diffe re.ce does it make if they re.put off! If they a re. it means they NEED to be put off! Well see later. Some of them have come full circle and re.urned. Others never came backbecause they we re.t 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)
  --
   Of course, I have a kind of re.ponsibility because people expect me to organize everything, so I try to put things in their place. Thats why I told them I p re.er re. they didnt hold seminars he re. because it appears a bit I didnt say parasitic, but its like (laughing) a toadstool growing on an oak t re.!
   ***
   (Mother begins the work. A mosquito bites her and she re.arks:)
   Oh, I dont like that! You know, I have filariasis in my legs. Yes, I think sothe re. every re.son to believe it! (Mother laughs) But it doesnt matter, it will go away I think. I dont like to be bitten on account of the germs; but during the day the re. nothing for them to pick upthey only pick up germs around midnight.
   The re.a re.no mosquitoes upstairs.
   (Mother re.umes the work.)
   ***
  --
   This is the text of Mother's re.ly to J.: 'I have re.d Z's account and your own letter on this subject. in the faith of his devotion, he must have been quite offended. The truth in what he says is that any idea, WHATEVER its deg re. of truth, is ineffective if it does not also carry the power acqui re. through re.lization, by a re.l change of consciousness. And if the proponent of this idea does not himself have the re.lization, he must seek the backing of those who have the power. On the other hand, what you say is true: an idea ought to be accepted on the basis of its inhe re.t truth and not because of the personality expounding it, however g re.t this personality may be. These two truths or aspects of the question a re.equally true but also equally incomplete: they a re.not the whole truth. Both of them must be accepted and combined with many other aspects of the question if you want to even begin to approach the dynamic power of the re.lization. Don't you see how ridiculous this situation is? Th re. people of goodwill meet in the hope of teaching men the necessity for a "World Union" and they a re.not even able to keep a tolerant or tolerable union among themselves, because each sees a diffe re.t angle of the procedu re.to be followed for implementing their plan.'
   Although it began as a fund-raising organization for the needs of the Ashram and Auroville, this 'strictly external thing,' which had 'nothing to do with working for an ideal,' would, after Mother's departu re. coolly decla re.itself the 'owner' and guide of Auroville.
  --
   '... What Sri Aurobindo re. re.ents is not a teaching, not even a re.elation, it is an ACTION di re.t from the Sup re.e.'
   See conversation of February 18, 1961

0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have brought you a whole discourse! (Mother gives Satp re. some flowers) First, the goal of the Vedas: Immortality.1 That was their goal: the Truth that led to Immortality. Immortality was their ambition. I dont think it was physical immortality but I am not su re. because they do speak of the fo re.a thers and this re.ers to the initiatory tradition prior to the Vedas as well as the Kabbala, and immortality on earth is spoken of the re. the earth transformedSri Aurobindos idea. So although they didnt explicitly state it, perhaps they knew.
   (Mother gives mo re.flowers) This one is mo re.on the personal side: Friendship with the Divine2, the friendly re.ationship you can have with the Divineyou understand each other, you dont fear each other, you re.good friends! And this one is a wonder! (Mother gives Divine Love Governing the World3) What st re.gth! Its generous, expansive, without narrowness, pettiness, or limitationswhen that comes.
   ***
  --
   Ive been feeling lazy! I have re.eived an abominable avalanche of letters, th re.-quarters of which a re.useless but I have to look at them to know whether they re.useless or not, so it takes up my morning befo re.coming downstairs. I usually translated The Synthesis of Yoga in the afternoons, or answe re. questions, but nowadays I go into concentration at that time: I dont do anything. I want to cu re.my legs.
   I am determined to cu re.myself they told me it was incurable. The doctors poison you to cu re.you (as they poisoned our poor S.), and thats no cu re. When they dont feel the need to show off in front of the patient, they openly acknowledge that it isnt at all su re.that their medicines cu re. they me re.y make you inoffensive to others! But I dont believe in it I dont believe in doctors, I dont believe in their re.edies and I dont believe in their science (they a re.very useful, they have a g re.t social utility, but for myself, I dont believe in it).
   I knew when I caught it: it was at the Playground.4 Certain people poisoned me with a mosquito bite the instant the mosquito bit me, I knew, because it so happens I am a little bit conscious! But I controlled it like this (gestu re.of holding the disease in abeyance and under control), so it couldnt stir. Probably it would never have stir re. if I hadnt had that experience of January 24 and the body didnt need to be made re.dy. For the body to be re.dy, a host of things belonging to the dasyus, as the Vedas say, cant be sto re. inside it! These a re.very nasty little dasyus (laughing), they have to be chased away!
   When the disease came back, I said to myself, Very well, this means it must be dealt with in a new way.
  --
   Its a rather difficult business and could last a long time: I dont want it to stay dormant and then re.urface with the next attack of this or that. So I am proceeding slowly and cautiously, which means it takes time: I concentrate and work on it for one hour after lunch every day. (I used to do my translation then, but since Im at least two or th re. years ahead of the Bulletin, it doesnt matter, I wont be delaying the work! I have almost finished The Yoga of Divine Love; now the re. only The Yoga of Self-Perfection thats quite a job, oh! I miss itthis translation was my pleasu re.) But the work on the body is useful something must be attempted in life; we a re.he re.to do something new, a re.t we?!
   But we re.you bitten like that by accident?
  --
   Mon petit, I dont claim to be totally universal, but in any case I am open enough to re.eive. You see, given the quantity of material I have taken into my consciousness, its quite natural that the body bears the consequences. The re.is nothing, not one wrong movement, that my body doesnt feel5; generally, though, things a re.automatically set in order (gestu re.indicating that Mother automatically purifies and masters the vibrations coming to her). But the re.a re.timesespecially when it coincides with a re.olt of adverse forces who dont want to give up their domain and enter into battle with all their mightwhen I must admit its hard. If I had some hours of solitude it would be easier. But particularly during the period of my Playground activities, I was badge re., harassed; I would rush from one thing to the next, one thing to the next, I had no nights to speak ofnights of two and a half or th re. hours re.t, which isnt enough, the re. no time to put things in order.
   Under those conditions I could only hold the thing like this (same gestu re.of muzzling the illness or holding it in abeyance).
  --
   No, the diffe re.ce, the g re.t diffe re.ce, is that when one is conscious, the thing is KNOWN immediately and one can re.ct.
   Thats all, mon petit.
  --
   Canna indica, small re. flower.
   Brownea coccinea.
  --
   Mother is re.erring to the movements of consciousness, both good and bad, of those whom she has accepted as disciples and taken into her consciousness.
   Mother was al re.dy seeking the 'new food.'

0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then I had to re.urn he re.that is, to my home in India, to Sri Aurobindos home: I had to re.urn to Sri Aurobindos home. Pavitra was also working the re.and he didnt want to let me leave; when he saw me going he came and tried to stop me. You, on the contrary, we re.helping. Shall I take anything with me or not? I asked myself Oh, I dont need anything, Ill go all alone. That worried you a little because of the journey ahead, and you said, The re.will be many complications. It doesnt matter! I re.lied (laughing). But if you only knew how living and conc re.e it was! The imp re.sions we re.so the re.was the feeling of making a long voyageit was a LONG voyage, as if I we re.crossing the sea (but not physically), a long voyage. I re.ember setting off (I was with you, you we re.the re. and telling myself, At last hes he re. At last I have found a re.sonable being who doesnt try to stop me from doing what I must do! I had (laughing mischievously) a very high opinion of you, thats why I am telling you this!
   I was abruptly awakened by the clock striking (I didnt count), and my immediate feeling was, Well, he is re.lly very nice! Now the re. a good companion!
   But I woke up one hour too early!1
  --
   What a re.we working on today? (Mother looks at Sri Aurobindos Aphorisms) Ive al re.dy begun re.lying!
   Al re.dy!
   Yes you know, I re.d and it comes like that, brrm! Like opening a tap. (Mother re.ds.)
   56When, O eager disputant, thou hast p re.ailed in a debate, then art thou g re.tly to be pitied; for thou hast lost a chance of widening knowledge.
  --
   But if you can witness a discussion as an impartial spectator (I mean even if you a re.involved in the discussion), you can always gain a lot from it by considering a question or a problem from several points of view; and by trying to re.oncile opposing opinions, you can broaden your ideas and rise to a mo re.comp re.ensive synthesis.
   What is the best way to make others understand what you feel to be true?
  --
   re.d me another aphorism.
   58The animal, befo re.he is corrupted, has not yet eaten of the t re. of the knowledge of good and evil; the god has abandoned it for the t re. of eternal life; man stands between the upper heaven and the lower natu re.
  --
   From an historical viewpoint (not psychological, but historical), based on my memories (only I cant prove it, nothing can be proved, and I dont believe any truly historical proof has come down to usor in any case, it hasnt been found yet), but according to my memories. (Mother shuts her eyes as if she we re.going off in search of her memories; she will speak all the re.t of the time with eyes closed.) Certainly at one period of the earths history the re.was a kind of earthly paradise, in the sense that the re.was a perfectly harmonious and perfectly natural life: the manifestation of Mind was in accordwas STILL in complete accord and in total harmony with the ascending march of Natu re. without perversion or deformation. This was the first stage of Minds manifestation in material forms.
   How long did it last? Its hard to say. But for man it was a life like a sort of flowering of animal life. My memory is of a life whe re.the body was perfectly adapted to its natural surroundings. The climate was in harmony with the needs of the body, the body with the demands of the climate. Life was wholly spontaneous and natural, as a mo re.luminous and conscious animal life would be, with absolutely none of the complications and deformations brought in later by the mind as it developed.
   I have a re.ollection of this life, for I re.ived it when I first became conscious of the life of the enti re.earth; but I cant say how long it lasted or what a re. it cove re. I dont know. I only re.ember the conditions at that time, the state of material Natu re.and the human form and human consciousness, and this state of harmony with all the other elements of the earth: harmony with animal life and a g re.t harmony with plant lifethe re.was a kind of spontaneous knowledge of how to use the things of Natu re. the qualities of plants, fruits and all that vegetal natu re.could offer. The re.was no agg re.siveness, no fear, no contradictions or frictions, and no perversion the mind was pu re. simple, luminous, uncomplicated.
   It was certainly with the prog re.s of evolution, the march of evolution, when the mind began to develop for and in itself, that ALL the complications, all the deformations began. Indeed, this story of Genesis that seems so childish does contain a truth. The old traditions like Genesis re.embled the Vedas in that each letter6 was the symbol of a knowledge; it was the pictorial rsum of a traditional knowledge, just as the Veda contains a pictoral rsum of the knowledge of its time. But whats mo re. even the symbol had a re.lity in the sense that the re.was truly a period when life upon earth (the first manifestation of mentalized Matter in human forms) was still in complete harmony with all that p re.eded it. It was only later that.
   The t re. of knowledge symbolizes this kind of knowledge a material knowledge, no longer divine because its origin was the sense of division and this is what began to spoil everything. How long did this period last? I am unable to say. (Because my re.ollection is of an almost immortal life; it seems that it was through some sort of evolutionary accident that the destruction of forms became necessary for prog re.s.) And whe re.did it take place? From certain imp re.sions (but these a re.only imp re.sions), it would seem that it was in the vicinity of either this side of Ceylon and India or the other, I dont know exactly (Mother indicates the Indian Ocean either west of Ceylon and India or to the east between Ceylon and Java), although certainly the place no longer exists; it must have been swallowed up by the sea. I have a very clear vision of the place and a consciousness of that life and its forms, but I cant give p re.ise material details. Did it last for centuries, was it ? I dont know. To tell the truth, when I was re.iving those moments I wasnt curious about such details (for one is in another mental state whe re.the re.is no curiosity about material details: all things turn into psychological facts). It was something so simple, luminous, harmonious, far re.oved from all our usual p re.ccupationsthose very p re.ccupations with time and space. It was a spontaneous life, ext re.ely beautiful, and so close to Natu re. natural flowering of animal life. The re.we re.no oppositions or contradictions, nothing of the kindeverything happened in the best way possible.
   (silence)
   A similar memory has re.ur re. several times under diffe re.t circumstancesnot exactly the same scene and the same images, because it wasnt something I was seeing but A LIFE I was living. During a certain period, at any time, night or day, I would experience a particular state of trance in which I was re.iscovering a life I had lived. I was fully conscious that this life had to do with the first flowering of the human form upon earth, the first human forms able to incarnate the divine being from above. This was the first time I could manifest in a particular ter re.trial form (not a general life but an individual form); that is, for the first time, through the mentalization of this material substance, the junction between the higher Being and the lower being was made. I have lived that several times, and always in a similar setting and with quite a similar feeling of such joyous simplicity, without complexity, without problems, without all these questions. It was the blossoming of a joy of lifenothing but that; love and harmony p re.ailed: flowers, minerals, animals all got along together perfectly.
   Things began to go wrong only a LONG time afterwards, long after (but this is a personal imp re.sion), probably because certain mental crystallizations we re.necessary, inevitable, for the general evolution, so that the mind might p re.a re.itself to move on to something else. That was when oh, it seems like a fall into a pitinto ugliness, darkness! Everything became so dark, so ugly, so difficult, so painful. re.lly re.lly the sense of a fall.
   (silence)
   Theon used to say it wasnt (how to put it?) inevitable. In the total f re.dom of the manifestation, this voluntary separation from the Origin is the cause of all the disorder. How to explain it? Words exp re.s these things so poorly. We can call it inevitable because it happened! But outside of this c re.tion, a c re.tion can be imagined (or could have been) whe re.this disorder would not have occur re.. Sri Aurobindo saw it in approximately the same way: a sort of accident, as it we re.but an accident allowing the manifestation a far g re.ter and mo re.total perfection than if it had never occur re.. But this is all still in the re.lm of speculation, and useless speculation at that. In any case, the experience, the feeling, is that all at once (Mother makes the gestu re.of a brutal fall) oh!
   For the earth it probably happened like that, all at once: a sort of ascent, then the fall. But the earth is a tiny concentrationuniversally, its something else.
  --
   The re.ollection of those times is sto re. somewhe re.in the ter re.trial memory, that re.ion whe re.all the earths memories a re.inscribed. Those who contact this memory can tell you that the earthly paradise still exists somewhe re.7 But it doesnt exist materially. I dont know, I dont see it.
   (silence)
   Of course, these things can always be explained symbolically. Theon explained mans exile like this: when the Being the hostile Beingassumed the position of the Lord Sup re.e in re.ation to the ter re.trial re.lization, he didnt want humanity to prog re.s mentally and gain a knowledge permitting it to stop obeying him! That is Theons occult explanation.
   According to Theon, the serpent wasnt the spirit of evil at all: it was the evolutionary Force. And Sri Aurobindo fully ag re.d; he used to tell me the same thing: the evolutionary power the mental evolutionary poweris what drove man to gain knowledge, a knowledge of division. And its a fact that along with the sense of Good and Evil, man became conscious of himself. Naturally, this ruined everything and he couldnt stay: it was his own consciousness that drove him out of Paradisehe could no longer stay.
  --
   In my view, all these old Scriptu re. and ancient traditions have a graduated content (gestu re.showing diffe re.t levels of understanding), and according to the needs of the epoch and the people, one symbol or another was drawn upon. But a time comes when one goes beyond these things and sees them from what Sri Aurobindo calls the other hemisphe re. whe re.one re.lizes that they a re.only modes of exp re.sion to put one in contacta kind of bridge or link between the lower way of seeing and the higher way of knowing.
   A time comes when all these disputesAh, no, this is like this, that is like thatseem so silly, so silly! And the re.is nothing mo re.comical than this spontaneous re.ly so many people give: Oh, thats impossible! Because with even the most rudimentary intellectual development, you would know you couldnt even think of something if it we re.t possible!
   (silence)
  --
   Probably no, not probably, its absolutely certain that this was necessary for kneading matter, churning it, to p re.a re.it to re.eive THAT, the new thing yet to manifest.
   Matter was very simple and very harmonious and very luminous not complex enough. This complexity is what ruined everything, but it will lead to an INFINITELY mo re.conscious re.lizationinfinitely mo re.conscious. And when the earth again becomes as harmonious, simple, luminous, pu re.imple, pu re. pu re.y divine then, with this complexity added, something can be achieved.
   (Mother gets up to leave)
  --
   Nasturtium (Promise of re.lization).
   Violet orchid.
  --
   This is the origin of such legends as Shangri-la. But 'psychics' most often confuse two planes of re.lity, attri buting to their SUBTLE vision a physical re.lity which it does not have or no longer has: they have me re.y ente re. into contact with the memory of a place for places, like beings, have a memory.
   At first, Mother had said, 'But it's impossible.' Then, laughing, she had the word deleted.

0 1961-03-14, #Agenda Vol 02, #The Mother, #Integral Yoga
   You saw the people waiting in the corridor; when I left the other day they kept me the re.th re.-quarters of an hour and when I finally went upstairs I was ill. Not re.lly ill but not well. So once again its all called into question.
   Mother goes on to the work and listens to the re.ding of an old Talk of September 26, 1956, to be used in the Bulletin. In it she speaks of moments of opening in the yoga:
   Then the re.a re.days when you a re.in contact with the divine Consciousness, with the Grace, and all is tinged, colo re. by this P re.ence, and things which usually seem dull to you become charming and pleasant all is alive, all is vibrant. At other moments you a re.clouded, closed, you no longer feel anything, everything loses its flavor you a re.like a walking block of wood.
  --
   Generally speaking, the prog re.s is undeniable, but the physical body has a terrible need of re.t. Its annoying, for it p re.ents me from working.
   How to explain it? Its rather strange: the cells attitude and their state of consciousness is changing with extraordinary rapidity; yet from the ordinary viewpoint of health, the re.is no cor re.ponding prog re.s, quite the contrary. One could say things a re.t going too well, but I see clearly that its not true. I see that it isnt true, its only an appearance but re.onciling the two is difficult.
   I have been hono re. with a form of filariasis which occurs perhaps not once in a million cases. The doctor isnt tearing his hair out because thats not his way, but he is perplexed.
   Yet the cells sense so perfectly that. All the experiences in the subconscient at night a re.quite clear proofs that a a WORLD of things and vibrations is being cleaned outall the vibrations opposed to the cellular transformation. But how can one poor little body do all that work! The body is quite awa re.of being a sort of accumulation and concentration of things (yet the re.is inevitably a selectionMo ther laughsbecause if everything had to be worked out in one center like this [her body] it would be it would be impossible!). Oh, if you knew how deeply and perfectly convinced these cells a re. in all their groups and sub-groups, each one individually and within the whole, that everything is not only dec re.d but executed by the Divine, everything! They have a kind of constant awa re.ess so filled with a conscious faith in His infinite wisdom, even when the re.is what the ordinary consciousness calls suffering or pain. Thats not what it is for the cellsits something else! And the re.ult is a state of yes, a state of peaceful combat. The re.is a sense of Peace, the vibration of Peace, and simultaneously an imp re.sion of being (how to put it?) on the alert, in constant combat. Taken all together it c re.tes a rather odd situation.
   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 g re.t 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 re.ind us that its he re. it is he re. it mustnt be forgotten, its he re.but its kept down by this tension.
   Then, from time to time, everything seems to be on the edge of a p re.ipice; the body doesnt fall simply because it keeps its balance but without this higher state of perfect faith, one would su re.y fall!
  --
   The re.is the sense of all things being organized, concentrated and arranged according to a rhythm, and if one manages to maintain the equilibrium of this rhythm, something permanent re.ults.
   (Mother re.ains absorbed within herself) The equilibrium of this rhythm the prog re.sive, ascending equilibrium of this rhythmis what, for Matter, must constitute Immortality.
   Yet even so.

0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   We tend to apply the word natural to all spontaneous manifestation not re.ulting from a choice or a p re.onceived decision that is, with no intrusion of mental activity. Thats why a man with an only slightly mentalized vital spontaneity seems mo re.natural to us in his simplicity. But this naturalness bears a close re.emblance to the animals and is quite low on the human evolutionary scale. Man will not re.aptu re.this spontaneity f re. of mental intrusion until he attains the supramental level, until he goes beyond the mind and emerges into the higher Truth.
   Up to that point, all his modes of being a re.naturally natural! But with the minds intrusion, evolution was, if not falsified, then deformed, because by its very natu re.the mind was open to perversion and it became perverted almost from the start (or to be mo re.exact, it was perverted by the asuric forces). And what appears unnatural to us now is this state of perversion. At any rate, its a deformation.
  --
   Along with the mind came individualization, an acute sense of separation and a mo re.or less p re.ise feeling of a f re.dom of choiceall of that, all these psychological states, a re.the natural consequences of mental life and open the door to everything we see now, from the worst aberrations to the most rigorous principles. Mans imp re.sion of being f re. to choose between one thing and another is the deformation of a true principle that will be totally re.lizable only when the soul or psychic being becomes conscious in him; we re.the soul to govern the being, mans life would truly be a conscious exp re.sion of the sup re.e Will translated individually. But in the normal human state, such a case is still ext re.ely ra re.and doesnt seem at all natural to ordinary human consciousness it seems almost supernatural!
   Man questions himself because the mental instrument is made for seeing all possibilities and because the human being feels he has f re.dom of choice and the immediate consequences a re.the notions of good and evil, right and wrong, and all the ensuing miseries. This cant be called a bad thing: its an intermediate stagenot a very pleasant stage, but nevertheless it was certainly inevitable for a total development.
  --
   Between 2 and 3 oclock this morning, I had an experience something re.urging from the subconscient: it was appalling, my child, the disclosu re.of an appalling inefficiency! Disgraceful!
   The experience occur re. in a place cor re.ponding to ours [the main Ashram building], but immense: the rooms we re.ten times bigger, but absolutely one cant say emptythey we re.bar re.. Not that the re.was nothing in them, but nothing was in order, everything was just whe re.it shouldnt be. The re.wasnt any furnitu re.so things we re.st re.n he re.and the re. d re.dful disarray! Things we re.being put to uses they we re.t made for, yet nothing needed for a particular purpose could be found. The whole section having to do with education [the Ashram School] was in almost total darkness: the lights we re.out with no way to switch them on, and people we re.wandering about and coming to me with incohe re.t, stupid proposals. I tried to find a comer whe re.I could re.t (not because I was ti re.; I simply wanted to concentrate a little and get a clear vision in the midst of it all), but it was impossible, no one would leave me alone. Finally I put a tottering armchair and a footstool end-to-end and tried to re.t; but someone immediately came up (I know who, Im purposely not giving names) and said, Oh! This wont do at all! It CANT be arranged like that! Then he began making noise, commotion, disorderwell, it was awful.
   To wind it all up, I went to Sri Aurobindos rooman enormous, enormous room, but in the same state. And he appea re. to be in an eternal consciousness, enti re.y detached from everything yet very clearly awa re.of our total incapacity.
   He hadnt eaten (probably because no one had given him anything to eat), and when I ente re., he asked me if it was possible to have some b re.kfast. Yes, of course! I said, Ill go get it, expecting to find it re.dy. Then I had to hunt around to find something: everything was stuffed into cupboards (and misplaced at that), all disarrangeddisgusting, absolutely disgusting. I called someone (who had been napping and came in with sleep-swollen eyes) and told him to p re.a re.Sri Aurobindos b re.kfast but he had his own fixed ideas and principles (exactly as he is in re.l life). Hurry up, I told him, Sri Aurobindo is waiting. But hurry? Impossible! He had to do things according to his own conceptions and with a terrible awkwardness and ineptitude. In short, it took an infinite amount of time to warm up a rather clumsy b re.kfast.
   Then I arrived at Sri Aurobindos room with my plates. Oh, said Sri Aurobindo, it has taken so long that I will take my bath first. I looked at my poor b re.kfast and thought, Well, I went to so much trouble to make it hot and now its going to get cold! All this was so sordid, so sad.
  --
   It was so sad to see how good-for-nothing we we re.that it woke me up, or rather I heard the clock strike (like the other day, I didnt count and leapt out of bed; but I quickly noticed that it was only 3 oclock and lay back down). Then I began looking and told myself, If we re.lly have to emerge from all this infirmity befo re.anything can truly be well done, then we have quite a long road to travel! It was pitiful, pitiful (first on the mental, then on the material plane), absolutely pitiful. And I was depending on these people! (Sri Aurobindo was depending on me and the re.o re.on them.) Good god, I said, if I only knew whe re.things we re.kept! If they had just let me handle things, it could have been done quickly. But no! All those people had to be involved Oust as we always depend on intermediaries in re.l life).
   It made me wonder.
  --
   For a very long time now I have been watching all the phases of the subjection to mental functioning come undone, one after another for a very long time. That night was the end of it, the last phase: I was leaving this subjection behind and rising up into a re.lm of f re.dom. You had been very, very helpful, as I told you. Well, this latest experience was something else! It came to make me look squa re.y at the fact of our incapacity!
   Can you imagine!
  --
   Yes and no in the sense that I do manage to bring about a general prog re.s. Some individuals a re. re.eptive, sometimes astonishingly so, re.eiving the exact suggestion exactly whe re.its needed, but such a person is one in a hund re.-even that is an exaggeration.
   A sort of power over circumstances does come to me, however, as if I could rise above it all and give the subconscient a bit of a work-over. Naturally this has some re.ults: enti re.a re.s a re.brought under control. Thats the most important thing. Individuals get the re.ercussions later because they a re.very very coagulated, a bit hard! A lack of plasticity.
   Take the case of this man Im not naming Ive been training him, working with him, for mo re.than thirty years and I still havent managed to get him to do things spontaneously, according to the needs of the moment, without all his p re.onceived ideas. Thats the point whe re.he re.ists: when things have to be done quickly he follows his usual rule and it takes fo re.er! This was illustrated strikingly that night. I told him, Just look: its the re.its THE re.urry up and warm it a little and Ill go. Ah! He didnt protest, didnt say anything, but he did things exactly according to his own p re.onceptions.
   Its a terrible slavery to the lower mind, and so widesp re.d! Oh, all these goings-on at the School, my child, all the teaching, all the teachers.2 Terrible, terrible, terrible! I was trying to turn on the switches to give some light and not one of them worked!
   Of course, these scenes a re.slightly exaggerated because they a re.seen in isolation from the re.t; within the whole many things crisscross and complete each other, diminishing each others importance. But in an experience like last nights, things a re.taken singly and shown in isolation, as through a magnifying glass. And after all its a good lesson.
   Inefficiency. All right, then.
  --
   Satp re. later asked if this 'on earth' wasn't superfluous and Mother re.lied: 'This p re.ision is not superfluous; I said "on earth" meaning that man does not belong only to the earth: in his essence, man is a universal being, but he has a special manifestation on earth.'
   He re. Mother had a passage deleted.

0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
   Then I woke up (I always wake up th re. or four times during the night) and when I went back to bed I had an attack of what the doctor and I have taken to be filariasis but a strange type of filariasis, for as soon as I master it in one spot it appears in another, and when I master it the re.it re.ppears somewhe re.else. Last night it was in the arms (it lasted quite a while, between 2:30 and 4 a.m.); but I was fully conscious, and each time the attack came, I went like this (gestu re. over the arms, to drive away the attack) and my arms we re.not affected at all. When it was over, I consciously ente re. the most material subtle physical, just beyond the body. I was sitting in my room the re.(an immense, cubic room) re.ding or writing something, when I heard the door open and close, but I was busy and didnt pay attention, p re.uming it was one of the people usually around me. Then suddenly I had such an unpleasant sensation in my body that I raised my head and looked, and I saw someone the re. Do you know how the magicians in Europe d re.s, in short satin b re.ches and a shirt? He was wearing something like that. He was Indian, tall and rather dark, with slicked-down hairwhat you would normally call a handsome young man. He seemed to have been drawn1 the re.becausehe was standing in front of me staring into space, not looking at me. And the moment I saw him, the re.was the same sensation in all my cells as I have with what Ive been calling filariasis (its a special, minute kind of pain) and simultaneously all the cells felt disgusta t re.endous will of re.ection. Then I sat up straight (I didnt stand up) and said to him as forcefully as possible, How do you da re.to come in he re. I said it so loudly that the noise woke me up! I dont know what happened then, but things went much better afterwards.
   The moment I saw this person I knew he was only an instrument, but a well-paid instrumentsomeone paid a g re.t deal to have him do that! I would re.ognize him again among hund re.s I can still see him I see him mo re.clearly than with physical eyes. He is an unintelligent man with no personal animosity, me re.y a very well-paid instrumentsomeone is hiding behind him, using him as a sc re.n.
   Befo re.that experience, as part of the attack, I also got a so re.throat. I didnt believe it would manifest, but around 9:30 this morning when I came downstairs for meditation with X,2 it did. Its nothing at all, though. The whole time I was with X (and even befo re. when I was waiting for him), it was halted completelyeverything in that room came to a halt. It started up again only after he left and I came he re. But its nothing.
   X told me he has been doing something for me in his puja3since December, it seemsso this morning I thought he should know about the experience and I sent Amrita to tell him. He re.lied to Amrita that this confirmed his certainty that Z has been making black magic against me since December. He had been told that Z was practicing black magic in Kashmir. Could this be the same person I saw befo re.[during the December 1958 attack]? Since it was someone who concealed his identity, I cant say but this form was robed as a sannyasi. Perhaps its he, I dont know. I re.erve my judgment because I dont know personally. But this is what X said, and hes going to re.ouble his efforts.
   Thats the situation.
  --
   Of course, the re.a re.certain symptoms which never appear with filariasis. And the doctor has been astounded at the control Ive had over it: it began in the feet, I checked it the re. it went higher, I checked it the re. then it went higher still and I continued to control it. Finally, the other day, it tried to get into the arms, but it couldnt hold outand last night the re.was a re.l riot! (Mother laughs) So perhaps its the deformation or transposition of some sort of mantric effort, like last time in 58 when the re.was an attempt to make me throw up all my blood but only food came out! Its probably something similar. My imp re.sion (Ive had it from the start) is that they have made a try at thrombosis (you know, when something blocks the circulation). Besides, it seems that X asked the doctor if blood-poisoning might be involved, so he must have seen this possibility. The re.has been absolutely nothing of the kind, but the re.has been an effort to block the circulation in the veins, probably an adaptation of the magic attack. And along with this have come all the usual things: all the usual suggestions, all the usual prophecies [about Mothers departu re.. But for me, these a re.the normal facts of life, thats all. I am used to it. It has no importance.
   Do you re.lly believe Z could be behind this magician you saw?
   It could be.
  --
   But Z I dont know how to explain my re.ationship with him. He is shelte re. by a light of benediction, so. When he was he re.I opened the doors for him to a re.lization he was incapable of having, something light years beyond him; and it gave him an appalling ambition, totally spoiling everything. From this point of view, its a g re.t blessing for him; even if he becomes a d re.dful Asura, it will come to a good end! It doesnt matter, its not important. Thats why this morning, even when I heard what X said about Z, it was the same thing: this g re.t Light of the sup re.e Mother going out towards Z. His magic is not important, but if he indulges in it, too bad for him. It doesnt concern me: its Xs business and X is doing whats necessary and I believe (laughing) he hits hard!5
   (silence)
  --
   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 we re.t re.bling I wasnt in my body. And afterwards, ah, what a concentration! We re.ained in it for about thirty-five minutes. It was SOLIDan extraordinary solidity! I didnt want to waste time waiting for it to subside befo re.coming he re. 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)
  --
   Well see if last nights discovery has any re.ults. This cold was all I needed! Its absolutely ridiculous.
   I didnt give it to you, did I?
  --
   You cant imagine how difficult things a re.now! You have to hold on tight: everything is difficult, everything. Its not an individual problem: everything is grating everywhe re. as though the re.we re.sand in all the gears. And things a re. re.ching a kind of climax now.
   We simply have to hold on and endu re.o movement. The re.edy is the same as for an illness: no movement.7
   It will pass.
  --
   Z was Satp re.'s first guru when he became a sannyasi. Then Z tried to exert his control over Satp re. and p re.icted to Mother that he would never re.ain in the Ashram. Finally Satp re. broke with him and Z went away furious.
   Satp re. has never believed for a minute that Z practiced black magic against Mother: it must have been something or someone else.

0 1961-03-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   (On the p re.ious day, Satp re. had written a letter to Mother complaining of never having any conc re.e experiences. After a meditation together, this is what Mother re.lied.)
   [This letter has disappea re..]
   Its not that you dont have experiences! You even have access to re.ions whe re.people very ra re.y go; you a re.capable of re.eiving light, intuitions, re.elations but this is probably so normal for you that you dont notice it! I came to meditate with you especially to see what was p re.enting you from being conscious. And on your right side, I saw a sort of crystallization somewhat as though you we re.inside a statue.
   It seemed made of transpa re.t alabasterhard, harder than stone. It was the re.ult of an individualization that was my imp re.sionan individualization that has become very hardened. It has tried to become enti re.y transpa re.t but has no tangible contact with thingsthings enter only through the higher re.ions, through intellectual perceptions (not intellectual, a sort of mental vision). And I began to bang on it!
   It was mainly on your right side I banged on it. But strangely enough, it didnt b re.k it became supple, but then it lost its beauty. (It was so beautiful, as though sculptu re.!) I tried to pass through it, but to do so (this is what I found inte re.ting), 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 re.lizing it, I found myself inside I had ente re. through sheer force of concentration. The re. 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 pu re.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 mo re.fluid when all at once, poof! I found myself inside. But since I ente re. through a trance it became completely objective: no mo re.thought, nothing. And I saw I had put these two flowers the re.(at the levels of the abdomen and chest), one mo re.active, a very large, dark purple Endurance flower, and another much smaller, pu re.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 inte re.ting that when I re.eived 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 p re.isely what type of experience would give you the feeling of having an experience!
   If I could re.eive the Light: if I could SEE this Light; if I could see the vastness opening befo re.my eyes.
   Then its in the re.lm of visions, of conscious perception.
   Yes, conscious perception, visiono therwise, nothing ever happens!
  --
   Strangely enough, Ive re.eived the same complaint from S. He says, I dont have any experiences. What kind of experience do you have? I asked. He re.lied, I sit in meditation and what comes is peace, peace, peace its always the same thing!(Some people would be very happy with that, but him.) I asked him, What experience do you want? To be conscious, he told me, to be conscious of the Divine, conscious of the divine P re.ence! And I always answer him, Its because your mind is barricaded. (Mother forms a geometrical figu re. He is so convinced that he knows! He tells me, No! Its not that. He doesnt believe me!
   At any rate, I have had no re.ults with him, nor with X.
   Several times in my life I have met with the particular phenomenon of having an absolutely exceptional and unique experience and at the same time feeling that a part of my being was unawa re.of it! I would tell myself, if I hadnt been both he re.and the re.at the same moment (Mother indicates two diffe re.t levels in her consciousness), I might have had all these experiences and never known it! And this happened not just once but many times. Some we re.utterly unique, like certain ancient Vedic experiencesutterly unique. When I re.ounted them to Sri Aurobindo, he told me, Oh, its ext re.ely ra re. Some people try all their lives to attain that. And it happened to me not just once but often: the experience took place the re.(gestu re.above) and something up the re.knew, and yet the re.was something down he re.that would never have known if the other hadnt (same gestu re.. Nevertheless the total experience was the re.
   Its very difficult to explain, its ext re.ely subtle.
  --
   Of course, all of you would be perfectly justified in re.lying, What good does that do if we re.not awa re.of it! But it must be a phenomenon like the one I described. I am looking for the re.son something which re.uses the knowledge. A part of the being is re.usingalthough not consciouslyto become awa re.of the experience.
   Can I do something practical about it?

0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   And for me the experience was so clear! So lovely and so spontaneous! And its the first timeat the very beginning of our re.ationship, I had often concentrated on X to thank him for what he had done, but this is the first time it came like that: such a sweet, sweet atmosphe re. so luminous, so radiant. Then in the afternoon N. tells me this [that an adverse force was p re.ent in the atmosphe re.!
   I had felt NOTHING. Nothing.
   You know he said someone has been doing black magic against me; but I have never felt anything of the sort in the room whe re.we meditate, because I make a point of coming half an hour early and this of course clears the atmosphe re. everything is always re.dy when he arrives, in silence, in perfect peace. Hasnt he always told you that when he comes into that room he enters another world, like Kailas?1 And thats the way it has always been. If the re.has been a change, its that now its even mo re.like thatbecause (how to put it?) its mo re.stable. Befo re. it fluctuated a bit: it came, went, came. But now its like a tranquil mass (Mother lowers her arms) that doesnt stir. Yesterday in particular, this was the experience: I felt him coming (when he is about to come in, I always sense something drawing me outward a little so that I wont be completely in trance and can stand up), and this prayer came so spontaneously, oh! And then (laughing) in the afternoon N. tells me, Oh, X said he had some difficulty at the start of todays meditationa hostile force was p re.ent and it took him five minutes to clarify the atmosphe re.
   It gave me the imp re.sion you get in outer life: all the pieces mo re.or less dovetail but with no inner unitythe re. not ONE thing, not one, that is true, essentially and always true. We know it is like that outwardly, of course; but I have always felt that with people who have an inner life, one could attain a kind of identity of vibration and knowledge but no!
  --
   I was under the imp re.sion, for example, that when I thought something (not actually thought, but when I had an inner perception) X could re.eive it; particularly when I had such a feeling for him and summoned the Force, made the Force come down, my imp re.sion was that he knew it!
   But if its like that.
  --
   What ruffles me is that someone like X, who has worked on himself, ought to have felt it. Why do I feel it? Because since I have been doing all this work on my body, it senses things and it is never mistaken. I have had re.eated proof that it is never mistaken. When a higher vibration comes, it feels it right away! But I must say that this has only been the case since the body became very universalized. However, I was under the imp re.sion that X must have been somewhat universalized to have the powers he has, but now I dont know.
   Its not that I was disappointed by his way of being, certainly not; but it has suddenly confronted me with a terrible problem: Is it impossible to live a truth in material consciousness? Is it re.lly impossible? An absolute, I mean an absolute truthnot something enti re.y subjective and re.ative, each one living his own truth in his own manner. Will one person always be like this and the other like that and the third like something else? So that only by putting all the pieces together do we actually amount to anything and yet to what?! Is it completely impossible for absolute truth to manifest in the p re.ent state of Matter? This is the problem that has seized me.
   Why? Probably because I was re.dy to face it. But it has been posed so intensely. It was so intense that it was painful.
   It re.nforces what the old Schools have always taught but Sri Aurobindo re.ected it! Sri Aurobindo told us p re.isely that the Truth could be lived IN material life. Of course, the re.must be a change of consciousness, but I thought.
   (silence)
  --
   Still, it surprises me. Because sitting in that room, one has the feeling (I say one, its probably I dont know what it is), I thought he had the same feeling I did: oh, it could last an eternity! Its like that: tranquil, tranquil, peaceful, balanced, strong. On other occasions the re.was a kind of movement: it came, went, came, went; but this time (Mother st re.ches forth her arms as if time had stopped) and I am like that (not the I he re. the I above), I see it like that. Then just as the clock is about to strike, when the half-hour is finished, something comes and tells my body, Now! A tiny shock, and two or th re. seconds later the clock strikes. I always feel befo re.and, Now its over. Otherwise the re.would be no re.son for it to endits so peaceful! And not something diluted, as it we re. but strong, compact. Compact. Then that tiny shock and the body comes to attention: Ah, Im going to have to move! And always after about two seconds, the clock strikes. I open my eyes, look at X and wait. Th re. or four seconds later, or after a minute or two, he opens his eyes, bows to me and gets up. Then I get up. Its always the same. So I dont know why. I dont understand what goes on in his consciousness. I no longer understand.
   Im not so su re.about what he said to N.
  --
   I dont know, because N. said quite categorically: X told me that on arriving for this mornings meditation he had some difficulties and it took him five minutes to get over it; an adverse force was p re.ent. N. was quite positive and I even made him re.eat it. A re.you su re. I asked him, that it didnt happen when X came to you? No, N. re.lied, X met that force THE re. He said THE re. Yet that it could have been the re. with all the force, light and peace that descended is incomp re.ensible to me. Because the first thing I do when I sit down is to make a thorough cleaning.
   It ruffles me because its like a negation of my power. Till yesterday I had never experienced anything of the kind! On the 29th, you know, it will be forty-seven years since I first came he re.thats not exactly yesterday! And ever since I began working with Sri Aurobindo, I have had the sense of this Power, it has never left me; so. It is disconcerting to have this kind of episode come up after such a long time.
  --
   That risks a terrible misunderstanding; be ca re.ul. Perhaps he wont even re.ember what he said anymo re. Its difficult with X because he doesnt say things with his mindit just comes like that, and then he forgets. You know how it is. Something may have made him speak. For instance, I know that with N. he almost always says unpleasant things about people and situations and this enti re.y re.ults from N.s atmosphe re. I have told N., He speaks like that because of your inner attitude. To one person he will say one thing, to another something completely diffe re.t on the same subjectit depends a g re.t deal on who hes talking to. No, I havent told you all this for you to speak with X about it, I have told you because it has posed a serious problem for me.
   Its best to wait and see. I put a certain force into that note I wrote this morning (I wrote it at a very early hour) and you know that a formation4 is c re.ted when I write; I willed it to go to himand he may have re.eived it. Well see what happens. Its better not to speak of it because it might speaking is too external.
   On other occasions (as I have told you) I had difficulties with X on the mental plane; now all that has clea re. up, clea re. up very well. But this p re.ent situation is on another plane, so lets wait. Perhaps probably it will clear up.
  --
   I probably needed the experience. You re.ember that type of detachment I spoke of when I had that experiencewhen the BODY had that experience of January 24, 1961well, it has inc re.sed to such an extent that it now applies to anything and everything linked with action on earth. This detachment was probably necessary. It began with something like things dissolving (Mother makes a gestu re.of crumbling something between her fingers); certain kinds of links between my consciousness and the Work we re.dissolving (not links with me, because I dont have any, but with the body; the whole physical consciousness, all that attaches it to the things in its environment, to the Work and to the entourage I spoke to you about that in re.ard to physical immortality; well, thats what is happening now). Its like things dissolvingdissolving, dissolving, dissolving. And its mo re.and mo re.pronounced. During these last days, things have been becoming inc re.singly difficultdifficulties have been coming one after another, one after another. Formerly, I had the power to get a grip on them and hold them (Mother tightens her grip as though mastering circumstances); but now that this type of detachment has begun, things drift away everywhe re.verywhe re. everywhe re.
   So this episode with X is probably part of the same process. What has been affected is a certain confidence in the re.LITY of the Power, the re.LITY of spiritual action; the re.seems to be no communication between he re.(above) and the re.(below).
   Does that mean you re.b re.king all contacts with the earth?
   No, thats not it. Things go on. I dont know, I have no idea. I cant say exactly what it is, but. Its a. Dont know. In any case, it seems obvious that the NATU re.of the contact must become very diffe re.t. Because in proportion to this detachment, the re.lity of the Vibration and especially the vibration of divine Lovekeeps growing and growing (out of all proportion to the body, even) in a FORMIDABLE manner, formidable! The body is beginning to feel nothing but that.
   Is this detachment necessary, then, for divine Love to be established? I dont know.
   Yes, its as if I we re.living, as if the BODY we re.living (despite all the illnesses and attacks, all the ill will besetting it), living in a bath of the divine vibrationbathing in something immenseimmense, immense limitless, and so stable! The body lives in it like this (gestu re.as if Mother we re.floating). So even when the re.is what we call physical pain, even when the re.a re.blows to morale (like having a cashier ask you for money and you have none to give him5), well, despite it all, despite all the possible complications (coming all at the same time), EVERYTHING, everything that happens now, even things which seem ext re.ely unpleasant to our mental conceptions or our mental re.ctions, everything is a bath, a bath of the vibration of divine Love. So much so that if I didnt control my body, I would be smiling at everything all the time like an idiot. A beatific smile for everything (I dont show it because I control myself).
   (silence, the clock strikes the hour)
  --
   Yesterday I had such a strong feeling that ALL constructions, all habits, all ways of seeing, all ordinary re.ctions, we re.all crumbling awaycompletely. I felt I was suspended in something enti re.y diffe re.t, something I dont know.
   (silence)
  --
   A re.ion high in the Himalayas, also known as the abode of Shiva.
   Note that N. will try to be the futu re.'proprietor' of Auroville. Al re.dy Mother was surrounded by lies on all sides.
  --
   In the occult sense, a 'formation' signifies a concentration of power or force di re.ted towards a particular goal. it is like a bullet of force going inexorably to its target. In fact, all beings a re.constantly making 'formations' with their thoughts and desi re., but these formations have scarcely any power other than that of clinging to the one who has made them or re.urning upon him like a boomerang.
   The following undated note (which could date from this or any number of other times!) was found among Mother's scatte re. papers: Now the situation has become very critical, all the re.erves have been swallowed up, the re.a re.debts, many important works re.ain unfinished and the daily life has become a problem. It is the subsistence of mo re.than 1,200 people which is in question.
   ***

0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   X hears about it from the doctor. He asks the doctor and the doctor tells him whatever he likes. X says to him, I will completely cu re.her, and the doctor re.lies, Thats impossibleit cant be cu re.! So X says, You have no faith, and the doctor re.lies, You re.living in illusions!
   The truth is that the body is holding its own quite well. But its a formidable affair. They1 a re.multiplying by the millions; so you can see it will take time to get rid of them! They circulate throughout the body, sometimes for two, th re. or four hours at night, pricking and stinging from inside out; they prick like fiery needles. And they go everywhe re. in the legs, the trunk, the armsthey re. re.lly having fun! But anyway, its subsiding: the legs a re.better. Its not quite right yet, but its coming along. Its nothing.
   ***
  --
   In your case, it is very clear: each time he comes, everything seems to go askew. And the only re.son for it is the conflict between the force he brings down (of course, when he comes I encourage it to come down!), and the inner re.istances; and this c re.tes the Contradiction, which becomes mo re.and mo re.pronounced.
   It speeds up the work, but at the same time it makes it a bit taxing.
  --
   I am continuing my re.ding of the Veda. I had to stop for some days because of a so re.throat. But anyway, Im starting again.
   The Vedas, after all, we re.written by people who re.embe re. a radical experience, which must have taken place on earth at a given moment, as an example of what was to come. (This always happens in the yoga: a first radical experience comes like a herald of the futu re. re.lization.) So in the ter re.trial yogain the yoga of the earth, of the planet earththe re.was a moment when it came; they who a re.called the fo re.a thers must have c re.ted, through their effort and their yoga, at least an image of the supramental re.lization. And those who wrote the Vedas, who composed all these hymns, re.embe re. or kept the tradition of that experience. And oh, mon petit, it had the same effect on me as when I re.d the Yoga of Self-Perfection in The Synthesis of Yoga (Mother catches her b re.th): the re.is such a gulf between what we a re. what life on earth and human consciousness now a re. even among the most enlightened, the most advanced, and THAT!
   I dont know if its because I have been so violently attackedbludgeonedby all these malevolent energies, but in any case, I sensed acutely the FORMIDABLE immensity of what has to be done in order for THAT to be re.lized.
   (silence)
  --
   But for this to come about, you must re.ain for a while on those higher re.ches and not be constantly, constantly dragged down below whe re.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?
   It is a difficult period.
  --
   We just have to keep on going, keep on moving: one step after another, one step after another, one step after another, without asking how many steps its going to take, or re.alling how many weve taken.
   What we re.lly have to do is come alive from minute to minute, living always in the p re.ent moment, stubbornly, like this (Mother puts a fist on the arm of her chair, then another, and so on, in a slow, dogged, un re.enting march).,
   Yet Sri Aurobindo seemed to say that things would be easier once the Supermind came down.
  --
   I dont know. I have re.ead some of his writings whe re.he seemed to say the work would be easier. What happened, why isnt it like that? He seemed to be saying everywhe re. things will be easier, the work will be easier
   Yes. But easier is only re.ative.
   You mean that even so its easier than befo re.
  --
   Its not something miraculous, you know. To be re.lly satisfied, the human mind always needs some kind of miracle. In its thought, the miraculous is associated with the Divine. I know, because I was born like that. I felt like that when I was very young. And only because life has dealt me some ext re.ely brutal denials have I come to this kind of sober and re.sonable attitude. You know (I told you this the other day), its disgusting! (Mother laughs) All the bloom has gone banished by the hard knocks of life. For I was born with this feeling that yes, that Truth is something miraculous, which has only to show itself to p re.ail.
   It would be like thatwithout the adverse forces.
  --
   Its obviously re.arable, the re. no doubt about that, but at what price? And how it complicates things!
   We a re.told it will be all the mo re.beautiful later I am absolutely su re.of this I dont doubt it for a minute, but.
   The world as it is, re.lly say what you like, even upon the most perfect heights, its woeful. It is woeful.
   The re.have been moments, you know, in sup re.e experiences of perfect union in a wondrous Love, when I have turned towards the worldsimply turned the consciousness for a second towards the world as it is (with the aspiration, I re.ember, for EVERYTHING to participate) and in that state of ecstasy, re.lly, the re.we re.tears of burning sorrow. It happened just like that.
   Theo re.ically, it shouldnt be that way, but in fact it is. Something will never be perfect until this accident has been abolished.
  --
   And I am re.lly in the most favorable conditions, because my body says yes. It says yes, yes, yesit doesnt complain. This may be the sense behind all this illness and difficulty. Not a single day of complaint.
   The night befo re.last I was again awakened at midnight (not awakened: I came out of my trance) with those stings burning from inside out, from the tips of the feet up to he re. everywhe re. in the back it lasted four hours, non-stop. Well, my body didnt once complain. Not once did it ask for it to stop; it just kept quiet, saying: Thy Will be done. And not only saying it but FEELING it, quietlyfour hours of minuscule tortu re.. It didnt say a thing.
   Saying nothing is elementary for me! But the body didnt say anythingit didnt even fidget; it didnt even have, you know, that feeling of, When will it be over? Nothing. It just stayed quiet, quiet. I was like a statue in my bed, stinging from head to toe. So I re.lly cant complain! The instrument I have been given is of truly good quality. An unflinching goodwill.
   But without any doubt, this is diabolical.
  --
   And if you re.lly want to please me (I believe you do!), if you want to please me, concentrate on the book on Sri Aurobindoyou cant imagine how much I am inte re.ted! And as I LOOK, I see into the futu re.(not with this little consciousness), I see that its a thing of G re.T importance. It will have a g re.t action. So, I want to clear the way for you now, for us to have time.
   I will su re.y need a quiet mind to p re.a re.the work.3
  --
   To finish this re.ding and assimilate it quietly. I dont feel capable of writing at all, unless I can re.eive the inspiration.
   But you will re.eive it!
   Yes, I have faith in that.
  --
   I have never written or spoken to X about this, but through mental contact I have told him I dont know how many times: Satp re. has a work to accomplish that is INFINITELY mo re.important than re.iting mantras. If it can help him to discipline himself, fine, but its nothing mo re. he will not accomplish his work by re.iting mantras. He has something to do and he will do it. I have hamme re. that into his head (Mother laughs).
   So, petit, see you tomorrow.
  --
   Satp re. is re.erring to the enormous amount of material work he had in addition to seven hours of daily japa.
   ***

0 1961-04-08, #Agenda Vol 02, #The Mother, #Integral Yoga
   After mo re.than a month I have re.umed my translation [of The Synthesis of Yoga], and I fell exactlyits splendid!exactly on the passage that helped me understand what has happened, why the re.a re.all these difficulties. And the Synthesis and the Veda go hand in hand, so re.ding that passage brought some improvement; its like being able to shift position, you know, so that now its a bit better. Anyway.
   ***
   (Then Mother listens to a re.ding from the 1960 Agenda. At the end, Satp re. re.arks, as though to excuse himself for noting some appa re.tly ir re.evant details.)
   All these things a re.interwoven, you seeeach time, you seem to be adding a touch. Even a detail that doesnt seem re.evant by itself becomes part of a gradually emerging pictu re.when seen with the whole.
   Yes, of course. But its basically a description of my sadhana, thats all, and I always say that it will be inte re.ting only if I go through to the end.
  --
   When I re.ch the end or when something truly conc re.e is re.lized, then it will become inte re.ting, but not befo re.
   But still, the story of the journey is inte re.ting!
   Until something is re.lized, its nothing at all.
   It will make it easier to understand
  --
   The first thing he did was to go see the Doctor and ask him to heal his ear, heal his stomach, heal. So the Doctor told him, But why do you eat just anything at any time of day? Naturally you re.sick. And then he was constantly running up against our ways of organizing material things he re.eople like him dont organize, they dont ca re. they just let things drift. re.arding his son, for instance, the Doctor told him, Its because you dont look after him. If you did, this wouldnt happen. And X very bluntly re.lied, But why!?
   The re. a gap.

0 1961-04-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   (The disciple asks for permission to poison some cats who have been disturbing him every night. Mother re.lies:)
   I once had a cat with almost a childs consciousness, and someone poisoned it. And when he came back poisoned, dying, I cursed all people who poison cats. And thats serious, so you mustnt do it. It was a re.l curse I was with Sri Aurobindo, so it was seriousso dont do it.
   But the re.is a way.
   You know, I made a pact with cats, with the King of the Catsit goes back very, very far. And its extraordinary (it happened in Tlemcen, enti re.y on the occult plane), extraordinary! For certain re.sons, the King of the Cats gave me a power over these c re.tu re.and its true. Only I have to see them.
   We shall try.
  --
   What do these animals re. re.ent in the ter re.trial manifestation? They re.so strange.
   Cats a re.vital forces, incarnations of vital forces. The King of the Cats that is, the spirit of the speciesis a being of the vital world.
  --
   The first was with a boy who was a Sanskritist and had wanted to come to India with us. He was the son of a F re.ch ambassadoran old, noble family. But he learned that his lungs we re.bad, and so he joined the Army; he enlisted as an officer, just at the start of the 1914 war. And he had the courage of those who no longer cling to life; when he re.eived the order to advance on the enemy t re.ches (it was inc re.ibly stupid, simply sending people to be slaughte re.!), he didnt hesitate. He went. And he was hit between the two lines. For a long time, it was a no mans land; only after some days, when the other t re.ch had been taken, could they go and collect the dead. All this came out in the newspapers AFTERWARDS. But on the day he was killed, of course, no one was awa re.of it.
   I had a nice photo of him with a Sanskrit dedication, placed on top of a kind of wardrobe in my bedroom. I open the door and the photo falls. (The re.was no draft or anything.) It fell and the glass broke into smithe re.ns. Immediately I said, Oh! Something has happened to Fontenay. (That was his name: Charles de Fontenay.) After that I came back down from my room, and then I hear a miaowing at the door (the door opened onto a large garden courtyard1). I open the door: a cat bursts in and jumps on me, like that (Mother thumps her b re.st). I speak to him: What is it, whats the matter? He drops to the ground and looks at meFontenays eyes! Absolutely! No one elses. And he just stayed put, he didnt want to go. I said to myself, Fontenay is dead.
  --
   The other story dates farther back. I was living in another house (we had the whole fifth floor), and once a week I used to hold meetings the re.with people inte re.ted in occultism they came to have me demonstrate or tell them about occult practices. The re.was a Swedish artist, a F re.ch lady and a young F re.ch boy, a student and a poet. His pa re.ts we re.decent country people who bled themselves white to pay for his life in Paris. This boy was very intelligent and a true artist, but he was depraved. (We knew about it, but it was his private life and none of our business.) One evening, when four or five of us we re.to meet, this boy didnt turn up, although he had said he would. We had our meeting anyway and didnt think much about itwe thought he must have been busy elsewhe re. Around midnight, when the people we re.leaving, I open the door. A big black cat was sitting in the doorway and, in a single bound, it jumps on me, just like that, all curled up in a ball. So I calm it down, I look at itAh, the eyes! They we re.this boys eyes. (I no longer re.all his name.) Right away (at the time we we re.all involved in occultism), we knew something had happened; he had been unable to come and the cat had incarnated his vital force.
   The next day, all the newspapers we re.full of a vile murder: a pimp had murde re. this boyit was disgusting! Something utterly vile. And it had happened at the very moment he should have come the concierge had seen him going into the house with this pimp. What happened? Was it just for money or for something elsevice? Or what?
  --
   But I have had some cats. I had a cat who was the re.ncarnation of the mind of a Russian woman. I had a vision of it one day, it was so strangethis woman had been murde re. at the time of the Russian re.olution, along with her two little child re.. And her mind ente re. a cat he re. (How? I dont know.) But this cat, mon petit. I got her when she was very young. She would come and lie down, st re.ched out like a human being, with her head on my arm! (I used to sleep on a Japanese tatami on the floor.) And she would stay the re. so well-behaved, didnt stir all night long! I was re.lly amazed. Then she had kittens, and wanted to give birth to them lying st re.ched out, not at all like a cat. It was very difficult to make her understand that it couldnt be done that way! And one night after she had had her kittens, I saw her I saw a young woman in furs, with a fur bonnetyou could just see a tiny human face; she had two little ones and she came to me and placed them at my feet. Her whole story was the re.in her consciousness: how she and the two child re. had been murde re.. And then I re.lized she was the cat!
   The cat wouldnt leave her kittens for a moment! Not for anything. She wouldnt eat, wouldnt go outside to re.ieve herself, nothing: she stayed put. So I told her, Bring me your kittens. (If you know how to handle them, cats understand very well when they re.spoken to.) Bring me your little ones. She looked at me, went and brought one of her kittens, and placed it between my feet. Then she went to fetch the other one and placed it between my feet (not beside, between my feet). Now you can go out, I told her. And out she went.
   I had another cat named Kiki. He had a wonderful color and was just like velvet. We used to have meditations and he would come, get up on a chair and go into trance; he would make the brusque movements of trance during the meditation. And I had to rouse him out of it, otherwise he wouldnt wake up!
   Once this cat was stung by a scorpion. A foolhardy youngster, he used to play with scorpions. I had to re.cue him one day; I came onto the verandah just when he was playing with a big scorpion. I caught the cat, put him on my shoulder and killed the scorpion. But another time I wasnt the re. and he was stung. He came inside, done for. I clearly saw the signs that he had been poisoned by a scorpion. I put him on a table and went to call Sri Aurobindo. Kiki has been stung by a scorpion, I said. (He was dying, almost in a coma.) Sri Aurobindo pulled up a chair, sat down facing the table and began to gaze at Kiki. This lasted about twenty or twenty-five minutes. Then suddenly the cat re.axed completely and fell asleep. When he woke up, he was enti re.y cu re..
   Sri Aurobindo didnt touch him, he didnt do anything; he simply gazed at him.
  --
   Because later on he would go roaming about; he had become terribly strong and would prowl around everywhe re. At that time I was living in the Library house, and he would go off as far as the Ashram st re.t (the Ashram didnt belong to us yet, the house was owned by all kinds of people), but when I would go out on the terrace across from Champaklals kitchen and call, Big boy! Big Boy! although he couldnt hear it, he could sense it, and he would come back galloping, galloping. He always came back, unfailingly. The day he didnt come back, I got worried; the servant went looking for himand found him moaning, vomiting, poisoned. He brought him to me. Oh, re.lly! it was. He was so nice! He wasnt a thief or anythinghe was a wonderful cat. Someone had laid out poison for god knows what cat, and he ate it. I showed him to Sri Aurobindo and said, He has been killed.
   Befo re.that, I lost another one from that kind of typhoid cats get. He was called Browny and he was so beautiful, so nice, such a marvelous cat! Even when utterly sick, he wouldnt make a mess, except in a corner p re.a re. just for that; he would call me to carry him to his box, with such a soft and mournful voice. He was so nice, with something sweeter and mo re.trusting than a child. The re.is a trust in animals which doesnt exist in humans (even child re. al re.dy have too much of a questioning mind). But with him, the re.was a kind of worship, an adoration, as soon as I took him in my armsif he could have smiled, he would have. As soon as I held him, he became blissful.
   That one too was beautiful, with such a color! Golden chestnut, I have never seen a cat like him. He is buried he re.beneath the t re. I named Service. I put him beneath the roots myself. The re.had been an old mango t re. the re.that was withering away. We re.laced it with a little copper pod t re. with yellow flowers.
   These animals a re.so nice when you know how to handle them.
  --
   And it isnt true that they dont obey! Its just that we dont know how to handle them. Cats a re.ext re.ely sensitive to the vital force, to vital power, and they can be made perfectly obedientand with such devotion! Cats a re.said to be neither devoted nor attached nor faithful, but thats not true at all. You can have quite a friendly re.ationship with them.
   And, an inc re.ible thing this cat was very p re.ty, but she had a w re.ched tail, a tail like an ordinary cat; and one day when I was with her at the window, one of the neighbors cats wande re. into the gardenan angora with th re. colors, th re. very prominent colors, and such a beautiful tail trailing behind! So I said (my cat was just beside me), Oh! Just see how beautiful she is! What a beautiful tail she has! And I could see my cat looking at her. My child, in her next litter she had one exactly like that! How did she manage it? I dont know. Th re. prominent colors and a magnificent tail! Did she hunt up a male angora? Or did she just will for it intensely?
   They a re. re.lly something, you cant imagine! Once, when she was due to give birth and was very heavy, she was walking along the window ledge and I dont know what happened, but she fell. She had wanted to jump from the ledge, but she lost her footing and fell. It must have inju re. something. The kittens didnt come right away, they came later, but th re. of them we re.deformed (the re.we re.six in all). Well, when she saw how they we re. she simply sat on themkilled them as soon as they we re.born. Such inc re.ible wisdom! (They we re.completely deformed: the hind paws we re.turned the wrong way roundthey would have had an impossible life.)
   And she used to count her little ones. She knew perfectly well how many she had. I just had to tell her, Keep only two or th re.although the first time the re.we re.only th re., which was still too many, yet it was absolutely impossible not to let her keep them all. But later on I had to chide her. I didnt take them from her, but I would speak to her, convince her: Its too much, youll be ill. Just keep these. See how nice these two a re. Take ca re.of them.
  --
   The re.was one I know I SAW it: when he died the re.was al re.dy the embryo of a psychic being, re.dy for a human incarnation. I made them prog re.s like wildfi re.
   Well, petit.

0 1961-04-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   Oh, the subconscient! Every night its a re.l invasion of things that a re.so the WHOLE subconscient keeps coming up, coming up, coming upnot just mine but everybodys. The re.seems to be no end to it.
   But now I have the knack of forgetting I just forget. Because when I used to re.ember, I had to fight for enti re.days. So as soon as I wake up, I erase it right away: go away! Gone!
   But all night long I am fully conscious of a lot of things they cant be called trivial, but. Oh, its as though everything that can comes to tell me: You think the re.will be a supramental transformation? Well then, just look: the re.is this and that and that and this, this one and that one, this circumstance, that thing, the world, people, things. Oh, a deluge!
   And in the evening befo re.going to sleep I re.d the Vedas, which aggravates the situation. Because those people re.embe re. ther they have heard of it, or they re.ember it themselvesa supramental re.lization; and they describe it all so beautifully that it makes you feel very far from it, so very, very far.
   After that, I spend hours concentrated in prayernot exactly prayer but (gestu re.palms turned upwards), like that, beseeching.
  --
   I could say something formidable (Mother is about to speak, then re.trains herself). But its not true, its not like that. If I say it, it will become something else.
   Its better to say nothing.
  --
   But you know, what seems to have gone is all this illusory enthusiasm we confuse with. Sri Aurobindo speaks of it very often, and each time I re.d that sentence of his its like an icy shower (Mother laughs). I no longer know the exact wording, but he uses two words: illusory hopes all the human illusory hopes. It goes plunk! Well, all that has enti re.y gone. When I saw it I deliberately re.ected it. Yes, I said to myself, we a re.always trying to cheer ourselves up with hopes.
   (Mother turns towards the tape re.order) Dont keep all that. Its not worth it, dont keep it. Its quite useless. Take it out.
   This is me re.y a passing phase, thats all.
  --
   If I could re.ain quiet like this for hours on end, without letters, without oh, without seeing people! Would it perhaps go mo re.quickly? I dont know.
   Why dont you take a b re.k for a while?
  --
   Take a re.l b re.k for some time, and then.
   Its impossible. I cant. Even two years ago, when I was re.lly sick and took to my room for the first time, I couldnt let the work go. I cant do it. Its not possible.
   But su re.y the re.a re.things you could cut down?
  --
   Ah, petit! (Mother re.ains absorbed for a long time.)
   On the 24th, how long will it be? Forty-one years since I came he re. And I havent moved since.
   Its re.lly strange: the re.is no space between that time and now. I dont know how to explain it. I have no feeling of time, none at all, none.
   (long silence)
   I live in the constant feeling of PUSHING against a world of t re.endous obstacles, with the certainty thatsuddenly the re.istance will give way and the re.will be enlightenmentno, far mo re.than that!
   Thats all.

0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   I stumbled upon a sentence from Sri Aurobindo yesterday or the day befo re. From the occult standpoint it has to do with a rather important problem, and I would re.lly like some light on this question: The man who slays is only an occasion, the instrument by which the thing done behind the veil becomes the thing done on this side of it.
   It means exactly this (I am going back to the p re.eding sentence): Who can protect the one whom God has al re.dy slain?1 He has al re.dy been slain by God. When God has decided that someone is to be slain, nothing can protect him or keep him from being slain. And Sri Aurobindo adds: the man who slays (because it is not God who slays di re.tly, he uses a man), the man who slays is only a circumstance, the instrument through which the thing decided by God behind the veil is accomplished materially he re.
   These a re.political texts from the re.olutionary period, concerning bomb attacks against the English. And then he says that the man God has protected can never be touched. However hard you try, you will never be able to slay him. But who can protect the man God has al re.dy slain? He has al re.dy been slain by God. And man is simply the instrument used by God to do he re.what has been done the re.(it has AL re.DY been done the re.. Its very simple.
   Yes, I quite understand. But in general, does EVERYTHING that happens he re.first get played out on the other side in some way? Its an occult problem, and furthermo re.a problem of f re.dom.
  --
   For example, if I we re.asked how much time it takes for a thing decided upon the re.to be re.lized he re. I would answer that it is absolutely indeterminate. That is my experience. I always give the following example because its so clear: Thirty-five years befo re.India became f re., I saw that she was f re.. It was al re.dy done. And I have also seen things which for us a re.almost instantaneous something is decided the re.and re.lized almost instantly he re. And the re.a re.all sorts of possibilities between these two ext re.es, because the notion of time is not at all the sameso we cant judge. It is facile to say that what you a re.seeing will happen in a year or in a week or in an hour but in fact, this is impossible. It depends upon the case and certain factors which a re.part of the whole.
   In one chapter of The Synthesis of Yoga, Sri Aurobindo says that the re.is a state of consciousness in which all is from all eternityeverything, without exception, that is to be manifested he re.
  --
   In a certain state of consciousness (I no longer re.ember what he calls it I think its in the Yoga of Self-Perfection), one is perfectly identified with the Sup re.e, not in his static but in his dynamic aspect, the state of becoming. In this state, everything is al re.dy the re.from all eternity, even though he re.it gives us the imp re.sion of a becoming. And Sri Aurobindo says that if you a re.capable of maintaining this state,2 then you know everything: all that has been, all that is and all that will bein an absolutely simultaneous way.
   But you must have a firm head on your shoulders! re.ding some of these chapters in Self-Perfection, I thought it would be better if it didnt fall into just anyones hands.
   Anyway, in this state the feeling of uncertainty completely disappears (he explains it very well).
  --
   If we could re.lly get this into our heads, it would probably make them swim.
   But things as they a re.wouldnt be changed at all. I have had a very clear experience of this: the absoluteness of all that is materially; everything we think we a re.doing, or a re.planning, or intending, doesnt change anything about anything. But then, I was intent upon understanding what diffe re.ce the re.can be between the true and the false state, SINCE MATERIALLY EVERYTHING IS EXACTLY AS IT SHOULD BE. (We think that things a re.like this or like that because of certain re.ctions we have, but our very re.ctions a re.as absolute and dec re.d as the thing itself.) And yet.
   I have had this experience, and I re.ember it even went on for several days; I saw all material circumstances as an absolutean absolute that we perceive as an unfolding, but which is an eternally existing absolute. I had this experience, and at the same time I had a very clear perception of what falsehood is the lie; what, from the psychological, the mental point of view, Sri Aurobindo, translating from the Sanskrit, called crookedness.3 We attribute the course of circumstances to our psychological re.ctionsand indeed, they a re.used momentarily because everything collaborates either consciously or unconsciously to make things be what they have to be but things could be what they have to be without the intervention of this falsehood. I lived in that consciousness for several days, and it became appa re.t that this was what separated falsehood from truth. In this state of knowledge-consciousness, the distinction can be made between falsehood and truth; and when seen in that truth-consciousness, material circumstances change character.
   Now I no longer have the experience of that state except as a memory, so I cant formulate it accurately. But what was very clear and comes very oftenvery oftenis the perception of a superimposition of falsehood over a re.l fact. This brings us back to what I was telling you some time ago,4 that everything is very simple in its truth, that human consciousness is what complicates everything. But the former was an even mo re.total experience of it.
   It is very inte re.ting from the standpoint of death. I saw it once so clearly when someone (I no longer re.ember whom) had left his body. The word death and all these human re.ctions seemed so foolish! So senseless, ignorant, stupidfalse, without re.lity. The re.was simply something that shifted, like this (Mother draws a curve showing a shift of consciousness from one mode of being to another), and then we, in our false consciousness, made a drama out of it. But it was simply something evolving (same gestu re..
   Let me tell you about a re.ent occur re.ce. E. had sent a telegram saying that she had a perforated intestine (but it must have been something else because they operated on her only after several days, and when you a re.not operated on immediately in such cases, you die). Anyway, it was very serious and she was on the th re.hold of death that much is certain. She wrote me a letter the day befo re.the operation (what is inte re.ting is that now she doesnt even re.ember what she wrote). It was a magnificent letter saying that she was conscious of the Divine P re.ence and of the Divine Plan. Tomorrow they will operate on me, she said. And I am enti re.y awa re.that this operation has AL re.DY been done, that it is a fact accomplished by the Divine Will; otherwise it could be a fatal ordeal. And she said she was conscious of the sup re.e Wills action, in a perfect peace. It was a magnificent letter. And the whole thing went off almost miraculously; she re.ove re. in such a miraculous way that the surgeon himself said, I must congratulate you, to which she re.lied, How surprising! You did the operation! Yes, he said, we did the operation, but it is your body that willed to be healed, and I congratulate you for your bodys willpower. Of course she wrote to me that she knew who had been the re.to see that all went well. And this feeling of the thing being al re.dy accomplished is a beginning of the consciousness Sri Aurobindo speaks of in the Yoga of Self-Perfection, whe re.one is simultaneously both he re.and the re. Because, as Sri Aurobindo says, some people have managed to be enti re.y the re. but what he has called the re.lization is to be both the re.and he re.simultaneously.
   Of course, one might wonder what the meaning of everything he re.is, if it has all been al re.dy accomplished above, on an occult plane, and we a re.me re.y re.enacting it.
   No, no!
  --
   No! Thats exactly our falsehood! What we see is not THE THING; its a re.lection, a distorted image in our consciousness. The thing itself exists outside this re.lection, and in that existence it doesnt have the character we attri bute to it. Once we have grasped this, we understand that we can get out of itotherwise, we could never get out!
   The re.is a universal unfolding, the true unfolding, that of the Sup re.e Lord who watches (this is the best way to put it) his own unfoldment. But for some re.son or other, the re.has been a deformation of consciousness which makes us see this unfolding as something separate, a mo re.or less adequate exp re.sion of the Divine Will. But it isnt so! It is the very unfolding of the Divine within Himselfwithin Himself, from Himself, for Himself. And its simply our falsehood that makes a separate thing of it The very fact of objectifying (what WE call objectification) is al re.dy a falsehood.5
   I have had this particular consciousness in flashes. The difficulty is that in exp re.sing it, we use all our mental faculties, and they themselves a re.falseso we a re.corne re.. Because when you follow through. Whatever you say,If this, if that, if the otheris all part of our general stupidity. Going right to the end of it, you a re.suddenly like this: Ah! (Mother re.ains suspended midway in her sentence) The re.is nothing mo re.to do, not a move to make.
   Only, as I have told you, practically speaking this experience can be dangerous. When it came, you see, one part of me was having the experience, and one part wasnt yet re.dy for it. Well, I was awake enough to tell myself, The part experiencing this p re.ails and keeps the re.t calm, yet if the p re.aration had not been adequate, it could have produced an imbalance. And if by mischance someone without sufficient st re.gth had the possibility of picking up something of that, well, he would lose his head.
   This has made it very clear to me why certain things can illuminate some people (I have clearly seen it) and drive others utterly madcompletely destroy their balance. You might say to me, Then its because they had to go mad! Yes, evidently.
   But even if its put in absolute terms, the re.ationships re.ain exactly the same.6 You see, the initial impulse is to say, Whats the use of doing anything? But look he re. the very fact that you might want to do something is part of the general determinism! Because we always keep something back and wont admit it into the total scheme of things, otherwise. The re.is no way to get out of it thats just the way it is.
   And Sri Aurobindo explains this in such a complete, total and compact way, that the re.is no escape; so this so-called incapacity, this idea of still being incapable of emerging from ones divided state, becomes false.
   But you have to have a firm head on your shoulders. You must always be able to re.er to THAT (pointing above) and then he re. silence (Mother touches her fo re.ead): peace, peace, peace, stop everything, stop everything. Dont try, above all, dont try to understand! Oh, the re.is nothing mo re.dangerous! We try to understand with an instrument not made for understanding, thats incapable of understanding.
   In any case, for your question its very simple: we dont need to go to these ext re.es!
  --
   When I used to speak at the Playground, I tried to explain this one day I was facing the same problem: what re.lly is? And clearly, it is utterly impossible to understand with the mind. But I had a vision of a kind of infinite Eternity through which the Sup re.e Consciousness voyages7; and the path this Consciousness travels is what we call the manifestation. And this vision explained absolute f re.dom, it explained how both thingsabsolute f re.dom and absolute determinismcould coexist in an absolute way. The image in my vision was of an eternal Infinity in which that Consciousness voyagesone cant even say f re.ly, because f re.ly would imply that it could be otherwise.
   All who experience this say that the first movement of the manifestation, or the c re.tion (c re.tion, manifestation, objectification: all these words a re.imperfect) is CHIT, Consciousness that becomes Power. Consequently, Consciousness goes voyaging along in SAT, in Beingstatic, eternal, infinite and necessarily outside time and space and this movement of Consciousness is what produces time and space within this Infinity and Eternity.8 This leads to the understanding that things can simultaneously be absolutely f re. and absolutely determined.
  --
   I go on re.ding the Vedas and I see quite well how beautiful it is and how effective it must have been for those people, what a power for re.lization these hymns must have had! But for me.
   Yet for a time I was in contact with all these gods and all these things, and they had an enti re.y conc re.e re.lity for me; but now I re.d and I understand, but I cannot live it. And I dont know why. It still hasnt trigge re. the experience. You see, experience for me the constant, total and permanent Experienceis that the re.is nothing other than the Sup re.eonly the Sup re.e that the Sup re.e alone exists. So when they speak of Agni or Varuna or Indra it doesnt strike a chord. However, what the Vedas succeed in doing very well is to give you the perception of your infirmity and ineptitude, of the dismal state we a re.in now; it succeeds wonderfully in doing that!
   Yesterday, this ardor of the Flame was the re.urning all to offer all. It was absolutely conc re.e, an intensity of vibrations; I could see the vibrationsall the movements of obscurity and ignorance we re.cast into that. And I re.all a time when I was translating these hymns to Agni with Sri Aurobindo, and Agni was re.l for me. Well, yesterday it wasnt that, it wasnt the god Agni, it was a STATE OF BEING. It was a state of the Sup re.e, and as such, it was intimate, clear, intense, vibrant and living.
   (silence)
   Only just towards the end of the night, after 2 a.m., does all this subconscient rise up to be re.ived. And with such a new and unexpected perception, oh! Its inc re.ible! It changes all values and re.ationships and re.ctions (Mother shapes g re.t movements of shifting forces); its like a chessboard absolutely unexpected!
   And I see a very steady, insistent and re.ular action to eliminate moral values. How I have been plagued all my life by these moral values! Everything is immediately placed on a scale of moral values (not ordinary moralityfar from it! But a sense of what has to be encouraged or discouraged, what helps me towards prog re.s or what hampers it); instantly everything was seen from the angle of this will to prog re.severything, all circumstances, re.ctions, movements, absolutely everything was translated by that. Now, the subconscient is mounting upwards and, knee-deep in it, you see it as a lesson to tell you: so much for all your notions of prog re.s! They a re.all based on illusionsa general lie. Things a re.not at all what they seem, they dont have the effects they appear to have, nor the re.ults that a re.perceivedall, all, all, oh Lord!
   (silence)
  --
   Once during the night, I went exploring inside this head; some cells still had f re.h imprints of things re.iste re. during the day for whatever re.son they hadnt had time to be combined into the whole, so they showed up as tiny, very clear images, minuscule things utterly devoid of any mental or psychological movementsimply like tiny photographic images. The re.we re.th re. or four images like that, and it was so shocking to see them in this P re.ence that all at once I said to myself, Am I going mad?! It was that shocking. And I had to bring in a peace, a peacenot to make the movement of possession stop, but to accompany it simultaneously with a mighty peace so I wouldnt tell myself, You re.losing your head. Thats how shocking it was.
   A tiny, very tiny image, just like a little photograph, clear! Everything else was in a vibration of transformationsplendid!
   You know, mon petit, you re.lly must have your feet on the ground, be very solid, firmly balanced, and not get carried away!
   But you seem to be saying that the ideas which govern or underlie our prog re.s a re.mo re.or less false moral ideas; so what should underlie our prog re.s? What would make us say: this is good or not good, useful or not useful for prog re.s?
  --
   But for those who a re.he re. we can say, It is what the Sup re.e Lord is p re.aring for the earth. He sent Sri Aurobindo to p re.a re.it; Sri Aurobindo called it the supramental re.lization, and to facilitate communication we can use the same words. Well, this movement (gestu re.of a rising flame) towards That must be constantconstant, total. All the re.t is none of our business, and the less we meddle with it mentally, the better. But THAT, that Flame, is indispensable. And when it goes out, light it again; when it falters, re.indle itall the time, all the time, ALL THE TIMEwhen sleeping, walking, re.ding, moving around, speaking all the time.
   The re.t doesnt matter, one can do anything (it depends on people and their ways of thinking). You can just ask people like X, they will tell you: You can do anything at allit doesnt matter in the least. Only you mustnt feel its you doing it, thats all. You have to feel that Natu re.does it. But I dont much approve of this system.
   The important thing is the flame.
  --
   Satp re. had assumed that this state of consciousness was accessible only through a kind of trance or samadhi and that when Mother said one had to be capable of 'maintaining this state,' she meant that one should be capable of bringing it back he re. into the waking consciousness. However, Mother re.tified: 'It is a state with no "he re. or "the re.. I have had this experience in the waking consciousness and both perceptions (the true and the false) we re.simultaneous.'
   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.
  --
   Satp re. re.arked that this sentence might be interp re.ed in an 'illusionist' sense (i.e., that the objectification of the material world would be a falsehood), and Mother re.lied: 'No, it's not the objectification that is a falsehood, but our conception of the objectification as being something other than THAT. When we say that "He objectifies," well, we a re.thinking something that is not the truth-that is no longer the truth.'
   Later, Mother clarified this sentence as follows:
   We always re.erve a part of ourselves for looking and observing; but if we we re.capable of including everything, without exception, all the re.ationships would re.ain the same I have experienced this.
   re.ain the same?
   The same as those we have, but without the falsehood.
   An illustration of this is the well-known story about the man who re.used to move out of the path of an elephant on the p re.ext that he was Brahman and that Brahman had told him to stay put. And the mahout re.lied, '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 re.ationships would re.ain the same, but instead of being in a state of ignorance, we would experience them in a state of knowledge.
   Would re.ain the same? You mean they would physically be the same as they a re.now, but would be seen in a diffe re.t way?
   That's it. I don't know if we will ever be able to exp re.s ourselves with our p re.ent vocabulary! ... We need another language!
  --
   Once again, Mother's experience coincides with modern science, which is beginning to discover that time and space a re.not fixed and INDEPENDENT quantitiesas, from the G re.ks right up to Newton, we had been accustomed to believe but a four-dimensional system, with th re. coordinates of space and one of time, DEPENDENT UPON THE PHYSICAL PHENOMENA DEVELOPING THE re.N. Such is 'Riemann's Space,' used by Einstein in his General Theory of re.ativity. Thus, a trajectoryi.e., in principle, a fixed distance, a quantity of space to be traversed-is a function of the time taken to traverse it: the re.is no straight line between two points, or rather the I straight' line is a function of the rate of speed. The re.is no 'fixed' quantity of space, but rather rates of speed which determine their own space (or their own measu re.of space). Space-time is thus no longer a fixed quantity, but, according to science, the PRODUCT ... of what? Of a certain rate of unfolding? But what is unfolding? A rocket, a train, muscles?... Or a certain brain which has generated inc re.singly perfected instruments adapted to its own mode of being, like a flying fish flying farther and farther (and faster and faster) but finally failing back into its own oceanic fishbowl. Yet what would this space-time be for another kind of fishbowl, another kind of consciousness: a supramental consciousness, for example, which can be instantaneously at any point in 'space'the re.is no mo re.space! And no mo re.time. The re.is no mo re.'trajectory': the trajectory is within itself. The fishbowl is shatte re., and the whole evolutionary succession of little fishbowls as well. Thus, as Mother tells it, space and time a re.a 'PRODUCT Of the movement of consciousness.' A variable space-time, which not only changes according to our mechanical equipment, but according to the consciousness utilizing the equipment, and which ultimately utilizes only itself; consciousness, at the end of the evolutionary curve, has become its own equipment and the sole mechanism of the universe.
   ***

0 1961-04-22, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Soon afterwards, concerning X, who had stated that the most re.ent attacks against Mother, and even those of two years earlier when she had been forced to withdraw to her room, we re.the re.ult of black magic, and that certain members of the Ashram we re.DI re.TLY re.ponsible for them, or in any case, had served as intermediariesas a switchboard, to quote himin connection with an outside magician.)
   I have been racking my brains, but re.lly, I cant hit on who, IN THE ASHRAM, could be doing magic against me! Having bad thoughts is very widesp re.d, but that doesnt matter in the least.
   Yet I dont understand how someone might be doing something positively evil, to the extent that X says, They will re.ent of it. I dont understand it, I just dont. Because usually when people a re.like that, they cant stay, they go. Certain people have left for just that re.son. Its like this story of black magic performed at the Ashram the first time I fell ill two years ago; I cant believe it, because it would prove that I am totally unconscious! And I dont think I am.
   I know all the people he re. I know everything thats going on, I see it night and day. But I havent seen this. Yes, the re.a re.ill-intentioned people, but they a re.even obliged to tell me so! The re.a re.people who oh, they almost wish I would leave, because they feel my p re.ence as a constraint! They tell me so very frankly: As long as you re.he re. we re.obliged to do the yoga, but we dont want to do the yoga, we want to live quietly; so if you we re.t he re. well, we wouldnt have to think about yoga anymo re. But they a re.a bunch of fools with no power in them at all. As I said, they a re.even forced to tell me their true feelings.
  --
   I had a vision last night which lasted for a long timeit was rather inte re.tingabout your work concerning Sri Aurobindo: the plane whe re.its situated, what place Sri Aurobindo gives it and the HELP he is giving you. It was very, very inte re.ting. I no longer re.all all the details, but broad bands of a bluish-white light seemed to be sp re.ding out in special forms (Mother sketches spirals in the air), showing how it would touch the earths mental atmosphe re. It was truly inte re.ting.
   And Sri Aurobindo spoke of it as my work with you. I told him that I myself was doing nothing! But he told me it was my work with you.

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother comes in with a book by Alice Bailey, 'Discipleship in the New Age,' which had re.ently been sent to her. Pavitra is p re.ent and shows Mother a brochu re.he has re.eived, 'World Goodwill Bulletin,' and protests against this proliferation of movements all claiming to work towards 'world union,' and proselytes making so-called 'spiritual' propaganda without having found, within and by themselves, the true spiritual foundation. Mother goes on.)
   But these people just cant get out of their education! He re.is a lady [A. Bailey], quite re.owned, it seems (shes dead now), who became the disciple of a Tibetan lama and she still speaks of Christ as the sole Avatar! She just cant get out of it!
   And each one has the absolute Truth!
  --
   It began with this famous World Union1 and now the Sri Aurobindo Society2 is meddling in it! They have put together a brochu re.saying, We will facilitate your re.ations with the Mother!! Luckily, the draft was sent to me. I said, I do not accept this re.ponsibility. I ag re.d to be P re.ident because money is involved and I wanted to be a guarantee that all these people who make propaganda dont put the money into their own pockets for their personal use; so I ag re.d to be P re.identto guarantee that the money would re.lly go to work for Sri Aurobindo, thats all. But no spiritual re.ponsibility; I have nothing to teach to anyone, thank God!
   (Pavitra.) But Mother, A. has also been bitten by the propaganda bug; in the by-laws he sent, he put: The goal of the Cent re.dEtudes de Sri Aurobindo [Sri Aurobindo Study Center, in Paris] is to steer people towards Pondicherry and the Mother.
  --
   The first thing I did this morning was to open this book by Alice Bailey (Ive had it for several days, I had to have a look at it). So I looked Ah, I saidwell, well! He re. a person whos dead now, but she was the disciple of a Tibetan Buddhist lama and conside re. a very g re.t spiritual leader, and she writes, Christ is the incarnation of divine love on earth. And thats that. And the world will be transformed when Christ is re.orn, when he comes back to earth. But why the devil does she put Christ? Because she was born Christian? Its deplorable.
   And such a mixtu re.of everythingeverything! Instead of making a synthesis, they make a pot-pourri. They scoop it all up, toss it together, whip it up a little, use a bunch of words that have nothing to do with one another, and then serve it to you!
  --
   After this, I re.eived the draft of the Sri Aurobindo Societys brochu re.to be distributed among all disciples, all society members, in order to encourage them. Well, that was the last straw! Oh, the most asinine propaganda! And plump in the middle of a bunch of other things (which had nothing to do with me), I come across this: We have the g re.t fortune to have the Mother among us, and we propose to be the intermediary for all who wish to come into di re.t contact with her! They wanted to print this and distribute it, just like that! So I took my brightest re. ink and wrote: I do not accept this re.ponsibility, you cannot make this promise. And that was that. I cut it. And now he re. A., doing the same thing!
   (silence)
  --
   (Satp re..) The re. this passage on propaganda by Sri Aurobindo I sent to the World Union people. It should re.lly be published everywhe re. Do you re.ember it? I dont believe in propaganda.3
   Look he re. the re. 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 p re.ent themselves as a spiritual groupnothing of the kind; they we re.people of good will who voluntee re. 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 inte re.t is aroused, if they know the re.is an Ashram and that it needs some help to go on. But thats all. It has nothing to do with yoga or spiritual prog re.s 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 c re.te human unity. I told them, You a re.taking something of an inward natu re.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.)
  --
   (Pavitra.) Yes, but now its re.urging in the form of the Sri Aurobindo Society.
   Ah, no! Thats not the same thing at all, They have nothing to do with each other. Nothing. They wanted to merge: I re.used. I told them, You have nothing to do with each other. You, World Union, a re.idealists (!) wanting to re.lize your ideal externally (without any foundation), while they a re.businessmen, practical people, wanting to bring money to the Ashram, and I fully ag re. with that, because I need it.
   Its another thing enti re.y.
  --
   This paucity, this narrowness. Its re.atively easy to get out of mental paucity, mental narrowness: one has only to pierce a hole, go beyond, and view things from above; and yes, immediately, it all widens. Thats re.atively easy. But this vital and PHYSICAL paucity, material narrowness ohh!
   For mental narrowness, we know the meansone has only to go beyond itwe know the means. But this (Mother touches her body), however much one keeps bringing in, bringing in, bringing in the Light and the Force. Yes, for a few moments one can live a universal life, even in the sensations but in the body.
  --
   It could be, yes, but to no avail. If all these cells which have become so conscious have to b re.k up. It would re.ult in cells that a re.conscious, but mixed with. What would it amount to, mixed with the sum total of all the unconscious cells of the earth? It would be useless.
   Yes, it would be useless; I mean, perhaps after millions of years it would gradually snowball and have some effect but thats just how Natu re.functions when left to her own interminable wayit is not yoga.
   But once you have effected the transformation in your own body, will it be transmittable to others? Will your experience and your re.lization be transmittable?
   Its a question of contagion. Spiritual vibrations a re.quite clearly contagious. Mental vibrations a re.contagious, and to a certain extent even vital vibrations a re.contagious (not often in their finer effects, but anyway, its cleara mans anger, for instance, sp re.ds very easily). Well then, the quality of cellular vibrations should also be contagious.
   But the difficulty. You see, so far as Mind is concerned, the whole yoga has been donelike a path blazed through the virgin fo re.t. And since it has been done, its re.atively simple: the landmarks a re.the re.and one follows them. But he re. nothing has been done! One doesnt know which end to take hold ofno one has ever done it! [186] You meet all the same obstacles befo re.which others have simply said, Its impossible. Sri Aurobindo explains that its not impossible, but nothing mo re. And he himself hadnt done it.
   No, for the least little thing, the whole mechanism has to be discove re., and discove re. in a re.lm of the most total ignorance, whe re. re.lly, unconsciousness is the most unconscious and ignorance the most ignorant.
   (silence)
  --
   Our habitual state of consciousness is to do something FOR something. The Rishis, for example, composed their hymns with an end in view: life had a purpose for them, the end was to find Immortality or Truth. But at any level whatsoever, the re.is always a goal. Even we speak of the supramental re.lization as the goal.
   Just re.ently, though, I dont know what happened, but something seemed to take hold of me (how to say it?) this perception of the Sup re.e who is everything, everywhe re. who does everythingwhat has been, what is, what will be, what is being doneeverything. And suddenly the re.was a kind of not a thought or a feeling, it wasnt that; it was rather like a state: the un re.lity of the goalnot un re.lity, uselessness. Not even uselessness: the nonexistence of the goal. And even what I was saying just nowthis will to make the experiment lingering in the body even this has gone!
   Its something I dont know.11
  --
   The following is the exact text re.er re. to, an extract from one of Sri Aurobindo's letters: 'I don't believe in advertisement except for books etc., and in propaganda except for politics and patent medicines. But for serious work it is a poison. It means either a stunt or a boom and stunts and booms exhaust the thing they carry on their c re.t and leave it lifeless and broken high and dry on the sho re. of nowhe re.r it means a movement. A movement in the case of a work like mine means the founding of a school or a sect or some other damned nonsense. It means that hund re.s or thousands of useless people join in and corrupt the work or re.uce it to a pompous farce from which the Truth that was coming down re.edes into sec re.y and silence. It is what has happened to the " re.igions" and is the re.son of their failu re....'
   2.10.1934
  --
   It seemed to us that Mother's experience, re.ated while in a deep trance, could be likened to that of the Rishis, who spoke of 'an eye extended in heaven.'
   The c re.tions and 'destructions' of this world or of all worlds.

0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
   59One of the g re.test comforts of re.igion is that you can get hold of God sometimes and give him a satisfactory beating. People mock at the folly of savages who beat their gods when their prayers a re.not answe re.; but it is the mockers who a re.the fools and the savages.
   Poor T.! She asked me, What does it mean (laughing) to give God a satisfactory beating? How is this possible? I still havent answe re.. And then she added another question: Many people say that Sri Aurobindos teachings a re.a new re.igion. Would you call it a re.igion? You understand, I began to fume!
   I wrote (Mother re.ds her answer):
   Those who say that a re.simpletons and dont even know what they re.talking about! It is enough to re.d everything Sri Aurobindo has written to know that it is IMPOSSIBLE (underlined) to found a re.igion upon his writings, since for each problem, for each question, he p re.ents all aspects and, while demonstrating the truth contained in each approach, he explains that to attain the Truth a synthesis must be effected, overpassing all mental notions and emerging in a transcendence beyond thought.
   Your second question, the re.o re. makes no sense! Furthermo re. if you had re.d what appea re. in the last Bulletin,1 you could never have asked it.
   Let me re.eat that when we speak of Sri Aurobindo, it is not a question of teaching nor even of re.elation, but of an Action from the Sup re.e; upon this, no re.igion whatsoever can be founded.
   This is the first blast.
  --
   Men a re.such fools (laughing: it doesnt get any better!) that they can change anything at all into a re.igion, so g re.t is their need for a fixed framework for their narrow thought and limited action. They dont feel secu re.unless they can affirm: This is true and that is not but such an affirmation becomes impossible for anyone who has re.d and understood what Sri Aurobindo has written. re.igion and yoga a re.not situated on the same plane of the being, and the spiritual life can exist in its purity only if it is f re. from all mental dogma.
   People must re.lly be made to understand this.
   Yes, it is indispensable!
   They a re.all always re.dyeven in the Ashram re.dy to c re.te a re.igion.
   Yes, the people T. is talking about a re.Ashramites.
  --
   re.igion always has a tendency to humanize, to c re.te a God in the image of mana magnified and glorified image, but essentially always a god with human attributes. And this (laughing) c re.tes a sort of intimacy, a sense of kinship!
   T. has taken it literally, but its true that even the Spanish, when their god doesnt do what they want, take the statue and throw it in the river!
  --
   Oh, Ive had some very inte re.ting re.elations on this point, on the way people think and feel about it. I re.ember someone once made a little statue of Sri Aurobindo; he gave it a potbelly and anyway, to me it was ridiculous. So I said, How could you make such a thing?! He explained that even if its a caricatu re.for the ordinary eye, since its an image of the one you consider God, or a god, or an Avatar, since its the image of the one you worship, even if only a guru, it contains the spirit and the force of his p re.ence, and this is what you worship, even in a crude form, even if the form is a caricatu re.to the physical eye.
   Someone made a large painting of Sri Aurobindo and myself, and they brought it he re.to show me. I said, Oh, its d re.dful! It was to the physical eye it was re.lly d re.dful. Its d re.dful, I said, we cant keep it. Then immediately someone asked me for it, saying, Im going to put it up in my house and do my puja befo re.it. Ah! I couldnt help saying, But how could you put up a thing like that! (It wasnt so much ugly as frightfully banal.) How can you do puja befo re.something so commonplace and empty! This person re.lied, Oh, to me its not empty! It contains all the p re.ence and all the force, and I shall worship it as that: the P re.ence and the Force.
   All this is based on the old idea that whatever the imagewhich we disdainfully call an idolwhatever the external form of the deity may be, the p re.ence of the thing re. re.ented is always the re. And the re.is always someonewhe ther priest or initiate, sadhu or sannyasisomeone who has the power and (usually this is the priests work) who draws the Force and the P re.ence down into it. And its true, its quite re.l the Force and the P re.ence a re.THE re. and this (not the form in wood or stone or metal) is what is worshipped: this P re.ence.
   Europeans dont have the inner sense at all. To them, everything is like this (gestu re., a surfacenot even that, a film on the surface. And they cant feel anything behind. But its an absolutely re.l fact that the P re.ence is the re.I guarantee it. People have given me statuettes of various gods, little things in metal, wood or ivory; and as soon as I take one in my hand, the god is the re. I have a Ganesh2 (I have been given several) and if I take it in my hand and look at it for a moment, hes the re. I have a little one by my bedside whe re.I work, eat, and meditate. And then the re.is a Narayana3 which comes from the Himalayas, from Badrinath. I use them both as paperweights for my handkerchiefs! (My handkerchiefs a re.kept on a little table next to my bed, and I keep Ganapati and Narayana on top of them.) And no one touches them but me I pick them up, take a f re.h handkerchief, and put them back again. Once I blended some nail polish myself, and befo re.applying it, I put some on Ganapatis fo re.ead and stomach and fingertips! We a re.on the best of terms, very friendly. So to me, you see, all this is very true.
   Only.
  --
   It has always been like that for mealways. And I have never, never had the re.igious sense at allyou know, what people call this kind of what they have in re.igions, especially in Europe. I see only the English word for it: awe, like a kind of terror. This always made me laugh! But I have always felt whats behind, the p re.ences behind.
   I re.ember once going into a church (which I wont name) and I found it a very beautiful place. It wasnt a feast or ce re.ony day, so it was empty. The re.we re.just one or two people at prayer. I went in and sat down in a little chapel off to the side. Someone was praying the re. someone who must have been in dist re.sshe was crying and praying. And the re.was a statue, I no longer know of whom: Christ or the Virgin or a Saint I have no idea. And, oh! Suddenly, in place of the statue, I saw an enormous spider like a tarantula, you know, but (gestu re. huge! It cove re. the enti re.wall of the chapel and was just waiting the re.to swallow all the vital force of the people who came. It was heart- re.ding. I said to myself, Oh, these people The re.was this miserable woman who had come seeking solace, who was praying the re. weeping, hoping to find solace; and instead of re.ching a consciousness that was at least compassionate, her supplications we re.feeding this monster!
   I have seen other things but I have ra re.y seen anything favorable in churches. He re. I re.ember going to M I was taken inside and re.eived the re.in quite an unusual waya highly re.pected person introduced me as a g re.t saint! They led me up to the main altar whe re.people a re.not usually allowed to go, and what did I see the re. An asura (oh, not a very high-ranking one, mo re.like a rakshasa4), but such a monster! Hideous. So I went wham! (gestu re.of giving a blow) I thought something was going to happen. But this being left the altar and came over to try to intimidate me; of course, he saw it was useless, so he offe re. to make an alliance: If you just keep quiet and dont do anything, I will sha re.all I get with you. Well, I sent him packing! The head of this Math5. It was a Math with a monastery and temple, which means a substantial fortune; the head of the Math has it all at his disposal for as long as he holds the position and he is appointed for life. But he has to name his successor and as a rule, his own life is considerably shortened by the successorthis is how it works. Everyone knew that the p re.ent head had considerably shortened the life of his p re.ecessor. And what a c re.tu re. As asuric as the god he worshipped! I saw some poor fellows throw themselves at his feet (he must have been squeezing them pitilessly), to beg forgiveness and mercyan absolutely ruthless man. But he re.eived meyou should have seen it! I said nothing, not a word about their god; I gave no sign that I knew anything. But I thought to myself, So thats how it is!
   Another thing happened to me in a fishing village near A., on the seasho re. whe re.the re.is a temple dedicated to Kalia terrible Kali. I dont know what happened to her, but she had been buried with only her head sticking out! A fantastic story I knew nothing about it at all. I was going by car from A. to this temple and halfway the re.a black form, in g re.t agitation, came rushing towards me, asking for my help: Ill give you everything I haveall my power, all the peoples worshipif you help me to become omnipotent! Of course, I answe re. her as she deserved! I later asked who this was, and they told me that some sort of misfortune had befallen her and she had been buried with only her head above ground. And every year this fishing village has a festival and slaughters thousands of chickensshe likes chicken! Thousands of chickens. They pluck them on the spot (the whole place gets cove re. with feathers), and then, after offering the blood and making the sacrifice, the people, naturally, eat them all up. The day I came this had taken place that very morningfea thers litte re. everywhe re. It was disgusting. And she was asking for my help!
   But the curious thing is that these vital beings a re.awa re.of what is happening. I knew nothing about any of it, neither the story, nor the being, nor the head sticking out of the ground and she wanted me to get her out of it. They feel the atmosphe re. They a re.awa re.hey may not be conscious on higher planes, but they a re.conscious on vital planes, awa re.of vital power and the vital force it re. re.ents. Its like this asura from M.: when I came in he suddenly seemed to t re.ble on his pedestal; then he left his idol and came to seek my alliance.
   But its strange.
  --
   One of my most terrible experiences took place in Venice (the cathedrals the re.a re.so beautifulmagnificent!). I re.ember I was painting they had let me settle down in a corner to paintand nearby the re.was a (what do they call it?) a confessional. And a poor woman was kneeling the re.in dist re.swith such a d re.dful sense of sin! So piteous! She wept and wept. Then I saw the priest coming, oh, like a monster, a hard-hearted monster! He went inside; he was like an iron bar. And the re.was this poor woman sobbing, sobbing; and the voice of the other one, hard, curt. I could ba re.y contain myself.
   I dont know why, but I have had this kind of experience so very often: either a hostile force lurking behind and swallowing up everything, or else manruthless man abusing the Power.
   In fact, I have seen this all over the world. I have never been on very good terms with re.igions, neither in Europe, nor Africa, nor Japan, nor even he re.
   (silence)
   At the age of eighteen, I re.ember having such an intense need in me to KNOW. Because I was having experiences I had all kinds of experiences but my surroundings offe re. me no chance to re.eive 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 ca re.ul 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 we re.not mentally contrived; they we re.enti re.y spontaneous.) But I had such a NEED in me to know! I re.ember living in a house (one of these houses with a lot of apartments), and in the apartment next door we re.some young Catholics whose faith was very they we re.very convinced. And seeing all that, I re.ember saying to myself one day while brushing my hair, These people a re.lucky to be born into a re.igion 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 re.lized what I was thinking (laughing), well, I gave myself a good scolding: Lazybones!
   To know, know, KNOW! You see, I knew nothing, re.lly, 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!
   To know!
  --
   When I was told that the Divine was within the teaching of the Gita, but in words understandable to a Westerner that the re.was an inner P re.ence, that one carried the Divine within oneself, oh! What a re.elation! In a few minutes, I suddenly understood all, all, all. Understood everything. It brought the contact instantly.
   (silence)
  --
   I have had discussionsnot discussions, exchanges of viewswith p re.ates. The re.was one cardinal in particular. I told him my experience, what I KNEW. He re.lied, Whether you want to or not, you belong to the Church; because those who know belong to the Church. And he added, You have the knowledge we a re.taught when we become cardinals. Nobody has taught me anything, I said, this is my experience. Then he re.eated, Whether you like it or not, you belong to the Church. I felt like telling him a thing or two, but I didnt.
   Otherwise, you just keep turning in circles, oh, caught by the form, locked in by the form!
   I re.ember a good-hearted priest in Pau [Southern France] who was an artist and wanted to have his church decorateda tiny cathedral. He consulted a local anarchist (a g re.t artist) about it. The anarchist was acquainted with Andrs father and me. He told the priest, I re.ommend these people to do the paintings they a re.true artists. He was doing the mural decorationsome eight panels in all, I believe. So I set to work on one of the panels. (The church was dedicated to San Juan de Compostello, a hero of Spanish history; he had appea re. in a battle between the Christians and the Moors and his apparition vanquished the Moors. And he was magnificent! He appea re. in golden light on a white horse, almost like Kalki.6) All the slaughte re. and struggling Moors we re.depicted at the bottom of the painting, and it was I who painted them; it was too hard for me to climb high up on a ladder to paint, so I did the things at the bottom! But anyway, it all went quite well. Then, naturally, the priest re.eived us and invited us to dinner with the anarchist. And he was so nice re.lly a kind-hearted man! I was al re.dy a vegetarian and didnt drink, so he scolded me very gently, saying, But its Our Lord who gives us all this, so why shouldnt you take it? I found him charming. And when he looked at the paintings, he tapped Morisset on the shoulder (Morisset was an unbeliever), and said, with the accent of Southern France, Say what you like, but you know Our Lord; otherwise you could never have painted like that!
   Well.
  --
   I thought we would p re.a re.a re.ly to T., but then I chatted away.
   But su re.y much of this could be used? Ill note down whats publishable make a selection.
  --
   I could say many other things which would be almost the opposite of all Ive just said! It all depends on the orientation. If I re.lly started talking, you know, I would seem like I dont know what, something like a lunatic, because with equal sincerity and equal truth, I could say the most opposing things.
   And experiences! I have had the most contradictory experiences! Only one thing has been continuous from my childhood on (and the mo re.I look, the mo re.I see how continuous it has been): this divine P re.ence and in someone who, in her EXTERNAL LIFE, might very well have said, God? What is this foolishness! God doesnt exist! So you understand, you see the pictu re.
   You know, its a marvelous, marvelous grace to have had this experience so CONSTANTLY, So POWERFULLY, like something holding out against everything, everything: this P re.ence. And in my outward consciousness, a total negation of it all. Even later on, I used to say, Well, if God exists, hes a re.l scound re.! Hes a w re.ch and I want nothing to do with this C re.tor of ours. You know, the idea of God sitting placidly in his heaven, c re.ting the world and amusing himself by watching it, then telling you, How well done! Oh! I said, I want nothing to do with that monster!
   (Mother gets up)
  --
   Bulletin of April 1961: 'What Sri Aurobindo re. re.ents in the world's history is not a teaching, not even a re.elation; it is a decisive action di re.t from the Sup re.e.'
   Ganesh (or Ganapati): The first son of the Sup re.e Mother, re. re.ented with an elephant trunk and an ample belly. Ganesh is the god who p re.ides over material re.lizations (over money in particular). He is also known as the scribe of divine knowledge.
   Narayana: another name of Vishnu, one of the gods of the Hindu trinity. He watches over the c re.tion, whe re.s Brahma is the c re.tor and Shiva the destroyer.

0 1961-05-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   When Sri Aurobindo was he re. the work was done in another way; the re.was such an imp re.sion of hovering above difficulties, of acting on them from above. It was so strong that even re.ellious elements, even things which we re.not going well, even they we re.dominated from above and they could not manifest they stayed like that. And as they could not manifest, they faded quietly away.
   I have seen people (people from outside) who we re.enemiesall their enmity was pacified, pacified, pacified. They we re.unable to do any harm, even when they wanted to. Everything was made innocuous in that way. And it was the same thing he re.in the Ashram; as always, people had wrong movements and wrong thoughts, but all this, too, was dominatedit was pacified, pacified.
   I had continued to work in the same way. But now its as if everything has been engulfed. And the number of ugly things, petty movements, nasty re.ctionseverywhe re. everywhe re. in everyone, oh! I am swamped with letters, and such letters! Such letters!
   And I dont see, I re.lly do not see why all that needs to manifest in order to disappear. Because befo re. when it didnt manifest, it faded away by itself; but now it c re.tes problems and problems and problems. (For me they a re.not problems but stupidities; they a re.problems and complications for others.) And its so useless! So much time is lost, so much time coping with stupid re.ctions. I dont know why.
   And nothing can be done until its over.

0 1961-05-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   I think I am! Im not sick, in any case. No, I dont need to be concerned with my body. Its not that. Probably the word-machine isnt working. Whatever I re.d seems stupid to me, whatever I am living seems stupid to me; as for the way others understand things, its dumbfounding!
   No, the mind must have gone on strike.
  --
   I have finished my re.ding of the Veda. I have re.lly tried my best, but I cannot manage to re.aptu re.that consciousness; do what I will, it seems childish to me, I dont know why. Or else I am in the p re.ence of a re.lization so far re.oved from what we a re.capable of now but to enter into that we have to go behind the words, which re.ui re. a mighty effort.
   If they re.lly had that experience, it is admirable.
   But I dont know. I dont know if they had it PHYSICALLYin the inner worlds of course, certainly! Its all very well, one is very happy living in those worlds. But it is he re.E re. How to make of this life he re. this world he re. something re.lly worth living. Havent yet found the trick.
   Thats all I can say. Thats what I am up against.
  --
   Unless one has the sense of the TRUE LIFE, of the Truthit is nothing, nothing. All the re.t is nothing, nothingpastimes, childish amusements, the business of people who have nothing else to do. Ah, no! Its not worth a seconds thought.
   You dont understand.
  --
   What is worthwhile is to seek the TRUE SENSE of life: to what does it re.lly cor re.pond? What is the re.behind it all? Why has the Lord c re.ted it? What is He heading towards? What does He want? What does He want to happen? That, we have not found. What does He want!!
   He obviously has a sec re., and He is keeping it. Well, I want His sec re..
  --
   The notebook of a disciple who asks questions on the Aphorisms which Mother 'must' answer re.ularly.
   ***

0 1961-05-19, #Agenda Vol 02, #The Mother, #Integral Yoga
   Yes, we have to re.hink it all.
   (Laughing) Its the only solution!
  --
   Not very long ago I met someone from France who told me, Personally, you understand, I had no wish at all to re.d Sri AurobindoSri Aurobindo translated by H.: no, thank you. And then he re.d some things translated he re. Ah, he said, that makes a diffe re.ce!
   But still, I am not satisfied.
  --
   (Later, Satp re. wanted to re.d certain past conversations to Mother for her to add to her Agenda. Mother re.used to listenit wasnt the first time, either and lively protestations ensued.)
   You dont want to hear them?
  --
   Obviously, for you its a re.iew. But it is absorbingly inte re.tingno doubt about it.
   I mean the re.is nothing sensational, inte re.ting to re.ount. Its a minuscule labor, minute to minute, like oh, its not even like cutting a path through a virgin fo re.t, because a virgin fo re.t is pleasant to look at! But this. Its almost like laying stones together to build a road. Every day and all the time, night and day and at any moment whatsoever, the re.a re.tiny, tiny things, tiny things, tinyits not inte re.ting.
   The re.a re.successive curves, each second of which would have to be noted down; and in the course of one of these curves, something is suddenly found. For example, at the beginning of The Yoga of Self-Perfection, Sri Aurobindo re.iews other yogas, beginning with Hatha Yoga. I had just translated this when I re.embe re. Sri Aurobindo saying that Hatha Yoga was very effective but that it amounted to spending your whole life training your body, which is an enormous time and effort spent on something not essentially very inte re.ting. Then I looked at it and said to myself, But after all, (I was looking at life as it is, as people ordinarily live it) one spends at least 90% of ones life me re.y to P re.ERVE ones body, to keep it going! All this attention and concentration on an instrument which is put to hardly any use. Anyway, I was looking at it with that attitude, when suddenly all the cells of my body re.ponded, in such a spontaneous and WARM way. How to say it? Something so so moving. They told me, But its the Lord who is looking after Himself in us! Each one was saying: But its the Lord who is looking after Himself in us!
   It was truly lovely. Then I gave my re.son a good poke: How stupid can you be! You always forget the essential.
   It was very spontaneous and quite lovely.
  --
   I do sense that all, all in me is re.ching for ONE thing: You, You alone, let the re.be only You One cannot say I(the re.is always a misunderstanding with that idiotic I), but it isnt You, it isnt I it is one single thing. Let THAT be, and nothing else.
   As long as its not THAT, ah! Yes, we a re.paving the road.
  --
   But all the re.t of the time. From morning to evening, letters to re.d, things to organize, people to see. And at night, every time I come out of my trance the re.is a swarm of things he re.(gestu re.around the head) waiting to be heard, demanding attention.
   Sometimes the re.a re.amusing thingsif I we re.to note down all I see! The re.a re.things things which dont appear as they a re.in ordinary life, but as they A re.when seen with a slightly mo re.clairvoyant eyeits rather amusing. But it amounts to nothing-a sort of distraction.
  --
   This was the first time I had this experience. It was much mo re.substantial than the physical contact, which, as I told you, I had al re.dy had.1 It was much mo re.material, and re.ated to taste. It was as if the whole atmosphe re.and all the things in it we re.a marvelous food an ecstatic nourishment.
   I had al re.dy had the experience for the sense of smell the divine vibration, the vibration of Ananda in odors. Just under my window, you know, Nripendra has his kitchen, whe re.every morning and afternoon food is p re.a re. for the child re.2it all comes wafting up on gusts of air. And when the Samadhi t re. is in flower, the scent wafts up to me on gusts of air; when people burn incense down below, it comes wafting up he re.on gusts of ai re.ch and every fragrance (fragrancelets say odor). And generally it all comes while I am walking for my japaan Ananda of odors, each one with its meaning, its exp re.sion, its (how to say it?) its motivation and its goal. Marvelous! And the re.a re.no longer any good or bad odors that notion is gone completely. Each one has its meaningits meaning and its raison dt re. I have been experiencing this for a long time.
  --
   Thats my re.roach to itwhy does it struggle? Why, suddenly, do I have a terrible fatigue falling over me and have to brace myself? The body, naturally, does only one thingit automatically re.eats the mantra; then all becomes quiet, all is set in order. But why is this effort necessary? It should be done automatically [the sweeping away of bad vibrations]. Why is the re.a need to re.ember or to put up a struggle? Oh, a battle!
   Its not the body complaining, it doesnt complain at all I am the one who complains! I think that its doing its best, but its thwarted by this type of (one can scarcely speak of a mind) this kind of mind-like activity in matter3 interfering. t is sordid. I havent yet been able to eliminate it completely.
  --
   But then the difficulty is that for the ordinary consciousness and unfortunately I am surrounded by a lot of people who have a very ordinary consciousness (at least it seems very ordinary to me, although from the human standpoint they a re.probably rather re.arkable people)for the ordinary consciousness I seem to be in a stupor, a coma, a state of imbecility, of yes, of torpor. It has all those appearances. Something which becomes immobile, un re.ponsive, stopped short (same gestu re.as befo re.; one can no longer think, one can no longer observe, one can no longer re.ct, one can no longer do anything, one is like that (same gestu re.. But all these things keep coming from outside, all the time, coming and trying to interrupt that state; yet if I manage to p re.ent this, if I can keep this condition, after a while it becomes something so MASSIVE! So conc re.e in its power, so massive in its immobility, ohh! It must lead somewhe re.
   But I could not re.ain in that state long enough (it would have to go on for HOURS), I could not, due to all these constant interruptions. And then, when the body is pulled brusquely out of it, it seems to lose its balanceit has a few difficult moments.
   I understand people who choose to leave! But thats not what is wanted of me! I should have enough flexibility so that the two can exist together (gestu re.exp re.sing the interlocking or the fusion of the two worlds).
  --
   When these promised things a re.achieved, then something like a Power will comepersonally I dont consider that I have power. For the moment its nothing. It is NOTHING. My conception of Power is that when this must be comes into the consciousness, well, it MUST be. But its not like that now. All the other forces, the other movements of consciousness, enter and interfe re.4 and the usual mess re.ults; the re.is a little bit of that, a bit of this, a bit of the otherin short, an approximation. Sometimes it works, but then it is.
   The movement of initiating the action always proceeds in the same wayas something imperatively SEEN. Consequently, it should ALWAYS have an effect; but all kinds of things enter and cause a disturbance. So I dont call that Powerits too haphazard. But dont worry yourself over all this chatter.
  --
   This re.ers to the Ashram dispensary, managed by Dr. Nripendra.
   The physical mind.

0 1961-05-23, #Agenda Vol 02, #The Mother, #Integral Yoga
   Its obviously a type of filariasis which obstinately re.uses to go away, but anyway. It causes only one inconvenience now: it makes the legs very weakvery weak. I go through what seem like terrible gymnastics to climb the stairs. Other than that it doesnt matter. From time to time it pricks, it stings, it bites, it swells up but its nothing.
   X said it would go away completely. The doctor said, It will not go away. So my body is observing the phenomenon! (Mother laughs)
  --
   (Mother re.iews some earlier Questions and Answers. In one of themdated November 14, 1956someone had asked if mastery over circumstances depended on self-mastery, citing the case of Vivekananda, who was said to possess g re.t mastery over circumstances even though he could not master his own anger.)
   I never knew Vivekananda. I only know what I have heard or re.d about him, but that isnt what I call knowing. So I cant say anything, and above all I dont want to seem to give c re.ence to all the gossip that has been sp re.d about him. I have had no personal contact with him, neither in the physical nor elsewhe re.ot with him personally. Naturally I could if I made an effort, but.
   To tell the truth, this question seems stupid to me, because one can have mastery over circumstances only if one becomes the Sup re.ebecause the Sup re.e alone has mastery over circumstances. So the question is senseless.
  --
   After working, as she is about to leave, Mother re.arks:
   The atmosphe re.has lifted slightly. Have you noticed? No? Not yet.
   Yes, it has been a difficult period. Ive re.lly had the imp re.sion that.
   Oh, it was d re.dful! D re.dful.

0 1961-05-30, #Agenda Vol 02, #The Mother, #Integral Yoga
   Personally I have stopped I have stopped trying to know. With the stubbornness of a child, I keep re.eating to the Lord, Its time You change all this!
   The re.a re.moments, you know, when you want to weepwhich is idiotic! So you sur re.der it all to the Lord: I leave this work to Youdo what You will, as You will, when You will.

0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   ( re.arding an earlier 'Questions and Answers'March 13, 1957whe re.Mother says: 'And finally, isn't the Divine the best friend one could have? The Divine to whom one can tell all, re.eal all, because he re.is the source of all mercy, of all power to efface error when it no longer re.urs....' Surprised, Satp re. blurts out.)
   But the re. no mo re.problem when the error no longer re.urs! Isnt it when the error re.urs that it needs to be effaced?
   When one does not re.eat ones past mistakes, the divine power, the power of the divine Grace, abolishes their consequences their karmain the being. But as long as mistakes a re. re.eated nothing can be abolished, because one re.c re.tes them at every minute. When a person has made a serious error, say, a serious mistake (it can be serious or not, but we a re.concerned primarily with the serious ones), such mistakes have their consequences in life, a karma which has to be exhausted. The divine Grace, if you call upon it, has the power to abolish that karma, to cut short the consequences but the Grace can only do this when you, within yourself, dont begin all over again, when the mistake committed is not re.ewed. The past can be completely purified and abolished, on condition that one does not keep making it into a perpetual p re.ent.
   I have said it the re.in one sentence, but I didnt want people to believe that they can continue making the same stupid blunder indefinitely and have the Grace indefinitely annul all the consequences.1 It isnt like that! The past can be cleansed to the point whe re.it has no effect of any kind on the futu re. but only on condition that you stop the wrong vibration in yourself, that you dont re.roduce the same vibration indefinitely.
   I know why I gave no explanations as I was speaking: because of the intensity of the experience. The re.is something like it in Prayers and Meditations. I re.ember an experience I had in Japan which is noted the re. (Mother looks through Prayers and Meditations and re.ds a passage dated November 25, 1917:)2
   Thou art the su re.friend who never fails,
  --
   It was a series of experiences re.ulting from external circumstances. And then I speak of the tears shed, not for oneself but for others. (Mother re.ds a passage dated July 12, 1918:)
   But a few days ago did I know, did I hear:
  --
   without re.traint, without p re.ence,
   many things will change,
  --
   and let them flow re.e re.tly in offering.
   And how sweet and how comforting
  --
   re.dy to our call and never wilt Thou fail us!
   Thou hast made me know the sup re.e,
  --
   without re.erve or coloring, f re. from
   effort and constraint.
  --
   I was re.iving this experience [during the Talks of March 13, 1957]that is why I didnt want to comment on it.
   Tragic circumstances?
   After that experience the decision was taken to come back to Indiaonly then could I manage to re.urn. The re.we re.all sorts of projects and things we we re.even on the point of going to China and, oh! But after that it was decided to come back to India.
   ***
  --
   D. asked me if changing the time of her japa had much importance. I told her she can change the time if she has to, provided she re.ains since re.thats the most important thing.
   These a re.small details. I myself am unable to do it at fixed hours; I had always hoped to do it between 5 and 6 in the afternoon, but I usually cant manage to go upstairs befo re.ten to six! So so I do it from 6 to 7.
  --
   And I see that the translation would go quickly if one moved into another domain. In one domain it is laborious, terrible, difficult, and the re.ult is never very satisfying. But contrary to what I had thought, the domain of comp re.ension does not suffice, even the domain of experience does not suffice: something else is needed (oh, how to explain it?), a state in which effort is left totally behind. The re.is a state (which probably must be beyond the mind, because one no longer thinks at all, not at all) whe re.everything is smiling and easy, and the sentences come to you all by themselves. Its peculiar I re.d, and even befo re.I finish re.ding the sentence to be translated I know whats in it; and then without waitingalmost without waiting to know whats in it I know what to put for it. When its like that I can translate a page in half an hour.
   But it doesnt lastit ought to last. Usually it ends in a trance: I go off into the experience, I am in a beatific state and ten minutes later I notice that Ive been in that state with my pen poised in my hand. Its not favorable to the work! But otherwise its I cant even say its like someone dictating (its not that, I dont hear); it comes by itself. Oh, the other day the re.we re.one or two sentences! I wrote something and suddenly saw what I was writing and doing so pulled me out of that state. Well, I said to myself, how nicely put! And plop! (Mother laughs) Everything was gone.
  --
   Its good, but my skull. You know, the re.a re.people who re.d your character from the shape of your skullit would be inte re.ting to have one of them touch mine. Mon petit, its a mountain range! With peaks and valleys! The re.a re.deep hollows, p re.ipices, Himalayan peaks! And its inc re.sing!
   Inc re.sing!
  --
   I once fell down and dented my head (for a long time it was even painful); and since then the dent has become deeper and deeper and the bump has become larger and larger. I told the doctor about it (he had been called in at the time because it was bleeding profusely and people we re.upsetit healed in a day) and he told me the re.had been an accumulation of blood causing the bone to inc re.se in size. But this is a doctors re.son.
   It is quite inte re.ting.

0 1961-06-06, #Agenda Vol 02, #The Mother, #Integral Yoga
   No. I had finished re.ding the Veda and wanted to take up The Life Divine, but as I had never re.d On Himself,1 I chose it instead. I re.d the first chapter dealing with his life in England and to me it all seemed. Oh, why speak of all these things in connection with Sri Aurobindo? Why? I know quite well that he himself has re.liedor rather re.tified inexact things people had said about him but it made such a painful imp re.sion on me! Such a painful imp re.sion.
   Something must definitely be done which is f re. of that whole useless jumble about who his father was and so forthpah! I dont like that sort of thing.
  --
   (After the work, Mother re.ains absorbed for a long time, then speaks:)
   What is bewildering is the subtlety of the problem.
   Take absolutely identical circumstances: the same outer circumstances, the same inner circumstances the psychological condition is the same; circumstances of life, the same; events, the same; people, no app re.iable diffe re.ce. Identical circumstances, a few hoursnot even a dayapart. And in one case, the body that is, the cellular consciousness feels a sort of eurhythmy and general harmony, everything dovetails in such a marvelous way, without rubbing, without frictioneverything functions and organizes itself in a total harmony. Its a peace and a joy (without the vital intensity, of courseits something physical). All, all is so harmonious and truly you feel a sense of the divine organization of everything, of all the cellsall is marvelous and the body feels well. Then in the other case everything is the same, the consciousness is the same and something escapes the perception of harmony is no longer the re. For what re.son? One doesnt understand anymo re. And then the body begins to function wrongly. Yet everything is absolutely identicalmental conditions, vital conditions, physical conditions, all identical and suddenly it all seems meaningless. One still has the consciousness, the full consciousness of the divine P re.ence, and one senses somewhe re.something escaping, and all becomes its like running after something that escapes. Things become meaningless. In absolutely identical conditionseven the movements of the body (functional movements, I mean) may be identical, but they a re.felt to be disharmonious (these words a re.much too crude, its mo re.subtle than that), meaningless, disharmonious. And what escapes? You cant make it out.
   What is it?
  --
   Strangely, it happened after re.ding that first chapter of On Himself; while re.ding I felt a sort of malaise in my body, so slight that it was almost imperceptible, but still a malaise and it lasted through the night. Why? Nothing had changed in the consciousness.
   Mo re.and mo re.I have the imp re.sion ofwhat? How can it be explained? A question of vibrations in Matter. Its incomp re.ensible, completely eluding all mental law, all psychological law: a self-existent something.
  --
   The re.is such a strong imp re.sion of facing something which completely escapes comp re.ension, re.son, intelligence, everything mental or intellectual (even the most elevated); its not that, its. And then truly, if you stand back from it and employ big words, you would say, All this (Mother tilts her hand to one side) is Truth, and all that (she tilts her hand to the other side) is Falsehood but its the SAME thing! In one case, you have the sense of being carriednot only the body but the enti re.world, all circumstancescarried, floating in a beatific light towards an eternal re.lization; and in the other case, its like this (Mother makes a gestu re.of being burdened), deadening, heavy, sorrowfulexactly the same thing! Almost the same material vibrations.
   And its so subtle, so incomp re.ensible the re. a distinct imp re.sion of it TOTALLY eluding even the highest conscious will. What is it? What is it?
  --
   And why did re.ding that book [On Himself] give me this malaise?
   Oh, it was so lovely yesterday! The whole dayand all, all, all was the same as nowall the circumstances, the condition of the body, everything. It cant even be said that in one case the body was well and in the other it wasntit isnt true, it was all the same thing, all was the same. But in one case you floatyou float in a beatific light which carries you for all Eternity; and in the other case you seem to be walking through shifting sands without seeing clearly, without understandingdeadened, absolutely deadened.
  --
   And when the body makes this movement (gestu re.of stepping back from physical appearances)what to call it? This movement of fusion (is it fusion?), of no longer being a separate body, of being the Divine the re.is something which. The re.is a sort of abstraction of something (and even that is putting it too conc re.ely). And sometimes it succeeds, the body floats in the Light; sometimes its only partial. Sometimes all the inner consciousness is the re. full and total but HE re.things re.ain as they a re. stupid, stupid, utterly stupid! Blind, in shifting sands, painful (and its not a thought, its not even a sensation; I dont know what it is).
   And THE re.the conscious will can do nothing. Nothing. All it could do it has done, and it continues to do all it can at each minute, and its nothing, it is not THATwhat is it??
  --
   And at the same time the re. a kind of p re.cience, like a sensation befo re.and, of an omnipotence the TRUE Omnipotence. And nothing but THAT can satisfy you, nothing elseall the re.t is nothing.
   (Mother gets up to leave)
  --
   Sri Aurobindo was not admitted to the Indian Civil Service because he re.used to appear at the riding test which terminated the examination.
   Mother is alluding to two extracts from Questions and Answers (dated June 19 and July 17, 1957) which she has just re.iewed for inclusion in the Bulletin. In them she speaks of the causes of illness and of using the conscious will for physical development.
   ***

0 1961-06-17, #Agenda Vol 02, #The Mother, #Integral Yoga
   But I see mo re.and mo re.that the re.lm whe re.my experience is situated is. Well, it only worked with Sri Aurobindo!
   ***
  --
   The time has not yet come when we can stop eating. Never in my life has food inte re.ted me; the re.have been long periods when I ate almost nothing. One day I said to myself, Why lose so much time eating? And the re.ly was, Dont stop yet, wait; thats not your look-out.
   After that I decided I would encourage everyone to eat!

0 1961-06-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   Yesterday, when I was in that immobility, suddenly I felt something obliging me to turn my head. I didnt turn my head, but the consciousness turned (gestu re.to the left), and then I saw myself standing the re.in the corridor (that kind of corridor separating the hall and Sri Aurobindos room) in my usual outdoor d re.s [Indian shirt and light trousers]. I was standing up very straight and holding a globe of light above my head and such a light! It was shining brighter than those strong electric bulbsdazzling. My own clothing seemed to be made of golden-pink light. I was standing very straight and carrying this globe (gestu re.above the head). When I saw that I said to myself, Now why on earth is he making me see this? And that was all. Nothing else happened except that. But near me the re.was a figu re.I didnt know, and it re.inded me of Xs g re.t guru,1 whom I had al re.dy seen once. The re.he was by my side, a tall figu re. and he seemed to be the one who had tugged at me to make me see that vision.
   It was a large globe. Although no distinct rays could be seen, it appea re. to be projecting innumerable rays like flashes of lightning. It was sparkling all over.
  --
   (Satp re. re.arks on the gap between the inner re.lization of certain yogis like X and their outer behavior, which doesnt always seem up to the mark.)
   I truly have the imp re.sion of a kind of abyss between the X I can sense, who attracts me, and the outer man.
  --
   No, its the old traditionyou step back from Natu re.and Natu re.does whatever she wants. It doesnt concern you, you have no re.ponsibility, you a re.not that. Its the old idea.
   Sri Aurobindo was completely against it. Somewhe re.he makes fun of a man who said he was the Sup re.e and that whatever he did, it wasnt he himself doing itand then he was angry when his meal was late! But of course it wasnt him: the stomach-natu re.was angry!2
  --
   The tantric guru Sri Aurobindo met in 1907 and from whom he re.eived mental silence.
   ***

0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
   I have re.eived your note1 and it didnt surprise me, because just about a month ago I re.eived what seemed like an SOS from your mother, telling me your father was rapidly declining. I have done what I could, mainly to bring in some tranquillity, some calm, some inner peace. But I havent done. You see, the re.a re.always two possibilities when people a re.so seriously ill: they can be helped to die quickly, or else made to linger on for a very long time. When I have no outer or inner indications, all I ever do is apply the consciousness for the best to happen to them (the best from the souls standpoint, of course).
   Do you know whether your father has exp re.sed any wish?
  --
   (Mother re.ains silent for a moment, then says:) Over the years I have had a considerable number of experiences in this re.lm, and my first action is always the same: send the Peace (I do this in all cases, for everyone) and apply the Force, the Power of the Lord, for the best thing to happen. Some people a re.very sick, sick to the point whe re.the re.is no hope, whe re.they cannot be cu re., whe re.the end is coming; but they sense that their souls must still need to have certain experiences, so they hang on-they dont want to die. In such cases I apply the Force for them to last as long as possible. In other cases, on the contrary, they a re.weary of suffering, or indeed the soul has finished its experience and desi re. to be liberated. In such a case, if I am su re.of it, su re.that they themselves a re.exp re.sing the desi re.to depart, its over in a few hours I say this with certainty because Ive had a considerable number of experiences. The re.is a certain force which goes out and does what is necessary. I havent done either of these things for your fathernei ther to prolong his life (because when people a re.suffering its not very kind to prolong their lives indefinitely), nor to finish it, because I didnt knowone cant do either without knowing the persons conscious wish.
   As for your mother, she must have been thinking of me, for otherwise she wouldnt have come in that wayshe would have come through you (its diffe re.t when things come through you). But she came to me di re.tly, so I thought that for some re.son she must have re.embe re. me. I dont know. And I looked and said to myself (it came just like that), Now that she will be left all alone, why doesnt she come he re. I havent done anything about that, either, one way or the other.
   Thats odd the same thought has been coming to me these last th re. or four days: why doesnt she come he re.
  --
   The re.was an experience like that quite re.ently. A.s mother was illold and seriously ill. Seeing her declining, A. wrote to me: If the time has come, make it happen quicklydont let her suffer. Then I saw very clearly that the re.was still something in her which didnt want to go; and when I applied the Force for the best to happen she suddenly began to re.over! It must have coincided with a kind of inner aspiration in herno mo re.fever, she was feeling well. And A. began p re.aring to come back he re. If shes re.overing, he said, the re. no longer any point in my staying! The same evening she had a re.apse and he sent me a telegram. Meanwhile (it was evening) I had gone upstairs to walk; suddenly The Will came (which is a very, very ra re.thing), The Will: Enough, now it must finishits enough as it is. Within half an hour she was dead.
   These things a re.very inte re.ting. They must form part of the work I have come on earth to do. Because even befo re.encountering Theon, befo re.knowing anything, I had experiences at night, certain types of activities looking after people who we re.leaving their bodiesand with a knowledge of the process; I didnt know what I was doing nor did I seek to know, yet I knew exactly what had to be done and I did it. I was around twenty.
   As soon as I came upon Theons teaching (even befo re.meeting him personally), and re.d and understood all kinds of things which I hadnt known befo re. I began to work quite systematically. Every night, at the same hour, I was working to constructbetween the pu re.y ter re.trial atmosphe re.and the psychic atmosphe re. path of protection across the vital, so that people wouldnt have to pass through it (for those who a re.conscious but without knowledge its a very difficult passageinfernal.) I was p re.aring this path, doing this work (it must have been around 1903 or 1904, I dont re.ember exactly) for months and months and months. All sorts of extraordinary things happened during that timeextraordinary. I could tell long stories.
   Then, when I went to Tlemcen, I told Madame Theon about it. Yes, she told me, it is part of the work you have come on earth to do. Everyone with even a slightly awakened psychic being who can see your Light will go to your Light at the moment of dying, no matter whe re.they die, and you will help them to pass through. And this work is constant. Constant. It has given me a considerable number of experiences concerning what happens to people when they leave their bodies. Ive had all sorts of experiences, all kinds of examplesits re.lly very inte re.ting.
   Lately it has inc re.sed, become mo re.p re.ise.
   The re.is a boy he re. V., who is especially inte re.ted in what happens at the moment of death (this seems to be one re.son why he has re.ncarnated). Hes a conscious boy, a re.arkable clairvoyant, and he has a power. And we have had (how to put it?) some quite inte re.ting cor re.ations of experiences concerning people who pass away he re. Ext re.ely inte re.ting and extraordinarily p re.ise: he sends word to me, I re.ly, and at night when the disincarnated person comes he says, Mother has done this and says to do that, and the person does it. And we dont need to speaksuch p re.ision!
   This happens in sleep?
  --
   I will give you a conc re.e example, then youll understand. When I.B. was killed, I had to gather up all his states of being and activities, which had been dispersed by the violence of the accident2it was terrible, he was in a d re.dful state of dispersion. For two or two and a half days the doctors fought in the hope of re.iving him, but it was impossible. During those two days I gathe re. up all his consciousness, all of it; I collected it over his body, to the point whe re. when it had come and formed itself the re. such vitality, such life was coming back into his body that after some hours the doctors believed he would be saved. But it couldnt last (it wasnt possiblea part of the brain had come out). Well, when not only his soul but his mental being, his vital being, and all the re.t had been properly collected and organized over his body and had re.lized that the body had become quite unusable, it was overthey gave up the body and it was over.
   I was keeping I.B. near me because I al re.dy had the idea of putting him immediately back into another bodyhis soul was not satisfied, it had not finished its experience (the re.was a whole combination of circumstances) and it wanted to continue to live on earth. Then, that night, his inner being went to find V., lamenting, saying he was dead and hadnt wanted to die, that he had lost his body and wanted to continue to live. V. was very perplexed. He let me know about it in the morning: He re. what has happened. I sent word to him of what I was doing, that I was keeping I.B. in my atmosphe re.and that he should stay very calm and not get excited, for I was going to put him back into a body as soon as possible I al re.dy had something in view. The same evening I.B. again went to find V., with the same complaint. V. told him very clearly, He re.is what Mother says, he re.is what she is going to do; come now, be calm and dont torment yourself. And he saw in I.B.s face that he had understood (the inner being was taking on I.B.s physical appearance, naturally); his face re.axed, he became content.
   He went away and he never came back. That is, he stayed tranquilly with me, until I was able to put him into C.s child.
  --
   The re.have been very, very few cases, a quite minimal number, when people have called (not very since re.y) and their call hasnt had much effect. But even these people have a protection. The re.was a woman he re. an old woman who was not very since re.(she didnt live he re.he only came to visit) and the last time she visited she fell ill and died. Then I saw that she was completely dispersed into all her desi re., all her memories, all her attachments and it had all been scatte re. he re.and the re. into all sorts of things (one part of her was seeking, seeking whe re.to go and what to do); anyway, it was rather pitiful. Afterwards I was asked, How did it happen? She was calling all the time. I re.lied that I had not heard her callit must not have been very since re. only a formula.4
   But its very ra re.that people get no re.ponse.
   Not long ago M.s sister died (psychologically, she was in a terrible stateshe had no faith). Well, on that day,5 just when I came to know that she was passing away, I re.ember being upstairs in the bathroom communicating with Sri Aurobindo, having a sort of conversation with him (it happens very often), and I asked him, What happens to such people when they die he re.at the Ashram? Look, he re.lied, and I saw her passing away; and on her fo re.ead, I saw Sri Aurobindos symbol in a SOLID golden light (not very luminous, but very conc re.e). The re.it was. And with the p re.ence of this sign the psychological state no longer matte re.nothing touched her. And she departed tranquilly, tranquilly. Then Sri Aurobindo told me, All who have lived at the Ashram and who die the re.have automatically the same protection, whatever their inner state.
   I cant say I was surprised, but I admi re. the mighty power by which the simple fact of having been he re.and died he re.was sufficient to help you to the utmost in that transition.
  --
   Have I told you about the experience I had the day I suddenly found myself in Sri Aurobindos home in the subtle physical?7Well, its as if I took a step and ente re. a far mo re.conc re.e world than the physicalmo re.conc re.e because things contain mo re.truth. I spent a good while the re.with Sri Aurobindo and then, when it was over, I took another step and I found myself back he re.slightly dumbfounded. It took me quite some time to re.ain my bearings he re. because it was this world that seemed un re.l to me, not the other.
   But its simply thatyou take a step, and you enter another room. And when you live in your soul the re.is a continuity, because the soul re.embers, it keeps the whole memory; it re.embers all occur re.ces, even outer occur re.ces, all the outer movements it has been associated with. So its a continuous, uninterrupted movement, he re.and the re. from one room to another, from one house to another, from one life to another.
   People a re.so ignorant! Thats what irritates those who have passed to the other sidepeople dont understand, they shoo them away: What does he want? Why does he bother me? Hes DEAD!
  --
   I have to goa high-priest is waiting for me! Yes, the man in charge of all the temples of Gujarat, thoroughly orthodoxhe has come to the Ashram for some mysterious re.son and he wants to see me. Is it re.lly necessary? I asked. He wanted an interview, he wants to speak to me (naturally hell be speaking god knows whatGujarati!). I had him told, I cant hear, Im deaf! Its very convenient Im deaf, I cant hear. If he wants to re.eive a flower from me (I didnt say make a pranam,8 because that would be scandalous!), he can come and Ill give him a flower. I told him eleven oclockits that time now.
   This is all Xs work. The most unexpected people, people youd think would rather be cursed than come to a place like this, a re.coming from everywhe re. from the most diverse milieus the most materialistic materialists, fanatical communists, as well as all sorts of sannyasis, bhikkus, swamis, priestsoh! People who p re.iously we re.not at all they we re.t so much disinte re.ted as actually displeased with the Ashram.
   We have a disciple he re.who re.urns to his birthplace from time to time, and after the first year X began to do his puja to get people inte re.ted in the Ashram, he said it was extraordinary. He had p re.iously been looked at askance and had to argue with people, but now everyone came to call on him as soon as he arrived! He wrote that he was completely astonished (he wasnt awa re.of Xs work); hund re.s of people came to ask him to hold huge meetings; sadhus, monks and priests came to him for information on the Ashram. Things have developed so rapidly and completely that they now have some land whe re.they have built a center and hold meetings.
   And its like that almost everywhe re.
   When P. re.urns from Switzerland, she will have some very inte re.ting stories to tell. She has written me of experiences she had with Swiss child re., genuinely inte re.ting experiences. It is going on everywhe re. everywhe re. everywhe re. and in a much mo re.p re.ise and exact way than one would ever believe. Even in America.
   Do you know the story of the two simultaneous operations of E. and of T.? T. is that vice-admiral who came he re.and became quite enthusiastiche had a kind of inner re.elation he re. The two of them we re.operated on for a similar complaint, a dangerous ulcer in the digestive system. He was in one town and she was in another, and they we re.operated on a day apartboth serious operations. And in each case, after a few days had gone by, the surgeon who did the operation said, I congratulate you. Practically the same phrase in both cases. And they both protested: Why a re.you congratulating me? (Each one wrote me about this separately; they we re.living far from one another and only met afterwards.) Why? You did the operationyou should be congratulated for my quick re.overy. And in both cases the doctor re.lied, No, no; we only operate, the body does the healing; you have healed yourself in a way which can qualify as miraculous, and I genuinely congratulate you. And then the two of them had the same re.ction they wrote to me saying, We know whe re.the miracle comes from. And they had both called me. Mo re.ver, E. had written me a re.arkable letter a few days befo re.her operation, whe re.she quoted the Gita as if it we re.quite natural for her, and told me, I know that the operation is AL re.DY done, that the Lord has al re.dy done it, and so I am calm.
   Things like that, everywhe re.and P re.ISE! Something quite p re.ise. Of course, to say that I work consciously is almost silly, its commonplace. But in many cases one may work consciously for long years without getting that p re.ision in the re.ult the action enters a hazy atmosphe re.and makes a kind of stir, and out of it comes the best that can, but no mo re.than that. But now its exact, p re.iseits becoming inte re.ting.
   And now I know why this sort of impersonalization of the material individuality is so important. It is very important for the exactness of this action, so that it is onlyONLY the pu re.t divine Will (if it can be put that way), exp re.sing itself with a minimum of admixtu re. Any individualization or personalization re.ults in admixtu re. But the divine Will acts like this (di re.t gestu re..
   Oh, it was magnificent at the balcony this morning!
   And then one understands all, allall the details. Some things can be understood intellectually or psychologically (which is very good, it has an effect and it helps you), but that always seems so hazy; it works through an imp re.ision. But now the vibrations mechanism is understoodits MECHANICS; and thus it becomes p re.ise. All these attitudes the yoga re.ommendsbeginning with action done as offering, then complete detachment from the re.ult (leaving the re.ult to the Lord), then perfect equanimity in all circumstances, all these stages which one understands intellectually, feels sentimentally, and has fully experiencedwell, all this takes on its TRUE MEANING only when it becomes what could be called a mechanical action of vibrationat that point one understands why it must be like it is.
   And these last few days, especially yesterday and this morning, oh! Extraordinary discoveries! We a re.on the right track.
  --
   At least fifty people wait for the last days of the month to see me and they imagine. One thing I have not yet comp re.ended: what to do to make physical time lose its physical re.lity? It may come. As you see, I still have to watch the clock, and when I am late, well, time gets short! Maybe Ill get the power of (what is it called?) ubiquity. I believe thats the solution! To be he re. and then the re.ust like that! It would be very amusing.
   Satp re. no longer has the text of this letter.
  --
   Among Mother's papers we have found the following, which indicates that a state of dispersion after death is rather f re.uent (it concerns a disciple's mother who did not herself live at the Ashram): 'She has left her body without being at all p re.a re. for the change of condition and has found herself disoriented and rather dispersed. She will need some time to re.over from this dispersion befo re.anything useful can be done for her.'
   May 17, 1959.

0 1961-06-27, #Agenda Vol 02, #The Mother, #Integral Yoga
   Is the re. re.lly no such thing as utter stupidity or absolute falsehood? Is the re.always a truth behind?
   Practically speaking, the re.can be no absolute falsehood, since the Divine is behind everything.
  --
   But will these things simply re.ain in the past?
   We a re.told that when you ascend both beyond Nirvana or Nothingness and beyond Existence (the two SIMULTANEOUS and complementary aspects of the Sup re.e), the re.is a state of consciousness whe re.all simultaneously and eternally exists. Thusalthough God knows, it may be yet another stupiditywe can conceive of a whole set of things passing into Non-Being, and for our consciousness this would be disappearance or destruction.
  --
   You know, the re.comes a time when, re.lly, you can no longer say anything; you feel that whatever you say is, if not absolute rubbish, then the next thing to it, and that in practice its best to keep silent. Thats the difficulty. And in some of these aphorisms you get the feeling that he has suddenly captu re. something beyondbeyond anything which can be thought. So what to do?
   (silence)
  --
   Jokingly you can say (you can always joke, although I hesitate to do so, because people take my jokes so seriously) but you can very well say, without being totally in error, that you sometimes learn much mo re.listening to a madman or a fool than to a re.sonable person. Personally, Im convinced of it! The re.is nothing mo re.deadening than re.sonable people.
   At any rate, this simultaneity of past, p re.ent and futu re.cant be a physical simultaneity, can it?
  --
   Ive heard about a curious theory which says one could re.ncarnate into the past.
   re.ncarnate into the past?
   Yes, re.ncarnate from now, so to speak, into a past epoch of history.
   This, too, is a manner of speaking.
   re.ncarnate? No. One can re.ive the past; that, yesvery well, very well.
   I have had an oft re.eated experience of re.iving the past1 (its a phenomenon of consciousness, possible because everything is p re.erved and continues to exist somewhe re., with a kind of willwhich would be the sign of a powerto change it. I dont know, but at the moment of re.iving it, instead of re.iving the past just as it had been p re.erved, a power to make it diffe re.t was introduced. I am not speaking of the power to change the consequences of the past (that is obvious and functions all the time)it wasnt that; it was the power to change the circumstances themselves (circumstances not quite material but of the subtle physical, with a p re.ominantly psychological content). And since the will was the re. from the standpoint of consciousness it actually happened that is, instead of circumstances developing in one di re.tion, they developed in another. So it must cor re.pond to something re.l, otherwise I would not have had the experience. It wasnt a product of the imagination; it wasnt something one thinks of and would re.lly like to be diffe re.tit wasnt that; it was a phenomenon of consciousness: my consciousness was re.iving certain circumstances (which a re.still quite living and obviously continue to exist within their own domain), but re.iving them with the power and the knowledge acqui re. between that past moment and the p re.ent, and with a power to change the past moment. A new power ente re. the scene and turned the circumstance being re.ived in a new di re.tion. I have had this experience many times and it has always surprised meits not a phenomenon of mental imagination, which is something else enti re.y.
   It opens the door to everything.
  --
   Does the past? We know it re.ains p re.ent somewhe re. Does this fact enable the past to participate in the prog re.sive movement (prog re.sive for us) of universal change within the manifestation? The re.is no re.son why not.
   But it re.ains p re.ent through its consequences.
   No, no, no! The past IN ITSELF. In itself. Not through its consequences, thats something elsein itself. And within the TER re.TRIAL atmosphe re.(not on the most material plane, but very near; very, very near).
  --
   Actually, as soon as one is not totally, totally tied down by the physical sense organs. For example, I am mo re.and mo re.f re.uently experiencing changes in the quality of vision. Quite re.ently, yesterday or the day befo re. I was sitting in the bathroom drying my face befo re.going out and I raised my eyes (I was sitting befo re.a mirror, although I dont usually look at myself); I raised my eyes and looked, and I saw many things (Mother laughs, g re.tly amused). At that moment, I had an experience which made me say to myself, Ah! Thats why, from the physical, pu re.y material standpoint, my vision seems to be a bit blur re.. Because what I was seeing was MUCH clea re. and infinitely mo re.exp re.sive than normal physical sight. And I re.alled that it is with these clea re. eyes that I see and re.ognize all my people at balcony darshan. (From the balcony I re.ognize all my people.) And its that vision (but with open eyes!) which. It is of another order.
   I am going to study what Sri Aurobindo says when I come to it in The Yoga of Self-Perfection. He says the re.comes a time when the senses changeits not that you employ the senses proper to another plane (we have always known we had senses on all the diffe re.t planes); its quite diffe re.t from that: the senses THEMSELVES change. He fo re.ells this changehe says it will occur. And I believe it begins in the way I am experiencing it now.
   The CONTENT is diffe re.t, mon petit. I see I see, but. The state of consciousness of the person Im looking at, for instance, changes his physical appearance for my PHYSICAL eyes. And this has nothing to do with the banalities of ordinary psychology, whe re.your physiognomy is said to be changed by the feelings you experience. The CONTENT of what I see is diffe re.t. And then the eyes of the person I am looking at a re.not the sameit is rather. I couldnt sketch it, but perhaps if I made a painting it would give some idea (I would need to use a somewhat blur re. technique, not too p re.ise). The eyes a re.not quite the same, and the re.t of the face too, even the color and the shape thats what sometimes makes me hesitate. I see people (I see my people every morning) and I re.ognize them, and yet they a re.diffe re.t, they a re.not the same every day (some a re.always, always the same, like a rock, but others a re.not). And I even I hesitate sometimes: Is it re.lly he? But he is very. It is indeed he, but I dont quite know him. This generally coincides with changes in the persons consciousness.
   In conclusion: we know nothing.
  --
   It is the undeniable fact of the (oh, how to put it!) the constant P re.ence but P re.ence means nothing (Mother re.ains silent for a long time, then gives up trying to explain).
   Oh, the mo re.you try to captu re.it, the mo re.it slips out of your grasp!

0 1961-07-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother re.arks in passing that the inspiration coming to her from Sri Aurobindo when she writes is sometimes in F re.ch and sometimes in English, and adds:)
   Sri Aurobindo told me he had been F re.ch in a p re.ious life and that F re.ch flowed back to him like a spontaneous memoryhe understood all the subtleties of F re.ch.
  --
   You know, Savitri is an exact descriptionnot literatu re. not poetry (although the form is very poetical)an exact description, step by step, paragraph by paragraph, page by page; as I re.d, I re.ived it all. Besides, many of my own experiences that I re.ounted to Sri Aurobindo seem to have been incorporated into Savitri. He has included many of themNolini says so; he was familiar with the first version Sri Aurobindo wrote long ago, and he said that an enormous number of experiences we re.added when it was taken up again. This explained to me why suddenly, as I re.d it, I live the experienceline by line, page by page. The re.lism of it is astounding.
   As for me, Im now on the second part of On Himself ; I am beginning to enjoy myself.
  --
   Last night or the night befo re.you we re.associated with an experience. Following my re.ding [On Himself] I had a sense of how very small we a re.and of how to expand. You we re.associated, very intimately associated with this expansion. Sri Aurobindo was the re.(you know he has adopted you as his biographer; I have told you this and I re.eat it because I have evidence of it all the time), and he was giving a kind of practical demonstrationnot intellectual, practicalof how to expand not only the consciousness but the whole being, down to its most material parts. You we re.the re. associated with this, and he was showing you as well as me what had to be done. (Mother makes a gestu re.of b re.king through limits.)
   This made me very glad.

0 1961-07-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   And I go on re.ding.
   On Himself?
   Yes the explanation of his yoga and of what he wants us to re.lize. After re.ding it yesterday evening I said to him, How do you expect it to be done in this!(Mother laughingly indicates her own body.) No, no, no! he re.lied, Thats not it! What is needed now is to learn how to last. Well speak of this again, he told me, in two or th re. hund re. years. Ah! (laughing) Very well! I said. Learn to last, he told me.
   Well, we re.going to learn how to last.
  --
   Ah! I have seen T., who told me she was finding it too difficult to ask questions [on Sri Aurobindos Aphorisms] because it always seemed to be the same thing! So now she has nothing to ask. We have decided she wont ask any mo re.questions, unless, by chance, something suddenly arouses a question in her. Otherwise, no mo re.questions (Mother b re.thes a sigh of re.ief).
   63God is g re.t, says the Mahomedan. Yes, He is so g re.t that He can afford to be weak, whenever that too is necessary.
  --
   Thats not how it is, mon petit! This is p re.isely how the modern Western attitude has become twisted compa re. to the ancient attitude, the attitudeit isnt exactly ancientof the Gita. Its ext re.ely difficult for the Western mind to comp re.end vividly and conc re.ely that ALL is the Divine. It is so imp re.nated with the Christian spirit, with the idea of a C re.tor the c re.tion on one side and God on the other! Upon re.lection, one re.ects this, but it has ente re. into our sensations and feelings, and sospontaneously, instinctively, almost subconsciouslyone c re.its God with all one considers to be the best, the most beautiful, and especially with what one wishes to attain, to re.lize. (Each individual, of course, changes the content of his God according to his own consciousness, but its always what he considers to be the best.) And just as instinctively, spontaneously and subconsciously, one is shocked by the idea that things one doesnt like or doesnt approve of or which dont seem to be the best, could also be God.
   I am putting this purposely into rather childish terms so that it will be clearly understood. But this is the way it is. I am su re.of it because I have observed it in myself for a VERY long time, and I had to. Due to the whole subconscious formation of childhoodenvironment, education, and so forthwe have to DRUM into this (Mother touches her body) the consciousness of Unity : the absolute, EXCLUSIVE unity of the Divineexclusive in the sense that nothing exists apart from this Unity, even the things which seem most re.ulsive.
   Sri Aurobindo also had to struggle against this because he too re.eived a Christian education. And these Aphorisms a re.the re.ult the floweringof the necessity to struggle against the subconscious formation which has produced such questions (Mother takes on a scandalized tone): How can God be weak? How can God be foolish? How. But the re.is nothing but God! He alone exists, the re.is nothing outside of Him. And whatever seems re.ugnant to us is something He no longer wishes to existHe is p re.aring the world so that this no longer manifests, so that the manifestation can pass beyond this state to something else. So of course we violently re.ect everything in us that is destined to leave the active manifestation. The re.is a movement of re.ection.
   Yet it is He. The re.is nothing other than He! This should be re.eated from morning to night, from night to morning, because we forget it every minute.
   The re.is only He, the re.is nothing other than He. He alone exists, the re.is no existence without Him. The re.is only He!
  --
   The re.a re.some re.lections a little further on (Mother leafs through the text and stops at Aphorism 68). Oh, he has such wonderful things to say!
   68The sense of sin was necessary in order that man might become disgusted with his own imperfections. It was Gods cor re.tive for egoism. But mans egoism meets Gods device by being very dully alive to its own sins and very keenly alive to the sins of others.
  --
   I quite understand. But when one speaks of the Lila, the divine play, it implies that He in some way re.ains in the background and doesnt re.lly get into the act, as they say that Hes no re.lly part of the game, but simply watches.
   Yes, yes He is! He is totally involved in it. He Himself is the Play.
   It must be re.embe re. that the re.a re.all these gradations of consciousness: when we speak of God and his Play we a re.speaking of God in his transcendent state, beyond everything, beyond all the deg re.s of matter; when we speak of the Play we a re.speaking of God in his material state. So we say that God transcendent is watching and playingin Himself, by Himself, with Himselfhis material game.
   But all languageall language!is a language of Ignorance. All means of exp re.sion, all that is said and all the ways of saying it, a re.bound to partake of that ignorance. And thats why its so difficult to exp re.s something conc re.ely true; to do so would re.ui re.ext re.ely lengthy explanations, themselves, of course, fully erroneous. Sri Aurobindos sentences a re.sometimes very long for p re.isely this re.sonhe is trying to get away from this ignorant language.
   Our whole way of thinking is wrong!
   All the believers, all the faithful (those from the West in particular) think in terms of something else when they speak of GodHe cannot be weak, ugly, imperfect, He is something immaculate but this is wrong thinking. They a re.dividing, separating. For subconscious thought (I mean thinking without re.lecting, instinctively, out of habit, without observing oneself thinking), what is generally conside re. perfection is p re.isely what is seen or felt or postulated as being virtuous, divine, beautiful, admirable but its not that at all! Perfection means something in which nothing is missing. The divine perfection is a totality. The divine perfection is the Divine in his wholeness, with nothing left out. The divine perfection is the whole of the Divine, with nothing subtracted from it. For the moralists it is the exact opposite: divine perfection is nothing but the virtues they stand for!
   From the true standpoint, the divine perfection is the whole (Mother makes a global gestu re., and the fact that within this whole nothing can be missing is p re.isely what makes it perfect.1 Consequently, perfection means that each thing is in its place, exactly what it should be, and that re.ationships among things a re.also exactly what they should be.
   Perfection is one way to approach the Divine; Unity is another. But Perfection is a global approach: all is the re.and all is as it should be that is to say, the perfect exp re.sion of the Divine (you cant even say of His Will, because that still implies something apart, something emanating from Him!).
  --
   While walking in my room, a series of invocations or prayers have come to me2 (I didnt choose themthey we re.dictated to me) in which I implo re.the Lord to manifest his Perfection (and I am quite awa re.of how foolish this exp re.sion is, but it does cor re.pond to an aspiration).3 When I say manifest, I mean to manifest in our physical, material world Im asking for the transformation of this world. And the moment I utter one of these invocations, the sense of the particular approach it re. re.ents is the re. thats why I am now able to give such a lectu re.on PerfectionPerfection is one of these approaches. Manifest this, I tell Him, Manifest that, manifest Your Perfection. (The series is very long and it takes me quite a while to go through it all.) Well, each time I say Manifest Your Perfection, I have an awa re.ess of what constitutes Perfectionit is something global.
   Its like the word purityone could lectu re.endlessly on the diffe re.ce between divine purity and what people call purity. Divine purity (at the lowest level) is to admit but one influence the divine Influence (but this is at the lowest level, and al re.dy terribly distorted). Divine purity means that only the Divine existsnothing else. It is perfectly pu re.nly the Divine exists, nothing other than He.
  --
   I risk re.eating myself.
   No, never! Its a new experience each timeits never the same.
   Yes. I marvel at people who have the same experience several times over, who hold on to their re.lizations I have never been able to do so. The re.was a time when I tried, but I re.lized it was stupid, so I dont try anymo re. I have never had the same experience twicenever could.
   The experience I described the day I said I have something to tell you [January 24, 1961] was truly very pleasant and I did try to re.ive it but I never could. Whenever I try, whenever something in me insists on re.apturing the experience, I always see a Smile and something tells me, No, no! Let go! Youll see, youll see. So I let go.
   All right, thats enough-enough for you!
  --
   Im re. re.ding Savitri.
   Lucky man! I would love to re.d it again.
   And the mo re.you re.d, the mo re.marvelous it becomes.
   Mother later clarified this point: 'It is impossible for anything to be missing because it is impossible for anything not to be part of the whole. Nothing can exist apart from the whole. But I am taking this now to its ext re.e limit of meaningnot down-to-earth, but to the heights, to the ext re.e limits of meaning. I will explain: everything is not necessarily contained within a given universe, because one universe is only one mode of manifestation but all possible universes exist. And so I always come back to the same thing: nothing can exist apart from the whole. If we give the whole the name of "God," for example, then we say that nothing can exist apart from Him. But words a re.so earthbound, a re.'t they?' (Mother makes a down-to-earth gestu re.)

0 1961-07-12, #Agenda Vol 02, #The Mother, #Integral Yoga
   But Perfection is only one side, one special way of approaching the Divine. The re.a re.innumerable sides, angles, aspectsinnumerable ways to approach the Divine. When I am walking, for example, doing japa, I have the sense of Unity (I have spoken to you of all the things I mention when I am upstairs walking: will, truth, purity, perfection, unity, immortality, eternity, infinity, silence, peace, existence, consciousness the list goes on). And when one follows a particular tack and does succeed in re.ching or approaching or contacting the Divine, one re.lizes through experience that these many approaches differ only in their most external forms the contact itself is identical. Its like looking through a kaleidoscopeyou re.olve around a center, a globe, and see it under various aspects; but as soon as the contact is established, its identical.
   The number of approaches is practically infinite. Each one senses the path which accords with his temperament.
   This japa, you know, didnt at all come from he re.(Mother points to her head). Its something I re.eived fully formed, and to such an extent that I couldnt even change the place of a single thinga will seemed to oppose any change. Its a long series unfolding according to a law that probably cor re.ponds to what is needed to develop this consciousness and the work it has to do (I suppose I dont re.lly know and I havent tried to know). But a sort of law makes it impossible to change the position of even a single word, because these a re.not wordsthey a re.fully formed states of consciousness. And the whole series culminates with:
   Manifest Your Love.

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   Befo re.coming downstairs I felt like writing a few words. These words a re.the re.ult of everything now being done. They almost exp re.sed a protest. After all, I thought, to be a saint or a sage is not very difficult! (Mother laughs) But the supramental transformation is another affair. Oh!
   And it has become acute since.1 No, I dont re.d these days, because Ive had a hemorrhage in this eye. The re.have been too many letters, and its difficult for me to decipher handwriting the re.ult is this hemorrhage. So I have gone on strike. All right, I said, I wont re.d any letters for a week. People can write as much as they please, its all the same to me Im not re.ding any mo re. But just befo re.stopping (I stopped re.ding for only th re. days), I re.d a passage whe re.Sri Aurobindo speaks of his own experience and his own work and explains in full what he means by the supramental transformation. This passage confirmed and made me understand many experiences I had after that experience of the bodys ascent [January 24, 1961] (the ascent of the body-consciousness, followed by the descent of the supramental force into the body); immediately afterwards, everything (how to put it?) outwardly, according to ordinary consciousness, I fell ill; but its stupid to speak this way I did not fall ill! All possible difficulties in the bodys subconscient rose up en masseit had to happen, and it su re.y happened to Sri Aurobindo, too. How well I understood! How well, indeed. And its no joke, you know! I had wonde re. why these difficulties had hounded him so ferociouslynow I understand, because I am being attacked in the same re.entless fashion.
   Actually, it springs from everything in material consciousness that can still be touched by the adverse forces; that is, not exactly the body-consciousness itself but, one could say, material substance as it has been organized by the mind the initial mentalization of matter, the first stirrings of mind in life making the passage from animal to human. (The same complications would probably exist in animals, but as the re.is no question of trying to supramentalize animals, all goes well for them.) Well, something in the re.protests, and naturally this protest c re.tes disorder. These past few days I have been seeing. No one has ever followed this path! Sri Aurobindo was the first, and he left without telling us what he was doing. I am literally hewing a path through a virgin fo re.tits worse than a virgin fo re.t.
  --
   To be in a condition in which all is the Sup re.e, all is wonderful, all is marvelous, all is marvelous love, all is all is profound Joyan unchanging, immutable, ever-p re.ent condition. To live in That, and then to have this bodily substance contradict it through every possible stupiditylosing sight, losing st re.gth, pains he re. pains the re. disorders, weaknesses, incapacities of every type. And at the SAME TIME, the re.ponse within this body, no matter what happens to it, is, O Lord, Your Grace is infinite. The contradiction is VERY disconcerting.
   From experience, I know perfectly well that when one is satisfied with being a saint or a sage and constantly maintains the right attitude, all goes well the body doesnt get sick, and even if the re.a re.attacks it re.overs very easily; all goes very well AS LONG AS THE re.IS NOT THIS WILL TO TRANSFORM. All the difficulties arise in protest against the will to transform; while if one says, Very well, its all right, let things be as they a re. I dont ca re. I am perfectly happy, in a blissful state, then the body begins to feel content!
   Thats the problem: something totally new is being introduced into Matter, and the body is protesting.
  --
   But it doesnt keep them from starting up again! They did so particularly after I re.d the passage whe re.Sri Aurobindo affirms, THIS time I have come for THATand I shall do it. The day when I re.d this I turned towards him, not actually putting the question to him but simply turning towards him, and he told me, re.d the book through to the end. And I know, I know its truewhen I have re.d the book through to the end I will understand what he has done and I will even have the power to re.ly to all these suggestions. But meanwhile, everything that wants to keep me from doing it, all this obscu re.and subconscious ill will, tries its best to keep me from re.ding, including giving me this eye hemorrhage.
   Well, since I believerightly or wrongly, I dont know that the doctor has mo re.experience than I, that from the therapeutic and biological standpoint he knows a bit mo re. I showed him the eye and asked, Can I re.d? Better not re.d until its finished, he re.lied, and told me to wash my eyes with glucose. (Its a useful piece of information for those with ti re. eyes: mix the glucoseliquid glucose, the kind that comes in ampoules for injectionwith something like the blue water we make he re. half and half. Open the ample, put a third of it in the eye-cup, then add the blue water.) I have al re.dy tried it once and found that it gives a g re.t deal of st re.gth to the eyes. Tomorrow Im going to start doing it re.ularly. The re.you a re.
   What made Sri Aurobindo stop?
  --
   But nothing has stopped! Thats p re.isely the poin the re.uses to acknowledge that anything has stopped. Nothing has stopped. He came for that, and he arranged things to to give a maximum number of chances (chance is one way of putting it), of possibilitiesto put all the winning cards on our side.
   (long silence)
  --
   Everything depends upon the balance (not the equilibrium, the proportion) between the amount of re.istance in physical substance, and the Power.
   But a re.these me re.y material re.istances or a re.they rather hostile forces?
   No; outside Matter, the hostile forces dont have even a BIT of power: NONE.
  --
   Mo re.accurately, they re. re.ent the unconsciousness of Matter. Hostilewe say hostile, but of course this is just a manner of speaking.
   You see (Mother is about to say something, then decides not to). Now is not the time to speak of these things.
  --
   For example, as I was saying at the beginning, the bodys formation has a very minimal, a quite subordinate importance for a saint or a sage. But for this supramental work, the way the body is formed has an almost crucial importance, and not at all in re.ation to spiritual elements nor even to mental power: these aspects have no importance AT ALL. The capacity to endu re. to last is the important thing.
   Well, in that re.pect, it is absolutely undeniable that my body has an infinitely g re.ter capacity than Sri Aurobindos had.
   That was the basic problembecause the identification of the two [Sri Aurobindo and Mother] was almost childs play, it was nothing: for me to merge into him or him to merge into me was no problem, it wasnt difficult. We had some conversations on p re.isely this subject, because we saw that (the re.we re.many other things, too, but this isnt the time to speak of them) the p re.ailing conditions we re.such that I told him I would leave this body and melt into him with no re. re. or difficulty; I told him this in words, not just in thought. And he also re.lied to me in words: Your body is indispensable for the Work. Without your body the Work cannot be done. After that, I said no mo re. It was no longer my concern, and that was the end of it.
   This was said in 1949, just a little mo re.than a year befo re.he left.
  --
   And thats re.lly how it is.
   But now I am set face-to-face with the fact the immensity, or the something. This work is so formidable!
   In the final analysis, everything obviously depends upon the Sup re.es Will because, if one looks deeply enough into the question, even physical laws and re.istances a re.nothing for Him. But this kind of di re.t intervention takes place only at the ext re.e limit; if His Will is to be exp re.sed in opposition, as it we re. to the whole set of laws governing the Manifestationwell, that only comes at the very last second. Sri Aurobindo has exp re.sed this so well in Savitri, so well! At least th re. times in the book he has exp re.sed this Will that abolishes all established laws, all of them, and all the consequences of these laws, the whole formidable colossus of the Manifestation, so that in the face of it all, That can exp re.s itself and this takes place at the very last second, so to speak, at the ext re.e limit of possibility.
   I must say that the re.was a time when, as Sri Aurobindo had entrusted his work to me, the re.was a kind of tension to do it (it cant be called an anxiety); a tension in the will. This too has now ended (Mother st re.ches her arms into the Infinite). Its finished. But the re.MAY still be something tense lurking somewhe re.in the subconscient or the inconscient I dont know, its possible. Why? I dont know. I mean I have never been told, at any time, neither through Sri Aurobindo nor di re.tly, whether or not I would go right to the end. I have never been told the contrary, either. I have been told nothing at all. And if at times I turn towards Thatnot to question, but simply to know the answer is always the same: Carry on, its not your problem; dont worry about it. So now I have learned not to worry about it; I am consciously not worried about it.
  --
   But the re.has evidently been some rather considerable prog re.s, because lately the enormity of the thing has been shown to me far mo re.conc re.ely, oh! I tell you, it has re.ched the point whe re.all spiritual life, all these peoples and races who have been trying since the beginning of the earth, who have made so many efforts to re.lize somethingit all seems like nothing, like childs play. Its nothing: you smile and then you a re.joyous. Its nothing at all, nothing at all!
   To put things in ordinary terms, mon petit, this work is without glory! You get no re.ults, no experiences filling you with ecstasy or joy or wondernone of that. It is hideous, a hideous labor.
   If the re.we re.t this clear vision and constant aspiration withinoh, its so d re.ry and exasperating so dull, so gray ugh!
  --
   Some months ago, when this body had once again become a battlefield and was confronting all the obstacles, when it was suspended, asking itself whether it wasnt wondering intellectually, but asking for a kind of perception, wanting to touch something: it wonde re. which di re.tion it was taking, which way things we re.going to tilt. And suddenly, in all the cells, the re.was this feeling (and I know whe re.it came from): If we a re.dissolved out of this amalgam, if this assemblage is dissolved and can no longer go on, then we shall all go straight, straight as an arrow and it was like a marvelous flamestraight to re.oin Sri Aurobindo in his supramental world, which is right he re.at our door. And the re.was such joy! Such enthusiasm, such joy flooded all the cells! They didnt ca re.at all whether or not they would be dissociated. Oh, they felt, so what!
   This was truly a decisive stage in the work of illuminating the body.
  --
   Onlythe re.is an only in all thisif the re.we re.a mo re.liberal proportion between the re. re.hing (if I may say so) f re.dom of solitude and the necessity for collective work, the re.would probably be fewer difficulties. Towards the end of the first year after I re.i re. upstairs3 (perhaps even befo re. but anyway, some time after I began doing japa while walking), I re.all having such sessions up the re. Had the re.been a personal goal, this goal was clearly attained; it is indescribable, absolutely beyond all imaginable or exp re.sible splendor.
   And that was when I re.eived the Command from the Sup re.e, who was right he re. this close (Mother p re.ses her face). He told me, This is what is promised. Now the Work must be done.
   And not individual but collective work was meant. So naturally, because of the way it came, it was joyously accepted and immediately implemented.
   But when I re.ember that experience and consider what I have now
   (silence)
  --
   Because evidently I cant say that my experiences a re.the re.ult of a mental aspiration or will or knowledge I dont know, I dont know at all. I dont know how it should be, nor what it should be, nor anything at all. I dont know what should be done, I dont know what should not be donenothing. Its truly a blind march (gestu re.of groping along), in a desert riddled with all possible traps and difficulties and obstaclesall this heaped together. Eyes blindfolded, knowing nothing (same gestu re.of groping blindly), one plods on.
   The only thing to do is to be like this (Mother turns her hands towards the Heights in a gestu re.of abandonment). Provided you dont fall asleep! You mustnt enter into a beatific state whe re.you. No, we must keep moving on.
  --
   Its part of an experience. I was told that NOTHING joyful should be re.ected but its an enti re.y diffe re.t kind of joy, it has nothing to do with what is called joy when one lives in the vitalnothing of that! (Laughing) Its a funny kind of joy!
   Since Mother began re.ding Sri Aurobindo's letters in On Himself, which seemed to put her into contact with all the difficulties of the Work.
   Experience of November 8, 1957. Mother has commented on this experience in 'Questions and Answers' of January 1, 1958. See Agenda I, p. 131.

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Exactly what came to me I re.eive all the questions people ask. The question arises immediately: if one kills out of cruelty, for instance, or inflicts pain out of cruelty, did that ever have a place? For even though deformed in appearance, it is nevertheless (we always come back to the same thing) an exp re.sion of the Divine.
   What lies behind, tell me?
   Sri Aurobindo always said that cruelty was one of the things most re.ugnant to him, but he explained it as the deformation of an intensity. We could almost call it the deformation of an intensity of love something not satisfied with half-measu re., something driven to ext re.es (which is legitimate)its the deformation of the need for ext re.ely strong sensations.
   I have always known that cruelty, like sadism, is the need to cut through a thick layer of totally insensitive tamas1 by means of ext re.ely violent sensationan ext re.e is needed if anything is to be felt through that tamas. I was always told, for example (in Japan it was strongly emphasized to me), that the people of the Far East a re.very tamasic physically. The Chinese in particular a re.said to be the re.nants of a race that inhabited the moon befo re.it froze over and forced them to seek re.uge on earth (this is supposed to account for their round faces and the shape of their eyes!). Anyway (laughing), its a story people tell! But they re.ext re.ely tamasic; their physical sensibility is almost nilappalling things a re. re.ui re. to make them feel anything! And since they naturally p re.ume that what applies to them applies to everyone, they a re.capable of appalling cruelty. Not all of them, of course! But this is their re.utation. Have you re.d Mirbeaus book? (I believe thats his name.) I re.d it sixty years ago something on Chinese tortu re.
   Yes, its well-known.
  --
   Yes. When I re.d that book (it was very well written), I understood the problem, and my understanding was confirmed when I went to Japan. Many Japanese also have a blunted sensibility (blunted in the sense that to feel anything they need ext re.ely violent stimuli). Perhaps an explanation could be found along these lines.
   But behind it all, the original problem re.ains un re.olved: Why has it become like this? Why this deformation? Why has it all been deformed? The re.a re.some very beautiful things behind, very intense, infinitely mo re.powerful than we ourselves can even bear, marvelous things. But why has it all become so d re.dful he re. Thats what comes up immediatelyits why I told you I had no inspiration.
   It is.
  --
   Certain things can be called sin, if you like, such as cruelty. Well, the only explanation I see for such things is the deformation of the need or taste for ext re.ely strong sensations. I have noticed that cruel people experience an Ananda in their cruelty they find an intense joy in it. It is the re.y legitimized. Only its in such a deformed state that its re.ugnant.
   The idea that things a re.not in their place, mon petit, is something I understood even as a youngster, and it was eventually explained to me by Theon.
   In his cosmogony, Theon accounted for the successive pralayas2 of the diffe re.t universes by saying that each universe was an aspect of the Sup re.e manifesting itself: each universe was built upon one aspect of the Sup re.e, and all, one after the other, we re.withdrawn into the Sup re.e. He enumerated all the successively manifested aspects, and what an extraordinarily logical sequence it was! I have kept it some place, but I no longer know whe re. Nor do I re.ember exactly what number this universe has in the sequence, but this time it was supposed to be the universe which would not be withdrawn, which would, so to speak, follow an indefinite prog re.sion of Becoming. And this universe is to manifest Equilibrium, not a static but a prog re.sive equilibrium.3 Equilibrium, as he explains it, is each thing exactly in its place: each vibration, each movement, each and so on down the lineeach form, each activity, each element exactly in its place in re.ation to the whole.
   This is quite inte re.ting to me because Sri Aurobindo says the same thing: that nothing is bad, simply things a re.not in their placetheir place not only in space but in time, their place in the universe, beginning with the planets and stars, each thing exactly in its place. Then when each thing, from the most colossal to the most microscopic, is exactly in place, the whole Will PROG re.SIVELY exp re.s the Sup re.e, without having to be withdrawn and emanated anew. On this also, Sri Aurobindo based the fact that this p re.ent c re.tion, this p re.ent universe, will be able to manifest the perfection of a divine worldwhat Sri Aurobindo calls the Supermind.
   Equilibrium is the essential law of this c re.tionit is what permits perfection to be re.lized in the manifestation.
   In line with this idea of things in their place, another question comes to me: with the descent of the Supermind, what exactly a re.the very first things that the supramental force will want to or is trying to dislodge?
  --
   One thing must inevitably cease: the Deformation, the veil of falsehood covering Truth, because all we see existing he re.is due to that. If the veil is re.oved, things will necessarily be completely diffe re.t, completely: they will be as we experience them when we emerge individually from that deformed consciousness. When one comes out of that consciousness and enters the Truth-Consciousness, one is inc re.ulous that such things as suffering, misery and death can exist; its amazing, in the sense that (when one is truly on the other side) one doesnt understand how all this can be happening. And, although this state of consciousness is habitually associated with the experience of the un re.lity of the world as we know it, Sri Aurobindo tells us that this perception of the worlds un re.lity need not exist for the supramental consciousness: only Falsehood is un re.l , not the world. And this is most inte re.ting the world has its own re.lity, independent of Falsehood.
   I suppose this will be the first effect of the Supermindperhaps even its first effect in the individual, because it will begin in individuals first.
  --
   What would it be like, for instance, to have a small supramental c re.tion as a nucleus of action and influence radiating upon earth (to limit it to the earth)? Is it possible? Its easy to conceive of a superhuman nucleusa c re.tion of supermen, that is, of men who by virtue of evolution and transformation (in the true sense of the word) have succeeded in manifesting the supramental forces; yet since their origin is human, the re.is inevitably a contact; even if everything is transformed, even if their organs a re.transformed into centers of force, a sort of human coloration still re.ains. These a re.the beings who, according to tradition, will discover the sec re. of di re.t, supramental c re.tion, bypassing the process of ordinary Natu re. Then through them the true supramental beings will be born, who will necessarily have to live in a supramental world. But how would contact be made between these beings and the ordinary world? How to conceive of a transformation of natu re.sufficient to enable this supramental c re.tion to take place on earth? I dont know.
   Of course, we know that such a thing will re.ui re.a considerable amount of time to be done, and it will probably go by stages, by deg re.s, with faculties appearing that at the moment we cant know or imagine, and which will change the conditions of the earththis is looking ahead a few thousand years.
   The re.is still this problem: is it possible to make use of the notion of space I mean space on the planet earth?5 Is it possible to find a place whe re.the embryo or seed of the futu re.supramental world might be c re.ted?
   What I myself have seen was a plan that came complete in all details, but that doesnt at all conform in spirit and consciousness with what is possible on earth now (although, in its most material manifestation, the plan was based on existing ter re.trial conditions). It was the idea of an ideal city, the nucleus of a small ideal country, having only superficial and ext re.ely limited contacts with the old world. One would al re.dy have to conceive (its possible) of a Power sufficient to be at once a protection against agg re.sion or bad will (this would not be the most difficult protection to provide) and a protection (which can just ba re.y be imagined) against infiltration and admixtu re. From the social or organizational standpoint, these problems a re.not difficult, nor from the standpoint of inner life; the problem is the re.ationship with what is not supramentalizedp re.enting infiltration or admixtu re. keeping the nucleus from falling back into an inferior c re.tion during the transitional period.
   (silence)
   All who have conside re. the problem have always imagined some place like a Himalayan gorge, unknown to the re.t of humanity, but this is no solution. No solution at all.
   No, the only solution is occult power. But that. Befo re.anything at all can be done, it al re.dy demands a certain number of individuals who have re.ched a g re.t perfection of re.lization. Granting this, a place is conceivable (set apart from the outside worldno actual contacts) whe re.each thing is exactly in its place, setting an example. Each thing exactly in its place, each person exactly in his place, each movement in its place, and all in its place in an ascending, prog re.sive movement without re.apse (that is, the very opposite of what goes on in ordinary life). Naturally, this also means a sort of perfection, it means a sort of unity; it means that the diffe re.t aspects of the Sup re.e can be manifested; and, necessarily, an exceptional beauty, a total harmony; and a power sufficient to keep the forces of Natu re.obedient: even if this place we re.encircled by destructive forces, for example, these forces would be powerless to act the protection would be sufficient.
   It would all re.ui re.the utmost perfection in the individuals organizing such a thing.
   (long silence)
  --
   Have we ever re.lly known how the first humans we re.formed, the first mental re.lization? We re.they isolated individuals, or we re.they in groupsdid the phenomenon take place in a collective milieu or in isolation? I dont know. It may be analogous to the case of the coming supramental c re.tion.
   It isnt difficult to conceive of an individual in the solitude of the Himalayas or in a virgin fo re.t beginning to c re.te around himself his miniatu re.supramental worldthis is easy to imagine. But the same thing would be necessary: he would need to have attained such perfection that his power would act automatically to p re.ent any outside intrusion.
  --
   The re.a re.stories like this, you know, about people who lived in an ideal solitude, and its not at all impossible to imagine. When one is in contact with this Power, when it is within you, you can see that such things a re.childs play! It even re.ches the point whe re.the re.is the possibility of changing certain things, of influencing vibrations and forms in the surrounding environment by contagion, so that automatically they begin to be supramentalized. All that is possible but confined to the individual scale. While if we take the example of what is happening he re. whe re.the individual re.ains right in the midst of all this chaos. Thats the difficulty! Doesnt this very fact make a certain perfection in re.lization impossible to attain? But the other case, the individual isolated in the fo re.t, is always the same thingan example giving no proof that the re.t will be able to follow; while whats happening he re.should al re.dy have a much broader radiating influence. At some point this has to happenit MUST happen. But the problem still re.ains: can it happen simultaneously with or even befo re.the supramentalization of the single individual?
   (silence)
   The re.lization under community or group conditions would clearly be far mo re.complete, integral, total and probably mo re.perfect than any individual re.lization, which is always, necessarilynecessarilyext re.ely limited on the external material level, because its only one way of being, one mode of manifestation, one microscopic set of vibrations that is touched.
   But for the facility of the work, I believe the re. no comparison!
  --
   But the problem re.ains: Buddha and all the re.t have FIRST re.lized, then re.umed contact with the world. That makes it very simple. But for the total re.lization of what I envisage, isnt it indispensable to re.ain in the world?
   (Mother is absorbed for a while, gazing into the distance)
  --
   No, I dont re.ember; I went offwandering.
   I asked you about your Force, or the supramental Force; what initial action is it taking now?
  --
   In my experience, it is; and it has come to the point whe re.the mo re.concentrated the Force, the mo re.things turn up at the very moment they ought to, people come just when they should and do just what they ought to be doing, the things around me fall into place naturally and this goes for the LEAST little detail. And simultaneously it brings with it a sense of harmony and rhythm, a joya very smiling joy in organization, as if everything we re.joyously participating in this re.tructuring. For example, you want to tell someone something and he comes to you; you need someone to do a particular work and he appears; something has to be organizedall the re.ui re. elements a re.at hand. All with a kind of miraculous harmony, but nothing miraculous about it! Essentially its simply the inner force meeting with a minimum of obstacles, and so things get molded by its action. This happens to me very often, VERY often; and sometimes it goes on for hours.
   But its rather delicate, like a very, very delicate clockwork, like a p re.ision machine, and the least little thing throws everything out of gear. When someone has a bad re.ction, for instance, or a bad thought, or an agitated vibration, or an anxietyanything of this natu re.is enough to dissolve all the harmony. For me, its translated straight-away into a malaise in my body, a very particular type of malaise; then disorder sets in, and the ordinary routine re.urns. So again I have to gather up, as it we re. the P re.ence of the Lord and begin to infuse it everywhe re. Sometimes it goes quickly, sometimes it takes longer; when the disorganization is a little mo re.radical, it takes a little longer.
   This eye [hemorrhage], for instance, re.ulted from such a disorder, a very dark force that someone allowed to enter, not deliberately, not knowingly, but through weakness and ignorance, always mingled, of course, with desi re.and ego and all the re.t. (Without desi re.and ego, such things would find no access but desi re.and ego a re.very widesp re.d.) At any rate, that was plainly the cause and I sensed it immediately. Sometimes when it comes, it c re.ps up like this (Mother brings her hand to her throat), a black shadow strangling you. Yet inwardly nothing is affected at all, to such an extent that if I didnt pay attention to the pu re.y external re.ction, I wouldnt know anything had happened (its the g re.t Play); but externally the indication is immediate: half an hour later I had this eye hemorrhage. I was struggling against a wholly undesirable intrusion, and I knew italthough from an outer point of view, the cause was insignificant. Its not always the events we consider serious or important that produce the most harmful effectsfar from it. Sometimes its an altogether INSIGNIFICANT intrusion of falsehood, for some quite insignificant re.sonwhat is commonly labeled a stupidity. This stems from the fact that the adverse forces a re.always lying in wait, re.dy to rush in at the least sign of weakness.
   The incomp re.ension generated by doubt (the kind of doubt that always re.ults from an egoistic movement) is very dangerous. Very dangerous. Its not even necessary to be in a psychic consciousness even for an enlightened vital consciousness, it produces no effect; but HE re. in this material swarm.
   But I dont see how all this work could be done in the solitude of the Himalayas or the fo re.t. The re. a g re.t risk of entering into that very impersonal, universal consciousness whe re.things a re. re.atively easy the material consequences a re.so far below that it doesnt much matter! One can act di re.tly only in the MIDST of things.
   Anyway, at the moment I have no choice and I am not looking for any. Things a re.what they a re.and as they a re. and taking them as they a re. the work has to be done. The manner of working depends on the way things a re.
   But its so lovely when this Harmony comes. You know, puttering about, arranging papers, setting a drawer in order. It all sings, its lovely, so joyous and luminous so delightful! And all, all, all. All material things, all activities, eating, d re.sing, everything becomes delightful when this harmony is the re. delightful. Everything works out smoothly, its so harmonious, the re. no friction. You see you see a joyous, luminous Grace manifesting in all things, ALL things, even those we normally re.ard as utterly unimportant. But then, if this Harmony withdraws, everythingexactly the SAME conditions, the SAME things, the SAME circumstancesbecomes painful, ti re.ome, drawn out, difficult, laborious, oh! Its like this, and like that (Mother tilts her hand from side to side as on a narrow frontier) like this, like that.
   It makes you sense so clearly that things in themselves dont count. What we call things in themselves a re.of no true importance! What re.lly counts is the re.ationship of consciousness to these things. And the re. a formidable power in this, since in one instance you touch something and drop or mishandle it, while in the other its so lovely, it works so smoothly. Even the most difficult movements a re.made without difficulty. Its an unheard-of power! We dont give it importance because it has no grandiose effects, its not spectacular. Yes, the re.a re.indeed states of grace when one is in the p re.ence of a g re.t difficulty and suddenly has all the power needed to face ityes, but thats something else. I am speaking of a power active in ordinary life.
   The re.was an instance of this the other day: someone in a completely detestable mood wrote me a letter; it was impossible, I couldnt re.ly I didnt know what to say. I simply applied the Force and re.ained like this (gestu re.of an offering to the Light). I said, We shall see. Several hours later (I knew I was going to see this person) I didnt even know if I was going to say I had re.d the letteror rather if what I was going to say would re.ult from having re.d it. I had come to that pointnothing. But that very morning a little circumstance occur re. that changed everything! And when I met the person I knew immediately what had to be said, what had to be done, and everything worked out.
   That is ONE example. I mention it because it happened the day befo re.yesterday, but this goes on all the time.
   I have made it a habit to always do this (gestu re.of abandonment to the Light). When a problem comes up, I offer it to the Lord and then leave it. And the moment the solution is re.ui re., it comesit comes in facts, in deeds, in movements.
   I would be satisfied only if. Can one ever be satisfied? At any rate, I would begin to be satisfied only if this we re.a constant and total condition, active in all circumstances and at every moment, day and night. But is it possible with this INUNDATION pouring in from outside? Constantly! While walking this morning I was (how to put it?) something of a witness, watching what was coming in from outside. One thing after another, one thing after anotherwhat a mixtu re. From all sides, from everyone and everything and everywhe re. And not only from he re. but from far, far away on the earth and sometimes from far back in time, back into the pastthings out of the past coming up, p re.enting themselves to the new Light to be put in their place. Its always that: each thing wanting to be put in its place. And this work has to be done constantly. Its as if one keeps catching a new illness to be cu re..
  --
   Pralaya: The destruction of a universe at the end of a cycle. According to Hindu cosmology, the formation of each universe begins with an 'age of truth' (satya-yuga) which slowly degenerates, like the stars, till the re.is no truth left at all; it becomes a 'dark age'(kali-yuga) like ours, and ends with a cataclysm. Then a new universe is re.orn out of this cataclysm and the cycle begins again. The re.is a cor re.pondence he re.with a modern cosmological theory according to which a phase of contraction, of galaxies collapsing upon themselves, follows a phase of expansion and p re.edes a new explosion ('Big Bang') of the 'primal egg'and so on, in a re.urring and appa re.tly endless and aimless series of cosmic births which, like our own human births, develop, attain some sort of 'summit,' then collapse, always to begin again. According to Theon, our p re.ent universe is the seventh but whe re.is the 'beginning'?
   Note that modern astronomy is divided between the theory of endless phases of contraction-explosion-expansion, and the theory of a universe in infinite expansion starting with a 'Big Bang,' which seems quite as catastrophic, since the universe is then plunging at vertiginous speed into an inc re.singly cold, empty, and fatal infinity, like a bullet re.eased from all re.traints of gravity, until... until what? According to astronomers, an exact measu re.ent of the quantity of matter in a cubic meter of the p re.ent universe (one atom for every 400 liters of space) should enable us to decide between these two theories and learn which way it will be best for us to die. If the re.is mo re.than one atom per 400 liters of space, this quantity of matter will c re.te sufficient gravitation to halt the p re.ent expansion of galaxies and induce a contraction, ending with an explosion within an infinitesimal space. If the re.is less than one atom per 400 liters of space, the quantity of matter and thus the gravitational effect will be insufficient to re.ain the galaxies within their invisible net, and everything will spin off endlesslyunless we discover, with Mother, a third position, that of a 'prog re.sive equilibrium,' in which the quantity of matter in the universe proves in fact to be a quantity of consciousness, whose contraction or expansion will be re.ulated by the laws of consciousness.
   When the veil of falsehood has gone: the supramental consciousness.

WORDNET



--- Overview of noun re.

The noun re has 3 senses (no senses from tagged texts)
                    
1. rhenium, Re, atomic number 75 ::: (a rare heavy polyvalent metallic element that resembles manganese chemically and is used in some alloys; is obtained as a by-product in refining molybdenum)
2. Ra, Re ::: (ancient Egyptian sun god with the head of a hawk; a universal creator; he merged with the god Amen as Amen-Ra to become the king of the gods)
3. re, ray ::: (the syllable naming the second (supertonic) note of any major scale in solmization)


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

3 senses of re                            

Sense 1
rhenium, Re, atomic number 75
   => metallic element, metal
     => chemical element, element
       => substance
         => matter
           => physical entity
             => entity
         => part, portion, component part, component, constituent
           => relation
             => abstraction, abstract entity
               => entity

Sense 2
Ra, Re
   INSTANCE OF=> Egyptian deity
     => deity, divinity, god, immortal
       => spiritual being, supernatural being
         => belief
           => content, cognitive content, mental object
             => cognition, knowledge, noesis
               => psychological feature
                 => abstraction, abstract entity
                   => entity

Sense 3
re, ray
   => solfa syllable
     => syllable
       => language unit, linguistic unit
         => part, portion, component part, component, constituent
           => relation
             => abstraction, abstract entity
               => entity


--- Hyponyms of noun re.
                                    


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

3 senses of re                            

Sense 1
rhenium, Re, atomic number 75
   => metallic element, metal

Sense 2
Ra, Re
   INSTANCE OF=> Egyptian deity

Sense 3
re, ray
   => solfa syllable




--- Coordinate Terms (sisters) of noun re.

3 senses of re                            

Sense 1
rhenium, Re, atomic number 75
  -> 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 2
Ra, Re
  -> Egyptian deity
   => Amen, Amon, Amun
   HAS INSTANCE=> Amen-Ra, Amon-Ra, Amun Ra
   HAS INSTANCE=> Anubis, Anpu
   HAS INSTANCE=> Aten, Aton
   HAS INSTANCE=> Bast
   HAS INSTANCE=> Geb, Keb
   HAS INSTANCE=> Horus
   HAS INSTANCE=> Isis
   HAS INSTANCE=> Khepera
   HAS INSTANCE=> Min
   HAS INSTANCE=> Nephthys
   HAS INSTANCE=> Nut
   HAS INSTANCE=> Osiris
   HAS INSTANCE=> Ptah
   HAS INSTANCE=> Ra, Re
   HAS INSTANCE=> Sekhet, Eye of Ra
   HAS INSTANCE=> Set, Seth
   HAS INSTANCE=> Thoth

Sense 3
re, ray
  -> solfa syllable
   => do, doh, ut
   => re, ray
   => mi
   => fa
   => sol, soh, so
   => la, lah
   => ti, te, si






IN WEBGEN [10000/2478375]

Wikipedia - 0000
Wikipedia - 0.0.0.0 -- Non-routable meta-IP-address
Wikipedia - 0'00"
Wikipedia - 0010x0010 -- Dutch-born audiovisual artist
Wikipedia - 0-0-1-3 -- Alcohol abuse prevention program
Wikipedia - 002 Operazione Luna -- 1965 film directed by Lucio Fulci
Wikipedia - 005 (video game)
Wikipedia - 005 -- 1981 video game
Wikipedia - 007 Legends -- First-person shooter video game featuring James Bond
Wikipedia - 007 (Shanty Town) -- single by Desmond Dekker and The Aces
Wikipedia - 007 Stage
Wikipedia - 009 Re:Cyborg -- 2012 film by Kenji Kamiyama
Wikipedia - 00 Agent
Wikipedia - 00 Schneider - Jagd auf Nihil Baxter -- 1994 film
Wikipedia - 00s
Wikipedia - 00
Wikipedia - 0-10-0
Wikipedia - 0,10 Exhibition -- 1915-16 Russian exhibition
Wikipedia - 01527 -- Dialing code
Wikipedia - 01:59PM
Wikipedia - 01633
Wikipedia - 01932 -- Dialing code
Wikipedia - 01 Communique
Wikipedia - 01 Gallery
Wikipedia - 01 January -- Short Film by Yoosuf Shafeeu
Wikipedia - 032c -- Culture magazine published in Germany
Wikipedia - 03 Greedo -- American rapper from California
Wikipedia - 0-4-0+0-4-0
Wikipedia - 0-4-0 -- Locomotive wheel arrangement
Wikipedia - 0-4-2
Wikipedia - 0-4-4T -- Tank locomotive wheel arrangement
Wikipedia - 0-6-0+0-6-0
Wikipedia - 0-6-0
Wikipedia - 0-6-2 -- Locomotive wheel arrangement
Wikipedia - 0-6-4
Wikipedia - 0-6-6-0
Wikipedia - 0-6-6
Wikipedia - 070 Shake -- American rapper
Wikipedia - 0711 / Cycling -- German cycling team
Wikipedia - 07-Ghost -- Fantasy manga
Wikipedia - 08001 -- World music project based in Barcelona
Wikipedia - 0-8-0
Wikipedia - 0.999... -- Alternative decimal expansion of the number 1
Wikipedia - 0.9 -- Album by Booba
Wikipedia - 0 A.D. (game)
Wikipedia - 0 A.D. (video game) -- Free strategy video game
Wikipedia - 0 (album)
Wikipedia - 0 (disambiguation)
Wikipedia - 0s BC
Wikipedia - 0 Series Shinkansen -- Japanese high-speed train type
Wikipedia - 0s -- First decade of the 1st century AD
Wikipedia - 0 to 100 / The Catch Up
Wikipedia - 0 -- Number
Wikipedia - 0x10c -- Sandbox science fiction video game
Wikipedia - 0x88
Wikipedia - 1000000000000 (number)
Wikipedia - 1,000,000,000
Wikipedia - 100,000,000
Wikipedia - 10000000 (video game) -- Hybrid puzzle-role-playing game
Wikipedia - 10,000,000
Wikipedia - 1.000.000 (song) -- 2011 single by Alexandra Stan and Carlprit
Wikipedia - 1,000,000
Wikipedia - 100,000 Cobbers -- 1942 film
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Wikipedia - 100,000
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Wikipedia - 10,000
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Wikipedia - 10001 Palermo
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Wikipedia - 1000BASE-T
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Wikipedia - 1,000 Grams
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Wikipedia - 10046 Creighton
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Wikipedia - 1007 Pawlowia
Wikipedia - 1009
Wikipedia - 100 Aquarii -- Star in the constellation Aquarius
Wikipedia - 100BaseVG
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Wikipedia - 100 Beste Plakate -- Graphic design association
Wikipedia - 100% (Big Pun song) -- 2000 single by Big Pun and Tony Sunshine
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Wikipedia - 100 DKK (1997) -- Danish bank note
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Wikipedia - 100 FM-CM-$uste und ein Vaterunser -- 1972 film
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Wikipedia - 100 Gecs -- American musical duo
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Wikipedia - 100P/Hartley -- Periodic comet with 6 year orbit
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Wikipedia - 100 prisoners problem -- Mathematics problem
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Wikipedia - 100% Pure Love -- 1994 single by Crystal Waters
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Wikipedia - 100th name of God
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Wikipedia - 100 Wayz
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Wikipedia - 100 yen coin -- Denomination of Japanese yen
Wikipedia - 100 yen note -- Japanese yen note
Wikipedia - 100 zlotych note -- Polish currency
Wikipedia - 1010s -- Decade
Wikipedia - 1010 -- Calendar year
Wikipedia - 10121 Arzamas
Wikipedia - 10^12
Wikipedia - 10/13 -- Term in television series production
Wikipedia - 10140 Villon
Wikipedia - 1014 (film) -- Burmese film
Wikipedia - 101.4 FM -- Wikimedia list article
Wikipedia - 1016 Anitra -- Asteroid
Wikipedia - 101.7 WSFM -- Radio station in Sydney, Australia
Wikipedia - 101955 Bennu -- Second most hazardous near-Earth asteroid
Wikipedia - 10199 Chariklo
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Wikipedia - 101 Aquarii -- Star in the constellation Aquarius
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Wikipedia - 101 Dalmatians II: Patch's London Adventure -- 2003 American animated direct-to-video musical adventure comedy drama film
Wikipedia - 101 Dalmatians: The Series -- Television series
Wikipedia - 101 Dalmatian Street -- British-Canadian animated television series
Wikipedia - 101 Mile Lake -- Lake in British Columbia, Canada
Wikipedia - 101 Names of God
Wikipedia - 101 (number)
Wikipedia - 101P/Chernykh -- Periodic comet with 13 year orbit
Wikipedia - 101 Piscium -- Star in the constellation Pisces
Wikipedia - 101 Reykjavik -- 2000 Icelandic film directed by Baltasar Kormakur
Wikipedia - 101 series -- Japanese train type
Wikipedia - 101 Squadron SAAF -- Reserve squadron of the South African Air Force
Wikipedia - 101st Airborne Division -- Active United States Army formation
Wikipedia - 101st Brigade -- 101st Brigade
Wikipedia - 101st Motorised Division Trieste -- Motorised Division of the Italian Army
Wikipedia - 101 Vehicles -- Science-fiction role-playing game supplement
Wikipedia - 101 Virginis
Wikipedia - 10208 Germanicus
Wikipedia - 1020s in art -- decade in art
Wikipedia - 1020s -- Decade from 1020 to 1029
Wikipedia - 10:23 Campaign -- Campaign
Wikipedia - 102.3 FM -- Wikimedia list article
Wikipedia - 10244 Thringer Wald
Wikipedia - 10245 Inselsberg
Wikipedia - 10247 Amphiaraos -- Trojan asteroid
Wikipedia - 10249 Harz
Wikipedia - 1024 (number)
Wikipedia - 10251 Mulisch -- Asteroid
Wikipedia - 10252 Heidigraf
Wikipedia - 1025 Riema -- Asteroid
Wikipedia - 102.9 FM -- Wikipedia list article
Wikipedia - 102 Dalmatians -- 2000 film produced by Walt Disney Pictures
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Wikipedia - 102P/Shoemaker -- Periodic comet with 7 year orbit
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Wikipedia - 10:30 P.M. Summer -- 1966 film
Wikipedia - 1030s in art -- decade in art
Wikipedia - 103.2 FM -- Wikimedia list article
Wikipedia - 10:32 -- 1966 film
Wikipedia - 10370 Hylonome
Wikipedia - 103.9 Marian Radio -- Philippine radio station
Wikipedia - 103 Aquarii -- Star
Wikipedia - 103 (number)
Wikipedia - 103P/Hartley -- Periodic comet with 6 year orbit
Wikipedia - 103rd Aero Squadron
Wikipedia - 103rd station -- Proposed rapid transit station on the Chicago L system
Wikipedia - 103 series -- Japanese train type
Wikipedia - 10476 Los Molinos
Wikipedia - 104.7 FM -- Wikipedia list article
Wikipedia - 104.9 Imagine FM -- English radio station
Wikipedia - 104P/Kowal -- Periodic comet with 6 year orbit
Wikipedia - 104th Brigade -- 104th Brigade
Wikipedia - 104
Wikipedia - 10502 Armaghobs
Wikipedia - 1050s in art -- decade in art
Wikipedia - 10551 Gteborg
Wikipedia - 105.5 FM -- Wikipedia list article
Wikipedia - 1055 Tynka
Wikipedia - 105.6 FM -- Wikimedia list article
Wikipedia - 10.5: Apocalypse -- 2006 television miniseries directed by John Lafia
Wikipedia - 10.5 cm Gebirgshaubitze L/12
Wikipedia - 105M-CM-^W617mm -- Common type of artillery and tank gun calibre
Wikipedia - 105 Mile Lake -- Lake in British Columbia, Canada
Wikipedia - 10.5 (miniseries) -- 2004 television miniseries directed by John Lafia
Wikipedia - 105 mm calibre -- Common type of artillery and tank gun calibre
Wikipedia - 105P/Singer Brewster -- Periodic comet with 6 year orbit
Wikipedia - 105 series -- Japanese train type
Wikipedia - 105th Delaware General Assembly -- Delaware legislative session
Wikipedia - 105th Guards Vienna Airborne Division -- Airborne division of the Soviet Airborne Troops
Wikipedia - 105th meridian west -- Meridian
Wikipedia - 1060s BC -- Decade
Wikipedia - 1061 papal election
Wikipedia - 106.2 FM -- Wikimedia list article
Wikipedia - 106.4 FM Radio Gold -- All India Radio radio station
Wikipedia - 10656 Albrecht
Wikipedia - 10660 Felixhormuth
Wikipedia - 1066 and All That -- Book by W. C. Sellar & R. J. Yeatman
Wikipedia - 1066 Granada massacre -- Event
Wikipedia - 106 (emergency telephone number) -- Australian textphone emergency number
Wikipedia - 106 Sul Cine Brasilia station -- Brasilia metro station
Wikipedia - 106th Battalion (Nova Scotia Rifles), CEF -- Canadian Expeditionary Force unit
Wikipedia - 10/7/00 - Detroit, Michigan -- 2001 live "official bootleg" album by Pearl Jam
Wikipedia - 107.0 FM -- Wikimedia list article
Wikipedia - 1070s BCE
Wikipedia - 10711 Pskov
Wikipedia - 1075 Council of London
Wikipedia - 107.7 The Wolf
Wikipedia - 107.8 Radio Jackie -- Radio station in Kingston upon Thames, England
Wikipedia - 107.9 FM -- Wikimedia list article
Wikipedia - 1079 Life -- Radio station in Adelaide, South Australia
Wikipedia - 107 mm divisional gun M1940 (M-60) -- Cannon
Wikipedia - 107 (number)
Wikipedia - 107 Piscium -- Star in the constellation Pisces
Wikipedia - 107% rule -- Formula One rule
Wikipedia - 107 series -- Japanese train type
Wikipedia - 108.0 FM -- Wikimedia list article
Wikipedia - 1080i -- Video mode
Wikipedia - 1080M-BM-0 Snowboarding -- 1998 snowboard racing game
Wikipedia - 1080p -- Video mode
Wikipedia - 1080s -- Decade
Wikipedia - 10830 Desforges
Wikipedia - 108 (band) -- American hardcore band
Wikipedia - 108 Martyrs of World War II -- Roman Catholic martyrs in Poland during WWII
Wikipedia - 108 North State Street -- Development in Chicago
Wikipedia - 10-8: Officers on Duty -- American police drama television series
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Wikipedia - 108 Sul station -- Brasilia metro station
Wikipedia - 10/90 gap
Wikipedia - 1090s in art -- art decade
Wikipedia - 1090s -- Decade
Wikipedia - 1090 Vermont Avenue -- High-rise office building in Washington, D.C., United States
Wikipedia - 10979 Fristephenson
Wikipedia - 10988 Feinstein
Wikipedia - 109 (number)
Wikipedia - 109 Piscium -- Star in the constellation Pisces
Wikipedia - 109 Prince Street -- Building in Manhattan, New York
Wikipedia - 10 August 2015 Kabul suicide bombing -- Explosive attack in Afghanistan
Wikipedia - 10BASE2
Wikipedia - 10BASE5
Wikipedia - 10 Billion: What's on Your Plate? -- 2015 film
Wikipedia - 10 Bold -- Australian TV channel
Wikipedia - 10 Botis
Wikipedia - 10 Canis Majoris -- Variable star in the constellation Canis Major
Wikipedia - 10 Canum Venaticorum -- Star in the constellation Canes Venatici
Wikipedia - 10cc -- English art rock band
Wikipedia - 10 Cloverfield Lane -- 2016 film directed by Dan Trachtenberg
Wikipedia - 10 cm/50 Type 88 naval gun -- Dual purpose gun used by the Japanese Navy (1932-1945)
Wikipedia - 10 cm/65 Type 98 naval gun -- World War II naval gun of the Imperial Japanese Navy
Wikipedia - 10cm (band) -- South Korean musical duo
Wikipedia - 10-cube
Wikipedia - 10 daily -- Australian media news website
Wikipedia - 10 Days Before the Wedding -- 2018 film
Wikipedia - 10 Days in a Madhouse -- 2015 American biographical film directed by Timothy Hines
Wikipedia - 10 Days in Sun City -- 2017 film directed by Adze Ugah
Wikipedia - 10 Days That Unexpectedly Changed America -- US television series 2006
Wikipedia - 10-demicube
Wikipedia - 10 Downing Street -- Headquarters of British Government
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Wikipedia - 10 (film) -- 1979 film by Blake Edwards
Wikipedia - 10 Foot Ganja Plant -- American musical group
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Wikipedia - 10 HD -- Australian TV channel
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Wikipedia - 10 Hygiea
Wikipedia - 10 Kislev -- Chabad holiday
Wikipedia - 10 manat -- Banknote used in Azerbaijan and Turkmenistan
Wikipedia - 10 March
Wikipedia - 10 Milner Street -- About a grade ll listed house in Chelsea, London
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Wikipedia - 10 m process
Wikipedia - 10 nanometer
Wikipedia - 10 News First -- News and current affairs program by Network 10 in Australia
Wikipedia - 10 nm process
Wikipedia - 10 nm
Wikipedia - 10 (number)
Wikipedia - 10-orthoplex
Wikipedia - 10.or -- Chinese smartphone manufacturer
Wikipedia - 10 Peach -- Australian TV channel
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Wikipedia - 10-simplex
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Wikipedia - 110 Sul station -- Brasilia metro station
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Wikipedia - 112P/Urata-Niijima -- Periodic comet with 6 year orbit
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Wikipedia - 113
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Wikipedia - 118
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Wikipedia - 130 nanometer
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Wikipedia - 13223 Cenaceneri
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Wikipedia - 152nd Regiment (XPCC) -- Chinese economic and paramilitary unit in Xinjiang
Wikipedia - 152P/Helin-Lawrence -- Periodic comet with 9 year orbit
Wikipedia - 1531 Lisbon earthquake -- Earthquake which occurred in Portugal on 26 January 1531
Wikipedia - 153P/Ikeya-Zhang -- Periodic comet with 366 year orbit
Wikipedia - 153rd Infantry Regiment (United States)
Wikipedia - 153 series -- Japanese electric multiple unit train type
Wikipedia - 1548
Wikipedia - 1550-1600 in Western European fashion -- Costume in the second half of the 16th century
Wikipedia - 1550 BCE
Wikipedia - 155-158 North Street, Brighton -- Grade II listed historic building in Brighton, England
Wikipedia - 1556 Shaanxi earthquake -- Magnitude 8 Earthquake (23 January 1556) in Shaanxi, China; regarded as deadliest earthquake in recorded history
Wikipedia - 15.5 cm/60 3rd Year Type naval gun
Wikipedia - 155 North Wacker -- Skyscraper in Chicago
Wikipedia - 155 series -- Japanese electric multiple unit train type
Wikipedia - 155th Street (Manhattan) -- West-east street in Manhattan, New York
Wikipedia - 1566 Icarus -- Asteroid
Wikipedia - 1-5-7-1
Wikipedia - 15760 Albion -- Trans-Neptunian object, prototype of cubewanos
Wikipedia - 157 (number)
Wikipedia - 157P/Tritton -- Periodic comet with 6 year orbit
Wikipedia - 157 series -- Japanese DC electric multiple unit train type
Wikipedia - 157th Battalion (Simcoe Foresters), CEF -- A unit in the Canadian Expeditionary Force during the First World War.
Wikipedia - 1585 Ottoman expedition against the Druze -- Ottoman military campaign against the Druze of the Mount Lebanon region (1585)
Wikipedia - 158P/Kowal-LINEAR -- Periodic comet with 10 year orbit
Wikipedia - 158th Fighter Wing -- 158th Fighter Wing
Wikipedia - 1590 in Belgium
Wikipedia - 1590 Neulengbach earthquake -- Destructive earthquake in 16th-century Austria
Wikipedia - 1591 in Belgium
Wikipedia - 1592-1593 London plague -- Major plague outbreak in England
Wikipedia - 1592 in Belgium
Wikipedia - 1593 in Belgium
Wikipedia - 1593 transported soldier legend -- Miraculous story of teleportation from Spanish Philippines
Wikipedia - 1594 in Belgium
Wikipedia - 1595 in Belgium
Wikipedia - 1596 in Belgium
Wikipedia - 1597 in Belgium
Wikipedia - 1598 in Belgium
Wikipedia - 1599 in Belgium
Wikipedia - 1.59-inch Breech-Loading Vickers Q.F. Gun, Mk II
Wikipedia - 159P/LONEOS -- Periodic comet with 14 year orbit
Wikipedia - 159 series -- Japanese electric multiple unit train type
Wikipedia - 159th Fighter Wing -- American unit of the Louisiana Air National Gard
Wikipedia - 159th Street (Chicago) -- Street in Chicago
Wikipedia - 15& -- South Korean vocal duo
Wikipedia - 15 and 290 theorems -- On when an integer positive definite quadratic form represents all positive integers
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 Botis
Wikipedia - 15 Broad Street
Wikipedia - 15 Canis Majoris -- Variable star in the constellation Canis Major
Wikipedia - 15 Central Park West
Wikipedia - 15 Clerkenwell Close -- London building
Wikipedia - 15 cm/50 41st Year Type
Wikipedia - 15 cm Autokanone M. 15/16 -- Heavy field gun used by Austria-Hungary in World War I
Wikipedia - 15 cm Kanone 16
Wikipedia - 15 cm Kanone 18
Wikipedia - 15 cm L/40 Feldkanone i.R.
Wikipedia - 15 cm Mrser M 80
Wikipedia - 15 cm Nebelwerfer 41
Wikipedia - 15 cm Ring Kanone C/72 -- German siege gun
Wikipedia - 15 cm Ring Kanone C/92 -- German siege gun
Wikipedia - 15 cm Ring Kanone L/30 -- German coastal artillery
Wikipedia - 15 cm Schiffskanone C/28 in Morserlafette -- German heavy gun used in the Second World War
Wikipedia - 15 cm schwere Feldhaubitze M 14
Wikipedia - 15 cm schwere Feldhaubitze M. 15
Wikipedia - 15 cm sFH 02
Wikipedia - 15 cm sFH 13
Wikipedia - 15 cm sFH 18
Wikipedia - 15 cm sIG 33
Wikipedia - 15 cm SK C/25
Wikipedia - 15 cm SK C/28
Wikipedia - 15 cm SK L/35
Wikipedia - 15 cm SK L/40 naval gun
Wikipedia - 15 cm SK L/45
Wikipedia - 15 cm TbtsK C/36 naval gun
Wikipedia - 15 December
Wikipedia - 15 Doors -- album by Moumoon
Wikipedia - 15 February 2003 anti-war protests -- Coordinated day of protests in over 600 cities against the War in Iraq
Wikipedia - 15-hydroxyprostaglandin dehydrogenase (NADP+) -- Enzyme
Wikipedia - 15 Khordad Foundation -- Iranian government organization (e. 1982)
Wikipedia - 15 Leonis Minoris -- Star in the constellation Ursa Major
Wikipedia - 15 Maiden Lane -- 1936 film by Allan Dwan
Wikipedia - 15-Minute Hamlet -- 1976 comedic abridgement of Hamlet by Tom Stoppard.
Wikipedia - 15 Minuten Wahrheit -- 2007 film
Wikipedia - 15 Minutes -- 2001 film by John Herzfeld
Wikipedia - 15 min
Wikipedia - 1.5 m process
Wikipedia - 15 Penn Plaza -- Proposed skyscraper in Manhattan, New York
Wikipedia - 15P/Finlay -- Periodic comet with 6 year orbit
Wikipedia - 15 puzzle
Wikipedia - 15 Sagittarii -- Star in the constellation Sagittarius
Wikipedia - 15 Scaffolds for a Murderer -- 1968 film by Nunzio Malasomma
Wikipedia - 15 South Second Street, Newport, PA -- Historic home located in Newport, Pennsylvania
Wikipedia - 15th-16th century Moscow-Constantinople schism -- Split between the Churches of Moscow and Constantinople
Wikipedia - 15th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1942
Wikipedia - 15th Africa Movie Academy Awards -- 15th Africa Movie Academy Awards
Wikipedia - 15th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 15th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 15th arrondissement of Paris
Wikipedia - 15th AVN Awards -- 1998 American adult industry award ceremony
Wikipedia - 15th Berlin International Film Festival -- Film festival
Wikipedia - 15th Brigade (Australia) -- 1916-1945 Australian Army infantry brigade
Wikipedia - 15th century in philosophy
Wikipedia - 15th century philosophy
Wikipedia - 15th century -- Century
Wikipedia - 15th Chess Olympiad
Wikipedia - 15th district of Budapest
Wikipedia - 15th Golden Raspberry Awards -- Award for worst cinematic under-achievements in 1994
Wikipedia - 15th government of Turkey -- government in Turkey history
Wikipedia - 15th (Imperial Service) Cavalry Brigade
Wikipedia - 15th Infantry Brigade (United Kingdom) -- Former infantry brigade of the British Army
Wikipedia - 15th Infantry Regiment (United States)
Wikipedia - 15th Japan Film Professional Awards -- 15th edition of the Japan Film Professional Awards
Wikipedia - 15th Legislative Assembly of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 15th Lok Sabha
Wikipedia - 15th Moscow International Film Festival -- Film festival
Wikipedia - 15th Separate Motor Rifle Brigade -- Peacekeeping unit of the Russian army
Wikipedia - 15th Tank Corps -- Soviet Union Red Army tank corps
Wikipedia - 15th Wing
Wikipedia - 15th World Scout Jamboree (cancelled) -- Cancelled 1979 Scout Jamboree in Iran
Wikipedia - 15 Till Midnight
Wikipedia - 15 Union Square West -- Building in Manhattan, New York
Wikipedia - 15 Ursae Majoris -- Star in the constellation Ursa Major
Wikipedia - 15 Westferry Circus
Wikipedia - 15 William -- Residential skyscraper in Manhattan, New York
Wikipedia - 15 Years and One Day -- 2013 film
Wikipedia - 1600-1650 in Western European fashion -- Costume in the first half of the 17th century
Wikipedia - 1600 Penn -- American single-camera sitcom series about a dysfunctional family living in the White House
Wikipedia - 1602: New World
Wikipedia - 1605 Guangdong earthquake -- Significant earthquake impacting on the Guangdong province in China on 13 July 1605
Wikipedia - 160-meter band
Wikipedia - 160P/LINEAR -- Periodic comet with 8 year orbit
Wikipedia - 160th Anti-Aircraft Artillery Brigade (Ukraine) -- Formation of the Ukrainian Air Force
Wikipedia - 1616 in Ireland -- Ireland-related events in the year 1616
Wikipedia - 161 Maiden Lane -- Residential skyscraper in Manhattan
Wikipedia - 161P/Hartley-IRAS -- Periodic comet with 21 year orbit
Wikipedia - 161st meridian west -- Line of longitude
Wikipedia - 1620
Wikipedia - 162173 Ryugu -- Apollo asteroid
Wikipedia - 1623 in philosophy
Wikipedia - 162d Depot Brigade (United States) -- Depot brigade of the United States Army
Wikipedia - 162nd meridian west -- Line of longitude
Wikipedia - 1630s -- List of events which happened during the 1630s
Wikipedia - 1632 series -- Novel series
Wikipedia - 1635: The Cannon Law -- Book by Eric Flint and Andrew Dennis
Wikipedia - 1638 New Hampshire earthquake -- Magnitude 6 Earthquake (June 1 1638) affecting New England USA
Wikipedia - 1639 transit of Venus -- Earliest transit of Venus
Wikipedia - 163 North Street, Brighton
Wikipedia - 163 (number)
Wikipedia - 163P/NEAT -- Periodic comet with 7 year orbit
Wikipedia - 163rd Regiment Royal Armoured Corps -- Armoured Corps
Wikipedia - 1-63 Windmill Street, Millers Point
Wikipedia - 1640
Wikipedia - 1641
Wikipedia - 1642
Wikipedia - 1644 papal conclave -- Religious conclave
Wikipedia - 1645 in China -- List Article
Wikipedia - 1645 Poems
Wikipedia - 164P/Christensen -- Periodic comet with 7 year orbit
Wikipedia - 1:64 scale
Wikipedia - 1650-1700 in Western European fashion -- Costume in the second half of the 17th century
Wikipedia - 1651
Wikipedia - 1652
Wikipedia - 1654
Wikipedia - 1655
Wikipedia - 16561 Rawls
Wikipedia - 1658 in philosophy
Wikipedia - 1659
Wikipedia - 165P/LINEAR -- Periodic comet with 76 year orbit
Wikipedia - 165 series -- Japanese express electric multiple unit train type
Wikipedia - 165th Street Bus Terminal -- Bus terminal in Queens, New York
Wikipedia - 1661 in China -- Events from the year 1661 in Qing China
Wikipedia - 1661
Wikipedia - 1662
Wikipedia - 1663 Charlevoix earthquake -- Magnitude 7 earthquake (February 5, 1663) affecting New France (now Quebec, Canada)
Wikipedia - 1663
Wikipedia - 1664
Wikipedia - 1666
Wikipedia - 1669 eruption of Mount Etna -- 17th-century volcanic eruption in Sicily
Wikipedia - 1669
Wikipedia - 166P/NEAT -- Periodic comet with 51 year orbit
Wikipedia - 1672
Wikipedia - 1676
Wikipedia - 1678 Kediri campaign -- Military campaign in which Mataram and VOC forces took Kediri from Trunajaya
Wikipedia - 1679 Sanhe-Pinggu earthquake -- Magnitude 8 Earthquake affecting the Zhili (Greater Beijing) region, China on September 2, 1679
Wikipedia - 1679
Wikipedia - 167 (number)
Wikipedia - 167P/CINEOS -- Periodic comet with 65 year orbit
Wikipedia - 167 series -- Japanese train type
Wikipedia - 167th Street station (IRT Jerome Avenue Line)
Wikipedia - 1681
Wikipedia - 1684
Wikipedia - 1685 Toro -- Asteroid
Wikipedia - 1685
Wikipedia - 1686 in Portugal -- Portugal-related evens during the year of 1686
Wikipedia - 1686
Wikipedia - 1689 Boston revolt -- April 1689 revolt in Boston
Wikipedia - 1689 papal conclave -- Following the death of Pope Innocent XI
Wikipedia - 168 M-CM-^Sra -- Weekly Hungarian language political news magazine
Wikipedia - 168P/Hergenrother -- Periodic comet with 7 year orbit
Wikipedia - 1691 papal conclave -- Following the death of Pope Alexander VIII
Wikipedia - 1691
Wikipedia - 1693 Sicily earthquake -- 1693 earthquake in Sicily
Wikipedia - 16/9 (album) -- 2004 studio album by NM-CM-"diya
Wikipedia - 16:9 aspect ratio
Wikipedia - 169P/NEAT -- Periodic comet with 4 year orbit
Wikipedia - 169 series -- Japanese train type
Wikipedia - 16 Aurigae -- Star in the constellation Auriga
Wikipedia - 16 Avenue N -- Road in Calgary, Alberta, Canada
Wikipedia - 16 Biggest Hits (Alabama album) -- 2007 compilation album by the American band, Alabama
Wikipedia - 16bit (band) -- Electronic music duo
Wikipedia - 16-bit computing
Wikipedia - 16-bit
Wikipedia - 16-cell
Wikipedia - 16 Days of Glory -- 1985 film
Wikipedia - 16 December (film) -- 2002 film by Mani Shankar
Wikipedia - 16-Dehydropregnenolone acetate -- Chemical compound
Wikipedia - 16 Great Turkic Empires -- Concept in Turkish ethnic nationalism
Wikipedia - 16-inch/45-caliber Mark 6 gun
Wikipedia - 16-inch/50-caliber M1919 gun
Wikipedia - 16-inch/50-caliber Mark 2 gun
Wikipedia - 16-inch/50-caliber Mark 7 gun
Wikipedia - 16-inch gun M1895
Wikipedia - 16-inch howitzer M1920
Wikipedia - 16K resolution -- Display Resolution
Wikipedia - 16 Librae -- Star in the constellation Libra
Wikipedia - 16 Martyrs of Japan
Wikipedia - 16 mm film -- Historically popular and economical gauge of film
Wikipedia - 16 nanometer
Wikipedia - 16 (number)
Wikipedia - 16P/Brooks -- Periodic comet with 6 year orbit
Wikipedia - 16 Personality Factors
Wikipedia - 16 personality factors
Wikipedia - 16PF Questionnaire
Wikipedia - 16 PF
Wikipedia - 16PF
Wikipedia - 16 Prince Street, Peterhead -- Building in Scotland
Wikipedia - 16 Psyche -- Asteroid
Wikipedia - 16 Sagittarii -- Star in the constellation Sagittarius
Wikipedia - 16 Squadron SAAF
Wikipedia - 16S ribosomal RNA -- Gene region used in phylogenies reconstruction of prokaryotes (bacteria and archea) because of its slow evolution rate
Wikipedia - 16S rRNA pseudouridine516 synthase -- Class of enzymes
Wikipedia - 16th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1943
Wikipedia - 16th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 16th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 16th arrondissement of Paris
Wikipedia - 16th AVN Awards -- 1999 American adult industry award ceremony
Wikipedia - 16th Berlin International Film Festival -- Film festival
Wikipedia - 16th Bombardment Group
Wikipedia - 16th Brigade (Australia) -- Infantry brigade of the Australian Army during 1917-1946
Wikipedia - 16th British Academy Games Awards
Wikipedia - 16th century in literature
Wikipedia - 16th century in philosophy
Wikipedia - 16th century in poetry
Wikipedia - 16th-century philosophy
Wikipedia - 16th Century Russian Wedding -- 1909 film
Wikipedia - 16th Chess Olympiad
Wikipedia - 16th district of Budapest
Wikipedia - 16th Field Artillery Regiment -- US military unit
Wikipedia - 16th G7 summit -- 1990 G7 summit in Houston
Wikipedia - 16th Golden Raspberry Awards -- Award ceremony
Wikipedia - 16th Gyalwa Karmapa
Wikipedia - 16th Infantry Regiment (United States)
Wikipedia - 16th Japan Film Professional Awards -- 16th edition of the Japan Film Professional Awards
Wikipedia - 16th Karmapa
Wikipedia - 16th Legislative Assembly of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 16th Lok Sabha -- 16th Lok Sabha, India
Wikipedia - 16th Moscow International Film Festival -- Film festival
Wikipedia - 16th Regiment Royal Artillery
Wikipedia - 16th September (painting) -- Painting by Rene Magritte
Wikipedia - 16th Special Operations Squadron
Wikipedia - 16th Street Baptist Church bombing -- White supremacist terrorist attack
Wikipedia - 16th Street Baptist Church
Wikipedia - 16th Street NW -- Road in Washington, D.C.
Wikipedia - 16th Ward of New Orleans
Wikipedia - 16 Vayathinile -- 1977 film by P. Bharathiraja
Wikipedia - 16volt -- American industrial rock band
Wikipedia - 16 Years of Alcohol
Wikipedia - 1700 Cascadia earthquake -- Magnitude 9 megathrust earthquake (January 26, 1700) affecting the North American Pacific North West coast
Wikipedia - 1700 in philosophy
Wikipedia - 1700s (decade) -- Decade
Wikipedia - 170P/Christensen -- Periodic comet with 8 year orbit
Wikipedia - 1710s
Wikipedia - 1712
Wikipedia - 1715 in Canada -- Events from the year 1715 in Canada
Wikipedia - 1715 Treasure Fleet -- Spanish treasure fleet
Wikipedia - 1717 Omani invasion of Bahrain -- Invasion of Bahrain in 1717 by Oman ending Safavid rule of Bahrain
Wikipedia - 171P/Spahr -- Periodic comet with 6 year orbit
Wikipedia - 171st Air Refueling Wing
Wikipedia - 1720s
Wikipedia - 1724 Vladimir -- Asteroid
Wikipedia - 17:28 -- Filipino boy band
Wikipedia - 172P/Yeung -- Periodic comet with 6 year orbit
Wikipedia - 1:72 scale
Wikipedia - 1730s
Wikipedia - 1732 in archaeology
Wikipedia - 1732 in architecture
Wikipedia - 1732 in art
Wikipedia - 1732 in Canada
Wikipedia - 1732 in Denmark
Wikipedia - 1732 in France
Wikipedia - 1732 in Great Britain
Wikipedia - 1732 in Ireland
Wikipedia - 1732 in literature
Wikipedia - 1732 in music
Wikipedia - 1732 in Norway
Wikipedia - 1732 in poetry
Wikipedia - 1732 in Russia
Wikipedia - 1732 in science
Wikipedia - 1732 in Scotland
Wikipedia - 1732 in Sweden
Wikipedia - 1732 Irpinia earthquake
Wikipedia - 1732 Montreal earthquake
Wikipedia - 1732
Wikipedia - 1733 slave insurrection on St. John -- Slave revolt in St. John
Wikipedia - 1733
Wikipedia - 173 (number)
Wikipedia - 173P/Mueller -- Periodic comet with 13 year orbit
Wikipedia - 1740 Batavia massacre -- Pogrom of ethnic Chinese in Batavia (present-day Jakarta)
Wikipedia - 1740s -- Decade
Wikipedia - 1740
Wikipedia - 1748 in philosophy
Wikipedia - 1749 in literature
Wikipedia - 1749 Muslim slave revolt in Malta -- Failed assassination plot in Malta
Wikipedia - 1750s
Wikipedia - 1751 Herget -- Asteroid
Wikipedia - 1751 in philosophy
Wikipedia - 1751 -- The year 1751
Wikipedia - 1755 Cape Ann earthquake -- Magnitude 6 earthquake (November 18, 1755) off the coast of Massachusetts
Wikipedia - 1755 Lisbon earthquake -- Catastrophic earthquake that primarily affected Lisbon, Portugal
Wikipedia - 1757 caretaker ministry -- Government of Great Britain
Wikipedia - 175 Belden Street
Wikipedia - 17.5 mm film -- Film gauge
Wikipedia - 1764
Wikipedia - 1766 food riots -- a series of riots in England
Wikipedia - 1769 papal conclave -- Papal conclave
Wikipedia - 176th Street station
Wikipedia - 1770s -- Decade of the Gregorian calendar
Wikipedia - 1775-1795 in Western fashion -- Western fashion throughout the late 1700s
Wikipedia - 1776 (boardgame) -- 1974 board game
Wikipedia - 1776 (book) -- 2005 book written by David McCullough
Wikipedia - 1776 Commission -- Patriotic education commission created by Donald Trump
Wikipedia - 1776 (film) -- 1972 film by Peter H. Hunt
Wikipedia - 1776 in philosophy
Wikipedia - 1776 (musical) -- Musical with music and lyrics by Sherman Edwards and a book by Peter Stone
Wikipedia - 1776 Unites -- American bipartisan political initiative
Wikipedia - 1776
Wikipedia - 17776 -- Serialized speculative fiction multimedia narrative
Wikipedia - 177 Huntington -- Skyscraper in Boston, Massachusetts
Wikipedia - 1780 Epsom Derby -- First annual running of the Derby horse race on 4 May 1780 on Epsom Downs, Surrey
Wikipedia - 1781 in philosophy
Wikipedia - 1782
Wikipedia - 1787 Boricua earthquake -- Earthquake that struck Puerto Rico
Wikipedia - 1789: Les Amants de la Bastille -- 2012 musical by Dove Attia and Francois Chouquet
Wikipedia - 1790 in India -- India-related events in the year 1790
Wikipedia - 1792 Bourbon -- Kentucky straight Bourbon whiskey produced by the Barton 1792 Distillery in Bardstown, KY
Wikipedia - 1792
Wikipedia - 1793 in India -- India-related events in the year 1793
Wikipedia - 1794 in sports -- Sports-related events of 1794
Wikipedia - 1794
Wikipedia - 1795-1820 in Western fashion -- Costume and fashion 1795-1820
Wikipedia - 1795
Wikipedia - 1796 Heavy Cavalry Sword
Wikipedia - 1796 United States presidential election in New Jersey
Wikipedia - 1796
Wikipedia - 1797
Wikipedia - 1798 in philosophy
Wikipedia - 1798 rebellion
Wikipedia - 1798 United States Senate special elections in New York
Wikipedia - 1798
Wikipedia - 1799
Wikipedia - 179 (number)
Wikipedia - 17 Again (film) -- 2009 American film by Burr Steers
Wikipedia - 17 August 2019 Kabul bombing -- Suicide bombing at a wedding in Kabul
Wikipedia - 1,7-Bis(4-hydroxyphenyl)-1,4,6-heptatrien-3-one -- Natural product found in turmeric and ginger
Wikipedia - 17 Canis Majoris -- Star in the constellation Canis Major
Wikipedia - 17 Carat -- EP by Seventeen
Wikipedia - 17 cm Kanone 18
Wikipedia - 17 cm mittlerer Minenwerfer
Wikipedia - 17 cm SK L/40 gun -- Type of Naval gunRailway gunCoast-defence gun
Wikipedia - 17 Cygni -- Star in the constellation Cygnus
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 - 17 King Street, Bristol
Wikipedia - 17-Mile Drive
Wikipedia - 17 Million Fuck Offs -- 2019 British comedy folk song
Wikipedia - 17M-NM-1-Methylprogesterone -- Chemical compound
Wikipedia - 17M-NM-2-Aminoestrogen -- Class of chemical compounds
Wikipedia - 17M-NM-2-Hydroxysteroid dehydrogenase III deficiency -- Rare autosomal recessive disorder causing impaired masculinisation
Wikipedia - 17 (number)
Wikipedia - 17pdr SP Achilles
Wikipedia - 17q21.31 microdeletion syndrome -- Rare genetic disorder caused by a deletion of six genes
Wikipedia - 17 Sagittarii -- Star in the constellation Sagittarius
Wikipedia - 17-sai -- 1971 song by Saori Minami
Wikipedia - 17 State Street -- Office skyscraper in Manhattan, New York
Wikipedia - 17th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1944
Wikipedia - 17th Aero Squadron
Wikipedia - 17th Airborne Division (United States)
Wikipedia - 17th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 17th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 17th arrondissement of Paris
Wikipedia - 17th AVN Awards -- 2000 American adult industry award ceremony
Wikipedia - 17th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 17th Berlin International Film Festival -- Film festival
Wikipedia - 17th Bombardment Group
Wikipedia - 17th Brigade (Australia) -- Infantry brigade of the Australian Army 1917-1946
Wikipedia - 17th-century denominations in England
Wikipedia - 17th-century French art -- Style of French art
Wikipedia - 17th-century French literature
Wikipedia - 17th century in literature
Wikipedia - 17th century in philosophy
Wikipedia - 17th century philosophy
Wikipedia - 17th-century philosophy
Wikipedia - 17th century
Wikipedia - 17th Congress of the Philippines
Wikipedia - 17 Thetis
Wikipedia - 17th Golden Raspberry Awards -- Award ceremony
Wikipedia - 17th Infantry Regiment (United States)
Wikipedia - 17th Japan Film Professional Awards -- 17th edition of the Japan Film Professional Awards
Wikipedia - 17th Karmapa
Wikipedia - 17th Legislative Assembly of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 17th Lok Sabha -- Lower house of the Parliament of India (2019-)
Wikipedia - 17th Moscow International Film Festival -- Film festival
Wikipedia - 17th Parallel, Nights and Days -- 1973 film
Wikipedia - 17th Parallel: Vietnam in War -- 1968 film
Wikipedia - 17th Pennsylvania Cavalry -- Union Amry cavalry regiment
Wikipedia - 17th Politburo of the Chinese Communist Party
Wikipedia - 17th Special Tactics Squadron
Wikipedia - 17th Street Bridge (Vero Beach, Florida) -- Concrete bridge in United States
Wikipedia - 17th Street Canal -- Canal in Louisiana, United States of America
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Wikipedia - 17th Tank Brigade (Ukraine)
Wikipedia - 17th Venice Architecture Biennale -- 2020 international architecture exhibition in Venice, Italy
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Wikipedia - 1-800-273-8255 (song) -- 2017 single by Logic
Wikipedia - 1-800 Contacts, Inc. v. WhenU.com, Inc.
Wikipedia - 1-800 Contacts
Wikipedia - 1-800-GET-THIN -- American marketing company
Wikipedia - 1800 in philosophy
Wikipedia - 1800s (decade) -- Decade of the Gregorian calendar
Wikipedia - 1800 Seconds -- compilation album by ten different DIY artists
Wikipedia - 1-800 Suicide -- 1995 Gravediggaz album
Wikipedia - 1800
Wikipedia - 1801 in philosophy
Wikipedia - 1802 Vrancea earthquake -- Early days of the Romanian earthquakes
Wikipedia - 1804 dollar -- Coin worth one US$
Wikipedia - 1804 French constitutional referendum -- Plebiscite establishing Napoleon as Emperor
Wikipedia - 1804 Haiti massacre -- Massacre of the French population in Haiti following the Haitian Revolution
Wikipedia - 1804
Wikipedia - 18.05.2009 -- 2018 Indian Tamil language drama war film directed by K Ganeshan
Wikipedia - 1806
Wikipedia - 1808 mystery eruption -- Volcanic eruption in southwest Pacific
Wikipedia - 1808
Wikipedia - 1809 in philosophy
Wikipedia - 1809
Wikipedia - 180 nanometer
Wikipedia - 180 nm process
Wikipedia - 180 (number)
Wikipedia - 180th meridian -- The meridian 180M-BM-0 east or west of the Prime Meridian with which it forms a great circle
Wikipedia - 1810 Crete earthquake -- Magnitude 7 earthquake (16 February 1810) impacting on Crete and eastern Mediterranean countries
Wikipedia - 1810 House Tax Hartal
Wikipedia - 1810s -- Decade of the Gregorian calendar
Wikipedia - 1810
Wikipedia - 1811-1812 New Madrid earthquakes -- Series of earthquakes during 1811-1812 impacting on Missouri USA
Wikipedia - 1811 German Coast uprising -- Slave rebellion in the Territory of Orleans
Wikipedia - 1811
Wikipedia - 1812 Caracas earthquake -- Magnitude 7 Earthquake (March 26, 1812) impacting on Venezuela
Wikipedia - 1812 Homestead Farm and Museum -- Historic house in Willsboro, New York
Wikipedia - 1812 Overture -- Concert overture written in 1880 by composer Pyotr Ilyich Tchaikovsky
Wikipedia - 1812 San Juan Capistrano earthquake -- Magnitude 7 earthquake (December 8, 1812) affecting Alta California, then a Spanish colonial territory
Wikipedia - 1812 Ventura earthquake -- Earthquake in Alta California on December 21, 1812
Wikipedia - 1813 crossing of the Blue Mountains -- Australian mountaineering expedition
Wikipedia - 18:15 ab Ostkreuz -- 2006 film
Wikipedia - 1815 eruption of Mount Tambora -- Catastrophic volcanic eruption in present-day Indonesia
Wikipedia - 1815
Wikipedia - 1816 United States presidential election in Vermont
Wikipedia - 1818
Wikipedia - 1819
Wikipedia - 181 (number)
Wikipedia - 181 series -- Japanese train type
Wikipedia - 18-20a Munn Street, Millers Point
Wikipedia - 1820 Settlers
Wikipedia - 1820s in Western fashion -- Costume and fashion of the 1820s
Wikipedia - 1820s -- Decade of the Gregorian calendar
Wikipedia - 1820
Wikipedia - 1821: The Struggle for Freedom -- 2001 turn-based strategy video game
Wikipedia - 18-22 Kent Street, Millers Point
Wikipedia - 1822
Wikipedia - 1826 Canary Islands storm -- Storm
Wikipedia - 1826 -- Calendar year
Wikipedia - 1828 in philosophy
Wikipedia - 1830 Belgian general election
Wikipedia - 1830s in Western fashion -- Costume and fashion of the 1830s
Wikipedia - 1831 Belgian general election
Wikipedia - 1831 Bristol riots -- Part of the 1831 reform riots in England
Wikipedia - 1831 in paleontology -- 19th century paleontology
Wikipedia - 1831 reform riots -- British civil disturbance
Wikipedia - 1832 Reform Act
Wikipedia - 1833 Belgian general election
Wikipedia - 1833 Kunming earthquake -- Magnitude 8 earthquake that struck Kunming in Yunnan, China on September 6, 1833
Wikipedia - 1833
Wikipedia - 1835 Belgian general election
Wikipedia - 1835 Concepcion earthquake -- 1835 earthquake in South America
Wikipedia - 1837 Belgian general election
Wikipedia - 1838 Druze attack on Safed -- Druze attack on Safed (1838)
Wikipedia - 1838 Druze revolt -- Druze uprising in Syria against the Ottoman Egypt Eyalet (1838)
Wikipedia - 1838 Harrow rail accident -- railway accident in 1838
Wikipedia - 1838 in philosophy
Wikipedia - 1838 San Andreas earthquake -- Magnitude 7 earthquake (June 1838) affecting California from the San Francisco Peninsula to the Santa Cruz Mountains
Wikipedia - 1839 Belgian general election
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 - 1840 Hus -- asteroid
Wikipedia - 1840s in Western fashion -- Costume and fashion of the 1840s
Wikipedia - 1840s -- Decade of the Gregorian calendar
Wikipedia - 1840 United States presidential election in Massachusetts
Wikipedia - 1840 United States presidential election in South Carolina
Wikipedia - 1841 Belgian general election
Wikipedia - 1842 Cap-HaM-CM-/tien earthquake -- Estimated magnitude of 8.1
Wikipedia - 1842 in paleontology -- 19th century paleontology
Wikipedia - 1842 retreat from Kabul -- Retreat during the First Anglo-Afghan War
Wikipedia - 1843 Belgian general election
Wikipedia - 1843 in paleontology -- 19th century paleontology
Wikipedia - 1843 (magazine)
Wikipedia - 1843 polygamy revelation
Wikipedia - 1844 in philosophy
Wikipedia - 1845 Belgian general election
Wikipedia - 1845 in philosophy
Wikipedia - 1846-1860 cholera pandemic -- The third major outbreak of cholera, 1846-1860 worldwide pandemic
Wikipedia - 1846 Naval Air Squadron -- UK military unit
Wikipedia - 1847 Belgian general election
Wikipedia - 1847 in philosophy
Wikipedia - 1848-49 massacres in Transylvania -- Massacres in Transylvania
Wikipedia - 1848 Belgian general election
Wikipedia - 1848 (film) -- 1949 film
Wikipedia - 1848 French Constituent Assembly election
Wikipedia - 1848 in philosophy
Wikipedia - 1848 Tampa Bay hurricane -- Category 4 Atlantic hurricane in 1848
Wikipedia - 1848 United States presidential election in Georgia
Wikipedia - 1848 United States presidential election in New Jersey
Wikipedia - 1849 Kresak -- Asteroid
Wikipedia - 1850 Belgian general election
Wikipedia - 1850s in Western fashion -- Costume and fashion of the 1850s
Wikipedia - 1850s -- Decade of the Gregorian calendar
Wikipedia - 1851 Great Exhibition
Wikipedia - 1851 in Germany -- Events from the year 1851 in Germany
Wikipedia - 1852 Belgian general election
Wikipedia - 1852 in Germany -- Events from the year 1852 in Germany
Wikipedia - 1853 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1853 Providence and Worcester head-on collision -- Train wreck in 1853
Wikipedia - 1854 Belgian general election
Wikipedia - 1854 Broad Street cholera outbreak -- Severe outbreak of cholera that occurred in 1854 during the 1846-1860 cholera worldwide pandemic
Wikipedia - 1854 in philosophy
Wikipedia - 1854 Macedonian rebellion -- Event
Wikipedia - 1855 Catalan general strike -- general strike
Wikipedia - 1855 in philosophy
Wikipedia - 1856 Belgian general election
Wikipedia - 1856 Boston mayoral election
Wikipedia - 1857 Belgian general election
Wikipedia - 1857 Boston mayoral election
Wikipedia - 1857 Fort Tejon earthquake -- 1857 earthquake in California, United States
Wikipedia - 1857 rebellion
Wikipedia - 1858 Boston mayoral election
Wikipedia - 1858 Bradford sweets poisoning -- Arsenic poisoning in England
Wikipedia - 1859 Belgian general election
Wikipedia - 1859 Boston mayoral election
Wikipedia - 1859 in philosophy
Wikipedia - 185 series -- Japanese train type
Wikipedia - 185th Paratroopers Reconnaissance Target Acquisition Regiment "Folgore" -- Italian special operations forces unit
Wikipedia - 1860 Boston mayoral election
Wikipedia - 1860 (film) -- 1934 film by Alessandro Blasetti
Wikipedia - 1860 in philosophy
Wikipedia - 1860 Mount Lebanon civil war
Wikipedia - 1860s in Western fashion -- Costume and fashion of the 1860s
Wikipedia - 1860s -- Decade of the Gregorian calendar
Wikipedia - 1860 United States presidential election in Alabama
Wikipedia - 1860 United States presidential election in New York
Wikipedia - 1860 United States presidential election
Wikipedia - 1861 Belgian general election
Wikipedia - 1861 Boston mayoral election
Wikipedia - 1861 Tooley Street fire -- 1861 fire in London
Wikipedia - 1862 Boston mayoral election
Wikipedia - 1862 in Germany -- Events from the year 1862 in Germany
Wikipedia - 1862 International Exhibition -- World's Fair held in London
Wikipedia - 1863 Belgian general election
Wikipedia - 1863 Boston mayoral election
Wikipedia - 1863 in Australia -- Overview of notable events in Australia during 1863
Wikipedia - 1864 Belgian general election
Wikipedia - 1864 Boston mayoral election
Wikipedia - 1864 United States presidential election in New York
Wikipedia - 1865 Boston mayoral election
Wikipedia - 1865 in Germany -- Events from the year 1865 in Germany
Wikipedia - 1865 Memphis earthquake -- Earthquake in North America
Wikipedia - 1866 Belgian general election
Wikipedia - 1866 Boston mayoral election
Wikipedia - 1866 in Germany -- Events from the year 1866 in Germany
Wikipedia - 1866 National Union Convention -- Political conventions in Philadelphia
Wikipedia - 1867 Belmont Stakes -- First running of the Belmont Stakes
Wikipedia - 1867 Boston mayoral election
Wikipedia - 1867 Macedonian rebellion -- Event
Wikipedia - 1867 Manhattan, Kansas earthquake -- Earthquake in Riley County, Kansas, USA
Wikipedia - 1867 San Narciso hurricane -- Category 3 Atlantic hurricane in 1867
Wikipedia - 1868 Belgian general election
Wikipedia - 1868 Boston mayoral election
Wikipedia - 1868 Hayward earthquake -- 1868 earthquake in the San Francisco Bay Area, California, United States
Wikipedia - 1868 United States presidential election in Connecticut
Wikipedia - 1869 Boston mayoral election
Wikipedia - 1869 Pictorial Issue -- 1869 American postage stamp series
Wikipedia - 1870 (film) -- 1971 film
Wikipedia - 1870s in Western fashion -- Costume and fashion of the 1870s
Wikipedia - 1870s -- Decade of the Gregorian calendar
Wikipedia - 1872 Hague Congress
Wikipedia - 1872 in the United Kingdom
Wikipedia - 1872 Owens Valley earthquake -- Significant earthquake affecting the Owens Valley, California (March 26, 1872)
Wikipedia - 1872 Prohibition National Convention -- Convention of the U.S. Prohibition Party
Wikipedia - 1874 Hong Kong typhoon -- Pacific typhoon in 1874
Wikipedia - 1875 Indianola hurricane -- Caribbean hurricane
Wikipedia - 1875
Wikipedia - 1876 San Felipe hurricane -- Category 3 Atlantic hurricane in 1876
Wikipedia - 1876 Scotland v Wales football match
Wikipedia - 1877 Iquique earthquake -- Earthquake in Chile
Wikipedia - 1877 St. Louis general strike
Wikipedia - 1877 U.S. Patent Office fire -- 1877 fire in Washington, D.C.
Wikipedia - 1878 in India -- India-related events in the year 1878
Wikipedia - 1878 papal conclave -- Conclave
Wikipedia - 1879 in India -- India-related events in the year 1879
Wikipedia - 187 Fac -- American rap group
Wikipedia - 1.8.7 -- American music producer
Wikipedia - 1880 Democratic National Convention -- US political convention
Wikipedia - 1880 in India -- India-related events in the year 1880
Wikipedia - 1880 Republican National Convention -- US political convention
Wikipedia - 1880s in Western fashion -- Costume and fashion of the 1880s
Wikipedia - 1880s Pacific typhoon seasons -- Wikimedia list article
Wikipedia - 1880s -- Decade of the Gregorian calendar
Wikipedia - 1881 in India -- India-related events in the year 1881
Wikipedia - 1882 Belmont Stakes -- 16th running of the Belmont Stakes
Wikipedia - 1882 in India -- India-related events in the year 1882
Wikipedia - 1883 eruption of Krakatoa -- Catastrophic volcanic eruption
Wikipedia - 1883 in India -- India-related events in the year 1883
Wikipedia - 1883 in sports -- Sports-related events of 1883
Wikipedia - 1884 in India -- India-related events in the year 1884
Wikipedia - 1884 Republican National Convention
Wikipedia - 1885 Belmont Stakes -- 19th running of the Belmont Stakes
Wikipedia - 1886 in India -- India-related events in the year 1886
Wikipedia - 1886 St. Croix River log jam -- American logging incident
Wikipedia - 1887 in India -- India-related events in the year 1887
Wikipedia - 1887 Yellow River flood -- Flood of the Yellow River in China
Wikipedia - 1888 Belmont Stakes -- 1888 running of a stakes race in the United States
Wikipedia - 1888 in India -- India-related events in the year 1888
Wikipedia - 1889 in India -- India-related events in the year 1889
Wikipedia - 1889 in philosophy
Wikipedia - 1889 in sports -- Sports-related events of 1889
Wikipedia - 188th Armored Brigade -- Unit of the Israel Defense Forces
Wikipedia - 1890-91 Royal Arsenal F.C. season -- 5th season of the club that was to become Arsenal F.C.
Wikipedia - 1890 British Ultimatum -- British diplomatic ultimatum to Portugal
Wikipedia - 1890 in India -- India-related events in the year 1890
Wikipedia - 1890 in philosophy
Wikipedia - 1890 Manifesto -- Manifesto against polygamy in The Church of Jesus Christ of Latter-day Saints
Wikipedia - 1890s in Western fashion -- Costume and fashion of the 1890s
Wikipedia - 1890s Pacific typhoon seasons -- Wikimedia list article
Wikipedia - 1890s -- Decade of the Gregorian calendar
Wikipedia - 1890 United States Census
Wikipedia - 1890 US Census
Wikipedia - 1891 in India -- India-related events in the year 1891
Wikipedia - 1892 Epsom Derby -- 112th running of the Epsom Derby horse race
Wikipedia - 1892 in India -- India-related events in the year 1892
Wikipedia - 1893 Hurricane San Roque
Wikipedia - 1893 in India -- India-related events in the year 1893
Wikipedia - 1893 Shamrock -- Canadian car
Wikipedia - 1893 Women's Suffrage Petition -- Petition to the New Zealand Government in support of women's suffrage
Wikipedia - 1893 World's Columbian Exposition
Wikipedia - 1894 in India -- India-related events in the year 1894
Wikipedia - 1894 Sasun rebellion -- Armenian uprising during the Ottoman Empire
Wikipedia - 1894-S Barber dime -- Rare variety of the United States dime
Wikipedia - 1895 Copenhagen Women's Exhibition -- Nordic culture exhibition for women
Wikipedia - 1895 (film) -- 2008 film
Wikipedia - 1895 in India -- India-related events in the year 1895
Wikipedia - 1895 Preakness Stakes -- 20th running of the Preakness Stakes
Wikipedia - 1896 Cedar Keys hurricane -- Tropical cyclone that devastated the American East Coast
Wikipedia - 1896 County Championship
Wikipedia - 1896 in India -- India-related events in the year 1896
Wikipedia - 1896 in the Philippines -- Article about events in a specific year or time period
Wikipedia - 1896 Summer Olympics -- Games of the I Olympiad, held in Athens
Wikipedia - 1898 Balikesir earthquake -- Earthquake in Turkey
Wikipedia - 1898 in India -- India-related events in the year 1898
Wikipedia - 1898 Mare Island earthquake -- 1898 earthquake in Northern California, United States
Wikipedia - 1898, Our Last Men in the Philippines -- 2016 film
Wikipedia - 1899 Belmont Stakes -- 33rd running of the Belmont Stakes
Wikipedia - 1899 in India -- India-related events in the year 1899
Wikipedia - 1899 in philosophy
Wikipedia - 1899 Porto plague outbreak -- Late 19th-century epidemic in Portugal
Wikipedia - 1899 Preakness Stakes -- 24th running of the Preakness Stakes
Wikipedia - 1899 Puerto Rico Census -- First census held in Porto Rico under U.S. control for the U.S. War Department
Wikipedia - 1899 San Ciriaco hurricane -- Category 4 Atlantic hurricane in 1899
Wikipedia - 1899 Yakutat Bay earthquakes -- Series of earthquakes in Alaska, USA
Wikipedia - 18 Again -- 2020 South Korean television series
Wikipedia - 18 and 19 Brook Green
Wikipedia - 18 Aurigae -- Star in the constellation Auriga
Wikipedia - 18-bit
Wikipedia - 18 Botis
Wikipedia - 18 de Julio Avenue
Wikipedia - 1,8-Diazabicyclo(5.4.0)undec-7-ene -- Chemical compound
Wikipedia - 1,8-Diazafluoren-9-one
Wikipedia - 18Doors -- Jewish magazine
Wikipedia - 18D/Perrine-Mrkos -- lost comet
Wikipedia - 18 Fingers of Death! -- 2006 film
Wikipedia - 18F -- Digital services agency within the United States Government
Wikipedia - 18if -- Japanese anime television series
Wikipedia - 18-Methoxycoronaridine
Wikipedia - 18-Methylaminocoronaridine
Wikipedia - 18. Oktober 1977 -- series of paintings by Gerhard Richter
Wikipedia - 18-pounder long gun
Wikipedia - 18p- -- Deletion of the short arm of chromosome 18
Wikipedia - 18 rating
Wikipedia - 18 Sagittarii -- Star in the constellation Sagittarius
Wikipedia - 18 Shades of Gay
Wikipedia - 18S ribosomal RNA -- Gene region used to reconstruct the evolutionary history of eukaryotes because of its slow evolution rate
Wikipedia - 18 Station Road, Barnes
Wikipedia - 18th Aggressor Squadron
Wikipedia - 18th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 18th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 18th arrondissement of Paris
Wikipedia - 18th Avenue Library
Wikipedia - 18th Avenue station (BMT Sea Beach Line)
Wikipedia - 18th Avenue station (IND Culver Line)
Wikipedia - 18th AVN Awards -- 2001 American adult industry award ceremony
Wikipedia - 18th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 18th Berlin International Film Festival -- Film festival
Wikipedia - 18th Brigade (Australia) -- Infantry brigade of the Australian Army during WWII
Wikipedia - 18th Central Committee of the Chinese Communist Party -- Wikimedia list article
Wikipedia - 18th-century French literature
Wikipedia - 18th-century history of Germany
Wikipedia - 18th century in LGBT rights
Wikipedia - 18th century in literature
Wikipedia - 18th century in philosophy
Wikipedia - 18th century in the United States -- Period in the United States
Wikipedia - 18th-century London
Wikipedia - 18th century philosophy
Wikipedia - 18th-century philosophy
Wikipedia - 18th century -- Century
Wikipedia - 18th Division (South Vietnam) -- Army of the Republic of Vietnam (ARVN)
Wikipedia - 18th E. Broad Historic District
Wikipedia - 18th Field Artillery Regiment -- US military unit
Wikipedia - 18th Golden Raspberry Awards -- Award ceremony presented by the Golden Raspberry Award Foundation in 1997
Wikipedia - 18th government of Turkey -- government in Turkey history
Wikipedia - 18th Goya Awards -- Spanish film award ceremony
Wikipedia - 18th Infantry Division (Belgium)
Wikipedia - 18th Infantry Regiment (Imperial Japanese Army)
Wikipedia - 18th Infantry Regiment (United States)
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 Moscow International Film Festival -- Film festival
Wikipedia - 18th Operations Group
Wikipedia - 18th Pennsylvania Cavalry Regiment -- 18th Pennsylvania Cavalry Regiment in the American Civil War 1862-1865
Wikipedia - 18th Separate Company Armory
Wikipedia - 18th station
Wikipedia - 18th Street gang -- Transnational criminal gang
Wikipedia - 18th Street NW
Wikipedia - 18th Street station (IRT Lexington Avenue Line) -- former New York City Subway station in Manhattan
Wikipedia - 18th Street station (IRT Sixth Avenue Line) -- Former subway station in New York City
Wikipedia - 18th Wing
Wikipedia - 18th World Science Fiction Convention -- Science Fiction Convection held in 1960 in Pittsburgh
Wikipedia - 18 Ursae Majoris -- Star in the constellation Ursa Major
Wikipedia - 18 Victoria Grove
Wikipedia - 18 Wheels of Steel -- Truck-simulation video game series
Wikipedia - 18-Year-Old Virgin -- 2009 American sex comedy film
Wikipedia - 1900-1950 South-West Indian Ocean cyclone seasons -- Wikimedia list article
Wikipedia - 1900 Amur anti-Chinese pogroms -- 1900 pogrom of ethnic Chinese in Blagoveshchensk, Russian Empire
Wikipedia - 1900 English beer poisoning -- Food safety crisis
Wikipedia - 1900 (film) -- 1976 film
Wikipedia - 1900 Galveston hurricane -- Category 4 Atlantic hurricane in 1900
Wikipedia - 1900 Hoboken Docks fire -- Ship
Wikipedia - 1900 Hull-Ottawa fire -- Destructive Canadian urban fire
Wikipedia - 1900 in jazz
Wikipedia - 1900 in philosophy
Wikipedia - 1900s (decade) -- Decade of the Gregorian calendar (1900-1909)
Wikipedia - 1900s in Western fashion -- Costume and fashion in the decade 1900-1910
Wikipedia - 1900 Summer Olympics
Wikipedia - 1900 Uruguayan Primera Division -- Statistics for 1900 season of Primera Division Uruguaya
Wikipedia - 1901 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1901 Black Sea earthquake -- Earthquake struck Dobrich Province, Bulgaria on March 31, 1901
Wikipedia - 1901 in archaeology -- Wikipedia list article
Wikipedia - 1901 in jazz
Wikipedia - 1901 in philosophy
Wikipedia - 1901 in South Africa
Wikipedia - 1901 in sports
Wikipedia - 1901 (song) -- 2009 single by Phoenix
Wikipedia - 1902 Coronation Honours
Wikipedia - 1902 Ibrox disaster -- Stadium structural failure in Glasgow, Scotland
Wikipedia - 1902 in jazz
Wikipedia - 1902 in philosophy
Wikipedia - 1902 in South Africa
Wikipedia - 1902 M-EM-^Ltani expedition -- Archaeological expedition
Wikipedia - 1903 East Paris train wreck -- head-on collision on the Pere Marquette Railway, December 26, 1903
Wikipedia - 1903 in jazz
Wikipedia - 1903 in philosophy
Wikipedia - 1903 in South Africa
Wikipedia - 1903 papal conclave
Wikipedia - 1903 Petrol Electric Autocar -- 1903 experimental petrol-electric railcar in the United Kingdom
Wikipedia - 1904 in jazz
Wikipedia - 1904 in philosophy
Wikipedia - 1904 in South Africa
Wikipedia - 1904 Pictorial 4d Lake Taupo invert -- Rare inverted New Zealand stamp
Wikipedia - 1904 Sasun uprising -- 1904 uprising by Armenian militia against the Ottoman Empire
Wikipedia - 1904 Summer Olympics -- Games of the III Olympiad, celebrated in Saint Louis (United States) in 1904
Wikipedia - 1905 French law on the Separation of the Churches and the State -- Legal basis of state secularism in France
Wikipedia - 1905 French law on the separation of the State and the Church
Wikipedia - 1905 in jazz
Wikipedia - 1905 in philosophy
Wikipedia - 1905 in South Africa
Wikipedia - 1905 Kanchenjunga expedition
Wikipedia - 1905 Partition of Bengal
Wikipedia - 1905 Russian Revolution -- Wave of political and social unrest in areas of the Russian Empire
Wikipedia - 1905 Tibetan Rebellion
Wikipedia - 1905
Wikipedia - 1906 Atlantic City train wreck -- Rail accident in 1906
Wikipedia - 1906 Ecuador-Colombia earthquake -- Offshore earthquake west of Ecuador and Colombia in January 1906
Wikipedia - 1906 in jazz
Wikipedia - 1906 in philosophy
Wikipedia - 1906 in South Africa
Wikipedia - 1906 malaria outbreak in Ceylon -- Malaria outbreak in Ceylon
Wikipedia - 1906 Pagoda riots -- Violent clashes in Mauritius between 1900-1906
Wikipedia - 1906 San Francisco earthquake -- Major earthquake that struck San Francisco and the coast of Northern California
Wikipedia - 1907 in jazz
Wikipedia - 1907 in philosophy
Wikipedia - 1907 in South Africa
Wikipedia - 1907 Kingston earthquake -- Earthquake epicentre Saint Mary Parish, Jamaica on January 14, 1907 (UTC)
Wikipedia - 1907 Romanian Peasants' Revolt -- Peasant revolt
Wikipedia - 1907 Tiflis bank robbery -- Robbery of bank stagecoach by Bolsheviks in 1907
Wikipedia - 1908 in jazz
Wikipedia - 1908 in philosophy
Wikipedia - 1908 in South Africa
Wikipedia - 1908 Messina earthquake -- Devastating 7.1 magnitude earthquake & tsunami in southern Italy
Wikipedia - 1909 Crystal Palace Scout Rally -- Historic Scout gathering in London
Wikipedia - 1909 in jazz
Wikipedia - 1909 in philosophy
Wikipedia - 1909 in poetry
Wikipedia - 1909 in South Africa
Wikipedia - 190 Strand
Wikipedia - 190th Battalion (Winnipeg Rifles), CEF -- Unit in the Canadian Expeditionary Force during WWI
Wikipedia - 190th Mechanized Infantry Brigade -- 190th Mechanized Infantry Brigade
Wikipedia - 1910-11 FC Basel season -- Wikimedia list article
Wikipedia - 1910-11 NHA season -- National Hockey Association season
Wikipedia - 1910 Belmont Stakes -- 44th running of the Belmont Stakes
Wikipedia - 1910 Cuba hurricane -- Category 4 Atlantic hurricane
Wikipedia - 1910 in jazz
Wikipedia - 1910 in philosophy
Wikipedia - 1910 in South Africa
Wikipedia - 1910 London to Manchester air race -- Race between Claude Grahame-White and Louis Paulhan
Wikipedia - 1910 NHA season -- National Hockey Association season
Wikipedia - 1910s in comics -- Timeline of significant 1910s comic events
Wikipedia - 1910s -- Decade of the Gregorian calendar (1910-1919)
Wikipedia - 1911-12 NHA season -- National Hockey Association season
Wikipedia - 1911 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1911 Britannica
Wikipedia - 1911 (film) -- 2011 Chinese film by Jackie Chan
Wikipedia - 1911 in India
Wikipedia - 1911 in jazz
Wikipedia - 1911 in philosophy
Wikipedia - 1911 in South Africa
Wikipedia - 1911 Kebin earthquake -- Earthquake in Kazakhstan on 3 January 1911
Wikipedia - 1911 Revolution -- Revolution in China that overthrew the Qing dynasty and established the Republic of China
Wikipedia - 1912-13 NHA season -- National Hockey Association season
Wikipedia - 1912 in jazz
Wikipedia - 1912 in philosophy
Wikipedia - 1912 in South Africa
Wikipedia - 1912 Lawrence textile strike
Wikipedia - 1912 Maymyo earthquake -- Earthquake in Myanmar
Wikipedia - 1913-14 NHA season -- National Hockey Association season
Wikipedia - 1913 Australian referendum (Trusts) -- Unsuccessful Australian referendum
Wikipedia - 1913 Epsom Derby -- A horse race which took place at Epsom Downs on 4 June 1913
Wikipedia - 1913 in Croatia -- Events from the year 1913 in Croatia
Wikipedia - 1913 in jazz
Wikipedia - 1913 in philosophy
Wikipedia - 1913 in South Africa
Wikipedia - 1913 Liberty Head nickel -- Rare United States coinage
Wikipedia - 1913
Wikipedia - 1914-15 NHA season -- National Hockey Association season
Wikipedia - 1914-15 Star -- Campaign medal of the British Empire
Wikipedia - 1914-1918 Inter-Allied Victory medal (France) -- French commemorative medal
Wikipedia - 1914 (film) -- 1931 film
Wikipedia - 1914 in British music -- Music-related events in the United Kingdom during the year of 1914
Wikipedia - 1914 in jazz
Wikipedia - 1914 in philosophy
Wikipedia - 1914 in South Africa
Wikipedia - 1914 Port Adelaide Football Club season
Wikipedia - 1915-16 NHA season -- National Hockey Association season
Wikipedia - 1915 Birthday Honours
Wikipedia - 1915 Galveston hurricane -- 1900 Category 4 Atlantic hurricane which landed near Galveston, Texas
Wikipedia - 1915 in jazz
Wikipedia - 1915 in philosophy
Wikipedia - 1915 in South Africa
Wikipedia - 1915 Singapore Mutiny
Wikipedia - 1915 typhus and relapsing fever epidemic in Serbia -- Epidemic
Wikipedia - 1915
Wikipedia - 1916-17 Manchester City F.C. season -- Manchester City F.C. season
Wikipedia - 1916-17 NHA season -- National Hockey Association season
Wikipedia - 1916 in jazz
Wikipedia - 1916 in philosophy
Wikipedia - 1916 in South Africa
Wikipedia - 1916 Summer Olympics -- Games of the VI Olympiad, scheduled to be played in Berlin, Germany, in 1916 but canceled due to World War I
Wikipedia - 1916 Texas hurricane -- Category 4 Atlantic hurricane in 1916
Wikipedia - 1916 Zoning Resolution -- New York City code that was the first citywide zoning code in the United States
Wikipedia - 1917 (1970 film) -- 1970 film
Wikipedia - 1917 (2019 film) -- 2019 British war film directed by Sam Mendes
Wikipedia - 1917 Code of Canon Law
Wikipedia - 1917 in jazz
Wikipedia - 1917 in philosophy
Wikipedia - 1917 in South Africa
Wikipedia - 1917 Russian Constituent Assembly election
Wikipedia - 1918 (1957 film) -- 1957 film
Wikipedia - 1918 flu pandemic
Wikipedia - 1918 in jazz
Wikipedia - 1918 in philosophy
Wikipedia - 1918 in South Africa
Wikipedia - 1918 New Year Honours (MSM) -- New year honours
Wikipedia - 1918 Romanian typographers' strike -- Labor strike in Bucharest, Romania
Wikipedia - 1918 San Fermin earthquake -- Earthquake that struck Puerto Rico
Wikipedia - 1918 Stanley Cup Finals -- Series of ice hockey games to determine seasonal champion
Wikipedia - 1919 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1919 Australian referendum -- Referendum in 1919
Wikipedia - 1919 Belmont Stakes -- 51st running of the Belmont Stakes
Wikipedia - 1919 (film) -- 1985 film
Wikipedia - 1919 Florida Keys hurricane -- Category 4 Atlantic hurricane in 1919
Wikipedia - 1919 in jazz
Wikipedia - 1919 in philosophy
Wikipedia - 1919 in South Africa
Wikipedia - 1919 Lynching in Montgomery, Alabama -- African Americans were lynched in the U.S.
Wikipedia - 1919 New Year Honours (OBE) -- Appointments of Officers of the Order of the British Empire in the 1919 New Year Honours
Wikipedia - 1919 New Year Honours -- Appointments by King George V to reward and highlight good works by citizens of the British Empire
Wikipedia - 1919 Preakness Stakes -- 44th running of the Preakness Stakes
Wikipedia - 1919 South Wales race riots -- Outbreaks of violence in Newport, Cardiff and Barry in June 1919
Wikipedia - 1919 Standard Oil Company fire -- 1919 fire in New York City
Wikipedia - 1919 United States anarchist bombings -- Series of bombings in the US in 1919
Wikipedia - 191 North Wacker -- Skyscraper in Chicago, Illinois
Wikipedia - 191 (number)
Wikipedia - 191st Motorized Infantry Brigade (People's Republic of China) -- 191st Motorized Infantry Brigade (People's Republic of China)
Wikipedia - 1920 Belmont Stakes -- 52nd running of the Belmont Stakes
Wikipedia - 1920 Bolivian coup d'etat -- Bloodless takeover of power in Bolivia on July 12, 1920
Wikipedia - 1920 Democratic National Convention -- political meeting
Wikipedia - 1920 Epsom Derby -- 141st running of the Epsom Derby horse race
Wikipedia - 1920: Evil Returns -- 2012 film by Bhushan Patel
Wikipedia - 1920 in jazz
Wikipedia - 1920 in philosophy
Wikipedia - 1920 in South Africa
Wikipedia - 1920: London -- 2016 film by Vikram Bhatt
Wikipedia - 1920 Schleswig plebiscites -- 1920 plebiscite used to determine the border between Denmark and Germany
Wikipedia - 1920s in film
Wikipedia - 1920s Investigators' Companion -- Horror tabletop role-playing game supplement
Wikipedia - 1920s in Western fashion -- Clothing in the 1920s
Wikipedia - 1920s -- Decade of the Gregorian calendar (1920-1929)
Wikipedia - 1921 (1988 film) -- 1988 film directed by I. V. Sasi
Wikipedia - 1921 (2018 film) -- 2018 Indian horror film directed and produced by Vikram Bhatt
Wikipedia - 1921 British Mount Everest reconnaissance expedition -- First attempt to find a route to climb Mount Everest
Wikipedia - 1921 in jazz
Wikipedia - 1921 in philosophy
Wikipedia - 1921 in Russia -- Individuals and events related to 1921 in Soviet Russia
Wikipedia - 1921 in South Africa
Wikipedia - 1921 NFL Championship controversy
Wikipedia - 1921 Tampa Bay hurricane -- Category 4 Atlantic hurricane in 1921
Wikipedia - 1922 (1978 film) -- 1978 film
Wikipedia - 1922 British Mount Everest expedition -- First attempt to reach summit of world's highest mountain
Wikipedia - 1922 confiscation of Russian Orthodox Church property
Wikipedia - 1922 in jazz
Wikipedia - 1922 in philosophy
Wikipedia - 1922 in South Africa
Wikipedia - 1922 Lupeni mine disaster -- Mine explosion disaster
Wikipedia - 1922 (novella) -- Novella by Stephen King
Wikipedia - 1923 Berkeley, California fire
Wikipedia - 1923 Bulgarian coup d'etat -- Coup d'etat
Wikipedia - 1923 in jazz
Wikipedia - 1923 in philosophy
Wikipedia - 1923 in South Africa
Wikipedia - 1923 Municipal Manager Law -- New Jersey law
Wikipedia - 1923 World Series
Wikipedia - 1924 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1924 British Mount Everest expedition -- Attempt at first ascent of Mount Everest in 1924
Wikipedia - 1924 Cuba hurricane -- Category 5 Atlantic hurricane in 1924
Wikipedia - 1924 in jazz
Wikipedia - 1924 in philosophy
Wikipedia - 1924 in South Africa
Wikipedia - 1924 Liechtenstein tax law referendum -- Referendum in Liechtenstein
Wikipedia - 1924 Winter Olympics -- 1st edition of Winter Olympics, held in Chamonix (France)
Wikipedia - 1925-26 Allsvenskan -- 1926-1926 season of Fotbollsallsvenskan
Wikipedia - 1925 in jazz
Wikipedia - 1925 in philosophy
Wikipedia - 1925 in South Africa
Wikipedia - 1925 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1925 Preakness Stakes -- 50th running of the Preakness Stakes
Wikipedia - 1925 Report for Reform in the East (Turkey) -- Reform plan for the Kurdish territories in Turkey
Wikipedia - 1925 serum run to Nome
Wikipedia - 1926 Arkansas state highway numbering -- Highway renumbering
Wikipedia - 1926 in jazz
Wikipedia - 1926 in philosophy
Wikipedia - 1926 in South Africa
Wikipedia - 1926 Iowa highway renumbering -- Highway renumbering
Wikipedia - 1926 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1926 Preakness Stakes -- 51st running of the Preakness Stakes
Wikipedia - 1926 Simko Shikak revolt -- Kurdish uprising in Iran
Wikipedia - 1926 Slavery Convention
Wikipedia - 1926 United Kingdom general strike -- Coal miner strike in UK in 1926
Wikipedia - 1927 (band) -- Australian pop-rock band
Wikipedia - 1927 in American television -- Television-related events in the USA during the year of 1927
Wikipedia - 1927 Indiana bituminous strike -- Strike by American coal miners
Wikipedia - 1927 in film
Wikipedia - 1927 in jazz
Wikipedia - 1927 in philosophy
Wikipedia - 1927 in South Africa
Wikipedia - 1927 Lompoc earthquake -- Earthquake in California
Wikipedia - 1927 Pacific typhoon season -- Pacific typhoon season
Wikipedia - 1927 Preakness Stakes -- 52nd running of the Preakness Stakes
Wikipedia - 1928 Great Barrier Reef expedition -- 1928 Australian Great Barrier Reef expedition
Wikipedia - 1928 in jazz
Wikipedia - 1928 in philosophy
Wikipedia - 1928 in South Africa
Wikipedia - 1928 Isle of Man TT -- Motorcycle race
Wikipedia - 1928 Okeechobee hurricane -- Category 5 Atlantic hurricane in 1928
Wikipedia - 1928 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1928 Preakness Stakes -- 53rd running of the Preakness Stakes
Wikipedia - 1928 San Felipe hurricane
Wikipedia - 1928 Summer Olympics -- Games of the IX Olympiad, celebrated in Amsterdam in 1928
Wikipedia - 1928 Thames flood -- A combined storm surge and river flood of the River Thames
Wikipedia - 1928
Wikipedia - 1928 Winter Olympics -- 2nd edition of Winter Olympics, held in Sankt Moritz (Switzerland)
Wikipedia - 1929-1930 psittacosis pandemic -- Pandemic
Wikipedia - 1929 Bahamas hurricane -- 1929 Bahamas hurricane
Wikipedia - 1929 Hebron massacre -- Massacre of Jewish residents of Hebron by Arab residents in 1929 Arab riots in Mandatory Palestine
Wikipedia - 1929 in jazz
Wikipedia - 1929 in philosophy
Wikipedia - 1929 in poetry
Wikipedia - 1929 in South Africa
Wikipedia - 1929 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1929 Preakness Stakes -- 54th running of the Preakness Stakes
Wikipedia - 1929 Ryder Cup -- 1929 edition of the Ryder Cup
Wikipedia - 1929 Soviet Union legislative election
Wikipedia - 1929 Swiss referendums -- Five referendums
Wikipedia - 192 Shoreham Street -- Building in Sheffield, England
Wikipedia - 1930-1945 in Western fashion -- Costume and fashion from the 1930s to the end of World War II
Wikipedia - 1930 Argentine coup d'etat -- September 1930 coup d' etat in Argentina
Wikipedia - 1930 Bago earthquake -- Earthquake in Myanmar
Wikipedia - 1930 Belmont Stakes -- 62nd running of an American Thoroughbred race
Wikipedia - 1930 British Empire Games -- 1st edition of the British Empire Games
Wikipedia - 1930 Dominican Republic hurricane -- Category 4 Atlantic hurricane in 1930
Wikipedia - 1930 in jazz
Wikipedia - 1930 in philosophy
Wikipedia - 1930 in South Africa
Wikipedia - 1930 International University Games -- Thirty nations competed in a programme of eight sports
Wikipedia - 1930s in film
Wikipedia - 1930s -- Decade of the Gregorian calendar (1930-1939)
Wikipedia - 1930 Western Wall Commission -- Commission appointed by the British government
Wikipedia - 1931 in aviation -- Aviation-related events in 1931
Wikipedia - 1931 in jazz
Wikipedia - 1931 in philosophy
Wikipedia - 1931 in poetry
Wikipedia - 1931 in South Africa
Wikipedia - 1931 Nicaragua earthquake -- March 1931 earthquake in Nicaragua
Wikipedia - 1931 Pacific typhoon season -- Pacific typhoon season
Wikipedia - 1931 Prussian Landtag referendum -- German referendum
Wikipedia - 1932 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1932 Cuba hurricane -- Category 5 Atlantic hurricane in 1932
Wikipedia - 1932 in jazz
Wikipedia - 1932 in philosophy
Wikipedia - 1932 in South Africa
Wikipedia - 1932 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1932 San Ciprian hurricane -- Category 4 Atlantic hurricane in 1932
Wikipedia - 1932 Winter Olympics -- 3rd edition of Winter Olympics, held in Lake Placid (NY)
Wikipedia - 1933 anti-Nazi boycott -- Boycott of German products by foreign critics of the Nazi Party
Wikipedia - 1933 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1933 Datsun Type 12 -- Car model
Wikipedia - 1933 double eagle -- Twenty-dollar American gold coin minted in 1933
Wikipedia - 1933 in jazz
Wikipedia - 1933 in philosophy
Wikipedia - 1933 in South Africa
Wikipedia - 1933 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1933 Romanian general election
Wikipedia - 1933 Treasure Coast hurricane -- Category 4 Atlantic hurricane in 1933
Wikipedia - 1933 Western Australian secession referendum -- Referendum on secession of Western Australia from Commonwealth of Australia
Wikipedia - 1934 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1934 in jazz
Wikipedia - 1934 in philosophy
Wikipedia - 1934 in South Africa
Wikipedia - 1934 Nepal-Bihar earthquake
Wikipedia - 1934 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1934 Thrace pogroms -- Pogroms against Jews in Turkey
Wikipedia - 1934
Wikipedia - 1935 Belmont Stakes -- 67th running of the Belmont Stakes
Wikipedia - 1935 British Mount Everest reconnaissance expedition -- Mountaineering expedition led by Eric Shipton
Wikipedia - 1935 Erdek-Marmara Islands earthquake -- Erdek-Marmara Islands earthquake
Wikipedia - 1935 Greek coup d'etat attempt -- Attempted coup d'etat in Greece
Wikipedia - 1935 in jazz
Wikipedia - 1935 in philosophy
Wikipedia - 1935 in South Africa
Wikipedia - 1935 Labor Day hurricane -- Category 5 Atlantic hurricane in 1935
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 Birthday Honours -- King Edward VIII 1936 birthday honours
Wikipedia - 1936 British Mount Everest expedition -- Unsuccessful expedition led by Hugh Ruttledge
Wikipedia - 1936 Bundaberg distillery fire -- Fire in Queensland, Australia
Wikipedia - 1936 Constitution of the Soviet Union -- Led by Joseph Stalin, promising increased democracy
Wikipedia - 1936 in jazz
Wikipedia - 1936 in philosophy
Wikipedia - 1936 in South Africa
Wikipedia - 1936 Mid-Atlantic hurricane -- Category 3 Atlantic hurricane in 1936
Wikipedia - 1936 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1936 Soviet Constitution
Wikipedia - 1936 Summer Olympics -- Games of the XI Olympiad, celebrated in Berlin in 1936
Wikipedia - 1937 Belmont Stakes -- 69th running of the Belmont Stakes
Wikipedia - 1937 Fox vault fire -- Fire at 20th Century-Fox film storage facility in Little Ferry, New Jersey
Wikipedia - 1937 Indian provincial elections
Wikipedia - 1937 in jazz
Wikipedia - 1937 in organized crime -- Wikipedia list article
Wikipedia - 1937 in philosophy
Wikipedia - 1937 in South Africa
Wikipedia - 1937 Social Credit backbenchers' revolt -- Parliamentary revolt in Alberta, Canada
Wikipedia - 1937 Soviet Union legislative election
Wikipedia - 1937 -- 1937
Wikipedia - 1938 American Karakoram expedition to K2 -- Failed attempt to climb second-highest mountain
Wikipedia - 1938 British Mount Everest expedition -- Low-cost, unsuccessful expedition led by Bill Tilman
Wikipedia - 1938 Changsha fire -- Fire during the Sino-Japanese War
Wikipedia - 1938 in jazz
Wikipedia - 1938 in philosophy
Wikipedia - 1938 in South Africa
Wikipedia - 1938 New England hurricane -- Category 5 Atlantic hurricane in 1938
Wikipedia - 1938 New Year Honours -- Honour
Wikipedia - 1938 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1938 USDA soil taxonomy
Wikipedia - 1938 Yellow River flood -- 1938 flood in China
Wikipedia - 1939-1945 Star -- United Kingdom military campaign medal for service in the Second World War
Wikipedia - 1939-40 Winter Offensive -- Military offensive
Wikipedia - 1939 American Karakoram expedition to K2 -- Failed attempt to climb second-highest mountain
Wikipedia - 1939 Erzincan earthquake -- Earthquake in Turkey in 1939
Wikipedia - 1939 (film) -- 1989 film
Wikipedia - 1939 Gent-Wevelgem -- Cycle race
Wikipedia - 1939 German ultimatum to Lithuania -- 1939 German diplomatic demand on Lithuania
Wikipedia - 1939 in jazz
Wikipedia - 1939 in philosophy
Wikipedia - 1939 in South Africa
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 - 1939 Returning/Chicken vs. Macho -- 2000 song performed by The Crocketts
Wikipedia - 193 (number)
Wikipedia - 1940 Brocklesby mid-air collision -- Collision involving Royal Australian Air Force training aircraft
Wikipedia - 1940 Canberra air disaster -- Air crash in Australia
Wikipedia - 1940 Governor General's Awards
Wikipedia - 1940 in jazz
Wikipedia - 1940 in philosophy
Wikipedia - 1940 in South Africa
Wikipedia - 1940 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1940 Panamanian constitutional referendum -- Panama constitutional referendum
Wikipedia - 1940s in film
Wikipedia - 1940s -- Decade of the Gregorian calendar (1940-1949)
Wikipedia - 1941 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1941 Belmont Stakes -- 73rd running of the Belmont Stakes
Wikipedia - 1941 Cabo San Lucas hurricane -- Pacific hurricane in 1941
Wikipedia - 1941 (film) -- 1979 film
Wikipedia - 1941 Florida hurricane -- Category 3 Atlantic hurricane
Wikipedia - 1941 in jazz
Wikipedia - 1941 in philosophy
Wikipedia - 1941 in South Africa
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 - 1941 Van-ErciM-EM-^_ earthquake -- Earthquake in. eastern Turkey
Wikipedia - 1941 VFL season -- Season of the Victorian Footbal League competition
Wikipedia - 1942: A Love Story -- 1994 film by Vidhu Vinod Chopra
Wikipedia - 1942 Design Light Fleet Carrier -- 1940s class of aircraft carriers of the Royal Navy
Wikipedia - 1942 experimental cents -- United States pattern coins
Wikipedia - 1942 Indianapolis 500 -- Cancelled Indianapolis 500
Wikipedia - 1942 in jazz
Wikipedia - 1942 in philosophy
Wikipedia - 1942 in poetry
Wikipedia - 1942 in South Africa
Wikipedia - 1942 Pacific typhoon season -- Pacific typhoon season
Wikipedia - 1943 Adapazari-Hendek earthquake -- Earthquake in Turkey
Wikipedia - 1943 Belmont Stakes -- Horse race
Wikipedia - 1943 in jazz
Wikipedia - 1943 in philosophy
Wikipedia - 1943 in South Africa
Wikipedia - 1943 Pacific typhoon season -- Typhoon season in the Pacific Ocean
Wikipedia - 1943 Rolls-Royce strike -- Strike action over women's pay
Wikipedia - 1943 steel cent -- U.S. currency
Wikipedia - 1943 Surprise Hurricane -- Category 2 Atlantic hurricane in 1943
Wikipedia - 1943 University of Oslo fire
Wikipedia - 1944 Bolu-Gerede earthquake -- Earthquake in northwest Turkey
Wikipedia - 1944 Bombay explosion -- 1944 explosion in India
Wikipedia - 1944 Cuba-Florida hurricane -- Category 4 Atlantic hurricane in 1944
Wikipedia - 1944 (film) -- 2015 film
Wikipedia - 1944 in jazz
Wikipedia - 1944 in philosophy
Wikipedia - 1944 in South Africa
Wikipedia - 1944 Jamaica hurricane -- Category 3 Atlantic hurricane in 1944
Wikipedia - 1944 Pacific typhoon season -- Typhoon season in the Pacific Ocean
Wikipedia - 1944 United States presidential election
Wikipedia - 1945-1960 in Western fashion -- Costume and fashion in the Post-war years 1945-1960
Wikipedia - 1945 (2017 film) -- 2017 film
Wikipedia - 1945 Empire State Building B-25 crash -- Aviation accident
Wikipedia - 1945 Florida State Road renumbering -- Highway renumbering
Wikipedia - 1945 Homestead hurricane -- Category 4 Atlantic hurricane in 1945
Wikipedia - 1945 in jazz
Wikipedia - 1945 in philosophy
Wikipedia - 1945 in South Africa
Wikipedia - 1945 Katsuyama killing incident -- Killing of three American soldiers by Okinawans in 1945.
Wikipedia - 1945 Local Council of the Russian Orthodox Church
Wikipedia - 1945 Norwegian parliamentary election
Wikipedia - 1945
Wikipedia - 1946 African Mine Workers' Union strike -- Strike by mine workers of Witwatersrand started on August 12, 1946
Wikipedia - 1946 American Overseas Airlines Douglas DC-4 crash -- 1946 aviation accident
Wikipedia - 1946 Antarctica PBM Mariner crash -- 1946 aviation accident
Wikipedia - 1946 Australian National Airways DC-3 crash -- Accident in Hobart
Wikipedia - 1946 Belmont Stakes -- 78th running of the Belmont Stakes
Wikipedia - 1946 Bulgarian Cup Final -- Final of the Bulgarian Cup
Wikipedia - 1946 C-53 Skytrooper crash on the Gauli Glacier -- 1946 aviation accident
Wikipedia - 1946 Cabinet Mission to India
Wikipedia - 1946 Florida hurricane -- Category 4 Atlantic hurricane in 1946
Wikipedia - 1946 in jazz
Wikipedia - 1946 in philosophy
Wikipedia - 1946 in South Africa
Wikipedia - 1946 Italian institutional referendum -- Referendum on abolishing the Italian monarchy.
Wikipedia - 1946 KLM Douglas DC-3 Amsterdam accident -- 1946 aviation accident
Wikipedia - 1946 Pilbara strike -- Workers strike in Australia
Wikipedia - 1946 Railway Air Services Dakota crash
Wikipedia - 1946 Varto-Hinis earthquake -- Earthquake in Turkey
Wikipedia - 1947-48 Montenegrin Republic League -- Third season of the Montenegrin Republic League
Wikipedia - 1947 Amritsar train massacre -- Massacre of Indian refugees by Sikhs
Wikipedia - 1947 anti-Jewish riots in Aleppo
Wikipedia - 1947 Cape Sable hurricane -- Category 2 Atlantic hurricane in 1947
Wikipedia - 1947 Doncaster rail crash -- 1947 railway accident in Doncaster, England
Wikipedia - 1947 Fort Lauderdale hurricane -- Category 4 Atlantic hurricane in 1947
Wikipedia - 1947 in jazz
Wikipedia - 1947 in philosophy
Wikipedia - 1947 in South Africa
Wikipedia - 1947 New York City smallpox outbreak -- A smallpox outbreak occurred in New York City in 1947
Wikipedia - 1947 Preakness Stakes -- 57th running of the Preakness Stakes
Wikipedia - 1947 Royal New Zealand Navy mutinies -- Series of mutinies in 1947 in the New Zealand navy
Wikipedia - 1947 Telephone strike -- 1947 labor strike across the United States
Wikipedia - 1948 Arab-Israeli War -- First Arab-Israeli war
Wikipedia - 1948 Ashes series -- Test cricket series between England and Australia
Wikipedia - 1948 Australian National Airways DC-3 crash -- Accident in New South Wales
Wikipedia - 1948 Belmont Stakes -- 80th running of the Belmont Stakes
Wikipedia - 1948 Czechoslovak coup d'etat -- 1948 coup in Czechoslovakia
Wikipedia - 1948 Democratic National Convention -- US political convention in 1948
Wikipedia - 1948 Gozo luzzu disaster {{DISPLAYTITLE:1948 Gozo ''luzzu'' disaster -- 1948 Gozo luzzu disaster {{DISPLAYTITLE:1948 Gozo ''luzzu'' disaster
Wikipedia - 1948 in jazz
Wikipedia - 1948 in philosophy
Wikipedia - 1948 in South Africa
Wikipedia - 1948 South African general election
Wikipedia - 1948 United States presidential election
Wikipedia - 1949 Ambato earthquake -- Earthquake in Ecuador
Wikipedia - 1949 Belmont Stakes -- 81st running of the Belmont Stakes
Wikipedia - 1949 Florida hurricane -- Category 4 Atlantic hurricane in 1949
Wikipedia - 1949 in jazz
Wikipedia - 1949 in philosophy
Wikipedia - 1949 in South Africa
Wikipedia - 1949 MacRobertson Miller Aviation DC-3 crash -- Accident in Western Australia
Wikipedia - 1949 Norwegian parliamentary election
Wikipedia - 1949 Olympia earthquake -- Earthquake in Washington state
Wikipedia - 1949 Queen Charlotte Islands earthquake -- Magnitude 8.1 Earthquake affecting Queen Charlotte Islands and Canadian Pacific Northwest (1949)
Wikipedia - 1949 Strato-Freight Curtiss C-46A crash -- Airplane crash in 1949 in Puerto Rico
Wikipedia - 1950 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1950 Australian National Airways Douglas DC-4 crash -- Accident in Western Australia
Wikipedia - 1950 French Annapurna expedition -- First ascent by Maurice Herzog and Louis Lachenal
Wikipedia - 1950 in jazz
Wikipedia - 1950 in philosophy
Wikipedia - 1950 in South Africa
Wikipedia - 1950 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1950s in film
Wikipedia - 1950 (song) -- 2018 single by King Princess
Wikipedia - 1950s South-West Indian Ocean cyclone seasons -- Wikimedia list article
Wikipedia - 1950s -- Decade of the Gregorian calendar (1950-1959)
Wikipedia - 1950 United States Census
Wikipedia - 1950 Wynder and Graham Study -- research connecting smoking with lung cancer
Wikipedia - 1951-1952 Massachusetts legislature -- Session of the legislature of Massachusetts, United States
Wikipedia - 1951 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1951 British Mount Everest reconnaissance expedition -- First major reconnaissance from Nepal
Wikipedia - 1951 English Greyhound Derby -- Greyhound racing event
Wikipedia - 1951 in jazz
Wikipedia - 1951 in philosophy
Wikipedia - 1951 in science
Wikipedia - 1951 in South Africa
Wikipedia - 1951 in spaceflight -- List of spaceflights in 1951
Wikipedia - 1951 Mediterranean Games -- First edition of the Mediterranean Games
Wikipedia - 1951 Pont-Saint-Esprit mass poisoning
Wikipedia - 1951 Preakness Stakes -- 76th running of the Preakness Stakes
Wikipedia - 1952 Air France SNCASE Languedoc crash -- 1952 plane crash
Wikipedia - 1952 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1952 British Cho Oyu expedition -- Failed climbing expedition to Cho Oyu
Wikipedia - 1952 Farnborough Airshow crash -- Jet fighter crash in England
Wikipedia - 1952 Hasankale earthquake -- Earthquake in Erzurum Province, Turkey
Wikipedia - 1952 in jazz
Wikipedia - 1952 in organized crime -- organized crime year
Wikipedia - 1952 in philosophy
Wikipedia - 1952 in South Africa
Wikipedia - 1952 Puerto Rican constitutional referendum -- Referendum that passed a new Puerto Rico constitution
Wikipedia - 1952 Severo-Kurilsk earthquake -- Sixth most powerful on record; in Russia
Wikipedia - 1952 Summer Olympics torch relay -- Torch relay for 1952 Summer Olympics in Helsinki
Wikipedia - 1952 United States presidential election
Wikipedia - 1952 Washington, D.C. UFO incident
Wikipedia - 1952 Winter Olympics -- 6th Winter Olympics, held in Oslo, Norway
Wikipedia - 1953 Alcoa Aluminum advertisement
Wikipedia - 1953 American Karakoram expedition -- Attempt at first ascent of K2 in 1953
Wikipedia - 1953 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1953 Baltimore Colts season -- Inaugural season for the current Colts franchise
Wikipedia - 1953 British Mount Everest expedition -- First successful ascent of Mount Everest
Wikipedia - 1953 FAMAS Awards
Wikipedia - 1953 Flint-Beecher tornado -- U.S. natural disaster
Wikipedia - 1953 in jazz
Wikipedia - 1953 in philosophy
Wikipedia - 1953 in South Africa
Wikipedia - 1953 Iranian coup d'etat -- Overthrow of the democratically elected government of Iran
Wikipedia - 1953 London to Christchurch air race -- Last Great Air Race
Wikipedia - 1953 North Kyushu flood
Wikipedia - 1953 Pennsylvania Railroad train wreck -- Train wreck in Washington, D. C.
Wikipedia - 1953 Puerto Rico highway renumbering -- Insular highways renumbered
Wikipedia - 1953 Rupertwildt -- asteroid from the outer region of the asteroid belt
Wikipedia - 1953 Vicksburg, Mississippi tornado -- weather event affecting Mississippi
Wikipedia - 1953 Yenice-Gonen earthquake -- Earthquake in the Marmara region, Turkey
Wikipedia - 1954 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1954 Bilderberg Conference -- Conference
Wikipedia - 1954 Caribbean Series -- Sixth edition of The Caribbean Series
Wikipedia - 1954 Geneva Conference -- Conference among several nations that took place in Geneva from April 26->July 20, 1954; dealt with aftermath of Korean War and the First Indochina War, resulting in the partition of Vietnam-This conference 1954 divided Vietnam land into 2 countries
Wikipedia - 1954 Guatemalan coup d'etat -- Covert CIA operation in Guatemala
Wikipedia - 1954 in jazz
Wikipedia - 1954 in philosophy
Wikipedia - 1954 in South Africa
Wikipedia - 1954 Italian Karakoram expedition controversy -- Controversy following first successful attempt to climb second-highest mountain
Wikipedia - 1954 Italian Karakoram expedition to K2 -- First successful attempt to climb second-highest mountain
Wikipedia - 1954 National Service riots -- 1954 civil unrest in Singapore
Wikipedia - 1954 United States Capitol shooting -- Puerto Rican nationalists shot US Congressmen
Wikipedia - 1955 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1955 in jazz
Wikipedia - 1955 in philosophy
Wikipedia - 1955 in South Africa
Wikipedia - 1955 Le Mans disaster -- Motor racing crash
Wikipedia - 1955 MacArthur Airport United Airlines crash -- Airplane crash in New York
Wikipedia - 1955 Preakness Stakes -- 80th running of the Preakness Stakes
Wikipedia - 1955 State of Vietnam referendum -- Referendum on the form of government
Wikipedia - 1956 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1956 B-47 disappearance -- A Boeing B-47 Stratojet disappeared in 1956
Wikipedia - 1956 Grand Canyon mid-air collision -- mid-air collision on June 30, 1956 over the Grand Canyon
Wikipedia - 1956 Hungarian Revolution
Wikipedia - 1956 in jazz
Wikipedia - 1956 in Michigan -- List of events which happened in Michigan, United States in 1956
Wikipedia - 1956 in philosophy
Wikipedia - 1956 in South Africa
Wikipedia - 1956 Preakness Stakes -- 81st running of the Preakness Stakes
Wikipedia - 1956 Treason Trial
Wikipedia - 1956 Winter Olympics -- 7th Winter Olympics, held in Cortina d'Ampezzo, Italy
Wikipedia - 1957 Alexandra bus boycott
Wikipedia - 1957 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1957 Chevrolet -- Make of US auto
Wikipedia - 1957 in jazz
Wikipedia - 1957 in philosophy
Wikipedia - 1957 in South Africa
Wikipedia - 1957 New Year Honours -- 1957 UK state honours list
Wikipedia - 1957 Pacoima mid-air collision -- Mid-air collision over Pacoima, California, United States
Wikipedia - 1957 Preakness Stakes -- 82nd running of the Preakness Stakes
Wikipedia - 1957
Wikipedia - 1958 Asian Games -- Third edition of the Asian Games
Wikipedia - 1958 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1958 Aviaco SNCASE Languedoc crash -- Plane crash in the Guadarrama Mountains which killed 21
Wikipedia - 1958 BOAC Bristol Britannia crash -- 1958 aviation accident
Wikipedia - 1958 Central African Airways plane crash -- 1958 aviation accident
Wikipedia - 1958 Channel Airways de Havilland DH.104 Dove crash -- 1958 aviation accident
Wikipedia - 1958 Dan-Air Avro York crash -- 1958 aviation accident
Wikipedia - 1958 East River collision -- Collision between two ships and the subsequent fire and gasoline spill
Wikipedia - 1958 Huslia earthquake -- 1958 earthquake in Alaska
Wikipedia - 1958 in jazz
Wikipedia - 1958 in philosophy
Wikipedia - 1958 in South Africa
Wikipedia - 1958 Lebanon crisis
Wikipedia - 1958 London Vickers Viking accident -- 1958 aviation accident
Wikipedia - 1958 Mars Bluff B-47 nuclear weapon loss incident -- Accidental release of a nuclear weapon in South Carolina, United States
Wikipedia - 1958 Pakistani coup d'etat -- Events surrounding the deposing of Pakistani President Iskander Mirza by Ayub Khan, Pakistani Army Commander-in-Chief
Wikipedia - 1958 papal conclave
Wikipedia - 1958 Preakness Stakes -- 83rd running of the Preakness Stakes
Wikipedia - 1958 Syerston Avro Vulcan crash -- 1958 aviation accident
Wikipedia - 1958
Wikipedia - 1959 Air Charter Turkey crash -- 1959 aviation accident
Wikipedia - 1959 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1959 Curitiba riots -- Comb War was a protest that started in December 8th 1959 in the city of Curitiba
Wikipedia - 1959 in jazz
Wikipedia - 1959 in philosophy
Wikipedia - 1959 in South African sport -- Sports-related events in South Africa during 1959
Wikipedia - 1959 in South Africa
Wikipedia - 1959 Junior Springboks tour of South America -- A series of rugby union matches played in Argentina
Wikipedia - 1959 King George VI and Queen Elizabeth Stakes -- Ninth running of the King George VI and Queen Elizabeth Stakes
Wikipedia - 1959 Pacific hurricane season -- Hurricane season in the Pacific Ocean
Wikipedia - 1959 Preakness Stakes -- 84th running of the Preakness Stakes
Wikipedia - 1959 San Diego F3H crash -- Aircraft accident
Wikipedia - 1959 Tibetan Rebellion
Wikipedia - 1959 Tibetan uprising
Wikipedia - 1959 Transair Douglas Dakota accident -- 1959 aviation accident
Wikipedia - 1959 Turkish Airlines Gatwick crash -- 1959 aviation accident
Wikipedia - 1959 Viqueque rebellion -- Uprising against Portuguese rule in East Timor
Wikipedia - 1959
Wikipedia - 195 Eurykleia -- Main-belt asteroid
Wikipedia - 1960 Agadir earthquake -- Earthquake in Morocco
Wikipedia - 1960 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1960 Ethiopian coup d'etat attempt -- attempted coups d'etat against Ethiopian Emperor Haile Selassie
Wikipedia - 1960 Guisan -- Asteroid
Wikipedia - 1960 in jazz
Wikipedia - 1960 in philosophy
Wikipedia - 1960 in South Africa
Wikipedia - 1960 Los Angeles Chargers season -- Inaugural season for the franchise in Los Angeles
Wikipedia - 1960 New York Titans season -- Inaugural season for New York's AFL franchise
Wikipedia - 1960 Preakness Stakes -- 85th running of the Preakness Stakes
Wikipedia - 1960 RB-47 shootdown incident -- 1960 aviation accident
Wikipedia - 1960 Rio de Janeiro mid-air collision -- 1960 aviation accident
Wikipedia - 1960s Australian region cyclone seasons -- Wikimedia list article
Wikipedia - 1960s Berkeley protests
Wikipedia - 1960s in fashion -- Costume and fashion in the 1960s
Wikipedia - 1960s in film
Wikipedia - 1960 South African republic referendum
Wikipedia - 1960 South Africa referendum
Wikipedia - 1960 South Vietnamese coup attempt -- Failed coup against President Ngo M-DM-^PM-CM-,nh DiM-aM-;M-^Gm
Wikipedia - 1960s South Pacific cyclone seasons -- Wikipedia list article
Wikipedia - 1960 Summer Olympics -- Games of the XVII Olympiad, celebrated in Rome in 1960
Wikipedia - 1960s -- Decade of the Gregorian calendar (1960-1969)
Wikipedia - 1960 U-2 incident -- Cold War aviation incident
Wikipedia - 1960 United States census -- 18th United States national census
Wikipedia - 1960 Valdivia earthquake -- May 1960 earthquake in Chile
Wikipedia - 1961-1975 cholera pandemic -- Seventh major cholera pandemic
Wikipedia - 1961-62 Allsvenskan (men's handball) -- Handball season
Wikipedia - 1961 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1961 Golden Helmet (Poland) -- Motorcycle speedway event
Wikipedia - 1961 in Ireland -- Events in 1961
Wikipedia - 1961 in jazz
Wikipedia - 1961 in philosophy
Wikipedia - 1961 in South Africa
Wikipedia - 1961 Intercontinental Cup -- 1961 edition of the FIFA Intercontinental Cup
Wikipedia - 1961 New York Titans season -- 1961 season of AFL team New York Titans
Wikipedia - 1961 Preakness Stakes -- 86th running of the Preakness Stakes
Wikipedia - 1961 Puerto Rican financial referendum -- Referendum on financial-related amendments to Puerto Rican statute
Wikipedia - 1962 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1962 in jazz
Wikipedia - 1962 in philosophy
Wikipedia - 1962 in South African sport -- Sports-related events in South Africa during 1962
Wikipedia - 1962 in South Africa
Wikipedia - 1962 London smog -- 1962 air pollution event in London, England
Wikipedia - 1962 New Year Honours -- Commonwealth realms of Queen Elizabeth
Wikipedia - 1962 New York Titans season -- 1962 season of AFL team New York Titans
Wikipedia - 1962 Preakness Stakes -- 87th running of the Preakness Stakes
Wikipedia - 1962 Roman Missal
Wikipedia - 1962 Seattle World's Fair
Wikipedia - 1962 Singaporean integration referendum -- Referendum on the terms of integration of Singapore into the Federation of Malaysia
Wikipedia - 1962 South Vietnamese Independence Palace bombing -- Aerial attack in Saigon
Wikipedia - 1962 World's Fair
Wikipedia - 1963 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1963 Camden PA-24 crash -- Aviation crash in 1963
Wikipedia - 1963 in jazz
Wikipedia - 1963 in philosophy
Wikipedia - 1963 in South Africa
Wikipedia - 1963 New York Jets season -- 1963 season of AFL team New York Jets
Wikipedia - 1963 papal conclave
Wikipedia - 1963 Preakness Stakes -- 88th running of the Preakness Stakes
Wikipedia - 1963 Provincial Speedway League -- Speedway league season
Wikipedia - 1963 South Vietnamese coup
Wikipedia - 1963 Togolese coup d'etat -- 1963 coup in Togo
Wikipedia - 1964 Alaska earthquake
Wikipedia - 1964 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1964 Brazilian coup d'etat -- March-April 1964 coup d'etat in Brazil that ousted President Joao Goulart
Wikipedia - 1964 Brinks Hotel bombing -- Viet Cong bombing in Saigon
Wikipedia - 1964 European Nations' Cup -- 1964 edition of the UEFA European Nations' Cup
Wikipedia - 1964 (film) -- 2015 documentary film about the events of 1964
Wikipedia - 1964 in Israel -- article about events in a specific year or time period
Wikipedia - 1964 in jazz
Wikipedia - 1964 in philosophy
Wikipedia - 1964 in South Africa
Wikipedia - 1964 in sports -- Sports-related events of 1964
Wikipedia - 1964 Manyas earthquake -- Earthquake in Turkey
Wikipedia - 1964 New York Jets season -- 1964 season of AFL team New York Jets
Wikipedia - 1964 New York World's Fair -- Showcase of mid-20th-century American culture and technology fair
Wikipedia - 1964 Preakness Stakes -- 89th running of the Preakness Stakes
Wikipedia - 1964 race riots in Singapore -- 1964 civil unrest in Singapore
Wikipedia - 1964 state highway renumbering (California) -- Highway renumbering
Wikipedia - 1964 state highway renumbering (Washington) -- Highway renumbering in Washington
Wikipedia - 1964 Summer Olympics
Wikipedia - 1964 T-39 shootdown incident -- Cold War incident involving an American T-39 being shot down by a Soviet MiG-19
Wikipedia - 1964 Ugandan lost counties referendum -- Ugandan referendum
Wikipedia - 1965 Argentine Air Force C-54 disappearance -- Argentine military flight that disappeared on 3 November 1965
Wikipedia - 1965 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1965 Chase -- Steeplechase horse race in Britain
Wikipedia - 1965 Indian Everest Expedition -- First successful Indian summit of Mount Everest
Wikipedia - 1965 in film
Wikipedia - 1965 in jazz
Wikipedia - 1965 in philosophy
Wikipedia - 1965 in science
Wikipedia - 1965 in South Africa
Wikipedia - 1965 MGM vault fire -- 1965 fire
Wikipedia - 1965 New York Jets season -- 1965 season of AFL team New York Jets
Wikipedia - 1965 Preakness Stakes -- 90th running of the Preakness Stakes
Wikipedia - 1965 Saigon bombing -- Bombing in which 42 were killed
Wikipedia - 1965 Saint Louis Billikens men's soccer team -- U.S. soccer team
Wikipedia - 1965 South Vietnamese coup -- 1965 coup attempt in South Vietnam
Wikipedia - 1965 Soviet economic reform
Wikipedia - 1966-67 Czechoslovak Extraliga season -- Season of the Czechoslovak Extraliga
Wikipedia - 1966 anti-Igbo pogrom -- Series of massacres of Igbo people in Nigeria
Wikipedia - 1966 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1966 British Empire and Commonwealth Games -- 8th edition of the British Empire and Commonwealth Games
Wikipedia - 1966 Central American and Caribbean Games -- Held in San Juan, Puerto Rico
Wikipedia - 1966 European Indoor Games - Women's 60 metres -- Athletics event
Wikipedia - 1966 Felthorpe Trident crash -- Crash of a Trident airliner in a pre-delivery flight in 1966
Wikipedia - 1966 flood of the Arno -- November 1966 flood of the Arno River in Tuscany, Italy
Wikipedia - 1966 in baseball
Wikipedia - 1966 in jazz
Wikipedia - 1966 in philosophy
Wikipedia - 1966 in South Africa
Wikipedia - 1966 Iraqi coup d'etat attempt -- 1966 coup d'etat attempt in Iraq
Wikipedia - 1966 Miami Dolphins season -- Inaugural season for Miami's AFL team
Wikipedia - 1966 New York City smog -- Air-pollution episode in New York City
Wikipedia - 1966 New York Jets season -- 1966 season of AFL team New York Jets
Wikipedia - 1966 Nigerian counter-coup -- 2nd Nigeria coup in 1966
Wikipedia - 1966 Preakness Stakes -- 91st running of the Preakness Stakes
Wikipedia - 1966 Spanish organic law referendum -- Referendum in Francoist Spain
Wikipedia - 1966 Varto earthquake -- Earthquake in eastern Turkey
Wikipedia - 1967-68 Irish League -- Irish League
Wikipedia - 1967 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1967 Australian referendum (Aboriginals) -- Question 2 of 1967 Australian referendum, about counting Indigenous people in the census and allowing the government to legislate separately for them
Wikipedia - 1967 Buffalo riot -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 Grand National -- Horse race held in 1967
Wikipedia - 1967 in jazz
Wikipedia - 1967 in philosophy
Wikipedia - 1967 in South Africa
Wikipedia - 1967 Milwaukee riot -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 Minneapolis Riot -- Minneapolis Riot
Wikipedia - 1967 Mudurnu earthquake -- Earthquake in western Turkey
Wikipedia - 1967 Newark riots -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 New York Jets season -- 1967 season of AFL team New York Jets
Wikipedia - 1967 Palestinian exodus -- Flight of around 280,000 to 325,000 Palestinians out of the territories captured by Israel during and in the aftermath of the Six-Day War
Wikipedia - 1967 Plainfield riots -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 Preakness Stakes -- 92nd running of the Preakness Stakes
Wikipedia - 1967 Saginaw riot -- One of the many race riots that swept cities in the U.S. during the "Long Hot Summer of 1967"
Wikipedia - 1967 Togolese coup d'etat -- 1967 coup in Togo
Wikipedia - 1968-69 United States network television schedule -- Wikimedia list article
Wikipedia - 1968 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1968 Belice earthquake -- Earthquake in Sicily, Italy
Wikipedia - 1968 Cannes Film Festival -- 21st film festival at Cannes; cut short due to protests
Wikipedia - 1968 Democratic National Convention protest activity
Wikipedia - 1968 Democratic National Convention protests
Wikipedia - 1968 Democratic National Convention
Wikipedia - 1968 Illinois earthquake -- Largest recorded earthquake in Illinois, US
Wikipedia - 1968 in jazz
Wikipedia - 1968 in philosophy
Wikipedia - 1968 in South Africa
Wikipedia - 1968 Israel Super Cup -- Sport competition
Wikipedia - 1968 Maryland Terrapins men's soccer team -- 19698 Maryland Terrapins men's soccer team
Wikipedia - 1968 Meckering earthquake -- Earthquake in 1968 in Western Australia
Wikipedia - 1968 New York Jets season -- 1968 season of AFL team New York Jets; first and to date only Super Bowl appearance and win
Wikipedia - 1968 Olympics Black Power salute -- Protest during 1968 Olympic Games
Wikipedia - 1968 Preakness Stakes -- 93rd running of the Preakness Stakes
Wikipedia - 1968 Pulitzer Prize -- Awards given at the 1968 Pulitzer Prize
Wikipedia - 1968 student protests
Wikipedia - 1968 Summer Olympics -- Games of the XIX Olympiad, held in Mexico City in 1968
Wikipedia - 1968 Thule Air Base B-52 crash -- 1968 aviation accident
Wikipedia - 1969 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1969 Birmingham Ladywood by-election
Wikipedia - 1969 Curacao uprising -- Series of riots and protests
Wikipedia - 1969 (film) -- 1988 drama film directed by Ernest Thompson
Wikipedia - 1969 in jazz
Wikipedia - 1969 in philosophy
Wikipedia - 1969 in South Africa
Wikipedia - 1969 Libyan coup d'etat -- Coup d'etat carried out by the Libyan Free Unionist Officers Movement (1969)
Wikipedia - 1969 Newton Cessna 172 crash -- Aviation accident
Wikipedia - 1969 New York Jets season -- 1969 season of AFL team New York Jets
Wikipedia - 1969 Preakness Stakes -- 94th running of the Preakness Stakes
Wikipedia - 1969 race riots of Singapore -- 1969 civil unrest in Singapore
Wikipedia - 1969 Santa Barbara oil spill -- Oil platform blow-out fouled the coast of California resulting in environmental legislation
Wikipedia - 1969 South African Open (tennis)
Wikipedia - 1969 Southeast Asian Peninsular Games -- Multi-sport event
Wikipedia - 1969 (TV series) -- 2019 television documentary series
Wikipedia - 1.96
Wikipedia - 1970 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1970 Atlantic Ocean Antonov An-22 crash -- 1970 aviation accident
Wikipedia - 1970 Bhola cyclone -- Tropical cyclone that struck East Pakistan in 1970
Wikipedia - 1970 British Annapurna South Face expedition -- First ascent of Himalayan mountain face using rock climbing techniques
Wikipedia - 1970 Cambodian coup d'etat -- Coup d'etat in Cambodia
Wikipedia - 1970 Chilean presidential election
Wikipedia - 1970 Golden Helmet (Poland) -- Annual motorcycle speedway event
Wikipedia - 1970 in jazz
Wikipedia - 1970 in music
Wikipedia - 1970 in philosophy
Wikipedia - 1970 in South Africa
Wikipedia - 1970 La Fleche Wallonne -- Cycle race
Wikipedia - 1970 Lesotho coup d'etat -- Self-coup of Leabua Jonathan
Wikipedia - 1970 Preakness Stakes -- 95th running of the Preakness Stakes
Wikipedia - 1970s energy crisis
Wikipedia - 1970s in fashion -- Costume and fashion in the 1970s
Wikipedia - 1970s in film
Wikipedia - 1970s in science and technology
Wikipedia - 1970s in video games
Wikipedia - 1970s operation in Balochistan
Wikipedia - 1970 South African Open (tennis)
Wikipedia - 1970 Spantax CV-990 crash -- Aviation accident in Stockholm, Sweden
Wikipedia - 1970s -- Decade of the Gregorian calendar (1970-1979)
Wikipedia - 1970 United States gubernatorial elections
Wikipedia - 1971-72 Cypriot First Division -- The 33rd season of Cypriot First Division
Wikipedia - 1971 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1971 B-52C Lake Michigan crash -- Aviation accident
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 - 1971: Beyond Borders -- 2017 film
Wikipedia - 1971 College Football All-America Team
Wikipedia - 1971 Colorado Aviation Aero Commander 680 crash -- Aviation accident
Wikipedia - 1971 Indian Airlines hijacking -- Aviation incident
Wikipedia - 1971 in home video -- Home video-related events of 1971
Wikipedia - 1971 in jazz
Wikipedia - 1971 in philosophy
Wikipedia - 1971 in South Africa
Wikipedia - 1971 in video games
Wikipedia - 1971 January 22 Surgut Aeroflot Antonov An-12 crash -- Aviation accident in the Soviet Union
Wikipedia - 1971 January 31 Surgut Aeroflot Antonov An-12 crash -- Aviation accident in the Soviet Union
Wikipedia - 1971 JVP insurrection -- Attempted coup in Sri Lanka
Wikipedia - 1971 KFK competitions (Ukraine) -- 1971 sporting event
Wikipedia - 1971 Krasnodar bus bombing -- Bus bombing in Krasnodar, Russia
Wikipedia - 1971 May Day Protests
Wikipedia - 1971 Odisha cyclone -- North Indian Ocean cyclone in 1971
Wikipedia - 1971 Preakness Stakes -- 96th running of the Preakness Stakes
Wikipedia - 1971 RAF Hercules crash -- Aviation accident off the coast of Italy
Wikipedia - 1971 San Fernando earthquake -- Earthquake in California
Wikipedia - 1971 South African Open (tennis)
Wikipedia - 1971 Swiss referendums -- Three referendums held in Switzerland in 1971
Wikipedia - 1971 Women's World Cup
Wikipedia - 1972 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1972 Bean Station, Tennessee bus crash -- Bus/semi-truck collision in Bean Station, Tennessee
Wikipedia - 1972 California Proposition 17 -- Measure enacted by California voters to reinstate the death penalty
Wikipedia - 1972 Cameroonian constitutional referendum -- referendum in Cameroon
Wikipedia - 1972 College Football All-America Team
Wikipedia - 1972 in home video -- Home video-related events of 1972
Wikipedia - 1972 in jazz
Wikipedia - 1972 in philosophy
Wikipedia - 1972 in South Africa
Wikipedia - 1972 in video games
Wikipedia - 1972 Iran blizzard -- Deadly snowstorm in Iran
Wikipedia - 1972 Montreal Museum of Fine Arts robbery -- Highest-value theft in Canadian history
Wikipedia - 1972 New Zealand eight -- rowing team
Wikipedia - 1972 Preakness Stakes -- 97th running of the Preakness Stakes
Wikipedia - 1972 Puerto Rico DC-7 crash -- Aviation accident
Wikipedia - 1972 Qatari coup d'etat -- Palace overthrow of Ahmad bin Ali Al Thani
Wikipedia - 1972 South African Open (tennis)
Wikipedia - 1972 Summer Olympics -- Games of the XX Olympiad, held in Munich in 1972
Wikipedia - 1972 Tour de Romandie -- Cycle race
Wikipedia - 1973-1975 recession -- Period of economic stagnation in the Western world
Wikipedia - 1973 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1973 Belmont Stakes -- 105th running of the Belmont Stakes
Wikipedia - 1973 Canadian federal budget -- Canadian federal budget for fiscal year 1973-1974
Wikipedia - 1973 Chilean coup d'etat -- Coup d'etat in Chile on 11 September 1973
Wikipedia - 1973 College Football All-America Team
Wikipedia - 1973 DeKalb-Peachtree Airport Learjet crash -- Aviation accident in Georgia, United States
Wikipedia - 1973 in jazz
Wikipedia - 1973 in philosophy
Wikipedia - 1973 in South Africa
Wikipedia - 1973 in video games
Wikipedia - 1973 Luhuo earthquake -- 1973 earthquake in China
Wikipedia - 1973 Nantes mid-air collision -- Mid-air collision over France in 1973
Wikipedia - 1973 Nemzeti Bajnoksag I (women's handball) -- Hungary's premier Handball league
Wikipedia - 1973 Nepal plane hijack -- Plane hijacking in Nepal
Wikipedia - 1973 Northern Ireland border poll -- Referendum held in Northern Ireland
Wikipedia - 1973 oil crisis -- 1973 petroleum shortage
Wikipedia - 1973 Paris Air Show Tu-144 crash -- Aviation accident
Wikipedia - 1973 Preakness Stakes -- 98th running of the Preakness Stakes
Wikipedia - 1973 raid on Egyptian missile bases -- Israeli raid during the Yom Kippur War
Wikipedia - 1973 Rome airport attacks and hijacking -- Terrorist attacks
Wikipedia - 1973 (song) -- 2007 single by James Blunt
Wikipedia - 1973 South African Open (tennis)
Wikipedia - 1973 Westminster bombing -- Car bomb explosion in Millbank, London
Wikipedia - 1974-75 FC Barcelona season -- FC Barcelona season
Wikipedia - 1974-75 Lancashire Cup -- Sixty-second occasion
Wikipedia - 1974 AD -- Nepalese Rock band
Wikipedia - 1974 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1974 FIFA World Cup
Wikipedia - 1974 FIVB Volleyball Men's World Championship
Wikipedia - 1974 Houses of Parliament bombing -- 1974 bombing of the British Houses of Parliament
Wikipedia - 1974 in jazz
Wikipedia - 1974 in Malaysia -- Malaysian related events in the year 1974
Wikipedia - 1974 in philosophy
Wikipedia - 1974 in South Africa
Wikipedia - 1974 in television
Wikipedia - 1974 in video games
Wikipedia - 1974 Lima earthquake -- 1974 earthquake in Peru
Wikipedia - 1974 Preakness Stakes -- 99th running of the Preakness Stakes
Wikipedia - 1974 South African Open (tennis)
Wikipedia - 1974 Suez Canal Clearance Operation -- Agreement to reopen the Suez Canal following the Yom Kippur War
Wikipedia - 1974 Super Outbreak -- April 1974, the 2nd-largest tornado outbreak ever in a 24-hour period
Wikipedia - 1974 Togo presidential C-47 crash -- 1974 aviation accident in Togo
Wikipedia - 1974 White House helicopter incident -- 1974 incident in which a U.S. Army pilot landed a stolen helicopter on the South Lawn of the White House
Wikipedia - 1975 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1975 Australian constitutional crisis -- Dismissal of Prime Minister Gough Whitlam by Governor-General John Kerr
Wikipedia - 1975 British Mount Everest Southwest Face expedition -- Himalayan ascent requiring rock climbing techniques
Wikipedia - 1975 Holton-Arms School senior prom -- 1975 high school dance held at the White House
Wikipedia - 1975 in home video -- Home video-related events of 1975
Wikipedia - 1975 in jazz
Wikipedia - 1975 in philosophy
Wikipedia - 1975 in South Africa
Wikipedia - 1975 in video games
Wikipedia - 1975 Kjalarnes helicopter crash -- Deadliest helicopter crash in Icelandic aviation history
Wikipedia - 1975 Ladbroke International (snooker) -- Professional invitational team snooker event
Wikipedia - 1975 LaGuardia Airport bombing -- Terrorist attack in New York City
Wikipedia - 1975 M-EM-;abbar Avro Vulcan crash -- Crash of a British jet bomber in eastern Malta
Wikipedia - 1975 New York Telephone exchange fire -- 1975 fire in New York City
Wikipedia - 1975 Nigerian coup d'etat -- 1975 coup in Nigeria led by General Yakubu Gowon
Wikipedia - 1975 Piccadilly bombing -- Bomb attack near Green Park Underground station, London
Wikipedia - 1975 Preakness Stakes -- 100th running of the Preakness Stakes
Wikipedia - 1975 South African Open (tennis)
Wikipedia - 1975 South Pacific Games -- Fifth edition of the South Pacific Games, held in Guam
Wikipedia - 1975 Spring Offensive -- The final North Vietnamese campaign in the Vietnam War that led to the capitulation of South Vietnam
Wikipedia - 1975 United Kingdom European Communities membership referendum -- British referendum of 1975
Wikipedia - 1976 African Cup of Nations squads -- Wikimedia list article
Wikipedia - 1976 Argentine coup d'etat -- March 1976 military coup d'etat in Argentina
Wikipedia - 1976 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1976 British Isles heat wave -- Heat wave 1976
Wikipedia - 1976 Chowchilla kidnapping -- Mass kidnapping committed in California, US
Wikipedia - 1976 in home video -- Home video-related events of 1976
Wikipedia - 1976 in jazz
Wikipedia - 1976 in philosophy
Wikipedia - 1976 in South Africa
Wikipedia - 1976 in video games
Wikipedia - 1976 M-CM-^Galdiran-Muradiye earthquake -- November 1976 earthquake in eastern Turkey
Wikipedia - 1976 Nigerian coup d'etat attempt -- 1979 coup detat attempt by colonel Buka Suka Dimka
Wikipedia - 1976 Olympia bombing -- Bomb attack in West London
Wikipedia - 1976 Philadelphia Legionnaires' disease outbreak -- First occasion of a cluster of a pneumonia cases later identified as Legionnaires' disease
Wikipedia - 1976 Preakness Stakes -- 101st running of the Preakness Stakes
Wikipedia - 1976 Rotherham by-election
Wikipedia - 1976 Rothmans Sun-7 Series -- A motor racing competition for Touring Cars of under 3 litre capacity
Wikipedia - 1976 South African Open (tennis)
Wikipedia - 1976 Summer Olympics -- Games of the XXI Olympiad, held in Montreal in 1976
Wikipedia - 1976 Tangshan earthquake -- Earthquake that occurred in 1976 in Tangshan, Hebei, China
Wikipedia - 1976 Tehran UFO incident -- Radar and visual sighting of a UFO over Tehran, Iran
Wikipedia - 1976 Wirral by-election
Wikipedia - 1977 Arizona armored car robbery -- 1977 robbery of an armored car
Wikipedia - 1977 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1977 Atocha massacre -- far-right massacre of five people in Madrid in 1977
Wikipedia - 1977 Australian plebiscite (National Song) -- Additional question in the 1977 Australian referendum
Wikipedia - 1977 Australian referendum -- Public vote in Australia containing a total of five questions
Wikipedia - 1977 Belmont Stakes -- 109th running of the Belmont Stakes
Wikipedia - 1977 B.R.S.C.C. Trophy -- Formula Three race
Wikipedia - 1977 (film) -- 2009 film by G.N.Dinesh Kumar
Wikipedia - 1977 in home video -- Home video-related events of 1977
Wikipedia - 1977 in jazz
Wikipedia - 1977 in philosophy
Wikipedia - 1977 in poetry
Wikipedia - 1977 in South Africa
Wikipedia - 1977 in video games
Wikipedia - 1977 Preakness Stakes -- 102nd running of the Preakness Stakes
Wikipedia - 1977 Silver Jubilee and Birthday Honours -- List of honours
Wikipedia - 1977 South African Open (tennis)
Wikipedia - 1978-79 Bundesliga -- 16th season of the Bundesliga
Wikipedia - 1978-79 FA Trophy -- Tenth season of the FA Trophy
Wikipedia - 1978 Agoura-Malibu firestorm -- |Wildfire in Los Angeles county, California, U.S.
Wikipedia - 1978 American Soccer League -- American Soccer League
Wikipedia - 1978 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1978 Balkan Bulgarian Tupolev Tu-134 crash -- Aviation accident
Wikipedia - 1978 Belmont Stakes -- 110th running of the Belmont Stakes
Wikipedia - 1978 British Army Gazelle downing -- Helicopter downed over Northern Ireland during an engagement between the Provisional IRA and the British Army
Wikipedia - 1978 California Proposition 13 -- A ballot initiative which capped property tax at 1% and yearly increases at 2%
Wikipedia - 1978 Commonwealth Games
Wikipedia - 1978 Constitution of the People's Republic of China
Wikipedia - 1978 Epsom and Ewell by-election
Wikipedia - 1978 Georgian demonstrations -- 1978 protests in Tbilisi, Georgia
Wikipedia - 1978 Ghanaian governmental referendum -- Ghanaian referendum
Wikipedia - 1978 Hardy Cup
Wikipedia - 1978 in home video -- Home video-related events of 1978
Wikipedia - 1978 in jazz
Wikipedia - 1978 in philosophy
Wikipedia - 1978 in South Africa
Wikipedia - 1978 in video games
Wikipedia - 1978 in video gaming
Wikipedia - 1978 Iranian Chinook shootdown -- Helicopters shot down by Soviet air defense forces
Wikipedia - 1978 LAV HS 748 accident -- Aviation accident off the Venezuelan coast
Wikipedia - 1978 London bus attack -- Terrorist attack in which 2 people died
Wikipedia - 1978 Mauritanian coup d'etat -- Military overthrow of Moktar Ould Daddah
Wikipedia - 1978 North Sea storm surge -- A storm surge which occurred over 11-12 January causing extensive [[coastal flooding]] and considerable damage on the east coast of England between the Humber and Kent
Wikipedia - 1978 Palace of Versailles bombing -- Terrorist bombing in which one person was injured
Wikipedia - 1978 Preakness Stakes -- 103rd running of the Preakness Stakes
Wikipedia - 1978 Singapore flood -- 1978 flood in Singapore
Wikipedia - 1978 South African Open (tennis)
Wikipedia - 1979 Arizona Republic / Jimmy Bryan 150 -- First round of the 1979 IndyCar season
Wikipedia - 1979 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1979 Cannes Film Festival -- The 32nd Cannes Film Festival
Wikipedia - 1979 Imperial Valley earthquake -- Earthquake
Wikipedia - 1979 in home video -- Home video-related events of 1979
Wikipedia - 1979 in jazz
Wikipedia - 1979 in philosophy
Wikipedia - 1979 in South Africa
Wikipedia - 1979 in video games
Wikipedia - 1979 in video gaming
Wikipedia - 1979 Pan American Games -- Eighth edition of the Pan American Games
Wikipedia - 1979 Preakness Stakes -- 104th running of the Preakness Stakes
Wikipedia - 1979 revolution
Wikipedia - 1979 (song) -- 1996 single by The Smashing Pumpkins
Wikipedia - 1979 South African Open (tennis)
Wikipedia - 1979 vote of no confidence in the Callaghan ministry -- 1979 political event in the UK
Wikipedia - 1979 XB -- Risk-listed hazardous near-Earth asteroid
Wikipedia - 197 (number)
Wikipedia - 197 Yonge Street -- Canadian historical property
Wikipedia - 1980-1989 world oil market chronology -- 1980s economic history
Wikipedia - 1980 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1980 Azores Islands earthquake -- Earthquake on Azores Islands, Portugal
Wikipedia - 1980 Camarate air crash -- Air crash in Camarate, Portugal
Wikipedia - 1980 Canadian federal budget -- The Canadian federal budget for fiscal year 1980-1981
Wikipedia - 1980 Damascus Titan missile explosion -- Explosion of a US ICBM in Arkansas
Wikipedia - 1980 eruption of Mount St. Helens -- Major volcanic eruption in Skamania County, Washington, U.S.
Wikipedia - 1980 in games -- Game-related events of 1980
Wikipedia - 1980 in home video -- Home video-related events of 1980
Wikipedia - 1980 in jazz
Wikipedia - 1980 in Pakistan -- Events happened in 1980 in Pakistan
Wikipedia - 1980 in philosophy
Wikipedia - 1980 in South Africa
Wikipedia - 1980 in video games
Wikipedia - 1980 in video gaming
Wikipedia - 1980 murders of U.S. missionaries in El Salvador -- Murders
Wikipedia - 1980 NHRA Winternationals -- Drag racing event
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 - 1980 Preakness Stakes -- 105th running of the Preakness Stakes
Wikipedia - 1980s in fashion -- Costume and fashion in the 1980s
Wikipedia - 1980s in film
Wikipedia - 1980s in Japan -- Economic boom period in Japanese history
Wikipedia - 1980s in Latin music -- Major events and trends in Latin music in the 1980s
Wikipedia - 1980s in science and technology
Wikipedia - 1980s in video games -- Aspect of history
Wikipedia - 1980s oil glut -- oversupply of oil in the 1980s
Wikipedia - 1980 (song)
Wikipedia - 1980 South African Open (tennis)
Wikipedia - 1980s professional wrestling boom -- Era of professional wrestling
Wikipedia - 1980 St Pauls riot -- Occurred in St Pauls, Bristol, England on 2 April 1980
Wikipedia - 1980 Summer Olympics closing ceremony -- Olympics ceremony in Moscow, USSR
Wikipedia - 1980 Summer Olympics -- Games of the XXII Olympiad, held in Moscow in 1980
Wikipedia - 1980s -- Decade of the Gregorian calendar (1980-1989)
Wikipedia - 1980 United States Senate election in Oklahoma
Wikipedia - 1980 United States Senate elections
Wikipedia - 1980 Women's World Open (snooker) -- Women's snooker event, held May 1980
Wikipedia - 1981-82 Eredivisie -- Eredivisie
Wikipedia - 1981-82 South Pacific cyclone season -- South Pacific tropical cyclone season
Wikipedia - 1981 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1981 Brink's robbery
Wikipedia - 1981 Brixton riot -- Confrontation between police and protesters in London in 1981
Wikipedia - 1981 Emperor's Cup -- 1981 Emperor's Cup
Wikipedia - 1981 Epsom Derby -- 202nd annual running of the Derby horse race
Wikipedia - 1981 in home video -- Home video-related events of 1981
Wikipedia - 1981 in jazz
Wikipedia - 1981 in philosophy
Wikipedia - 1981 in South Africa
Wikipedia - 1981 in video games
Wikipedia - 1981 Iranian Air Force C-130 crash
Wikipedia - 1981 Irish hunger strike -- Protest by Irish republican prisoners in Northern Ireland, in which ten died
Wikipedia - 1981 Moroccan riots -- Uprising in Moroccan society
Wikipedia - 1981 Preakness Stakes -- 106th running of the Preakness Stakes
Wikipedia - 1981 Quebec general election
Wikipedia - 1981 South African Open (tennis)
Wikipedia - 1981 South Africa rugby union tour of New Zealand and the United States -- Controversial rugby tour of New Zealand and the US by the South African rugby team
Wikipedia - 1981 South Africa rugby union tour of New Zealand
Wikipedia - 1981 Spanish coup d'etat attempt -- February 1981 coup d'etat attempt in Spain
Wikipedia - 1981 Vienna synagogue attack -- Armed terrorist attacks in Vienna, Austria
Wikipedia - 1981 warning strike in Poland -- 1981 strike in Poland
Wikipedia - 1981 Westmorland earthquake -- Earthquake
Wikipedia - 1981 Women's World Open (snooker) -- Women's snooker event, held May 1981
Wikipedia - 1982-1992 (Europe album) -- compilation album by Europe
Wikipedia - 1982 (2019 film) -- 2019 Lebanese drama film
Wikipedia - 1982 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1982 Bass and Golden Leisure Classic -- Invitational professional snooker event, held 29 May 1982
Wikipedia - 1982 British Army Gazelle friendly fire incident -- Accidental downing of a helicopter in the Falklands War
Wikipedia - 1982 Chicago Tylenol murders
Wikipedia - 1982 Commonwealth Games opening ceremony -- Opening ceremony
Wikipedia - 1982 Commonwealth Games -- 12th edition of the Commonwealth Games
Wikipedia - 1982 FIFA World Cup
Wikipedia - 1982 Gay Games -- International LGBT multi-sport and cultural event
Wikipedia - 1982 Hama massacre -- Suppression of the Islamic Uprising in Syria
Wikipedia - 1982 in home video -- Home video-related events of 1982
Wikipedia - 1982 in jazz
Wikipedia - 1982 in philosophy
Wikipedia - 1982 in South Africa
Wikipedia - 1982 in spaceflight -- Events of the year 1982 in spaceflight
Wikipedia - 1982 invasion of the Falkland Islands -- 1982 Argentine invasion of the Falklands
Wikipedia - 1982 in video games
Wikipedia - 1982, Janine -- Book by Alasdair Gray
Wikipedia - 1982 Lebanon War -- 1982 war between Israel and forces in Lebanon
Wikipedia - 1982 Peckham by-election
Wikipedia - 1982 Preakness Stakes -- 107th running of the Preakness Stakes
Wikipedia - 1982 South African Open (tennis)
Wikipedia - 1982 Wilkes-Barre shootings -- Spree killing in Pennsylvania, United States
Wikipedia - 1982 World's Fair -- 1982 international exposition in Knoxville, Tennessee, United States
Wikipedia - 1982 World's Strongest Man -- 6th edition of the World's Strongest Man Contest held in California
Wikipedia - 1983-1985 famine in Ethiopia -- Widespread famine in Ethiopia
Wikipedia - 1983-1986 Kurdish rebellions in Iraq -- Kurdish rebellion against the Government of Saddam Hussein In Iraq
Wikipedia - 1983-84 NASL Indoor season -- Indoor soccer league history
Wikipedia - 1983... (A Merman I Should Turn to Be) -- 1968 song by the Jimi Hendrix Experience
Wikipedia - 1983 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1983 Can-Am season -- 16th season of Sports Car Club of America series
Wikipedia - 1983 Code of Canon Law
Wikipedia - 1983 Erzurum earthquake -- Earthquake in eastern Turkey
Wikipedia - 1983 in American television -- Television-related events in the USA during 1983
Wikipedia - 1983 in home video -- Home video-related events of 1983
Wikipedia - 1983 in jazz
Wikipedia - 1983 in philosophy
Wikipedia - 1983 in South Africa
Wikipedia - 1983 in video games
Wikipedia - 1983 Kuwait bombings -- Attacks on six key foreign and Kuwaiti installations on 12 December 1983
Wikipedia - 1983 Lucanamarca massacre -- Massacre perpetrated by the Shining Path in 1983
Wikipedia - 1983 New York City Marathon -- Marathon held in New York City in 1983
Wikipedia - 1983 Orly Airport attack -- Bombing in Orly airport by ASALA
Wikipedia - 1983 Pan American Games -- Ninth edition of the Pan American Games
Wikipedia - 1983 Preakness Stakes -- 108th running of the Preakness Stakes
Wikipedia - 1983 South African constitutional reform referendum
Wikipedia - 1983 South African Open (tennis)
Wikipedia - 1983 United States Senate bombing
Wikipedia - 1984 (1956 film) -- 1956 film by Michael Anderson
Wikipedia - 1984 (advertisement) -- 1984 American television commercial directed by Ridley Scott
Wikipedia - 1984 Allsvenskan -- 1984 season of Fotbollsallsvenskan
Wikipedia - 1984 anti-Sikh riots -- 1984 series of organised pogroms against Sikhs in India
Wikipedia - 1984 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1984 Biman Bangladesh Airlines Fokker F27 crash -- Aviation accident
Wikipedia - 1984 (book)
Wikipedia - 1984 Can-Am season -- Racing season
Wikipedia - 1984 in American television -- Television-related events in the USA during 1984
Wikipedia - 1984 in home video -- Home video-related events of 1984
Wikipedia - 1984 in jazz
Wikipedia - 1984 in philosophy
Wikipedia - 1984 in South Africa
Wikipedia - 1984 in video games
Wikipedia - 1984 MTV Video Music Awards -- Award ceremony
Wikipedia - 1984 New York City Subway shooting -- Shooting committed on the New York City Subway
Wikipedia - 1984 Pacific typhoon season -- Typhoon season in the Pacific Ocean
Wikipedia - 1984 Preakness Stakes -- 109th running of the Preakness Stakes
Wikipedia - 1984 Rajneeshee bioterror attack -- Deliberate Salmonella contamination in Oregon, US
Wikipedia - 1984 (song) -- David Bowie song
Wikipedia - 1984 South African Open (tennis)
Wikipedia - 1984 Summer Olympics closing ceremony -- Closing ceremony for the 1984 Summer Olympics
Wikipedia - 1984 Summer Olympics -- Games of the XXIII Olympiad, held in Los Angeles in 1984
Wikipedia - 1984 (television commercial)
Wikipedia - 1984 United States presidential election
Wikipedia - 1984 Winter Olympics -- 14th edition of Winter Olympics, held in Sarajevo (Yugoslavia) in 1984
Wikipedia - 1985-86 Scottish Premier Division -- Scottish Premier Division
Wikipedia - 1985 Athens bar bombing -- Far-right bombing aimed at Americans
Wikipedia - 1985 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1985 Brixton riot -- Confrontation between Police and protesters in London in 1985
Wikipedia - 1985 (film) -- 2018 film directed by Yen Tan
Wikipedia - 1985 Gujarat riots -- 1985 communal violence in Gujarat State
Wikipedia - 1985 in home video -- Home video-related events of 1985
Wikipedia - 1985 in jazz
Wikipedia - 1985 in philosophy
Wikipedia - 1985 in South Africa
Wikipedia - 1985 in video games
Wikipedia - 1985 Mexico City earthquake -- Earthquake in Mexico
Wikipedia - 1985 MTV Video Music Awards -- Award ceremony
Wikipedia - 1985 North American cold wave -- Meteorological event
Wikipedia - 1985 Northern Cypriot constitutional referendum -- Northern Cyprian constitutional referendum
Wikipedia - 1985 Polar Sea controversy
Wikipedia - 1985 Preakness Stakes -- 110th running of the Preakness Stakes
Wikipedia - 1985 Puerto Rico floods -- Flood event that took place in Puerto Rico
Wikipedia - 1985 Rajneeshee assassination plot -- Oregon assassination plot
Wikipedia - 1985 (SR-71 song) -- 2004 song by SR-71
Wikipedia - 1985: The Year of the Spy -- Year with most spies arrested in US
Wikipedia - 1985 World Snooker Championship final
Wikipedia - 1986 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1986 Berlin discotheque bombing
Wikipedia - 1986 California Proposition 65 -- California law to protect drinking water from toxic substances
Wikipedia - 1986 Commonwealth Games
Wikipedia - 1986 enlargement of the European Communities -- Accession of Spain and Portugal to the European Communities
Wikipedia - 1986 FBI Miami shootout -- Gun battle between eight FBI agents and two serial bank robbers and murderers in Miami in 1986
Wikipedia - 1986 Gay Games -- International LGBT multi-sport and cultural event
Wikipedia - 1986 in home video -- Home video-related events of 1986
Wikipedia - 1986 in Japanese television -- Television-related events in Japan in 1986
Wikipedia - 1986 in jazz
Wikipedia - 1986 in philosophy
Wikipedia - 1986 in South Africa
Wikipedia - 1986 in video games
Wikipedia - 1986 K2 disaster -- Five deaths in five days on the mountain K2
Wikipedia - 1986 Killing of Kekuojalie Sachu and Vikhozo Yhoshu -- 1986 killing of students by police forces in Kohima, Nagaland, India
Wikipedia - 1986 Lesotho coup d'etat -- Military overthrow of Leabua Jonathan
Wikipedia - 1986 Mozambican Tupolev Tu-134 crash -- Aviation accident
Wikipedia - 1986 MTV Video Music Awards -- Award ceremony
Wikipedia - 1986 Preakness Stakes -- 111th running of the Preakness Stakes
Wikipedia - 1986 Togolese coup d'etat attempt -- 1986 coup attempt in Togo
Wikipedia - 1986 Turkish consulate bombing in Melbourne -- Terror attack in 1986 in Melbourne, Australia
Wikipedia - 1986 United States bombing of Libya -- US April 1986 military operation in Libya
Wikipedia - 1986
Wikipedia - 1987-1989 JVP insurrection -- Armed revolt in Sri Lanka
Wikipedia - 1987 America's Cup -- 26th America's Cup yacht race
Wikipedia - 1987 (artist) -- Swedish producer, songwriter, and musician
Wikipedia - 1987 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1987 Black Dragon fire -- Major wildfire in China and the Soviet Union
Wikipedia - 1987 FA Cup Final
Wikipedia - 1987 Indianapolis Ramada Inn A-7D Corsair II crash -- Aircraft accident in Indianapolis, Indiana
Wikipedia - 1987 in home video -- Home video-related events of 1987
Wikipedia - 1987 in jazz
Wikipedia - 1987 in philosophy
Wikipedia - 1987 in South Africa
Wikipedia - 1987 in sports -- The year's events in world sport
Wikipedia - 1987 in the United States
Wikipedia - 1987 in video games
Wikipedia - 1987 Maryland train collision -- Train accident
Wikipedia - 1987 Mecca incident -- July 1987 clash between Shia pilgrims and Saudi Arabian security forces during the Islamic Hajj season
Wikipedia - 1987 MTV Video Music Awards -- Award ceremony
Wikipedia - 1987 Preakness Stakes -- 112th running of the Preakness Stakes
Wikipedia - 1987 Ryder Cup
Wikipedia - 1987 (What the Fuck Is Going On?) -- Debut album of The Justified Ancients of Mu Mu
Wikipedia - 1988-89 Eintracht Frankfurt season -- Bundesliga season
Wikipedia - 1988-89 League Cup (rugby league) -- Rugby league season
Wikipedia - 1988-94 British broadcasting voice restrictions -- |Partial ban on radio and TV broadcast in the UK of voices of certain Republican and Loyalist figures
Wikipedia - 1988 African Cup of Nations squads -- Wikimedia list article
Wikipedia - 1988 Amstel Gold Race -- Road bicycle race in the Netherlands
Wikipedia - 1988 Armenian earthquake -- December 1988 earthquake in Armenian SSR, USSR
Wikipedia - 1988 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1988 British Army Lynx shootdown -- Helicopter downed by the Provisional IRA over Northern Ireland
Wikipedia - 1988 Cannes and Nice attacks -- Anti-immigrant attack
Wikipedia - 1988 Currie Cup Division B -- 49th season of the second division of the Rugby competition
Wikipedia - 1988 Czechoslovak - New Zealand Mount Everest Southwest Face Expedition -- Mount Everest expedition
Wikipedia - 1988 Democratic National Convention -- U.S. political event held in Atlanta, Georgia
Wikipedia - 1988 Gilgit massacre -- Major instance of Shia-Sunni sectarian violence in Gilgit-Baltistan, Pakistan
Wikipedia - 1988 Hyderabad, Sindh massacre -- Communal mass shooting
Wikipedia - 1988 in home video -- Home video-related events of 1988
Wikipedia - 1988 in jazz
Wikipedia - 1988 in philosophy
Wikipedia - 1988 in South Africa
Wikipedia - 1988 in spaceflight -- Wikimedia list article
Wikipedia - 1988 in the United States
Wikipedia - 1988 in video games
Wikipedia - 1988 La Fleche Wallonne -- Cycle race
Wikipedia - 1988 Lion Cup -- Premier domestic rugby union knock-out competition in South Africa
Wikipedia - 1988 Local Council of the Russian Orthodox Church
Wikipedia - 1988 MTV Video Music Awards -- Award ceremony
Wikipedia - 1988 Naples bombing -- Terrorist attack against a United Service Organizations club
Wikipedia - 1988 October Riots
Wikipedia - 1988 Ordzhonikidze bus hijacking -- bus hijacking event in the Soviet Union
Wikipedia - 1988 Preakness Stakes -- 113th running of the Preakness Stakes
Wikipedia - 1988 Santam Bank Trophy Division A -- Third tier of domestic South African rugby
Wikipedia - 1988 Santam Bank Trophy Division B -- Fourth tier of domestic South African rugby season
Wikipedia - 1988 Soro derailment -- Danish rail disaster
Wikipedia - 1988 Summer Olympics -- Games of the XXIV Olympiad, celebrated in Seoul (South Korea) in 1988
Wikipedia - 1988 United States presidential election
Wikipedia - 1988
Wikipedia - 1989-90 Courage League National Division Three -- Rugby union league
Wikipedia - 1989 air battle near Tobruk -- 1989 air battle between Libyan and US aircraft
Wikipedia - 1989 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1989 Currie Cup Division A -- Premier domestic rugby union competition in South Africa
Wikipedia - 1989 Currie Cup Division B -- Second division of the Currie Cup Rugby competition in South Africa
Wikipedia - 1989 DC Prostitute Expulsion -- 1989 attempted expulsion of suspected sex workers from Washington, D.C.
Wikipedia - 1989 Haitian coup d'etat attempt -- Attempted military overthrow of Prosper Avril
Wikipedia - 1989 Helena train wreck -- Train accident in Montana, U.S.
Wikipedia - 1989 in home video -- Home video-related events of 1989
Wikipedia - 1989 in jazz
Wikipedia - 1989 in philosophy
Wikipedia - 1989 in South Africa
Wikipedia - 1989 in the United States
Wikipedia - 1989 in video games
Wikipedia - 1989 Lion Cup -- Premier domestic rugby union knock-out competition in South Africa
Wikipedia - 1989 Loma Prieta earthquake -- Major earthquake in northern California
Wikipedia - 1989 MTV Video Music Awards -- Award ceremony
Wikipedia - 1989 murders of Jesuits in El Salvador
Wikipedia - 1989 Newcastle earthquake -- 28 December 1989 earthquake in New South Wales, Australia
Wikipedia - 1989 Nigerien constitutional referendum -- Constitutional referendum held in Niger
Wikipedia - 1989 Pepsi 300 -- Wikimedia list article
Wikipedia - 1989 Philippine coup d'etat attempt -- Attempted coup d'etat against the government of Corazon Aquino
Wikipedia - 1989 Preakness Stakes -- 114th running of the Preakness Stakes
Wikipedia - 1989 Richmond (Yorks) by-election
Wikipedia - 1989 Santam Bank Trophy Division A -- Third tier of domestic South African rugby
Wikipedia - 1989 Santam Bank Trophy Division B -- Fourth tier of domestic South African rugby
Wikipedia - 1989 (Taylor Swift album) -- 2014 studio album by Taylor Swift
Wikipedia - 1989 Tiananmen Square protests -- 1989 Chinese pro-democracy movement
Wikipedia - 1989
Wikipedia - 1990 Armagh City roadside bomb -- Killing of four men by the Provisional IRA
Wikipedia - 1990 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1990 British Army Gazelle shootdown -- Helicopter downed by the Provisional IRA over Northern Ireland
Wikipedia - 1990 Channel 10 Challenge Cup -- Pre-season rugby league competition in the New South Wales Rugby League
Wikipedia - 1990 Commonwealth Games -- 14th edition of the Commonwealth Games
Wikipedia - 1990 Currie Cup Division A -- Top division of the premier domestic rugby union competition in South Africa
Wikipedia - 1990 Dushanbe riots -- Anti-government unrest occurred in Dushanbe in February, 1990.
Wikipedia - 1990 Faucett Peru 727 disappearance -- Airliner disappearance
Wikipedia - 1990 IIHF Women's World Championship
Wikipedia - 1990 in American television -- Television-related events in the USA during 1990
Wikipedia - 1990 in home video -- Home video-related events of 1990
Wikipedia - 1990 in jazz
Wikipedia - 1990 in philosophy
Wikipedia - 1990 in South Africa
Wikipedia - 1990 in video games
Wikipedia - 1990 Italian Air Force MB-326 crash -- Air accident in Italy
Wikipedia - 1990 Kids' Choice Awards -- 4th Annual Nickelodeon Kids' Choice Awards
Wikipedia - 1990 Local Council of the Russian Orthodox Church
Wikipedia - 1990 Lough Neagh ambush -- Killing of four men by the Provisional IRA
Wikipedia - 1990 Metro Manila Film Festival -- Philippine film festival
Wikipedia - 1990 Moscow Victory Day Parade -- Parade
Wikipedia - 1990 MTV Video Music Awards -- Award ceremony
Wikipedia - 1990 Nepalese revolution -- Restoration of democracy in Nepal
Wikipedia - 1990 Nigerian coup d'etat attempt -- 1990 coup attempt by Major Gideon Orkar in Nigeria
Wikipedia - 1990 Polish presidential election
Wikipedia - 1990 Preakness Stakes -- 115th running of the Preakness Stakes
Wikipedia - 1990s in fashion -- Costume and fashion of the 1990s
Wikipedia - 1990s in film
Wikipedia - 1990s in science and technology
Wikipedia - 1990s in video games -- Video game-related events in 1990s
Wikipedia - 1990s post-Soviet aliyah -- Migration of Jews from the former USSR to Israel
Wikipedia - 1990s -- Decade of the Gregorian calendar (1990-1999)
Wikipedia - 1990: The Bronx Warriors -- 1982 film by Enzo G. Castellari
Wikipedia - 1990 United States census -- 21st United States national census
Wikipedia - 1990 Vrancea earthquakes -- Romanian powerful earthquake
Wikipedia - 1990
Wikipedia - 1991 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1991 Bangladesh cyclone -- 1991 tropical cyclone
Wikipedia - 1991 Belmont Stakes -- 123rd running of the Belmont Stakes
Wikipedia - 1991 eruption of Mount Pinatubo -- Volcanic eruption in the Philippines in 1991
Wikipedia - 1991 Haitian coup d'etat -- Overthrow of recently elected president Jean-Bertrand Aristide
Wikipedia - 1991 in home video -- Home video-related events of 1991
Wikipedia - 1991 in jazz
Wikipedia - 1991 in philosophy
Wikipedia - 1991 in South Africa
Wikipedia - 1991 in video games
Wikipedia - 1991 Lesotho coup d'etat -- Military overthrow of Justin Lekhanya
Wikipedia - 1991 Macedonian independence referendum -- Refendum
Wikipedia - 1991 MTV Video Music Awards -- Award ceremony
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 Perfect Storm -- Nor'easter and Category 1 Atlantic hurricane in 1991
Wikipedia - 1991 Preakness Stakes -- 116th running of the Preakness Stakes
Wikipedia - 1991 Queensland four year terms referendum -- Maximum term of the Parliament of Queensland from three years to four years
Wikipedia - 1991 RTHK Top 10 Gold Songs Awards -- 1991 edition of a Hong Kong music award
Wikipedia - 1991 Ryder Cup -- 1991 edition of the Ryder Cup
Wikipedia - 1991 Sacramento hostage crisis -- A 1991 hostage crisis
Wikipedia - 1991 Sino-Soviet Border Agreement
Wikipedia - 1991 Soviet coup d'etat attempt -- Attempted coup d'etat against Mikhail Gorbachev's government
Wikipedia - 1991 uprisings in Iraq -- Anti-government uprisings in Ba'athist Iraq
Wikipedia - 1991 West Virginia derecho -- Weather event
Wikipedia - 1992 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1992 attack on Israeli embassy in Buenos Aires -- 1992 suicide bombing attack on the Israeli embassy in Buenos Aires
Wikipedia - 1992 cageless shark-diving expedition -- First recorded cageless dive with great white sharks
Wikipedia - 1992 Deluxe -- album by Wavy Spice
Wikipedia - 1992 Democratic National Convention -- Political convention
Wikipedia - 1992 Detroit Drive season -- Arena footbal team season
Wikipedia - 1992 Erzincan earthquake -- Earthquake in Erzincan province, Turkey
Wikipedia - 1992 Federation Cup (tennis) -- Women's tennis competition
Wikipedia - 1992 Indian stock market scam -- Scam on the Bombay Stock Exchange
Wikipedia - 1992 India-Pakistan floods -- 1992 India-Pakistan floods
Wikipedia - 1992 in home video -- Home video-related events of 1992
Wikipedia - 1992 in jazz
Wikipedia - 1992 in music
Wikipedia - 1992 in philosophy
Wikipedia - 1992 in South Africa
Wikipedia - 1992 in South Korean music
Wikipedia - 1992 in the United States
Wikipedia - 1992 in video games
Wikipedia - 1992 Kids' Choice Awards -- 6th Annual Nickelodeon Kids' Choice Awards
Wikipedia - 1992 Landers earthquake -- Magnitude-7.3 tremor in California
Wikipedia - 1992 London Bridge bombing -- Provisional IRA attack in London
Wikipedia - 1992 Los Angeles riots
Wikipedia - 1992 Molson Indy Toronto -- 1992 CART World Series race held at Toronto, Ontario, Canada
Wikipedia - 1992 MTV Video Music Awards -- Award ceremony
Wikipedia - 1992 Nicaragua earthquake -- Earthquake in Nicaragua
Wikipedia - 1992 Oregon Ballot Measure 9 -- Ballot measure
Wikipedia - 1992 Peruvian constitutional crisis -- Constitutional crisis after the dissolution of the Peruvian legislature and judiciary
Wikipedia - 1992 Preakness Stakes -- 117th running of the Preakness Stakes thoroughbred horse race
Wikipedia - 1992 Republican National Convention -- Political convention of the Republican Party
Wikipedia - 1992 South African apartheid referendum
Wikipedia - 1992 South African 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 Staples Corner bombing -- Provisional IRA attack on London
Wikipedia - 1992 St. George earthquake -- 1992 earthquake
Wikipedia - 1992 Summer Olympics
Wikipedia - 1992 Tour of Flanders -- 1992 cycle race
Wikipedia - 1992 United States men's Olympic basketball team
Wikipedia - 1992 V-League -- Statistics of the V-League in the 1992 season.
Wikipedia - 1992
Wikipedia - 1992 Winnipeg municipal election
Wikipedia - 1992 Zangon Kataf crises -- Ethno-religious crises in Nigeria
Wikipedia - 1993-94 Elitserien season -- 1993-1994 season of the Swedish Elite League
Wikipedia - 1993-94 Pirveli Liga -- 5th season of the Georgian Pirveli Liga
Wikipedia - 1993 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1993 Aurora, Colorado shooting -- Mass shooting on December 14, 1993
Wikipedia - 1993 Bowbazar bombing -- bomb explosion in Kolkata
Wikipedia - 1993 Cannes Film Festival
Wikipedia - 1993 Central American and Caribbean Games -- Held in Ponce, Puerto Rico
Wikipedia - 1993 child sexual abuse accusations against Michael Jackson -- Evan Chandler's accusations of Michael Jackson sexually abusing Jordan Chandler
Wikipedia - 1993 Chretien attack ad -- Canadian campaign ad
Wikipedia - 1993 congressional hearings on video games -- USA video game industry lawmaking
Wikipedia - 1993 Copa America squads -- Wikimedia list article
Wikipedia - 1993 India floods -- 1993 India floods
Wikipedia - 1993 in home video -- Home video-related events of 1993
Wikipedia - 1993 in jazz
Wikipedia - 1993 in philosophy
Wikipedia - 1993 in South Africa
Wikipedia - 1993 in video games
Wikipedia - 1993 Long Island Rail Road shooting -- Shooting in a train in Garden City, New York, US
Wikipedia - 1993 "Maize Blue" University of Michigan Solar Car
Wikipedia - 1993 Masters of Formula 3 -- Formula 3 race
Wikipedia - 1993 Molson Indy Toronto -- 1993 CART World Series race held at Toronto, Ontario, Canada
Wikipedia - 1993 MTV Video Music Awards -- Award ceremony
Wikipedia - 1993 National Art Museum of Azerbaijan theft -- Art theft in Baku, Azerbaijan
Wikipedia - 1993 Pacific typhoon season -- Typhoon season in the Pacific Ocean
Wikipedia - 1993 Preakness Stakes -- 118th running of the Preakness Stakes
Wikipedia - 1993 Solingen arson attack -- Neo-nazi arson attack on Turkish home in Solingen
Wikipedia - 1993 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 1993
Wikipedia - 1993 Storm of the Century -- March 1993 snowstorm in the United States
Wikipedia - 1993 United States Virgin Islands status referendum -- Referendum in the U.S. Virgin Islands
Wikipedia - 1993 Volta a Catalunya -- Cycle race
Wikipedia - 1993 Welling riots -- English riots
Wikipedia - 1993 World Trade Center bombing -- Truck bomb detonated below the North Tower of the World Trade Center in New York City
Wikipedia - 1994-1996 United States broadcast television realignment -- Series of events between Fox Broadcasting Company and New World Communications
Wikipedia - 1994-95 Liga EBA season -- First season of the Liga EBA
Wikipedia - 1994-95 Regionalliga -- 1st season of the Regionalliga as a third-level league
Wikipedia - 1994 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1994 Baker Street: Sherlock Holmes Returns -- 1993 television film directed by Kenneth Johnson
Wikipedia - 1994 Baku Metro bombings -- Series of terrorist incidents in 1994, in Baku
Wikipedia - 1994 Black Hawk shootdown incident -- US friendly fire incident over Iraq
Wikipedia - 1994 Bophuthatswana crisis
Wikipedia - 1994 British Army Lynx shootdown -- Helicopter downed by the Provisional IRA over Northern Ireland
Wikipedia - 1994 Chicago Marathon -- 17th running of the Chicago Marathon
Wikipedia - 1994 Currie Cup -- South African sporting competition
Wikipedia - 1994 Fairchild Air Force Base B-52 crash -- US aviation accident
Wikipedia - 1994 Guatemalan constitutional referendum -- Constitutional referendum
Wikipedia - 1994 in home video -- Home video-related events of 1994
Wikipedia - 1994 in jazz
Wikipedia - 1994 in philosophy
Wikipedia - 1994 in South Africa
Wikipedia - 1994 Interserie -- Motorsport competition
Wikipedia - 1994 in the United States
Wikipedia - 1994 in video games
Wikipedia - 1994 Italian general election
Wikipedia - 1994 Japanese electoral reform
Wikipedia - 1994 Kangaroo tour of Great Britain and France
Wikipedia - 1994 London Israeli Embassy bombing -- Car bomb attack on 26 July 1994 against the Israeli embassy building in London
Wikipedia - 1994 (Mexican TV series) -- Mexican Spanish-language docu-series on Netflix
Wikipedia - 1994 Moroccan census -- Census
Wikipedia - 1994 MTV Video Music Awards -- Award ceremony
Wikipedia - 1994 New Zealand Superclub League -- Sports league
Wikipedia - 1994 Northridge earthquake -- Earthquake
Wikipedia - 1994 Preakness Stakes -- 119th running of the Preakness Stakes
Wikipedia - 1994 Quebec general election
Wikipedia - 1994 Sahara Airlines Boeing 737 crash -- Aviation accident in India
Wikipedia - 1994 Scotland RAF Chinook crash
Wikipedia - 1994 South African general election
Wikipedia - 1994 State of Origin series -- 1994 rugby game in the State of Origin series
Wikipedia - 1994 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 1994
Wikipedia - 1994 United States broadcast TV realignment
Wikipedia - 1994 Vuelta a EspaM-CM-1a, Stage 1 to Stage 11 -- Wikimedia list article
Wikipedia - 1994
Wikipedia - 1995-1997 Gujarat political crisis -- Political crisis in Indian state of Gujarat
Wikipedia - 1995-96 Liga EBA season -- 2nd season of the Liga EBA
Wikipedia - 1995-96 Regionalliga -- 2nd season of the Regionalliga as a third-level league
Wikipedia - 1995 America's Cup -- 29th America's Cup yacht race
Wikipedia - 1995 Atlantic hurricane season -- Period of formation of tropical cyclones in the North Atlantic Ocean in 1995
Wikipedia - 1995 Benson and Hedges Open - Singles -- Tennis competition
Wikipedia - 1995 Dinar earthquake -- Earthquake in southwest Turkey
Wikipedia - 1995 French consulate bombing in Perth -- Terror attack in 1995 in Perth, Western Australia
Wikipedia - 1995 Great Britain and Ireland heat wave -- 1995 heat wave in the British Isles
Wikipedia - 1995 in Australian television -- television-related events in Australia during the year 1995
Wikipedia - 1995 in British television -- television-related events in the UK during 1995
Wikipedia - 1995 in home video -- Home video-related events of 1995
Wikipedia - 1995 in jazz
Wikipedia - 1995 in philosophy
Wikipedia - 1995 in South Africa
Wikipedia - 1995 in South Korean music
Wikipedia - 1995 in the United Kingdom
Wikipedia - 1995 in the United States
Wikipedia - 1995 in video games
Wikipedia - 1995 Jacksonville Jaguars season -- Inaugural season for the franchise
Wikipedia - 1995 Kobe earthquake
Wikipedia - 1995 Moscow Victory Day Parades -- Victory day parades
Wikipedia - 1995 MTV Video Music Awards -- Award ceremony
Wikipedia - 1995 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1995 Preakness Stakes -- 120th running of the Preakness Stakes
Wikipedia - 1995 Qatari coup d'etat -- Palace overthrow of Khalifa bin Hamad Al Thani
Wikipedia - 1995 Rijeka bombing -- Terrorist bombing in Rijeka, Croatia
Wikipedia - 1995 Rugby World Cup
Wikipedia - 1995 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 1995
Wikipedia - 1995 University of Maryland conference on crime and genetics -- Conference held by the University of Maryland about genetics and crime
Wikipedia - 1995 Vallecas bombing -- Car bomb attack by the Basque separatist organisation ETA
Wikipedia - 1995
Wikipedia - 1995 Williamsburg Bridge subway collision -- 1995 New York City subway crash
Wikipedia - 1995 Women's Field Hockey Olympic Qualifier -- Qualification for the 1996 Summer Olympics
Wikipedia - 1996-97 Regionalliga -- 3rd season of the Regionalliga as a third-level league
Wikipedia - 1996-97 strikes in South Korea -- Series of strikes in Asia
Wikipedia - 1996 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1996 Bangladesh coup d'etat attempt -- Attempted coup d'etat
Wikipedia - 1996 Bangladesh tornado -- 1996 tornado in Bangladesh
Wikipedia - 1996 Cannes Film Festival -- Film festival
Wikipedia - 1996 Chadian constitutional referendum -- Referendum held in Chad on 31 March 1996
Wikipedia - 1996 Charkhi Dadri mid-air collision -- November 1996 mid-air plane collision in northern India
Wikipedia - 1996 Copenhagen Airport shooting -- Gang-related shooting in Copenhagen, Denmark
Wikipedia - 1996 Copenhagen rocket attack -- Gang-related attack in Copenhagen, Denmark
Wikipedia - 1996 Democratic National Convention -- Political convention
Wikipedia - 1996 Epsom Derby -- 217th annual running of the Derby horse race
Wikipedia - 1996 Gangneung submarine infiltration incident -- Naval incident between North Korea and South Korea
Wikipedia - 1996 Golden Globes (Portugal) -- List of awards in arts and sport
Wikipedia - 1996 Indo-Tibetan Border Police expedition to Mount Everest -- Expedition to Mount Everest
Wikipedia - 1996 in home video -- Home video-related events of 1996
Wikipedia - 1996 in jazz
Wikipedia - 1996 in literature
Wikipedia - 1996 in philosophy
Wikipedia - 1996 in South Africa
Wikipedia - 1996 in South Korean music
Wikipedia - 1996 in video games
Wikipedia - 1996 Lake Huron cyclone -- Hurricane storm system in 1996
Wikipedia - 1996 Libertarian National Convention -- U.S. political event held in Washington, D.C.
Wikipedia - 1996 Maryland train collision -- 1996 train crash in the United States
Wikipedia - 1996 Men's Field Hockey Olympic Qualifier -- Qualification for the 1996 Summer Olympics
Wikipedia - 1996 Molson Indy Toronto -- 1996 CART race held at Toronto, Ontario, Canada
Wikipedia - 1996 Moscow-Constantinople schism -- Schism between the Eastern Orthodox Churches of the Moscow Patriarchate and the Ecumenical Patriarchate which started on 23 February 1996 and ended on 16 May 1996.
Wikipedia - 1996 Mount Everest disaster -- Events of 10-11 May 1996, when eight people were caught in a blizzard and died on Mount Everest
Wikipedia - 1996 MTV Video Music Awards -- Award ceremony
Wikipedia - 1996 Preakness Stakes -- 121st running of the Preakness Stakes
Wikipedia - 1996 Qatari coup d'etat attempt -- Attempted overthrow of Hamad bin Khalifa Al Thani
Wikipedia - 1996 Republican National Convention -- U.S. political event held in San Diego, California
Wikipedia - 1996 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 1996
Wikipedia - 1996 Sulawesi earthquake -- Earthquake in Indonesia
Wikipedia - 1996 Summer Olympics -- Games of the XXVI Olympiad, in Atlanta
Wikipedia - 1996 United States presidential election
Wikipedia - 1996 Vuelta a EspaM-CM-1a -- 51st edition of the cycling Grand Tour
Wikipedia - 1996
Wikipedia - 1997-98 National League 2 South -- The eleventh season of rugby union
Wikipedia - 1997-98 Regionalliga -- 4th season of the Regionalliga as a third-level league
Wikipedia - 1997-98 Serie A (ice hockey) season -- Serie A season
Wikipedia - 1997 Argentina rugby union tour of New Zealand -- Series of sporting events
Wikipedia - 1997 Asian financial crisis -- Financial crisis of many Asian countries during the second half of 1997
Wikipedia - 1997 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1997 Belmont Stakes -- 129th running of the Belmont Stakes
Wikipedia - 1997 Cannes Film Festival -- Awards gathering for films
Wikipedia - 1997 Central Texas tornado outbreak -- Tornado outbreak in Texas
Wikipedia - 1997 Constitution of Fiji -- 1997 constitution of Fiji
Wikipedia - 1997 Drammen bombing -- Gang-related bombing in Drammen, Norway
Wikipedia - 1997 Empire State Building shooting -- Shooting on the observation deck of the Empire State Building in Manhattan, New York City
Wikipedia - 1997 Fed Cup Asia/Oceania Zone Group II - Pool B -- Group B of the 1997 Fed Cup Asia/Oceania Zone Group II
Wikipedia - 1997 Fed Cup -- 1997 edition of the Fed Cup, competition between national teams in women's tennis
Wikipedia - 1997 in home video -- Home video-related events of 1997
Wikipedia - 1997 in jazz
Wikipedia - 1997 in philosophy
Wikipedia - 1997 in South Africa
Wikipedia - 1997 in South Korean music
Wikipedia - 1997 in video games
Wikipedia - 1997 Manyi earthquake -- November 1997 earthquake in Tibet, PR China
Wikipedia - 1997 Melavalavu massacre -- Caste related violence against Dalits
Wikipedia - 1997 Mozambique floods -- Floods caused by tropical cyclogenesis
Wikipedia - 1997 MTV Video Music Awards -- Award ceremony
Wikipedia - 1997 Namibia mid-air collision -- Collision between USAF C-141B and German Air Force Tu-154M
Wikipedia - 1997 Preakness Stakes -- 122nd running of the Preakness Stakes
Wikipedia - 1997 Qayen earthquake -- Earthquake in Iran
Wikipedia - 1997 Raghopur Massacre -- An incident in a series of caste related violence in the Eastern Indian state of Bihar
Wikipedia - 1997 Red River flood -- Major flood on the Red River of the North
Wikipedia - 1997 Southeast Asian haze -- Haze over the Southeast Asia region in mid-1997
Wikipedia - 1997 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 1997
Wikipedia - 1997 Summer Deaflympics -- International sports competition
Wikipedia - 1997
Wikipedia - 1998-99 Ecuador financial crisis -- Period of economic instability
Wikipedia - 1998-99 Meistriliiga (ice hockey) season -- Ninth season of the Meistriliiga, the top level of ice hockey in Estonia
Wikipedia - 1998-99 Regionalliga -- 5th season of the Regionalliga as a third-level league
Wikipedia - 1998-99 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 1998 abduction of foreign engineers in Chechnya -- Abductions and murders in Chechnya
Wikipedia - 1998 Adana-Ceyhan earthquake -- Earthquake in Turkey
Wikipedia - 1998 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1998 Australian waterfront dispute -- Event in Australian industrial relations history
Wikipedia - 1998 Bank of America robbery -- 1998 robbery in New York, U.S.A.
Wikipedia - 1998 Baseball World Cup
Wikipedia - 1998 Belmont Stakes -- 130th running of the Belmont Stakes
Wikipedia - 1998 bombing of Iraq -- US and UK bombardment of Iraq in December 1998
Wikipedia - 1998 Coimbatore bombings -- Bombings in Coimbatore, Tamil Nadu, India
Wikipedia - 1998 DK36 -- Asteroid
Wikipedia - 1998 FIFA World Cup
Wikipedia - 1998 in home video -- Home video-related events of 1998
Wikipedia - 1998 in jazz
Wikipedia - 1998 in philosophy
Wikipedia - 1998 in South Africa
Wikipedia - 1998 in South Korean music
Wikipedia - 1998 (instrumental) -- Instrumental song
Wikipedia - 1998 in video games
Wikipedia - 1998 kidnapping of Mormon missionaries in Saratov, Russia -- 1998 kidnapping case
Wikipedia - 1998 Klang Valley water crisis -- Water shortage in Malaysia
Wikipedia - 1998 Molson Indy Toronto -- 1998 CART Fed/Ex Champ Car World Series race held at Toronto, Ontario, Canada
Wikipedia - 1998 MTV Video Music Awards -- Award ceremony
Wikipedia - 1998 North Indian Ocean cyclone season -- Cyclone season in the North Indian ocean
Wikipedia - 1998 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 1998 Preakness Stakes -- 123rd running of the Preakness Stakes
Wikipedia - 1998 Puerto Rican general strike -- Strike to protest government privatization
Wikipedia - 1998 Ramgiri-Udaygiri violence -- Violence in Odisha, India
Wikipedia - 1998 Sokcho submarine incident -- Combat incident between North Korea and South Korea
Wikipedia - 1998 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 1998
Wikipedia - 1998 Sydney water crisis -- Sydney water crisis 1998
Wikipedia - 1998 Tour de France -- 85th edition of cycling Grand Tour
Wikipedia - 1998 United States embassy bombings -- Attacks on the US Embassy
Wikipedia - 1998 U.S. Open Cup Final -- 1998 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 1998
Wikipedia - 1998 Yeosu submersible incident -- 1998 naval skirmish between North Korea and South Korea
Wikipedia - 1999-2000 Regionalliga -- 6th season of the Regionalliga as a third-level league
Wikipedia - 1999-2000 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 1999 Aggie Bonfire collapse -- Fatal accident at Texas A&M University
Wikipedia - 1999 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 1999 Belmont Stakes -- 131st running of the Belmont Stakes
Wikipedia - 1999 Bridge Creek-Moore tornado -- 1999 tornado in Oklahoma, US
Wikipedia - 1999 Chamoli earthquake -- 1999 earthquake in India
Wikipedia - 1999 (Charli XCX and Troye Sivan song) -- 2018 single by Charli XCX and Troye Sivan
Wikipedia - 1999 East Timorese independence referendum -- Referendum
Wikipedia - 1999 F-117A shootdown -- 1999 aviation accident
Wikipedia - 1999 Fed Cup Americas Zone Group I - Pool B -- Regional competition in the 1999 Fed Cup
Wikipedia - 1999 Fed Cup Americas Zone -- Regional competition in the 1999 Fed Cup
Wikipedia - 1999 Fed Cup -- 1999 edition of the Fed Cup
Wikipedia - 1999 (film) -- 2009 film by Lenin M. Sivam
Wikipedia - 1999 Hector Mine earthquake -- Magnitude 7.1 earthquake in California
Wikipedia - 1999 in film
Wikipedia - 1999 in home video -- Home video-related events of 1999
Wikipedia - 1999 in jazz
Wikipedia - 1999 in philosophy
Wikipedia - 1999 in South Africa
Wikipedia - 1999 in South Korean music
Wikipedia - 1999 in the Bahamas -- None
Wikipedia - 1999 in the United States
Wikipedia - 1999 in video games
Wikipedia - 1999 Island Games -- 1999 Island Games in Gotland
Wikipedia - 1999 Istanbul summit -- intergovernmental meeting
Wikipedia - 1999 Kvalserien -- 25th edition of Kvalserien
Wikipedia - 1999 Kyrgyzstan League -- Statistics of Kyrgyzstan League for the 1999 season.
Wikipedia - 1999 Leeds Central by-election
Wikipedia - 1999 Loomis truck robbery -- Robbery of a semi-trailer truck transporting money in California, US
Wikipedia - 1999 Matamoros standoff -- Standoff in Matamoros, Mexico
Wikipedia - 1999 Molson Indy Toronto -- 1999 CART race held at Toronto, Ontario, Canada
Wikipedia - 1999 MTV Video Music Awards -- Award ceremony
Wikipedia - 1999 Oklahoma tornado outbreak -- Tornado outbreak in May 1999
Wikipedia - 1999 Pacific typhoon season -- Typhoon season in the Pacific Ocean
Wikipedia - 1999 Pakistani coup d'etat -- October 1999 military coup in Pakistan
Wikipedia - 1999 Preakness Stakes -- 124th running of the Preakness Stakes
Wikipedia - 1999 Ranalai violence -- Anti-Christian violence
Wikipedia - 1999 Seattle WTO conference
Wikipedia - 1999 Seattle WTO protests -- Protests of the 1999 WTO conference in Seattle, Washington, US
Wikipedia - 1999 South Dakota Learjet crash -- 1999 plane crash in South Dakota
Wikipedia - 1999 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 2006
Wikipedia - 1999 Sydney hailstorm -- 1999 storm in Australia
Wikipedia - 1999 Washington summit -- NATO summit during the Yugoslav war
Wikipedia - 1999 Whites Drug Store Classic -- World Curling Tour event
Wikipedia - 1999
Wikipedia - 1:99 Concert -- Fund raiser concert for victims of the 2003 SARS outbreak at the Hong Kong Stadium
Wikipedia - 199 Lives: The Travis Pastrana Story -- 2008 film by Gregg Godfrey
Wikipedia - 199 (number)
Wikipedia - 19 (Adele album)
Wikipedia - 19 Dutch -- Residential skyscraper in Manhattan, New York
Wikipedia - 19 (film) -- 2001 film by Kazushi Watanabe
Wikipedia - 19 Gramercy Park South
Wikipedia - 19-inch rack
Wikipedia - 19 Kids and Counting -- American reality television show
Wikipedia - 19 Kislev -- Chassidic holiday
Wikipedia - 19 Lyrae -- Star in the constellation Lyra
Wikipedia - 19-norandrosterone
Wikipedia - 19 (number)
Wikipedia - 19 October
Wikipedia - 19P/Borrelly -- Periodic comet with 6 year orbit
Wikipedia - 19 Red Roses -- 1974 film
Wikipedia - 19 South LaSalle Street
Wikipedia - 19 Squadron SAAF -- Squadron of the South African Air Force
Wikipedia - 19 Tauri -- Triple star system in the constellation Taurus
Wikipedia - 19th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1946
Wikipedia - 19th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 19th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 19th Army Corps (Russian Empire) -- Army corps in the Imperial Russian Army
Wikipedia - 19th arrondissement
Wikipedia - 19th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 19th Battalion (United States Marine Corps)
Wikipedia - 19th Berlin International Film Festival -- Film festival
Wikipedia - 19th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 19th-century Anglo-Saxonism -- Racial belief system developed by British and American individuals in the 19th century
Wikipedia - 19th century BC in architecture -- Building and structures in 19th century before Christ
Wikipedia - 19th-century French literature
Wikipedia - 19th century in LGBT rights
Wikipedia - 19th century in literature
Wikipedia - 19th century in philosophy
Wikipedia - 19th century in science
Wikipedia - 19th century philosophy
Wikipedia - 19th-century philosophy
Wikipedia - 19th Century Spring Hill Neighborhood Thematic Resource
Wikipedia - 19th-century turnpikes in Massachusetts -- Highway system
Wikipedia - 19th Century
Wikipedia - 19th century
Wikipedia - 19th European Film Awards -- Award ceremony
Wikipedia - 19th Field Artillery Regiment -- US military unit
Wikipedia - 19th Golden Raspberry Awards -- Award ceremony presented by the Golden Raspberry Award Foundation in 1998
Wikipedia - 19th Japan Film Professional Awards -- 19th edition of the Japan Film Professional Awards
Wikipedia - 19th Kushok Bakula Rinpoche
Wikipedia - 19th Moscow International Film Festival -- Film festival
Wikipedia - 19th Operations Group
Wikipedia - 19th Special Forces Group
Wikipedia - 19th Street Bridge
Wikipedia - 19th Street station (SEPTA) -- Subway station in Philadelphia, Pennsylvania
Wikipedia - 19th Venice International Film Festival
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Wikipedia - 1-Aminocyclopropane-1-carboxylic acid
Wikipedia - 1-Aminocyclopropanecarboxylic acid
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Wikipedia - 1 Bentinck Street
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Wikipedia - 1 euro cent coin
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Wikipedia - 1E -- Privately owned IT software and services company based in the United Kingdom
Wikipedia - 1. FC Germania Egestorf/Langreder -- Sports club
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Wikipedia - 1Password -- Password management software
Wikipedia - 1 Peter 4 -- Chapter of the New Testament
Wikipedia - 1 Peter
Wikipedia - 1P-ETH-LAD -- Chemical compound
Wikipedia - 1P-LSD
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Wikipedia - 1 point player
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Wikipedia - 1 Princes Dock
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Wikipedia - 1RPH -- Radio reading service in Canberra, Australia
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Wikipedia - 1 September 1939 Reichstag speech
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Wikipedia - 1 South African Infantry Battalion
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Wikipedia - 1 Squadron SAAF
Wikipedia - 1st/15th Royal New South Wales Lancers
Wikipedia - 1st AACTA Awards -- Film awards in 2012
Wikipedia - 1st Academy Awards -- Award ceremony for achievement in filmmaking in 1927 and 1928
Wikipedia - 1st Air Army
Wikipedia - 1st Air Base Group -- Puerto Rico State Guard aviation unit
Wikipedia - 1st Airborne Brigade (Japan)
Wikipedia - 1st Airborne Corps (Soviet Union) -- Airborne corps of the Red Army during World War II
Wikipedia - 1st Airborne Task Force (Allied) -- Military unit
Wikipedia - 1st Air Cavalry Brigade
Wikipedia - 1st Aircraft Carrier Squadron (Royal Navy)
Wikipedia - 1st Air Fleet
Wikipedia - 1st Airlift Squadron -- Part of US Air Force 89th Airlift Wing operating executive transport
Wikipedia - 1st Air Wing (JASDF)
Wikipedia - 1st Amendment
Wikipedia - 1st Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 1st Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 1st Arkansas Cavalry Battalion (Stirman's) -- Confederate Army cavalry battalion during the American Civil War
Wikipedia - 1st Arkansas Consolidated Infantry
Wikipedia - 1st Arkansas Infantry Regiment
Wikipedia - 1st Arkansas Mounted Rifles (Consolidated)
Wikipedia - 1st Arkansas Mounted Rifles
Wikipedia - 1st Armored Division (United States)
Wikipedia - 1st Armoured Car Squadron (Australia)
Wikipedia - 1st Armoured Corps (Poland)
Wikipedia - 1st Armoured Division (India) -- Division of the Indian Army
Wikipedia - 1st Armoured Division (Poland)
Wikipedia - 1st Armoured Division (Syria)
Wikipedia - 1st Armoured Infantry Brigade (United Kingdom)
Wikipedia - 1st Army Group (Kingdom of Yugoslavia) -- Royal Yugoslav Army formation
Wikipedia - 1st Army (Kingdom of Yugoslavia) -- Royal Yugoslav Army formation
Wikipedia - 1st arrondissement of Paris
Wikipedia - 1st Artillery Brigade (Japan)
Wikipedia - 1st ARY Film Awards -- Award
Wikipedia - 1st Australian Task Force -- A joint military task force
Wikipedia - 1st Avenue (Seattle) -- Major street in Seattle, Washington, US
Wikipedia - 1st Aviation Regiment (Australia)
Wikipedia - 1st Battalion, 1st Marines
Wikipedia - 1st Battalion, 23rd Marines
Wikipedia - 1st Battalion, 25th Marines
Wikipedia - 1st Battalion, 2nd Marines
Wikipedia - 1st Battalion, 320th Field Artillery Regiment -- US military unit
Wikipedia - 1st Battalion, 3rd Marines
Wikipedia - 1st Battalion, 4th Marines -- USMC infantry battalion based out of Camp Pendleton, California
Wikipedia - 1st Battalion, 5th Marines
Wikipedia - 1st Battalion, 6th Marines
Wikipedia - 1st Battalion, 7th Marines
Wikipedia - 1st Battalion, 8th Marines
Wikipedia - 1st Battalion, 9th Marines
Wikipedia - 1st Battalion, Arkansas State Troops
Wikipedia - 1st Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 1st Battalion, Royal Australian Regiment
Wikipedia - 1st Battalion, The Rifles
Wikipedia - 1st Berlin International Film Festival -- Film festival
Wikipedia - 1st Brigade Combat Team, 1st Infantry Division (United States)
Wikipedia - 1st Brigade (Ireland) -- Unit of the Irish Army
Wikipedia - 1st Brigade (New Zealand)
Wikipedia - 1st Canadian Parachute Battalion
Wikipedia - 1st Canadian Screen Awards -- 1st year of awards given by the Academy of Canadian Cinema & Television
Wikipedia - 1st Canadian Tunnelling Company -- Military unit
Wikipedia - 1st Carabinier Regiment -- French cavalry regiment
Wikipedia - 1st Cavalry Army
Wikipedia - 1st Cavalry Brigade (Hungary) -- Royal Hungarian Army combat formation
Wikipedia - 1st Cavalry Division Band
Wikipedia - 1st Cavalry Division (German Empire) -- Military unit
Wikipedia - 1st Cavalry Division Horse Cavalry Detachment
Wikipedia - 1st Cavalry Division (Kingdom of Yugoslavia) -- Royal Yugoslav Army combat formation
Wikipedia - 1st Cavalry Division (United Kingdom) -- Military unit
Wikipedia - 1st Cavalry Division (United States) -- United States Army combat formation, active since 1921
Wikipedia - 1st Cavalry Division (Wehrmacht)
Wikipedia - 1st Cavalry Regiment, Arkansas State Troops
Wikipedia - 1st Cavalry Regiment (United States)
Wikipedia - 1st century BC in poetry
Wikipedia - 1st Civil Affairs Group
Wikipedia - 1st Close Health Battalion (Australia) -- Battalion of the Australian Army
Wikipedia - 1st Coastal Division
Wikipedia - 1st Combat Engineer Regiment (Australia)
Wikipedia - 1st Commando Regiment (Australia)
Wikipedia - 1st Congress of the Comintern -- 1919 gathering which established the Comintern
Wikipedia - 1st Connecticut Light Artillery Battery
Wikipedia - 1st Corps (Iraq)
Wikipedia - 1st Cossack Cavalry Division -- Russian Cossack division of German Army
Wikipedia - 1st Czechoslovak Army Corps in the Soviet Union
Wikipedia - 1st Dalai Lama -- Dalai Lama of Tibet (1391-1474)
Wikipedia - 1st Dental Battalion -- United states naval unit
Wikipedia - 1st Devonshire Artillery Volunteers
Wikipedia - 1stdibs
Wikipedia - 1st Diorama International Film Festival & Market -- Film festival
Wikipedia - 1st Diorama International Film Festival Market
Wikipedia - 1st Dismounted Brigade -- WWI British Army formation
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 Field Artillery Regiment (United States) -- US military unit
Wikipedia - 1st Filipino Infantry Regiment
Wikipedia - 1st Filmfare Awards -- Filmfare Awards
Wikipedia - 1st Flintshire Rifle Volunteers
Wikipedia - 1st Florida Cavalry Regiment (Union)
Wikipedia - 1st Flying Training Squadron
Wikipedia - 1st Force Reconnaissance Company
Wikipedia - 1st German Antique Police Car Museum
Wikipedia - 1st Gorkha Rifles (The Malaun Regiment)
Wikipedia - 1st government of Turkey -- government in Turkey history
Wikipedia - 1st Guards Composite Aviation Division
Wikipedia - 1st Guards Infantry Brigade (Imperial Japanese Army)
Wikipedia - 1st Guards Motor Rifle Division
Wikipedia - 1st Guards Rocket Brigade
Wikipedia - 1st Guards Special Rifle Corps -- Red Army blocking formation active briefly in 1941
Wikipedia - 1st Guards Tank Army (Russia)
Wikipedia - 1st Guards Tank Division -- 1942-1945 Red Army formation
Wikipedia - 1st Guldbagge Awards -- Awards ceremony
Wikipedia - 1st Helicopter Brigade
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Wikipedia - 1st Hussars
Wikipedia - 1st inauguration of George Washington -- 1st inauguration of George Washington
Wikipedia - 1st Independent Company (Australia) -- Australian military unit in World War II
Wikipedia - 1st Independent Parachute Brigade (Poland)
Wikipedia - 1st Indus Drama Awards -- Award
Wikipedia - 1st Infantry Brigade (Hungary) -- Royal Hungarian Army combat formation
Wikipedia - 1st Infantry Brigade (South Africa) -- South African Army combat formation
Wikipedia - 1st Infantry Division (South Korea)
Wikipedia - 1st Infantry Division (United States)
Wikipedia - 1st Infantry Division (Wehrmacht)
Wikipedia - 1st Infantry Regiment (France)
Wikipedia - 1st Infantry Regiment (Thailand)
Wikipedia - 1st International Emmy Awards -- Annual awards ceremony
Wikipedia - 1st Iranian Majlis
Wikipedia - 1st Issue Special
Wikipedia - 1st Japan Film Professional Awards -- 1st edition of the Japan Film Professional Awards
Wikipedia - 1st Kansas Colored Infantry Regiment
Wikipedia - 1st K-Drama Star Awards -- 2012 South Korean Television Award
Wikipedia - 1st Ko Si 3rd -- 2014 Filipino film
Wikipedia - 1st Legislative Assembly of Singapore -- Legislative Assembly of Singapore
Wikipedia - 1st Life Grenadier Regiment (Sweden)
Wikipedia - 1st Lok Sabha
Wikipedia - 1st Louisiana Native Guard (United States)
Wikipedia - 1st Lux Style Awards
Wikipedia - 1st Machine Gun Battalion (Australia) -- Australian Army machine gun battalion
Wikipedia - 1st Maine Cavalry Regiment -- American Civil War cavalry unit
Wikipedia - 1st Maine Heavy Artillery Regiment
Wikipedia - 1st Maine Light Artillery Battery
Wikipedia - 1st Maintenance Battalion
Wikipedia - 1st Marine Aircraft Wing
Wikipedia - 1st Marine Division Band -- USMC military unit band
Wikipedia - 1st Marine Division
Wikipedia - 1st Marine Expeditionary Brigade (United States)
Wikipedia - 1st Marine Logistics Group
Wikipedia - 1st Marine Regiment (Sweden) -- Swedish amphibious unit
Wikipedia - 1st Marine Regiment -- Military unit
Wikipedia - 1st Massachusetts Infantry Regiment
Wikipedia - 1st Mechanical Kansas Militia -- American terrorist group
Wikipedia - 1st Mechanized Corps (Soviet Union)
Wikipedia - 1st meridian east -- Meridian 1M-BM-0 east of Greenwich
Wikipedia - 1st Middlesex Volunteers
Wikipedia - 1st Military Working Dog Regiment
Wikipedia - 1st millennium BC
Wikipedia - 1st millennium -- Millennium spanning the years 1 to 1000
Wikipedia - 1st Missouri Field Battery -- Unit of the Confederate States Army
Wikipedia - 1st Moscow International Film Festival -- Film festival
Wikipedia - 1st Mountain Division (Wehrmacht) -- WWII German division
Wikipedia - 1st National Hockey League All-Star Game
Wikipedia - 1st National People's Congress
Wikipedia - 1st Nebraska Cavalry Regiment
Wikipedia - 1st Nepalese Constituent Assembly -- 2008-2012 unicameral legislature of Nepal
Wikipedia - 1st Nevada Cavalry Battalion
Wikipedia - 1st New Guinea Infantry Battalion -- Battalion of the Australian Army during World War II
Wikipedia - 1st New York Cavalry Regiment
Wikipedia - 1st Norfolk Artillery Volunteers -- British Territorial Army Volunteer Artillery regiment
Wikipedia - 1st November of 1954 Great Mosque
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Wikipedia - 1st of tha Month
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Wikipedia - 1st Orkney Artillery Volunteers -- Defensive artillery volunteers
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 Pennsylvania Reserve Regiment
Wikipedia - 1st Pornhub Awards -- American pornographic award ceremony
Wikipedia - 1st Primetime Emmy Awards -- 1949 television awards event
Wikipedia - 1st Proletarian Brigade (Yugoslav Partisans) -- First brigade-size formation raised by the Yugoslav Partisans
Wikipedia - 1st Provisional Marine Brigade -- Ad hoc infantry brigade of the US Marine Corps
Wikipedia - 1st Rabochiy Poselok -- Town in Moscow region, Russia
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Wikipedia - 1st Reconnaissance Battalion -- US Marine unit
Wikipedia - 1st Reconnaissance Squadron
Wikipedia - 1st Recruit Training Battalion (United States)
Wikipedia - 1st Red Banner Army
Wikipedia - 1 Street Southwest station -- Railway station in Canada
Wikipedia - 1st Regiment, Royal Australian Artillery
Wikipedia - 1st Rhode Island Battery -- 1st Rhode Island Battery
Wikipedia - 1st (Risalpur) Cavalry Brigade -- Military unit
Wikipedia - 1st San Marco Regiment
Wikipedia - 1st Saskatchewan Legislature -- Canadian government assembly
Wikipedia - 1st Senate of Puerto Rico -- First meeting of senators of the Senate of Puerto Rico
Wikipedia - 1st Shorty Awards -- Awards show for short-form social web media content
Wikipedia - 1st Soviet Antarctic Expedition
Wikipedia - 1st Special Forces Group (United States)
Wikipedia - 1st Special Operations Squadron -- US Air Force military squadron
Wikipedia - 1st Special Operations Wing
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 SS-Standarte
Wikipedia - 1st Street, Los Angeles
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Wikipedia - 1st Submarine Flotilla (Sweden) -- Swedish navy unit
Wikipedia - 1st Sustainment Command (Theater)
Wikipedia - 1st Tactical Airlift Group (JASDF) -- Unit of the Japan Air Self-Defense Force
Wikipedia - 1st Tactical Missile Squadron
Wikipedia - 1st Tank Battalion
Wikipedia - 1st Tank Brigade (Soviet Union) -- Soviet tank brigade in World War II
Wikipedia - 1st Tank Division (Imperial Japanese Army) -- Tank Division of IJA
Wikipedia - 1st Tennessee & Alabama Independent Vidette Cavalry -- Union Army cavalry regiment
Wikipedia - 1st Tirailleur Regiment -- French armoured unit
Wikipedia - 1st Tranny Awards -- Pornography award show
Wikipedia - 1st U-boat Flotilla -- 1935-1944 submarine unit of the German Navy
Wikipedia - 1st (United Kingdom) Division -- Armoured division of the British Army
Wikipedia - 1st United States Sharpshooters -- Union unit during the US Civil War consisting of marksmen
Wikipedia - 1st Venice International Film Festival -- Film festival
Wikipedia - 1st Ward of New Orleans
Wikipedia - 1st West Virginia Cavalry Regiment
Wikipedia - 1st White Cloth Hall
Wikipedia - 1st World Festival of Youth and Students -- Youth festival, 1947
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Wikipedia - 1 Thessalonians 1 -- First Epistle to the Thessalonians, chapter 1
Wikipedia - 1 Thessalonians 2 -- First Epistle to the Thessalonians, chapter 2
Wikipedia - 1 Thessalonians 3 -- First Epistle to the Thessalonians, chapter 3
Wikipedia - 1 Thessalonians 4 -- Chapter in the Christian Bible
Wikipedia - 1 Thessalonians 5 -- First Epistle to the Thessalonians, chapter 5
Wikipedia - 1 Thessalonians
Wikipedia - 1 Thibault Square -- Building in Cape Town, South Africa
Wikipedia - 1 Thing -- 2005 single by Amerie
Wikipedia - 1time
Wikipedia - 1 Timothy 2:12
Wikipedia - 1 Timothy 3 -- Bible chapter
Wikipedia - 1 Treasury Place -- Government building in Melbourne, Australia
Wikipedia - 1T-SRAM
Wikipedia - 1TYM -- South Korean hip hop group
Wikipedia - 1UP.com
Wikipedia - 1up.com
Wikipedia - 1Up.com -- American entertainment website
Wikipedia - 1-up
Wikipedia - 1 Utama -- Shopping mall in Selangor, Malaysia
Wikipedia - 1v1
Wikipedia - 1VFM -- Community radio station in Wanniassa, Australia
Wikipedia - 1 vs. 100 (American game show) -- American game show
Wikipedia - 1 vs. 100 (Australian game show) -- Australian game show
Wikipedia - 1 Wall Street Court
Wikipedia - 1 Wall Street
Wikipedia - 1 West India Quay
Wikipedia - 1 William Street, Brisbane -- A skyscraper in Brisbane, Queensland, housing the Queensland Government
Wikipedia - 1 William Street
Wikipedia - 1worldspace
Wikipedia - 1 yen coin -- Smallest denomination of the Japanese yen currency
Wikipedia - 200.000 naglbitar -- Icelandic rock band
Wikipedia - 2000-01 Regionalliga -- 7th season of the Regionalliga as a third-level league
Wikipedia - 2000-01 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 20,000 Cheers for the Chain Gang -- 1933 film directed by Roy Mack
Wikipedia - 20,000 Days on Earth -- 2014 British documentary film
Wikipedia - 20,000 Eyes -- 1961 crime drama film directed by Jack Leewood
Wikipedia - 20,000 Leagues Across the Land -- 1961 film
Wikipedia - 20,000 Leagues Under the Sea (1916 film) -- 1916 movie from Stuart Paton
Wikipedia - 20,000 Leagues Under the Sea (1954 film) -- 1954 film
Wikipedia - 20,000 Leagues Under the Sea (1985 film) -- 1985 film
Wikipedia - 20,000 Martyrs of Nicomedia
Wikipedia - 20,000 Men a Year -- 1939 film by Alfred E. Green
Wikipedia - 20,000 rials note -- Denomination of Iranian currency
Wikipedia - 20,000 Years in Sing Sing -- 1932 film
Wikipedia - 20006 Albertus Magnus
Wikipedia - 2000 A.D. (chess variant) -- Chess variant
Wikipedia - 2000 AD (comics) -- British comic magazine
Wikipedia - 2000 All Japan Pro Wrestling mass exodus -- Incident in Japanese All Japan Pro Wrestling
Wikipedia - 2000 ASA Pesada Antonov An-24 crash -- Aviation accident
Wikipedia - 2000 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2000 Australia Beechcraft King Air crash -- Aviation accident
Wikipedia - 2000 Belmont Stakes -- 132nd running of the Belmont Stakes
Wikipedia - 2000 Birthday Honours
Wikipedia - 2000 California Proposition 39 -- California ballot initiative
Wikipedia - 2000 Danish euro referendum -- referendum in Denmark on 28 September 2000 regarding proposed Euro introduction
Wikipedia - 2000 Democratic National Convention -- U.S. political event held in Los Angeles, California
Wikipedia - 2000 Dharmapuri bus burning -- Bus burned by AIADMK cadres killing three people
Wikipedia - 2000 Dover incident -- Illegal immigration incident resulting in the deaths of 58 people
Wikipedia - 2000FM (Sydney) -- Radio station in Sydney, Australia
Wikipedia - 2000 Heineken Cup Final -- Rugby union competition
Wikipedia - 2000 Indy Racing League -- Auto racing season
Wikipedia - 2000 in home video -- home video-related events of 2000
Wikipedia - 2000 in philosophy
Wikipedia - 2000 in Singapore
Wikipedia - 2000 in South Africa
Wikipedia - 2000 in South Korean music
Wikipedia - 2000 in video games
Wikipedia - 2000 in video gaming
Wikipedia - 2000 Marana V-22 Crash -- Arizona plane crash
Wikipedia - 2000 Mexican general election
Wikipedia - 2000 MI6 attack -- Attack in London
Wikipedia - 2000 millennium attack plots -- Planned terrorist attacks linked to al-Qaeda in the year 2000
Wikipedia - 2000 MTV Video Music Awards -- Award ceremony
Wikipedia - 2000 New Year Honours -- Honours event in the United Kingdom and New Zealand
Wikipedia - 2000 Preakness Stakes -- 125th running of the Preakness Stakes
Wikipedia - 2000 Republican National Convention -- U.S. political event held in Philadelphia, Pennsylvania
Wikipedia - 2000 Sacagawea dollar - Washington quarter mule -- United States error coin
Wikipedia - 2000s energy crisis
Wikipedia - 2000s in Algeria
Wikipedia - 2000s in fashion -- Fashion in the decade 2000-2009
Wikipedia - 2000s in film
Wikipedia - 2000s in Japan -- Decade of hope and optimism in Japanese history
Wikipedia - 2000s in jazz
Wikipedia - 2000s in music
Wikipedia - 2000s in science and technology
Wikipedia - 2000s in video games -- Video game-related events in 2000s
Wikipedia - 2000 Songs of Farida -- 2020 film
Wikipedia - 2000 South African municipal elections
Wikipedia - 2000 Southern United States heat wave -- Extreme weather event
Wikipedia - 2000 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 2006
Wikipedia - 2000 Summer Olympics
Wikipedia - 2000s -- Decade of the Gregorian calendar (2000-2009)
Wikipedia - 2000 Today -- International television special
Wikipedia - 2000 Ulster Unionist Party leadership election
Wikipedia - 2000 United States census -- 22nd United States national census
Wikipedia - 2000 US Presidential Election
Wikipedia - 2000-watt society -- Political model
Wikipedia - 2000
Wikipedia - 2000 Year Old Man -- Comedy sketch, originally created by Mel Brooks and Carl Reiner in 1950s
Wikipedia - 2000 yen note -- Rarely circulated denomination of Japanese yen
Wikipedia - 2000 Zimbabwean constitutional referendum -- 2000 Zimbabwean constitutional referendum
Wikipedia - 2001-02 India-Pakistan standoff -- Major military standoff between India and Pakistan from late-2001 to mid-2002
Wikipedia - 2001-02 Regionalliga -- 8th season of the Regionalliga as a third-level league
Wikipedia - 2001-02 South-West Indian Ocean cyclone season -- Cyclone season
Wikipedia - 2001 anthrax attacks -- Bioterrorist attacks in the United States
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 - 2001 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2001 Azor attack -- Terrorist attack near Azor, Israel
Wikipedia - 2001 Bangladesh-India border clashes -- Series of armed skirmishes between Bangladesh and India
Wikipedia - 2001 Belmont Stakes -- 133rd running of the Belmont Stakes
Wikipedia - 2001 Bradford riots -- Period of rioting in Bradford, England
Wikipedia - 2001 (Dr. Dre album) -- 1999 studio album by Dr. Dre
Wikipedia - 2001 European Youth Olympic Winter Festival -- none
Wikipedia - 2001 Gujarat earthquake -- Earthquake in India
Wikipedia - 2001 in Bangladesh -- A year in a country in the Indian subcontinent
Wikipedia - 2001 in home video -- Home video-related events of 2001
Wikipedia - 2001 in jazz
Wikipedia - 2001 in philosophy
Wikipedia - 2001 in Singapore
Wikipedia - 2001 in South Africa
Wikipedia - 2001 in South Korean music
Wikipedia - 2001 in video games
Wikipedia - 2001 Italian general election
Wikipedia - 2001 Maniacs
Wikipedia - 2001 Marsh Harbour Cessna 402 crash -- 2001 aviation accident
Wikipedia - 2001 Mars Odyssey -- A NASA Mars orbiter
Wikipedia - 2001 Mississippi flag referendum -- Referendum for Mississippi to adopt a new flag design
Wikipedia - 2001 MTV Video Music Awards -- Award ceremony
Wikipedia - 2001 New Year Honours -- Honours event in the Commonwealth
Wikipedia - 2001 Nights
Wikipedia - 2001 Nobel Peace Prize
Wikipedia - 2001 North Indian Ocean cyclone season -- Cyclone season in the North Indian ocean
Wikipedia - 2001 Preakness Stakes -- 126th running of the Preakness Stakes
Wikipedia - 2001 shoe bomb attempt -- Failed bombing attempt
Wikipedia - 2001 South African motorcycle Grand Prix
Wikipedia - 2001 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 2006
Wikipedia - 2001 United Kingdom census -- Nationwide census in the United Kingdom in 2001
Wikipedia - 2001 Vancouver TV realignment -- Realignment of television stations in Vancouver and Victoria, British Columbia
Wikipedia - 2001
Wikipedia - 2001 World Interuniversity Games -- International sports event
Wikipedia - 2002-03 Red Stripe Bowl -- Cricket competition
Wikipedia - 2002-03 Regionalliga -- 9th season of the Regionalliga as a third-level league
Wikipedia - 2002-03 South Pacific cyclone season -- Cyclone season in the South Pacific ocean
Wikipedia - 2002-03 ULEB Cup -- Inaugural season of ULEB Cup
Wikipedia - 2002-06 municipal reorganization of Montreal -- Merger and demerger of municipalities on the Island of Montreal, Quebec
Wikipedia - 2002 Afyon earthquake -- Earthquake in Turkey
Wikipedia - 2002 Arab Nations Cup squads -- Wikimedia list article
Wikipedia - 2002 Atlantic hurricane season -- Summary of the relevant tropical storms in the Atlantic in 2002
Wikipedia - 2002 Bali bombings -- Terrorist attack in Indonesia
Wikipedia - 2002 Belmont Stakes -- 134th running of the Belmont Stakes
Wikipedia - 2002 Bou'in-Zahra earthquake -- 2002 earthquake in Iran
Wikipedia - 2002 California wildfires -- 8,328 fires that burned 969,890 acres
Wikipedia - 2002 Commonwealth Games results -- Results of the 17th Commonwealth Games
Wikipedia - 2002 (film) -- 2001 film by Wilson Yip
Wikipedia - 2002 (Gary album) -- 2015 album by Gary
Wikipedia - 2002 Gibraltar sovereignty referendum -- Referendum of Gibraltarian citizens to determine if they wished to share sovereignty with Spain
Wikipedia - 2002 Gran Premio Telmex-Gigante -- Final round of the 2002 CART FedEx Champ Car World Series
Wikipedia - 2002 Grozny truck bombing -- 2002 incident in Grozny, Chechnya
Wikipedia - 2002 Hindu Kush earthquakes -- Earthquakes in northern Afghanistan
Wikipedia - 2002 Houston Texans season -- Inaugural season for the Texans
Wikipedia - 2002 Humanitarian Bowl -- 6th edition of the Humanitarian Bowl
Wikipedia - 2002 in aviation -- Wikimedia list article
Wikipedia - 2002 in film
Wikipedia - 2002 in home video -- home video-related events of 2002
Wikipedia - 2002 in philosophy
Wikipedia - 2002 in Singapore
Wikipedia - 2002 in South Africa
Wikipedia - 2002 in South Korean music
Wikipedia - 2002 in video games
Wikipedia - 2002 Lagos armoury explosion -- Accidental bomb detonation
Wikipedia - 2002 loya jirga -- Emergency grand assembly to elect a transitional administration in Afghanistan
Wikipedia - 2002 M-CM-^\berlingen mid-air collision -- Aviation accident
Wikipedia - 2002 Mombasa attacks -- Terrorist attacks in Kenya
Wikipedia - 2002 Mosconi Cup -- European vs USA pool event, December 2002
Wikipedia - 2002 MTV Video Music Awards -- Award ceremony
Wikipedia - 2002 New Hampshire Senate election phone jamming scandal
Wikipedia - 2002 Nobel Peace Prize
Wikipedia - 2002 North Indian Ocean cyclone season -- Cyclone season in the North Indian Ocean
Wikipedia - 2002 Pacific typhoon season -- Tropical cyclone season in the Western Pacific Ocean
Wikipedia - 2002 Prague summit -- NATO summit
Wikipedia - 2002 Preakness Stakes -- 127th running of the Preakness Stakes
Wikipedia - 2002 (song) -- 2018 single by Anne-Marie
Wikipedia - 2002 South African motorcycle Grand Prix
Wikipedia - 2002 Soweto bombings
Wikipedia - 2002 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 2006
Wikipedia - 2002
Wikipedia - 2002 Winter Olympic Games
Wikipedia - 2002 Winter Olympics -- 19th edition of Winter Olympics, held in Salt Lake City (United States) in 2002
Wikipedia - 2002 WWF draft lottery -- WWF's intra-brand draft
Wikipedia - 2003-04 Regionalliga -- 10th season of the Regionalliga as a third-level league
Wikipedia - 2003 Angola 727 disappearance -- Stolen aircraft incident at Quatro de Fevereiro Airport
Wikipedia - 2003 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2003 Baghdad DHL attempted shootdown incident -- Attempted shootdown of DHL cargo airliner near Baghdad International Airport
Wikipedia - 2003 Bam earthquake -- December 2003 earthquake in Iran
Wikipedia - 2003 Belmont Stakes -- 135th running of the Belmont Stakes
Wikipedia - 2003 Birthday Honours -- National honours for citizens awarded June 2003
Wikipedia - 2003 Chicago balcony collapse -- Deadliest porch collapse in U.S. history, with 70 casualties
Wikipedia - 2003 College World Series
Wikipedia - 2003 E2 nightclub stampede -- Human crush
Wikipedia - 2003 European heat wave -- Heat wave
Wikipedia - 2003 in American television -- TV-related events in the USA during 2003
Wikipedia - 2003 in home video -- home video-related events of 2003
Wikipedia - 2003 in jazz
Wikipedia - 2003 in philosophy
Wikipedia - 2003 in Singapore
Wikipedia - 2003 in South Africa
Wikipedia - 2003 in South Korean music
Wikipedia - 2003 in the United States
Wikipedia - 2003 invasion of Iraq -- Conventional war between a United States-led coalition and Iraq
Wikipedia - 2003 in video games
Wikipedia - 2003 Istanbul bombings -- series of four suicide bombings in Istanbul, Turkey
Wikipedia - 2003 Kangaroo tour of Great Britain and France -- Tour by the Australia national rugby league team
Wikipedia - 2003 Kids' Choice Awards -- Annual award ceremony
Wikipedia - 2003 Liechtenstein constitutional referendum -- A constitutional referendum held in Liechtenstein on 14 March 2003
Wikipedia - 2003 Liga Perdana 1 -- Liga Perdana 1 season
Wikipedia - 2003 Marriott Hotel bombing
Wikipedia - 2003 Midwest monkeypox outbreak -- Outbreak of monkeypox in the United States
Wikipedia - 2003 MTV Video Music Awards -- Award ceremony
Wikipedia - 2003 Nobel Peace Prize
Wikipedia - 2003 North Indian Ocean cyclone season -- Cyclone season in the North Indian 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 - 2003 Port of Oakland dock protest -- Anti-war protest in Oakland CA USA
Wikipedia - 2003 Preakness Stakes -- 128th running of the Preakness Stakes
Wikipedia - 2003 South African motorcycle Grand Prix
Wikipedia - 2003 Sri Lanka cyclone -- Tropical cyclone
Wikipedia - 2003 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 2006
Wikipedia - 2003 Toronto International Film Festival -- 2003 film festival edition
Wikipedia - 2003 West Virginia sniper -- Sniper attacks
Wikipedia - 2003
Wikipedia - 2003 Znamenskoye suicide bombing -- A truck bombing in Chechnya
Wikipedia - 2003 Zona Rosa attacks -- Terrorist attack in Bogota, Colombia on November 15, 2003
Wikipedia - 2004-05 Regionalliga -- 11th season of the Regionalliga as a third-level league
Wikipedia - 2004 24 Hours of Le Mans -- Automobile endurance racing event
Wikipedia - 2004 Afghan presidential election
Wikipedia - 2004 Antenna Awards -- Awards show honouring achievements in Australian community television
Wikipedia - 2004 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2004 Australian Embassy bombing in Jakarta
Wikipedia - 2004 Belmont Stakes -- 136th running of the Belmont Stakes
Wikipedia - 2004 California Proposition 71 -- California law
Wikipedia - 2004 Dave Matthews Band Chicago River incident -- 2004 environmental incident in Chicago, Illinois
Wikipedia - 2004 Davis Cup Americas Zone -- One of three Zones of the Davis Cup tennis competition in 2004
Wikipedia - 2004 Democratic National Convention -- U.S. political event held in Boston, Massachusetts
Wikipedia - 2004 Democrats Abroad presidential caucuses -- United States presidential caucuses
Wikipedia - 2004 enlargement of the European Union
Wikipedia - 2004 European Parliament election
Wikipedia - 2004 FU162 -- Closest known Earth approach until 2008
Wikipedia - 2004 Hallam tornado -- F4 tornado in Nebraska, United States, in 2004
Wikipedia - 2004 Hungarian dual citizenship referendum -- Nation-wide two-question referendum
Wikipedia - 2004 Indian Ocean earthquake and tsunami -- Megathrust underwater earthquake and subsequent tsunami in the Indian Ocean
Wikipedia - 2004 in home video -- home video-related events of 2004
Wikipedia - 2004 in jazz
Wikipedia - 2004 in philosophy
Wikipedia - 2004 in Singapore
Wikipedia - 2004 in South Africa
Wikipedia - 2004 in South Korean music
Wikipedia - 2004 in video games
Wikipedia - 2004 Jenner, California, double murder -- Homicide in Sonoma County, California (USA)
Wikipedia - 2004 Kalapatti violence -- Anti-Dalit Violence in Kalapatti, Tamil Nadu
Wikipedia - 2004 Kumbakonam School fire -- 2004 School fire accident in Tamil Nadu
Wikipedia - 2004 Madrid train bombings -- Jihadist attack on Madrid's suburban trains
Wikipedia - 2004 Malaysia Super League -- The 2004 Liga Super
Wikipedia - 2004 Michigan Democratic presidential caucuses -- Democratic Presidential Caucuses in Michigan in 2004
Wikipedia - 2004 Morecambe Bay cockling disaster -- Mass drowning incident
Wikipedia - 2004 MTV Video Music Awards -- Award ceremony
Wikipedia - 2004 New Year Honours
Wikipedia - 2004 NHK Trophy -- Figure staking competition
Wikipedia - 2004 Nobel Peace Prize
Wikipedia - 2004 Palm Island death in custody -- Death in custody of Aboriginal man Cameron Doomadgee on Palm Island, Queensland, Australia
Wikipedia - 2004 Preakness Stakes -- 129th running of the Preakness Stakes
Wikipedia - 2004 Qamishli riots -- Kurdish uprising in Syria
Wikipedia - 2004 Republican National Convention -- U.S. political event held in New York
Wikipedia - 2004 Roanoke tornado -- Weather event
Wikipedia - 2004 South African general election
Wikipedia - 2004 South African motorcycle Grand Prix
Wikipedia - 2004 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 2006
Wikipedia - 2004 Summer Olympics -- Games of the XXVIII Olympiad, held in Athens in 2004
Wikipedia - 2004 SuperFerry 14 bombing -- Terrorist attack in the Philippines
Wikipedia - 2004 Ukrainian presidential election
Wikipedia - 2004 United States presidential election
Wikipedia - 2004 Universal Forum of Cultures -- 141-day international event that took place in Barcelona, Spain
Wikipedia - 2004 Uruguayan Primera Division -- Statistics for 2004 season of Primera Division Uruguaya
Wikipedia - 2004 U.S. Presidential Election
Wikipedia - 2004 -- Year of the Gregorian calendar
Wikipedia - 2004 WWE draft lottery -- WWE's intra-brand draft
Wikipedia - 2004 XP14 -- near-Earth asteroid
Wikipedia - 2005-06 Regionalliga -- 12th season of the Regionalliga as a third-level league
Wikipedia - 2005-06 Uruguayan Primera Division -- Statistics for 2005-06 season of Primera Division Uruguaya
Wikipedia - 2005 Alexandria riot
Wikipedia - 2005 Andijan unrest -- Violent incident in Andijan, Uzbekistan
Wikipedia - 2005 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2005 Azores subtropical storm -- Unnamed Atlantic subtropical storm
Wikipedia - 2005 Bali bombings -- terrorist attack in Indonesia
Wikipedia - 2005 Belmont Stakes -- 137th running of the Belmont Stakes
Wikipedia - 2005 Canadian federal budget -- Budget of the Government of Canada for the 2005-2006 fiscal year
Wikipedia - 2005 Champ Car season -- Open wheel motor racing season
Wikipedia - 2005 Dutch European Constitution referendum -- Consultative referendum in the Netherlands
Wikipedia - 2005 Glendale train crash -- In downtown Los Angeles, California, US
Wikipedia - 2005 in Africa
Wikipedia - 2005 in home video -- Home video-related events of 2005
Wikipedia - 2005 in jazz
Wikipedia - 2005 in philosophy
Wikipedia - 2005 in Singapore
Wikipedia - 2005 in South Africa
Wikipedia - 2005 in South Korean music
Wikipedia - 2005 in video games
Wikipedia - 2005 KuM-EM-^_adasi minibus bombing -- Bombing in KuM-EM-^_adasi, Turkey
Wikipedia - 2005 Mauritanian coup d'etat -- Military overthrow of Maaouya Ould Sid'Ahmed Taya
Wikipedia - 2005 Melbourne thunderstorm -- Severe weather event affecting parts of Victoria, Australia
Wikipedia - 2005 Molson Indy Montreal -- 10th round of 2005 Champ Car season
Wikipedia - 2005 MTV Video Music Awards -- Award ceremony
Wikipedia - 2005 Nobel Peace Prize
Wikipedia - 2005 Norwegian parliamentary election
Wikipedia - 2005 NRL season
Wikipedia - 2005 Palu market bombing -- terrorist attack in Indonesia
Wikipedia - 2005 Paris fires -- Building fires in Paris
Wikipedia - 2005 Pilot Pen Tennis - Men's Doubles -- Men's doubles for 2005 Pilot Pen Tennis
Wikipedia - 2005 Pilot Pen Tennis - Men's Singles -- Men's singles for 2005 Pilot Pen Tennis
Wikipedia - 2005 Pilot Pen Tennis - Women's Doubles -- Women's doubles for 2005 Pilot Pen Tennis
Wikipedia - 2005 Pilot Pen Tennis - Women's Singles -- Women's singles for 2005 Pilot Pen Tennis
Wikipedia - 2005 Preakness Stakes -- 130th running of the Preakness Stakes
Wikipedia - 2005 Puerto Rican unicameralism referendum -- Held in Puerto Rico on July 10, 2005
Wikipedia - 2005 Quebec student protests
Wikipedia - 2005 Rally of Turkey -- Rally
Wikipedia - 2005 Royal Air Force Hercules shootdown -- Shooting down of a Royal Air Force Lockheed C-130K Hercules C3
Wikipedia - 2005 Sharm El Sheikh bombings -- Terrorist attacks in Sharm El Sheikh, Egypt on 23 July 2005
Wikipedia - 2005 Sony BMG CD copy protection scandal
Wikipedia - 2005 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 2006
Wikipedia - 2005 Sydney terrorism plot -- Thwarted terror attack in 2005 in Sydney, Australia
Wikipedia - 2005 Tentena market bombings -- terrorist attack in Indonesia
Wikipedia - 2005 Uruguayan Primera Division -- Statistics for 2005 season of Primera Division Uruguaya
Wikipedia - 2005
Wikipedia - 2005 World Summit
Wikipedia - 2005 WWE draft lottery -- WWE's intra-brand draft
Wikipedia - 2006-07 Australian bushfire season -- Australian bushfire
Wikipedia - 2006-07 Regionalliga -- 13th season of the Regionalliga as a third-level league
Wikipedia - 2006-07 Southeast Asian floods -- 2006-07 floods in Southeast Asia region
Wikipedia - 2006-07 South-West Indian Ocean cyclone season -- Cyclone season in the South-West Indian ocean
Wikipedia - 2006 1000 km of Istanbul -- Le Mans Series season
Wikipedia - 2006 ARCA Re/Max Series -- American stock car series
Wikipedia - 2006 Atlantic hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2006 Belmont Stakes -- 138th running of the Belmont Stakes
Wikipedia - 2006 College World Series
Wikipedia - 2006 Commonwealth Games medal table -- ranking of participants by medal total
Wikipedia - 2006 Commonwealth Games -- 18th edition of the Commonwealth Games
Wikipedia - 2006 Dahab bombings -- Three bomb attacks on the Egyptian resort city of Dahab, in the Sinai Peninsula
Wikipedia - 2006 European floods -- Floods affecting Eastern Europe
Wikipedia - 2006 Fed Cup Asia/Oceania Zone Group I - Play-offs -- Play-offs of the 2006 Fed Cup Asia/Oceania Zone Group I
Wikipedia - 2006 Ferentari riot -- 2006 Romanian riot
Wikipedia - 2006 Fijian coup d'etat -- Coup d'etat in Fiji
Wikipedia - 2006 Georgia Bulldogs football team
Wikipedia - 2006 Holiday Cup -- Eighth edition of a women's water polo competition
Wikipedia - 2006 in Africa
Wikipedia - 2006 in film
Wikipedia - 2006 in home video -- Home video-related events of 2006
Wikipedia - 2006 in jazz
Wikipedia - 2006 in philosophy
Wikipedia - 2006 in Singapore
Wikipedia - 2006 in South Africa
Wikipedia - 2006 in the United States
Wikipedia - 2006 in video games
Wikipedia - 2006 Israeli legislative election
Wikipedia - 2006 Kerrick Sports Sedan Series -- Australian motor racing competition
Wikipedia - 2006 Lebanon War
Wikipedia - 2006 Madrid-Barajas Airport bombing -- Van bomb by the Basque separatist organisation ETA
Wikipedia - 2006 Minato Ward elevator accident -- Fatal elevator accident in 2006 in Tokyo
Wikipedia - 2006 MTV Video Music Awards -- Award ceremony
Wikipedia - 2006 New York Underground Film Festival -- 2006 film festival edition
Wikipedia - 2006 Nobel Peace Prize
Wikipedia - 2006 O'Hare International Airport UFO sighting
Wikipedia - 2006 Pacific hurricane season -- Summary of the relevant tropical storms
Wikipedia - 2006 Pangandaran earthquake and tsunami -- Destructive tsunami earthquake south of Java Island
Wikipedia - 2006 Preakness Stakes -- 131st running of the Preakness Stakes
Wikipedia - 2006 Puerto Rico budget crisis -- Crisis in Puerto Rico
Wikipedia - 2006 QV89 -- Asteroid
Wikipedia - 2006 Richmond spree murders -- 2009 murders
Wikipedia - 2006 Sao Paulo violence outbreak -- Clash between law enforcement officials and criminals in Brazil
Wikipedia - 2006 Southeast Asian haze -- Haze over the Southeast Asia region in mid-2006
Wikipedia - 2006 Southern Leyte mudslide -- 2006 major landslide in the Philippines
Wikipedia - 2006 Stinkers Bad Movie Awards -- Award ceremony presented by the Stinkers Bad Movie Awards in 2007
Wikipedia - 2006 Trail Appliances Autumn Gold Curling Classic -- World Curling Tour event
Wikipedia - 2006 transatlantic aircraft plot -- Foiled terrorist plot
Wikipedia - 2006 United States broadcast TV realignment
Wikipedia - 2006
Wikipedia - 2006 Winter Paralympics -- Ninth Winter Paralympics
Wikipedia - 2006 WNBA Finals
Wikipedia - 2006 WWE brand extension draft -- WWE's intra-brand draft
Wikipedia - 2006 Yeti Airlines Twin Otter Crash -- Aviation accident in Nepal
Wikipedia - 2007-08 I-League -- First season of I-League
Wikipedia - 2007-08 Oldham Athletic A.F.C. season -- Athletic season
Wikipedia - 2007-08 Regionalliga -- 14th season of the Regionalliga as a third-level league
Wikipedia - 2007-08 Superliga Femenina -- Sporting competition
Wikipedia - 2007-08 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2007-08 V-League (South Korea) -- Volleyball league season
Wikipedia - 2007-08 Writers Guild of America strike -- US television labor dispute November 2007 - February 2008
Wikipedia - 2007-2008 Nazko earthquakes -- Series of earthquakes in Canada
Wikipedia - 2007 Alum Rock earthquake -- 2007 earthquake in the San Francisco Bay Area, California, United States
Wikipedia - 2007 American League Championship Series
Wikipedia - 2007 ARCA Re/Max Series -- American stock car series
Wikipedia - 2007 Atlantic hurricane season -- hurricane season in the Atlantic Ocean
Wikipedia - 2007 Auburn Tigers football team
Wikipedia - 2007 Belmont Stakes -- 139th running of the Belmont Stakes
Wikipedia - 2007 Bocaue, Bulacan fire -- 2007 fire and explosion in Bocaue, Bulacan
Wikipedia - 2007 bomb plot in Germany -- Failed car bomb plot
Wikipedia - 2007 Boston Mooninite panic -- 2007 false-terrorism incident involving Aqua Teen Hunger Force
Wikipedia - 2007 Canada broadcast TV realignment -- Ownership and network changes affecting television stations in Canada
Wikipedia - 2007 Carnation murders -- Familicide of the Anderson family in 2007
Wikipedia - 2007 Chittagong mudslides -- Mudslides in Chittagong
Wikipedia - 2007 Christmas violence in Kandhamal -- Anti- Christian violence in Orissa
Wikipedia - 2007 College World Series
Wikipedia - 2007 CONCACAF Gold Cup -- 9th edition of the Gold Cup
Wikipedia - 2007 cyberattacks on Estonia -- Series of cyberattacks which began on 27 April 2007
Wikipedia - 2007 Davis Cup Americas Zone -- Men's Tennis competition
Wikipedia - 2007 enlargement of the European Union -- Bulgaria and Romania joining the Europe Union.
Wikipedia - 2007 Fort Dix attack plot -- Conspiracy by six Muslim men to attack US military personal at Fort Dix, New Jersey, US
Wikipedia - 2007 Free Airlines L-410 crash -- Aviation accident in Democratic Republic of Congo
Wikipedia - 2007 Freetown explosion -- Deadly explosions during the 2013 Boston Marathon, and subsequent shooting and manhunt
Wikipedia - 2007 FT3 -- Risk-listed hazardous near-Earth asteroid
Wikipedia - 2007 General Motors strike -- Labor strike
Wikipedia - 2007 Georgia Bulldogs football team
Wikipedia - 2007 Greek forest fires -- Series of forest fires across Greece throughout summer 2007
Wikipedia - 2007 Guatemala City sinkhole -- Sinkhole in Guatemala City
Wikipedia - 2007 Guinean general strike -- 2007 general strike in Guinea
Wikipedia - 2007 in Africa
Wikipedia - 2007 in home video -- Home video-related events of 2007
Wikipedia - 2007 in jazz
Wikipedia - 2007 in philosophy
Wikipedia - 2007 in rail transport -- List of events related to rail transport in 2007
Wikipedia - 2007 in Singapore
Wikipedia - 2007 in South Africa
Wikipedia - 2007 in South Korean music
Wikipedia - 2007 inter-Korean summit -- A Korean summit was held in 2007 for the Koreans
Wikipedia - 2007 in video games
Wikipedia - 2007 in WEC -- WEC MMA event in 2007
Wikipedia - 2007 Iranian arrest of Royal Navy personnel -- 2007 incident between Iran and the UK
Wikipedia - 2007 killing of French tourists in Mauritania -- Terrorist attack in Mauritania on December 24, 2007
Wikipedia - 2007 Miami Dolphins season -- 42nd season and lowest win total in franchise history
Wikipedia - 2007 Minnesota Swarm season -- American lacrosse season
Wikipedia - 2007 MTV Video Music Awards -- Award ceremony
Wikipedia - 2007 NBA Draft
Wikipedia - 2007 Nobel Peace Prize -- 2007 Nobel peace prize
Wikipedia - 2007 North Indian Ocean cyclone season
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 plot to behead a British Muslim soldier -- 2007 criminal plot in England
Wikipedia - 2007 Preakness Stakes -- 132nd running of the Preakness Stakes
Wikipedia - 2007 South Cambridgeshire District Council election
Wikipedia - 2007 South Korean presidential election
Wikipedia - 2007 South Pacific Games -- 13th Pacific Games held in Apia, Samoa
Wikipedia - 2007 Terengganu riot -- 2007 riot in Terengganu, Malaysia
Wikipedia - 2007 Thai constitutional referendum -- A referendum on a new Thai constitution
Wikipedia - 2007 Tokelauan self-determination referendum -- Referendums
Wikipedia - 2007
Wikipedia - 2007 WWE draft -- WWE's intra-brand draft
Wikipedia - 2008-09 3. Liga -- 1st season of the 3. Liga
Wikipedia - 2008-09 Elitserien (men's handball) -- 75th season of the top division of Swedish handball
Wikipedia - 2008-09 figure skating season -- Competitive figure skating year, 2008/7/1 to 2009/6/30
Wikipedia - 2008-09 I-League -- Second season of I-League
Wikipedia - 2008-09 LEN Cup -- Water polo competition
Wikipedia - 2008-09 Los Angeles Lakers season -- Season of the team the Los Angeles Lakers
Wikipedia - 2008-09 Regionalliga -- 1st season of the Regionalliga
Wikipedia - 2008-09 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2008-2009 Canadian parliamentary dispute -- Dispute regarding the royal power of prorogation in Canada.
Wikipedia - 2008-2011 Icelandic financial crisis -- The default of all three of Iceland's major commercial banks
Wikipedia - 2008 Andersen Air Force Base B-2 accident -- 2008 stealth bomber crash
Wikipedia - 2008 Atlanta tornado outbreak -- Tornado outbreak in Atlanta
Wikipedia - 2008 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2008 attack on tourists in Yemen -- Terrorist attack on Belgian tourists in the Wadi Dawan desert on January 18, 2008
Wikipedia - 2008 attacks on Christians in southern Karnataka -- Attacks directed against Christian churches
Wikipedia - 2008 Belmont Stakes -- 140th running of the Belmont Stakes
Wikipedia - 2008 Bihar flood -- Devastating flood in Bihar, India
Wikipedia - 2008 California Proposition 7
Wikipedia - 2008 California Proposition 8 -- Ballot proposition and state constitutional amendment passed in November 2008
Wikipedia - 2008 California wildfires
Wikipedia - 2008 Canadian Grand Prix
Wikipedia - 2008 Chatsworth train collision -- Head-on collision in Los Angeles, California
Wikipedia - 2008 Chelopechene explosions
Wikipedia - 2008 Chilean telethon -- Annual national telethon
Wikipedia - 2008 Christmas massacres -- Attacks in the Democratic Republic of the Congo
Wikipedia - 2008 Democratic National Convention -- U.S. political event held in Denver, Colorado
Wikipedia - 2008 ECM Prague Open - Women's Singles -- Women's Singles
Wikipedia - 2008 European Vacation Tour -- Concert tour by Metallica
Wikipedia - 2008 Georgia sugar refinery explosion -- Fatal industrial disaster
Wikipedia - 2008 Green Bay Packers season
Wikipedia - 2008 Greenlandic self-government referendum
Wikipedia - 2008 Green National Convention -- July 2008 Green Party convention in Chicago
Wikipedia - 2008 Hungarian fees abolition referendum -- Nation-wide three-question referendum
Wikipedia - 2008 Illinois Fighting Illini football team
Wikipedia - 2008 in home video -- Home video-related events of 2008
Wikipedia - 2008 in jazz
Wikipedia - 2008 in Jungle Fight -- Mixed martial arts event
Wikipedia - 2008 in philosophy
Wikipedia - 2008 in Singapore
Wikipedia - 2008 in South Africa
Wikipedia - 2008 in South Korean music
Wikipedia - 2008 in video games
Wikipedia - 2008 Israel-Hamas ceasefire -- 2008 Egyptian-brokered six-month temporary peace in Gaza
Wikipedia - 2008 Istanbul bombings -- 2008 bombings with 17 fatalities, including 5 children
Wikipedia - 2008 Italian general election
Wikipedia - 2008 Kandhamal nun gang rape case -- Rape of a nun in Odisha
Wikipedia - 2008 Kandhamal violence -- Anti-Christian Violence in Orissa
Wikipedia - 2008 KBS Drama Awards -- 2008 KBS Drama Awards TV show
Wikipedia - 2008 Kosovo declaration of independence -- Declaration of independence for Kosovo
Wikipedia - 2008 LATAM Challenge Series -- 2008 LATAM Challenge Series
Wikipedia - 2008 Libertarian National Convention -- U.S. political event held in Denver, Colorado
Wikipedia - 2008 Liechtenstein tax affair -- Series of tax investigations in numerous countries
Wikipedia - 2008 Major League Baseball season
Wikipedia - 2008 Malaysian general election
Wikipedia - 2008 Mauritanian coup d'etat -- Military overthrow of Sidi Ould Cheikh Abdallahi
Wikipedia - 2008 Melbourne Football Club season
Wikipedia - 2008 Mississippi State Bulldogs football team
Wikipedia - 2008 MTV Video Music Awards -- Award ceremony
Wikipedia - 2008 Mumbai attacks -- Terrorist attacks
Wikipedia - 2008 Nepalese Constituent Assembly election
Wikipedia - 2008 Nobel Peace Prize
Wikipedia - 2008 North Indian Ocean cyclone season
Wikipedia - 2008 Popular Democratic Party of Puerto Rico primaries -- Held in puerto Rico on March 9, 2008
Wikipedia - 2008 Preakness Stakes -- 133rd running of the Preakness Stakes
Wikipedia - 2008 Puerto Rico Democratic presidential primary -- Held in Puerto Rico on June 1, 2008
Wikipedia - 2008 Republican National Convention -- U.S. political event held in Saint Paul, Minnesota
Wikipedia - 2008 Stanley Cup Finals
Wikipedia - 2008 Summer Olympics torch relay
Wikipedia - 2008 Summer Olympics -- Games of the XXIX Olympiad, held in Beijing in 2008
Wikipedia - 2008 TC3 -- 2008 asteroid-type meteoroid
Wikipedia - 2008 Tibetan unrest -- Political violence in Tibet
Wikipedia - 2008 Toronto International Film Festival -- 2008 film festival edition
Wikipedia - 2008 Ukrainian Super Cup -- Fifth edition of the Ukrainian Super Cup
Wikipedia - 2008 United States House of Representatives elections in Maryland
Wikipedia - 2008 United States presidential election
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 - 2008 U.S. Open Cup Final -- 2008 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2008 Victoria Cup -- Series of ice hockey games in 2008
Wikipedia - 2008 Viva World Cup
Wikipedia - 2008 Weliveriya bombing -- Suicide bombing attack at a marathon in Sri Lanka
Wikipedia - 2008
Wikipedia - 2008 WWE draft -- WWE's intra-brand draft
Wikipedia - 2009-10 3. Liga -- 2nd season of the 3. Liga
Wikipedia - 2009-10 Australian region cyclone season -- 2009-10 Cyclone season in the Australian region
Wikipedia - 2009-10 Eccellenza -- Wikipedia list article
Wikipedia - 2009-10 figure skating season -- Competitive figure skating year, 2009/7/1 to 2010/6/30
Wikipedia - 2009-10 FIS Ski Jumping Continental Cup -- Ski jumping season
Wikipedia - 2009-10 I-League -- Third season of I-League
Wikipedia - 2009-10 Maltese Second Division -- Maltese Second Division season
Wikipedia - 2009-10 Nemzeti Bajnoksag I (men's handball) -- Season of Hungarian handball league
Wikipedia - 2009-10 Regionalliga -- 2nd season of the Regionalliga
Wikipedia - 2009-10 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2009 (album) -- 2019 studio album by Wiz Khalifa & Curren$y
Wikipedia - 2009 ARCA Re/Max Series -- American stock car series
Wikipedia - 2009 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2009 attack on the Dutch royal family -- 2009 attempt to kill the Dutch royal family
Wikipedia - 2009 attack on the Sri Lanka national cricket team -- Attack on cricket team in Pakistan by terrorists
Wikipedia - 2009 Australian Open - Women's Doubles -- Women's doubles
Wikipedia - 2009 Baseball World Cup
Wikipedia - 2009 Belmont Stakes -- 141st running of the Belmont Stakes
Wikipedia - 2009 Birthday Honours
Wikipedia - 2009 bombing of Indian embassy in Kabul -- Suicide bomb attack
Wikipedia - 2009 Brazilian girl abortion case
Wikipedia - 2009 British and Irish Lions tour to South Africa -- International rugby union tour which took place in South Africa from May to July 2009
Wikipedia - 2009 California Proposition 1A -- Failed California ballot measure
Wikipedia - 2009 California Proposition 1F -- California ballot measure
Wikipedia - 2009 Cannes Film Festival -- Film festival
Wikipedia - 2009 Collier Township shooting -- US mass murder
Wikipedia - 2009 Edinburgh Sevens
Wikipedia - 2009 European Parliament election in Ireland
Wikipedia - 2009 FIFA Confederations Cup knockout stage -- Knockout stage of the 2009 FIFA Confederations Cup
Wikipedia - 2009 Fijian constitutional crisis -- 2009 crisis in Fiji
Wikipedia - 2009 Final Four Women's Volleyball Cup squads -- Wikipedia list article
Wikipedia - 2009 Fort Hood shooting -- Mass murder
Wikipedia - 2009 Georgia Bulldogs football team
Wikipedia - 2009 Global Champions Tour -- Show jumping competition series
Wikipedia - 2009 Guinea mine collapse -- Historic mine collapse in Guinea
Wikipedia - 2009 Heilongjiang mine explosion -- Coal mine explosion caused by poor ventilation
Wikipedia - 2009 Honduran constitutional crisis -- Political crisis in Honduras
Wikipedia - 2009 ICC Champions Trophy squads -- Wikimedia list article
Wikipedia - 2009 imprisonment of American journalists by North Korea -- Diplomatic standoff between US and North Korea
Wikipedia - 2009 in American television -- Television-related events in the USA during 2009
Wikipedia - 2009 India floods -- Floods that affected various states of India in July 2009
Wikipedia - 2009 in home video -- Home video-related events of 2009
Wikipedia - 2009 in jazz
Wikipedia - 2009 in Jungle Fight -- Mixed martial arts event
Wikipedia - 2009 in philosophy
Wikipedia - 2009 in Singapore
Wikipedia - 2009 in South Africa
Wikipedia - 2009 in Strikeforce -- Strikeforce events in 2009
Wikipedia - 2009 in video games
Wikipedia - 2009 Irish emergency budget -- Emergency government budget by Ireland in 2009
Wikipedia - 2009 Jeux de la Francophonie -- Athletic games event
Wikipedia - 2009 Kandahar bombing -- Terroristic attack
Wikipedia - 2009 Karachi bombing -- Bombing in Pakistan
Wikipedia - 2009 Lahore police academy attacks -- 2009 terrorist attack in Pakistan
Wikipedia - 2009 Lakewood shooting -- Killings of police officers
Wikipedia - 2009 L'Aquila earthquake -- 2009 earthquake in Italy
Wikipedia - 2009 Malagasy political crisis -- 2009 political crisis in Madagascar
Wikipedia - 2009 Medibank International Sydney - Men's Doubles -- Men's Doubles at 2009 Medibank International at Sydney
Wikipedia - 2009 Mississippi State Bulldogs football team
Wikipedia - 2009 MTV Video Music Awards -- Award ceremony
Wikipedia - 2009 NATO Afghanistan headquarters bombing -- Bomb attacks
Wikipedia - 2009 Nevsky Express bombing -- Bombing of a high speed train travelling between Moscow and Saint Petersburg
Wikipedia - 2009 New Year Honours
Wikipedia - 2009 Nobel Peace Prize
Wikipedia - 2009 North Korean nuclear test -- 2009 nuclear detonation by North Korea
Wikipedia - 2009 Ole Miss Rebels football team
Wikipedia - 2009 Pacific hurricane season -- Period of formation of tropical cyclones in the Eastern Pacific Ocean in 2009
Wikipedia - 2009 Preakness Stakes -- 134th running of the Preakness Stakes
Wikipedia - 2009 Sabana Seca massacre -- Murder incident in Puerto Rico in 2009
Wikipedia - 2009 satellite collision -- 2009 collision between the Iridium 33 and Cosmos-2251 satellites
Wikipedia - 2009 shooting of Pittsburgh police officers -- 2009 Pittsburgh Police murders
Wikipedia - 2009 shootings of Oakland police officers -- Killings of police officers
Wikipedia - 2009 Southeast Asian haze -- Haze over the Southeast Asia region in mid-2009
Wikipedia - 2009 Soweto Open
Wikipedia - 2009 structural changes to local government in England -- 2009 changes to the structure of state administration on a local level in England
Wikipedia - 2009 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 - 2009 Taza bombing -- Mass murder in Iraq
Wikipedia - 2009 Triton Oil Scandal -- Event concerning Kenyan oil production
Wikipedia - 2009 UCI ProTour -- Road cycling series
Wikipedia - 2009 United Nations Climate Change Conference -- International climate change conference in 2009
Wikipedia - 2009 U.S. Open Cup Final -- 2009 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2009 USS Port Royal grounding -- 2009 shipwreck
Wikipedia - 2009 Washington Referendum 71 -- LGBT rights referendum
Wikipedia - 2009
Wikipedia - 2009 Winter Universiade -- International multi-sport competition for university athletes
Wikipedia - 2009 WWE draft -- WWE's intra-brand draft
Wikipedia - 200 Amsterdam -- Residential skyscraper under construction in Manhattan, New York
Wikipedia - 200 Cartas -- 2013 independent film
Wikipedia - 200 Cigarettes -- 1999 American comedy and drama film by Risa Bramon Garcia
Wikipedia - 200 DKK (1997) -- Danish bank note
Wikipedia - 200 Market -- Commercial office building in downtown Portland, Oregon
Wikipedia - 200 metres individual medley -- Competitive swimming event
Wikipedia - 200 Motels -- 1971 American-British musical surrealist film
Wikipedia - 200 MPH (song) -- 2018 single by Puerto Rican trap musician
Wikipedia - 200 Series Shinkansen -- Japanese high speed train type
Wikipedia - 200 West Madison -- Skyscraper in Chicago, Illinois
Wikipedia - 200 yen note -- Japanese yen note
Wikipedia - 2010-11 3. Liga -- 3rd season of the 3. Liga
Wikipedia - 2010-11 figure skating season -- Competitive figure skating year, 2010/7/1 to 2011/6/30
Wikipedia - 2010-11 I-League -- Fouth season of I-League
Wikipedia - 2010-11 Liga EBA season -- 17th season of the Liga EBA
Wikipedia - 2010-11 Regionalliga -- 3rd season of the Regionalliga
Wikipedia - 2010-11 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2010-2011 University of Puerto Rico strikes -- Student strikes which took place between May 2010 and June 2010 at UPR campuses
Wikipedia - 2010-2017 Toronto serial homicides -- Serial killings in Toronto between 2010 and 2017
Wikipedia - 2010 Appomattox shootings -- Mass murder in Appomattox, Virginia, U.S.
Wikipedia - 2010 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2010 Australian Open - Women's Singles -- Women's singles
Wikipedia - 2010 Baghdad church massacre -- Massacre at an Assyrian Church in Baghdad during Mass
Wikipedia - 2010 Baja California earthquake -- Earthquake
Wikipedia - 2010 Belmont Stakes -- 142nd running of the Belmont Stakes
Wikipedia - 2010 Birthday Honours -- National honours for citizens awarded June 2010
Wikipedia - 2010 Bradford Bulls season -- Rugby league season
Wikipedia - 2010 Brno Formula Two round -- Formula Two race in 2010
Wikipedia - 2010 Cannes Film Festival -- Film festival
Wikipedia - 2010 Canterbury earthquake -- September 2010 earthquake in New Zealand
Wikipedia - 2010 Central African Republic League -- Wikimedia list article
Wikipedia - 2010 Central American and Caribbean Games -- Sports events hosted in Mayaguez, Puerto Rico
Wikipedia - 2010 Chechen Parliament attack -- Militant attack in Grozny, Chechnya, Russia
Wikipedia - 2010 Chilean telethon -- Chilean national telethon
Wikipedia - 2010 Chile earthquake -- Magnitude 8.8 earthquake in Chile on 27 February 2010
Wikipedia - 2010 Colombian rainy season
Wikipedia - 2010 Commonwealth Games medal table -- Ranking of participants by medal total
Wikipedia - 2010 Copiap mining accident
Wikipedia - 2010 Copiapo mining accident -- Mine Collapse in Chile in 2010
Wikipedia - 2010 ElaziM-DM-^_ earthquake -- Earthquake in eastern Turkey
Wikipedia - 2010 eruptions of Eyjafjallajokull -- Volcanic events in Iceland
Wikipedia - 2010 eruptions of Mount Merapi -- Eruption in Indonesia
Wikipedia - 2010 EuroLeague American Tour -- American Tour organized by the Euroleague in the USA.
Wikipedia - 2010 Falsterbo Horse Show -- Show jumping horse show
Wikipedia - 2010 FIFA World Cup Final
Wikipedia - 2010 FIFA World Cup
Wikipedia - 2010 (film)
Wikipedia - 2010 floods in Thailand and north Malaysia
Wikipedia - 2010 Four Nations Futsal Cup -- International futsal competition
Wikipedia - 2010 Fox Glacier FU-24 crash -- Aeroplane crash in New Zealand
Wikipedia - 2010 G20 Seoul summit -- Fifth meeting of the G-20 heads of government
Wikipedia - 2010 Gansu mudslide -- Mudslide in China
Wikipedia - 2010 Georgia Bulldogs football team
Wikipedia - 2010 Georgia gubernatorial election
Wikipedia - 2010 Georgian news report hoax -- Hoax aired on Georgian television
Wikipedia - 2010 Ghana Movie Awards -- Movie Awards
Wikipedia - 2010 Guatemala City sinkhole -- Sinkhole in Guatemala City
Wikipedia - 2010 Haiti earthquake -- 12 January 2010 magnitude 7.0 Mw earthquake
Wikipedia - 2010 Hong Kong democracy protests -- Pro-democracy protests in 2010 in Hong Kong
Wikipedia - 2010 Icelandic loan guarantees referendum -- Referendum held in Iceland on 6 March 2010
Wikipedia - 2010 in American television
Wikipedia - 2010 in Australian music
Wikipedia - 2010 in comics
Wikipedia - 2010 in Fight Nights Global -- Fight Nights Global MMA event in 2010
Wikipedia - 2010 in heavy metal music
Wikipedia - 2010 in home video -- Home video-related events of 2010
Wikipedia - 2010 in jazz
Wikipedia - 2010 in Jungle Fight -- Mixed martial arts event
Wikipedia - 2010 in philosophy
Wikipedia - 2010 in public domain
Wikipedia - 2010 in Singapore
Wikipedia - 2010 in South Africa
Wikipedia - 2010 in South Korean music
Wikipedia - 2010 in video games
Wikipedia - 2010 Kallang slashing -- 2010 robbery-murder case in Singapore
Wikipedia - 2010 Kampala bombings -- Suicide bombings in Kampala, Uganda
Wikipedia - 2010 Kashmir unrest -- Series of violent protests and riots in the Kashmir Valley which started in June 2010 after an Indian Army announcement
Wikipedia - 2010 Kyalami Superbike World Championship round
Wikipedia - 2010 Ladakh floods -- Floods in Ladakh, India
Wikipedia - 2010 Man Booker Prize -- Man Booker Prize
Wikipedia - 2010 Manila hostage crisis
Wikipedia - 2010 Mao Gate incident -- 2010 incident in Manipur, India
Wikipedia - 2010 Mirchpur caste violence -- Anti-Dalit violence in Haryana, India
Wikipedia - 2010 MTV Video Music Awards -- Award ceremony
Wikipedia - 2010 Nebraska Cornhuskers football team
Wikipedia - 2010 New Year Honours -- Wikimedia list article
Wikipedia - 2010 Nobel Peace Prize
Wikipedia - 2010 northeastern Brazil floods
Wikipedia - 2010 Northumbria Police manhunt -- Major police operation in July 2010
Wikipedia - 2010 NRL Grand Final -- 2010 national rugby match
Wikipedia - 2010: Odyssey Two -- 1982 science fiction novel by Arthur C. Clarke
Wikipedia - 2010 Ole Miss Rebels football team
Wikipedia - 2010 Oschersleben Formula Two round -- Formula Two race in 2010
Wikipedia - 2010 Pakistan floods -- Floods in Pakistan
Wikipedia - 2010 Papua earthquake -- 2010 magnitude 7.0 earthquake in Papua, province of Indonesia
Wikipedia - 2010 Penang dragon boat tragedy -- Dragon boat accident in Penang, Malaysia
Wikipedia - 2010 Polish Air Force Tu-154 crash
Wikipedia - 2010 Preakness Stakes -- 135th running of the Preakness Stakes
Wikipedia - 2010 Prix de l'Arc de Triomphe -- French horse race
Wikipedia - 2010 Rally Estonia -- The 1st edition of Rally Estonia
Wikipedia - 2010 Regional League Division 2 North Eastern Region -- League competition
Wikipedia - 2010 Renault Clio Cup United Kingdom -- British touring car racing season
Wikipedia - 2010 Russian wildfires -- Series of wildfires
Wikipedia - 2010 Ryder Cup -- 2010 edition of the Ryder Cup
Wikipedia - 2010 Schmirler Curling Classic -- World Curling Tour event
Wikipedia - 2010 Seguros Bolivar Open Bogota -- 2010 sporting event
Wikipedia - 2010 Senkaku boat collision incident -- International incident
Wikipedia - 2010s Haiti cholera outbreak
Wikipedia - 2010s in film
Wikipedia - 2010s in jazz
Wikipedia - 2010s in LGBT rights -- Wikimedia list article
Wikipedia - 2010s in music
Wikipedia - 2010s in science and technology
Wikipedia - 2010s in video games -- Video games-related events in 2010s
Wikipedia - 2010 Southeast Asian haze -- Haze over the Southeast Asia region in mid-2010
Wikipedia - 2010 Soweto Open
Wikipedia - 2010 Stanley Cup Finals
Wikipedia - 2010 Suzuka GT 300km -- First round of 2010 Super GT season
Wikipedia - 2010s -- Decade of the Gregorian calendar (2010-2019)
Wikipedia - 2010 Tennessee floods -- Natural disaster
Wikipedia - 2010 Texas Rangers season
Wikipedia - 2010 Thai political protests
Wikipedia - 2010: The Year We Make Contact -- 1984 science fiction movie directed by Peter Hyams
Wikipedia - 2010 United States census -- 23rd United States national census
Wikipedia - 2010 United States gubernatorial elections
Wikipedia - 2010 United States Senate special election in Massachusetts
Wikipedia - 2010 U.S. Open Cup Final -- 2010 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2010 Vladikavkaz bombing -- 2010 bombing in Vladikavkaz, North Ossetia-Alania, Russia
Wikipedia - 2010 Wheelchair Basketball World Championship
Wikipedia - 2010 Whites Drug Store Classic -- World Curling Tour event
Wikipedia - 2010
Wikipedia - 2010 Winter Olympic and Paralympic Games mascots
Wikipedia - 2010 Winter Olympics opening ceremony -- Olympic ceremony
Wikipedia - 2010 Winter Paralympics -- Tenth Winter Paralympics
Wikipedia - 2010 WWE draft -- WWE's intra-brand draft
Wikipedia - 2011 1000 km of Spa
Wikipedia - 2011-12 3. Liga -- 4th season of the 3. Liga
Wikipedia - 2011-12 figure skating season -- Competitive figure skating year, 2011/7/1 to 2012/6/30
Wikipedia - 2011-12 I-League -- Fifth season of I-League
Wikipedia - 2011-12 Liga EBA season -- 18th season of the Liga EBA
Wikipedia - 2011-12 Magyar Kupa (men's handball) -- 55th Hungarian men's handball competition
Wikipedia - 2011-12 Mascom Top 8 Cup -- The inaugural season of the Mascom Top 8 Cup
Wikipedia - 2011-12 Regionalliga -- 4th season of the Regionalliga
Wikipedia - 2011-12 Top League -- Japanese rugby union competition
Wikipedia - 2011-12 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2011-14 terrorist attacks in Kenya -- Timeline of terrorist attacks in Kenya
Wikipedia - 2011-2012 Saudi Arabian protests -- Arab Spring protests in Saudi Arabia
Wikipedia - 2011-2017 California drought -- One of the worst North American West Coast droughts on record
Wikipedia - 2011 Alexandria bombing -- Attack on Coptic Christians in Alexandria, Egypt
Wikipedia - 2011 AMRI Hospital fire -- Hospital fire incident
Wikipedia - 2011 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2011 Belmont Stakes -- 143rd running of the Belmont Stakes
Wikipedia - 2011 Birthday Honours -- National honours for citizens awarded June 2011
Wikipedia - 2011 Botswana Population and Housing Census
Wikipedia - 2011 Boundary Ford Curling Classic -- World Curling Tour event
Wikipedia - 2011 Broadmeadows state by-election
Wikipedia - 2011 CAF Confederation Cup group stage -- The group stage featured the eight winners from the play-off round.
Wikipedia - 2011 Cannes Film Festival -- Film festival
Wikipedia - 2011 Census of India -- 15th Indian Census
Wikipedia - 2011 Christchurch earthquake -- February 2011 earthquake in New Zealand
Wikipedia - 2011 Cloverdale Cash Spiel -- World Curling Tour event
Wikipedia - 2011 CQ1 -- 2nd closest non-impacting Earth approach
Wikipedia - 2011 Delhi bombing -- Terrorist incident
Wikipedia - 2011 dengue outbreak in Pakistan
Wikipedia - 2011 Egyptian protest movement
Wikipedia - 2011 end times prediction
Wikipedia - 2011 England riots -- 6-11 August 2011 riots in cities and towns across England
Wikipedia - 2011 ES4 -- Apollo near-Earth asteroid
Wikipedia - 2011 F-League -- 1st season of the F-League
Wikipedia - 2011 Green Bay Cash Spiel -- World Curling Tour
Wikipedia - 2011 Halloween nor'easter -- Heavy snowstorm that hit Northeast US and Canada in late October that year
Wikipedia - 2011 Hetherington House Occupation -- Anti-austerity protest at the University of Glasgow, Scotland
Wikipedia - 2011 Imbaba Church Attacks
Wikipedia - 2011 Imbaba church attacks
Wikipedia - 2011 in American music
Wikipedia - 2011 in American television -- Television-related events in the USA during 2011
Wikipedia - 2011 in heavy metal music
Wikipedia - 2011 in jazz
Wikipedia - 2011 in Jungle Fight -- Mixed martial arts event
Wikipedia - 2011 in philosophy
Wikipedia - 2011 in public domain
Wikipedia - 2011 in Singapore
Wikipedia - 2011 in South Africa
Wikipedia - 2011 in South Korean music
Wikipedia - 2011 in video games
Wikipedia - 2011 Iowa State Cyclones football team
Wikipedia - 2011 Israeli social justice protests -- Also known as J14 protests
Wikipedia - 2011 Japanese Super Cup -- Match
Wikipedia - 2011 Karbala bombing -- Suicider bomber attack in Iraq
Wikipedia - 2011 Kohistan floods
Wikipedia - 2011 Land acquisition protests in Uttar Pradesh
Wikipedia - 2011 Latvian parliamentary dissolution referendum -- Referendum in Latvia in 2011
Wikipedia - 2011 London anti-cuts protest -- Anti-austerity demonstration in central London on 26 March 2011
Wikipedia - 2011 Mississippi River floods -- Severe flooding across the Mississippi River Valley in April and May 2011
Wikipedia - 2011 Mnet Asian Music Awards -- Music award
Wikipedia - 2011 MTV Video Music Awards -- Award ceremony
Wikipedia - 2011 New Zealand snowstorms -- Snowfall affecting New Zealand
Wikipedia - 2011 New Zealand Warriors season -- New Zealand Warriors 17th first-grade season.
Wikipedia - 2011 Nobel Peace Prize
Wikipedia - 2011 Norway attacks -- Two sequential domestic terrorist attacks in Norway on 22 July 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 Preakness Stakes -- 136th running of the Preakness Stakes
Wikipedia - 2011 Reno Air Races crash -- P-51 mustang crash in Nevada
Wikipedia - 2011 Rutgers tuition protests
Wikipedia - 2011 Sabarimala stampede -- Human stampede in Kerala, India
Wikipedia - 2011 Schmirler Curling Classic -- World Curling Tour event
Wikipedia - 2011 Seattle Cash Spiel -- World Curling Tour event
Wikipedia - 2011 Serbia Open - Doubles -- Men's doubles tennis competition
Wikipedia - 2011 South Sudanese independence referendum -- Independence referendum
Wikipedia - 2011 Super Outbreak -- Largest, costliest tornado outbreak in United States history
Wikipedia - 2011 Tasmanian Legislative Council periodic election
Wikipedia - 2011 Tel Aviv nightclub attack -- Terrorist attack on a popular nightclub on 29 August 2011
Wikipedia - 2011 Thai House of Representatives -- Wikipedia list article
Wikipedia - 2011 TM-EM-^Mhoku earthquake and tsunami -- 2011 magnitude 9.0 - 9.1 earthquake off the coast of Japan
Wikipedia - 2011 Tuscaloosa-Birmingham tornado -- 2011 tornado in Alabama, U.S.A.
Wikipedia - 2011 United Kingdom census -- 2011 census of the population of the United Kingdom
Wikipedia - 2011 United Kingdom local elections
Wikipedia - 2011 U.S. Open Cup Final -- 2011 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2011 Vancouver Island Shootout -- World Curling Tour event
Wikipedia - 2011 Vancouver Stanley Cup riot -- June 2011 riots inM-BM- Vancouver,M-BM- British Columbia, Canada
Wikipedia - 2011 Victoria Curling Classic Invitational -- World Curling Tour event
Wikipedia - 2011 Vuelta a EspaM-CM-1a -- 66th edition of the cycling Grand Tour
Wikipedia - 2011 Wainwright Roaming Buffalo Classic -- World Curling Tour event
Wikipedia - 2011 Westcoast Curling Classic -- World Curling Tour event
Wikipedia - 2011 Whites Drug Store Classic -- World Curling Tour event
Wikipedia - 2011
Wikipedia - 2011 Winter Deaflympics -- 17th Winter Deaflympics
Wikipedia - 2011 World Financial Group Classic -- World Curling Tour event
Wikipedia - 2011 WWE draft -- WWE's intra-brand draft
Wikipedia - 2011 XC2 -- Near-Earth asteroid
Wikipedia - 2011 Zee Cine Awards -- Sher Ka Punjabi
Wikipedia - 2012-13 3. Liga -- 5th season of the 3. Liga
Wikipedia - 2012-13 F.B.C. Unione Venezia season -- First season in Lega Pro Seconda
Wikipedia - 2012-13 figure skating season -- Competitive figure skating year, 2012/7/1 to 2013/6/30
Wikipedia - 2012-13 Harlequins season -- Rugby union team season
Wikipedia - 2012-13 I-League -- Sixth season of I-League
Wikipedia - 2012-13 Liga EBA season -- 19th season of the Liga EBA
Wikipedia - 2012-13 Liga Nationala (women's handball) -- Season of the Romanian Women's Handball League
Wikipedia - 2012-13 Mascom Top 8 Cup -- Second edition of the Mascom Top 8 Cup
Wikipedia - 2012-13 Regionalliga -- 5th season of the Regionalliga
Wikipedia - 2012-13 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2012 (1982 album) -- album by Statik Selektah
Wikipedia - 2012-2015 unrest in Romania -- Protests against civil unfairity
Wikipedia - 2012 Afar region tourist attack -- Terrorist attack in Ethiopia on 17 January 2012
Wikipedia - 2012 Afghanistan avalanches
Wikipedia - 2012 AFL Under 18 Championships
Wikipedia - 2012 Algarve Cup squads -- Wikimedia list article
Wikipedia - 2012 Anaheim, California police shooting and protests -- Protests of July 2012, in the US, that involved two fatal shootings by police officers
Wikipedia - 2012 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2012 Aurora, Colorado shooting -- Mass shooting in a movie theater in the United States
Wikipedia - 2012 Bacha Khan International Airport attack -- Tehrik-i-Taliban attack on a Pakistani international airport and air force base
Wikipedia - 2012 Bain murder-kidnappings -- In Whiteville, Tennessee, United States
Wikipedia - 2012 Belmont Stakes -- 144th running of the Belmont Stakes
Wikipedia - 2012 Benghazi attack -- Attack against two United States government facilities in Benghazi, Libya
Wikipedia - 2012 Birthday Honours -- National honours for citizens awarded June 2012
Wikipedia - 2012 Boca del Rio murder of journalists -- Massacre in Veracruz, Mexico
Wikipedia - 2012 Boundary Ford Curling Classic -- World Curling Tour event
Wikipedia - 2012 Bucharest hair salon shooting -- Romania 2010s massacre
Wikipedia - 2012 Buenos Aires rail disaster -- 2012 Argentine train wreck
Wikipedia - 2012 Burgas bus bombing -- Suicide attack at the Burgas Airport in Burgas, Bulgaria
Wikipedia - 2012 California Proposition 29 -- California law
Wikipedia - 2012 California Proposition 30 -- California ballot measure regarding taxes
Wikipedia - 2012 California Proposition 32 -- California ballot measure in 2012
Wikipedia - 2012 California Proposition 34 -- Failed California ballot measure
Wikipedia - 2012 Cambodian Senate election
Wikipedia - 2012 Canadian honours -- Wikimedia list article
Wikipedia - 2012 Cannes Film Festival -- Film festival
Wikipedia - 2012 Chicago summit -- NATO summit on 20-21 May 2012
Wikipedia - 2012 CHIO Aachen -- 2012 international multi-discipline horse show in Aachen, North Rhine-Westphalia, Germany
Wikipedia - 2012 Cloverdale Cash Spiel -- World Curling Tour event
Wikipedia - 2012 College Station shooting -- In College Station, Texas, United States
Wikipedia - 2012 Colonial Square Ladies Classic -- World Curling Tour event
Wikipedia - 2012 Colorado Mammoth season -- Lacrosse team in Denver CO, United States
Wikipedia - 2012 Coors Light Cash Spiel -- World Curling Tour event
Wikipedia - 2012 Davis Cup World Group -- 2012 edition of the Davis Cup World Group
Wikipedia - 2012 Deauville American Film Festival -- 2012 film festival edition
Wikipedia - 2012 DFL-Supercup -- 3rd DFL-Supercup
Wikipedia - 2012 Dharmapuri violence -- Caste related violence against Dalits in Tamil Nadu
Wikipedia - 2012 Dnipropetrovsk explosions -- 2012 explosions in Ukraine
Wikipedia - 2012 Empire State Building shooting -- In Manhattan, New York City
Wikipedia - 2012 Eva Joly presidential campaign -- French Presidential campaign
Wikipedia - 2012 FIFA Ballon d'Or -- Third year for FIFA's awards
Wikipedia - 2012 (film) -- 2009 film by Roland Emmerich
Wikipedia - 2012 Formula Renault BARC season -- Season in motorsport competition
Wikipedia - 2012 Gambella bus attack -- Terrorist attack
Wikipedia - 2012 Green Party of Prince Edward Island leadership election
Wikipedia - 2012 Haida Gwaii earthquake
Wikipedia - 2012 Honda Indy Toronto -- 2012 IndyCar Series event held in Toronto, Ontario, Canada
Wikipedia - 2012 in American music
Wikipedia - 2012 in American television -- Television-related events in the USA during 2012
Wikipedia - 2012 in Australian music
Wikipedia - 2012 India blackouts -- Power outage
Wikipedia - 2012 Indiana Hoosiers men's soccer team -- Indiana soccer team
Wikipedia - 2012 in Fight Nights Global -- Fight Nights Global MMA event in 2012
Wikipedia - 2012 Ingleside, San Francisco homicide -- Lei family quintuple slayings
Wikipedia - 2012 in heavy metal music
Wikipedia - 2012 in home video -- Home video-related events of 2012
Wikipedia - 2012 in jazz
Wikipedia - 2012 in K-1 Events -- K-1 martial arts event in 2012
Wikipedia - 2012 in Konfrontacja Sztuk Walki events -- 2012 in Konfrontacja Sztuk Walki event
Wikipedia - 2012 in mixed martial arts events -- 2012 in mixed martial arts events
Wikipedia - 2012 in philosophy
Wikipedia - 2012 in public domain
Wikipedia - 2012 in Singapore
Wikipedia - 2012 in South Africa
Wikipedia - 2012 in South Korean music
Wikipedia - 2012 in the United States
Wikipedia - 2012 in UFC -- UFC events in 2012
Wikipedia - 2012 in video games
Wikipedia - 2012 Iron Trail Motors Shoot-Out -- World Curling Tour event
Wikipedia - 2012 Istanbul suicide bombing -- Terrorist act in Turkey
Wikipedia - 2012 (It Ain't the End) -- 2010 single by Jay Sean
Wikipedia - 2012 Japanese television dramas -- Wikimedia list article
Wikipedia - 2012 JPMorgan Chase trading loss -- Large trading loss
Wikipedia - 2012 Kermadec Islands eruption -- A major undersea volcanic eruption in the Kermadec Islands of New Zealand
Wikipedia - 2012 Kohistan video case -- Honour-killing case
Wikipedia - 2012 Liechtenstein constitutional referendum -- A constitutional referendum held in Liechtenstein on 1 July 2012
Wikipedia - 2012 Luzon southwest monsoon floods -- Monsoon floods in the Philippines in 2012
Wikipedia - 2012 Madison Cash Spiel -- World Curling Tour
Wikipedia - 2012 Makhachkala attack -- Suicide bombing incident at Dagestan, Russia
Wikipedia - 2012 Mexico Learjet 25 crash -- American singer Jenni Rivera crashed south of Monterrey, Mexico
Wikipedia - 2012 Michoacan murder of photographers -- The kidnapping and murder of two Mexican photographers
Wikipedia - 2012 Middle East respiratory syndrome coronavirus outbreak -- Epidemic of Middle East respiratory syndrome coronavirus
Wikipedia - 2012 Molson Cash Spiel -- World Curling Tour event
Wikipedia - 2012 Mr. Olympia -- Bodybuilding competition
Wikipedia - 2012 MTV Video Music Awards -- Award ceremony
Wikipedia - 2012 National Reconnaissance Office space telescope donation to NASA -- Declassification and donation to NASA of two identical space telescopes
Wikipedia - 2012 NIS public opinion manipulation scandal -- Korean political scandal
Wikipedia - 2012 Nobel Peace Prize
Wikipedia - 2012 Norwegian Air Force C-130 crash -- 2012 air disaster
Wikipedia - 2012 Oregon Ballot Measure 80 -- Cannabis-related ballot initiative
Wikipedia - 2012 phenomenon -- Range of eschatological beliefs surrounding the date 21 December 2012
Wikipedia - 2012 Popular Democratic Party of Puerto Rico primaries -- Held in Puerto Rico on March 18, 2012
Wikipedia - 2012 Preakness Stakes -- 137th running of the Preakness Stakes
Wikipedia - 2012 Puerto Rican status referendum -- Referendum in Puerto Rico held on November 6, 2012
Wikipedia - 2012 Puerto Rico government transition process -- Held in Puerto Rico on November 13, 2012
Wikipedia - 2012 Puerto Rico Republican presidential primary -- Held in Puerto Rico on March 18, 2012
Wikipedia - 2012 Radisson Blu Oslo Cup -- World Curling Tour event
Wikipedia - 2012 Rakhine State riots -- Ethnic violence in western Myanmar
Wikipedia - 2012 Republican National Convention -- U.S. political event held in Tampa, Florida
Wikipedia - 2012 Russian presidential election
Wikipedia - 2012 Samar earthquake -- M-7.6 earthquake near Samar, Philippines in 2012
Wikipedia - 2012 Seattle Cash Spiel -- World Curling Tour event
Wikipedia - 2012 Shamrock Shotgun -- World Curling Tour event
Wikipedia - 2012 Spruce Grove Cashspiel -- World Curling Tour event
Wikipedia - 2012 St. Paul Cash Spiel -- World Curling Tour event
Wikipedia - 2012 Summer Olympics -- Games of the XXX Olympiad, held in London in 2012
Wikipedia - 2012 Tallahassee Tennis Challenger - Doubles -- Doubles tennis event
Wikipedia - 2012 Toronto International Film Festival -- 2012 film festival edition
Wikipedia - 2012 transit of Venus -- Transit of Venus across the Sun visible from Earth on 5-6 June 2012
Wikipedia - 2012 Twenty20 Cup -- English Twenty20 cricket competition
Wikipedia - 2012 United States Shadow Senator election in the District of Columbia
Wikipedia - 2012 U.S. Open Cup Final -- 2012 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2012 Valley First Crown of Curling -- World Curling Tour event
Wikipedia - 2012 Vancouver Island Shootout -- World Curling Tour event
Wikipedia - 2012 Vic Open -- World Curling Tour event
Wikipedia - 2012 Victoria Curling Classic Invitational -- World Curling Tour event
Wikipedia - 2012 VP113 -- Trans-Neptunian object
Wikipedia - 2012 Wainwright Roaming Buffalo Classic -- World Curling Tour event
Wikipedia - 2012 Webster shooting -- Firefighters shot by man in West Webster, New York
Wikipedia - 2012 Westcoast Curling Classic -- World Curling Tour event
Wikipedia - 2012 Whites Drug Store Classic -- World Curling Tour event
Wikipedia - 2012
Wikipedia - 2012 YQ1
Wikipedia - 2013-14 3. Liga -- 6th season of the 3. Liga
Wikipedia - 2013-14 figure skating season -- Competitive figure skating year, 2013/7/1 to 2014/6/30
Wikipedia - 2013-14 I-League -- Seventh season of I-League
Wikipedia - 2013-14 Liga EBA season -- 20th season of the Liga EBA
Wikipedia - 2013-14 Mascom Top 8 Cup -- | The third edition of the Mascom Top 8 Cup
Wikipedia - 2013-14 National Ringette League season -- National Ringette League season
Wikipedia - 2013-14 New York Islanders season -- Sport season
Wikipedia - 2013-14 Regionalliga -- 6th season of the Regionalliga
Wikipedia - 2013-14 Segunda Division de Futsal -- 21st season of second-tier futsal in Spain
Wikipedia - 2013-14 South-West Indian Ocean cyclone season -- Event of tropical cyclone formation in the Indian Ocean
Wikipedia - 2013-14 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2013-2014 Cambodian protests -- Cambodian anti-government protests in 2013 and 2014
Wikipedia - 2013-2014 Hamburg demonstrations -- Series of protests in Germany
Wikipedia - 2013 ADAC GT Masters -- Sports car racing contest
Wikipedia - 2013 Africa Cup of Nations knockout stage
Wikipedia - 2013 Alberta floods
Wikipedia - 2013 Annaberg shooting -- Police shootout
Wikipedia - 2013 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2013 Belfast riots -- 2013 riots in July and August
Wikipedia - 2013 Belmont Stakes -- 145th running of the Belmont Stakes
Wikipedia - 2013 Birthday Honours -- National honours for citizens awarded June 2013
Wikipedia - 2013 BL76 -- Trans-Neptunian object
Wikipedia - 2013 Bohol earthquake
Wikipedia - 2013 Boston Marathon -- 117th edition of the Boston Marathon
Wikipedia - 2013 BWF season -- Badminton season
Wikipedia - 2013 Cactus Pheasant Classic -- World Curling Tour event
Wikipedia - 2013 Cannes Film Festival -- Film festival
Wikipedia - 2013 Cloverdale Cash Spiel -- World Curling Tour event
Wikipedia - 2013 Constitution of Fiji -- Fourth constitution of Fiji that came into effect in 2013
Wikipedia - 2013 Croatian constitutional referendum -- Constitutional referendum in Croatia on the definition of marriage
Wikipedia - 2013 Dar es Salaam building collapse -- Structural failure in Tanzania
Wikipedia - 2013 dengue outbreak in Singapore -- Outbreak of dengue in Singapore
Wikipedia - 2013 Department of Justice investigations of reporters
Wikipedia - 2013 Dhaka garment factory collapse -- Industrial building collapse in Savar, Bangladesh
Wikipedia - 2013 Egyptian coup d'etat -- Egyptian political incident: incumbent President of Egypt Mohamed Morsi was overthrown by a military-led coalition
Wikipedia - 2013 Falkland Islands sovereignty referendum -- Falkland Islands referendum
Wikipedia - 2013 FIVB Volleyball Women's World Grand Champions Cup -- International Volleyball Event held in 2013
Wikipedia - 2013 Fort Wayne Summer Cash Spiel -- World Curling Tour event
Wikipedia - 2013 FSCC Early Cash -- World Curling Tour event
Wikipedia - 2013 Glasgow helicopter crash -- Aviation accident
Wikipedia - 2013 Hawija clashes
Wikipedia - 2013 Honda Indy Toronto -- 2013 IndyCar Series race held at Toronto, Ontario, Canada
Wikipedia - 2013 Huangpu River dead pigs incident -- 16,000 dead pigs found in a Chinese river
Wikipedia - 2013 in American music
Wikipedia - 2013 in American television -- Television-related events in the US during 2013
Wikipedia - 2013 in Australian music
Wikipedia - 2013 in film
Wikipedia - 2013 in heavy metal music
Wikipedia - 2013 in home video -- Home video-related events of 2013
Wikipedia - 2013 in jazz
Wikipedia - 2013 in Konfrontacja Sztuk Walki -- 2013 in Konfrontacja Sztuk Walki
Wikipedia - 2013 in philosophy
Wikipedia - 2013 in public domain
Wikipedia - 2013 in Singapore
Wikipedia - 2013 in South Africa
Wikipedia - 2013 in South Korean music
Wikipedia - 2013 in sports -- Sports-related events of 2013
Wikipedia - 2013 in video games
Wikipedia - 2013 Iranian diplomat kidnapping -- Kidnapping Incident
Wikipedia - 2013 Italian Open - Men's Doubles -- 2013 Italian Open (tennis)
Wikipedia - 2013 Kamloops Crown of Curling -- World Curling Tour event
Wikipedia - 2013 KW Fall Classic -- World Curling Tour event
Wikipedia - 2013 Latakia offensive
Wikipedia - 2013 LFL Canada season -- Never-played season of LFL Canada
Wikipedia - 2013 Little India riot -- 2013 civil unrest in Singapore
Wikipedia - 2013 Luxor hot air balloon crash -- Hot air balloon crash in Egypt
Wikipedia - 2013 Mediterranean Games -- 17th edition of the Mediterranean Games
Wikipedia - 2013 Melbourne Football Club season
Wikipedia - 2013 Metro Manila Film Festival
Wikipedia - 2013 Moore tornado -- 2013 severe weather incident
Wikipedia - 2013 MTV Video Music Awards -- Award ceremony
Wikipedia - 2013 Nanga Parbat massacre -- Terrorist attack in Pakistan on June 22, 2013
Wikipedia - 2013 New Year Honours -- National honours for citizens awarded January 2013
Wikipedia - 2013 New York Cosmos season -- Sports team season
Wikipedia - 2013 New Zealand Music Awards
Wikipedia - 2013 Nobel Peace Prize
Wikipedia - 2013 North India floods -- Floods that occurred in Northern India in 2013
Wikipedia - 2013 North Korean nuclear test -- Test detonation on 12 February 2013
Wikipedia - 2013 Norwegian parliamentary election
Wikipedia - 2013 Prague explosion -- Blast caused by a natural gas leak
Wikipedia - 2013 Preakness Stakes -- 138th running of the Preakness Stakes
Wikipedia - 2013 Puerto Rico teachers protest -- Teachers on strike and protesting event
Wikipedia - 2013 Reyhanli car bombings -- 2013 bombings in Turkey
Wikipedia - 2013 Rosario gas explosion -- Gas explosion in Argentina
Wikipedia - 2013 Southeast Asian haze -- Haze over the Southeast Asia region in mid-2013
Wikipedia - 2013 South Korea cyberattack -- Alleged cyber-warfare attack with wiping malware in March 2013
Wikipedia - 2013 St. Paul Cash Spiel -- World Curling Tour event
Wikipedia - 2013 Summer Deaflympics -- 2013 multi-sport event in Sofia, Bulgaria
Wikipedia - 2013 Summer Universiade venues -- New and revamped locations in Russia that hosted the international multi-sport event
Wikipedia - 2013 Thane building collapse -- 2013 building collapse in India
Wikipedia - 2013 Toronto International Film Festival -- Film festival
Wikipedia - 2013 U.S. Open Cup Final -- 2013 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2013 Venezuelan presidential election
Wikipedia - 2013 Victoria Curling Classic -- World Curling Tour event
Wikipedia - 2013 ViM-CM-1a del Mar International Song Festival -- Chilean musical event
Wikipedia - 2013 Wakefield Trinity Wildcats season -- Rugby league team season
Wikipedia - 2013
Wikipedia - 2013 Zimbabwean constitutional referendum -- 2013 Zimbabwean constitutional referendum
Wikipedia - 2014-15 3. Liga -- 7th season of the 3. Liga
Wikipedia - 2014-15 figure skating season -- Competitive figure skating year, 2014/7/1 to 2015/6/30
Wikipedia - 2014-15 I-League -- Eighth season of I-League
Wikipedia - 2014-15 Liga EBA season -- 21st season of the Liga EBA
Wikipedia - 2014-15 Magyar Kupa (men's handball) -- 57th Hungarian men's handball competition
Wikipedia - 2014-15 Mascom Top 8 Cup -- The fourth edition of the Mascom Top 8 Cup
Wikipedia - 2014-15 Melbourne Stars season -- Australian cricket team
Wikipedia - 2014-15 Regionalliga -- 7th season of the Regionalliga
Wikipedia - 2014-15 Sunfoil Series -- Cricket competition in South Africa
Wikipedia - 2014-15 Top League Challenge Series -- Japanese rugby union season
Wikipedia - 2014-15 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2014-2015 Hong Kong electoral reform -- Proposed electoral reform
Wikipedia - 2014-2015 India-Pakistan border skirmishes -- A series of armed skirmishes between India and Pakistan
Wikipedia - 2014-2020 Nicaraguan protests -- 21st-century protests in Nicaragua
Wikipedia - 2014 American immigration crisis -- Surge in immigration starting in 2014 to US along southern border from countries further south than Mexico
Wikipedia - 2014 Antenna Awards -- Awards show honouring achievements in Australian community television
Wikipedia - 2014 Armenian Mil Mi-24 shootdown -- Aviation incident
Wikipedia - 2014 Asian Games -- 17th edition of the Asian Games
Wikipedia - 2014 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2014 Australian counter-terrorism raids -- Counter-terrorism raids in 2014 in Australia
Wikipedia - 2014 Australian Open - Women's Singles Qualifying -- Tennis qualifying draw
Wikipedia - 2014 Badakhshan mudslides -- Mudslides in Afghanistan
Wikipedia - 2014 Badaun gang rape allegations -- Alleged gang rape and murder
Wikipedia - 2014 Baden Masters -- World Curling Tour event
Wikipedia - 2014 Belmont Stakes -- 146th running of the Belmont Stakes
Wikipedia - 2014 Birthday Honours -- Queen Elizabeth II's appointments to orders and decorations
Wikipedia - 2014 Boston Marathon -- 2014 athletic marathon
Wikipedia - 2014 Brazilian economic crisis -- Crisis that began during the presidency of Dilma Rousseff
Wikipedia - 2014 Commonwealth Games medal table -- ranking of participants by medal total
Wikipedia - 2014 Commonwealth Games opening ceremony -- Opening ceremony for UK Sporting event
Wikipedia - 2014 Commonwealth Games -- 20th edition of the Commonwealth Games sports event
Wikipedia - 2014 Crimean status referendum -- Referendum on decision whether to join Russia or remain in Ukraine
Wikipedia - 2014 Dan River coal ash spill -- Ecological disaster in North Carolina
Wikipedia - 2014 Drapac Cycling season -- Professional cycling season
Wikipedia - 2014 East Harlem gas explosion -- 2014 gas explosion in New York, New York, United States
Wikipedia - 2014 Endeavour Hills stabbings -- Terror attack in 2014 in Melbourne, Australia
Wikipedia - 2014 England rugby union tour of New Zealand -- Rugby union test series in 2014
Wikipedia - 2014 European Parliament election in Spain
Wikipedia - 2014 Farafra ambush -- Terrorist attack on 19 July 2014 in the Farafra Oasis Road in Egypt's New Valley Governorate
Wikipedia - 2014 FE72 -- Trans-Neptunian object
Wikipedia - 2014 FIFA World Cup knockout stage
Wikipedia - 2014 FIVB Volleyball Men's World Championship
Wikipedia - 2014 Fort Hood shooting -- Mass shooting at a US military post
Wikipedia - 2014 G20 Brisbane summit -- Meeting of heads of state regarding economic issues
Wikipedia - 2014 Gamboru Ngala massacre -- Militant attack in Nigeria
Wikipedia - 2014 Gay Games -- International LGBT multi-sport and cultural event
Wikipedia - 2014 Grozny bombing -- 2014 terrorist attack in the city of Grozny, Chechen Republic, Russia
Wikipedia - 2014 Harris County shooting -- Mass shooting in Harris County, Texas, US
Wikipedia - 2014 HDF Insurance Shoot-Out -- World Curling Tour event
Wikipedia - 2014 Hong Kong protests -- series of street protests
Wikipedia - 2014 Hungarian Internet tax protests
Wikipedia - 2014 IAAF World Relays - Women's 4 M-CM-^W 800 metres relay -- 2014 athletic competition
Wikipedia - 2014 in American music
Wikipedia - 2014 in American television
Wikipedia - 2014 in Australian music
Wikipedia - 2014 in Brazilian music
Wikipedia - 2014 in British television
Wikipedia - 2014 in Canadian television -- Television-related events in Canada during the year of 2014
Wikipedia - 2014 Indian Super League season -- First season of ISL
Wikipedia - 2014 in heavy metal music
Wikipedia - 2014 in home video -- Home video-related events of 2014
Wikipedia - 2014 in jazz
Wikipedia - 2014 in Konfrontacja Sztuk Walki -- 2014 in Konfrontacja Sztuk Walki
Wikipedia - 2014 in philosophy
Wikipedia - 2014 in public domain
Wikipedia - 2014 in RXF -- RXF mixed martial arts event in 2014
Wikipedia - 2014 in Singapore
Wikipedia - 2014 in South Africa
Wikipedia - 2014 in South Korean music
Wikipedia - 2014 in Spanish television -- Spanish television related events from 2014
Wikipedia - 2014 in sports -- Sports-related events of 2014
Wikipedia - 2014 in video games
Wikipedia - 2014 IQA Global Games -- International sport event
Wikipedia - 2014 Isla Vista killings -- Spree killing which occurred in Isla Vista, California
Wikipedia - 2014 KobanM-CM-. protests -- Kurdish protests in Turkey
Wikipedia - 2014 Kunming attack -- Knife attack at Kunming Railway Station in the city of Kunming, Yunnan
Wikipedia - 2014 Lake Albert boat disaster -- Capsizing of a boat on Lake Albert in 2014
Wikipedia - 2014 Las Vegas shootings -- Shootings which occurred on June 8, 2014
Wikipedia - 2014 Malta migrant shipwreck -- Ship that sank off the coast of Malta, killing around 500
Wikipedia - 2014 Monte Carlo Rally -- 82nd running of the Monte Carlo Rally
Wikipedia - 2014 Montgomery County shootings -- Shootings in Montgomery County, Pennsylvania, US
Wikipedia - 2014 Moscow school shooting -- 2014 school shooting in Moscow
Wikipedia - 2014 Mount Everest ice avalanche -- Avalanche on Mount Everest
Wikipedia - 2014 MTV Video Music Awards -- Award ceremony
Wikipedia - 2014 Myanmar Census
Wikipedia - 2014 Nobel Peace Prize
Wikipedia - 2014 Orkney earthquake -- Magnitude 5.5 earthquake near Orkney, Klerksdorp, South Africa
Wikipedia - 2014 Oso mudslide -- Landslide east of Oso, Washington, United States
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 Preakness Stakes -- 139th running of the Preakness Stakes
Wikipedia - 2014 pro-Russian unrest in Ukraine -- Anti-government demonstrations in Ukraine after the Euromaidan movement
Wikipedia - 2014 Rally Sweden -- Motor racing event
Wikipedia - 2014 Saint-Jean-sur-Richelieu ramming attack
Wikipedia - 2014 Scottish independence referendum -- Vote on the independence of Scotland from the United Kingdom
Wikipedia - 2014 Singapore Charity Shield
Wikipedia - 2014 South African platinum strike
Wikipedia - 2014 South Napa earthquake -- Earthquake in California in 2014
Wikipedia - 2014 Stade Tata RaphaM-CM-+l disaster -- stampede disaster
Wikipedia - 2014 Swedish heat wave -- 2014 meteorological event
Wikipedia - 2014 Sydney hostage crisis
Wikipedia - 2014 Syrian detainee report -- documented evidence about crimes against humanity in Syria
Wikipedia - 2014 Taba bus bombing -- Terrorist attack in Taba, Egypt on 16 February 2014
Wikipedia - 2014 Toronto International Film Festival -- Film festival
Wikipedia - 2014 Trophee des Champions -- French supercup
Wikipedia - 2014 Ukrainian revolution
Wikipedia - 2014 U.S. Open Cup Final -- 2014 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2014 Vrancea earthquake -- Earthquake in Romania
Wikipedia - 2014 Wales summit -- Summit of the North Atlantic Treaty Organization
Wikipedia - 2014 White House intrusion -- Intrusion into the White House
Wikipedia - 2014
Wikipedia - 2014 Winter Olympics closing ceremony -- Closing ceremony of the 2014 Winter Olympics
Wikipedia - 2014 Winter Olympics opening ceremony -- Opening ceremony
Wikipedia - 2014 Winter Olympics -- 22nd edition of the Winter Olympics, held in Sochi, Russia
Wikipedia - 2014 YX49 -- Minor planet co-orbital with Uranus
Wikipedia - 2015-16 3. Liga -- 8th season of the 3. Liga
Wikipedia - 2015-16 Azerbaijan Women's Volleyball Super League -- Season of a volleyball league
Wikipedia - 2015-16 British and Irish Cup -- seventh annual rugby competition for semi-professional clubs from Britain and Ireland
Wikipedia - 2015-16 Cyclo-cross Superprestige -- Bicycle racing competition
Wikipedia - 2015-16 figure skating season -- Competitive figure skating year, 2015/7/1 to 2016/6/30
Wikipedia - 2015-16 Hong Kong League Cup -- 13th edition of the Hong Kong League Cup
Wikipedia - 2015-16 I-League -- Ninth season of I-League
Wikipedia - 2015-16 Liga EBA season -- 22nd season of the Liga EBA
Wikipedia - 2015-16 Magyar Kupa (men's handball) -- 58th Hungarian men's handball competition
Wikipedia - 2015-16 National League 3 Midlands -- National League 3 Midlands matchday results
Wikipedia - 2015-16 New Year's Eve sexual assaults in Germany -- Overview about the 2015-16 New Year's Eve sexual assaults in Germany
Wikipedia - 2015-16 Regionalliga -- 8th season of the Regionalliga
Wikipedia - 2015-16 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2015-2016 New Zealand flag referendums -- Public votes on proposed changes to the flag of New Zealand
Wikipedia - 2015-2016 United Kingdom renegotiation of European Union membership -- Process that preceded Brexit referendum
Wikipedia - 2015-2016 Zika virus epidemic -- Widespread epidemic of Zika fever
Wikipedia - 2015 24 Hours of Le Mans -- Automobile endurance event
Wikipedia - 2015 Algarve Cup squads -- Lists of the squads for the 2015 Algarve Cup
Wikipedia - 2015 Al-Hawl offensive
Wikipedia - 2015 A Lyga
Wikipedia - 2015 Ankara bombings
Wikipedia - 2015 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2015 Baltimore protests -- Protests against police brutality in Baltimore, Maryland
Wikipedia - 2015 Bamako hotel attack -- Terrorist attack in Radisson Blu, Bamako
Wikipedia - 2015 Beirut bombings
Wikipedia - 2015 Belmont Stakes -- 147th running of the Belmont Stakes
Wikipedia - 2015 Birmingham City Council election
Wikipedia - 2015 Boston Marathon -- 119th edition of the Boston Marathon
Wikipedia - 2015 Brazil bus accident -- Bus accident in which at least 51 people died
Wikipedia - 2015 Butler Bulldogs softball team -- American sports team season
Wikipedia - 2015 Canadian wildfires -- Wildfire outbreak
Wikipedia - 2015 Canad Inns Women's Classic -- World Curling Tour event
Wikipedia - 2015 Cannes Film Festival -- Film festival
Wikipedia - 2015 Cheltenham Gold Cup -- 87th running of the Cheltenham Gold Cup horse race
Wikipedia - 2015 Clinton Correctional Facility escape -- U.S. prison escape
Wikipedia - 2015 Copenhagen shootings -- Spree shootings that occurred in Copenhagen, Denmark, on 14 February 2015
Wikipedia - 2015 CopperWynd Pro Women's Challenge - Singles -- 2015 CopperWynd Pro Women's Challenge
Wikipedia - 2015 Corinthia Hotel attack
Wikipedia - 2015 Curlers Corner Autumn Gold Curling Classic -- World Curling Tour event
Wikipedia - 2015 Cyprus Women's Cup squads -- List of players competing at the 8th edition of the Cyprus Women's Cup
Wikipedia - 2015 Democratic Alliance Federal Congress -- South African political party conference
Wikipedia - 2015 East Village gas explosion -- Explosion caused by illegal tapping of a gas main
Wikipedia - 2015 Egyptian military intervention in Libya
Wikipedia - 2015 Fort Bliss shooting -- Murder of psychologist at El Paso VA clinic
Wikipedia - 2015 Fylkir season -- Icelandic sports club season
Wikipedia - 2015 Grand National -- Horse race held in 2015
Wikipedia - 2015 Harris County shooting -- Mass shooting in northern Harris County, Texas, US
Wikipedia - 2015 Homs car bombing -- Terrorist attack in Syria
Wikipedia - 2015 Houston, Texas Proposition 1 -- Bill in Houston, Texas rejected by voters in 2015
Wikipedia - 2015 in American music
Wikipedia - 2015 in American television
Wikipedia - 2015 in Australian music
Wikipedia - 2015 in Australian television
Wikipedia - 2015 Indian Super League season -- Second season of ISL
Wikipedia - 2015 Indian swine flu outbreak -- Outbreak of the 2009 pandemic H1N1 virus in India
Wikipedia - 2015 in heavy metal music
Wikipedia - 2015 in home video -- Home video-related events of 2015
Wikipedia - 2015 in jazz
Wikipedia - 2015 in K-1 -- K-1 martial arts events in 2015
Wikipedia - 2015 in Konfrontacja Sztuk Walki -- Mixed martial arts event
Wikipedia - 2015 in philosophy
Wikipedia - 2015 in public domain
Wikipedia - 2015 in Rizin Fighting Federation -- Rizin Fighting Federation in 2015
Wikipedia - 2015 in RXF -- RXF mixed martial arts event in 2015
Wikipedia - 2015 in Singapore
Wikipedia - 2015 in South Africa
Wikipedia - 2015 in South Korean music
Wikipedia - 2015 in video games
Wikipedia - 2015 Israel Premier Lacrosse League season -- Season of the Israel Premier Lacrosse League
Wikipedia - 2015 Khan Bani Saad bombing
Wikipedia - 2015 kidnapping and beheading of Copts in Libya -- Persecution of Christians in the Modern Era and 21st century Christian Martyrs and Saints
Wikipedia - 2015 Kuwait mosque bombing -- Bombing at a Shia mosque in Kuwait on 26 June 2015
Wikipedia - 2015 Marburg Open -- 2015 tennis competition in Germany
Wikipedia - 2015 Marseille shooting -- Mass shooting in Marseille, France
Wikipedia - 2015 M-CM-^MM-CM->rottabandalag Akraness season -- Icelandic sports club season
Wikipedia - 2015 Melbourne Football Club season
Wikipedia - 2015 MTV Video Music Awards -- Award ceremony
Wikipedia - 2015 NBA draft
Wikipedia - 2015 Nigerian general election
Wikipedia - 2015 Niger raid
Wikipedia - 2015 Nobel Peace Prize
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 Port Adelaide Football Club season
Wikipedia - 2015 Preakness Stakes -- 140th running of the Preakness Stakes
Wikipedia - 2015 Qamishli bombings
Wikipedia - 2015 Rohingya refugee crisis -- Mass human migration crisis
Wikipedia - 2015 Roye shooting -- Mass shooting in Roye, Somme, France
Wikipedia - 2015 Saint-Quentin-Fallavier attack
Wikipedia - 2015 Sana'a mosque bombings
Wikipedia - 2015 San Bernardino attack -- December 2015 mass shooting in San Bernardino, California
Wikipedia - 2015 Sao Paulo Challenger de TM-CM-*nis - Singles -- Singles tennis competition held in Brazil
Wikipedia - 2015 Services Air Airbus A310 crash -- Air accident in the Democratic Republic of the Congo
Wikipedia - 2015 Seshasamudram violence -- Violence against Dalit community
Wikipedia - 2015 Seville Airbus A400M crash
Wikipedia - 2015 Sousse attacks -- Mass shooting at a Tunisian tourist resort on 26 June 2015
Wikipedia - 2015 Southeast Asian haze -- Haze over the Southeast Asia region in mid-2015
Wikipedia - 2015 South India floods -- 2015 Disastrous Floods
Wikipedia - 2015 Special Honours -- Special Honours
Wikipedia - 2015 Sundance Film Festival
Wikipedia - 2015 Super Rugby season -- Season 20 of rugby union competition
Wikipedia - 2015 term United States Supreme Court opinions of Ruth Bader Ginsburg -- 2015 opinions of Associate Justice Ruth Bader Ginsburg's tenure on the Court (US)
Wikipedia - 2015 Texas pool party incident -- Viral video
Wikipedia - 2015 Tianjin explosions -- Disaster in Tianjin, China
Wikipedia - 2015 Toronto International Film Festival -- Film festival
Wikipedia - 2015 Tour de Yorkshire -- 1st men's Tour de Yorkshire
Wikipedia - 2015 Tour of Flanders -- Bicycle race
Wikipedia - 2015 Tunis bombing
Wikipedia - 2015 Tyrone shooting -- Mass murder in Tyrone, Missouri, U.S.
Wikipedia - 2015 United Kingdom general election
Wikipedia - 2015 United Nations Climate Change Conference
Wikipedia - 2015 U.S. Open Cup Final -- 2015 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2015 Waco shootout -- Shootout that erupted at a Twin Peaks restaurant in Waco, Texas, US
Wikipedia - 2015 Webby Awards -- 19th annual edition of the Webby Awards
Wikipedia - 2015 West African offensive
Wikipedia - 2015
Wikipedia - 2015 Winter Deaflympics -- 18th Winter Deaflympics
Wikipedia - 2015 XJ351 -- Potentially hazardous asteroid
Wikipedia - 2015 XY261 -- Asteroid
Wikipedia - 2015 Zaria massacre -- Armed attack by the Nigerian military on the Shia community of Zaria, Kaduna, Nigeria
Wikipedia - 2016-17 3. Liga -- 9th season of the 3. Liga
Wikipedia - 2016-17 figure skating season -- Competitive figure skating year, 2016/7/1 to 2017/6/30
Wikipedia - 2016-17 Florida Panthers season -- Florida Panthers season
Wikipedia - 2016-17 I-League -- Tenth season of I-League
Wikipedia - 2016-17 Liga EBA season -- 23rd season of the Liga EBA
Wikipedia - 2016-17 Magyar Kupa (men's handball) -- 59th Hungarian men's handball competition
Wikipedia - 2016-17 Regionalliga -- 9th season of the Regionalliga
Wikipedia - 2016-17 UEFA Women's Champions League qualifying round -- Women's Champions League
Wikipedia - 2016-17 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2016-2017 Zimbabwe protests -- Protests in Zimbabwe
Wikipedia - 2016-2018 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2016 Abu Kamal offensive
Wikipedia - 2016 Aden car bombing
Wikipedia - 2016 Aegon Ilkley Trophy - Men's Doubles -- Defending champions
Wikipedia - 2016 Aktobe shootings
Wikipedia - 2016 Algarve Cup squads -- Lists of the squads for the 2016 Algarve Cup
Wikipedia - 2016 Al-Karak attack
Wikipedia - 2016 Ansbach bombing
Wikipedia - 2016 Ariyalur gang rape case -- Incident of gang rape and murder of a minor girl.
Wikipedia - 2016 Atatrk Airport attack
Wikipedia - 2016 Atlantic hurricane season -- Hurricane season in the Atlantic Ocean
Wikipedia - 2016 Australian census -- 17th Australian census
Wikipedia - 2016 Australian federal election
Wikipedia - 2016 Baghdad gas plant attack
Wikipedia - 2016 Belmont Stakes -- 148th running of the Belmont Stakes
Wikipedia - 2016 Berlin truck attack
Wikipedia - 2016 Brisbane Broncos season -- National Rugby League team season
Wikipedia - 2016 Brit Awards
Wikipedia - 2016 Brussels bombings -- suicide bombings in Belgium
Wikipedia - 2016 California Proposition 52 -- California law
Wikipedia - 2016 Cannes Film Festival -- Film festival
Wikipedia - 2016 Cizre bombing -- Terrorist attack in Turkey
Wikipedia - 2016 clown sightings -- Rash of random appearances of malevolent clowns
Wikipedia - 2016 Copenhagen terror plot -- Terror plot
Wikipedia - 2016 Cyprus Women's Cup squads -- List of players competing at the 9th edition of the Cyprus Women's Cup
Wikipedia - 2016 Dabiq offensive
Wikipedia - 2016 Davao City bombing -- terrorist attacks in the Philippines
Wikipedia - 2016 deaths in American television -- List of deaths of notable people in American television
Wikipedia - 2016 Democratic National Convention -- Presidential nominating convention
Wikipedia - 2016 Donald Trump Chicago rally protest -- Protest against Donald Trump at a scheduled rally
Wikipedia - 2016 Donald Trump Las Vegas rally incident -- Failed pistol grab at June 2016 Donald Trump Las Vegas rally
Wikipedia - 2016 DV1 -- Apollo near-Earth asteroid
Wikipedia - 2016 Dyn cyberattack -- 2016 cyberattack in Europe and North America
Wikipedia - 2016 Ethiopian protests -- 2016 mass protests and unrest in Ethiopia
Wikipedia - 2016 Etihad Airways GAA World Games -- Gaelic Athelitic Association global competition
Wikipedia - 2016 European floods
Wikipedia - 2016 Fed Cup Americas Zone Group I - Play-offs -- Tennis competition stage
Wikipedia - 2016 Fort McMurray wildfire -- Wildfire in Alberta, Canada
Wikipedia - 2016 Georgia Swarm season -- National Lacrosse League season
Wikipedia - 2016 Golden Movie Awards -- African film award
Wikipedia - 2016 Grand National -- 169th running of the Grand National horse race
Wikipedia - 2016 Great Smoky Mountains wildfires -- 2016 wildfires that occurred in Sevier County, Tennessee, United States
Wikipedia - 2016 Hokkaido Bank Curling Classic -- World Curling Tour event
Wikipedia - 2016 Hungarian migrant quota referendum -- Nation-wide referendum
Wikipedia - 2016 Hurghada attack -- Hurghada, Egypt terror attack in 2016
Wikipedia - 2016 in Africa
Wikipedia - 2016 in American music
Wikipedia - 2016 in American television
Wikipedia - 2016 in Australian music
Wikipedia - 2016 Indian Line of Control strike -- Surgical strike by Indian Army against terrorists
Wikipedia - 2016 Indian Super League season -- Third season of ISL
Wikipedia - 2016 in Fight Nights Global -- Fight Nights Global MMA event in 2016
Wikipedia - 2016 in home video -- Home video-related events of 2016
Wikipedia - 2016 in Irish music
Wikipedia - 2016 in jazz
Wikipedia - 2016 in K-1 -- K-1 martial arts events in 2016
Wikipedia - 2016 in Konfrontacja Sztuk Walki -- Mixed martial arts event
Wikipedia - 2016 in Philippine sports
Wikipedia - 2016 in philosophy
Wikipedia - 2016 in public domain
Wikipedia - 2016 in Rizin Fighting Federation -- Rizin Fighting Federation in 2016
Wikipedia - 2016 in RXF -- RXF mixed martial arts event in 2016
Wikipedia - 2016 in Singapore
Wikipedia - 2016 in South Africa
Wikipedia - 2016 in South Korean music
Wikipedia - 2016 international conference on Sunni Islam in Grozny
Wikipedia - 2016 International Eucharistic Congress
Wikipedia - 2016 International GT Open -- Sports car racing season
Wikipedia - 2016 in video games
Wikipedia - 2016 Iowa Republican presidential caucuses -- Part of the American Presidential race
Wikipedia - 2016 Irish government formation -- Events of March to May 2016, resulting in a minority government
Wikipedia - 2016 Israel Premier Lacrosse League season -- Season of the Israel Premier Lacrosse League
Wikipedia - 2016 Jakarta attacks
Wikipedia - 2016 Karrada bombing
Wikipedia - 2016 Khanasir offensive
Wikipedia - 2016 Khuzdar bombing
Wikipedia - 2016 Kidapawan protests -- 2016 protests in the Philippines
Wikipedia - 2016 Lecoq Seoul Open - Singles -- Tennis competition
Wikipedia - 2016 Long Beach ePrix -- Open-wheel race
Wikipedia - 2016 Louisiana Republican presidential primary -- Republican 2016 presidential primary in the U.S. state of Louisiana
Wikipedia - 2016 Magnanville stabbing
Wikipedia - 2016 Maine Question 1 -- Citizen-initiated referendum to legalize marijuana
Wikipedia - 2016 Maine Question 5 -- Citizen-initiated referendum question
Wikipedia - 2016 Malaysia Cup group stage -- Info for teams
Wikipedia - 2016 Malmo Muslim community centre arson -- Fire that was deliberately started at the Muslim community centre in Malmo, Sweden
Wikipedia - 2016 Maryland flood -- Historic Main Street in Ellicott City, Maryland flooded
Wikipedia - 2016 Massachusetts Republican presidential primary -- 2016 Republican Party presidential primary in Massachusetts
Wikipedia - 2016 MBC Entertainment Awards -- List of South Korean MBC Entertainment Awards
Wikipedia - 2016 MENA Golf Tour -- Professional golf tour
Wikipedia - 2016 Mosul massacre
Wikipedia - 2016 Movida Bar grenade attack
Wikipedia - 2016 MTV Video Music Awards -- Award ceremony
Wikipedia - 2016 Munich shooting -- Mass shooting on 22 July 2016, in Munich, Germany
Wikipedia - 2016 Nasirnagar Violence -- 2016 attack in Nasirnagar Upazila, Bangladesh
Wikipedia - 2016 NBA draft
Wikipedia - 2016 New Progressive Party of Puerto Rico primaries -- Held in Puerto Rico on June 5, 2016
Wikipedia - 2016 New Year Honours
Wikipedia - 2016 New York Film Festival -- 2016 film festival edition
Wikipedia - 2016 Nice truck attack -- terrorist attack in France on 14 July 2016
Wikipedia - 2016 Nobel Peace Prize
Wikipedia - 2016 Normandy church attack
Wikipedia - 2016 North Cyprus Open -- Professional pool event, held June 2016
Wikipedia - 2016 Ouagadougou attacks -- Terrorist attack on the Cappuccino restaurant and the Splendid Hotel in Burkina Faso
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 Preakness Stakes -- 141st running of the Preakness Stakes
Wikipedia - 2016 Puerto Rico Democratic presidential primary -- Held on June 5, 2016
Wikipedia - 2016 Quetta police training college attack
Wikipedia - 2016 Ramadi bombing
Wikipedia - 2016 Republican National Convention -- U.S. political event held in Cleveland, Ohio
Wikipedia - 2016 Samarinda church bombing
Wikipedia - 2016 Samawa bombing
Wikipedia - 2016 Saudi Arabia mass execution -- 2016 mass execution in Saudi Arabia
Wikipedia - 2016 SBS Entertainment Awards -- List of South Korean SBS Entertainment Awards
Wikipedia - 2016 Shchelkovo Highway police station attack
Wikipedia - 2016 SheBelieves Cup squads -- List of players competing at the inaugural edition of the SheBelieves Cup
Wikipedia - 2016 shooting of Baton Rouge police officers -- Killings of police officers by Gavin Eugene Long in Baton Rouge, Louisiana
Wikipedia - 2016 shooting of Dallas police officers -- Mass murder by Micah Xavier Johnson during Black Lives Matter protest
Wikipedia - 2016 shootings of Des Moines police officers -- Killings of police officers by Scott Michael Greene in Iowa
Wikipedia - 2016 Southeast Asian haze -- Haze over the Southeast Asia region in mid-2016
Wikipedia - 2016 stabbing of Charleroi police officers
Wikipedia - 2016 State of the Nation Address (Philippines) -- State of the Nation Address in the Philippines
Wikipedia - 2016 Summer Olympics medal table -- Wikimedia list article
Wikipedia - 2016 Summer Olympics -- Games of the XXXI Olympiad, held in Rio de Janeiro in 2016
Wikipedia - 2016 Tel Aviv stabbings -- Terrorist attack in Israel on 8 March 2016
Wikipedia - 2016 Thane stabbing -- Mass murder in the Indian city of Thane
Wikipedia - 2016 Toronto International Film Festival -- Film festival
Wikipedia - 2016 Tour de Yorkshire -- 2nd men's Tour de Yorkshire
Wikipedia - 2016 Turkish coup d'etat attempt -- July 2016 attempted military junta coup in Turkey
Wikipedia - 2016 UK Music Video Awards -- Awards show
Wikipedia - 2016 United Kingdom European Union membership referendum -- National vote to advise Parliament on whether the UK should remain a member of, or leave, the European Union
Wikipedia - 2016 United States presidential election
Wikipedia - 2016 United States wireless spectrum auction -- Process of reassigning frequency bands for new uses
Wikipedia - 2016 Uri attack -- Terrorist attack on Uri army base, India
Wikipedia - 2016 U.S. Open Cup Final -- 2016 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2016 US presidential election
Wikipedia - 2016 U.S. prison strike -- American prison labor strike
Wikipedia - 2016 Uttarakhand forest fires -- Wildfire in India
Wikipedia - 2016 Uzbekistan First League -- 2016 Uzbekistan First League
Wikipedia - 2016 West Virginia flood -- Natural disaster
Wikipedia - 2016
Wikipedia - 2016 wildfire season -- Wildfire season in 2016
Wikipedia - 2016 Wilkinsburg mass shooting -- Mass shooting
Wikipedia - 2016 Winnipeg National Bank Challenger - Women's Singles -- 2016 Winnipeg National Bank Challenger
Wikipedia - 2016 Women's Tour de Yorkshire -- 2nd women's Tour de Yorkshire
Wikipedia - 2016 Wrzburg train attack
Wikipedia - 2016 WWE draft -- WWE's intra-brand draft
Wikipedia - 2017-18 2. Bundesliga -- 44th edition of 2. Bundesliga
Wikipedia - 2017-18 3. Liga -- 10th season of the 3. Liga
Wikipedia - 2017-18 Australian parliamentary eligibility crisis -- Crisis over the eligibility of members of the Parliament of Australia over citizenship
Wikipedia - 2017-18 Bergen County eruv controversy -- Establishment of religion controversy
Wikipedia - 2017-18 Biathlon IBU Cup -- Wikimedia list article
Wikipedia - 2017-18 figure skating season -- Competitive figure skating year, 2017/7/1 to 2018/6/30
Wikipedia - 2017-18 I-League -- Eleventh season of I-League
Wikipedia - 2017-18 Indian Super League season -- Fourth season of ISL
Wikipedia - 2017-18 Liga EBA season -- 24th season of the Liga EBA
Wikipedia - 2017-18 Magyar Kupa (men's handball) -- 60th Hungarian men's handball competition
Wikipedia - 2017-18 Regionalliga -- 10th season of the Regionalliga
Wikipedia - 2017-18 RFU Junior Vase -- English rugby union competittion
Wikipedia - 2017-18 RFU Senior Vase -- English level 8 rugby union competition
Wikipedia - 2017-18 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2017-18 Vegas Golden Knights season -- Inaugural season; strongest debut for an expansion team in North American sports history
Wikipedia - 2017-19 ICC World Cricket League -- International cricket league
Wikipedia - 2017-2018 Iranian protests -- Series of demonstrations in Iran beginning on 28 December 2017
Wikipedia - 2017-2018 North Korea crisis -- Escalating tensions between North Korea and the United States, due to the rapidly improved nuclear weapons capability of North Korea
Wikipedia - 2017-2018 South African listeriosis outbreak -- Widespread outbreak of Listeria monocytogenes food poisoning
Wikipedia - 2017-2018 Togolese protests -- Social unrest in Togo
Wikipedia - 2017-2020 Thai temple fraud investigations -- Investigations into fraud Thai government officers and temples
Wikipedia - 2017 Abu Kamal offensive
Wikipedia - 2017 Algarve Cup squads -- Lists of the squads for the 2017 Algarve Cup
Wikipedia - 2017 Algarve Cup -- The 24th edition of the Algarve Cup
Wikipedia - 2017 Asian Youth Games -- Multi-sport event
Wikipedia - 2017 attack on the Iraqi embassy in Kabul
Wikipedia - 2017 Australian aeroplane bomb plot -- Thwarted terror attack in 2017 on a flight departing Sydney, Australia
Wikipedia - 2017 Bahawalpur explosion -- Gas explosion
Wikipedia - 2017 Barcelona attacks -- Terrorist attacks in Spain in August 2017
Wikipedia - 2017 Belmont Stakes -- 149th running of the Belmont Stakes
Wikipedia - 2017 Bihar flood -- Flood in Bihar, India
Wikipedia - 2017 Bonnaroo Music Festival -- Music festival edition
Wikipedia - 2017 Boundary Ford Curling Classic -- World Curling Tour event
Wikipedia - 2017 BQ6 -- Asteroid
Wikipedia - 2017 Brighton siege -- Terror hostage-taking in 2017 in Melbourne, Australia
Wikipedia - 2017 Brit Awards -- award ceremony
Wikipedia - 2017 California International Marathon -- Marathon in Sacramento, California, United States
Wikipedia - 2017 California wildfires -- |Wildfire in California, U.S.
Wikipedia - 2017 Cannes Film Festival -- Film festival
Wikipedia - 2017 Canon Media Awards -- New Zealand media awards
Wikipedia - 2017 Catalan independence referendum
Wikipedia - 2017 Catalonia attacks
Wikipedia - 2017 Central Mexico earthquake
Wikipedia - 2017 Chomutov incident -- Shooting incident
Wikipedia - 2017 Constituent National Assembly -- Venezuelan Constituent Assembly
Wikipedia - 2017 Copa Libertadores de Beach Soccer -- Second edition of the Copa Libertadores de Beach Soccer
Wikipedia - 2017 Cyprus Women's Cup squads -- List of players competing at the 10th edition of the Cyprus Women's Cup
Wikipedia - 2017 Dutch Open -- Professional pool event, held August 2017
Wikipedia - 2017 Edmonton attack -- Stabbing and vehicle-ramming attack
Wikipedia - 2017 Equifax data breach -- Major cybersecurity incident
Wikipedia - 2017 Fed Cup Americas Zone Group II - Pool C -- 2017 Fed Cup Americas Zone
Wikipedia - 2017 FIFA Confederations Cup -- 10th FIFA Confederations Cup, held in Russia in 2017
Wikipedia - 2017 FO161 -- Asteroid
Wikipedia - 2017 Georgia Swarm season -- National Lacrosse League season
Wikipedia - 2017 Golden Movie Awards -- African film award ceremony
Wikipedia - 2017 Hama offensive
Wikipedia - 2017 Hardee's Pro Classic - Doubles -- 2017 Hardee's Pro Classic
Wikipedia - 2017 Hurghada attack -- Hurghada, Egypt terror attack in 2017
Wikipedia - 2017 Hypo-Meeting -- Athletics event
Wikipedia - 2017 in American music
Wikipedia - 2017 in American television -- Television-related events in the US during 2017
Wikipedia - 2017 in Australian music
Wikipedia - 2017 Indonesia President's Cup Final -- Indonesia President's Cup
Wikipedia - 2017 in Fight Nights Global -- Fight Nights Global MMA event in 2017
Wikipedia - 2017 in heavy metal music
Wikipedia - 2017 in home video -- Home video-related events of 2017
Wikipedia - 2017 in jazz
Wikipedia - 2017 in K-1 -- K-1 martial arts events in 2017
Wikipedia - 2017 in Konfrontacja Sztuk Walki -- Mixed martial arts event
Wikipedia - 2017 in philosophy
Wikipedia - 2017 in public domain
Wikipedia - 2017 in Rizin Fighting Federation -- Rizin Fighting Federation in 2017
Wikipedia - 2017 in RXF -- RXF mixed martial arts event in 2017
Wikipedia - 2017 in Singapore
Wikipedia - 2017 in South Africa
Wikipedia - 2017 in South Korean music -- Wikimedia list article
Wikipedia - 2017 in video games
Wikipedia - 2017 Iran-Iraq earthquake -- November 2017 earthquake near the Iran-Iraq border
Wikipedia - 2017 Jakarta bombings
Wikipedia - 2017 Jerusalem Light Rail stabbing -- Terrorist attack in Israel on 14 April 2017
Wikipedia - 2017 Joox Thailand Music Awards -- Awarding ceremony given by JOOX Thailand
Wikipedia - 2017 Karachi stabbings -- A series of attacks
Wikipedia - 2017 King Cash Spiel (September) -- World Curling Tour event
Wikipedia - 2017 Lal Shahbaz Qalandar Shrine Suicide Bombing
Wikipedia - 2017 Las Vegas shooting -- Mass shooting in Las Vegas, Nevada, US
Wikipedia - 2017 LFA Segunda -- Second season of the Liga Futebol Amadora Segunda Divisao
Wikipedia - 2017 London Bridge attack
Wikipedia - 2017 Los Angeles Measure S -- Failed 2017 Los Angeles city referendum calling for more restrictive zoning
Wikipedia - 2017 Maine referendum -- People's referendum in Maine, United States
Wikipedia - 2017 Marathon County spree shooting -- 2017 spree shooting in Schofield and Rothschild, Wisconsin, USA
Wikipedia - 2017 Mastung suicide bombing
Wikipedia - 2017 MBC Entertainment Awards -- List of South Korean MBC Entertainment Awards
Wikipedia - 2017 Medford, New Jersey helicopter crash -- Helicopter crash resulting in the death of singer Troy Gentry
Wikipedia - 2017 MENA Golf Tour -- Professional golf tour
Wikipedia - 2017 Minya attack
Wikipedia - 2017 Mississippi shootings -- Mass shooting in Lincoln County, Mississippi, US
Wikipedia - 2017 Montana wildfires -- Wildfires in Montana
Wikipedia - 2017 MTV Video Music Awards -- Award ceremony
Wikipedia - 2017 Mumbai stampede -- stampede which took place in Mumbai
Wikipedia - 2017 Nasiriyah attacks
Wikipedia - 2017 New York City transit crisis -- Ongoing transit crisis in New York City
Wikipedia - 2017 New York City truck attack -- Vehicle-ramming attack in New York City on October 31, 2017
Wikipedia - 2017 Nobel Peace Prize
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 Philadelphia Freedoms season -- Tennis season
Wikipedia - 2017 Portland train attack -- Racial slur followed by murder on a train in Portland, Oregon
Wikipedia - 2017 Preakness Stakes -- 142nd running of the Preakness Stakes
Wikipedia - 2017 Prestige Hotels & Resorts Curling Classic -- World Curling Tour event
Wikipedia - 2017 Puebla earthquake -- 19 September 2017 earthquake in Mexico
Wikipedia - 2017 Queanbeyan stabbing attacks -- Terror attack in 2017 in Queanbeyan, New South Wales, Australia
Wikipedia - 2017 Rio Open - Doubles -- Tennis competition
Wikipedia - 2017 Riyadh summit -- 2017 U.S.-Saudi diplomatic meeting
Wikipedia - 2017 Saint Menas church attack
Wikipedia - 2017 Saint Petersburg Metro bombing
Wikipedia - 2017 SBS Entertainment Awards -- List of South Korean SBS Entertainment Awards
Wikipedia - 2017 Sehwan suicide bombing
Wikipedia - 2017 Shayrat missile strike -- United States missile strike in Syria on April 7, 2017
Wikipedia - 2017 SheBelieves Cup squads -- List of players competing at the 2nd edition of the SheBelieves Cup
Wikipedia - 2017 shelling of Alxanli -- Shelling of Alxanli by the Armenian Armed Forces in 2017
Wikipedia - 2017 Sinai mosque attack -- Terrorist bombing in a Sinai mosque, Egypt
Wikipedia - 2017 Southeast Asian haze -- Haze over the Southeast Asia region in mid-2017
Wikipedia - 2017 Special Photo Edition -- 2017 Extended play by UP10TION
Wikipedia - 2017 Stockholm Ladies Cup -- World Curling Tour event
Wikipedia - 2017 Stockholm truck attack -- Terrorist attack in Stockholm, Sweden on 7 April 2017
Wikipedia - 2017 St. Paul Cash Spiel -- World Curling Tour event
Wikipedia - 2017 Summer Deaflympics -- 23rd Summer Deaflympics
Wikipedia - 2017 Summer Universiade -- Sports competition
Wikipedia - 2017 Sun Hung Kai Properties Hong Kong Challenge -- one-day cycling road race
Wikipedia - 2017 Supreme Court of Afghanistan bombing
Wikipedia - 2017 Tehran attacks
Wikipedia - 2017 Times Square car crash -- Vehicle ramming incident in New York City in 2017
Wikipedia - 2017 Toronto International Film Festival -- Film festival
Wikipedia - 2017 Tour de Yorkshire -- 3rd men's Tour de Yorkshire
Wikipedia - 2017 Turin stampede -- Fatal stampede in Italy
Wikipedia - 2017 Turku attack -- Terrorist stabbing attack in Turku, Finland, on 18 August 2017. It remains the only terrorism related attack in Finnish history
Wikipedia - 2017 UEFA Youth League Final -- International youth soccer final
Wikipedia - 2017 United Nations Climate Change Conference -- International climate change conference in Bonn, North Rhine-Westphalia, Germany in November 1999
Wikipedia - 2017 Unnao rape case -- Gang rape involving a politician in Unnao
Wikipedia - 2017 U.S. Open Cup Final -- 2017 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2017 Venezuelan constitutional crisis -- Nicolas Maduro's political oppression on the opposition
Wikipedia - 2017 Venezuelan protests -- Protests in Venezuela against Nicolas Maduro's political oppression on the opposition
Wikipedia - 2017 VTB United League Playoffs -- Final games of the 2016-17 VTB United League
Wikipedia - 2017 Washington train derailment -- 2017 train crash in the United States
Wikipedia - 2017 Wesson -- Asteroid
Wikipedia - 2017 Western Iraq campaign
Wikipedia - 2017 Westminster attack -- Terror attack which occurred on 22 March 2017 in Westminster, London, England, UK
Wikipedia - 2017 Wichita swatting -- Killing in the United States
Wikipedia - 2017
Wikipedia - 2017 wildfire season -- Wildfire season in 2017
Wikipedia - 2017 Winter Universiade -- Athletic competition
Wikipedia - 2017 Women's March -- Worldwide political rallies for women's rights
Wikipedia - 2017 Women's Tour de Yorkshire -- 3rd women's Tour de Yorkshire
Wikipedia - 2017 World Club Series
Wikipedia - 2017 World Taekwondo Grand Slam -- Taekwondo international competition
Wikipedia - 2017 WWE Superstar Shake-up -- WWE's intra-brand draft
Wikipedia - 2017 Yavne attack -- Terror attack in Israel
Wikipedia - 2017 YE5 -- Binary near-Earth asteroid
Wikipedia - 2017 Zimbabwean coup d'etat -- The Overthrow of the Mugabe Regime in Zimbabwe
Wikipedia - 2018-19 2. Bundesliga -- 45th edition of 2. Bundesliga
Wikipedia - 2018-19 3. Liga -- 11th season of the 3. Liga
Wikipedia - 2018-19 Al Ittihad Alexandria Club season -- 104th season of Al Ittihad
Wikipedia - 2018-19 Barnsley F.C. season -- Barnsley F.C. season
Wikipedia - 2018-19 Biathlon IBU Cup -- Wikimedia list article
Wikipedia - 2018-19 Cairns Taipans season -- Cairns Taipans season
Wikipedia - 2018-19 Campeonato Nacional de Futebol Feminino -- The 34th edition of Campeonato Nacional de Futebol Feminino
Wikipedia - 2018-19 Connacht Rugby season -- Rugby Union Pro14 season
Wikipedia - 2018-19 Cypriot Cup -- The 77th season of Cypriot Cup
Wikipedia - 2018-19 Danish Superliga -- 29th season of the Danish Superliga
Wikipedia - 2018-19 education workers' strikes in the United States -- Withdrawal of labor by US teachers, 2018
Wikipedia - 2018-19 European winter -- Winter
Wikipedia - 2018-19 FIBA Europe Cup Play-offs -- Sport season
Wikipedia - 2018-19 figure skating season -- Competitive figure skating year, 2018/7/1 to 2019/6/30
Wikipedia - 2018-19 Gibraltar Intermediate Cup -- Wikimedia list article
Wikipedia - 2018-19 I-League -- Twelfth season of I-League
Wikipedia - 2018-19 Indian Super League season -- Fifth season of ISL
Wikipedia - 2018-19 La Liga -- 88th La Liga season
Wikipedia - 2018-19 Liga EBA season -- 25th season of the Liga EBA
Wikipedia - 2018-19 Magyar Kupa (men's handball) -- 61st Hungarian men's handball competition
Wikipedia - 2018-19 Orszagos Bajnoksag I (women's water polo) -- 36th season of the Orszagos Bajnoksag I, Hungary's premier Water polo league
Wikipedia - 2018-19 Pro14 -- International rugby union competition season
Wikipedia - 2018-19 Regionalliga -- 11th season of the Regionalliga
Wikipedia - 2018-19 Sydney Sixers WBBL season -- Sydney Sixers Women's Season 2018-19
Wikipedia - 2018-19 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2018-19 USA Team Handball rankings -- Wikimedia list article
Wikipedia - 2018-19 Vegas Golden Knights season -- 2nd season in team history
Wikipedia - 2018-19 V.League Division 1 Men's squads -- Japanese vollyball
Wikipedia - 2018-19 World Rugby Women's Sevens Series -- Seventh edition of the global circuit for women's national rugby sevens teams
Wikipedia - 2018-2019 Gaza border protests -- protest campaign for refugee rights in the Gaza Strip
Wikipedia - 2018-2019 Haitian protests -- Ongoing protests
Wikipedia - 2018-2019 student protest in Albania -- 2018 Albanian student protests against the Albanian government
Wikipedia - 2018-2019 Swedish government formation -- parliamentary government formation in Sweden
Wikipedia - 2018-2019 United States federal government shutdown -- Government shutdown from December 22, 2018, to January 25, 2019
Wikipedia - 2018-2020 Nicaraguan protests -- Wave of protests in Nicaragua
Wikipedia - 2018 Ahvaz military parade attack
Wikipedia - 2018 Algarve Cup squads -- Lists of the squads for the 2018 Algarve Cup
Wikipedia - 2018 Ambalapattu violence -- Violence against the Dalit community in Tamil Nadu
Wikipedia - 2018 Anchorage earthquake -- 2018 earthquake in Anchorage, Alaska
Wikipedia - 2018 Arizona teachers' strike -- 2018 strike in the United States
Wikipedia - 2018 Armenian-Azerbaijani clashes -- Clashes in Nakhchivan in 2018
Wikipedia - 2018 Armenian revolution -- Protests against Prime Minister Sersch Sargsyan and the Armenian government in several Armenian cities
Wikipedia - 2018 Asian Games -- 18th edition of the Asian Games
Wikipedia - 2018 Asian Tour -- Professional golf season
Wikipedia - 2018 As-Suwayda attacks
Wikipedia - 2018 Atlanta cyberattack -- Ransomware attack on the Atlanta government
Wikipedia - 2018 Atlantic hurricane season -- Hurricane season in the Atlantic ocean
Wikipedia - 2018 attack on the High National Elections Commission in Tripoli, Libya
Wikipedia - 2018 Attica wildfires -- Series of wildfires in Greece in 2018
Wikipedia - 2018 Australian Open - Women's singles final -- The Women's Singles final of the 2018 Australian Open between Simona Halep and Caroline Wozniacki
Wikipedia - 2018 Baghdad bombings
Wikipedia - 2018 Bangladesh quota reform movement -- Students' movement demanding reforms in Bangladesh government services
Wikipedia - 2018 Baskerville Shield -- New Zealand national rugby league team tour
Wikipedia - 2018 Belmont Stakes -- 150th running of the Belmont Stakes
Wikipedia - 2018 Berlin Marathon -- Marathon race
Wikipedia - 2018 Bhima Koregaon violence -- Event in Pune, India
Wikipedia - 2018 Bihar riots -- Anti-Muslim riots that took place in Bihar, India in 2018
Wikipedia - 2018 Bitcoin bomb threats -- 2018 bomb threat incidents in the United States, Canada and Australia
Wikipedia - 2018 Brazilian general election
Wikipedia - 2018 Brazil truck drivers' strike -- Strike involving truck drivers throughout Brazil in 2018
Wikipedia - 2018 Brit Awards -- award ceremony
Wikipedia - 2018 British Isles cold wave -- Cold wave in Europe in February-March 2018
Wikipedia - 2018 Brussels stabbing attack -- 20 November 2018 terrorist action in Brussels
Wikipedia - 2018 California International Marathon -- Marathon in Sacramento, California, United States
Wikipedia - 2018 Canadian banknote series -- Eighth series of banknotes of the Canadian dollar
Wikipedia - 2018 Cannes Film Festival -- Film festival
Wikipedia - 2018 Chemnitz protests -- August 2018 extreme right-wing riots in Chemnitz, East Germany
Wikipedia - 2018 Chicago Marathon -- Annual race in Chicago, Illinois
Wikipedia - 2018 Cincinnati shooting -- Mass shooting in Cincinnati, Ohio, United States
Wikipedia - 2018 collapse of the rue d'Aubagne -- French disaster
Wikipedia - 2018 Colorado teachers' strike -- Colorado teachers' withdrawal of labor, 2018
Wikipedia - 2018 Commonwealth Games medal table -- ranking of participants by medal total
Wikipedia - 2018 Copa America Femenina -- The eighth edition of the CONMEBOL Copa America Femenina
Wikipedia - 2018 Copa Paulino Alcantara -- 1st season of the Copa Paulino Alcantara
Wikipedia - 2018 Curlers Corner Autumn Gold Curling Classic -- Canadian curling sports event
Wikipedia - 2018 Cyprus Women's Cup squads -- List of players competing at the 11th edition of the Cyprus Women's Cup
Wikipedia - 2018 Dally M Awards -- Official annual awards of the National Rugby League
Wikipedia - 2018 deaths in American television -- List of deaths of notable people in American television
Wikipedia - 2018 DStv Mzansi Viewers' Choice Awards -- Dstv media award
Wikipedia - 2018 Fiji earthquake -- 2018 earthquake near the Fijian Islands
Wikipedia - 2018 FIVB Volleyball Men's World Championship
Wikipedia - 2018 Georgia Swarm season -- National Lacrosse League season
Wikipedia - 2018 German government crisis -- Former government crisis in Germany
Wikipedia - 2018 Golden Globe Race
Wikipedia - 2018 Golden Movie Awards -- African film award ceremony
Wikipedia - 2018 Google data breach -- 2018 data breach affecting the social network Google+
Wikipedia - 2018 Google walkouts
Wikipedia - 2018 Guernsey electoral system referendum -- Referendum in Guernsey
Wikipedia - 2018 Hokkaido Eastern Iburi earthquake -- Earthquake in Japan
Wikipedia - 2018 Horizon Air Q400 incident -- Aircraft crash in United States, August 2018
Wikipedia - 2018 ICC Women's World Twenty20 squads -- List of cricketers
Wikipedia - 2018 IMSA Prototype Challenge -- Motorsport season
Wikipedia - 2018 in American television -- Television-related events in the USA during 2018
Wikipedia - 2018 Indian dust storms -- Lethal weather phenomenon in India, May 2018
Wikipedia - 2018 in Fight Nights Global -- Fight Nights Global MMA event in 2018
Wikipedia - 2018 in home video -- Home video-related events of 2017
Wikipedia - 2018 in K-1 -- K-1 martial arts events in 2018
Wikipedia - 2018 in Konfrontacja Sztuk Walki -- Mixed martial arts event
Wikipedia - 2018 in music -- music-related events of 2018
Wikipedia - 2018 in Papua New Guinea -- Papua New Guinea-related evens during the year of 2018
Wikipedia - 2018 in philosophy
Wikipedia - 2018 in photography -- Wikimedia list article
Wikipedia - 2018 in public domain
Wikipedia - 2018 in rail transport
Wikipedia - 2018 in rallycross -- Wikipedia list article
Wikipedia - 2018 in Rizin Fighting Federation -- Rizin Fighting Federation in 2018
Wikipedia - 2018 in RXF -- RXF mixed martial arts event in 2018
Wikipedia - 2018 in South Africa
Wikipedia - 2018 Inter-Continental Hotel Kabul attack -- Attack in Afghanistan
Wikipedia - 2018 in the United States Armed Forces -- Wikimedia list article
Wikipedia - 2018 in video games
Wikipedia - 2018 Iranian university protests -- Wikimedia list article
Wikipedia - 2018 Italian general election
Wikipedia - 2018 Japan floods -- Heavy rain disaster that occurred in July 2018 in Japan
Wikipedia - 2018 Joox Thailand Music Awards -- Awarding ceremony given by JOOX Thailand
Wikipedia - 2018 Karbi Anglong lynching -- Mob lynching incident in Assam, India
Wikipedia - 2018 KBS Entertainment Awards -- List of South Korean KBS Entertainment Awards
Wikipedia - 2018 Kerala floods -- Flooding that occurred in Kerala
Wikipedia - 2018 knife murders at Pubei Road, Shanghai -- Chinese criminal incident
Wikipedia - 2018 Kolkata bridge collapse -- Indian bridge failure
Wikipedia - 2018 Laos dam collapse -- 2018 dam breach in Champasak Province, Laos
Wikipedia - 2018 Liege attack -- 29 May 2018 terrorist action in Liege, Belgium
Wikipedia - 2018 Line TV Awards -- Awarding ceremony given by LINE TV Thailand
Wikipedia - 2018 Madagascar measles outbreak -- Measles outbreak in Antananarivo, Madagascar
Wikipedia - 2018 Magnitogorsk building collapse -- Deadly apartment building collapse attributed to a gas explosion
Wikipedia - 2018 Mako Brimob standoff
Wikipedia - 2018 Malaysia HFMD outbreak -- Outbreak of hand, foot and mouth disease among children in Malaysia
Wikipedia - 2018 Marivan border crossing attack -- Attack by the Kurdistan Free Life Party against Iran
Wikipedia - 2018 Maryland flood -- Historic Main Street in Ellicott City, Maryland flooded
Wikipedia - 2018 Mastung and Bannu bombings
Wikipedia - 2018 MBC Entertainment Awards -- List of South Korean MBC Entertainment Awards
Wikipedia - 2018 Melbourne stabbing attack -- Terror attack in 2018 in Melbourne, Australia
Wikipedia - 2018 Minya bus attack
Wikipedia - 2018 missile strikes against Syria -- military strikes by US, UK, France against government sites in Syria
Wikipedia - 2018 Moscow-Constantinople schism -- Ongoing split between the Eastern Orthodox patriarchates of Moscow and Constantinople
Wikipedia - 2018 MTV Video Music Awards -- Award ceremony
Wikipedia - 2018 Naga, Cebu landslide -- 2018 landslide in Philippines
Wikipedia - 2018 National Oil Corporation attack
Wikipedia - 2018 Nobel Peace Prize
Wikipedia - 2018 North Korea-United States Singapore Summit -- Meeting between Donald Trump and Kim Jong-un
Wikipedia - 2018 Oklahoma teachers' strike -- 2018 strike in the United States
Wikipedia - 2018 Oregon Ballot Measure 102 -- Affordable housing ballot initiative
Wikipedia - 2018 Oregon Ballot Measure 103 -- Oregon Ballot Initiative
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 Preakness Stakes -- 143rd running of the Preakness Stakes
Wikipedia - 2018 Prix de l'Arc de Triomphe -- 97th running of the Prix de l'Arc de Triomphe horse race
Wikipedia - 2018 Pro Bowl -- Game
Wikipedia - 2018 Puebla helicopter crash -- 2018 accident that killed the Governor of Puebla, Mexico
Wikipedia - 2018 Quetta suicide bombing
Wikipedia - 2018 Remus F3 Cup -- Remus F3 Cup
Wikipedia - 2018 Russia-United States summit -- meeting between Donald Trump and Vladimir Putin in Helsinki on 16 July 2018
Wikipedia - 2018 Samarkand Challenger - Singles -- Samarkand Challenger
Wikipedia - 2018 Sapphire Aviation Bell UH-1 crash -- Helicopter crash
Wikipedia - 2018 SBS Entertainment Awards -- List of South Korean SBS Entertainment Awards
Wikipedia - 2018 SheBelieves Cup squads -- List of players competing at the 3rd edition of the SheBelieves Cup
Wikipedia - 2018 Singapore Grand Prix
Wikipedia - 2018 Southeastern Provisions raid -- 2018 immigration raid in Grainger County, Tennessee, United States
Wikipedia - 2018 Southern Syria offensive
Wikipedia - 2018 Special Photo Edition -- 2018 Extended play by UP10TION
Wikipedia - 2018 State of the Nation Address (Philippines) -- State of the Nation Address in the Philippines
Wikipedia - 2018 St. Louis Cardinals season
Wikipedia - 2018 Strasbourg attack -- suspected terrorist attack in Strasbourg, France
Wikipedia - 2018 Sunda Strait tsunami -- Tsunami in coastal regions of Banten and Lampung, Indonesia
Wikipedia - 2018 Sweden wildfires -- wildfires in Sweden during mid-2018
Wikipedia - 2018 Syrian-Turkish border clashes -- skirmish between Turkey and AANES 31 October - 6 November 2018
Wikipedia - 2018 Taiwanese referendum -- Referendum
Wikipedia - 2018 Tallahassee shooting -- Mass shooting in Tallahassee, Florida, United States
Wikipedia - 2018 Teen Choice Awards -- Annual event
Wikipedia - 2018 Toronto International Film Festival -- 2018 film festival
Wikipedia - 2018 Toronto shooting -- Mass shooting in Toronto, Canada
Wikipedia - 2018 Tour de Yorkshire -- 4th men's Tour de Yorkshire
Wikipedia - 2018 Trinidad and Tobago floods -- Series of floods
Wikipedia - 2018 UA -- near-Earth asteroid
Wikipedia - 2018 UEFA Champions League Final
Wikipedia - 2018 Union budget of India -- Annual financial statement
Wikipedia - 2018 USAC Silver Crown Series -- Racing season
Wikipedia - 2018 U.S. Open Cup Final -- 2018 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2018 U.S. Open (golf) -- 2018 Golf Major in Shinnecock Hills, New York
Wikipedia - 2018 Venezuelan presidential election
Wikipedia - 2018 VG18 -- Trans-Neptunian object
Wikipedia - 2018 Vienna stabbings -- Stabbing in Austria
Wikipedia - 2018 Volcan de Fuego eruption -- Volcanic eruption in Guatemala
Wikipedia - 2018 VP1 -- Apollo near-Earth asteroid
Wikipedia - 2018 Washington Veterans Day Parade -- Cancelled military parade
Wikipedia - 2018
Wikipedia - 2018 wildfire season -- Wildfire season in 2018
Wikipedia - 2018 Winter Olympics
Wikipedia - 2018 Women's March -- Protest March in January 2018
Wikipedia - 2018 Women's Tour de Yorkshire -- 4th women's Tour de Yorkshire
Wikipedia - 2018 World Taekwondo Grand Slam -- Taekwondo international competition
Wikipedia - 2018 WWE Superstar Shake-up -- WWE's intra-brand draft
Wikipedia - 2018 Yumbi violence -- Massacre in Democratic Republic of the Congo
Wikipedia - 2019-2020 Amaravati protests -- Ongoing protests against decentralisation in Amaravati
Wikipedia - 2019-2020 Maltese protests -- 2019 protest movement started in Malta
Wikipedia - 2019-2020 measles outbreak in the Democratic Republic of the Congo -- Measles epidemic in the DRC in 2019
Wikipedia - 2019-2021 Persian Gulf crisis -- Period of military tensions between the US and Iran
Wikipedia - 2019-2023 structural changes to local government in England -- Planned changes to local government authorities in England
Wikipedia - 2019-20 2. Bundesliga -- 46th edition of 2. Bundesliga
Wikipedia - 2019-20 3. Liga -- 12th season of the 3. Liga
Wikipedia - 2019-20 ABA League First Division -- ABA League 19th season
Wikipedia - 2019-20 Algerian protests -- Protests against the government
Wikipedia - 2019-20 Aston Villa F.C. season -- 2019-20 Aston Villa F.C. season
Wikipedia - 2019-20 Atlanta SC season -- The club's inaugural season in the National Independent Soccer Association
Wikipedia - 2019-20 Australian bushfire season -- Bushfires in Australia
Wikipedia - 2019-20 Australian region cyclone season -- Period of tropical cyclone activity
Wikipedia - 2019-20 Buffalo Sabres season -- 50th season in team history
Wikipedia - 2019-20 Bundesliga -- 57th season of the Bundesliga
Wikipedia - 2019-20 Calcutta Premier Division -- 122nd season of Calcutta Premier Division
Wikipedia - 2019-20 California United Strikers FC season -- The club's inaugural season in the National Independent Soccer Association
Wikipedia - 2019-20 Campeonato Nacional Feminino -- The 35th edition of Campeonato Nacional de Futebol Feminino
Wikipedia - 2019-20 Canadian network television schedule -- Wikimedia list article
Wikipedia - 2019-20 Connacht Rugby season -- Rugby Union Pro14 season
Wikipedia - 2019-20 Copa MX -- The 82nd staging of the Copa MX
Wikipedia - 2019-20 Cyclo-cross Superprestige -- cyclo-cross competition held in Belgium and the Netherlands
Wikipedia - 2019-20 Cypriot Cup -- The 78th season of Cypriot Cup
Wikipedia - 2019-20 Danish Superliga -- The 30th season of the Danish Superliga
Wikipedia - 2019-20 Eredivisie -- The 64th season of the Eredivisie
Wikipedia - 2019-20 European windstorm season -- European windstorm season
Wikipedia - 2019-20 figure skating season -- Competitive figure skating year, 2019/7/1 to 2020/6/30
Wikipedia - 2019-20 I-League -- 13th season of I-League
Wikipedia - 2019-20 Indian cricket season -- 2019-20 Indian cricket season
Wikipedia - 2019-20 Indian Super League season -- Sixth season of the Indian Super League
Wikipedia - 2019-20 Iranian protests -- Protests against the Government of Iran
Wikipedia - 2019-20 Israeli political crisis -- Political crisis in Israel
Wikipedia - 2019-20 Ligue 1 -- 82nd season of Ligue 1 in 2019/20
Wikipedia - 2019-20 locust infestation -- Ongoing locust infestation in East Africa, Arabian peninsula and Indian subcontinent
Wikipedia - 2019-20 Naisten Liiga season -- 37th season of the Naisten Liiga
Wikipedia - 2019-20 Oakland Roots SC season -- The club's inaugural season in the National Independent Soccer Association
Wikipedia - 2019-20 Primeira Liga -- 28th season of the Primeira Liga
Wikipedia - 2019-20 Puerto Rico earthquakes -- Earthquakes that happened in Puerto Rico
Wikipedia - 2019-20 Qatar Stars League -- 47th season of the Qatar Stars League
Wikipedia - 2019-20 Regionalliga -- 12th season of the Regionalliga
Wikipedia - 2019-20 Rugby Africa Cup -- International rugby union competition Africa
Wikipedia - 2019-20 San Diego 1904 FC season -- The club's inaugural season in the National Independent Soccer Association
Wikipedia - 2019-20 Serie B -- The 88th season of the Serie B
Wikipedia - 2019-20 South Pacific cyclone season -- Period of tropical cyclone activity in the South Pacific Ocean.
Wikipedia - 2019-20 Stumptown Athletic season -- The club's inaugural season in the National Independent Soccer Association
Wikipedia - 2019-20 Super 6 -- Rugby union Super 6 season
Wikipedia - 2019-20 United Kingdom floods -- Severe flooding events in the United Kingdom over the winter of 2019-20
Wikipedia - 2019-20 Vegas Golden Knights season -- 3rd season in team history
Wikipedia - 2019-20 Western Libya campaign -- A Military Campaign in Western Libya
Wikipedia - 2019-20 West Region Premiership -- West Region Premiership 2019-2020
Wikipedia - 2019-20 World Rugby Women's Sevens Series -- The 8th edition of the global circuit for women's national rugby sevens teams
Wikipedia - 2019-21 Regionalliga Bayern -- 8th season of the Regionalliga Bayern
Wikipedia - 2019 24H GT Series -- Wikimedia list article
Wikipedia - 2019 Abqaiq-Khurais attack -- Drone attack on Saudi oil processing facilities
Wikipedia - 2019 AFC Asian Cup -- 17th edition of the AFC Asian Cup
Wikipedia - 2019 AFLHCC season -- -- 2019 AFLHCC season --
Wikipedia - 2019 Africa U-23 Cup of Nations -- The third edition of the Africa U-23 Cup of Nations
Wikipedia - 2019 Alaska Aces season -- Wikimedia list article
Wikipedia - 2019 Albania earthquake -- Earthquake in Northwestern Albania
Wikipedia - 2019 Algarve Cup squads -- Lists of the squads for the 2019 Algarve Cup
Wikipedia - 2019 Algarve Cup -- The 26th edition of the Algarve Cup
Wikipedia - 2019 Altamira prison riot -- Brazilian prison riot
Wikipedia - 2019 Amazon rainforest wildfires -- Wildfires in Brazil
Wikipedia - 2019 AMJ Campbell Shorty Jenkins Classic -- World Curling Tour event
Wikipedia - 2019 Antalya Open (pool) -- Professional pool competition, held November 2019
Wikipedia - 2019 Antenna Awards -- Awards show honouring achievements in Australian community television
Wikipedia - 2019 anti-Muslim riots in Sri Lanka -- Series of religiously motivated riots targeting Muslims in Sri Lanka
Wikipedia - 2019 ARCA Menards Series -- 67th season of the ARCA Menards Series
Wikipedia - 2019 Argentina, Paraguay and Uruguay blackout -- Blackout affecting Argentina, Uruguay and parts of Paraguay
Wikipedia - 2019 Arnold Strongman Classic -- Arnold Strongman Classic event of 2019
Wikipedia - 2019 Ashes series -- Test cricket series between Australia and England
Wikipedia - 2019 Atlantic hurricane season -- Period of formation of tropical cyclones in the North Atlantic Ocean in 2019
Wikipedia - 2019 Australia Day Honours -- Wikimedia list article
Wikipedia - 2019 Australian Open - Day-by-day summaries -- Wikimedia list article
Wikipedia - 2019 Bagram Airfield attack -- Taliban bombing and attack on an US airfield in Afghanistan
Wikipedia - 2019 Balakot airstrike -- Airstrike conducted by the Indian Air Force
Wikipedia - 2019 Baltimore ransomware attack -- Massive ransomware attack against the government of the City of Baltimore
Wikipedia - 2019 Barangay Ginebra San Miguel season -- Wikimedia list article
Wikipedia - 2019 Belmont Stakes -- 151th running of the Belmont Stakes
Wikipedia - 2019 Berlin Marathon -- Marathon race
Wikipedia - 2019 Bihar encephalitis outbreak -- Outbreak of acute encephalitis syndrome in India
Wikipedia - 2019 Bihar floods -- Flood in Bihar, India.
Wikipedia - 2019 Billboard Music Awards -- Music award ceremony
Wikipedia - 2019 Birthday Honours -- Awards list for the Commonwealth
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 Boeing B-17 Flying Fortress crash -- Vintage World War II heavy bomber crash during tourist flight
Wikipedia - 2019 Boston Marathon -- 2019 running of the Boston Marathon
Wikipedia - 2019 Bougainvillean independence referendum -- Bougainville's referendum for independence from Papua New Guinea
Wikipedia - 2019 British Academy Television Awards -- 2019 British Academy Television Awards
Wikipedia - 2019 British prorogation controversy -- Unlawful and voided suspension of Parliament
Wikipedia - 2019 Cameron's Brewing Oakville Fall Classic -- World Curling Tour event
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 Camp Shorabak attack -- Taliban attack
Wikipedia - 2019 Canada Winter Games -- Multi-sports competition
Wikipedia - 2019 Canad Inns Women's Classic -- World Curling Tour event
Wikipedia - 2019 Canberra Rugby League -- Rugby League competition in Canberra, Australia
Wikipedia - 2019 Cannes Film Festival -- film festival
Wikipedia - 2019 Cargill Curling Training Centre Icebreaker -- World Curling Tour event
Wikipedia - 2019 Cavalry FC season -- Wikimedia list article
Wikipedia - 2019 CCC Team season -- Cycling team season
Wikipedia - 2019 Changan Ford International Curling Elite -- World Curling Tour event
Wikipedia - 2019 Chicago arson killings -- Arson by a nine-year-old child resulting in 5 deaths
Wikipedia - 2019 Chicago Public Schools Strike -- Labor strike
Wikipedia - 2019 Chilean Air Force C-130 crash -- Military aircraft accident
Wikipedia - 2019 college admissions bribery scandal -- Ongoing corruption scandal involving major universities in the U.S.
Wikipedia - 2019 Colombia DC-3 crash -- 2019 aviation accident
Wikipedia - 2019 Colonial Square Ladies Classic -- World Curling Tour event
Wikipedia - 2019 Columbian Dyip season -- Wikimedia list article
Wikipedia - 2019 CONCACAF Gold Cup Final -- Final match of the 2019 edition of the CONCACAF Gold Cup
Wikipedia - 2019 CONCACAF Gold Cup -- The 15th edition of the CONCACAF Gold Cup
Wikipedia - 2019 Copa 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 Cotabato earthquakes -- series of earthquakes in the Philippines
Wikipedia - 2019 Cyprus Women's Cup squads -- List of players competing at the 12th edition of the Cyprus Women's Cup
Wikipedia - 2019 D1NZ season -- Premier drifting series of New Zealand
Wikipedia - 2019 Dallas courthouse shooting -- shooting in Dallas, Texas
Wikipedia - 2019 Dally M Awards -- Official annual awards of the National Rugby League
Wikipedia - 2019 Dayton shooting -- Mass shooting in Dayton, Ohio, United States of America
Wikipedia - 2019 deaths in American television -- List of deaths of notable people in American television
Wikipedia - 2019 Deceuninck-Quick-Step season -- Cycling team season
Wikipedia - 2019 decisions of the Trademarks Opposition Board -- 2019 list of Trademarks Opposition Board decisions
Wikipedia - 2019 Dhamar Airstrike -- A Saudi-led airstrike on a detention centre
Wikipedia - 2019 Dow Tennis Classic -- ITF professional tennis competition, Midland, U.S.
Wikipedia - 2019 Durand Cup -- 129th edition of the Durand Cup
Wikipedia - 2019 Durban Easter floods -- 2019 flooding in Durban, South Africa
Wikipedia - 2019 Durham gas explosion -- 2019 gas explosion in Durham, North Carolina, United States
Wikipedia - 2019 Ecuadorian protests -- Protests in Ecuador against austerity measures by President Lenin Moreno
Wikipedia - 2019 El Paso shooting -- Mass shooting in El Paso, Texas, United States of America
Wikipedia - 2019 Epsom Derby -- 240th running of the annual Derby horse race
Wikipedia - 2019 ESPY Awards -- The 27th annual ESPY Awards
Wikipedia - 2019 European Games -- The second edition of the European Games
Wikipedia - 2019 Euro Tour season -- Nine-ball pool season of events
Wikipedia - 2019 FAMAS Awards -- Awarding ceremony given by the Filipino Academy of Movie Arts and Sciences
Wikipedia - 2019 FC Edmonton season -- Wikimedia list article
Wikipedia - 2019 Fed Cup Americas Zone Group I - Pool B -- 2019 Fed Cup Americas Zone
Wikipedia - 2019 FIVB Volleyball Men's Nations League -- The second edition of the FIVB Volleyball Men's Nations League
Wikipedia - 2019 FIVB Volleyball Women's Nations League -- The second edition of the FIVB Volleyball Women's Nations League
Wikipedia - 2019 French Open - Day-by-day summaries -- Wikimedia list article
Wikipedia - 2019 General Motors strike -- Labor strike
Wikipedia - 2019 Georgia Swarm season -- National Lacrosse League season
Wikipedia - 2019 Giro di Sicilia -- 24th edition of the Giro di Sicilia
Wikipedia - 2019 Great Britain Lions tour -- Great Britain rugby league tour
Wikipedia - 2019 heat wave in India and Pakistan -- Severe heatwave in India
Wikipedia - 2019 HFX Wanderers FC season -- Wikimedia list article
Wikipedia - 2019 Hokkaido Bank Curling Classic -- World Curling Tour event
Wikipedia - 2019 Hong Kong extradition bill -- 2019 bill proposed by Hong Kong's government
Wikipedia - 2019 Hpakant jade mine collapse -- Mine collapse triggered by a landslide
Wikipedia - 2019 Hyderabad gang rape -- 2019 rape and murder of a woman in India
Wikipedia - 2019 IAAF World Challenge -- Track and field events
Wikipedia - 2019 Iditarod -- 2019 Iditarod Trail Sled Dog Race
Wikipedia - 2019 in American television -- Television-related events in the United States during 2019
Wikipedia - 2019 in archaeology -- Wikimedia list article
Wikipedia - 2019 in baseball
Wikipedia - 2019 in climate change
Wikipedia - 2019 India doctors' strike -- Doctor's strike in India in 2019
Wikipedia - 2019 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2019 Indonesia Pro Futsal League -- Twelfth season of Indonesia Pro Futsal League
Wikipedia - 2019 in Indian sport -- Sports-related events in India during the year of 2019
Wikipedia - 2019 in K-1 -- K-1 martial arts events in 2018
Wikipedia - 2019 in Konfrontacja Sztuk Walki -- Mixed martial arts event
Wikipedia - 2019 in Papua New Guinea -- Papua New Guinea-related evens during the year of 2019
Wikipedia - 2019 in philosophy
Wikipedia - 2019 in public domain
Wikipedia - 2019 in Rizin Fighting Federation -- Rizin Fighting Federation in 2019
Wikipedia - 2019 in RXF -- RXF mixed martial arts event in 2019
Wikipedia - 2019 in Saudi Arabia -- Wikimedia list article
Wikipedia - 2019 in South Africa
Wikipedia - 2019 in television -- Television set index
Wikipedia - 2019 Internet blackout in Iran -- A week-long total internet blackout ordered by Supreme National Security Council
Wikipedia - 2019 in video games
Wikipedia - 2019 Iran floods -- 2019 flash floods across Iran
Wikipedia - 2019 Iranian shoot-down of American drone -- Military action in the Strait of Hormuz
Wikipedia - 2019 Israel State Cup Final -- 2018-19 Israel State Cup finale
Wikipedia - 2019 Istanbul earthquake -- Earthquake that happened in Turkey
Wikipedia - 2019 J3 League -- 6th season of the Japanese J3 League
Wikipedia - 2019 Jalalabad suicide bombing -- Suicide bombing
Wikipedia - 2019 Jamia Millia Islamia attack -- Attack on a University campus in India
Wikipedia - 2019 Japanese imperial transition -- Japanese imperial abdication and transition
Wikipedia - 2019 Japan Series -- 70th edition of the Japan Series
Wikipedia - 2019 Java blackout -- Power Outage in Java, Indonesia
Wikipedia - 2019 Jersey City shooting -- Mass shooting in Jersey City, New Jersey, United States
Wikipedia - 2019 Johannesburg riots
Wikipedia - 2019 Jolo Cathedral bombings
Wikipedia - 2019 Joox Thailand Music Awards -- Awarding ceremony given by JOOX Thailand
Wikipedia - 2019 Kaduna State massacre -- 2019 terrorist attack in Nigeria
Wikipedia - 2019 KBS Drama Awards -- 2019 KBS Drama Awards TV show
Wikipedia - 2019 KBS Entertainment Awards -- List of South Korean KBS Entertainment Awards
Wikipedia - 2019 Kentucky gubernatorial election
Wikipedia - 2019 Kerala floods -- Severe flooding due to heavy monsoon rainfall on 8 August 2019
Wikipedia - 2019 K League 2 -- Seventh season of the K League 2, the second tier South Korean professional league
Wikipedia - 2019 Kulgam massacre -- Terrorist attack
Wikipedia - 2019 Lahore bombing -- A suicide bomb attack on 8 May 2019 outside Data Darbar in Lahore, Pakistan
Wikipedia - 2019 League of Ireland Cup -- 46th season of the League of Ireland's secondary knockout competition
Wikipedia - 2019 Lebanese Challenge Cup -- 2019 edition of the Lebanese Challenge Cup
Wikipedia - 2019 Lebanese Elite Cup -- 2019 edition of the Lebanese Elite Cup
Wikipedia - 2019 Lebanese Super Cup -- 19th edition of the Lebanese Super Cup
Wikipedia - 2019 Legends Tour -- Women's golf series
Wikipedia - 2019 Liga 3 -- Third season of the Liga 3 in Indonesia
Wikipedia - 2019 Line TV Awards -- Awarding ceremony given by LINE TV Thailand
Wikipedia - 2019 Major League Lacrosse season -- 19th season of Major League Lacrosse
Wikipedia - 2019 Maya Awards -- Awarding ceremony given by Maya Channel Magazine
Wikipedia - 2019 MBC Drama Awards -- 2019 MBC Drama Awards TV show
Wikipedia - 2019 MBC Entertainment Awards -- List of South Korean MBC Entertainment Awards
Wikipedia - 2019 measles outbreaks -- Global measles outbreaks in 2019
Wikipedia - 2019 Medan suicide bombing -- terrorist attack in Indonesia
Wikipedia - 2019 Meistriliiga -- The 29th season of the Meistriliiga
Wikipedia - 2019 Melaka United season -- 3rd season in the Malaysia Super League
Wikipedia - 2019 Melon Music Awards -- Korean music award ceremony, 2019
Wikipedia - 2019 MENA Tour -- Professional golf tour
Wikipedia - 2019 Men's Oceania Cup -- Hockey competition
Wikipedia - 2019 Meralco Bolts season -- Wikimedia list article
Wikipedia - 2019 merger of CBS and Viacom {{DISPLAYTITLE:2019 merger of CBS and Viacom -- 2019 merger of CBS and Viacom {{DISPLAYTITLE:2019 merger of CBS and Viacom
Wikipedia - 2019 Mettupalayam wall collapse -- Collapse of a wall which killed 17 people and led to protests
Wikipedia - 2019 Midwestern U.S. floods -- 2019 disaster in the Midwestern United States
Wikipedia - 2019 Mini Challenge UK -- Eighteenth season of the Mini Challenge UK
Wikipedia - 2019 MLB London Series -- Two-game series between the Yankees and Red Sox in London in 2019
Wikipedia - 2019 Molucca Sea earthquakes -- July 7, 2019, earthquakes in Indonesia
Wikipedia - 2019 Monte Carlo Rally -- 87th edition of Rallye Automobile Monte-Carlo
Wikipedia - 2019 Montreal Impact season -- Canadian Major League Soccer team
Wikipedia - 2019 Monza Formula 2 round -- 2019 Monza Formula
Wikipedia - 2019 Mosul ferry sinking -- Multiple-fatalities disaster on the Tigris River
Wikipedia - 2019 MO -- Near-Earth asteroid discovered by ATLAS-MLO that impacted Earth's atmosphere on 22 June 2019
Wikipedia - 2019 MTV Movie & TV Awards -- The 28th edition of the MTV Movie & TV Awards
Wikipedia - 2019 MTV Video Music Awards -- Award ceremony
Wikipedia - 2019 National Amateur Cup -- 96th edition of cup competition in American soccer
Wikipedia - 2019 Nepal floods -- Devastating 2019 flood in Nepal
Wikipedia - 2019 New England Patriots season -- 60th season in Patriots franchise history
Wikipedia - 2019 New South Wales Waratahs season -- 2019 New South Wales Waratahs rugby union season
Wikipedia - 2019 New York Film Festival -- 2019 film festival edition
Wikipedia - 2019 New York measles outbreak -- Measles outbreak in New York state
Wikipedia - 2019 New Zealand Sevens -- Wikimedia list article
Wikipedia - 2019 NLEX Road Warriors season -- Wikimedia list article
Wikipedia - 2019 Nobel Peace Prize
Wikipedia - 2019 North Carolina FC season -- Second season in the USL
Wikipedia - 2019 Northeast Brazil oil spill -- Oil spill
Wikipedia - 2019 North Korea-United States Hanoi Summit -- Meeting between Kim Jong-un and Donald Trump
Wikipedia - 2019 North Maluku earthquake -- July 7, 2019, earthquakes in Indonesia
Wikipedia - 2019 NPSL season -- 107th season of FIFA-sanctioned soccer in the United States
Wikipedia - 2019 NRL Women's season results -- Second season of professional women's rugby league in Australia
Wikipedia - 2019 OK -- Near-Earth asteroid
Wikipedia - 2019 Open Sud de France -- ATP tennis competition, France
Wikipedia - 2019 opinion polling on the Donald Trump administration -- Wikimedia list article
Wikipedia - 2019 Oracle Challenger Series - Indian Wells - Men's Singles -- Oracle Challenger Series
Wikipedia - 2019 Oregon Senate Republican walkouts -- 2019 protest by Oregon State Senators
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 PDC Calendar -- Wikimedia list article
Wikipedia - 2019 Philadelphia Freedoms season -- Tennis team season
Wikipedia - 2019 Philippine Super Liga season -- Volleyball league season in the Philippines
Wikipedia - 2019 PKNS F.C. season -- 6th season in the Malaysia Super League
Wikipedia - 2019 PNGNRL season -- Season of rugby league
Wikipedia - 2019 Polish parliamentary election
Wikipedia - 2019 Ponparappi violence -- Anti-Dalit violence in Ponparappi, Tamil Nadu
Wikipedia - 2019 Porsche Carrera Cup Australia -- Automobiles competition
Wikipedia - 2019 Portuguese fuel-tanker drivers' strike -- Strike action
Wikipedia - 2019 Prayag Kumbh Mela -- Ardh Kumbh Mela held in Allahabad from January to March 2019
Wikipedia - 2019 Preakness Stakes -- 144th running of the Preakness Stakes
Wikipedia - 2019 Premier Lacrosse League season -- Inaugural season of the Premier Lacrosse League
Wikipedia - 2019 Prime Minister's Resignation Honours -- List
Wikipedia - 2019 Prince Edward station attack -- August 2019 incident in Hong Kong
Wikipedia - 2019 Pro Bowl -- Game
Wikipedia - 2019 PSA Annual Awards -- annual awarding ceremony
Wikipedia - 2019 Pulwama attack -- Terrorist attack
Wikipedia - 2019 Pune flood -- Flood in India
Wikipedia - 2019 Rally Argentina -- 39th edition of Rally Argentina
Wikipedia - 2019 Rally Australia -- 28th edition of Rally Australia
Wikipedia - 2019 Rally Catalunya -- 55th edition of Rally de Catalunya
Wikipedia - 2019 Rally Chile -- 1st edition of Rally Chile
Wikipedia - 2019 Rally de Portugal -- 53rd edition of Rally de Portugal
Wikipedia - 2019 Rallye Deutschland -- 37th edition of Rallye Deutschland
Wikipedia - 2019 Rally Estonia -- The 9th edition of Rally Estonia
Wikipedia - 2019 Rally Finland -- 69th edition of Rally Finland
Wikipedia - 2019 Rally Italia Sardegna -- 16th edition of Rally Italia Sardegna
Wikipedia - 2019 Rally Mexico -- 16th edition of Rally Mexico
Wikipedia - 2019 Rally Sweden -- 67th edition of Rally Sweden
Wikipedia - 2019 Rally Turkey -- 12th edition of Rally Turkey
Wikipedia - 2019 redefinition of the SI base units
Wikipedia - 2019 RFL League 1 -- 2019 rugby league competition in the United Kingdom
Wikipedia - 2019 RFL Women's Super League -- Women's rugby league competition in Great Britain
Wikipedia - 2019 Rio Piedras shooting -- On October 14, 2019 in San Juan, Puerto Rico
Wikipedia - 2019 Road to Le Mans -- Motor season
Wikipedia - 2019 Saha Airlines Boeing 707 crash -- Aviation accident
Wikipedia - 2019 Samoa assassination plot -- Attempt to kill Prime Minister of Samoa
Wikipedia - 2019 Samoa measles outbreak -- Measles epidemic in Samoa in late 2019
Wikipedia - 2019 SBS Entertainment Awards -- List of South Korean SBS Entertainment Awards
Wikipedia - 2019 service delivery protests
Wikipedia - 2019 SheBelieves Cup squads -- List of players competing at the 4th edition of the SheBelieves Cup
Wikipedia - 2019 Shute Shield season -- 146th season of a premier rugby union competition in Sydney
Wikipedia - 2019 Siberia wildfires -- Spate of forest fires in Russia
Wikipedia - 2019 Sindh HIV outbreak -- In the Ratodero area in Sindh, Pakistan
Wikipedia - 2019 South Asian Games -- XIII South Asian Games
Wikipedia - 2019 Southeast Asian Games -- 30th edition of the Southeast Asian Games
Wikipedia - 2019 Southern Libya offensive
Wikipedia - 2019 Spa-Francorchamps Formula 2 round -- Formula 2 race
Wikipedia - 2019 Sports Car Challenge of Mid-Ohio -- Sports race
Wikipedia - 2019 Sri Lanka Easter bombings
Wikipedia - 2019 State of the Nation Address (Philippines) -- State of the Nation Address in the Philippines
Wikipedia - 2019 Stop & Shop strike -- Labor strike
Wikipedia - 2019 Sundance Film Festival -- Film festival
Wikipedia - 2019 Sunda Strait earthquake -- 7 July 2019, earthquakes in Indonesia
Wikipedia - 2019 Supreme Court verdict on Ayodhya dispute -- Indian land dispute ruling
Wikipedia - 2019 Tacoma attack -- Arson attempt in the U.S.
Wikipedia - 2019 Tajoura migrant center airstrike
Wikipedia - 2019 Tell Rifaat clashes -- Part of the Syrian Civil War
Wikipedia - 2019 Tezgam train fire -- 2019 train fire in Pakistan
Wikipedia - 2019 The Nationals -- Esports league season
Wikipedia - 2019 Tokyo car attack -- A terrorist attack in Tokyo
Wikipedia - 2019 Tonga measles outbreak -- Measles epidemic in Tonga in late 2019
Wikipedia - 2019 Toronto International Film Festival -- 44th edition of the festival
Wikipedia - 2019 Tour de Corse -- 62nd edition of Rally Corsica
Wikipedia - 2019 Tour de France -- 106th edition of cycling Grand Tour
Wikipedia - 2019 Tour de l'Avenir -- 2019 edition of the Tour de l'Avenir
Wikipedia - 2019 Tour de Yorkshire -- 5th men's Tour de Yorkshire
Wikipedia - 2019 UCI America Tour -- Bicycle competition
Wikipedia - 2019 UCI Europe Tour -- Fifteenth season of the UCI Europe Tour
Wikipedia - 2019 UEFA Champions League Final -- The final of the 2018-19 edition of the UEFA Champions League
Wikipedia - 2019 UN13 -- 3rd closest non-impacting Earth approach
Wikipedia - 2019 UN Climate Action Summit
Wikipedia - 2019 United Kingdom general election
Wikipedia - 2019 United States Tri-Nation Series -- Cricket series
Wikipedia - 2019 USA Team Handball Nationals - Men's Elite Division -- Handball competition
Wikipedia - 2019 U.S. Open Cup Final -- 2019 final of the Lamar Hunt U.S. Open Cup
Wikipedia - 2019 U.S. Open Cup -- 106th edition of cup competition in American soccer
Wikipedia - 2019 Venezuelan blackouts -- Nationwide power outages
Wikipedia - 2019 Virginia Beach shooting -- Mass shooting in Virginia
Wikipedia - 2019 Virginia political crisis -- February 2019 Virginia political scandals
Wikipedia - 2019 Visayas earthquake -- 2019 earthquake in the Philippines
Wikipedia - 2019 VTV Awards -- Vietnamese Awards held in 2019
Wikipedia - 2019 Vuelta a EspaM-CM-1a, Stage 12 to Stage 21 -- Second half of the 2019 Grand Tour
Wikipedia - 2019 Vuelta a EspaM-CM-1a, Stage 1 to Stage 11 -- First half of the 2019 Grand Tour
Wikipedia - 2019 Wales Rally GB -- 75th edition of Wales Rally GB
Wikipedia - 2019 WCT Arctic Cup -- World Curling Tour event
Wikipedia - 2019 WCT Uiseong International Curling Cup -- World Curling Tour event
Wikipedia - 2019 Whakaari / White Island eruption -- Volcanic eruption which killed or injured 47 people
Wikipedia - 2019
Wikipedia - 2019 wildfire season -- Wildfire season in 2019
Wikipedia - 2019 Winter Deaflympics -- 19th Winter Deaflympics, Province of Sondrio 2019
Wikipedia - 2019 with the United Nations -- Overview of United Nations-related events in 2019
Wikipedia - 2019 Women's Tour de Yorkshire -- 5th women's Tour de Yorkshire
Wikipedia - 2019 World Beach Games -- The inaugural event of the World Beach Games
Wikipedia - 2019 World Pool Masters -- Professional 9-Ball Pool event
Wikipedia - 2019 World's Strongest Man -- World's Strongest Man event of 2019
Wikipedia - 2019 World Taekwondo Grand Slam -- Taekwondo international competition
Wikipedia - 2019 W Series -- 2019 women's-only Racing Event
Wikipedia - 2019 WWE Draft -- WWE's intra-brand draft
Wikipedia - 2019 WWE Superstar Shake-up -- WWE's intra-brand draft
Wikipedia - 2019 Xiangshui chemical plant explosion -- 21 March 2019 explosion in Jiangsu, China
Wikipedia - 2019 York9 FC season -- Wikimedia list article
Wikipedia - 2019 Yuen Long attack -- Mob attack in Hong Kong
Wikipedia - 2.01 (Buran-class spacecraft) -- Reusable launch system
Wikipedia - 201 Portage -- Office building in Winnipeg, Manitoba
Wikipedia - 201 series -- Japanese train type
Wikipedia - 201st Expeditionary Military Intelligence Brigade
Wikipedia - 2020-2021 Minneapolis-Saint Paul racial unrest -- Series of protests and riots in the U.S. state of Minnesota
Wikipedia - 2020-2021 United States racial unrest -- Mass civil unrest driven by police brutality in the United States in 2020
Wikipedia - 2020-21 3. Liga -- 13th season of the 3. Liga
Wikipedia - 2020-21 Anaheim Ducks season -- Anaheim Ducks season
Wikipedia - 2020-21 Ayn Issa clashes -- Part of the Syrian Civil War
Wikipedia - 2020-21 California United Strikers FC season -- The club's second season in the National Independent Soccer Association
Wikipedia - 2020-21 Campeonato Nacional de Futebol Feminino -- The 36th edition of Campeonato Nacional de Futebol Feminino
Wikipedia - 2020-21 Canadian network television schedule -- Television schedule for the five major English commercial broadcast networks in Canada
Wikipedia - 2020-21 Charlotte Hornets season -- {{Short description
Wikipedia - 2020-21 Chattanooga FC season -- 2nd season of the National Independent Soccer Association
Wikipedia - 2020-21 Connacht Rugby season -- Rugby Union Pro14 season
Wikipedia - 2020-21 Cyclo-cross Superprestige -- cyclo-cross competition held in Belgium and the Netherlands
Wikipedia - 2020-21 Danish Superliga -- The 30th season of the Danish Superliga
Wikipedia - 2020-21 Denmark Series -- 56th season of the Denmark Series
Wikipedia - 2020-21 Eerste Divisie -- Sixty-fifth season of Eerste Divisie since its establishment in 1955
Wikipedia - 2020-21 Eredivisie -- The 65th season of the Eredivisie
Wikipedia - 2020-21 European Rugby Challenge Cup pool stage -- Seventh season of the European Rugby Challenge Cup
Wikipedia - 2020-21 European windstorm season -- European windstorm season
Wikipedia - 2020-21 figure skating season -- Competitive figure skating year, 2020/7/1 to 2021/6/30
Wikipedia - 2020-21 I-League -- 14th season of I-League
Wikipedia - 2020-21 Indian Super League season -- Seventh season of the Indian Super League
Wikipedia - 2020-21 KCA President's Cup T20 -- Twenty20 cricket league in India
Wikipedia - 2020-21 La Liga
Wikipedia - 2020-21 Los Angeles Force season -- The club's second season in the National Independent Soccer Association
Wikipedia - 2020-21 Naisten Liiga season -- 38th season of the Naisten Liiga
Wikipedia - 2020-21 NCAA Division I FCS football season
Wikipedia - 2020-21 New Amsterdam FC season -- The club's inaugural season in the National Independent Soccer Association
Wikipedia - 2020-21 New York Cosmos season -- 1st season of the National Independent Soccer Association
Wikipedia - 2020-21 North American winter -- 2020-21 North American winter
Wikipedia - 2020-21 Oakland Roots SC season -- The club's second season in the National Independent Soccer Association
Wikipedia - 2020-21 Primeira Liga -- 87th season of the Primeira Liga
Wikipedia - 2020-21 Qatar Stars League -- 47th season of the Qatar Stars League
Wikipedia - 2020-21 Regionalliga -- 13th season of the Regionalliga
Wikipedia - 2020-21 Saudi Professional League -- Season of the Saudi Professional League
Wikipedia - 2020-21 Serie A
Wikipedia - 2020-21 Serie B -- The 89th season of the Serie B
Wikipedia - 2020-21 United States network television schedule (daytime) -- Wikimedia list article
Wikipedia - 2020-21 Vegas Golden Knights season -- 4th season in team history
Wikipedia - 2020 24 Hours of Le Mans -- 88th 24 Hours of Le Mans race
Wikipedia - 2020 Aden attacks -- Attack at Aden International Airport
Wikipedia - 2020 Aegean Sea earthquake -- Earthquake affecting Greece and Turkey
Wikipedia - 2020 Afghanistan flood -- floods in Afghanistan
Wikipedia - 2020 Afgooye bombing -- Suicide car bombing
Wikipedia - 2020 Africa Magic Viewers Choice Awards -- Africa Magic Viewers Choice Awards 2020
Wikipedia - 2020 Afrin bombing -- Terrorist attack
Wikipedia - 2020 AG2R La Mondiale season -- Cycling team season
Wikipedia - 2020 Alaska Democratic presidential primary -- 2020 Alaska Democratic primary
Wikipedia - 2020 Algarve Cup squads -- Lists of the squads for the 2020 Algarve Cup
Wikipedia - 2020 Algarve Cup -- The 27th edition of the Algarve Cup
Wikipedia - 2020 American athlete strikes -- Strike actions by athletes in response to the killing of Jacob Blake
Wikipedia - 20/20 (American TV program) -- American television newsmagazine
Wikipedia - 2020 Aotearoa Music Awards -- New Zealand music award ceremony
Wikipedia - 2020 AP1 -- Apollo near-Earth asteroid
Wikipedia - 2020 ARCA Menards Series West -- 67th season of the ARCA Menards Series West
Wikipedia - 2020 Arizona Democratic presidential primary -- 2020 Arizona Democratic primary
Wikipedia - 2020 Arkansas Razorbacks softball team -- American college softball season
Wikipedia - 2020 Armenian protests -- Protest in Armenia following the Nagorno-Karabakh ceasefire agreement on 10 November 2020
Wikipedia - 2020 Arnold Strongman Classic -- Arnold Strongman Classic event of 2020
Wikipedia - 2020 Australian Open - Day-by-day summaries -- Wikimedia list article
Wikipedia - 2020 AV2 -- First known asteroid of the Vatira population
Wikipedia - 2020 Bangalore riots -- 2020 religiously motivated riots in Bangalore, India
Wikipedia - 2020 Bath shipbuilders strike -- 2020 labor strike in Bath, Maine
Wikipedia - 20/20 (Beach Boys album) -- 1969 studio album by US band The Beach Boys
Wikipedia - 2020 Beirut explosion -- Accidental ammonium nitrate explosion in Beirut, Lebanon
Wikipedia - 2020 Belmont Stakes -- 152nd running of the Belmont Stakes
Wikipedia - 2020 Billboard Music Awards -- 2020 music award ceremony
Wikipedia - 2020 Bingol earthquake -- Earthquake in Turkey
Wikipedia - 2020 Birthday Honours (New Zealand) -- Awards list for New Zealand
Wikipedia - 2020 Birthday Honours -- Awards list for the Commonwealth
Wikipedia - 2020 boogaloo killings -- Killings of security personnel and law enforcement officers in California
Wikipedia - 2020 Booker Prize -- British literary award given in 2020
Wikipedia - 2020 Brazilian floods and mudslides -- Floods in Brazil
Wikipedia - 2020 Brazil rainforest wildfires -- Wildfires in Brazil
Wikipedia - 2020 Brit Awards -- The British Phonographic Industry's annual popular music awards
Wikipedia - 2020 BX12 -- Binary near-Earth asteroid
Wikipedia - 2020 Cagua fire -- Venezuelan fire
Wikipedia - 2020 Calabasas helicopter crash -- January 2020 Helicopter crash resulting in the death of Kobe Bryant
Wikipedia - 2020 California Proposition 13 -- A $15 billion bond initiative for educational facility maintenance
Wikipedia - 2020 California Proposition 15 -- 2020 California ballot measure
Wikipedia - 2020 California Proposition 16 -- California ballot measure to undo the state's ban on affirmative action
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 Canadian Honours List -- 2020 Canadian Honours
Wikipedia - 2020 Canberra Rugby League -- Canberra Rugby League 2020
Wikipedia - 2020 Caribbean earthquake -- Earthquake between Jamaica and Cuba
Wikipedia - 2020 CCC Team season -- Cycling team season
Wikipedia - 2020 CD3 -- temporary satellite of Earth
Wikipedia - 2020 Centane bus crash -- Road Tragedy
Wikipedia - 2020 Central Vietnam floods -- Series of severve rainfall and floods in Central Vietnam, 2020
Wikipedia - 2020 Chernobyl Exclusion Zone wildfires -- Forest fires in Chernobyl zone
Wikipedia - 2020 China floods -- 2020 floods in China
Wikipedia - 2020 Colorado Mammoth season -- National Lacrosse League season
Wikipedia - 2020 Colorado Proposition 113 -- A ballot initiative
Wikipedia - 2020 CONCACAF Champions League Final -- 2020 edition of the CONCACAF Champions League Final
Wikipedia - 2020 Congressional insider trading scandal -- Political scandal in the United States
Wikipedia - 2020 Copa Libertadores Femenina
Wikipedia - 2020 Cordoba wildfires -- Wildfires Cordoba 2020
Wikipedia - 2020 coronavirus pandemic in the Philippines
Wikipedia - 2020 CW -- Near-Earth asteroid
Wikipedia - 2020 Cyprus Women's Cup squads -- List of players competing at the 13th edition of the Cyprus Women's Cup
Wikipedia - 2020 Cyprus Women's Cup -- The 13th edition of the Cyprus Women's Cup
Wikipedia - 2020 Dahej chemical plant explosion -- 2020 chemical plant explosion in Dahej, India
Wikipedia - 2020 Dakar Rally -- 42nd edition of the Dakar Rally, held in Saudi Arabia
Wikipedia - 2020 Darfur attacks -- Mass shootings in Darfur, Sudan
Wikipedia - 2020 Daytona 500 -- 62nd Running of the event, held in Daytona Beach, Florida
Wikipedia - 2020 deaths in American television -- List of deaths of notable people in American television
Wikipedia - 2020 deaths in the United States -- Wikimedia list article
Wikipedia - 2020 Delhi riots -- 2020 series of riots and violent incidents at North East Delhi
Wikipedia - 2020 Delta del Parana wildfires -- Wildfire in Argentina
Wikipedia - 2020 Democratic Alliance Federal Congress -- Elective conference held in 2020
Wikipedia - 2020 Democratic National Convention -- U.S. political event held in Milwaukee, Wisconsin and virtually online
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 Democrats Abroad presidential primary -- 2020 Democrats Abroad primary
Wikipedia - 2020 Deutsche Tourenwagen Masters -- 2020 edition of Deutsche Tourenwagen Masters
Wikipedia - 2020 Dijon riots -- 2020 Chechen-North-African clashes in Dijon
Wikipedia - 2020 dismissal of inspectors general -- Overview of the dismissal of inspectors general of 2020
Wikipedia - 2020 Dominican Republic protests -- Protests in Dominican Republic
Wikipedia - 2020 East Africa floods -- Persistent floods from torrential raining in East Africa
Wikipedia - 2020 East African Express Airways Brasilia crash -- Alleged airliner shootdown
Wikipedia - 2020 Easter tornado outbreak -- Tornado outbreak in southeast US
Wikipedia - 2020 ElaziM-DM-^_ earthquake -- Earthquake in Turkey
Wikipedia - 2020 English cricket season -- Cricket in England
Wikipedia - 2020 Epsom Derby -- 241st running of the Epsom Derby horse race
Wikipedia - 2020 ESPY Awards -- The 28th annual ESPY Awards
Wikipedia - 2020 FA Cup Final -- FA Cup Final
Wikipedia - 2020 FAI Women's Cup Final -- FA Cup Final
Wikipedia - 2020 FA Women's League Cup Final -- Ninth edition of FA Women's League Cup Final
Wikipedia - 2020 FC Edmonton season -- Wikimedia list article
Wikipedia - 2020 Florida Cup -- Sixth edition of Florida Cup
Wikipedia - 2020 Florida Democratic presidential primary -- 2020 Florida Democratic primary
Wikipedia - 2020 Formula One pre-season testing -- Pre-season testing of the 2020 Formula One season
Wikipedia - 2020 G20 Riyadh summit -- Summit of the leaders of all G20 member nations in Riyadh, Saudi Arabia.
Wikipedia - 2020 Gamboru bombing -- 2020 terrorist attack in Nigeria
Wikipedia - 2020 Ganja missile attacks -- Attacks on Ganja, Azerbaijan in October 2020
Wikipedia - 2020 General Directorate of Security Super King Air 350 crash -- Aircraft crash in Van, Turkey
Wikipedia - 2020 Georgia Democratic presidential primary -- 2020 Georgia Democratic primary
Wikipedia - 2020 Google services outages -- Global outage of Google services in 2020
Wikipedia - 2020 Green National Convention -- National nominating convention for the Green Party of the United States
Wikipedia - 2020 Green Party of England and Wales leadership election
Wikipedia - 2020 Green Party presidential primaries -- series of primaries, caucuses and state conventions
Wikipedia - 2020 Guatemalan protests -- Protests
Wikipedia - 2020 Hathras gang rape and murder -- Torture, gang rape, and murder incident in India
Wikipedia - 2020 Hawaii Democratic presidential primary -- 2020 Hawaii Democratic presidential primary
Wikipedia - 2020 HFX Wanderers FC season -- Wikimedia list article
Wikipedia - 2020 Houston explosion -- Industrial disaster in Houston, Texas in 2020
Wikipedia - 2020 Hpakant jade mine disaster -- Landslide in Myanmar
Wikipedia - 2020 HS7 -- Near-Earth asteroid
Wikipedia - 2020 Hyderabad floods -- Heavy rains resulting in flash flooding in Hyderabad, India
Wikipedia - 2020 Icheon fire -- Fire in South Korea
Wikipedia - 2020 Idaho Democratic presidential primary -- 2020 Idaho Democratic presidential primary
Wikipedia - 2020 Illinois Democratic presidential primary -- 2020 Illinois Democratic primary
Wikipedia - 2020 in American television -- Television-related events in the USA during 2020
Wikipedia - 2020 in climate change
Wikipedia - 2020 Indian agriculture acts -- Acts of the Parliament of India
Wikipedia - 2020 Indian farmers' protest -- 2020 protests by Indian farmers against three farm Acts
Wikipedia - 2020 India-Pakistan border skirmishes -- Series of armed skirmishes between India and Pakistan in Kashmir
Wikipedia - 2020 IndyCar Series -- 25th season of the IndyCar Series
Wikipedia - 2020 Indy Lights -- Cancelled Indy Lights season
Wikipedia - 2020 in Israel -- List of Israeli events for 2020
Wikipedia - 2020 in K-1 -- K-1 martial arts events in 2020
Wikipedia - 2020 in Konfrontacja Sztuk Walki -- Mixed martial arts event
Wikipedia - 2020 Inner Mongolia protests -- Protest events in Inner Mongolia, China
Wikipedia - 2020 in Nigeria -- 2020 events in Nigeria
Wikipedia - 2020 in Niger -- Year in Niger history
Wikipedia - 2020 in Norway -- Norway-related evens during 2020
Wikipedia - 2020 in philosophy
Wikipedia - 2020 in public domain
Wikipedia - 2020 in Rizin Fighting Federation -- Rizin Fighting Federation in 2020
Wikipedia - 2020 in Romania -- History of events in 2020 in Romania
Wikipedia - 2020 in Russia -- Upcoming event
Wikipedia - 2020 in RXF -- RXF mixed martial arts event in 2020
Wikipedia - 2020 in Saudi Arabia -- Wikimedia list article
Wikipedia - 2020 in South Africa
Wikipedia - 2020 in television -- Television set index
Wikipedia - 2020 International Darts Open -- 2020 edition of International Darts Open
Wikipedia - 2020 International Maturidi Conference
Wikipedia - 2020 in video games
Wikipedia - 2020 Iowa Republican presidential caucuses -- Republican caucus held in Iowa
Wikipedia - 2020 Iran explosions -- Unexplained explosions in Iranian nuclear facility territory
Wikipedia - 2020 Iran gasoline export to Venezuela -- Petroleum shipment
Wikipedia - 2020 Iran-Turkey earthquakes -- Earthquakes that occurred on 23 February 2020 in Khoy, Iran
Wikipedia - 2020 Irish education shutdown -- Irish school and university closures caused by the COVID-19 pandemic
Wikipedia - 2020 Irish Greyhound Derby -- 2020 edition of the Irish Greyhound Derby competition
Wikipedia - 2020 Italian constitutional referendum -- Italian referendum
Wikipedia - 2020 J1 League -- 2020 edition of the J1 League
Wikipedia - 2020 J3 League -- 7th season of the Japanese J3 League
Wikipedia - 2020 Jakarta floods -- 2020 flash flooding in Jakarta
Wikipedia - 2020 Japan Series -- 71st edition of the Japan Series
Wikipedia - 2020 Jawaharlal Nehru University attack -- Attack on a university campus in India
Wikipedia - 2020 Jeeto Pakistan League -- Pakistani television series
Wikipedia - 2020 Jolo bombings -- Bombings that occurred on August 24, 2020, in Jolo, Philippines
Wikipedia - 2020 Joox Thailand Music Awards -- Awarding ceremony given by JOOX Thailand
Wikipedia - 2020 Kabul University attack -- Armed terrorist attack in Kabul, Afghanistan
Wikipedia - 2020 KBS Drama Awards -- 2020 KBS Drama Awards TV show
Wikipedia - 2020 KBS Entertainment Awards -- List of South Korean KBS Entertainment Awards
Wikipedia - 2020 Kentucky Democratic presidential primary -- Democratic primary in Kentucky
Wikipedia - 2020 Khelo India Youth Games -- Multi-sport event season
Wikipedia - 2020 King George VI and Queen Elizabeth Stakes -- 70th running of the King George VI and Queen Elizabeth Stakes
Wikipedia - 2020 K League 2 -- Eighth season of the K League 2, the second tier South Korean professional league
Wikipedia - 2020 Knox County stabbing -- Stabbing attack in Knox County, Tennessee, United States
Wikipedia - 2020 Korean floods -- 2020 floods in Korea
Wikipedia - 2020 LD -- near-Earth asteroid
Wikipedia - 2020 League of Ireland Cup -- 47th season of the League of Ireland's secondary knockout competition
Wikipedia - 2020 Legends Tour -- Women's golf series
Wikipedia - 2020 Libertarian Party presidential primaries -- Series of electoral contests
Wikipedia - 2020 Liga 3 -- Fourth season of the Liga 3 in Indonesia
Wikipedia - 2020 Line TV Awards -- Awarding ceremony given by LINE TV Thailand
Wikipedia - 2020 Lyon shooting -- Shooting of a Greek Orthodox priest in Lyon, France
Wikipedia - 2020 Madhya Pradesh political crisis -- Political crisis in Indian state of Madhya Pradesh
Wikipedia - 2020 Maine Question 1 -- People's veto referendum on reversing removal of vaccination exemptions
Wikipedia - 2020 Major League Lacrosse season -- 20th season of Major League Lacrosse
Wikipedia - 2020 Malaysia movement control order -- Quarantine in Malaysia
Wikipedia - 2020 Malaysian political crisis -- Ongoing political crisis in Malaysia
Wikipedia - 2020 Malian protests -- Protests in Mali
Wikipedia - 2020 Maligawatta stampede -- Fatal stampede in Sri Lanka
Wikipedia - 2020 Masbate earthquake -- 2020 earthquake in the Philippines
Wikipedia - 2020 Maya Awards -- Awarding ceremony given by Maya Channel Magazine
Wikipedia - 2020 MBC Drama Awards -- 2020 MBC Drama Awards TV show
Wikipedia - 2020 MBC Entertainment Awards -- 2020 South Korean MBC Entertainment Awards
Wikipedia - 2020 Medan floods -- Flash floods in Medan, December
Wikipedia - 2020 Meistriliiga -- The 29th season of the Meistriliiga
Wikipedia - 2020 Melaka United season -- 3rd season in the Malaysia Super League
Wikipedia - 2020 Melbourne Cup -- 2020 Lexus Melbourne Cup
Wikipedia - 2020 Melon Music Awards -- Korean music award ceremony, 2020
Wikipedia - 2020 MENA Tour -- Professional golf tour
Wikipedia - 2020 Meralco Bolts season -- Wikimedia list article
Wikipedia - 2020 Michigan Democratic presidential primary -- 2020 Michigan Democratic primary
Wikipedia - 2020 Michigan graduate students strike -- 2020 labor strike at the University of Michigan
Wikipedia - 2020 Mi'kmaq lobster dispute -- Lobster fishing dispute
Wikipedia - 2020 Mini Challenge UK -- Eighteenth season of the Mini Challenge UK
Wikipedia - 2020 Mississippi Democratic presidential primary -- 2020 Mississippi Democratic primary
Wikipedia - 2020 Missouri Democratic presidential primary -- 2020 Missouri Democratic primary
Wikipedia - 2020 Monte Carlo Rally -- 88th edition of Rallye Automobile Monte-Carlo
Wikipedia - 2020 Montreal Impact season -- Canadian Major League Soccer team
Wikipedia - 2020 Monza Formula 2 round -- 2019 Monza Formula 2
Wikipedia - 2020 Movistar Team season -- Cycling team season
Wikipedia - 2020 MTV Millennial Awards Brazil -- 2020 Award Show
Wikipedia - 2020 MTV Video Music Awards -- 2020 Award Show
Wikipedia - 2020 Mugello Formula 2 round -- 2019 Monza Formula 2
Wikipedia - 2020 Nagorno-Karabakh ceasefire agreement -- Armistice agreement ending the Nagorno-Karabakh war
Wikipedia - 2020 Narayanganj explosion -- Mosque explosion in Bangladesh
Wikipedia - 2020 Nashville bombing -- Vehicle bombing in Nashville, Tennessee on December 25, 2020
Wikipedia - 2020 National Hurling League -- 2020 National Hurling League
Wikipedia - 2020 Nepal floods -- 2020 floods in Nepal
Wikipedia - 2020 New Caledonian independence referendum -- 4 October 2020 referendum rejecting independence
Wikipedia - 2020 New Orleans sanitation strike -- Withdrawal of labor by US teachers, 2018
Wikipedia - 2020 New Year Honours -- New Year Honours
Wikipedia - 2020 New York City Subway fire -- 2020 New York City Subway fire
Wikipedia - 2020 New York Film Festival -- 2020 film festival edition
Wikipedia - 2020 New Zealand cannabis referendum -- Referendum in New Zealand
Wikipedia - 2020 Nice stabbing -- Stabbing attack in France
Wikipedia - 2020 Nickelodeon Meus PrM-CM-*mios Nick -- 2020 Brazilian award show
Wikipedia - 2020 Nintendo data leak -- Online leak of video game development data
Wikipedia - 2020 Nobel Peace Prize
Wikipedia - 2020 North Dakota Democratic presidential caucuses -- 2020 North Dakota Democratic caucuses
Wikipedia - 2020 North Indian Ocean cyclone season -- Storm season
Wikipedia - 2020 Nova Scotia attacks -- Series of murders in Nova Scotia, Canada
Wikipedia - 2020 NPSL season -- 108th season of FIFA-sanctioned soccer in the United States
Wikipedia - 2020 Oaxaca earthquake -- Earthquake in Mexico
Wikipedia - 2020 Ohio Democratic presidential primary -- 2020 Ohio Democratic primary
Wikipedia - 2020 Open Sud de France -- ATP tennis competition, France
Wikipedia - 2020 Oracle Challenger Series - Indian Wells - Men's Doubles -- Tennis event
Wikipedia - 2020 Oracle Challenger Series - Indian Wells - Men's Singles -- Tennis event
Wikipedia - 2020 Oracle Challenger Series - Indian Wells - Women's Singles -- Tennis event
Wikipedia - 2020 Oregon wildfires -- Wildfire season
Wikipedia - 2020 OY4 {{DISPLAYTITLE:{{mp|2020 OY|4 -- 2020 OY4 {{DISPLAYTITLE:{{mp|2020 OY|4
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 PBA D-League Aspirants' Cup -- Ninth and final Aspirants' Cup season of the PBA D-League
Wikipedia - 2020 PBA Philippine Cup -- Conference of the 2020 PBA season
Wikipedia - 2020 Peruvian protests -- Demonstrations against the removal of President Vizcarra
Wikipedia - 2020 Peshawar school bombing -- 2020 Pakistan terrorist attack
Wikipedia - 2020 Petrinja earthquake -- Earthquake in Croatia
Wikipedia - 2020 Philadelphia Freedoms season -- Tennis team season
Wikipedia - 2020 Pinatar Cup squads -- List of players competing at the 1st edition of the Pinatar Cup
Wikipedia - 2020 Pinatar Cup -- 2020 edition of the Pinatar Cup
Wikipedia - 2020 Porsche Carrera Cup Australia -- Automobiles competition
Wikipedia - 2020 Porsche Sprint Challenge Great Britain -- Porsche auto racing 2020
Wikipedia - 2020 Preakness Stakes -- 145th running Preakness Stakes
Wikipedia - 2020 Premier Lacrosse League season -- Inaugural season of the Premier Lacrosse League
Wikipedia - 2020 PSA Annual Awards -- annual awarding ceremony
Wikipedia - 2020 Puerto Rico Democratic presidential primary -- 2020 Democratic primary held in Puerto Rico
Wikipedia - 2020 Puerto Rico presidential primaries -- 2020 U.S. presidential primaries held in PR
Wikipedia - 2020 Punjab alcohol poisoning -- Alcohol poisoning incident
Wikipedia - 2020 QG -- Earth-crossing asteroid
Wikipedia - 2020 Rajasthan political crisis -- Cabinet crisis in Indian state of Rajasthan
Wikipedia - 2020 Rally Argentina -- 40th edition of Rally Argentina
Wikipedia - 2020 Rally de Portugal -- 54th edition of Rally de Portugal
Wikipedia - 2020 Rallye Deutschland -- 38th edition of Rallye Deutschland
Wikipedia - 2020 Rally Estonia -- 10th edition of Rally Estonia
Wikipedia - 2020 Rally Finland -- 70th edition of Rally Finland
Wikipedia - 2020 Rally Italia Sardegna -- 17th edition of Rally Italia Sardegna
Wikipedia - 2020 Rally Japan -- 7th edition of Rally Japan
Wikipedia - 2020 Rally Mexico -- 17th edition of Rally Mexico
Wikipedia - 2020 Rally Monza -- 41st edition of ACI Rally Monza
Wikipedia - 2020 Rally New Zealand -- 40th edition of Rally New Zealand
Wikipedia - 2020 Rally Sweden -- 68th edition of Rally Sweden
Wikipedia - 2020 Rally Turkey -- 13th edition of Rally Turkey
Wikipedia - 2020 Reading stabbings -- Stabbing attack in Reading, England
Wikipedia - 2020 Republican National Convention -- U.S. political event held in Charlotte, North Carolina and virtually online
Wikipedia - 2020 RFL League 1 -- 2020 rugby league competition in the United Kingdom
Wikipedia - 2020 RFL Women's Super League -- Cancelled women's rugby league competition in Great Britain
Wikipedia - 2020 ROCAF UH-60M crash -- Helicopter crash
Wikipedia - 2020 Romans-sur-Isere knife attack -- Stabbing attack in France
Wikipedia - 2020 Rot am See shooting -- Mass shooting in Germany
Wikipedia - 2020 Russian constitutional referendum -- vote on amendments to the Constitution of Russia
Wikipedia - 2020 Russian Mil Mi-24 shootdown -- aviation incident
Wikipedia - 2020 Russia-Saudi Arabia oil price war -- 2020 oil price war between Russia and Saudi Arabia
Wikipedia - 2020 Safari Rally -- 68th edition of Safari Rally
Wikipedia - 2020 Salt Lake City earthquake -- Earthquake in Utah, United States
Wikipedia - 2020 Salvadoran political crisis -- Political situation in El Salvador
Wikipedia - 2020 San Diego Seals season -- National Lacrosse League season
Wikipedia - 2020 SBS Drama Awards -- 2020 SBS Drama Awards TV show
Wikipedia - 2020 SBS Entertainment Awards -- List of South Korean SBS Entertainment Awards
Wikipedia - 2020 SheBelieves Cup squads -- List of players competing at the 5th edition of the SheBelieves Cup
Wikipedia - 2020 South Carolina Democratic presidential primary -- 2020 South Carolina Democratic primary
Wikipedia - 2020 South West Aviation Antonov An-26 crash -- 22 August 2020 fatal aviation accident
Wikipedia - 2020 Sparta earthquake -- August 9, 2021, earthquakes in North Carolina
Wikipedia - 2020 Speedway of Nations -- Third edition of the FIM Speedway of Nations
Wikipedia - 2020 Spielberg Formula 3 round -- 2020 Red Bull Ring FIA Formula 3 round
Wikipedia - 2020 State of the Nation Address (Philippines) -- State of the Nation Address in the Philippines
Wikipedia - 2020 St. George Illawarra Dragons season -- 2020 St. George rugby league season
Wikipedia - 2020 stock market crash -- Stock market crash in 2020
Wikipedia - 2020 Streatham stabbing -- Stabbing attack in Streatham, London
Wikipedia - 2020 Sudanese-Ethiopian clashes -- 2020 clashes between Sudan and Ethiopia
Wikipedia - 2020 Sudan floods -- Floods within Sudan caused by rainfall
Wikipedia - 2020 Summer Paralympics -- 2020 edition of the Summer Paralympics
Wikipedia - 2020 Sundance Film Festival -- Film festival
Wikipedia - 2020 Sweden riots -- 2020 riots in Sweden
Wikipedia - 2020s -- Decade of the Gregorian calendar (2020-2029)
Wikipedia - 2020 Taal Volcano eruption -- Volcanic eruption in the Philippines
Wikipedia - 2020 Tablighi Jamaat COVID-19 hotspot in Delhi -- Virus super spreader event
Wikipedia - 2020 Tarlac shooting -- Killings of Sonya and Frank Gregorio
Wikipedia - 2020 Texas Democratic presidential primary -- 2020 Texas Democratic presidential primary
Wikipedia - 2020 Thai protests -- Pro-democracy demonstrations and other civil disobedience in Thailand
Wikipedia - 2020 The Nationals -- Esports league season
Wikipedia - 2020 Tokyo Marathon -- Marathon race in Tokyo, Japan
Wikipedia - 2020 Toronto International Film Festival -- 45th edition of the festival
Wikipedia - 2020 Tournoi de France squads -- The inaugural edition of the Tournoi de France
Wikipedia - 2020 Tournoi de France -- The first edition of the Tournoi de France
Wikipedia - 2020 Trier attack -- Vehicle ramming incident in 2020 in Germany
Wikipedia - 2020 Tri Nations Series -- 2020 Tri Nations Series
Wikipedia - 2020 Turkish Women's Cup squads -- List of players competing at the 3rd edition of the Turkish Women's Cup
Wikipedia - 2020 UA -- Near earth asteroid
Wikipedia - 2020 UCI Europe Tour -- Sixteenth season of the UCI Europe Tour
Wikipedia - 2020 UEFA Champions League Final -- The final of the 2019-20 season of the UEFA Champions League
Wikipedia - 2020 UK GCSE and A-Level grading controversy -- Qualification grading controversy
Wikipedia - 2020 United Kingdom education shutdown -- UK school and university closures caused by the COVID-19 pandemic
Wikipedia - 2020 United States census -- 24th national census of the United States, taken on April 1, 2020
Wikipedia - 2020 United States Postal Service crisis -- Events that caused delays in delivery of mail
Wikipedia - 2020 United States presidential election
Wikipedia - 2020 U.S. Open Cup -- 107th edition of cup competition in American soccer
Wikipedia - 2020 Utah Democratic presidential primary -- 2020 Utah Democratic primary
Wikipedia - 2020 Uttarakhand forest fires -- Forest fires in Uttarakhand, India
Wikipedia - 2020 Valour FC season -- Wikimedia list article
Wikipedia - 2020 Vermont Democratic presidential primary -- 2020 Vermont Democratic primary
Wikipedia - 2020 Vienna attack -- Armed terrorist attacks in Vienna, Austria
Wikipedia - 2020 Vijayawada fire -- Fire in Andhra Pradesh, India
Wikipedia - 2020 Villejuif stabbing -- Knife attack in France on 3 January 2020
Wikipedia - 2020 Virginia Democratic presidential primary -- 2020 Virginia Democratic primary
Wikipedia - 2020 vote of no confidence in the Faizal Azumu ministry -- 2020 political event in Malaysia
Wikipedia - 2020 VTV Awards -- Vietnamese Awards held in 2020
Wikipedia - 2020 VV -- Apollo near-Earth asteroid
Wikipedia - 2020 Wales Rally GB -- 76th edition of Wales Rally GB
Wikipedia - 2020 Wallan derailment -- Train derailment in Australia
Wikipedia - 2020 Western United States wildfire season -- Wildfires in the United States in 2020
Wikipedia - 2020 Wigan Warriors season -- English rugby league season
Wikipedia - 2020 -- 2020
Wikipedia - 2020 wildfire season -- Wildfire season in 2020
Wikipedia - 2020 Wisconsin Democratic presidential primary -- 2020 Wisconsin Democratic presidential primary
Wikipedia - 2020 Women's British Open -- The 44th Women's British Open
Wikipedia - 2020 Women's Masters Basel -- World Curling Tour event
Wikipedia - 2020 World's Strongest Man -- World's Strongest Man event of 2020
Wikipedia - 2020 WWE Draft -- WWE's intra-brand draft
Wikipedia - 2020 XFL season -- Inaugural season of the XFL (2020)
Wikipedia - 2020 XR -- Apollo near-Earth asteroid
Wikipedia - 2020 Yemen flood -- Flash flood in August 2020
Wikipedia - 2020 York9 FC season -- list article
Wikipedia - 2020 Ypres Rally -- 56th edition of Ypres Rally
Wikipedia - 2020 Zagreb earthquake -- Earthquake in Croatia
Wikipedia - 2020 Zagreb shooting -- Civilian attack in Croatia, 2020
Wikipedia - 2021 Afghanistan attacks
Wikipedia - 2021 AG2R CitroM-CM-+n Team season -- Cycling team season
Wikipedia - 2021 ARCA Menards Series East -- 35th season of the ARCA Menards Series East
Wikipedia - 2021 ARCA Menards Series West -- 68th season of the ARCA Menards Series West
Wikipedia - 2021 ARCA Menards Series -- 69th season of the ARCA Menards Series
Wikipedia - 2021 Australian census -- Eighteenth Australian national Census of Population and Housing
Wikipedia - 2021 Australian Open
Wikipedia - 2021 Baghdad bombings
Wikipedia - 2021 Bata explosions
Wikipedia - 2021 CONCACAF League -- The 5th edition of the CONCACAF League
Wikipedia - 2021 Copa Libertadores qualifying stages
Wikipedia - 2021 Dutch general election
Wikipedia - 2021 Erbil missile attacks
Wikipedia - 2021 FC Barcelona presidential election
Wikipedia - 2021 FC Edmonton season -- Wikimedia list article
Wikipedia - 2021 FIA Motorsport Games -- Motorsports competition held in France in 2021
Wikipedia - 2021 FIFA Arab Cup -- 1st FIFA Arab Cup, held in Qatar in 2021
Wikipedia - 2021 G20 Rome summit -- Summit of the leaders of all G20 member nations in Rome, Italy.
Wikipedia - 2021 HFX Wanderers FC season -- Wikimedia list article
Wikipedia - 2021 in Afghanistan
Wikipedia - 2021 in Albania -- Albania-related evens during 2021
Wikipedia - 2021 in Algeria
Wikipedia - 2021 in American music
Wikipedia - 2021 in American television -- Television-related events in the USA during 2021
Wikipedia - 2021 in Andorra
Wikipedia - 2021 in archaeology
Wikipedia - 2021 in architecture
Wikipedia - 2021 in Argentina -- Argentina-related evens during 2021
Wikipedia - 2021 in Armenia -- Individuals and events related to 2021 in Armenia
Wikipedia - 2021 in art
Wikipedia - 2021 in Australia
Wikipedia - 2021 in Austria
Wikipedia - 2021 in aviation
Wikipedia - 2021 in Azerbaijan -- Individuals and events related to 2021 in Azerbaijan
Wikipedia - 2021 in Bahrain
Wikipedia - 2021 in Bangladesh
Wikipedia - 2021 in Barbados
Wikipedia - 2021 in Belarus
Wikipedia - 2021 in Belgium
Wikipedia - 2021 in Benin
Wikipedia - 2021 in Bhutan
Wikipedia - 2021 in biotechnology
Wikipedia - 2021 in birding and ornithology
Wikipedia - 2021 in Bolivia
Wikipedia - 2021 in Bosnia and Herzegovina
Wikipedia - 2021 in Botswana -- Botswana-related evens during 2021
Wikipedia - 2021 in Brazil
Wikipedia - 2021 in British music
Wikipedia - 2021 in British television
Wikipedia - 2021 in Bulgaria
Wikipedia - 2021 in Burkina Faso
Wikipedia - 2021 in Burundi
Wikipedia - 2021 in Cambodia
Wikipedia - 2021 in Cameroon
Wikipedia - 2021 in Canada
Wikipedia - 2021 in Cape Verde
Wikipedia - 2021 in Chad
Wikipedia - 2021 in Chile
Wikipedia - 2021 in China
Wikipedia - 2021 in climate change
Wikipedia - 2021 in Colombia
Wikipedia - 2021 in comics
Wikipedia - 2021 in computing
Wikipedia - 2021 in Costa Rica
Wikipedia - 2021 in country music
Wikipedia - 2021 in Croatia
Wikipedia - 2021 in Cuba -- Upcoming event
Wikipedia - 2021 in Cyprus
Wikipedia - 2021 in Denmark
Wikipedia - 2021 IndyCar Series -- 26th season of the IndyCar Series
Wikipedia - 2021 in Ecuador
Wikipedia - 2021 in Egypt
Wikipedia - 2021 in El Salvador
Wikipedia - 2021 in Eritrea
Wikipedia - 2021 in Estonia
Wikipedia - 2021 in Eswatini
Wikipedia - 2021 in Ethiopia
Wikipedia - 2021 in Fiji
Wikipedia - 2021 in film
Wikipedia - 2021 in Finland -- Finland-related evens during 2021
Wikipedia - 2021 in France
Wikipedia - 2021 in Georgia (country) -- Individuals and events related to 2021 in Georgia
Wikipedia - 2021 in Germany
Wikipedia - 2021 in Ghana
Wikipedia - 2021 in Glory -- Glory kickboxing in 2020
Wikipedia - 2021 in Greece
Wikipedia - 2021 in Guatemala
Wikipedia - 2021 in Guinea
Wikipedia - 2021 in Guyana
Wikipedia - 2021 in Haiti
Wikipedia - 2021 in heavy metal music
Wikipedia - 2021 in home video
Wikipedia - 2021 in Honduras
Wikipedia - 2021 in Hong Kong
Wikipedia - 2021 in Hungary
Wikipedia - 2021 in Iceland -- Iceland-related evens during 2021
Wikipedia - 2021 in India
Wikipedia - 2021 in Indonesia
Wikipedia - 2021 in Iran
Wikipedia - 2021 in Iraq
Wikipedia - 2021 in Ireland
Wikipedia - 2021 in Israel -- List of Israeli events for 2021
Wikipedia - 2021 in Italy
Wikipedia - 2021 in Ivory Coast
Wikipedia - 2021 in Japan
Wikipedia - 2021 in Jordan
Wikipedia - 2021 in K-1 -- K-1 martial arts events in 2020
Wikipedia - 2021 in Kazakhstan -- Individuals and events related to 2021 in Kazakhstan
Wikipedia - 2021 in Kenya
Wikipedia - 2021 in Konfrontacja Sztuk Walki -- Mixed martial arts event
Wikipedia - 2021 in Kosovo
Wikipedia - 2021 in Kyrgyzstan -- Individuals and events related to 2021 in Kyrgyzstan
Wikipedia - 2021 in Laos
Wikipedia - 2021 in Latvia
Wikipedia - 2021 in Lebanon
Wikipedia - 2021 in Lesotho
Wikipedia - 2021 in Liberia
Wikipedia - 2021 in Libya
Wikipedia - 2021 in literature
Wikipedia - 2021 in Lithuania
Wikipedia - 2021 in Luxembourg
Wikipedia - 2021 in Madagascar
Wikipedia - 2021 in Malawi
Wikipedia - 2021 in Malaysia
Wikipedia - 2021 in Mali
Wikipedia - 2021 in Malta
Wikipedia - 2021 in Mauritania
Wikipedia - 2021 in Mexico
Wikipedia - 2021 in Moldova
Wikipedia - 2021 in Mongolia -- Individuals and events related to 2021 in Mongolia
Wikipedia - 2021 in Montenegro
Wikipedia - 2021 in Morocco
Wikipedia - 2021 in Mozambique
Wikipedia - 2021 in music
Wikipedia - 2021 in Myanmar
Wikipedia - 2021 in Namibia -- Namibia-related evens during 2021
Wikipedia - 2021 in Nepal
Wikipedia - 2021 in New Zealand
Wikipedia - 2021 in Nicaragua
Wikipedia - 2021 in Nigeria
Wikipedia - 2021 in Niger
Wikipedia - 2021 in North Korea
Wikipedia - 2021 in North Macedonia
Wikipedia - 2021 in Norway -- Norway-related evens during 2021
Wikipedia - 2021 in Oman
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 Peru
Wikipedia - 2021 in Poland -- Upcoming event
Wikipedia - 2021 in politics and government
Wikipedia - 2021 in Portugal -- Portugal-related evens during 2021
Wikipedia - 2021 in public domain -- Works entering the public domain during the year of 2021
Wikipedia - 2021 in Qatar
Wikipedia - 2021 in quantum computing and communication
Wikipedia - 2021 in radio
Wikipedia - 2021 in rail transport
Wikipedia - 2021 in Rizin Fighting Federation -- Rizin Fighting Federation in 2021
Wikipedia - 2021 in rock music
Wikipedia - 2021 in Romania -- History of events in 2021 in Romania
Wikipedia - 2021 in Russia -- Upcoming event
Wikipedia - 2021 in Rwanda
Wikipedia - 2021 in Samoa
Wikipedia - 2021 in Saudi Arabia
Wikipedia - 2021 in science and technology
Wikipedia - 2021 in science
Wikipedia - 2021 in Senegal
Wikipedia - 2021 in Serbia
Wikipedia - 2021 in Singapore
Wikipedia - 2021 in Slovakia
Wikipedia - 2021 in Slovenia
Wikipedia - 2021 in Somalia
Wikipedia - 2021 in South Africa
Wikipedia - 2021 in South Korea
Wikipedia - 2021 in South Sudan
Wikipedia - 2021 in spaceflight
Wikipedia - 2021 in Spain
Wikipedia - 2021 in Sri Lanka
Wikipedia - 2021 in Sudan
Wikipedia - 2021 in Sweden
Wikipedia - 2021 in Switzerland
Wikipedia - 2021 in Syria
Wikipedia - 2021 in Taiwan
Wikipedia - 2021 in Tajikistan -- Individuals and events related to 2021 in Tajikistan
Wikipedia - 2021 in Tanzania
Wikipedia - 2021 in television
Wikipedia - 2021 in Thailand
Wikipedia - 2021 in the Bahamas
Wikipedia - 2021 in the Central African Republic
Wikipedia - 2021 in the Comoros
Wikipedia - 2021 in the Czech Republic
Wikipedia - 2021 in the environment and environmental sciences
Wikipedia - 2021 in the European Union
Wikipedia - 2021 in the Federated States of Micronesia
Wikipedia - 2021 in the Netherlands
Wikipedia - 2021 in the Palestinian territories
Wikipedia - 2021 in the Philippines
Wikipedia - 2021 in the United Arab Emirates
Wikipedia - 2021 in the United Kingdom -- UK-related events due during the year of 2021
Wikipedia - 2021 in the United States
Wikipedia - 2021 in Tonga
Wikipedia - 2021 in Tunisia
Wikipedia - 2021 in Turkey -- Individuals and events related to 2021 in Turkey
Wikipedia - 2021 in Turkmenistan -- Individuals and events related to 2021 in Turkmenistan
Wikipedia - 2021 in Uganda -- Uganda-related evens during 2021
Wikipedia - 2021 in Ukraine
Wikipedia - 2021 in Uruguay
Wikipedia - 2021 in Uzbekistan -- Individuals and events related to 2021 in Uzbekistan
Wikipedia - 2021 in Venezuela
Wikipedia - 2021 in video games
Wikipedia - 2021 in Vietnam
Wikipedia - 2021 in Zambia
Wikipedia - 2021 in Zimbabwe
Wikipedia - 2021 Israeli legislative election
Wikipedia - 2021 Ivorian parliamentary election
Wikipedia - 2021 J1 League -- 2021 edition of the J1 League
Wikipedia - 2021 Joe McDonagh Cup -- Joe McDonagh Cup
Wikipedia - 2021 Junior Pan American Games -- 1st edition of the Junior Pan American Games
Wikipedia - 2021 Kermadec Islands earthquake
Wikipedia - 2021 Kosovan parliamentary election
Wikipedia - 2021 League of Ireland Premier Division -- 37th season of the League of Ireland Premier Division
Wikipedia - 2021 Legends Tour -- Women's golf series
Wikipedia - 2021 London mayoral election
Wikipedia - 2021 Major League Baseball season
Wikipedia - 2021 Meistriliiga -- The 29th season of the Meistriliiga
Wikipedia - 2021 Melaka United season -- 3rd season in the Malaysia Super League
Wikipedia - 2021 Melbourne Storm season -- NRL rugby league season
Wikipedia - 2021 Micronesian parliamentary election
Wikipedia - 2021 Mogadishu suicide car bombing
Wikipedia - 2021 Monte Carlo Rally -- 89th edition of Rallye Automobile Monte-Carlo
Wikipedia - 2021 Montreal Impact season -- Canadian Major League Soccer team
Wikipedia - 2021 Movistar Team season -- Cycling team season
Wikipedia - 2021 Myanmar protests
Wikipedia - 2021 national electoral calendar
Wikipedia - 2021 National Hurling League -- 2021 National Hurling League
Wikipedia - 2021 New Year Honours (New Zealand) -- Awards list for New Zealand
Wikipedia - 2021 New Year Honours -- New Year Honours
Wikipedia - 2021 New York City Comptroller election
Wikipedia - 2021 Nobel Peace Prize
Wikipedia - 2021 NWSL Challenge Cup -- Second edition of top women's soccer league cup in the United States
Wikipedia - 2021 Pacific typhoon season
Wikipedia - 2021 Pakistan Super League
Wikipedia - 2021 Parramatta Eels season -- Australia Rugby League Parramatta Eels 2019 season
Wikipedia - 2021 Prada Cup -- Sailing competition
Wikipedia - 2021 Republic of the Congo presidential election
Wikipedia - 2021 RFL League 1 -- 2020 rugby league competition in the United Kingdom
Wikipedia - 2021 Russian protests
Wikipedia - 2021 Salvadoran legislative election
Wikipedia - 2021 South Asian Games -- XIV South Asian Games
Wikipedia - 2021 Southeast Asian Games -- 31st edition of the Southeast Asian Games
Wikipedia - 2021 Sri Pahang FC season -- 16th season in the Malaysian Super League
Wikipedia - 2021 storming of the United States Capitol
Wikipedia - 2021 Sundance Film Festival -- Film festival
Wikipedia - 2021 Svenska Cupen Final -- Svenska Cupen Final 2021
Wikipedia - 2021 Swiss referendums
Wikipedia - 2021 TAF AS532 crash
Wikipedia - 2021 Tamil Nadu Legislative Assembly election
Wikipedia - 2021 UCI Europe Tour -- Seventeenth season of the UCI Europe Tour
Wikipedia - 2021 UEFA Europa League Final -- The final match of the 2020-21 UEFA Europa League
Wikipedia - 2021 U.S. Open Cup -- 107th edition of cup competition in American soccer
Wikipedia - 2021 Valour FC season -- Wikimedia list article
Wikipedia - 2021 Wigan Warriors season -- English rugby league season
Wikipedia - 2021 -- Current year
Wikipedia - 2022 Asian Para Games -- Multi-sport event in Hangzhou, China
Wikipedia - 2022 Brazilian general election
Wikipedia - 2022 Chuukese independence referendum -- Scheduled independence referendum
Wikipedia - 2022 Copa America Femenina -- The 9th edition of the CONMEBOL
Wikipedia - 2022 FIFA World Cup
Wikipedia - 2022 in public domain
Wikipedia - 2022 in video games
Wikipedia - 2023 in public domain
Wikipedia - 2023 World Beach Games -- The Second edition of the World Beach Games
Wikipedia - 2024 Copa America -- 48th edition of the Copa America
Wikipedia - 2024 Democratic National Convention -- U.S. political event with location to be determined
Wikipedia - 2024 in public domain
Wikipedia - 2024 Republican National Convention -- U.S. political event with location to be determined
Wikipedia - 2024
Wikipedia - 2024 Winter Youth Olympics -- 2024 edition of the Winter Youth Olympics
Wikipedia - 2025 in public domain
Wikipedia - 2025 in rail transport -- Wikipedia list article
Wikipedia - 20/25TP -- Polish medium tank design.
Wikipedia - 2026 in rail transport -- Wikipedia list article
Wikipedia - 2027 in rail transport -- Wikipedia list article
Wikipedia - 2.02 (Buran-class spacecraft) -- Reusable launch system
Wikipedia - 2030 - Aufstand der Alten -- 2007 film
Wikipedia - 2030 - Aufstand der Jungen -- 2010 film
Wikipedia - 20-30 Bromfield Street
Wikipedia - 2036: Nexus Dawn -- 2017 short film prologue to Blade Runner 2049 directed by Luke Scott
Wikipedia - 2037 Bomber -- Aircraft planned by the U.S. Air Force
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 - 20.3 cm SK C/34 naval gun
Wikipedia - 203rd Battalion (Winnipeg Rifles), CEF -- Unit in the Canadian Expeditionary Force during WWI
Wikipedia - 203 series -- Japanese train type
Wikipedia - 2040s
Wikipedia - 2045 Initiative
Wikipedia - 2046 (film) -- 2004 Hong Kong romantic drama film
Wikipedia - 2048: Nowhere to Run -- 2017 American sci-fi short film
Wikipedia - 2048 (number)
Wikipedia - 2048 (video game) -- Online puzzle game
Wikipedia - 204 Kallisto -- Main-belt asteroid
Wikipedia - 205 Live (WWE brand) -- A professional wrestling brand in the WWE
Wikipedia - 205 Martyrs of Japan
Wikipedia - 205 - Room of Fear -- 2011 film
Wikipedia - 205 (Scottish) Field Hospital -- Royal Army Medical Corps of the British Army.
Wikipedia - 205 series -- Train type operated in Japan and Indonesia
Wikipedia - 2060 Chiron -- Centaur comet with 50 year orbit
Wikipedia - 2061: Odyssey Three -- 1987 novel by British writer Arthur C. Clarke
Wikipedia - 2064: Read Only Memories -- 2015 video game
Wikipedia - 2069 Alpha Centauri mission -- NASA concept for unmanned probe - possibly a light sail
Wikipedia - 207 series (JR East) -- Japanese train type
Wikipedia - 207 series (JR West) -- Japanese train type
Wikipedia - 2081: A Hopeful View of the Human Future -- Book by Gerard K. O'Neill
Wikipedia - 2091 (TV series) -- Colombian science fiction series
Wikipedia - 209 series -- Japanese train type
Wikipedia - 20 Bank Street (London)
Wikipedia - 20 Botis
Wikipedia - 20 Canada Square
Wikipedia - 20 cents
Wikipedia - 20 Cigarettes (film) -- 2010 Italian drama film
Wikipedia - 20 cm/50 3rd Year Type naval gun
Wikipedia - 20 cm Luftminenwerfer M 16
Wikipedia - 20 Dakika -- Turkish television drama series
Wikipedia - 20 Dartmouth Hill
Wikipedia - 20 Dates -- 1998 film
Wikipedia - 20D/Westphal -- lost comet
Wikipedia - 20 East End Avenue -- Building in Manhattan, New York
Wikipedia - 20 (Edmond Leung album)
Wikipedia - 20 euro cent coin
Wikipedia - 20 euro note
Wikipedia - 20 Exchange Place
Wikipedia - 20 Feet from Stardom -- 2013 US documentary film by Morgan Neville
Wikipedia - 20 Fenchurch Street
Wikipedia - 20-gauge shotgun -- Type of smooth-bore shotgun
Wikipedia - 20-Hydroxyecdysone -- chemical compound
Wikipedia - 20-Hydroxyeicosatetraenoic acid
Wikipedia - 20 July Plot
Wikipedia - 20 July plot -- Plot to assassinate Adolf Hitler
Wikipedia - 20 June 1981 Iranian protests -- Protests in Iran
Wikipedia - 20 km of Lausanne
Wikipedia - 20M-CM-^W138mmB -- Type of ammunition
Wikipedia - 20 Million Miles to Earth
Wikipedia - 20 minutes (Switzerland)
Wikipedia - 20 minutos -- Spanish online newspaper
Wikipedia - 20 mm Polsten
Wikipedia - 20 Mule Team -- 1940 film
Wikipedia - 20 nm
Wikipedia - 20 (No Angels album)
Wikipedia - 20 October 2017 Afghanistan attacks
Wikipedia - 20-pounder Parrott rifle -- Type of Rifled cannon
Wikipedia - 20% Project
Wikipedia - 20Q
Wikipedia - 2.0 (soundtrack) -- 2017 soundtrack album by A. R. Rahman
Wikipedia - 20 Stycznia 1920 Street in Bydgoszcz
Wikipedia - 20s -- Third decade of the first century AD
Wikipedia - 20syl -- French rapper, record producer, and disc jockey
Wikipedia - 20th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1947
Wikipedia - 20th Aero Squadron
Wikipedia - 20th Animation -- American television animation studio
Wikipedia - 20th Annie Awards -- Annual Annie Awards ceremony held in 1992
Wikipedia - 20th Anniversary of the Million Man March: Justice or Else
Wikipedia - 20th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 20th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 20th Armoured Infantry Brigade (United Kingdom)
Wikipedia - 20th arrondissement of Paris
Wikipedia - 20th Attack Squadron
Wikipedia - 20th Avenue NE Bridge -- Road bridge in Seattle, Washington, United States
Wikipedia - 20th Bangladesh National Film Awards -- Annual award ceremony
Wikipedia - 20th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 20th Berlin International Film Festival -- Film festival
Wikipedia - 20th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 20th Century Animation -- American animation studio
Wikipedia - 20th-century art -- history of art during the 20th century
Wikipedia - 20th Century Boys -- Japanese manga series
Wikipedia - 20th-century classical music
Wikipedia - 20th Century Club (Reno, Nevada)
Wikipedia - 20th-century events
Wikipedia - 20th Century Fox Home Entertainment
Wikipedia - 20th Century Fox
Wikipedia - 20th-century French art -- Art in France during the 20th century
Wikipedia - 20th-century French literature
Wikipedia - 20th-century French philosophy
Wikipedia - 20th century in literature
Wikipedia - 20th century in philosophy
Wikipedia - 20th Century Limited -- American express passenger train
Wikipedia - 20th-century music
Wikipedia - 20th century philosophy
Wikipedia - 20th-century philosophy
Wikipedia - 20th Century Press Archives
Wikipedia - 20th Century's Greatest Hits: 100 English-Language Books of Fiction
Wikipedia - 20th Century Studios Home Entertainment -- American home video distributor
Wikipedia - 20th Century Studios -- American film studio
Wikipedia - 20th-century Western painting -- art in the Western world during the 20th century
Wikipedia - 20th century -- Century
Wikipedia - 20th Century Women -- 2016 film by Mike Mills
Wikipedia - 20th Congress of the Communist Party of the Soviet Union
Wikipedia - 20th Digital Studio
Wikipedia - 20th Engineer Brigade (United States)
Wikipedia - 20th Game Developers Choice Awards
Wikipedia - 20th Golden Raspberry Awards -- Award ceremony presented by the Golden Raspberry Award Foundation in 1999
Wikipedia - 20th Goya Awards -- Spanish film award ceremony
Wikipedia - 20th hijacker -- Possible additional terrorist in the September 11 attacks of 2001
Wikipedia - 20th Japan Film Professional Awards -- 20th edition of the Japan Film Professional Awards
Wikipedia - 20th Kushok Bakula Rinpoche
Wikipedia - 20th Moscow International Film Festival -- Film festival
Wikipedia - 20th Operations Group
Wikipedia - 20th Parachute Division (Germany) -- German WWII airborne division
Wikipedia - 20th Saskatchewan Legislature -- Provincial legislature of Saskatchewan from 1982 to 1986
Wikipedia - 20th Senate of Puerto Rico -- Wikimedia list article
Wikipedia - 20th Special Forces Group
Wikipedia - 20th Television -- American television production company
Wikipedia - 20th World Scout Jamboree -- 2002-2003 Scout jamboree in Thailand
Wikipedia - 20th Youth in Film Awards -- Awards presented by the presented by the Youth in Film Association
Wikipedia - 20 Times Square -- Skyscraper in Manhattan, New York
Wikipedia - 20 (TV channel) -- Italian tv channel
Wikipedia - 20XX (video game) -- 2014 video game
Wikipedia - 20 Yanvar (Baku Metro) -- Baku Metro station
Wikipedia - 2-10-0 -- Locomotive wheel arrangement
Wikipedia - 2/10th Battalion (Australia) -- Former infantry battalion of the Australian Army
Wikipedia - 2112 (album) -- Studio album by Rush
Wikipedia - 211 Crew -- American white supremacist prison gang
Wikipedia - 211 Elizabeth -- Residential building in Manhattan, New York
Wikipedia - 211 (film) -- 2018 film by York Shackleton
Wikipedia - 211 (number)
Wikipedia - 211 series -- Japanese train type
Wikipedia - 211th Military Police Battalion
Wikipedia - 2-1-1 -- Telephone number for information quickly about health organizations
Wikipedia - 21 (2008 film) -- 2008 film
Wikipedia - 21 21 Design Sight
Wikipedia - 212 (song) -- 2011 single by Azealia Banks featuring Lazy Jay
Wikipedia - 2/12th Field Ambulance -- Australian military medical unit
Wikipedia - 213 series -- Japanese train type
Wikipedia - 215 series -- Japanese train type
Wikipedia - 2/15th Battalion (Australia) -- Former infantry battalion of the Australian Army
Wikipedia - 21655 Niklauswirth
Wikipedia - 21656 Knuth
Wikipedia - 2175 Andrea Doria -- Stony Florian asteroid
Wikipedia - 21-87 -- 1964 film
Wikipedia - 218 Bianca -- Main-belt asteroid
Wikipedia - 2/19th Battalion (Australia) -- World War II Australian infantry battalion
Wikipedia - 21 and a Wake-Up -- 2009 film directed by Chris McIntyre
Wikipedia - 21 Bridges -- 2019 US action thriller film by Brian Kirk
Wikipedia - 21 Chump Street -- Musical
Wikipedia - 21 Club
Wikipedia - 21 cm K 12 (E)
Wikipedia - 21 cm Morser 18 -- German heavy howitzer used in the Second World War
Wikipedia - 21 cm Mrser 18
Wikipedia - 21 cm Mrser M. 16/18
Wikipedia - 21 cm Nebelwerfer 42
Wikipedia - 21 cm Versuchmorser 06 -- German howitzer
Wikipedia - 21 Comae Berenices -- Star in the constellation Coma Berenices
Wikipedia - 21 Days -- 1940 British drama film directed by Basil Dean
Wikipedia - 21 Grams -- 2003 film
Wikipedia - 21 Guns (song) -- Green Day song
Wikipedia - 21 Hours at Munich -- 1976 television film by William A. Graham
Wikipedia - 21-hydroxysteroid dehydrogenase (NAD+) -- Enzyme
Wikipedia - 21 July 2005 London bombings -- Attempted terrorist attacks in London
Wikipedia - 21 Jump Street (film) -- 2012 film by Phil Lord and Christopher Miller
Wikipedia - 21 Jump Street -- American TV crime series from 1987 to 1991
Wikipedia - 21 Laps Entertainment -- American production company
Wikipedia - 21 Lutetia
Wikipedia - 21 (number)
Wikipedia - 21P/Giacobini-Zinner -- Periodic comet with 6 year orbit
Wikipedia - 21 Questions -- 2003 single by 50 Cent
Wikipedia - 2+1 road -- Design of road
Wikipedia - 2-1 road -- Road with extra wide shoulders, and a smaller two-way lane in the middle for vehicles
Wikipedia - 21 Sagittarii -- Star in the constellation Sagittarius
Wikipedia - 21 Sarfarosh - Saragarhi 1897 -- Television series
Wikipedia - 21 Savage discography -- artist discography
Wikipedia - 21 Savage -- English-American rapper from Georgia
Wikipedia - 21SL55 -- archaeological site in Minnesota, U.S.
Wikipedia - 21 Squadron SAAF
Wikipedia - 21st Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1948
Wikipedia - 21st Annie Awards -- Annual Annie Awards ceremony held in 1993
Wikipedia - 21st Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 21st Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 2/1st Battalion (Australia) -- Battalion of the Australian Army
Wikipedia - 21st Berlin International Film Festival -- Film festival
Wikipedia - 21st Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 21st Century Boy -- 1986 single by Sigue Sigue Sputnik
Wikipedia - 21st-century classical music
Wikipedia - 21st Century Cyber Charter School -- School in West Chester, Pennsylvania
Wikipedia - 21st Century Fox -- former American multinational mass media corporation
Wikipedia - 21st century in literature
Wikipedia - 21st Century King James Version -- Update of the King James Version
Wikipedia - 21st century Madagascar plague outbreaks -- Outbreaks of plague in Madagascar during the 21st century
Wikipedia - 21st Century Media -- American media company
Wikipedia - 21st-century philosophy
Wikipedia - 21st Century Schizoid Man -- Song composed by Robert Fripp performed by King Crimson
Wikipedia - 21st century skills -- Skills that have been identified as being required for success in 21st century
Wikipedia - 21st century
Wikipedia - 21st E. Broad Historic Group
Wikipedia - 21st Field Artillery Regiment -- US military unit
Wikipedia - 21st Golden Raspberry Awards -- Award ceremony presented by the Golden Raspberry Award Foundation in 2000
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 - 2/1st Machine Gun Battalion (Australia) -- Former battalion of the Australian Army
Wikipedia - 21st Moscow International Film Festival -- Film festival
Wikipedia - 21st Panzer Brigade (Bundeswehr) -- Brigade
Wikipedia - 21st Parachute Division (Germany) -- German WWII airborne division
Wikipedia - 2/1st Pioneer Battalion (Australia) -- Pioneer battalion of the Australian Army
Wikipedia - 21st Senate of Puerto Rico -- Session of the Puerto Rico Legislature
Wikipedia - 21 Tauri -- Star in the constellation Taurus
Wikipedia - 21 Today -- 1961 studio album by Cliff Richard
Wikipedia - 21 West Street
Wikipedia - 220 (album) -- 1996 instrumental album by Phil Keaggy
Wikipedia - 220 Central Park South -- Residential skyscraper in Manhattan, New York
Wikipedia - 220 (EP) -- 2018 extended play by Snoop Dogg
Wikipedia - 220 Volt (band) -- Swedish heavy metal band
Wikipedia - 220 West 57th Street -- Commercial building in Manhattan, New York
Wikipedia - 221B Baker Street (board game)
Wikipedia - 221B Baker Street (video game)
Wikipedia - 221B Baker Street -- Address of the fictional detective Sherlock Holmes
Wikipedia - 2 21 polytope
Wikipedia - 221 series -- Japanese train type
Wikipedia - 2+2 (2012 film) -- 2012 film by Diego Kaplan
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Wikipedia - 2,2,2-Trichloroethanol
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Wikipedia - 22824 von Neumann
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Wikipedia - 22nd Annual Grammy Awards -- Music award ceremony
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Wikipedia - 22nd Berlin International Film Festival -- Film festival
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Wikipedia - 23rd Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
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Wikipedia - 2400 A.D.
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Wikipedia - 241 (number)
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Wikipedia - 24601
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Wikipedia - 253 series -- Japanese train type
Wikipedia - 255 series -- Japanese train type
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Wikipedia - 256-bit
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Wikipedia - 257 (number)
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Wikipedia - 25B-NBOMe
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Wikipedia - 25C-NB3OMe
Wikipedia - 25C-NB4OMe
Wikipedia - 25C-NBF
Wikipedia - 25C-NBOH
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Wikipedia - 25CN-NBOMe
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Wikipedia - 2,5-Dimethoxy-4-chloroamphetamine
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Wikipedia - 25D-NBOMe
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Wikipedia - 25E-NBOH
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Wikipedia - 25G-NBOMe
Wikipedia - 2.5G
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Wikipedia - 25TFM-NBOMe
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Wikipedia - 25th Annie Awards -- Annual Annie Awards ceremony held in 1997
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Wikipedia - 25th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 25th Arizona Territorial Legislature -- Session of the Arizona Territorial Legislature
Wikipedia - 25th Berlin International Film Festival -- Film festival
Wikipedia - 25th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
Wikipedia - 25th Field Artillery Regiment -- US military unit
Wikipedia - 25th Golden Raspberry Awards -- Award ceremony presented by the Golden Raspberry Award Foundation in 2004
Wikipedia - 25th Moscow International Film Festival -- Film festival
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Wikipedia - 266th Rifle Division (Soviet Union) -- Rifle division of Soviet Red Army during World War 2
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Wikipedia - 26-bit
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Wikipedia - 26 Canis Majoris -- Star in the constellation Canis Major
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Wikipedia - 26 Martyrs of Japan
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Wikipedia - 26th Annie Awards -- Annual Annie Awards ceremony held in 1998
Wikipedia - 26th Annual Grammy Awards -- Award ceremony
Wikipedia - 26th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 26th AVN Awards -- 2009 American adult industry award ceremony
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Wikipedia - 26th Berlin International Film Festival -- Film festival
Wikipedia - 26th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
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Wikipedia - 26th Golden Raspberry Awards -- Award ceremony presented by the Golden Raspberry Award Foundation in 2005
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Wikipedia - 270x
Wikipedia - 271 (number)
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Wikipedia - 274301 Wikipedia -- Asteroid
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Wikipedia - 27th Berlin International Film Festival -- Film festival
Wikipedia - 27th Brigade (Australia) -- Infantry brigade of the Australian Army during World War II
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Wikipedia - 281 series -- Japanese train type
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Wikipedia - 285 series -- Japanese train type
Wikipedia - 2876 Aeschylus
Wikipedia - 287 Broadway -- Historic building in Manhattan, New York
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Wikipedia - 287th Rifle Division -- Division of the Soviet Union's Red Army
Wikipedia - 28978 Ixion -- Plutino
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Wikipedia - 28 cm Haubitze L/14 i.R. -- German howitzer
Wikipedia - 28 Days Later
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Wikipedia - 28 May (Baku Metro) -- Baku Metro station
Wikipedia - 28 (number)
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Wikipedia - 28th Annie Awards -- Annual Annie Awards ceremony held in 2001
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Wikipedia - 28th Berlin International Film Festival -- Film festival
Wikipedia - 28th Bomb Wing
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Wikipedia - 28th century BC
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Wikipedia - 28th Golden Raspberry Awards -- Award ceremony presented by the Golden Raspberry Award Foundation in 2007
Wikipedia - 28th Guldbagge Awards -- Film awards
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Wikipedia - 2930 Euripides
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Wikipedia - 29 Aquarii -- Binary star in the constellation Aquarius
Wikipedia - 29 (number)
Wikipedia - 29 Orionis -- Star in the constellation of Orion
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Wikipedia - 37 Geminorum -- Star in the constellation Gemini
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Wikipedia - 40th International Film Festival of India -- Indian film festival
Wikipedia - 40th parallel north -- Circle of latitude
Wikipedia - 40th Street Portal -- Railway station in Philadelphia
Wikipedia - 40 Under 40 -- Annual Fortune magazine list
Wikipedia - 40 Watt Club -- Music venue
Wikipedia - 410 Gone (Mr. Robot)
Wikipedia - 41 (2007 film) -- 2007 documentary film
Wikipedia - 413 series -- Class of Japanese electric multiple unit
Wikipedia - 413th Flight Test Group -- US Air Force Reserve Command unit
Wikipedia - 415 (group) -- American hip hop group formed in Oakland, California in 1988
Wikipedia - 415 series -- Japanese train type
Wikipedia - 416th Air Expeditionary Wing
Wikipedia - 418th Flight Test Squadron -- US Air Force squadron assigned to the AF Materiel Command
Wikipedia - 419eater.com -- Scam baiting website
Wikipedia - 419 series -- Japanese train type
Wikipedia - 41 Aquarii -- Double star in the constellation of Aquarius
Wikipedia - 41 cm/45 3rd Year Type naval gun
Wikipedia - 41 Cygni -- Star in the constellation Cygnus
Wikipedia - 41 Hotel -- Luxury hotel in London
Wikipedia - 41 Lyncis b -- Extrasolar planet
Wikipedia - 41 Lyncis -- Star in the constellation Ursa Major
Wikipedia - 41 (number)
Wikipedia - 41P/Tuttle-Giacobini-Kresak -- Periodic comet with 5 year orbit
Wikipedia - 41 Seconds -- 2006 film
Wikipedia - 41 (song) -- Song by the Dave Matthews Band
Wikipedia - 41st Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1968
Wikipedia - 41st Annie Awards -- Annual Annie Awards ceremony held in December 2013
Wikipedia - 41st Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 41st Berlin International Film Festival -- Film festival
Wikipedia - 41st Chess Olympiad -- Chess competition
Wikipedia - 41st International Film Festival of India -- Indian film festival
Wikipedia - 41st Moscow International Film Festival -- Film festival
Wikipedia - 41 Ursae Majoris -- Star in the constellation Ursa Major
Wikipedia - 420 (cannabis culture) -- Code-term primarily in North America referring to cannabis
Wikipedia - 420chan
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Wikipedia - 4-2-1 phenomenon
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Wikipedia - 425 Market Street -- Skyscraper in San Francisco
Wikipedia - 425 Park Avenue -- Under-construction skyscraper in Manhattan, New York
Wikipedia - 428: Shibuya Scramble
Wikipedia - 4.2BSD
Wikipedia - 42 Cassiopeiae -- Star in the constellation Cassiopeia
Wikipedia - 42 Draconis b -- Extrasolar planet
Wikipedia - 42 Dugg -- American rapper from Michigan
Wikipedia - 42 Entertainment
Wikipedia - 42 Librae -- Star in the constellation Libra
Wikipedia - 42 Martyrs of Amorium -- Byzantine officials executed by the Abbasids, 845 CE
Wikipedia - 42nd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1969
Wikipedia - 42nd Annie Awards -- Annual Annie Awards ceremony held in 2015
Wikipedia - 42nd Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 42nd Berlin International Film Festival -- Film festival
Wikipedia - 42nd Field Artillery Regiment -- US military unit
Wikipedia - 42nd Infantry Brigade (United Kingdom) -- Brigade of the British Army
Wikipedia - 42nd International Film Festival of India -- Indian film festival
Wikipedia - 42nd Street (film) -- 1933 film
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Wikipedia - 42 (number)
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Wikipedia - 430TX
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Wikipedia - 433 Eros -- Near-Earth asteroid
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Wikipedia - 4.3BSD
Wikipedia - 43 Group -- English Anti-Fascist Group
Wikipedia - 43 (MBTA bus) -- Boston, Massachusetts bus route
Wikipedia - 43 North -- Venture Capital firm
Wikipedia - 43 (number)
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Wikipedia - 43rd Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1970
Wikipedia - 43rd Annie Awards -- Annual Annie Awards ceremony held in 2016
Wikipedia - 43rd Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 43rd Battalion (Australia) -- Infantry battalion of the Australian Army
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Wikipedia - 43rd Canadian Parliament -- Parliamentary term of the Parliament of Canada
Wikipedia - 43rd International Film Festival of India -- Indian film festival
Wikipedia - 43rd Saturn Awards
Wikipedia - 43 Sagittarii -- Star in the constellation of Sagittarius
Wikipedia - 43 Things
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Wikipedia - 44 Botis
Wikipedia - 4.4BSD-Lite
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Wikipedia - 44 Scotland Street
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Wikipedia - 44th Annie Awards -- Annual Annie Awards ceremony held in 2017
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Wikipedia - 44th Berlin International Film Festival -- Film festival
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Wikipedia - 451
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Wikipedia - 454 Mathesis -- Main-belt asteroid
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Wikipedia - 459th Air Refueling Wing -- US Air Force Reserve Command unit based at Joint Base Andrews, Maryland
Wikipedia - 45 and 46 Clarges Street -- Grade II listed building in London
Wikipedia - 45 Aquarii -- Star in the constellation Aquarius
Wikipedia - 45 Botis
Wikipedia - 45 Broad Street -- Residential skyscraper under construction in Manhattan, New York
Wikipedia - 45 Calibre Echo -- 1932 film
Wikipedia - 45 cm naval rocket -- Rocket artillery used by Japan in WWII
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Wikipedia - 4-5 kisrhombille
Wikipedia - 45M-CM-^W90 points -- Four points on Earth which are halfway between the geographical poles, the equator, the Prime Meridian, and the 180th meridian
Wikipedia - 4,5-MDO-DiPT
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Wikipedia - 45 nanometer
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Wikipedia - 45th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 45th Arkansas Infantry (Mounted) -- American Civil War Confederate Army regiment
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Wikipedia - 462d Air Expeditionary Group
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Wikipedia - 46th Annie Awards -- Annual Annie Awards ceremony held in 2019
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Wikipedia - 46th Berlin International Film Festival -- Film festival
Wikipedia - 46th Cesar Awards -- Awards ceremony
Wikipedia - 46th International Film Festival of India -- Indian film festival
Wikipedia - 46th People's Choice Awards -- 2020 popular culture award ceremony
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Wikipedia - 4786 Tatianina -- Asteroid
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Wikipedia - 47 BC Battle of the Nile
Wikipedia - 47 Botis
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Wikipedia - 47 (number)
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Wikipedia - 47th Berlin International Film Festival -- Film festival
Wikipedia - 47th International Film Festival of India -- Indian film festival
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Wikipedia - 47 Tucanae -- Globular cluster in the constellation Tucana
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Wikipedia - 47 Ursae Majoris c -- Extrasolar planet
Wikipedia - 47 Ursae Majoris d -- Extrasolar planet
Wikipedia - 47 Ursae Majoris -- Star in the constellation Ursa Major
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Wikipedia - 486958 Arrokoth -- Kuiper belt object
Wikipedia - 486th Flight Test Squadron -- US Air Force unit
Wikipedia - 489 series -- Japanese train type
Wikipedia - 48-bit computing -- discrete values integer in computer architecture
Wikipedia - 48 Cassiopeiae -- Triple star system in the constellation Cassiopeia
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Wikipedia - 48 Librae -- Star in the constellation Libra
Wikipedia - 48 (number)
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Wikipedia - 48P/Johnson -- Periodic comet with 7 year orbit
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Wikipedia - 48th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 48th Army (Soviet Union) -- Field army of the Soviet Red Army
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Wikipedia - 48th Berlin International Film Festival -- Film festival
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Wikipedia - 491 (film) -- 1964 film
Wikipedia - 496 (number)
Wikipedia - 498 Spanish Martyrs
Wikipedia - 49 Andromedae -- Star in the constellation Andromeda
Wikipedia - 49 Aquarii -- Star in the constellation Aquarius
Wikipedia - 49 Cassiopeiae -- Binary star system in the constellation Cassiopeia
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Wikipedia - 49 Librae -- Star in the constellation Libra
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Wikipedia - 49m Stealth Fast Attack Craft -- ship class
Wikipedia - 49P/Arend-Rigaux -- Periodic comet with 6 year orbit
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Wikipedia - 49th Arizona State Legislature -- Session of the Arizona Legislature
Wikipedia - 49th Battalion (Australia) -- Australian Army infantry battalion
Wikipedia - 49th Berlin International Film Festival -- Film festival
Wikipedia - 49th International Film Festival of India -- Indian film festival
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Wikipedia - 49th Parallel (film) -- 1941 film by Michael Powell
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Wikipedia - 49,XXXXY -- Chromosomal anomaly
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Wikipedia - 4-bit
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Wikipedia - 4C-B
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Wikipedia - 4Chan
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Wikipedia - 4-Chloro-alpha-pyrrolidinovalerophenone
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Wikipedia - 4'-Dimethylamino-7,8-dihydroxyflavone
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Wikipedia - 4GL
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Wikipedia - 4-HO-DBT
Wikipedia - 4-HO-DET
Wikipedia - 4-HO-DiPT
Wikipedia - 4-HO-DPT
Wikipedia - 4-HO-DSBT
Wikipedia - 4-HO-EPT
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Wikipedia - 4-HO-McPT
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Wikipedia - 501(c) organization -- Type of tax-exempt nonprofit organization in the United States
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Wikipedia - 505 George Street, Sydney -- Australian residential skyscraper
Wikipedia - 506 Carlton -- Streetcar route in Toronto, Canada
Wikipedia - 508 Lake Shore -- Streetcar route in Toronto, Canada
Wikipedia - 508 West 24th Street -- Building in Manhattan, New York, United States
Wikipedia - 508 -- Calendar year
Wikipedia - 509 Harbourfront -- Streetcar route in Toronto, Canada
Wikipedia - 509th Composite Group -- US Air Force unit tasked with the atomic bombing of Hiroshima and Nagasaki
Wikipedia - 509th Weapons Squadron
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Wikipedia - 50 Aquarii -- Star in the constellation Aquarius
Wikipedia - 50 Botis
Wikipedia - 50 Cassiopeiae -- Star in the constellation Cassiopeia
Wikipedia - 50-cent piece (Canadian coin) -- Canadian coin
Wikipedia - 50 Cent -- American rapper, television producer, actor, and businessman from New York
Wikipedia - 50 DKK (1997) -- Danish bank note
Wikipedia - 50 First Dates -- 2004 film by Peter Segal
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Wikipedia - 50 Fremont Center -- Californian high-rise building
Wikipedia - 50ft Queenie -- 1993 song by PJ Harvey
Wikipedia - 50 Hudson Yards -- Office skyscraper under construction in Manhattan, New York
Wikipedia - 50 Miles More -- American gun control advocacy nonprofit organization
Wikipedia - 50 Million Frenchmen (film) -- 1931 film
Wikipedia - 50-Minute Fun Break -- A cappella album known for its pioneering studio effects.
Wikipedia - 50 Mission Crush
Wikipedia - 50 Most Influential (Bloomberg Markets ranking)
Wikipedia - 50P/Arend -- Periodic comet with 8 year orbit
Wikipedia - 50 Street, Edmonton -- Street in Edmonton
Wikipedia - 50s -- Sixth decade of the first century AD
Wikipedia - 50th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1977
Wikipedia - 50th Annual Grammy Awards -- American music award ceremony
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Wikipedia - 50th British Academy Film Awards -- Film Awards
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Wikipedia - 5148 Giordano
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Wikipedia - 538th Fighter-Interceptor Squadron
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Wikipedia - 555th Fighter Squadron -- US fighter squadron
Wikipedia - 555 -- Calendar year
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Wikipedia - 556 -- Calendar year
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Wikipedia - 55 Pegasi -- Star in the constellation of Pegasus
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Wikipedia - 5632 Ingelehmann
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Wikipedia - 5692 Shirao -- Asteroid
Wikipedia - 56 Andromedae -- Star in the constellation Andromeda
Wikipedia - 56 Aquarii -- Star in the constellation Aquarius
Wikipedia - 56 Artillery Lane -- Building in London Borough of Tower Hamlets
Wikipedia - 56 Ceti -- Star in the constellation Cetus
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Wikipedia - 56 Orionis -- In the constellation Orion
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Wikipedia - 56 Sagittarii -- Star in the southern constellation of Sagittarius.
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Wikipedia - 586 BC -- Calendar year
Wikipedia - 586 -- Calendar year
Wikipedia - 587 -- Calendar year
Wikipedia - 58 Aquarii -- Star in the constellation Aquarius
Wikipedia - 58 Persei -- Multiple-star system in the constellation of Perseus
Wikipedia - 58P/Jackson-Neujmin -- Periodic comet with 8 year orbit
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Wikipedia - 59 (number)
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Wikipedia - 5-Benzyloxytryptamine
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Wikipedia - 5-MeO-DiPT
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Wikipedia - 5-Methoxytryptamine
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Wikipedia - 5,N-Dimethyl-N-isopropyltryptamine
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Wikipedia - 60 (number)
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Wikipedia - 60 Sagittarii -- Star in the constellation Sagittarius
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Wikipedia - 60th Annual Grammy Awards
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Wikipedia - 61 Ursae Majoris -- Star in the Ursa Major constellation
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Wikipedia - 620s -- Decade
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Wikipedia - 636 -- Calendar year
Wikipedia - 637 -- Calendar year
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Wikipedia - 63 Ceti -- Star in the constellation of Cetus
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Wikipedia - 63 Ophiuchi -- Star in the constellation Sagittarius
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Wikipedia - 6446 -- 6446
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Wikipedia - 64 Arietis -- Star in the constellation Aries
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Wikipedia - 65 nm process
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Wikipedia - 66th Academy Awards -- Award ceremony presented by the Academy of Motion Picture Arts & Sciences for achievement in filmmaking in 1993
Wikipedia - 66th Berlin International Film Festival -- Film festival
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