TOPICS

SEE ALSO

AUTH

BOOKS

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

Bhakti-Yoga

Big_Mind,_Big_Heart

City_of_God

Education_in_the_New_Age

Enchiridion_text

Faust

Full_Circle

General_Principles_of_Kabbalah

Guru_Bhakti_Yoga

Heart_of_Matter

Hopscotch

Hymn_of_the_Universe

Infinite_Library

Integral_Life_Practice_(book)

Letters_On_Yoga

Letters_On_Yoga_I

Letters_On_Yoga_II

Letters_On_Yoga_IV

Liber_157_-_The_Tao_Teh_King

Life_without_Death

Modern_Man_in_Search_of_a_Soul

My_Burning_Heart

Plotinus_-_Complete_Works_Vol_01

Process_and_Reality

Questions_And_Answers_1929-1931

Questions_And_Answers_1950-1951

Questions_And_Answers_1953

Questions_And_Answers_1954

Questions_And_Answers_1955

Savitri

Self_Knowledge

Symposium

The_5_Dharma_Types

The_Book_of_Secrets__Keys_to_Love_and_Meditation

The_Categories

The_Divine_Companion

The_Divine_Milieu

The_Externalization_of_the_Hierarchy

The_Golden_Bough

The_Gospel_of_Sri_Ramakrishna

The_Imitation_of_Christ

The_Integral_Yoga

The_Ladder_of_Divine_Ascent

The_Mother_With_Letters_On_The_Mother

The_Neverending_Story

The_Republic

The_Seals_of_Wisdom

The_Study_and_Practice_of_Yoga

The_Synthesis_Of_Yoga

The_Use_and_Abuse_of_History

The_Way_of_Perfection

The_Wit_and_Wisdom_of_Alfred_North_Whitehead

The_Yoga_Sutras

Toward_the_Future

Twilight_of_the_Idols

Words_Of_The_Mother_II

Words_Of_The_Mother_III

IN CHAPTERS TITLE

07.26_-_Offering_and_Surrender

08.31_-_Personal_Effort_and_Surrender

08.32_-_The_Surrender_of_an_Inner_Warrior

1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita

1.2.07_-_Surrender

1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE

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

1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality

1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress

1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience

1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time

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

1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats

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

1951-04-28_-_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

1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity

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

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

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

1956-08-15_-_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

1.ct_-_Surrendering

1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive

2.02_-_Surrender,_Self-Offering_and_Consecration

2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender

2.10_-_THE_MASTER_AND_NARENDRA

2.3.01_-_Aspiration_and_Surrender_to_the_Mother

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT

00.03_-_Upanishadic_Symbolism

0.00_-_INTRODUCTION

0.00_-_The_Book_of_Lies_Text

0.00_-_THE_GOSPEL_PREFACE

0.00_-_The_Wellspring_of_Reality

0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality

0.02_-_Letters_to_a_Sadhak

0.02_-_The_Three_Steps_of_Nature

0.03_-_III_-_The_Evening_Sittings

0.03_-_The_Threefold_Life

0.05_-_The_Synthesis_of_the_Systems

0.06_-_Letters_to_a_Young_Sadhak

0.07_-_Letters_to_a_Sadhak

0.08_-_Letters_to_a_Young_Captain

01.01_-_A_Yoga_of_the_Art_of_Life

01.01_-_The_One_Thing_Needful

01.01_-_The_Symbol_Dawn

01.03_-_Mystic_Poetry

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

01.07_-_Blaise_Pascal_(1623-1662)

01.08_-_Walter_Hilton:_The_Scale_of_Perfection

0.10_-_Letters_to_a_Young_Captain

0.11_-_Letters_to_a_Sadhak

0.13_-_Letters_to_a_Student

0.14_-_Letters_to_a_Sadhak

0_1955-04-04

0_1955-10-19

0_1956-10-07

0_1957-07-03

0_1958-05-10

0_1958-06-06_-_Supramental_Ship

0_1958-07-05

0_1958-07-06

0_1958-10-25_-_to_go_out_of_your_body

0_1958-11-15

0_1958-12-24

0_1958-12-28

0_1959-05-19_-_Ascending_and_Descending_paths

0_1959-06-07

0_1960-05-16

0_1960-06-04

0_1960-10-11

0_1960-12-23

0_1961-01-22

0_1961-02-07

0_1961-02-11

0_1961-04-29

0_1961-05-30

0_1961-06-02

0_1961-07-28

0_1961-08-02

0_1961-12-20

0_1962-01-09

0_1962-01-12_-_supramental_ship

0_1962-01-27

0_1962-02-13

0_1962-04-03

0_1962-05-29

0_1962-06-27

0_1962-06-30

0_1962-07-04

0_1962-08-08

0_1963-01-14

0_1963-01-30

0_1963-02-15

0_1963-02-19

0_1963-02-21

0_1963-03-13

0_1963-03-27

0_1963-06-22

0_1963-07-10

0_1963-08-10

0_1963-10-19

0_1963-11-04

0_1963-11-23

0_1963-12-14

0_1963-12-18

0_1964-09-30

0_1965-02-19

0_1965-03-20

0_1965-03-24

0_1965-06-09

0_1965-09-25

0_1965-11-23

0_1965-12-31

0_1966-01-08

0_1966-02-19

0_1966-03-09

0_1966-04-27

0_1966-05-14

0_1966-06-02

0_1966-07-09

0_1966-08-03

0_1966-09-21

0_1966-09-28

0_1966-10-19

0_1966-11-26

0_1967-01-04

0_1967-01-31

0_1967-02-18

0_1967-03-02

0_1967-04-12

0_1967-04-15

0_1967-05-20

0_1967-05-24

0_1967-08-19

0_1967-09-30

0_1967-11-15

0_1967-11-22

0_1967-12-06

0_1967-12-16

0_1967-12-20

0_1968-02-10

0_1968-04-03

0_1968-04-10

0_1968-05-04

0_1968-05-18

0_1968-06-08

0_1968-06-15

0_1968-08-28

0_1968-09-21

0_1968-10-05

0_1968-10-26

0_1968-11-27

0_1968-12-04

0_1969-02-19

0_1969-02-26

0_1969-04-19

0_1969-04-23

0_1969-08-16

0_1969-10-18

0_1969-11-08

0_1969-11-15

0_1969-11-22

0_1969-12-13

0_1969-12-24

0_1970-01-17

0_1970-01-28

0_1970-01-31

0_1970-03-28

0_1970-04-04

0_1970-05-13

0_1970-06-06

0_1970-06-17

0_1970-06-20

0_1970-07-04

0_1970-08-05

0_1971-04-07

0_1971-04-17

0_1971-06-23

0_1971-07-28

0_1971-08-18

0_1971-10-16

0_1971-10-20

0_1971-10-27

0_1971-11-13

0_1971-12-11

0_1971-12-18

0_1971-12-29b

0_1972-01-08

0_1972-02-02

0_1972-02-10

0_1972-03-08

0_1972-04-05

0_1972-06-14

0_1972-08-19

0_1972-08-30

0_1972-09-13

0_1972-10-07

0_1972-10-11

0_1972-10-21

0_1973-03-24

0_1973-05-09

02.01_-_A_Vedic_Story

02.01_-_Metaphysical_Thought_and_the_Supreme_Truth

02.01_-_The_World_War

02.05_-_Robert_Graves

02.06_-_Boris_Pasternak

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life

02.08_-_Jules_Supervielle

02.09_-_The_Way_to_Unity

02.09_-_Two_Mystic_Poems_in_Modern_French

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind

02.11_-_Hymn_to_Darkness

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind

02.12_-_The_Heavens_of_the_Ideal

02.13_-_On_Social_Reconstruction

02.14_-_The_World-Soul

03.01_-_Humanism_and_Humanism

03.02_-_The_Adoration_of_the_Divine_Mother

03.03_-_Arjuna_or_the_Ideal_Disciple

03.03_-_The_House_of_the_Spirit_and_the_New_Creation

03.04_-_The_Body_Human

03.04_-_The_Vision_and_the_Boon

03.04_-_Towardsa_New_Ideology

03.06_-_Divine_Humanism

03.07_-_Some_Thoughts_on_the_Unthinkable

04.01_-_The_March_of_Civilisation

04.02_-_The_Growth_of_the_Flame

05.01_-_Of_Love_and_Aspiration

05.02_-_Of_the_Divine_and_its_Help

05.03_-_Of_Desire_and_Atonement

05.05_-_In_Quest_of_Reality

05.07_-_Man_and_Superman

05.08_-_True_Charity

05.15_-_Sartrian_Freedom

05.24_-_Process_of_Purification

05.33_-_Caesar_versus_the_Divine

06.01_-_The_Word_of_Fate

06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain

06.27_-_To_Learn_and_to_Understand

06.30_-_Sweet_Holy_Tears

07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge

07.04_-_The_Triple_Soul-Forces

07.05_-_The_Finding_of_the_Soul

07.13_-_Divine_Justice

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

07.32_-_The_Yogic_Centres

08.03_-_Death_in_the_Forest

08.17_-_Psychological_Perfection

08.27_-_Value_of_Religious_Exercises

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

09.01_-_Towards_the_Black_Void

09.04_-_The_Divine_Grace

09.11_-_The_Supramental_Manifestation_and_World_Change

10.01_-_A_Dream

10.01_-_The_Dream_Twilight_of_the_Ideal

10.03_-_The_Debate_of_Love_and_Death

1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA

1.00_-_Main

1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS

1.01_-_Adam_Kadmon_and_the_Evolution

1.01_-_Archetypes_of_the_Collective_Unconscious

1.01_-_BOOK_THE_FIRST

1.01_-_Economy

1.01f_-_Introduction

1.01_-_Foreward

1.01_-_Fundamental_Considerations

1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?

1.01_-_Introduction

1.01_-_Isha_Upanishad

1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING

1.01_-_MASTER_AND_DISCIPLE

1.01_-_MAXIMS_AND_MISSILES

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_renunciation_of_the_world

1.01_-_Our_Demand_and_Need_from_the_Gita

1.01_-_Principles_of_Practical_Psycho_therapy

1.01_-_Proem

1.01_-_SAMADHI_PADA

1.01_-_The_First_Steps

1.01_-_The_Four_Aids

1.01_-_The_Human_Aspiration

1.01_-_The_King_of_the_Wood

1.01_-_The_Lord_of_hosts

1.01_-_The_Mental_Fortress

1.01_-_The_True_Aim_of_Life

1.01_-_To_Watanabe_Sukefusa

1.01_-_Two_Powers_Alone

1.02.3.2_-_Knowledge_and_Ignorance

10.23_-_Prayers_and_Meditations_of_the_Mother

1.02.4.2_-_Action_and_the_Divine_Will

10.24_-_Savitri

1.02.9_-_Conclusion_and_Summary

1.02_-_BEFORE_THE_CITY-GATE

1.02_-_BOOK_THE_SECOND

1.02_-_In_the_Beginning

1.02_-_IN_THE_COMPANY_OF_DEVOTEES

1.02_-_Karma_Yoga

1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS

1.02_-_On_detachment

1.02_-_On_the_Knowledge_of_God.

1.02_-_Prayer_of_Parashara_to_Vishnu

1.02_-_SADHANA_PADA

1.02_-_Self-Consecration

1.02_-_Shakti_and_Personal_Effort

1.02_-_SOCIAL_HEREDITY_AND_PROGRESS

1.02_-_Substance_Is_Eternal

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_Development_of_Sri_Aurobindos_Thought

1.02_-_The_Doctrine_of_the_Mystics

1.02_-_The_Necessity_of_Magick_for_All

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_-_What_is_Psycho_therapy?

1.032_-_Our_Concept_of_God

10.33_-_On_Discipline

10.34_-_Effort_and_Grace

10.36_-_Cling_to_Truth

1.03_-_A_Parable

1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP

1.03_-_BOOK_THE_THIRD

1.03_-_Hymns_of_Gritsamada

1.03_-_Meeting_the_Master_-_Meeting_with_others

1.03_-_Preparing_for_the_Miraculous

1.03_-_Questions_and_Answers

1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita

1.03_-_Some_Practical_Aspects

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_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The

1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces

1.03_-_THE_GRAND_OPTION

1.03_-_The_House_Of_The_Lord

1.03_-_The_Human_Disciple

1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON

1.03_-_The_Sephiros

1.03_-_The_Syzygy_-_Anima_and_Animus

1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic

1.03_-_The_Uncreated

1.03_-_To_Layman_Ishii

1.03_-_VISIT_TO_VIDYASAGAR

1.04_-_ADVICE_TO_HOUSEHOLDERS

1.04_-_Body,_Soul_and_Spirit

1.04_-_BOOK_THE_FOURTH

1.04_-_Communion

1.04_-_Feedback_and_Oscillation

1.04_-_GOD_IN_THE_WORLD

1.04_-_Hymns_of_Bharadwaja

1.04_-_Magic_and_Religion

1.04_-_Money

1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)

1.04_-_On_blessed_and_ever-memorable_obedience

1.04_-_Reality_Omnipresent

1.04_-_Relationship_with_the_Divine

1.04_-_Religion_and_Occultism

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_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_Gods_of_the_Veda

1.04_-_The_Paths

1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice

1.04_-_Wherefore_of_World?

1.05_-_2010_and_1956_-_Doomsday?

1.053_-_A_Very_Important_Sadhana

1.05_-_Bhakti_Yoga

1.05_-_BOOK_THE_FIFTH

1.05_-_CHARITY

1.05_-_Christ,_A_Symbol_of_the_Self

1.05_-_Hymns_of_Bharadwaja

1.05_-_Mental_Education

1.05_-_Morality_and_War

1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.

1.05_-_Pratyahara_and_Dharana

1.05_-_Prayer

1.05_-_Ritam

1.05_-_Some_Results_of_Initiation

1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being

1.05_-_The_Creative_Principle

1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN

1.05_-_THE_MASTER_AND_KESHAB

1.05_-_True_and_False_Subjectivism

1.05_-_Vishnu_as_Brahma_creates_the_world

1.05_-_War_And_Politics

1.05_-_Yoga_and_Hypnotism

1.06_-_Agni_and_the_Truth

1.06_-_Being_Human_and_the_Copernican_Principle

1.06_-_BOOK_THE_SIXTH

1.06_-_Definition_of_Tragedy.

1.06_-_Dhyana

1.06_-_Hymns_of_Parashara

1.06_-_Magicians_as_Kings

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD

1.06_-_On_Induction

1.06_-_On_Thought

1.06_-_Psycho_therapy_and_a_Philosophy_of_Life

1.06_-_Raja_Yoga

1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life

1.06_-_The_Desire_to_be

1.06_-_THE_FOUR_GREAT_ERRORS

1.06_-_The_Four_Powers_of_the_Mother

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_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.

1.06_-_The_Three_Schools_of_Magick_1

1.06_-_The_Transformation_of_Dream_Life

1.06_-_Yun_Men's_Every_Day_is_a_Good_Day

1.075_-_Self-Control,_Study_and_Devotion_to_God

1.07_-_BOOK_THE_SEVENTH

1.07_-_Bridge_across_the_Afterlife

1.07_-_Incarnate_Human_Gods

1.07_-_Note_on_the_word_Go

1.07_-_On_mourning_which_causes_joy.

1.07_-_Past,_Present_and_Future

1.07_-_Production_of_the_mind-born_sons_of_Brahma

1.07_-_Savitri

1.07_-_Standards_of_Conduct_and_Spiritual_Freedom

1.07_-_The_Ego_and_the_Dualities

1.07_-_The_Farther_Reaches_of_Human_Nature

1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND

1.07_-_The_Infinity_Of_The_Universe

1.07_-_The_Literal_Qabalah_(continued)

1.07_-_The_Primary_Data_of_Being

1.07_-_The_Process_of_Evolution

1.07_-_The_Prophecies_of_Nostradamus

1.07_-_The_Psychic_Center

1.08_-_Adhyatma_Yoga

1.08a_-_The_Ladder

1.08_-_Attendants

1.08_-_BOOK_THE_EIGHTH

1.08_-_Civilisation_and_Barbarism

1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER

1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis.

1.08_-_Psycho_therapy_Today

1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB

1.08_-_Sri_Aurobindos_Descent_into_Death

1.08_-_The_Depths_of_the_Divine

1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda

1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR

1.08_-_The_Methods_of_Vedantic_Knowledge

1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training

1.08_-_The_Supreme_Will

1.08_-_The_Synthesis_of_Movement

1.09_-_ADVICE_TO_THE_BRAHMOS

1.09_-_BOOK_THE_NINTH

1.09_-_Concentration_-_Its_Spiritual_Uses

1.09_-_Equality_and_the_Annihilation_of_Ego

1.09_-_FAITH_IN_PEACE

1.09_-_Fundamental_Questions_of_Psycho_therapy

1.09_-_Legend_of_Lakshmi

1.09_-_Man_-_About_the_Body

1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE

1.09_-_Talks

1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.

1.09_-_The_Guardian_of_the_Threshold

1.09_-_The_Worship_of_Trees

1.1.01_-_Seeking_the_Divine

11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation

1.1.02_-_The_Aim_of_the_Integral_Yoga

11.02_-_The_Golden_Life-line

11.06_-_The_Mounting_Fire

1.10_-_Aesthetic_and_Ethical_Culture

1.10_-_BOOK_THE_TENTH

1.10_-_Concentration_-_Its_Practice

1.10_-_Fate_and_Free-Will

1.10_-_Foresight

1.10_-_Laughter_Of_The_Gods

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_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)

1.10_-_Theodicy_-_Nature_Makes_No_Mistakes

1.10_-_The_Secret_of_the_Veda

1.10_-_The_Three_Modes_of_Nature

1.10_-_The_Yoga_of_the_Intelligent_Will

11.11_-_The_Ideal_Centre

1.11_-_Correspondence_and_Interviews

1.11_-_FAITH_IN_MAN

1.11_-_GOOD_AND_EVIL

1.11_-_Oneness

1.11_-_The_Kalki_Avatar

1.11_-_The_Master_of_the_Work

1.1.1_-_The_Mind_and_Other_Levels_of_Being

1.11_-_The_Second_Genesis

1.11_-_The_Seven_Rivers

1.11_-_The_Three_Purushas

1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR

1.12_-_BOOK_THE_TWELFTH

1.1.2_-_Commentary

1.12_-_Delight_of_Existence_-_The_Solution

1.12_-_Further_Magical_Aids

1.12_-_God_Departs

1.1.2_-_Intellect_and_the_Intellectual

1.12_-_The_Divine_Work

1.12_-_THE_FESTIVAL_AT_PNIHTI

1.12_-_Truth_and_Knowledge

1.13_-_Conclusion_-_He_is_here

1.13_-_Gnostic_Symbols_of_the_Self

1.13_-_Knowledge,_Error,_and_Probably_Opinion

1.13_-_Reason_and_Religion

1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT

1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES

1.13_-_THE_MASTER_AND_M.

1.13_-_The_Supermind_and_the_Yoga_of_Works

1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.

1.13_-_Under_the_Auspices_of_the_Gods

1.14_-_Bibliography

1.14_-_Descendants_of_Prithu

1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS

1.14_-_Postscript

1.14_-_The_Limits_of_Philosophical_Knowledge

1.1.4_-_The_Physical_Mind_and_Sadhana

1.14_-_The_Structure_and_Dynamics_of_the_Self

1.14_-_The_Supermind_as_Creator

1.15_-_In_the_Domain_of_the_Spirit_Beings

1.15_-_LAST_VISIT_TO_KESHAB

1.15_-_Prayers

1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE

1.15_-_The_Value_of_Philosophy

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

1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic

1.16_-_MARTHAS_GARDEN

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_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?

1.17_-_M._AT_DAKSHINEWAR

1.17_-_Religion_as_the_Law_of_Life

1.17_-_The_Burden_of_Royalty

1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas

1.17_-_The_Transformation

1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son

1.18_-_M._AT_DAKSHINESWAR

1.18_-_THE_HEART_OF_THE_PROBLEM

1.18_-_The_Human_Fathers

1.18_-_The_Infrarational_Age_of_the_Cycle

1.18_-_The_Perils_of_the_Soul

1.19_-_Equality

1.19_-_Life

1.19_-_The_Curve_of_the_Rational_Age

1.19_-_THE_MASTER_AND_HIS_INJURED_ARM

1.19_-_The_Practice_of_Magical_Evocation

1.200-1.224_Talks

1.2.01_-_The_Call_and_the_Capacity

1.2.02_-_Qualities_Needed_for_Sadhana

1.2.03_-_Purity

1.2.04_-_Sincerity

1.2.05_-_Aspiration

12.05_-_Beauty

12.06_-_The_Hero_and_the_Nymph

1.2.07_-_Surrender

1.2.08_-_Faith

1.20_-_Death,_Desire_and_Incapacity

1.20_-_Equality_and_Knowledge

1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?

1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS

1.20_-_Tabooed_Persons

1.2.10_-_Opening

1.2.11_-_Patience_and_Perseverance

1.21_-_Families_of_the_Daityas

1.21_-_Tabooed_Things

1.21_-_The_Ascent_of_Life

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_-_Tabooed_Words

1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age

1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.

1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE

1.23_-_The_Double_Soul_in_Man

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_-_PUNDIT_SHASHADHAR

1.24_-_RITUAL,_SYMBOL,_SACRAMENT

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_-_SPIRITUAL_EXERCISES

1.25_-_Temporary_Kings

1.25_-_The_Knot_of_Matter

1.26_-_FESTIVAL_AT_ADHARS_HOUSE

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_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.

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_-_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.

1.300_-_1.400_Talks

1.3.01_-_Peace__The_Basis_of_the_Sadhana

1.3.02_-_Equality__The_Chief_Support

1.3.03_-_Quiet_and_Calm

13.06_-_The_Passing_of_Satyavan

1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.

1.31_-_Adonis_in_Cyprus

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_Ritual_of_Adonis

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.

1.3.5.05_-_The_Path

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_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.

1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.

1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135

1.400_-_1.450_Talks

1.4.02_-_The_Divine_Force

1.4.03_-_The_Guru

14.06_-_Liberty,_Self-Control_and_Friendship

14.07_-_A_Review_of_Our_Ashram_Life

1.42_-_This_Self_Introversion

1.439

1.43_-_Dionysus

1.44_-_Demeter_and_Persephone

1.450_-_1.500_Talks

1.46_-_Selfishness

1.46_-_The_Corn-Mother_in_Many_Lands

1.47_-_Lityerses

1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur

1.49_-_Ancient_Deities_of_Vegetation_as_Animals

15.05_-_Twin_Prayers

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_-_The_Propitation_of_Wild_Animals_By_Hunters

1.550_-_1.600_Talks

1.56_-_The_Public_Expulsion_of_Evils

1.57_-_Public_Scapegoats

16.02_-_Mater_Dolorosa

1.60_-_Between_Heaven_and_Earth

1.62_-_The_Fire-Festivals_of_Europe

1.63_-_The_Interpretation_of_the_Fire-Festivals

1.65_-_Balder_and_the_Mistletoe

1.67_-_The_External_Soul_in_Folk-Custom

1.68_-_The_God-Letters

1.68_-_The_Golden_Bough

17.11_-_A_Prayer

1.78_-_Sore_Spots

18.04_-_Modern_Poems

18.05_-_Ashram_Poets

1912_11_26p

1912_12_03p

1913_11_28p

1914_01_04p

1914_03_08p

1914_03_17p

1914_03_20p

1914_04_03p

1914_04_07p

1914_04_23p

1914_07_04p

1914_07_06p

1914_07_10p

1914_07_22p

1914_08_16p

1914_08_18p

1914_08_24p

1914_08_25p

1914_09_05p

1914_10_10p

1914_11_10p

1914_12_04p

1914_12_22p

1915_01_17p

1915_04_19p

1915_05_24p

1915_11_26p

1916_06_07p

1916_12_08p

1916_12_30p

1917_03_27p

1918_07_12p

1918_10_10p

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

1929-05-12_-_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

1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness

1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity

1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony

1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality

1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress

1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience

1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation

1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time

1951-03-08_-_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

1951-03-17_-_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

1951-03-24_-_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

1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents

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

1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats

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

1951-04-26_-_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

1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will

1953-04-01

1953-05-13

1953-05-20

1953-07-15

1953-11-04

1953-11-25

1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity

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

1954-07-07_-_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

1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties

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

1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity

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

1955-03-30_-_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

1955-06-15_-_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

1955-06-29_-_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

1955-07-20_-_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

1955-11-09_-_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

1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly

1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world

1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections

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

1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights

1956-06-20_-_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

1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light

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

1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love

1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike

1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body

1956-11-28_-_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

1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere

1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life

1957-12-18_-_Modern_science_and_illusion_-_Value_of_experience,_its_transforming_power_-_Supramental_power,_first_aspect_to_manifest

1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power

1958-07-23_-_How_to_develop_intuition_-_Concentration

1958_10_17

1958-10-29_-_Mental_self-sufficiency_-_Grace

1960_07_13

1961_05_21?_-_62

1963_11_04

1965_12_26?

1966_07_06

1969_10_17

1969_11_13

1969_12_22

1970_02_01

1970_02_07

1970_02_09

1970_03_15

1970_04_07

1970_04_11

1970_04_22_-_482

1970_04_24_-_497

1970_06_04

1.A_-_ANTHROPOLOGY,_THE_SOUL

1.ac_-_A_Birthday

1.ac_-_Happy_Dust

1.ac_-_On_-_On_-_Poet

1.ac_-_Power

1.anon_-_Enuma_Elish_(When_on_high)

1.anon_-_The_Epic_of_Gilgamesh_Tablet_VII

1.anon_-_The_Poem_of_Antar

1.bts_-_Invocation

1.ct_-_Surrendering

1.dd_-_So_priceless_is_the_birth,_O_brother

1f.lovecraft_-_At_the_Mountains_of_Madness

1f.lovecraft_-_He

1f.lovecraft_-_Herbert_West-Reanimator

1f.lovecraft_-_In_the_Vault

1f.lovecraft_-_Out_of_the_Aeons

1f.lovecraft_-_The_Battle_that_Ended_the_Century

1f.lovecraft_-_The_Call_of_Cthulhu

1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward

1f.lovecraft_-_The_Challenge_from_Beyond

1f.lovecraft_-_The_Crawling_Chaos

1f.lovecraft_-_The_Curse_of_Yig

1f.lovecraft_-_The_Disinterment

1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath

1f.lovecraft_-_The_Dunwich_Horror

1f.lovecraft_-_The_Electric_Executioner

1f.lovecraft_-_The_Green_Meadow

1f.lovecraft_-_The_Horror_at_Martins_Beach

1f.lovecraft_-_The_Horror_in_the_Burying-Ground

1f.lovecraft_-_The_Horror_in_the_Museum

1f.lovecraft_-_The_Last_Test

1f.lovecraft_-_The_Lurking_Fear

1f.lovecraft_-_The_Mound

1f.lovecraft_-_The_Music_of_Erich_Zann

1f.lovecraft_-_The_Night_Ocean

1f.lovecraft_-_The_Shadow_out_of_Time

1f.lovecraft_-_The_Shunned_House

1f.lovecraft_-_The_Temple

1f.lovecraft_-_The_Whisperer_in_Darkness

1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key

1f.lovecraft_-_Two_Black_Bottles

1.fs_-_Hero_And_Leander

1.fs_-_Hymn_To_Joy

1.fs_-_Melancholy_--_To_Laura

1.fs_-_Resignation

1.fs_-_The_Artists

1.fs_-_The_Celebrated_Woman_-_An_Epistle_By_A_Married_Man

1.fs_-_The_Eleusinian_Festival

1.fs_-_The_Fugitive

1.fs_-_The_Invincible_Armada

1.fs_-_The_Lay_Of_The_Bell

1.fs_-_To_Minna

1.hs_-_Bloom_Like_a_Rose

1.hs_-_Lady_That_Hast_My_Heart

1.hs_-_Silence

1.jk_-_Endymion_-_Book_I

1.jk_-_Endymion_-_Book_IV

1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary

1.jk_-_Two_Sonnets_On_Fame

1.jlb_-_Rosas

1.jr_-_If_I_Weep

1.jr_-_I_Have_Been_Tricked_By_Flying_Too_Close

1.jr_-_The_grapes_of_my_body_can_only_become_wine

1.jr_-_You_and_I_have_spoken_all_these_words

1.jr_-_Zero_Circle

1.jwvg_-_The_Sea-Voyage

1.lovecraft_-_Halloween_In_A_Suburb

1.lovecraft_-_Nemesis

1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme

1.lovecraft_-_The_Peace_Advocate

1.ltp_-_What_is_Tao?

1.lyb_-_Where_I_wander_--_You!

1.mb_-_Dark_Friend,_what_can_I_say?

1.nmdv_-_The_thundering_resonance_of_the_Word

1.nmdv_-_Thou_art_the_Creator,_Thou_alone_art_my_friend

1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude

1.pbs_-_Arethusa

1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811

1.pbs_-_A_Vision_Of_The_Sea

1.pbs_-_Hellas_-_A_Lyrical_Drama

1.pbs_-_Julian_and_Maddalo_-_A_Conversation

1.pbs_-_Loves_Rose

1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni

1.pbs_-_Ode_To_Liberty

1.pbs_-_Ode_To_Naples

1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant

1.pbs_-_Pater_Omnipotens

1.pbs_-_Prometheus_Unbound

1.pbs_-_Queen_Mab_-_Part_I.

1.pbs_-_Queen_Mab_-_Part_VIII.

1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue

1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts

1.pbs_-_The_Daemon_Of_The_World

1.pbs_-_The_Drowned_Lover

1.pbs_-_The_Mask_Of_Anarchy

1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII

1.pbs_-_The_Witch_Of_Atlas

1.pbs_-_To_The_Lord_Chancellor

1.pbs_-_To_William_Shelley

1.pbs_-_When_The_Lamp_Is_Shattered

1.poe_-_Eureka_-_A_Prose_Poem

1.poe_-_Sonnet-_Silence

1.poe_-_Tamerlane

1.rajh_-_God_Pursues_Me_Everywhere

1.rajh_-_Intimate_Hymn

1.rajh_-_The_Word_Most_Precious

1.rb_-_Cleon

1.rb_-_Confessions

1.rb_-_In_A_Gondola

1.rb_-_Paracelsus_-_Part_III_-_Paracelsus

1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains

1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'

1.rb_-_Sordello_-_Book_the_Fifth

1.rb_-_Sordello_-_Book_the_First

1.rb_-_Sordello_-_Book_the_Fourth

1.rb_-_Sordello_-_Book_the_Sixth

1.rb_-_Sordello_-_Book_the_Third

1.rb_-_Waring

1.rmr_-_Child_In_Red

1.rmr_-_Elegy_X

1.rt_-_Fireflies

1.rt_-_Gitanjali

1.rt_-_Give_Me_Strength

1.rt_-_Lord_Of_My_Life

1.rt_-_My_Pole_Star

1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk

1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive

1.rt_-_The_Journey

1.rwe_-_Astrae

1.rwe_-_Hamatreya

1.rwe_-_May-Day

1.rwe_-_Merlin_I

1.rwe_-_Ode_-_Inscribed_to_W.H._Channing

1.rwe_-_Solution

1.rwe_-_Uriel

1.sjc_-_Loves_Living_Flame

1.srm_-_The_Marital_Garland_of_Letters

1.tm_-_Stranger

1.tr_-_The_Plants_And_Flowers

1.wby_-_The_Crazed_Moon

1.wby_-_The_Two_Kings

1.whitman_-_Of_Him_I_Love_Day_And_Night

1.whitman_-_O_Star_Of_France

1.whitman_-_Poems_Of_Joys

1.whitman_-_Song_of_Myself

1.whitman_-_Song_Of_Myself-_XLV

1.whitman_-_Song_Of_Myself-_XXXV

1.whitman_-_Song_Of_The_Broad-Axe

1.whitman_-_Song_Of_The_Exposition

1.whitman_-_These,_I,_Singing_In_Spring

1.whitman_-_To_Rich_Givers

1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons

1.ww_-_A_Flower_Garden_At_Coleorton_Hall,_Leicestershire.

1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]

1.ww_-_Book_Fourth_[Summer_Vacation]

1.ww_-_Book_Ninth_[Residence_in_France]

1.ww_-_Character_Of_The_Happy_Warrior

1.ww_-_Composed_During_A_Storm

1.ww_-_On_The_Same_Occasion

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_French_Army_In_Russia,_1812-13

1.ww_-_The_Highland_Broach

1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816

1.ww_-_The_Two_Thieves-_Or,_The_Last_Stage_Of_Avarice

1.ww_-_The_Waggoner_-_Canto_First

1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811

1.ww_-_Written_Upon_A_Blank_Leaf_In_The_Complete_Angler.

1.ww_-_Yarrow_Revisited

20.06_-_Translations_in_French

2.01_-_AT_THE_STAR_THEATRE

2.01_-_Habit_1__Be_Proactive

2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable

2.01_-_Mandala_One

2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God

2.01_-_The_Mother

2.01_-_The_Road_of_Trials

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_-_On_Letters

2.02_-_Surrender,_Self-Offering_and_Consecration

2.02_-_THE_DURGA_PUJA_FESTIVAL

2.02_-_THE_EXPANSION_OF_LIFE

2.02_-_The_Synthesis_of_Devotion_and_Knowledge

2.02_-_UPON_THE_BLESSED_ISLES

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_-_THE_ENIGMA_OF_BOLOGNA

2.03_-_THE_MASTER_IN_VARIOUS_MOODS

2.03_-_The_Mother-Complex

2.03_-_The_Purified_Understanding

2.03_-_The_Pyx

2.04_-_Absence_Of_Secondary_Qualities

2.04_-_ADVICE_TO_ISHAN

2.04_-_Agni,_the_Illumined_Will

2.04_-_On_Art

2.04_-_Positive_Aspects_of_the_Mother-Complex

2.04_-_The_Secret_of_Secrets

2.05_-_Apotheosis

2.05_-_Aspects_of_Sadhana

2.05_-_Infinite_Worlds

2.05_-_Renunciation

2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination

2.05_-_The_Divine_Truth_and_Way

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_-_Reality_and_the_Cosmic_Illusion

2.06_-_The_Wand

2.06_-_WITH_VARIOUS_DEVOTEES

2.06_-_Works_Devotion_and_Knowledge

2.07_-_BANKIM_CHANDRA

2.07_-_On_Congress_and_Politics

2.07_-_The_Mother__Relations_with_Others

2.07_-_The_Upanishad_in_Aphorism

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_-_The_Branches_of_The_Archetypal_Man

2.08_-_Victory_over_Falsehood

2.09_-_On_Sadhana

2.09_-_THE_MASTERS_BIRTHDAY

2.09_-_The_Pantacle

2.09_-_The_Release_from_the_Ego

2.09_-_The_World_of_Points

2.0_-_THE_ANTICHRIST

2.1.01_-_The_Central_Process_of_the_Sadhana

2.1.02_-_Combining_Work,_Meditation_and_Bhakti

2.1.02_-_Love_and_Death

2.1.03_-_Man_and_Superman

2.10_-_Knowledge_by_Identity_and_Separative_Knowledge

2.10_-_THE_MASTER_AND_NARENDRA

2.10_-_The_Realisation_of_the_Cosmic_Self

2.11_-_The_Boundaries_of_the_Ignorance

2.11_-_The_Guru

2.11_-_The_Modes_of_the_Self

2.1.1_-_The_Nature_of_the_Vital

2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect

2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA

2.12_-_THE_MASTERS_REMINISCENCES

2.1.2_-_The_Vital_and_Other_Levels_of_Being

2.12_-_The_Way_and_the_Bhakta

2.1.3.1_-_Students

2.13_-_On_Psychology

2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH

2.1.3_-_Wrong_Movements_of_the_Vital

2.1.4.2_-_Teaching

2.14_-_AT_RAMS_HOUSE

2.14_-_On_Movements

2.1.4_-_The_Lower_Vital_Being

2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil

2.14_-_The_Unpacking_of_God

2.1.5.2_-_Languages

2.1.5.4_-_Arts

2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE

2.15_-_On_the_Gods_and_Asuras

2.16_-_The_15th_of_August

2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence

2.16_-_VISIT_TO_NANDA_BOSES_HOUSE

2.1.7.05_-_On_the_Inspiration_and_Writing_of_the_Poem

2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem

2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES

2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature

2.18_-_January_1939

2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR

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

2.2.01_-_The_Problem_of_Consciousness

2.2.01_-_Work_and_Yoga

2.2.02_-_The_True_Being_and_the_True_Consciousness

2.2.03_-_The_Divine_Force_in_Work

2.2.03_-_The_Psychic_Being

22.04_-_On_The_Brink(I)

2.2.04_-_Practical_Concerns_in_Work

22.05_-_On_The_Brink(2)

2.20_-_Chance

2.20_-_Nov-Dec_1939

2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding

2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES

2.21_-_1940

2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR

2.21_-_The_Order_of_the_Worlds

2.21_-_Towards_the_Supreme_Secret

2.22_-_1941-1943

2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality

2.22_-_THE_MASTER_AT_COSSIPORE

2.22_-_THE_STILLEST_HOUR

2.22_-_The_Supreme_Secret

2.22_-_Vijnana_or_Gnosis

2.2.3_-_Depression_and_Despondency

2.23_-_The_Core_of_the_Gita.s_Meaning

2.23_-_THE_MASTER_AND_BUDDHA

2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity

2.24_-_The_Evolution_of_the_Spiritual_Man

2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES

2.24_-_The_Message_of_the_Gita

2.25_-_AFTER_THE_PASSING_AWAY

2.25_-_List_of_Topics_in_Each_Talk

2.25_-_The_Triple_Transformation

2.26_-_The_Ascent_towards_Supermind

2.26_-_The_First_and_Second_Unions

2.2.7.01_-_Some_General_Remarks

2.27_-_The_Gnostic_Being

2.28_-_The_Divine_Life

2.3.01_-_Aspiration_and_Surrender_to_the_Mother

2.3.01_-_Concentration_and_Meditation

2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace

2.3.03_-_Integral_Yoga

2.3.03_-_The_Mother's_Presence

2.3.04_-_The_Mother's_Force

2.3.05_-_Sadhana_through_Work_for_the_Mother

2.3.06_-_The_Mind

2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences

2.3.07_-_The_Vital_Being_and_Vital_Consciousness

2.3.08_-_The_Mother's_Help_in_Difficulties

2.3.1_-_Ego_and_Its_Forms

2.3.2_-_Desire

2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love

2.4.02.08_-_Contact_with_the_Divine

2.4.02_-_Bhakti,_Devotion,_Worship

24.05_-_Vision_of_Dante

2.4.1_-_Human_Relations_and_the_Spiritual_Life

25.05_-_HYMN_TO_DARKNESS

26.09_-_Le_Periple_d_Or_(Pome_dans_par_Yvonne_Artaud)

27.01_-_The_Golden_Harvest

28.01_-_Observations

2_-_Other_Hymns_to_Agni

30.01_-_World-Literature

3.00.2_-_Introduction

30.05_-_Rhythm_in_Poetry

30.08_-_Poetry_and_Mantra

3.00_-_Hymn_To_Pan

3.00_-_Introduction

30.11_-_Modern_Poetry

30.14_-_Rabindranath_and_Modernism

30.18_-_Boris_Pasternak

3.01_-_INTRODUCTION

3.01_-_Love_and_the_Triple_Path

3.01_-_Sincerity

3.01_-_The_Principles_of_Ritual

3.01_-_The_Soul_World

3.02_-_King_and_Queen

3.02_-_Mysticism

3.02_-_SOL

3.02_-_The_Great_Secret

3.02_-_The_Practice_Use_of_Dream-Analysis

3.03_-_Faith_and_the_Divine_Grace

3.03_-_The_Ascent_to_Truth

3.03_-_The_Consummation_of_Mysticism

3.03_-_THE_MODERN_EARTH

3.03_-_The_Soul_Is_Mortal

3.03_-_The_Spirit_Land

3.04_-_Folly_Of_The_Fear_Of_Death

3.04_-_LUNA

3.04_-_The_Spirit_in_Spirit-Land_after_Death

3.04_-_The_Way_of_Devotion

3.05_-_SAL

3.05_-_The_Divine_Personality

3.05_-_The_Formula_of_I.A.O.

3.06_-_Charity

3.07_-_The_Ananda_Brahman

3.08_-_Of_Equilibrium

3.08_-_Purification

3.08_-_The_Mystery_of_Love

3.08_-_The_Thousands

3.1.01_-_The_Problem_of_Suffering_and_Evil

3.1.02_-_Asceticism_and_the_Integral_Yoga

3.1.02_-_Spiritual_Evolution_and_the_Supramental

31.02_-_The_Mother-_Worship_of_the_Bengalis

31.08_-_The_Unity_of_India

3.10_-_Of_the_Gestures

3.11_-_Spells

3.1.3_-_Difficulties_of_the_Physical_Being

3.13_-_Of_the_Banishings

3.14_-_Of_the_Consecrations

3.16.2_-_Of_the_Charge_of_the_Spirit

3.18_-_Of_Clairvoyance_and_the_Body_of_Light

3.2.01_-_The_Newness_of_the_Integral_Yoga

3.2.02_-_The_Veda_and_the_Upanishads

3.2.03_-_Conservation_and_Progress

32.03_-_In_This_Crisis

3.2.03_-_Jainism_and_Buddhism

32.04_-_The_Human_Body

32.05_-_The_Culture_of_the_Body

3.2.05_-_The_Yoga_of_the_Bhagavad_Gita

3.2.06_-_The_Adwaita_of_Shankaracharya

32.06_-_The_Novel_Alchemy

3.2.08_-_Bhakti_Yoga_and_Vaishnavism

32.08_-_Fit_and_Unfit_(A_Letter)

3.2.10_-_Christianity_and_Theosophy

32.11_-_Life_and_Self-Control_(A_Letter)

3.21_-_Of_Black_Magic

3.2.3_-_Dreams

3.2.4_-_Sex

33.01_-_The_Initiation_of_Swadeshi

3.3.02_-_All-Will_and_Free-Will

33.02_-_Subhash,_Oaten:_atlas,_Russell

3.3.03_-_The_Delight_of_Works

33.05_-_Muraripukur_-_II

33.09_-_Shyampukur

33.11_-_Pondicherry_II

33.12_-_Pondicherry_Cyclone

33.15_-_My_Athletics

33.18_-_I_Bow_to_the_Mother

3.3.1_-_Illness_and_Health

3.4.03_-_Materialism

3.4.1.01_-_Poetry_and_Sadhana

3.4.2_-_The_Inconscient_and_the_Integral_Yoga

3-5_Full_Circle

3.6.01_-_Heraclitus

36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda

3.7.1.01_-_Rebirth

3.7.1.03_-_Rebirth,_Evolution,_Heredity

3.7.2.04_-_The_Higher_Lines_of_Karma

38.06_-_Ravana_Vanquished

3.8.1.06_-_The_Universal_Consciousness

3_-_Commentaries_and_Annotated_Translations

4.01_-_Prayers_and_Meditations

4.01_-_THE_COLLECTIVE_ISSUE

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

4.03_-_Mistakes

4.03_-_Prayer_of_Quiet

4.03_-_The_Meaning_of_Human_Endeavor

4.03_-_The_Senses_And_Mental_Pictures

4.04_-_In_the_Total_Christ

4.04_-_Some_Vital_Functions

4.04_-_The_Perfection_of_the_Mental_Being

4.04_-_Weaknesses

4.05_-_THE_DARK_SIDE_OF_THE_KING

4.05_-_The_Passion_Of_Love

4.07_-_Purification-Intelligence_and_Will

4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS

4.08_-_The_Liberation_of_the_Spirit

4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL

4.0_-_NOTES_TO_ZARATHUSTRA

4.0_-_The_Path_of_Knowledge

4.1.01_-_The_Intellect_and_Yoga

4.10_-_The_Elements_of_Perfection

4.1.1.02_-_Four_Bases_of_Realisation

4.1.1.05_-_The_Central_Process_of_the_Yoga

4.11_-_The_Perfection_of_Equality

4.1.2.03_-_Preparation_for_the_Supramental_Change

4.1.2_-_The_Difficulties_of_Human_Nature

4.12_-_The_Way_of_Equality

4.13_-_ON_THE_HIGHER_MAN

4.13_-_The_Action_of_Equality

4.1.4_-_Resistances,_Sufferings_and_Falls

4.15_-_Soul-Force_and_the_Fourfold_Personality

4.17_-_The_Action_of_the_Divine_Shakti

4.18_-_Faith_and_shakti

4.19_-_The_Nature_of_the_supermind

4.1_-_Jnana

4.20_-_The_Intuitive_Mind

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

4.2.2.03_-_An_Experience_of_Psychic_Opening

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

4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic

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

4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions

4.2.4.05_-_Agni

4.24_-_The_supramental_Sense

4.2.5.01_-_Psychisation_and_Spiritualisation

4.2.5_-_Dealing_with_Depression_and_Despondency

4.25_-_Towards_the_supramental_Time_Vision

4.2_-_Karma

4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga

4.3.2.06_-_Levels_of_the_Higher_Mind

4.3.3_-_Dealing_with_Hostile_Attacks

4.3.4_-_Accidents,_Possession,_Madness

4.3_-_Bhakti

4.4.4.03_-_The_Descent_of_Peace

4.4.4.05_-_The_Descent_of_Force_or_Power

5.01_-_EPILOGUE

5.01_-_On_the_Mysteries_of_the_Ascent_towards_God

5.02_-_THE_STATUE

5.02_-_Two_Parallel_Movements

5.03_-_The_World_Is_Not_Eternal

5.04_-_Formation_Of_The_World

5.04_-_Supermind_and_the_Life_Divine

5.07_-_Beginnings_Of_Civilization

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

5.2.01_-_The_Descent_of_Ahana

5.2.03_-_The_An_Family

5.4.01_-_Notes_on_Root-Sounds

5.4.02_-_Occult_Powers_or_Siddhis

5_-_The_Phenomenology_of_the_Spirit_in_Fairytales

6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES

6.02_-_Great_Meteorological_Phenomena,_Etc

6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena

6.04_-_The_Plague_Athens

6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE

6.07_-_Myself_and_My_Creed

6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS

6.0_-_Conscious,_Unconscious,_and_Individuation

7.01_-_The_Soul_(the_Psychic)

7.02_-_The_Mind

7.04_-_The_Vital

7.05_-_The_Senses

7.06_-_The_Body_(the_Physical)

7.5.21_-_The_Pilgrim_of_the_Night

7_-_Yoga_of_Sri_Aurobindo

9.99_-_Glossary

Aeneid

Appendix_4_-_Priest_Spells

Averroes_Search

Big_Mind_(ten_perfections)

Blazing_P1_-_Preconventional_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_Imaginary_Beings_(text)

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_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_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

Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME

Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA

Conversations_with_Sri_Aurobindo

COSA_-_BOOK_II

COSA_-_BOOK_IV

COSA_-_BOOK_VIII

DS2

DS4

ENNEAD_01.02_-_Concerning_Virtue.

ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.

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_02.01_-_Of_the_Heaven.

ENNEAD_02.02_-_About_the_Movement_of_the_Heavens.

ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.

ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.

ENNEAD_02.07_-_About_Mixture_to_the_Point_of_Total_Penetration.

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_03.07_-_Of_Time_and_Eternity.

ENNEAD_04.03_-_Psychological_Questions.

ENNEAD_04.04_-_Questions_About_the_Soul.

ENNEAD_04.06a_-_Of_Sensation_and_Memory.

ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.

ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?

ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.

ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.

ENNEAD_05.08_-_Concerning_Intelligible_Beauty.

ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.

ENNEAD_06.02_-_The_Categories_of_Plotinos.

ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.

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_06.09_-_Of_the_Good_and_the_One.

Epistle_to_the_Romans

First_Epistle_of_Paul_to_the_Thessalonians

For_a_Breath_I_Tarry

Gorgias

Guru_Granth_Sahib_first_part

Ion

Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI

Liber_46_-_The_Key_of_the_Mysteries

Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals

LUX.01_-_GNOSIS

LUX.03_-_INVOCATION

Medea_-_A_Vergillian_Cento

MoM_References

Phaedo

Prayers_and_Meditations_by_Baha_u_llah_text

r1912_01_13

r1912_01_27

r1912_07_15

r1912_07_19

r1912_07_21

r1912_11_27

r1912_12_17

r1912_12_19

r1912_12_30

r1912_12_31

r1913_01_05

r1913_01_11

r1913_01_12

r1913_01_14

r1913_01_23

r1913_02_02

r1913_07_01

r1913_11_12

r1913_12_01b

r1914_03_22

r1914_03_23

r1914_03_24

r1914_03_28

r1914_05_22

r1914_05_26

r1914_06_10

r1914_06_14

r1914_06_25

r1914_07_01

r1914_07_15

r1914_09_17

r1914_10_09

r1914_10_31

r1914_11_23

r1914_12_15

r1914_12_21

r1915_06_13

r1917_01_09

r1917_02_11

r1917_03_17

r1918_05_11

r1918_07_01

r1919_08_31

r1927_01_06

r1927_01_15

r1927_01_27

r1927_04_07

r1927_04_09a

r1927_04_17

r1927_04_18

Sayings_of_Sri_Ramakrishna_(text)

Sophist

Story_of_the_Warrior_and_the_Captive

Symposium_translated_by_B_Jowett

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_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_Book_of_Certitude_-_P1

The_Book_of_Certitude_-_P2

The_Book_of_Job

The_Book_of_the_Prophet_Isaiah

The_Coming_Race_Contents

The_Dwellings_of_the_Philosophers

the_Eternal_Wisdom

The_First_Epistle_of_Paul_to_the_Corinthians

The_First_Epistle_of_Peter

The_Golden_Sentences_of_Democrates

The_Gospel_According_to_Luke

The_Gospel_According_to_Mark

The_Gospel_According_to_Matthew

The_Hidden_Words_text

The_Immortal

The_Letter_to_the_Hebrews

The_Library_Of_Babel_2

The_Logomachy_of_Zos

The_Lottery_in_Babylon

The_Monadology

The_Pilgrims_Progress

The_Riddle_of_this_World

The_Second_Epistle_of_Paul_to_Timothy

The_Shadow_Out_Of_Time

The_Zahir

Thus_Spoke_Zarathustra_text

Timaeus

Verses_of_Vemana

PRIMARY CLASS

SIMILAR TITLES

rend

Self-Surrender

Surrender

The Neverending Story

TERMS STARTING WITH

rend ::: 1. To tear apart; split; divide. Also fig. 2. To cause pain or distress to; esp. the heart.** rends, rent, rending.**

renderable ::: a. --> Capable of being rendered.

rendered ::: imp. & p. p. --> of Render

renderer ::: n. --> One who renders.
A vessel in which lard or tallow, etc., is rendered.

rendering ::: an act or instance of interpretation, rendition, reproduction or representation. renderings.

rendering "graphics, text" The conversion of a high-level object-based description into a graphical image for display. For example, {ray-tracing} takes a mathematical model of a three-dimensional object or scene and converts it into a {bitmap} image. Another example is the process of converting {HTML} into an image for display to the user. (2001-02-06)

rendering ::: (graphics, text) The conversion of a high-level object-based description into a graphical image for display.For example, ray-tracing takes a mathematical model of a three-dimensional object or scene and converts it into a bitmap image. Another example is the process of converting HTML into an image for display to the user.(2001-02-06)

rendering ::: p. pr. & vb. n. --> of Render ::: n. --> The act of one who renders, or that which is rendered.
A version; translation; as, the rendering of the Hebrew text.
In art, the presentation, expression, or interpretation

render ::: n. --> One who rends.
A surrender.
A return; a payment of rent.
An account given; a statement. ::: v. t. --> To return; to pay back; to restore.

render unceasing praise to their Maker. Here St.

rendezvous ::: 1. In Ada, the method of synchronising the activity of different tasks.2. Query language, close to natural English.[Seven Steps to Rendezvous with the Casual User, E. Codd in Data Base Management, J.W. Klimbie et al eds, N-H 1974, pp.179-199].

rendezvous 1. In {Ada}, the method of synchronising the activity of different tasks. 2. Query language, close to natural English. ["Seven Steps to Rendezvous with the Casual User", E. Codd in Data Base Management, J.W. Klimbie et al eds, N-H 1974, pp.179-199].

rendezvous ::: a prearranged meeting place.

rendezvoused ::: imp. &. p. p. --> of Rendezvous

rendezvouses ::: pl. --> of Rendezvous

rendezvousing ::: p. pr. & vb. n. --> of Rendezvous

rendezvous ::: n. --> A place appointed for a meeting, or at which persons customarily meet.
Especially, the appointed place for troops, or for the ships of a fleet, to assemble; also, a place for enlistment.
A meeting by appointment.
Retreat; refuge. ::: v. i.

rendible ::: a. --> Capable of being rent or torn.
Capable, or admitting, of being rendered.

rending ::: p. pr. & vb. n. --> of Rend

rendition ::: n. --> The act of rendering; especially, the act of surrender, as of fugitives from justice, at the claim of a foreign government; also, surrender in war.
Translation; rendering; version.

rendrock ::: n. --> A kind of dynamite used in blasting.

rend ::: v. t. --> To separate into parts with force or sudden violence; to tear asunder; to split; to burst; as, powder rends a rock in blasting; lightning rends an oak.
To part or tear off forcibly; to take away by force. ::: v. i. --> To be rent or torn; to become parted; to separate; to

RenderMan Shading Language ::: [The RenderMan Companion, S. Upstill, A-W 1989, chaps 13-15].

RenderMan Shading Language ["The RenderMan Companion", S. Upstill, A-W 1989, chaps 13-15].


TERMS ANYWHERE

abandon ::: v. t. --> To cast or drive out; to banish; to expel; to reject.
To give up absolutely; to forsake entirely ; to renounce utterly; to relinquish all connection with or concern on; to desert, as a person to whom one owes allegiance or fidelity; to quit; to surrender.
Reflexively: To give (one&

abdicate ::: v. t. --> To surrender or relinquish, as sovereign power; to withdraw definitely from filling or exercising, as a high office, station, dignity; as, to abdicate the throne, the crown, the papacy.
To renounce; to relinquish; -- said of authority, a trust, duty, right, etc.
To reject; to cast off.
To disclaim and expel from the family, as a father his child; to disown; to disinherit.

able ::: superl. --> Fit; adapted; suitable.
Having sufficient power, strength, force, skill, means, or resources of any kind to accomplish the object; possessed of qualifications rendering competent for some end; competent; qualified; capable; as, an able workman, soldier, seaman, a man able to work; a mind able to reason; a person able to be generous; able to endure pain; able to play on a piano.
Specially: Having intellectual qualifications, or strong

aborted ::: a. --> Brought forth prematurely.
Rendered abortive or sterile; undeveloped; checked in normal development at a very early stage; as, spines are aborted branches.

abortive ::: v. --> Produced by abortion; born prematurely; as, an abortive child.
Made from the skin of a still-born animal; as, abortive vellum.
Rendering fruitless or ineffectual.
Coming to naught; failing in its effect; miscarrying; fruitless; unsuccessful; as, an abortive attempt.
Imperfectly formed or developed; rudimentary; sterile;

arendator ::: n. --> In some provinces of Russia, one who farms the rents or revenues.

accommodate ::: v. t. --> To render fit, suitable, or correspondent; to adapt; to conform; as, to accommodate ourselves to circumstances.
To bring into agreement or harmony; to reconcile; to compose; to adjust; to settle; as, to accommodate differences, a dispute, etc.
To furnish with something desired, needed, or convenient; to favor; to oblige; as, to accommodate a friend with a loan or with lodgings.

accomplish ::: v. t. --> To complete, as time or distance.
To bring to an issue of full success; to effect; to perform; to execute fully; to fulfill; as, to accomplish a design, an object, a promise.
To equip or furnish thoroughly; hence, to complete in acquirements; to render accomplished; to polish.
To gain; to obtain.

accountability ::: n. --> The state of being accountable; liability to be called on to render an account; accountableness.

accountable ::: a. --> Liable to be called on to render an account; answerable; as, every man is accountable to God for his conduct.
Capable of being accounted for; explicable.

accountant ::: n. --> One who renders account; one accountable.
A reckoner.
One who is skilled in, keeps, or adjusts, accounts; an officer in a public office, who has charge of the accounts. ::: a. --> Accountable.

account ::: n. 1. A record of debts and credits, applied to other things than money or trade. 2. A particular statement or narrative of an event or thing; a relation, report, or description. v. 3. To render an account or reckoning of; to give a satisfactory reason for, to give an explanation.

accoy ::: v. t. --> To render quiet; to soothe.
To subdue; to tame; to daunt.

  "A change into a higher consciousness or state of being is not only the whole aim and process of religion, of all higher askesis, of Yoga, but it is also the very trend of our life itself, the secret purpose found in the sum of its labour.” *The Life Divine

“A change into a higher consciousness or state of being is not only the whole aim and process of religion, of all higher askesis, of Yoga, but it is also the very trend of our life itself, the secret purpose found in the sum of its labour.” The Life Divine

ACTION. ::: If a man is spiritual and has gone beyond the vital and mind, he does not need to be always “doing” something. The self or spirit has the joy of its own existence. It is free to do nothing and free to do everything - but not because it is bound to action and unable to exist without it.
To be able to work with full energy is necessary, but to be able not to work is also necessary.
Action in sādhanā ::: The feeling that all one does is from the Divine, that all action is the Mother’s is a necessary step in experience but one cannot remain in it ; one has to go further. Those can remain in it who do not want to change the nature, but only to have the experience of the Truth behind it. Your action is according to universal Nature and in that again it is according to your individual nature, and all Nature is a force put out by the Divine Mother for the action of the universe. But as things are it is an action of the Ignorance and the ego; while what we want is an action of the divine Truth unveiled and undeformed by the Ignorance and the ego.
The aim of the sadhana is to become a conscious and perfect instrument instead of one that is unconscious and therefore imperfect. One can be a conscious and perfect instrument only when one is no longer acting in obedience to the ignorant push of the lower nature but in surrender to the Mother and aware of her higher Force acting within oneself.

Active and passive surrender'. Active surrender is when you associate your will with the Divine Will, reject what is not the

acuminate ::: a. --> Tapering to a point; pointed; as, acuminate leaves, teeth, etc. ::: v. t. --> To render sharp or keen. ::: v. i.

ADHYATMA YOGA. ::: The principle of adhyātma yoga is, in knowledge, the realisation of all things that we see or do not see but are aware of, - men, things, ourselves, events, gods, titans, angels, - as one divine Brahman, and in action and attitude, an absolute self-surrender to the Paratpara Purusha, the transcendent, infinite and universal Personality who is at once personal and impersonal, finite and infinite, self-limiting and illimitable, one and many, and informs with his being not only the Gods above, but man and the worm and the cold below.

"Adjustment for practical purposes of rival courses of action, systems, or theories, conflicting opinions or principles, by the sacrifice or surrender of a part of each. . . .” Essays Divine and Human*

“Adjustment for practical purposes of rival courses of action, systems, or theories, conflicting opinions or principles, by the sacrifice or surrender of a part of each….” Essays Divine and Human

administration ::: n. --> The act of administering; government of public affairs; the service rendered, or duties assumed, in conducting affairs; the conducting of any office or employment; direction; management.
The executive part of government; the persons collectively who are intrusted with the execution of laws and the superintendence of public affairs; the chief magistrate and his cabinet or council; or the council, or ministry, alone, as in Great Britain.

adorn ::: v. t. --> To deck or dress with ornaments; to embellish; to set off to advantage; to render pleasing or attractive. ::: n. --> Adornment. ::: a.

AFFINITIES. ::: As a general rule, all these affinities have to be surrendered to the Divine along with the rest of the old nature, so that only what is in harmony with the Divine Truth can be kept and transformed for its work in you. All relations with others must be relations in the Divine and not of the old personal nature.

aggravate ::: v. t. --> To make heavy or heavier; to add to; to increase.
To make worse, or more severe; to render less tolerable or less excusable; to make more offensive; to enhance; to intensify.
To give coloring to in description; to exaggerate; as, to aggravate circumstances.
To exasperate; to provoke; to irritate.

AIM. ::: To return to the truth of the Divine now clouded over by Ignorance is the soul’s aim in life.
There is only one aim to be followed, the increase of Peace, Light, Power and the growth of a new consciousness in the being. With that new consciousness the true knowledge, understanding, strength, feeling will come.
Aim of yoga ::: to find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one’s own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one’s essential nature and, as a consequence. to be its vessel, channel, instrument in one’s active nature.
Aim of Integral yoga ::: it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into a divine living.

air jacket ::: --> A jacket having air-tight cells, or cavities which can be filled with air, to render persons buoyant in swimming.

alkalization ::: n. --> The act rendering alkaline by impregnating with an alkali; a conferring of alkaline qualities.

alkalize ::: v. t. --> To render alkaline; to communicate the properties of an alkali to.

All can be done by the Divine — the heart and nature puri- fied, the inner consciousness awakened, the veils removed, — if one gives oneself to the Divine with trust and confidence and even xf one cannot do so fully at once, yet the more one does so, the more the inner help and guidance comes and the experi- ence of the Divine grows nithin. If the questioning mind becomes less active and humility and the will to surrender grow, this ought to be perfectly possible. No other strength and tapasya are then needed, but this alone.

americanize ::: v. t. --> To render American; to assimilate to the Americans in customs, ideas, etc.; to stamp with American characteristics.

amplify ::: v. t. --> To render larger, more extended, or more intense, and the like; -- used especially of telescopes, microscopes, etc.
To enlarge by addition or discussion; to treat copiously by adding particulars, illustrations, etc.; to expand; to make much of. ::: v. i.

anaesthetic ::: a. --> Capable of rendering insensible; as, anaesthetic agents.
Characterized by, or connected with, insensibility; as, an anaesthetic effect or operation. ::: n. --> That which produces insensibility to pain, as

anaesthetize ::: v. t. --> To render insensible by an anaesthetic.

And it must be a surrender and an opening to the Divine alone and to no other. For it is possible for an obscure mind or an impure life-force in us to surrender to undivme and hostile forces and even to mistake them for the Divine There can be no more calamitous error. Therefore our surrender must be no blind and inert passivity to all influences or any influencei but sincere, conscious, vigilant, pointed to the One and the Highest alone.

and not by an opening of themselves to a superior Povver or by the way of surrender ; for the Impersonal is not something that guides and helps, but something to be attained, and it leaves each man to attain it according to the way an^ capacity of his naturc.

angelize ::: v. t. --> To raise to the state of an angel; to render angelic.

anglicize ::: v. t. --> To make English; to English; to anglify; render conformable to the English idiom, or to English analogies.

animalize ::: v. t. --> To endow with the properties of an animal; to represent in animal form.
To convert into animal matter by the processes of assimilation.
To render animal or sentient; to reduce to the state of a lower animal; to sensualize.

:::   "An incarnation is something more, something special and individual to the individual being. It is the substitution of the Person of a divine being for the human person and an infiltration of it into all the movements so that there is a dynamic personal change in all of them and in the whole nature; not merely a change of the character of the consciousness or general surrender into its hands, but a subtle intimate personal change. Even when there is an incarnation from the birth, the human elements have to be taken up, but when there is a descent, there is a total conscious substitution.” Letters on Yoga

“An incarnation is something more, something special and individual to the individual being. It is the substitution of the Person of a divine being for the human person and an infiltration of it into all the movements so that there is a dynamic personal change in all of them and in the whole nature; not merely a change of the character of the consciousness or general surrender into its hands, but a subtle intimate personal change. Even when there is an incarnation from the birth, the human elements have to be taken up, but when there is a descent, there is a total conscious substitution.” Letters on Yoga

An inert passivity is constantly confused with the real sur- render, but out of an inert passivity nothing true and powerful can come. It is the inert passivity of physical Nature that leaves it at the mercy of every obscure or undivlne influence. A glad and strong and helpful submission Is demanded to the working of the Divine Force, the obedience of the illumined disciple of the

annealing ::: p. pr. & vb. n. --> of Anneal ::: n. --> The process used to render glass, iron, etc., less brittle, performed by allowing them to cool very gradually from a high heat.
The burning of metallic colors into glass, earthenware,

anneal ::: v. t. --> To subject to great heat, and then cool slowly, as glass, cast iron, steel, or other metal, for the purpose of rendering it less brittle; to temper; to toughen.
To heat, as glass, tiles, or earthenware, in order to fix the colors laid on them.

ARADHANA ::: Worship of the Divine, love, self-surrender, aspiration to the Divine, calling the name, prayer.

armiger ::: n. --> Formerly, an armor bearer, as of a knight, an esquire who bore his shield and rendered other services. In later use, one next in degree to a knight, and entitled to armorial bearings. The term is now superseded by esquire.

aromatizer ::: n. --> One who, or that which, aromatizes or renders aromatic.

aromatize ::: v. t. --> To impregnate with aroma; to render aromatic; to give a spicy scent or taste to; to perfume.

artificialize ::: v. t. --> To render artificial.

ascertain ::: v. t. --> To render (a person) certain; to cause to feel certain; to make confident; to assure; to apprise.
To make (a thing) certain to the mind; to free from obscurity, doubt, or change; to make sure of; to fix; to determine.
To find out or learn for a certainty, by trial, examination, or experiment; to get to know; as, to ascertain the weight of a commodity, or the purity of a metal.

assets ::: n. pl. --> Property of a deceased person, subject by law to the payment of his debts and legacies; -- called assets because sufficient to render the executor or administrator liable to the creditors and legatees, so far as such goods or estate may extend.
Effects of an insolvent debtor or bankrupt, applicable to the payment of debts.
The entire property of all sorts, belonging to a person, a corporation, or an estate; as, the assets of a merchant or a

assure ::: v. t. --> To make sure or certain; to render confident by a promise, declaration, or other evidence.
To declare to, solemnly; to assert to (any one) with the design of inspiring belief or confidence.
To confirm; to make certain or secure.
To affiance; to betroth.
To insure; to covenant to indemnify for loss, or to pay a specified sum at death. See Insure.

astatic ::: a. --> Having little or no tendency to take a fixed or definite position or direction: thus, a suspended magnetic needle, when rendered astatic, loses its polarity, or tendency to point in a given direction.

astonish ::: v. t. --> To stun; to render senseless, as by a blow.
To strike with sudden fear, terror, or wonder; to amaze; to surprise greatly, as with something unaccountable; to confound with some sudden emotion or passion.

atheize ::: v. t. --> To render atheistic or godless. ::: v. i. --> To discourse, argue, or act as an atheist.

attenuant ::: a. --> Making thin, as fluids; diluting; rendering less dense and viscid; diluent. ::: n. --> A medicine that thins or dilutes the fluids; a diluent.

attenuate ::: v. t. --> To make thin or slender, as by mechanical or chemical action upon inanimate objects, or by the effects of starvation, disease, etc., upon living bodies.
To make thin or less consistent; to render less viscid or dense; to rarefy. Specifically: To subtilize, as the humors of the body, or to break them into finer parts.
To lessen the amount, force, or value of; to make less complex; to weaken.

authenticate ::: v. t. --> To render authentic; to give authority to, by the proof, attestation, or formalities required by law, or sufficient to entitle to credit.
To prove authentic; to determine as real and true; as, to authenticate a portrait.

backdown ::: n. --> A receding or giving up; a complete surrender.

balmify ::: v. t. --> To render balmy.

be- ::: --> A prefix, originally the same word as by;
To intensify the meaning; as, bespatter, bestir.
To render an intransitive verb transitive; as, befall (to fall upon); bespeak (to speak for).
To make the action of a verb particular or definite; as, beget (to get as offspring); beset (to set around).

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 direction; move; go. 7. To render; afford; give. 8. To produce by natural growth. bears, bore, borne bearing.

beautify ::: v. t. --> To make or render beautiful; to add beauty to; to adorn; to deck; to grace; to embellish. ::: v. i. --> To become beautiful; to advance in beauty.

becalm ::: v. t. --> To render calm or quiet; to calm; to still; to appease.
To keep from motion, or stop the progress of, by the stilling of the wind; as, the fleet was becalmed.

"Behind this petty instrumental action of the human will there is something vast and powerful and eternal that oversees the trend of the inclination and presses on the turn of the will. There is a total Truth in Nature greater than our individual choice. And in this total Truth, or even beyond and behind it, there is something that determines all results; its presence and secret knowledge keep up steadily in the process of Nature a dynamic, almost automatic perception of the right relations, the varying or persistent necessities, the inevitable steps of the movement. There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” The Synthesis of Yoga*

“Behind this petty instrumental action of the human will there is something vast and powerful and eternal that oversees the trend of the inclination and presses on the turn of the will. There is a total Truth in Nature greater than our individual choice. And in this total Truth, or even beyond and behind it, there is something that determines all results; its presence and secret knowledge keep up steadily in the process of Nature a dynamic, almost automatic perception of the right relations, the varying or persistent necessities, the inevitable steps of the movement. There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” The Synthesis of Yoga

being, Master of ::: Sri Aurobindo: " Vamadeva goes on to say, "Let us give expression to this secret name of the clarity, — that is to say, let us bring out this Soma wine, this hidden delight of existence; let us hold it in this world-sacrifice by our surrenderings or submissions to Agni, the divine Will or Conscious-Power which is the Master of being.” The Secret of the Veda

bend ::: v. t. --> To strain or move out of a straight line; to crook by straining; to make crooked; to curve; to make ready for use by drawing into a curve; as, to bend a bow; to bend the knee.
To turn toward some certain point; to direct; to incline.
To apply closely or with interest; to direct.
To cause to yield; to render submissive; to subdue.
To fasten, as one rope to another, or as a sail to its yard or stay; or as a cable to the ring of an anchor.

besiege ::: v. t. --> To beset or surround with armed forces, for the purpose of compelling to surrender; to lay siege to; to beleaguer; to beset.

betterment ::: n. --> A making better; amendment; improvement.
An improvement of an estate which renders it better than mere repairing would do; -- generally used in the plural.

billhead ::: n. --> A printed form, used by merchants in making out bills or rendering accounts.

blacken ::: v. t. --> To make or render black.
To make dark; to darken; to cloud.
To defame; to sully, as reputation; to make infamous; as, vice blackens the character. ::: v. i. --> To grow black or dark.

bluing ::: p. pr. & vb. n. --> of Blue ::: n. --> The act of rendering blue; as, the bluing of steel.
Something to give a bluish tint, as indigo, or preparations used by washerwomen.

blur ::: v. t. --> To render obscure by making the form or outline of confused and uncertain, as by soiling; to smear; to make indistinct and confused; as, to blur manuscript by handling it while damp; to blur the impression of a woodcut by an excess of ink.
To cause imperfection of vision in; to dim; to darken.
To sully; to stain; to blemish, as reputation. ::: n.

bordar ::: n. --> A villein who rendered menial service for his cottage; a cottier.

bounden ::: --> of Bind ::: p. p & a. --> Bound; fastened by bonds.
Under obligation; bound by some favor rendered; obliged; beholden.
Made obligatory; imposed as a duty; binding.

rend ::: 1. To tear apart; split; divide. Also fig. 2. To cause pain or distress to; esp. the heart.** rends, rent, rending.**

rendering ::: an act or instance of interpretation, rendition, reproduction or representation. renderings.

rendezvous ::: a prearranged meeting place.

bright ::: v. i. --> See Brite, v. i. ::: a. --> Radiating or reflecting light; shedding or having much light; shining; luminous; not dark.
Transmitting light; clear; transparent.
Having qualities that render conspicuous or attractive, or

(bringing with it Knowledge) or Force (bringing strength and dynamism of many kinds) or Ananda (bringing love and joy of existence) can come next according to the trend of the nature.

broaden ::: a. --> To grow broad; to become broader or wider. ::: v. t. --> To make broad or broader; to render more broad or comprehensive.

calcination ::: n. --> The act or process of disintegrating a substance, or rendering it friable by the action of heat, esp. by the expulsion of some volatile matter, as when carbonic and acid is expelled from carbonate of calcium in the burning of limestone in order to make lime.
The act or process of reducing a metal to an oxide or metallic calx; oxidation.

calm ::: n. --> Freedom from motion, agitation, or disturbance; a cessation or absence of that which causes motion or disturbance, as of winds or waves; tranquility; stillness; quiet; serenity.
To make calm; to render still or quiet, as elements; as, to calm the winds.
To deliver from agitation or excitement; to still or soothe, as the mind or passions.

capacitate ::: v. t. --> To render capable; to enable; to qualify.

capitulate ::: n. --> To settle or draw up the heads or terms of an agreement, as in chapters or articles; to agree.
To surrender on terms agreed upon (usually, drawn up under several heads); as, an army or a garrison capitulates. ::: v. t. --> To surrender or transfer, as an army or a fortress,

capitulation ::: n. --> A reducing to heads or articles; a formal agreement.
The act of capitulating or surrendering to an emeny upon stipulated terms.
The instrument containing the terms of an agreement or surrender.

casehardened ::: a. --> Having the surface hardened, as iron tools.
Hardened against, or insusceptible to, good influences; rendered callous by persistence in wrongdoing or resistance of good influences; -- said of persons.

caseharden ::: v. t. --> To subject to a process which converts the surface of iron into steel.
To render insensible to good influences.

cassate ::: v. t. --> To render void or useless; to vacate or annul.

cass ::: v. t. --> To render useless or void; to annul; to reject; to send away.

cede ::: v. t. --> To yield or surrender; to give up; to resign; as, to cede a fortress, a province, or country, to another nation, by treaty.

celticize ::: v. t. --> To render Celtic; to assimilate to the Celts.

cessionary ::: a. --> Having surrendered the effects; as, a cessionary bankrupt.

cession ::: n. --> A yielding to physical force.
Concession; compliance.
A yielding, or surrender, as of property or rights, to another person; the act of ceding.
The giving up or vacating a benefice by accepting another without a proper dispensation.
The voluntary surrender of a person&

choke ::: v. t. --> To render unable to breathe by filling, pressing upon, or squeezing the windpipe; to stifle; to suffocate; to strangle.
To obstruct by filling up or clogging any passage; to block up.
To hinder or check, as growth, expansion, progress, etc.; to stifle.
To affect with a sense of strangulation by passion or strong feeling.

civilization ::: n. --> The act of civilizing, or the state of being civilized; national culture; refinement.
Rendering a criminal process civil.

clarendon ::: n. --> A style of type having a narrow and heave face. It is made in all sizes.

classical ::: n. --> Of or relating to the first class or rank, especially in literature or art.
Of or pertaining to the ancient Greeks and Romans, esp. to Greek or Roman authors of the highest rank, or of the period when their best literature was produced; of or pertaining to places inhabited by the ancient Greeks and Romans, or rendered famous by their deeds.
Conforming to the best authority in literature and art;

cleanse ::: v. t. --> To render clean; to free from fith, pollution, infection, guilt, etc.; to clean.

coadjutive ::: a. --> Rendering mutual aid; coadjutant.

collimate ::: v. t. --> To render parallel to a certain line or direction; to bring into the same line, as the axes of telescopes, etc.; to render parallel, as rays of light.

colly ::: n. --> The black grime or soot of coal.
A kind of dog. See Collie. ::: v. t. --> To render black or dark, as of with coal smut; to begrime.

comperendinate ::: v. t. --> To delay.

Complete surrender can best come by a complete love and bhakti. Bhakti, on the other hand, can begin wnthout surrender, but it naturally leads, as it forms itself, to surrender.

Complete surrender means to cut the knot of the ego in each part of the being and offer it, free and whole, to the Divine.

compromise ::: n. --> A mutual agreement to refer matters in dispute to the decision of arbitrators.
A settlement by arbitration or by mutual consent reached by concession on both sides; a reciprocal abatement of extreme demands or rights, resulting in an agreement.
A committal to something derogatory or objectionable; a prejudicial concession; a surrender; as, a compromise of character or right.

compte rendu ::: --> A report of an officer or agent.

concede ::: v. t. --> To yield or suffer; to surrender; to grant; as, to concede the point in question.
To grant, as a right or privilege; to make concession of.
To admit to be true; to acknowledge. ::: v. i.

conditionate ::: v. t. --> Conditional.
To qualify by conditions; to regulate.
To put under conditions; to render conditional.

Conditions lor equality ::: Complete samata takes long to establish and it is dependent on three things ::: the soul’s self- giving to the Divine by an inner surrender, the descent of the spiritual calm and peace from above and the steady, long and persistent rejection of all egoistic, rajasic and other feelings that contradict samata.

Conditions of descent t Thece must be a total and sincere surrender ; there must be an cxcIosHt self-opening to the divine

Conditions of Transformafirm ::: If you desire this transforma- tion, put yourself in the hands of the Mother and her Powers without cavil or resistance and let her do unhindered her work within you. Three things you roust have, consciousness, plasti- city, unreserved surrender. For you must be conscious in your mind and soul and heart and life and the very cells of your body, aware of the Mother and her Powers and their working ; for although she can and does work in yt)u even in your obscurity and your unconscious parts and moments, it is not the same thing as when you are in an awakened and living communion with her. All your nature must be plasUc to her touch, — • not questioning as the self-sufficient ignorant mind questions and doubts and disputes and is the enemy of its enlightenment and change ; not insisting on its own movements as the vital In man insists and persistently opposes its rcfractoiy desires and ill-wilt to every divine influence ; not obstructing and entrenched m

confirm ::: v. t. --> To make firm or firmer; to add strength to; to establish; as, health is confirmed by exercise.
To strengthen in judgment or purpose.
To give new assurance of the truth of; to render certain; to verify; to corroborate; as, to confirm a rumor.
To render valid by formal assent; to complete by a necessary sanction; to ratify; as, to confirm the appoinment of an official; the Senate confirms a treaty.

confuse ::: a. --> Mixed; confounded. ::: v. t. --> To mix or blend so that things can not be distinguished; to jumble together; to confound; to render indistinct or obscure; as, to confuse accounts; to confuse one&

congruity ::: n. --> The state or quality of being congruous; the relation or agreement between things; fitness; harmony; correspondence; consistency.
Coincidence, as that of lines or figures laid over one another.
That, in an imperfectly good persons, which renders it suitable for God to bestow on him gifts of grace.

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

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

constipate ::: v. t. --> To crowd or cram into a narrow compass; to press together or condense.
To stop (a channel) by filling it, and preventing passage through it; as, to constipate the capillary vessels.
To render costive; to cause constipation in.

constrict ::: v. t. --> To draw together; to render narrower or smaller; to bind; to cramp; to contract or cause to shrink.

cordialize ::: v. t. --> To make into a cordial.
To render cordial; to reconcile. ::: v. i. --> To grow cordial; to feel or express cordiality.

coupe-gorge ::: n. --> Any position giving the enemy such advantage that the troops occupying it must either surrender or be cut to pieces.

cowardize ::: v. t. --> To render cowardly

crack ::: v. t. --> To break or burst, with or without entire separation of the parts; as, to crack glass; to crack nuts.
To rend with grief or pain; to affect deeply with sorrow; hence, to disorder; to distract; to craze.
To cause to sound suddenly and sharply; to snap; as, to crack a whip.
To utter smartly and sententiously; as, to crack a joke.
To cry up; to extol; -- followed by up.

craze ::: v. t. --> To break into pieces; to crush; to grind to powder. See Crase.
To weaken; to impair; to render decrepit.
To derange the intellect of; to render insane. ::: v. i. --> To be crazed, or to act or appear as one that is crazed;

crick ::: n. --> The creaking of a door, or a noise resembling it.
A painful, spasmodic affection of the muscles of some part of the body, as of the neck or back, rendering it difficult to move the part.
A small jackscrew.

criminate ::: v. t. --> To accuse of, or charge with, a crime.
To involve in a crime or in its consequences; to render liable to a criminal charge.

crimp ::: v. t. --> To fold or plait in regular undulation in such a way that the material will retain the shape intended; to give a wavy appearance to; as, to crimp the border of a cap; to crimp a ruffle. Cf. Crisp.
To pinch and hold; to seize.
to entrap into the military or naval service; as, to crimp seamen.
To cause to contract, or to render more crisp, as the flesh of a fish, by gashing it, when living, with a knife; as, to crimp

crony ::: n. --> A crone.
An intimate companion; a familiar frend

cumbrous ::: a. --> Rendering action or motion difficult or toilsome; serving to obstruct or hinder; burdensome; clogging.
Giving trouble; vexatious.

daguerreotype ::: n. --> An early variety of photograph, produced on a silver plate, or copper plate covered with silver, and rendered sensitive by the action of iodine, or iodine and bromine, on which, after exposure in the camera, the latent image is developed by the vapor of mercury.
The process of taking such pictures. ::: v. t.

daintify ::: v. t. --> To render dainty, delicate, or fastidious.

damp ::: n. --> Moisture; humidity; fog; fogginess; vapor.
Dejection; depression; cloud of the mind.
A gaseous product, formed in coal mines, old wells, pints, etc.
To render damp; to moisten; to make humid, or moderately wet; to dampen; as, to damp cloth.
To put out, as fire; to depress or deject; to deaden; to cloud; to check or restrain, as action or vigor; to make dull; to

darken ::: a. --> To make dark or black; to deprive of light; to obscure; as, a darkened room.
To render dim; to deprive of vision.
To cloud, obscure, or perplex; to render less clear or intelligible.
To cast a gloom upon.
To make foul; to sully; to tarnish.

deafening ::: p. pr. & vb. n. --> of Deafen ::: n. --> The act or process of rendering impervious to sound, as a floor or wall; also, the material with which the spaces are filled in this process; pugging.

deafen ::: v. t. --> To make deaf; to deprive of the power of hearing; to render incapable of perceiving sounds distinctly.
To render impervious to sound, as a partition or floor, by filling the space within with mortar, by lining with paper, etc.

dearth ::: n. --> Scarcity which renders dear; want; lack; specifically, lack of food on account of failure of crops; famine.

debt ::: 1. Something that is owed, such as money, goods, or services. 2. An obligation or liability to pay or render something to someone else.

decide ::: v. t. --> To cut off; to separate.
To bring to a termination, as a question, controversy, struggle, by giving the victory to one side or party; to render judgment concerning; to determine; to settle. ::: v. i. --> To determine; to form a definite opinion; to come to a

decoration ::: an addition that renders something more attractive or ornate; adornment.

dedition ::: n. --> The act of yielding; surrender.

defame ::: v. t. --> To harm or destroy the good fame or reputation of; to disgrace; especially, to speak evil of maliciously; to dishonor by slanderous reports; to calumniate; to asperse.
To render infamous; to bring into disrepute.
To charge; to accuse. ::: n.

defeasance ::: n. --> A defeat; an overthrow.
A rendering null or void.
A condition, relating to a deed, which being performed, the deed is defeated or rendered void; or a collateral deed, made at the same time with a feoffment, or other conveyance, containing conditions, on the performance of which the estate then created may be defeated.

defeat ::: v. t. --> To undo; to disfigure; to destroy.
To render null and void, as a title; to frustrate, as hope; to deprive, as of an estate.
To overcome or vanquish, as an army; to check, disperse, or ruin by victory; to overthrow.
To resist with success; as, to defeat an assault. ::: v.

defer ::: v. t. --> To put off; to postpone to a future time; to delay the execution of; to delay; to withhold.
To render or offer.
To lay before; to submit in a respectful manner; to refer; -- with to. ::: v. i.

deform ::: v. t. --> To spoil the form of; to mar in form; to misshape; to disfigure.
To render displeasing; to deprive of comeliness, grace, or perfection; to dishonor. ::: a. --> Deformed; misshapen; shapeless; horrid.

dehydrate ::: v. t. --> To deprive of water; to render free from water; as, to dehydrate alcohol.

deify ::: v. t. --> To make a god of; to exalt to the rank of a deity; to enroll among the deities; to apotheosize; as, Julius Caesar was deified.
To praise or revere as a deity; to treat as an object of supreme regard; as, to deify money.
To render godlike.

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

deliver ::: v. t. --> To set free from restraint; to set at liberty; to release; to liberate, as from control; to give up; to free; to save; to rescue from evil actual or feared; -- often with from or out of; as, to deliver one from captivity, or from fear of death.
To give or transfer; to yield possession or control of; to part with (to); to make over; to commit; to surrender; to resign; -- often with up or over, to or into.
To make over to the knowledge of another; to

delivery ::: n. --> The act of delivering from restraint; rescue; release; liberation; as, the delivery of a captive from his dungeon.
The act of delivering up or over; surrender; transfer of the body or substance of a thing; distribution; as, the delivery of a fort, of hostages, of a criminal, of goods, of letters.
The act or style of utterance; manner of speaking; as, a good delivery; a clear delivery.
The act of giving birth; parturition; the expulsion or

democratize ::: v. t. --> To render democratic.

demoralize ::: v. t. --> To corrupt or undermine in morals; to destroy or lessen the effect of moral principles on; to render corrupt or untrustworthy in morals, in discipline, in courage, spirit, etc.; to weaken in spirit or efficiency.

denaturalize ::: v. t. --> To render unnatural; to alienate from nature.
To renounce the natural rights and duties of; to deprive of citizenship; to denationalize.

derange ::: v. t. --> To put out of place, order, or rank; to disturb the proper arrangement or order of; to throw into disorder, confusion, or embarrassment; to disorder; to disarrange; as, to derange the plans of a commander, or the affairs of a nation.
To disturb in action or function, as a part or organ, or the whole of a machine or organism.
To disturb in the orderly or normal action of the intellect; to render insane.

destroy ::: 1. To reduce anything to useless fragments, a useless form, or remains, as by rending, burning, or dissolving; injuring beyond repair or renewal; demolish; ruin; annihilate. 2. To subdue or defeat completely; crush. 3. To slay, to kill. destroys, destroyed, destroying, world-destroying.

diabolize ::: v. t. --> To render diabolical.

difficult ::: a. --> Hard to do or to make; beset with difficulty; attended with labor, trouble, or pains; not easy; arduous.
Hard to manage or to please; not easily wrought upon; austere; stubborn; as, a difficult person. ::: v. t. --> To render difficult; to impede; to perplex.

difficultate ::: v. t. --> To render difficult; to difficilitate.

dilacerate ::: v. t. --> To rend asunder; to tear to pieces.

dilaceration ::: n. --> The act of rending asunder.

dilaniate ::: v. t. --> To rend in pieces; to tear.

dilaniation ::: n. --> A rending or tearing in pieces; dilaceration.

dipyre ::: n. --> A mineral of the scapolite group; -- so called from the double effect of fire upon it, in fusing it, and rendering it phosphorescent.

dirt ::: n. --> Any foul of filthy substance, as excrement, mud, dust, etc.; whatever, adhering to anything, renders it foul or unclean; earth; as, a wagonload of dirt.
Meanness; sordidness.
In placer mining, earth, gravel, etc., before washing. ::: v. t.

disable ::: a. --> Lacking ability; unable. ::: v. t. --> To render unable or incapable; to destroy the force, vigor, or power of action of; to deprive of competent physical or intellectual power; to incapacitate; to disqualify; to make incompetent or unfit for service; to impair.

disacquaint ::: v. t. --> To render unacquainted; to make unfamiliar.

disannul ::: v. t. --> To annul completely; to render void or of no effect.

disarm ::: v. t. --> To deprive of arms; to take away the weapons of; to deprive of the means of attack or defense; to render defenseless.
To deprive of the means or the disposition to harm; to render harmless or innocuous; as, to disarm a man&

discerp ::: v. t. --> To tear in pieces; to rend.
To separate; to disunite.

discountable ::: a. --> Capable of being, or suitable to be, discounted; as, certain forms are necessary to render notes discountable at a bank.

disfigure ::: v. t. --> To mar the figure of; to render less complete, perfect, or beautiful in appearance; to deface; to deform. ::: n. --> Disfigurement; deformity.

disfurnish ::: v. t. --> To deprive of that with which anything is furnished (furniture, equipments, etc.); to strip; to render destitute; to divest.

disgorge ::: v. t. --> To eject or discharge by the throat and mouth; to vomit; to pour forth or throw out with violence, as if from the mouth; to discharge violently or in great quantities from a confined place.
To give up unwillingly as what one has wrongfully seized and appropriated; to make restitution of; to surrender; as, he was compelled to disgorge his ill-gotten gains. ::: v. i.

dishabited ::: p. a. --> Rendered uninhabited.

dishabituate ::: v. t. --> To render unaccustomed.

disinsure ::: v. t. --> To render insecure; to put in danger.

disinure ::: v. t. --> To render unaccustomed or unfamiliar.

dismantle ::: v. t. --> To strip or deprive of dress; to divest.
To strip of furniture and equipments, guns, etc.; to unrig; to strip of walls or outworks; to break down; as, to dismantle a fort, a town, or a ship.
To disable; to render useless.

dismay ::: v. i. --> To disable with alarm or apprehensions; to depress the spirits or courage of; to deprive or firmness and energy through fear; to daunt; to appall; to terrify.
To render lifeless; to subdue; to disquiet.
To take dismay or fright; to be filled with dismay. ::: v. t.

dispart ::: v. t. --> To part asunder; to divide; to separate; to sever; to rend; to rive or split; as, disparted air; disparted towers.
To make allowance for the dispart in (a gun), when taking aim.
To furnish with a dispart sight. ::: v. i.

disprepare ::: v. t. --> To render unprepared.

disqualify ::: v. t. --> To deprive of the qualities or properties necessary for any purpose; to render unfit; to incapacitate; -- with for or from before the purpose, state, or act.
To deprive of some power, right, or privilege, by positive restriction; to disable; to debar legally; as, a conviction of perjury disqualifies a man to be a witness.

disrupt ::: a. --> Rent off; torn asunder; severed; disrupted. ::: v. t. --> To break asunder; to rend.

disruption ::: n. --> The act or rending asunder, or the state of being rent asunder or broken in pieces; breach; rent; dilaceration; rupture; as, the disruption of rocks in an earthquake; disruption of a state.

dissatisfy ::: v. t. --> To render unsatisfied or discontented; to excite uneasiness in by frustrating wishes or expectations; to displease by the want of something requisite; as, to be dissatisfied with one&

dissimilate ::: v. t. --> To render dissimilar.

dissocialize ::: v. t. --> To render unsocial.

distrain ::: v. t. --> To press heavily upon; to bear down upon with violence; hence, to constrain or compel; to bind; to distress, torment, or afflict.
To rend; to tear.
To seize, as a pledge or indemnification; to take possession of as security for nonpayment of rent, the reparation of an injury done, etc.; to take by distress; as, to distrain goods for rent, or of an amercement.

disturb ::: v. t. --> To throw into disorder or confusion; to derange; to interrupt the settled state of; to excite from a state of rest.
To agitate the mind of; to deprive of tranquillity; to disquiet; to render uneasy; as, a person is disturbed by receiving an insult, or his mind is disturbed by envy.
To turn from a regular or designed course. ::: n.

disutilize ::: v. t. --> To deprive of utility; to render useless.

divel ::: v. t. --> To rend apart.

divestiture ::: n. --> The act of stripping, or depriving; the state of being divested; the deprivation, or surrender, of possession of property, rights, etc.

Divine and surrender more and more one’s ordinary persona! ideas, desires, attachments, urges to action or habits of actions so that the Divine may lake up cveiything. Surrender means that, to give up our little mind and its mental ideas and prefe- rences into a divine Light and a greater knowledge, our petty persona] troubled blind stumbling will into a great calm, tran- quil, luminous Will and Force, our little, restless, tormented feel- ings into a wide intense divine Love and Ananda, our small suffering personality into the one Person of which it is an obs- cure outcome. If one insists on one's own ideas and reasonfogs, the greater Light and Knowledge cannot come or else is marked and obstructed in the coming at every step by a lower inter- ference ,* if one insists on one’s desires and fancies, that great luminous Will and Force cannot act in its own true power— for you ask it to be the servant of your desires ; if one refuses to give up one’s petty ways of feeling, eternal Love and supreme

Divine Force, as it descends, increases the personal poirer and equates the strength that receives with the Force that enters from above to work in the nature. This is only possible if there is on our part a progressive surrender of the being into the hands of the Divine ; there must be a complete and never-failing'assent, a willingness to let the Divine Power do with us whatew is needed for the work that has to be done.

Divine — that a few can really do, because in practice it turns out that you surrender to the lower nature under pretext of sur- rendering to (he Divine.

divinify ::: v. t. --> To render divine; to deify.

divulsive ::: a. --> Tending to pull asunder, tear, or rend; distracting.

Do not imagine that truth and falwhood, light and darkness, surrender and selfishness can be allowed to dwell together in

double-milled ::: a. --> Twice milled or fulled, to render more compact or fine; -- said of cloth; as, double-milled kerseymere.

doubler ::: n. --> One who, or that which, doubles.
An instrument for augmenting a very small quantity of electricity, so as to render it manifest by sparks or the electroscope.

drift ::: n. 1. A driving movement or force; impulse; impetus; pressure. 2. A gradual deviation from an original course, model, method, or intention. 3. Tendency, trend, meaning, or purport. 4. A bank or pile, as of sand or snow, heaped up by currents of air or water. 5. Something moving along in a current of air or water. 6. Any group of stars having a random distribution of velocities; usually applied to a group of stars with an apparent systematic motion towards some point in the sky. v. 7. To be carried along by or as if by currents of air or water. 8. To move leisurely or sporadically from place to place, especially without purpose. drifts, drifted, drifting, sleet-drift, slow-drifting.

ecbatic ::: a. --> Denoting a mere result or consequence, as distinguished from telic, which denotes intention or purpose; thus the phrase / /, if rendered "so that it was fulfilled," is ecbatic; if rendered "in order that it might be." etc., is telic.

edulcorate ::: v. t. --> To render sweet; to sweeten; to free from acidity.
To free from acids, salts, or other soluble substances, by washing; to purify.

efface ::: v. t. --> To cause to disappear (as anything impresses or inscribed upon a surface) by rubbing out, striking out, etc.; to erase; to render illegible or indiscernible; as, to efface the letters on a monument, or the inscription on a coin.
To destroy, as a mental impression; to wear away.

Effort and surrender ::: Surrender is not a thing that can be done in a day. The mind has its ideas and clings to them ; the human vital resists surrender, for what it calls surrender in the early stages is a doubtful kind of self-giving with a demand in it ; the physical consciousness is like a stone and what it calls surrender is often no more Ilian Inertia. It is only the psychic that knows how to surrender and the psychic is usually very much veiled in the beginning. When the psychic awakes, it can bring a sudden and true surrender of the whole being, for the difficulty of the rest is rapidly dealt with and disappears. But till then effort is indispensable. Or else it is necessary till the

electro-magnet ::: n. --> A mass, usually of soft iron, but sometimes of some other magnetic metal, as nickel or cobalt, rendered temporarily magnetic by being placed within a coil of wire through which a current of electricity is passing. The metal is generally in the form of a bar, either straight, or bent into the shape of a horseshoe.

elimate ::: v. t. --> To render smooth; to polish.

elucidate ::: v. t. --> To make clear or manifest; to render more intelligible; to illustrate; as, an example will elucidate the subject.

emasculate ::: v. t. --> To deprive of virile or procreative power; to castrate power; to castrate; to geld.
To deprive of masculine vigor or spirit; to weaken; to render effeminate; to vitiate by unmanly softness. ::: a. --> Deprived of virility or vigor; unmanned; weak.

emblematiccize ::: v. t. --> To render emblematic; as, to emblematicize a picture.

embody ::: 1. To invest (a spiritual entity) with a body or with bodily form; render incarnate; make corporeal. 2. To give a tangible, bodily, or concrete form to (an abstract concept) or to be an example of or express (an idea, principle, etc. embodies, embodied, embodying, self-embodying.

emolliate ::: a. --> To soften; to render effeminate.

empyreumatize ::: v. t. --> To render empyreumatic.

enable ::: v. t. --> To give strength or ability to; to make firm and strong.
To make able (to do, or to be, something); to confer sufficient power upon; to furnish with means, opportunities, and the like; to render competent for; to empower; to endow.

encolden ::: v. t. --> To render cold.

encumbrance ::: n. --> That which encumbers; a burden which impedes action, or renders it difficult and laborious; a clog; an impediment. See Incumbrance.
Same as Incumbrance.

enervate ::: v. t. --> To deprive of nerve, force, strength, or courage; to render feeble or impotent; to make effeminate; to impair the moral powers of. ::: a. --> Weakened; weak; without strength of force.

enfeloned ::: a. --> Rendered fierce or frantic.

enhance ::: v. t. --> To raise or lift up; to exalt.
To advance; to augment; to increase; to heighten; to make more costly or attractive; as, to enhance the price of commodities; to enhance beauty or kindness; hence, also, to render more heinous; to aggravate; as, to enhance crime. ::: v. i.

enrich ::: v. t. --> To make rich with any kind of wealth; to render opulent; to increase the possessions of; as, to enrich the understanding with knowledge.
To supply with ornament; to adorn; as, to enrich a ceiling by frescoes.
To make rich with manure; to fertilize; -- said of the soil; as, to enrich land by irrigation.
To supply with knowledge; to instruct; to store; -- said

entangle ::: v. t. --> To twist or interweave in such a manner as not to be easily separated; to make tangled, confused, and intricate; as, to entangle yarn or the hair.
To involve in such complications as to render extrication a bewildering difficulty; hence, metaphorically, to insnare; to perplex; to bewilder; to puzzle; as, to entangle the feet in a net, or in briers.

envenom ::: v. t. --> To taint or impregnate with venom, or any substance noxious to life; to poison; to render dangerous or deadly by poison, as food, drink, a weapon; as, envenomed meat, wine, or arrow; also, to poison (a person) by impregnating with venom.
To taint or impregnate with bitterness, malice, or hatred; to imbue as with venom; to imbitter.

equivocate ::: a. --> To use words of equivocal or doubtful signification; to express one&

ericius ::: n. --> The Vulgate rendering of the Hebrew word qip/d, which in the "Authorized Version" is translated bittern, and in the Revised Version, porcupine.

Essence of surrender is to accept whole-heartedly the influence and the guidance when the joy and peace come down, to accept them without question or cavil and let them grow ; when the

eternization ::: n. --> The act of eternizing; the act of rendering immortal or famous.

etherealize ::: v. t. --> To convert into ether, or into subtile fluid; to saturate with ether.
To render ethereal or spiritlike.

etherize ::: v. t. --> To convert into ether.
To render insensible by means of ether, as by inhalation; as, to etherize a patient.

evangelian ::: a. --> Rendering thanks for favors.

exacerbate ::: v. t. --> To render more violent or bitter; to irriate; to exasperate; to imbitter, as passions or disease.

exacerbation ::: n. --> The act rendering more violent or bitter; the state of being exacerbated or intensified in violence or malignity; as, exacerbation of passion.
A periodical increase of violence in a disease, as in remittent or continious fever; an increased energy of diseased and painful action.

exinanite ::: v. t. --> To make empty; to render of no effect; to humble.

expose ::: v. t. --> To set forth; to set out to public view; to exhibit; to show; to display; as, to expose goods for sale; to expose pictures to public inspection.
To lay bare; to lay open to attack, danger, or anything objectionable; to render accessible to anything which may affect, especially detrimentally; to make liable; as, to expose one&

expropriate ::: v. t. --> To put out of one&

expropriation ::: n. --> The act of expropriating; the surrender of a claim to exclusive property; the act of depriving of ownership or proprietary rights.

extradition ::: n. --> The surrender or delivery of an alleged criminal by one State or sovereignty to another having jurisdiction to try charge.

exulceratory ::: a. --> Having a tendency to form ulcers; rendering ulcerous.

farce ::: v. t. --> To stuff with forcemeat; hence, to fill with mingled ingredients; to fill full; to stuff.
To render fat.
To swell out; to render pompous.
Stuffing, or mixture of viands, like that used on dressing a fowl; forcemeat.
A low style of comedy; a dramatic composition marked by low humor, generally written with little regard to regularity or

fault ::: n. --> Defect; want; lack; default.
Anything that fails, that is wanting, or that impairs excellence; a failing; a defect; a blemish.
A moral failing; a defect or dereliction from duty; a deviation from propriety; an offense less serious than a crime.
A dislocation of the strata of the vein.
In coal seams, coal rendered worthless by impurities in the seam; as, slate fault, dirt fault, etc.

fecundate ::: v. t. --> To make fruitful or prolific.
To render fruitful or prolific; to impregnate; as, in flowers the pollen fecundates the ovum through the stigma.

fee ::: n. --> property; possession; tenure.
Reward or compensation for services rendered or to be rendered; especially, payment for professional services, of optional amount, or fixed by custom or laws; charge; pay; perquisite; as, the fees of lawyers and physicians; the fees of office; clerk&

fertilization ::: n. --> The act or process of rendering fertile.
The act of fecundating or impregnating animal or vegetable germs; esp., the process by which in flowers the pollen renders the ovule fertile, or an analogous process in flowerless plants; fecundation; impregnation.

fertilizer ::: n. --> One who fertilizes; the agent that carries the fertilizing principle, as a moth to an orchid.
That which renders fertile; a general name for commercial manures, as guano, phosphate of lime, etc.

feudalism ::: n. --> The feudal system; a system by which the holding of estates in land is made dependent upon an obligation to render military service to the kind or feudal superior; feudal principles and usages.

fireprrofing ::: n. --> The act or process of rendering anything incombustible; also, the materials used in the process.

fit ::: v. 1. To adjust in order to render appropriate. 2. To be adapted to or suitable for (a purpose, object, occasion, etc.). fits. adj. 3. To be appropriate or suitable for. 4. Having the right qualifications; qualifying; competent.

flatten ::: a. --> To reduce to an even surface or one approaching evenness; to make flat; to level; to make plane.
To throw down; to bring to the ground; to prostrate; hence, to depress; to deject; to dispirit.
To make vapid or insipid; to render stale.
To lower the pitch of; to cause to sound less sharp; to let fall from the pitch.

fluidize ::: v. t. --> To render fluid.

foil ::: v. t. --> To tread under foot; to trample.
To render (an effort or attempt) vain or nugatory; to baffle; to outwit; to balk; to frustrate; to defeat.
To blunt; to dull; to spoil; as, to foil the scent in chase.
To defile; to soil. ::: n.

forge ::: n. --> A place or establishment where iron or other metals are wrought by heating and hammering; especially, a furnace, or a shop with its furnace, etc., where iron is heated and wrought; a smithy.
The works where wrought iron is produced directly from the ore, or where iron is rendered malleable by puddling and shingling; a shingling mill.
The act of beating or working iron or steel; the manufacture of metalic bodies.

formalize ::: v. t. --> To give form, or a certain form, to; to model.
To render formal. ::: v. i. --> To affect formality.

forshape ::: v. t. --> To render misshapen.

fortify ::: v. t. --> To add strength to; to strengthen; to confirm; to furnish with power to resist attack.
To strengthen and secure by forts or batteries, or by surrounding with a wall or ditch or other military works; to render defensible against an attack by hostile forces. ::: v. i.

fructification ::: n. --> The act of forming or producing fruit; the act of fructifying, or rendering productive of fruit; fecundation.
The collective organs by which a plant produces its fruit, or seeds, or reproductive spores.
The process of producing fruit, or seeds, or spores.

fructify ::: v. i. --> To bear fruit. ::: v. t. --> To make fruitful; to render productive; to fertilize; as, to fructify the earth.

frustratory ::: a. --> Making void; rendering null; as, a frustratory appeal.

fuse ::: v. t. --> To liquefy by heat; to render fiuid; to dissolve; to melt.
To unite or blend, as if melted together. ::: v. i. --> To be reduced from a solid to a Quid state by heat; to be melted; to melt.
To be blended, as if melted together.

fusil ::: v. t. --> Capable of being melted or rendered fluid by heat; fusible.
Running or flowing, as a liquid.
Formed by melting and pouring into a mold; cast; founded. ::: n. --> A light kind of flintlock musket, formerly in use.

fusion ::: v. t. --> The act or operation of melting or rendering fluid by heat; the act of melting together; as, the fusion of metals.
The state of being melted or dissolved by heat; a state of fluidity or flowing in consequence of heat; as, metals in fusion.
The union or blending together of things, as, melted together.
The union, or binding together, of adjacent parts or tissues.

genii ::: 1. A rendering of Arab., jinn, the collective name of a class of spirits (some good, some evil) supposed to interfere powerfully in human affairs. 2. Spirits, often appearing in human form, that when summoned carry out the wishes of the summoner.

gentilize ::: v. i. --> To live like a gentile or heathen.
To act the gentleman; -- with it (see It, 5).
To render gentile or gentlemanly; as, to gentilize your unworthy sones.

glase ::: v. t. --> To furnish (a window, a house, a sash, a ease, etc.) with glass.
To incrust, cover, or overlay with a thin surface, consisting of, or resembling, glass; as, to glaze earthenware; hence, to render smooth, glasslike, or glossy; as, to glaze paper, gunpowder, and the like.
To apply thinly a transparent or semitransparent color to (another color), to modify the effect.

glazing ::: p. pr. & vb. n. --> of Glase ::: n. --> The act or art of setting glass; the art of covering with a vitreous or glasslike substance, or of polishing or rendering glossy.
The glass set, or to be set, in a sash, frame. etc.
The glass, glasslike, or glossy substance with which any

glorify ::: v. t. --> To make glorious by bestowing glory upon; to confer honor and distinction upon; to elevate to power or happiness, or to celestial glory.
To make glorious in thought or with the heart, by ascribing glory to; to asknowledge the excellence of; to render homage to; to magnify in worship; to adore.

go together. It is true that at first surrender can be made through knowledge by the mind but it implies a mental bhakti and, as soon as the surrender reaches the heart, the bhalcti manifests as a feeling and with the feeling of bhakti love comes.

grammaticize ::: v. t. --> To render grammatical.

grecize ::: v. t. --> To render Grecian; also, to cause (a word or phrase in another language) to take a Greek form; as, the name is Grecized.
To translate into Greek. ::: v. i. --> Alt. of Grecianize

Guiding Unv of experience ::: The guiding law of spiritual experience can only come by an opening of human conscious~ ness to the Divine Consciousness ; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control ; it is that surrender and that control which bring tbs guidance. But the surrender is not sure, there is so absolute certitude of the guidance so long as we are besieged by mind fonnaljons and life impulses and instigations of ego which may easily betray us into the bands of a false experience. This danger can only be countered by the opening of a now nine^tenths concealed inmost soul or psychic being that is already there but not commonly active within. That is the inner light we must Uberate ; for the light of thb inmost soul is our one sure illumioation so long as we walk still amidst the siege of the Ignorance and the Truth-

gyroscope ::: n. --> A rotating wheel, mounted in a ring or rings, for illustrating the dynamics of rotating bodies, the composition of rotations, etc. It was devised by Professor W. R. Johnson, in 1832, by whom it was called the rotascope.
A form of the above apparatus, invented by M. Foucault, mounted so delicately as to render visible the rotation of the earth, through the tendency of the rotating wheel to preserve a constant plane of rotation, independently of the earth&

hadsome ::: v. t. --> To render handsome.

heartrending ::: a. --> Causing intense grief; overpowering with anguish; very distressing.

heathenize ::: v. t. --> To render heathen or heathenish.

heavenize ::: v. t. --> To render like heaven or fit for heaven.

hebetate ::: v. t. --> To render obtuse; to dull; to blunt; to stupefy; as, to hebetate the intellectual faculties. ::: a. --> Obtuse; dull.
Having a dull or blunt and soft point.

heighten ::: v. t. --> To make high; to raise higher; to elevate.
To carry forward; to advance; to increase; to augment; to aggravate; to intensify; to render more conspicuous; -- used of things, good or bad; as, to heighten beauty; to heighten a flavor or a tint.

horrendous ::: a. --> Fearful; frightful.

hospitalize ::: v. t. --> To render (a building) unfit for habitation, by long continued use as a hospital.

humanizer ::: n. --> One who renders humane.

humanize ::: v. t. --> To render human or humane; to soften; to make gentle by overcoming cruel dispositions and rude habits; to refine or civilize.
To give a human character or expression to.
To convert into something human or belonging to man; as, to humanize vaccine lymph. ::: v. i.

hybridize ::: v. t. --> To render hybrid; to produce by mixture of stocks.

idioted ::: a. --> Rendered idiotic; befooled.

If behind your devotion and surrender you make a cover for your desires, egoistic demands and vital insistences, if you put these things in place of the true aspiration or mix them with it and try to impose them on the Divine Shakti, then it is idle to invoke the divine Grace to transform you.

If each time the Power intervenes and brings in the Truth, you turn your back on it and call in again the falsehood that has been expelled, it is not the divine Grace that you must blame for failing you, but the falsity of your own will and the imper- fection of your own surrender.

If part of the being surrenders, but another part reserves itself, follows its own way or makes its own conditions, then each time that that happens, you are yourself pushing the divine Grace away from you. '

If there is no surrender there can be no transformation of the whole being.

If the Supramental Power is allowed by man’s discerning assent . and vigilant surrender to act according to Us own profound and subtle insight and flexible potency, it will bring about slowly or swiftly a divine transformation of our fallen and imperfect nature.

I know by wWch the taking up of sadbaoa by the Dmne becomes a sensible fact before the preparation of the nature is done. In other methods the Divine action may be felt from time to time, but it remains mostly behind the veil till all is ready. In some the ditioe action Is not recognised ; all must be done by (apioya. In most there is a mixing of the two ::: the iapas>3 finally calling the direct help and intervention. The idea and experience of the Divine doing all belong to the Yoga based on surrender. But whatever way is followed, the one thing to be done is to be faithful and go on to the end.

illegitimatize ::: v. t. --> To render illegitimate; to bastardize.

immaterialize ::: v. t. --> To render immaterial or incorporeal.

Immediate past. A greater readiness of essential doubt and sceptical reserve ; a habit of mental activity as a necessity of the nature which makes it more difScuIt to achiere a complete mental silence ; a stronger turn towards outside things bom of the plenitude of active life ; a habit of mental and vital self- assertion and sometimes an aggressively vigUant independence which renders difficult any completeness of internal surrender even to a greater Ught and Knowledge, even to the dirine influ- ence — these are frequent obstacles.

immethodize ::: v. t. --> To render immethodical; to destroy the method of; to confuse.

immortalize ::: v. t. --> To render immortal; to cause to live or exist forever.
To exempt from oblivion; to perpetuate in fame. ::: v. i. --> To become immortal.

impregnate ::: v. t. --> To make pregnant; to cause to conceive; to render prolific; to get with child or young.
To come into contact with (an ovum or egg) so as to cause impregnation; to fertilize; to fecundate.
To infuse an active principle into; to render fruitful or fertile in any way; to fertilize; to imbue.
To infuse particles of another substance into; to communicate the quality of another to; to cause to be filled, imbued,

improvisation ::: n. --> The act or art of composing and rendering music, poetry, and the like, extemporaneously; as, improvisation on the organ.
That which is improvised; an impromptu.

impurity ::: n. --> The condition or quality of being impure in any sense; defilement; foulness; adulteration.
That which is, or which renders anything, impure; foul matter, action, language, etc.; a foreign ingredient.
Want of ceremonial purity; defilement.

inalienable ::: a. --> Incapable of being alienated, surrendered, or transferred to another; not alienable; as, in inalienable birthright.

incapacitate ::: v. t. --> To deprive of capacity or natural power; to disable; to render incapable or unfit; to disqualify; as, his age incapacitated him for war.
To deprive of legal or constitutional requisites, or of ability or competency for the performance of certain civil acts; to disqualify.

incarceration ::: n. --> The act of confining, or the state of being confined; imprisonment.
Formerly, strangulation, as in hernia.
A constriction of the hernial sac, rendering it irreducible, but not great enough to cause strangulation.

incumbrance ::: n. --> A burdensome and troublesome load; anything that impedes motion or action, or renders it difficult or laborious; clog; impediment; hindrance; check.
A burden or charge upon property; a claim or lien upon an estate, which may diminish its value.

incurably ::: adv. --> In a manner that renders cure impracticable or impossible; irremediably.

incur ::: v. t. --> To meet or fall in with, as something inconvenient, harmful, or onerous; to put one&

indispose ::: v. t. --> To render unfit or unsuited; to disqualify.
To disorder slightly as regards health; to make somewhat.
To disincline; to render averse or unfavorable; as, a love of pleasure indisposes the mind to severe study; the pride and selfishness of men indispose them to religious duties.

inducteous ::: a. --> Rendered electro-polar by induction, or brought into the opposite electrical state by the influence of inductive bodies.

infamy ::: n. --> Total loss of reputation; public disgrace; dishonor; ignominy; indignity.
A quality which exposes to disgrace; extreme baseness or vileness; as, the infamy of an action.
That loss of character, or public disgrace, which a convict incurs, and by which he is at common law rendered incompetent as a witness.

infuriate ::: v. t. --> Enraged; rading; furiously angry; infuriated.
To render furious; to enrage; to exasperate.

ingratiate ::: v. t. --> To introduce or commend to the favor of another; to bring into favor; to insinuate; -- used reflexively, and followed by with before the person whose favor is sought.
To recommend; to render easy or agreeable; -- followed by to. ::: v. i.

ingrieve ::: v. t. --> To render more grievous; to aggravate.

inoperative ::: a. --> Not operative; not active; producing no effects; as, laws renderd inoperative by neglect; inoperative remedies or processes.

In proportion as the surrender and self-consecration progress the sadhaka becomes conscious of the Divine Shakti doing the sadhana, pouring into him more and more of herself, founding in him the freedom and perfection of the Divine Nature. The more this conscious process replaces his own effort, the more rapid and true becomes his progress. But it cannot completely replace the necessity of personal effort until the surrender and consecration arc pure and complete from top to bottom.

insaniate ::: v. t. --> To render unsound; to make mad.

insolation ::: n. --> The act or process to exposing to the rays of the sun fro the purpose of drying or maturing, as fruits, drugs, etc., or of rendering acid, as vinegar.
A sunstroke.
Exposure of a patient to the sun&

INTEGRAL WAY TO THE TRUTH ::: To pass from the external to a direct and intimate inner consciousness; to widen consciousness out of the limits of the ego and the body; to heighten it by an inner will and aspiration and opening to the height till it passes in its ascent beyond Mind, to bring down a descent of the supramental Divine through self-giving and surrender with a consequent transformation of mind, life and body.

INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.

intensify ::: v. t. --> To render more intense; as, to intensify heat or cold; to intensify colors; to intensify a photographic negative; to intensify animosity. ::: v. i. --> To become intense, or more intense; to act with increasing power or energy.

intrust ::: v. t. --> To deliver (something) to another in trust; to deliver to (another) something in trust; to commit or surrender (something) to another with a certain confidence regarding his care, use, or disposal of it; as, to intrust a servant with one&

inturbidate ::: v. t. --> To render turbid; to darken; to confuse.

invalidate ::: v. t. --> To render invalid; to weaken or lessen the force of; to destroy the authority of; to render of no force or effect; to overthrow; as, to invalidate an agreement or argument.

invile ::: v. t. --> To render vile.

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

irreverend ::: a. --> Irreverent.

irritant ::: a. --> Rendering null and void; conditionally invalidating.
Irritating; producing irritation or inflammation. ::: n. --> That which irritates or excites.
Any agent by which irritation is produced; as, a chemical irritant; a mechanical or electrical irritant.

irritate ::: v. t. --> To render null and void.
To increase the action or violence of; to heighten excitement in; to intensify; to stimulate.
To excite anger or displeasure in; to provoke; to tease; to exasperate; to annoy; to vex; as, the insolence of a tyrant irritates his subjects.
To produce irritation in; to stimulate; to cause to contract. See Irritation, n., 2.

italianate ::: v. t. --> To render Italian, or conformable to Italian customs; to Italianize. ::: a. --> Italianized; Italianated.

italianize ::: v. i. --> To play the Italian; to speak Italian.
To render Italian in any respect; to Italianate.

" . . . it is through self-giving or surrender of soul and nature to the Divine Being that we can attain to our highest self and supreme Reality, for it is the Divine Being who is that highest self and that supreme Reality, and we are self-existent and eternal only in his eternity and by his self-existence.” The Life Divine

“ . . . it is through self-giving or surrender of soul and nature to the Divine Being that we can attain to our highest self and supreme Reality, for it is the Divine Being who is that highest self and that supreme Reality, and we are self-existent and eternal only in his eternity and by his self-existence.” The Life Divine

ivorytype ::: n. --> A picture produced by superposing a very light print, rendered translucent by varnish, and tinted upon the back, upon a stronger print, so as to give the effect of a photograph in natural colors; -- called also hellenotype.

jaghir ::: n. --> A village or district the government and revenues of which are assigned to some person, usually in consideration of some service to be rendered, esp. the maintenance of troops.

jury ::: a. --> For temporary use; -- applied to a temporary contrivance.
A body of men, usually twelve, selected according to law, impaneled and sworn to inquire into and try any matter of fact, and to render their true verdict according to the evidence legally adduced. See Grand jury under Grand, and Inquest.
A committee for determining relative merit or awarding prizes at an exhibition or competition; as, the art jury gave him the first prize.

just ::: a. --> Conforming or conformable to rectitude or justice; not doing wrong to any; violating no right or obligation; upright; righteous; honest; true; -- said both of persons and things.
Not transgressing the requirement of truth and propriety; conformed to the truth of things, to reason, or to a proper standard; exact; normal; reasonable; regular; due; as, a just statement; a just inference.
Rendering or disposed to render to each one his due;

kohnur ::: n. --> A famous diamond, surrendered to the British crown on the annexation of the Punjab. According to Hindoo legends, it was found in a Golconda mine, and has been the property of various Hindoo and Persian rulers.

kyanize ::: v. t. --> To render (wood) proof against decay by saturating with a solution of corrosive sublimate in open tanks, or under pressure.

labyrinth ::: n. --> An edifice or place full of intricate passageways which render it difficult to find the way from the interior to the entrance; as, the Egyptian and Cretan labyrinths.
Any intricate or involved inclosure; especially, an ornamental maze or inclosure in a park or garden.
Any object or arrangement of an intricate or involved form, or having a very complicated nature.
An inextricable or bewildering difficulty.

lacerate ::: v. t. --> To tear; to rend; to separate by tearing; to mangle; as, to lacerate the flesh. Hence: To afflict; to torture; as, to lacerate the heart. ::: p. a. --> Alt. of Lacerated

laky ::: a. --> Pertaining to a lake.
Transparent; -- said of blood rendered transparent by the action of some solvent agent on the red blood corpuscles.

leaven ::: n. --> Any substance that produces, or is designed to produce, fermentation, as in dough or liquids; esp., a portion of fermenting dough, which, mixed with a larger quantity of dough, produces a general change in the mass, and renders it light; yeast; barm.
Anything which makes a general assimilating (especially a corrupting) change in the mass. ::: v. t.

Let your sincerity and surrender be genuine and entire. Wltcn you give jourself, give completely; without demand, without

light ::: n. --> That agent, force, or action in nature by the operation of which upon the organs of sight, objects are rendered visible or luminous.
That which furnishes, or is a source of, light, as the sun, a star, a candle, a lighthouse, etc.
The time during which the light of the sun is visible; day; especially, the dawn of day.
The brightness of the eye or eyes.

liquidize ::: v. t. --> To render liquid.

lotion ::: n. --> A washing, especially of the skin for the purpose of rendering it fair.
A liquid preparation for bathing the skin, or an injured or diseased part, either for a medicinal purpose, or for improving its appearance.

Madhav: “The Scripture Wonderful refers to the Supreme Knowledge. The Spirit-mate of Life hopes to divine the Supreme Knowledge in the transcript made by Life of God’s intention; but that script, however bright and attractive is a product of her fancy. The true Word lies covered under her fanciful rendering. The Supreme Knowledge that holds the key to the celestial beatitudes escapes him.” The Book of the Divine Mother

maim ::: v. t. --> To deprive of the use of a limb, so as to render a person on fighting less able either to defend himself or to annoy his adversary.
To mutilate; to cripple; to injure; to disable; to impair. ::: v. --> The privation of the use of a limb or member of the body, by

maintain ::: v. t. --> To hold or keep in any particular state or condition; to support; to sustain; to uphold; to keep up; not to suffer to fail or decline; as, to maintain a certain degree of heat in a furnace; to maintain a fence or a railroad; to maintain the digestive process or powers of the stomach; to maintain the fertility of soil; to maintain present reputation.
To keep possession of; to hold and defend; not to surrender or relinquish.

Make your surrender true and complete, then only will all else be done for you.

manrent ::: n. --> Homage or service rendered to a superior, as to a lord; vassalage.

martialize ::: v. t. --> To render warlike; as, to martialize a people.

mar ::: to damage or spoil to a certain extent; to render less perfect, attractive, useful; impair or spoil. Now poet. or rhet. **marred.**

maudle ::: v. t. --> To throw onto confusion or disorder; to render maudlin.

Maya, are extraordinarily skilful ; the reason is an insufficient guide and often turns traitor ; vital desire is always with us tempting to follow any alluring call. This is the reason why in this yoga we insist so much on what we call samarpaifa — rather inadequately rendered by the English word surrender. If the heart centre is fully opened and the psychic is always in control, then there is no question ; all is safe. But the psychic can at any moment be veiled by a lower upsurge. It is only a few who are exempt from these dangers and it is precisely those to whom surrender is easily possible. The guidance of one who is himself, by identity or represents the Divine is in this difficult endeavour imperative and indispensable.

meed ::: n. --> That which is bestowed or rendered in consideration of merit; reward; recompense.
Merit or desert; worth.
A gift; also, a bride. ::: v. t. --> To reward; to repay.

meeten ::: v. t. --> To render fit.

melt ::: n. --> See 2d Milt. ::: v. --> To reduce from a solid to a liquid state, as by heat; to liquefy; as, to melt wax, tallow, or lead; to melt ice or snow.
Hence: To soften, as by a warming or kindly influence; to relax; to render gentle or susceptible to mild influences; sometimes,

mennonite ::: n. --> One of a small denomination of Christians, so called from Menno Simons of Friesland, their founder. They believe that the New Testament is the only rule of faith, that there is no original sin, that infants should not be baptized, and that Christians ought not to take oath, hold office, or render military service.

Mental surrender ::: A surrender by the mind and the W’ill in the mind.

metagraphy ::: n. --> The art or act of rendering the letters of the alphabet of one language into the possible equivalents of another; transliteration.

midshipman ::: n. --> Formerly, a kind of naval cadet, in a ship of war, whose business was to carry orders, messages, reports, etc., between the officers of the quarter-deck and those of the forecastle, and render other services as required.
In the English naval service, the second rank attained by a combatant officer after a term of service as naval cadet. Having served three and a half years in this rank, and passed an examination, he is eligible to promotion to the rank of lieutenant.

miniardize ::: v. t. --> To render delicate or dainty.

misrender ::: v. t. --> To render wrongly; to translate or recite wrongly.

Mistaken surrender ::: It often happens that some Power or

morendo ::: a. & n. --> Dying; a gradual decrescendo at the end of a strain or cadence.

modernization ::: n. --> The act of rendering modern in style; the act or process of causing to conform to modern of thinking or acting.

modernize ::: v. t. --> To render modern; to adapt to modern person or things; to cause to conform to recent or present usage or taste.

molest ::: v. t. --> To trouble; to disturb; to render uneasy; to interfere with; to vex. ::: n. --> Molestation.

morality ::: n. --> The relation of conformity or nonconformity to the moral standard or rule; quality of an intention, a character, an action, a principle, or a sentiment, when tried by the standard of right.
The quality of an action which renders it good; the conformity of an act to the accepted standard of right.
The doctrines or rules of moral duties, or the duties of men in their social character; ethics.
The practice of the moral duties; rectitude of life;

moralize ::: v. t. --> To apply to a moral purpose; to explain in a moral sense; to draw a moral from.
To furnish with moral lessons, teachings, or examples; to lend a moral to.
To render moral; to correct the morals of.
To give a moral quality to; to affect the moral quality of, either for better or worse.

mortpay ::: n. --> Dead pay; the crime of taking pay for the service of dead soldiers, or for services not actually rendered by soldiers.

muddle ::: v. t. --> To make turbid, or muddy, as water.
To cloud or stupefy; to render stupid with liquor; to intoxicate partially.
To waste or misuse, as one does who is stupid or intoxicated.
To mix confusedly; to confuse; to make a mess of; as, to muddle matters; also, to perplex; to mystify.

multiplier ::: n. --> One who, or that which, multiplies or increases number.
The number by which another number is multiplied. See the Note under Multiplication.
An instrument for multiplying or increasing by repetition or accumulation the intensity of a force or action, as heat or electricity. It is particularly used to render such a force or action appreciable or measurable when feeble. See Thermomultiplier.

mumble ::: v. --> To speak with the lips partly closed, so as to render the sounds inarticulate and imperfect; to utter words in a grumbling indistinct manner, indicating discontent or displeasure; to mutter.
To chew something gently with closed lips. ::: v. t. --> To utter with a low, inarticulate voice.

muscovado ::: a. --> Pertaining to, or of the nature of, unrefined or raw sugar, obtained from the juice of the sugar cane by evaporating and draining off the molasses. Muscovado sugar contains impurities which render it dark colored and moist. ::: n. --> Unrefined or raw sugar.

nasalize ::: v. t. --> To render nasal, as sound; to insert a nasal or sound in.
To utter words or letters with a nasal sound; to speak through the nose.

necessitate ::: v. t. --> To make necessary or indispensable; to render unaviolable.
To reduce to the necessity of; to force; to compel.

netify ::: v. t. --> To render neat; to clean; to put in order.

neutralizer ::: n. --> One who, or that which, neutralizes; that which destroys, disguises, or renders inert the peculiar properties of a body.

neutralize ::: v. t. --> To render neutral; to reduce to a state of neutrality.
To render inert or imperceptible the peculiar affinities of, as a chemical substance; to destroy the effect of; as, to neutralize an acid with a base.
To destroy the peculiar or opposite dispositions of; to reduce to a state of indifference inefficience; to counteract; as, to neutralize parties in government; to neutralize efforts, opposition,

nonrendition ::: n. --> Neglect of rendition; the not rendering what is due.

Note that a tamasic surrender tefusit^ to fulfil the conditions and calling on God to do everything and save one all the trouble and struggle is a deception and does not lead to freedom and perfection.

Not only can surrender come by love, but love also can come by surrender or grow with it from an imperfect to a perfect Jove.

nugify ::: v. t. --> To render trifling or futile; to make silly.

nullification ::: n. --> The act of nullifying; a rendering void and of no effect, or of no legal effect.

nullify ::: a. --> To make void; to render invalid; to deprive of legal force or efficacy.

numb ::: a. --> Enfeebled in, or destitute of, the power of sensation and motion; rendered torpid; benumbed; insensible; as, the fingers or limbs are numb with cold.
Producing numbness; benumbing; as, the numb, cold night. ::: v. t. --> To make numb; to deprive of the power of sensation or

objectify ::: v. t. --> To cause to become an object; to cause to assume the character of an object; to render objective.

oblige ::: v. t. --> To attach, as by a bond.
To constrain by physical, moral, or legal force; to put under obligation to do or forbear something.
To bind by some favor rendered; to place under a debt; hence, to do a favor to; to please; to gratify; to accommodate.

obliterate ::: v. t. --> To erase or blot out; to efface; to render undecipherable, as a writing.
To wear out; to remove or destroy utterly by any means; to render imperceptible; as. to obliterate ideas; to obliterate the monuments of antiquity. ::: a.

obsequy ::: n. --> The last duty or service to a person, rendered after his death; hence, a rite or ceremony pertaining to burial; -- now used only in the plural.
Obsequiousness.

officially ::: adv. --> By the proper officer; by virtue of the proper authority; in pursuance of the special powers vested in an officer or office; as, accounts or reports officially vertified or rendered; letters officially communicated; persons officially notified.

omnify ::: v. t. --> To render universal; to enlarge.

One ought not to settle down into a fixed idea of one’s own incapacity or allow it to become an obsession ; for such an atti- tude has no true justification and unnecessarily renders the way harder. Where there is a soul that has once become awake, there is surely a capacity within that can outweigh all surface defects and can in the end conquer.

"One starts by an intense idea and will to know or reach the Divine and surrenders more and more one"s ordinary personal ideas, desires, attachments, urges to action or habits of action so that the Divine may take up everything. Surrender means that, to give up our little mind and its mental ideas and preferences into a divine Light and a greater Knowledge, our petty personal troubled blind stumbling will into a great, calm, tranquil, luminous Will and Force, our little, restless, tormented feelings into a wide intense divine Love and Ananda, our small suffering personality into the one Person of which it is an obscure outcome.” Letters on Yoga

“One starts by an intense idea and will to know or reach the Divine and surrenders more and more one’s ordinary personal ideas, desires, attachments, urges to action or habits of action so that the Divine may take up everything. Surrender means that, to give up our little mind and its mental ideas and preferences into a divine Light and a greater Knowledge, our petty personal troubled blind stumbling will into a great, calm, tranquil, luminous Will and Force, our little, restless, tormented feelings into a wide intense divine Love and Ananda, our small suffering personality into the one Person of which it is an obscure outcome.” Letters on Yoga

opacity ::: n. --> The state of being opaque; the quality of a body which renders it impervious to the rays of light; want of transparency; opaqueness.
Obscurity; want of clearness.

opens to the direct touch of the Divine and helps to bring union and surrender.

opprobrious ::: a. --> Expressive of opprobrium; attaching disgrace; reproachful; scurrilous; as, opprobrious language.
Infamous; despised; rendered hateful; as, an opprobrious name.

oratorio ::: n. --> A more or less dramatic text or poem, founded on some Scripture nerrative, or great divine event, elaborately set to music, in recitative, arias, grand choruses, etc., to be sung with an orchestral accompaniment, but without action, scenery, or costume, although the oratorio grew out of the Mysteries and the Miracle and Passion plays, which were acted.
Performance or rendering of such a composition.

orientalize ::: v. t. --> to render Oriental; to cause to conform to Oriental manners or conditions.

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

overgive ::: v. t. --> To give over; to surrender; to yield.

overshade ::: v. t. --> To cover with shade; to render dark or gloomy; to overshadow.

overslow ::: v. t. --> To render slow; to check; to curb. ::: a. --> Too slow.

owe ::: v. --> To possess; to have, as the rightful owner; to own.
To have or possess, as something derived or bestowed; to be obliged to ascribe (something to some source); to be indebted or obliged for; as, he owed his wealth to his father; he owed his victory to his lieutenants.
Hence: To have or be under an obigation to restore, pay, or render (something) in return or compensation for something received; to be indebted in the sum of; as, the subject owes allegiance; the

paganize ::: v. t. --> To render pagan or heathenish; to convert to paganism. ::: v. i. --> To behave like pagans.

pamful, first, because it is obscure and docs not understand and, secondly, because there arc parts of it that want to be left to their crude notions and not to change. That is why the inter- vention of a psychic attitude is so heJpfuI. For the psychic has the happy confidence, the ready understanding and response, the spontaneous surrender ; it knows that the touch of the Guru is meant to help and not to hurt, or, like Radha in the poem, that whatever the Beloved does is meant to lead to the Divine

parallelize ::: v. t. --> To render parallel.

paralyze ::: v. t. --> To affect or strike with paralysis or palsy.
Fig.: To unnerve; to destroy or impair the energy of; to render ineffective; as, the occurrence paralyzed the community; despondency paralyzed his efforts.

paraphrase ::: n. --> A restatement of a text, passage, or work, expressing the meaning of the original in another form, generally for the sake of its clearer and fuller exposition; a setting forth the signification of a text in other and ampler terms; a free translation or rendering; -- opposed to metaphrase. ::: v. t.

parochialize ::: v. t. --> To render parochial; to form into parishes.

Passive surrender is when everything is left entirely to the

PASSIVITY. ::: An inert passivi^ is constantly confused with the real surrender, but out of an inert passivity nothing true and

PATH. ::: Rising to a station above the mind and opening out of the cosmic consciousness ; psychic opening ; descent of a higher consciousness with its peace, light, force, knowledge, Ananda etc. into all the planes of the being down to the most physical. All this has to be done by the working of the Mother’s force aided by your aspiration, devotion and surrender.

pay ::: v. t. --> To cover, as bottom of a vessel, a seam, a spar, etc., with tar or pitch, or waterproof composition of tallow, resin, etc.; to smear.
To satisfy, or content; specifically, to satisfy (another person) for service rendered, property delivered, etc.; to discharge one&

perquisite ::: n. --> Something gained from a place or employment over and above the ordinary salary or fixed wages for services rendered; especially, a fee allowed by law to an officer for a specific service.
Things gotten by a man&

picture ::: 1. A visual representation or image painted, drawn, photographed, or otherwise rendered on a flat surface. 2. A visible image however produced. 3. A particular image or reality as portrayed in an account or description; depiction; version. pictures. (See also moving picture (‘s).)

Pink or Pale-Rose ::: characteristic colour of the psychic ; psychic love. Reddish pink rose; psychic love or surrender.

Power into the vital and its activities; it increases also the field and the opportunity of surrender.

Powers undivine in their nature present themselves as the Sup- reme Lord or as the Divine Mother and claim the being’s service and surrender. 1C these (hiags are accepted, there will be an extremely disastrous consequence. If indeed there is the assent of the sSdhaka to the Divine working alone and the submission or surrender to that guidance, then all can go smoothly. This assent and a rejection of all egoistic force or forces that appeal to the ego are the safeguard throughout the sadhana. But the ways of nature are full of snares, the disguises of the ego are innumerable, the ilfusions of the Powers of Darkness, Rakshasi Maya, are e.ttraordinariIy skilful ; the reason is an insulBdent guide and often turns traitor; vital desire is ahvays with us tempting to follow any alluring call. This is the reason why in this Yoga we insist so much on what we call samarpana — rather inade- quately rendered by the Engikh word surrender. If the heart centre is fully opened and the psychic is always in control, then there is no question ; all fe Safe. But the psychic can at any moment be veiled by a lower upsurge. It is only a few who arc exempt from these dangers and it is precisely those to whom surrender is easily possible. The guidance of one who is himself

Power will do even the surrender for you. The Supreme demands your surrender to her, but docs not impose it ::: you are free at every moment, till the irrevocable transformation comes, to deny and to reject the Divine or to recall your self-giving, if you are willing to suffer the spiritual consequence. Your surren- der must be self-made and free ; It must be the surrender of a living being, not of an inert automaton or mechanical tool.

Psychic awakening means the conscious action of the psychic from behind. When it comes to the front, it invades the mind and vital and body and psychidscs their movement. It comes best by aspiration and an unquestioning and entire turning and surrender to the Mother. But also it sometimes comes of itself when the ddhara is ready.

PSYCHICISATION. ::: Change of the lower nature bringing right vision into the mind, right impulse and feeling into the vital, ri^t movement and habit into the physical — all turned towards the Divine, all based on love, adoration, bhakti — finally the vision and sense of the Mother everywhere in all as w’ell as in the heart, her Force working in the being, faith, con- secration, surrender.

RADHA-KRISHNA. ::: The true symbol for it would not be the human sex-attraction, but the soul, the psychic, hearing the call of the Divine and flowering into the complete love and sur- render that brings the supreme Ananda.

rent ::: see **rend.**

resigns ::: gives up; submits; relinquishes; surrenders.

sacrifice ::: n. **1. The surrender to God or a deity, for the purpose of propitiation or homage, of some object of possession. Also applied fig. to the offering of prayer, thanksgiving, penitence, submission, or the like. 2. Forfeiture or surrender of something highly valued for the sake of one considered to have a greater value or claim. tree-of-sacrifice. v. 3.** To surrender or give up (something).

schooled ::: educated, trained (a person, his mind, powers, tastes, etc.); to render wise, skilful, or tractable by training or discipline.

Self-giving or surrender is demanded because without such a progressive surrender of the being it is quite impossible to get anywhere near the goal. To keep open means to call m the Force to work in you, and if you do not surrender to it, it amounts to not allowing the Force to work in you at all or else only on condition that it will work in the way you want and not in its own way which is the way of the Divine Truth.

— self-surrender to her means that our nature must be an instru- ment in her hands, the soul a child in the arms of the Mother.

Self-surrender to the divine and infinite Mother, however dilD- cult, remains our only effective means and our sole abiding refuge,

settled ::: v. 1. Rendered or made stable or permanent; fixed in a certain condition; established. 2. Sank down gradually and remained. 3. Sank deeply into (the mind, heart). 4. Discontinued moving and came to rest in one place. adj. 5. Established on a permanent basis; stabilized.

softened ::: modified or toned down; rendered less pronounced or prominent.

solemnised ::: made solemn; rendered serious or grave.

Sri Aurobindo: "Surrender is giving oneself to the Divine — to give everything one is or has to the Divine and regard nothing as one"s own, to obey only the Divine will and no other, to live for the Divine and not for the ego.” *Letters on Yoga

Sri Aurobindo: "The supramental Knowledge-Will is Consciousness-Force rendered operative for the creation of forms of united being in an ordered harmony to which we give the name of world or universe; . . .” *The Life Divine

Sri Aurobindo: "To be entirely sincere means to desire the divine Truth only, to surrender yourself more and more to the Divine Mother, to reject all personal demand and desire other than this one aspiration, to offer every action in life to the Divine and do it as the work given without bringing in the ego. This is the basis of the divine life.” Bases of Yoga*

Sri Aurobindo: “To be entirely sincere means to desire the divine Truth only, to surrender yourself more and more to the Divine Mother, to reject all personal demand and desire other than this one aspiration, to offer every action in life to the Divine and do it as the work given without bringing in the ego. This is the basis of the divine life.” Bases of Yoga

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

— stumblings and deviations, hard and seemingly insuperable obstacles and wounds and suffering cannot be escaped and even death or utter downfall are not impossible. Only when the cons- cious integral surrender to the Divine has been learned by mind and life and body, can the way of the Yoga become easy, straight, swift and safe.

subdue ::: 1. To overpower; overcome; conquer; prevail over. 2. To bring under mental or emotional control or subjection; render submissive. subdued.

submit ::: to yield or surrender (oneself) to the will or authority of another. submits, submitting.

Supporting from its place behind the heart-centre the mental, vital, physical, psychic evolution of the being in Nature. Its realisation brings Bhakti, self-^ving, surrender, turning of all the 'movements Godward, discrimination and choice of all that

Supreme Lord, as the Divine Mother and claim the being’s ser- vice and surrender. If these things are accepted, there will be an extremely disastrous consequence. If indeed there is the assent of the sadhaka to the Divine working alone and the submission or surrender to that guidance, then all can go smoothly. This assent and a rejection of all egoistic forces or forces that appeal to the ego are the safeguard throughout the sadhana. But the ways of nature are full of snares, the disguises of the ego arc innumerable, the illusions of the Powers of Darkness, Rakshasl,

Surrender and other ^vays ::: There are so many other wa)’s by which one can approach the Divine. But this is the only one

Surrender and tapasya ::: The process of sadhana is itself a

Surrender and vital *. The ordinary vital is never willing to surrender. The true inmost vital is different — surrender to the

Surrender is the main power of the yoga, but the surrender is bound to be progressive ; a complete surrender is not possible in the beginning, but only a will in the being for that complete- ness. — in fact it takes time ; yet it is only when the surrender h retpjfieSe ibn} Ihc /uU -Orxsd of ibc jsadhana is possible.

"Surrender means to consecrate everything in oneself to the Divine, to offer all one is and has, not to insist on one"s ideas, desires, habits, etc., but to allow the divine Truth to replace them by its knowledge, will and action everywhere.” Letters on Yoga

“Surrender means to consecrate everything in oneself to the Divine, to offer all one is and has, not to insist on one’s ideas, desires, habits, etc., but to allow the divine Truth to replace them by its knowledge, will and action everywhere.” Letters on Yoga

Surrender means to consecrate everything in oneself to the

Surrender of the nature is not an easy thing and may take a long lime ; surrender of the self, if one can do it, is easier and once that is done, that of the nature will come about sooner or later. For that it is necessary to detach oneself from the action of the Prakriti and see oneself as separate. To observe the movements as a witness without being discouraged or disturbed is the best way to cfTccl the necessary detachment and separation.

surrender ::: “Surrender is giving oneself to the Divine—to give everything one is or has to the Divine and regard nothing as one’s own, to obey only the Divine will and no other, to live for the Divine and not for the ego.” Letters on Yoga

surrender. ::: v. Fig. To give over or resign oneself to something such as an influence. surrendered.

surprise ::: Tehmi: “From the Fr. surprende,—overtaken suddenly.”

SURRENDER. ::: To give oneself to the Divine, to give every* thing one is or has to the Divine and regard nothing as one’s own, to obey only the Divine wlU and no other, to live for the Divine and not for the ego.

Tapasya. Not only so, but in fact a double process of Tapasya and increasing surrender persists for a long time even when the surrender has fairly well begun. But a time comes when one feels the Presence and the force constantly and more and more feels ’that that is doing everylhmg — so that the worst difficul- ties cannot disturb this sense and personal effort is no longer necessary, hardly even possible. That is the sign of the full surrender of the nature into the bands of the Divine. There are some who take this position in faith even before there is this experience and if the Bhakti and the faith are strong it carries them through till the experience is there. But all cannot take this position from the beginning — and for some it would be dangerous since they might pul themselves into the hand of a wrong Force thinking it to be the Divine. For most it is neces- sary to grow through Tapasya into surrender.

trend ::: a general tendency or inclination.

The call and the aspiration are only first conditions ; there must be along with them and brought by their effective intensity an opening of all the being to the Divine and a total surrender.

The core of the inner surrender is trust and confidence in the

"The culmination of the soul"s constant touch with the Supreme is that self-giving which we call surrender to the divine Will and immergence of the separated ego in the One who is all.” The Synthesis of Yoga

“The culmination of the soul’s constant touch with the Supreme is that self-giving which we call surrender to the divine Will and immergence of the separated ego in the One who is all.” The Synthesis of Yoga

The Divine Love, unlike the human, is deep and vast and silent ; one must become quiet and wide to be aware of it and reply to it. He must make it his whole object to be surrender- ed so that he may become a vessel and instrument — leaving it to the Divine Wisdom and Love to All him with what is needed.

The feeling (not merely the idea or tbe aspiration) that all the life and the work are the Mother’s and a strong joy of the vital nature in this consecration and surrender. A consequent calm content and disappearance of egoistic attachment to the work and its personal results, but at the same time a peat joy in the work and in the use of the capacities for the divine purpose. , .

"The first word of the supramental Yoga is surrender; its last word also is surrender. It is by a will to give oneself to the eternal Divine, for lifting into the divine consciousness, for perfection, for transformation, that the Yoga begins; it is in the entire giving that it culminates; for it is only when the self-giving is complete that there comes the finality of the Yoga, the entire taking up into the supramental Divine, the perfection of the being, the transformation of the nature.” Essays Divine and Human

“The first word of the supramental Yoga is surrender; its last word also is surrender. It is by a will to give oneself to the eternal Divine, for lifting into the divine consciousness, for perfection, for transformation, that the Yoga begins; it is in the entire giving that it culminates; for it is only when the self-giving is complete that there comes the finality of the Yoga, the entire taking up into the supramental Divine, the perfection of the being, the transformation of the nature.” Essays Divine and Human

— the Grace of the Divine Mother and on your side an inner state made up of faith, sincerity and surrender. Let your faith be pure, cancfid and perfect. An egoistic faith in the mental and vital being tainted by arabidoo, pride, vanity, mental arrogance, vital self-will, personal demand, desire for petty satisfaction of the lower nature is a low and smokc-obscurcd flame that cannot bum upwards to heaven. Regard your life as given you only for the divine work and to help in the dirine manifestation.

The merging of the little ego ia union with the Divine, puri- fication, surrender, the substitution of the Divine guidance for one’s own ignorant self-guidance based on one's personal Ideas and personal feelings is the aim of Karmajoga, the surrender of one's own will to the Divine Will.

The mind, the vital, the physical consciousness (and even each part of these in all its movements) have one after the other to surrender separately, to give up ibeir own and to accept the way of the Divine.

The more complete y-our faith, sincerity and surrender, the more will grace and protection be with you. And when the grace and protection of the Divine Mother arc with you, what is there lliat can touch you or whom need you fear? A little of it even will carry you through all diiliculties, obstacles and dangers ; surrounded by its full presence you can go securely on your way because it is hers, careless of all menace, unaffected by any hostility however powerful, whether from this world or from worlds invisible. Its touch can turn difficulties into oppor- tunities, failure into success and weakness into unfaltering strength. For the grace of the Divine Mother is the sanction of the Supreme and now or tomorrow its ciTect is sure, a thing decreed. Inevitable and irresistible.

The more complete your faith, sincerity and surrender, the mote will grace and protection be with you. And when the grace and protection of the Divine Mother are with you, what is there that can touch you or whom need you fear? A little of it even will carry you through all difficulties, obstacles and dangers ; surrounded by its full presence you can go securely on your way because it is hers, careless of all menace, unaffected by any hostility however powerful, whether from this world or from worlds invisible. Its touch can turn difficulties into oppor- tunities, failure into success and weakness into unfaltering strength.

  The Mother: "Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender.” Questions and Answers, MCW Vol. 3.

The Mother: “Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender.” Questions and Answers, MCW Vol. 3.

The need is to have an aspiration towards it, make the mind quiet so that what we call the opening is rendered possible. A quieted mind (not necessarily motionless or silent, though it is good if one can have that at will) and a persistent aspiration in the heart are the two main keys of the yoga.

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

  "The reality of the Hostiles and the nature of their role and trend of their endeavour cannot be doubted by any one who has had his inner vision unsealed and made their unpleasant acquaintance.” Letters on Savitri

“The reality of the Hostiles and the nature of their role and trend of their endeavour cannot be doubted by any one who has had his inner vision unsealed and made their unpleasant acquaintance.” Letters on Savitri

There is also the way -of the psychic, — when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-^ving, surrendei and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master throughout, then there is no or little subjective suffering and the objective cannot affect either the sou! or the other parts of the consciousness the way is sunlit and a great joy and sweetness are the note of the whole sadhana.

There must be a total and sincere surrender ; there must be an exclusive self-opening to the divine Power ; there must be a constant and integral choice of the Truth that is descending, a constant and integral rejection of the falsehood of the mental, vital and physical Powers and Appearances that still rule the earth-Naturc.

"The sunlit path can be followed by those who are able to practise surrender, first a central surrender and afterwards a more complete self-giving in all the parts of the being. If they can achieve and preserve the attitude of the central surrender, if they can rely wholly on the Divine and accept cheerfully whatever comes to them from the Divine, then their path becomes sunlit and may even be straightforward and easy.” Letters on Yoga*

“The sunlit path can be followed by those who are able to practise surrender, first a central surrender and afterwards a more complete self-giving in all the parts of the being. If they can achieve and preserve the attitude of the central surrender, if they can rely wholly on the Divine and accept cheerfully whatever comes to them from the Divine, then their path becomes sunlit and may even be straightforward and easy.” Letters on Yoga

"The sunlit path can only be followed if the psychic is constantly or usually in front or if one has a natural spirit of faith and surrender or a face turned habitually towards the sun or psychic predisposition (e.g. a faith in one"s spiritual destiny) or, if one has acquired the psychic turn. That does not mean that the sunlit man has no difficulties; he may have many, but he regards them cheerfully as all in the day's work''. If he gets a bad beating, he is capable of saying,Well, that was a queer go but the Divine is evidently in a queer mood and if that is his way of doing things, it must be the right one; I am surely a still queerer fellow myself and that, I suppose, was the only means of putting me right."" Letters on Yoga

“The sunlit path can only be followed if the psychic is constantly or usually in front or if one has a natural spirit of faith and surrender or a face turned habitually towards the sun or psychic predisposition (e.g. a faith in one’s spiritual destiny) or, if one has acquired the psychic turn. That does not mean that the sunlit man has no difficulties; he may have many, but he regards them cheerfully as all in the day’s work’’. If he gets a bad beating, he is capable of saying,Well, that was a queer go but the Divine is evidently in a queer mood and if that is his way of doing things, it must be the right one; I am surely a still queerer fellow myself and that, I suppose, was the only means of putting me right.’’ Letters on Yoga

The surrender must be total and seize all the parts of the being. It is not enough that the psychic should respond and the higher mental accept or even the inner vital submit and the inner physical consciousness feel the influence. There must be in no part of the being,' even the most external, anything that makes a reserve, anything that hides behind doubts, confusions and subterfuges, anything that revolts or refuses.

The surrender must necessarily be progressive. No one can make the complete surrender from the beginning.

The surrender of the vital is always difficult because of the unwillingness of the forces of the universal vital Ignorance.

The true love for the Divine is a self-giving, free of demand, full of submission and surrender ; it makes no claim, imposes no condition, strikes no bargain, indulges in no violences of jealousy or pride or anger — for these things arc not in its composition. In return the Divine Mother also gives herself, but freely — and this represents itself in an inner giving — hei presence in your mind, your vital, your physical consciousness, her power recreating you in the divine nature, taking up aU the move'ments of your being and Erecting them towards perfection and fulfilment, her love enveloping you and carrying you in its arms Godwards.

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

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

This decisive touch comes most easily to the baby cat ” people, those who have at some point between the psychic and the emotional vital a quick and decisive movement of surrender to the Guru or the Divine. I have seen that when that is there and there is the conscious central dependence compelling the mind also and the rest of the vital, then the fundamental diffi- culty disappears. If others remain they are not felt as difficulties, but simply as things that have just to be done and need cause no worry. Sometimes no tapasya is necessary — one just refers things to the Power that one feels guiding or doing the sadhana and assents to its action, rejecting all that is contrary to it, and the Power removes what has to be removed or changes what

tion of it into all the movements so that there is a dynamic personal change in all of them and in the whole nature ; not merely a change of the character of the consciousness or general surrender into Us hands, but a subtle intimate personal change.

Tlie lose that belongs to the spiritual planes is of a dillcrcni kind; the psychic has its own more personal lose, bhalti, sur- render. Love in the higher or spiritual mind is more unisenal and impersonal. The two must go together to male the highest divine los'C.

to surrender yourself more and more to the Divine Mother, to reject all personal demand and desire other than this one aspira- tion, to offer every action in life to the Divine and do it as the work given without bringing in the ego. This is the basis of the divine life.

Truth and the whole heart of whose method is surrender to the divine Shakti, and yet to go on claiming this sO'CalJed freedom, which is no more than a subjection to certain ignorant cosmic forces, is to indulge in a blind contradiction and to claim the right to lead a double life.

Two things render that culmination more facile than it would otherwise be. Overmind in the descent towards material creation has originated modifications of itself,—Intuition especially with its penetrative lightning flashes of truth lighting up local points and stretches of country in our consciousness,—which can bring the concealed truth of things nearer to our comprehension, and, by opening ourselves more widely first in the inner being and then as a result in the outer surface self also to the messages of these higher ranges of consciousness, by growing into them, we can become ourselves also intuitive and overmental beings, not limited by the intellect and sense, but capable of a more universal comprehension and a direct touch of truth in its very self and body. In fact flashes of enlightenment from these higher ranges already come to us, but this intervention is mostly fragmentary, casual or partial; we have still to begin to enlarge ourselves into their likeness and organise in us the greater Truth activities of which we are potentially capable. But, secondly, Overmind, Intuition, even Supermind not only must be, as we have seen, principles inherent and involved in the Inconscience from which we arise in the evolution and inevitably destined to evolve, but are secretly present, occult actively with flashes of intuitive emergence in the cosmic activity of Mind, Life and Matter. It is true that their action is concealed and, even when they emerge, it is modified by the medium, material, vital, mental in which they work and not easily recognisable. Supermind cannot manifest itself as the Creator Power in the universe from the beginning, for if it did, the Ignorance and Inconscience would be impossible or else the slow evolution necessary would change into a rapid transformation scene. Yet at every step of the material energy we can see the stamp of inevitability given by a supramental creator, in all the development of life and mind the play of the lines of possibility and their combination which is the stamp of Overmind intervention. As Life and Mind have been released in Matter, so too must in their time these greater powers of the concealed Godhead emerge from the involution and their supreme Light descend into us from above. …

“Vamadeva goes on to say,”Let us give expression to this secret name of the clarity,—that is to say, let us bring out this Soma wine, this hidden delight of existence; let us hold it in this world-sacrifice by our surrenderings or submissions to Agni, the divine Will or Conscious-Power which is the Master of being.” The Secret of the Veda

What I mean by surrender is this inner surrender of the mind and vital. There is, of course, the outer surrender also ::: the giving up of all that is found to conflict with the spirit or need of the sadhanS, the offering, the obedience to the guidance of the Divine, whether directly, if one has reached that stage, or through the psychic or to the guidance of the Guru.

When the human ego realises that its will is a tool, its wisdom ignorance and childishness, its power an infant’s groping, its virtue a pretentious impurity, and learns to trust itself to that which transcends it, that is its salvation. The apparent freedom and self-assertion of our personal being to which we arc so profoundly attached, conceal a most pitiable subjection to a thousand suggestions, impulsions, forces which we have made extraneous to our little person. Our ego, boasting of freedom, is at every moment the slave, toy and puppet of countless beings, powers, forces, influences in uniwrsal Nature. The self-abnega- tion of the ego in the Divine is its self-fulfilment ; its surrender to that which transcends it is its liberation from bonds and limits and its perfect freedom.

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

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

While Rose pure spiritual surrender

world ::: “The supramental Knowledge-Will is Consciousness-Force rendered operative for the creation of forms of united being in an ordered harmony to which we give the name of world or universe; …” The Life Divine

Yoga and Occident ::: The diflScuJties of the occidental nature are bom of the dominant trend of the European mind in the